the Week of Proper 22 / Ordinary 27
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Green's Literal Translation
John 3:36
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- DailyParallel Translations
Whoever believes in God's Son will live forever. And anyone who doesn't do what the Top Hand says, will never make it onto God's outfit. Those who do not choose God's outfit choose a forever death instead of eternal life."
He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him."
"He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him."
He who has faith in the Son has eternal life; but he who has not faith in the Son will not see life; God's wrath is resting on him.
He that believes on the Son has life eternal, and he that is not subject to the Son shall not see life, but the wrath of God abides upon him.
He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him."
The one who believes in the Son has eternal life, but the one who refuses to believe in the Son will not see life; instead, the wrath of God remains on him.
He who believes in the Son has eternal life, but he who disobeys the Son won't see life, but the wrath of God remains on him."
He that believeth on the Son, hath everlasting life: but he that obeyeth not the Son, shall not see life, but the wrath of God abideth on him.
He who believes in the Son has the Life of the Ages; he who disobeys the Son will not enter into Life, but God's anger remains upon him.
He that beleeueth on the Sonne, hath euerlasting life: and he that beleeueth not the Sonne, shall not see life: but the wrath of God abideth on him.
He that beleueth on the sonne, hath euerlastinge life: he that beleueth not the sonne, shal not se the life, but ye wrath of God abydeth vpon him.
he that believeth on the son, hath a right to everlasting life: and he that disobeys the son, shall not enjoy life; but be expos'd to divine wrath.
"He who believes and trusts in the Son and accepts Him [as Savior] has eternal life [that is, already possesses it]; but he who does not believe the Son and chooses to reject Him, [disobeying Him and denying Him as Savior] will not see [eternal] life, but [instead] the wrath of God hangs over him continually."
He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him.
He who believes in the Son has eternal life; he who does not obey the Son shall not see life, but the wrath of God rests upon him.
He that beleveth on the sonne hath everlastynge lyfe: and he that beleveth not the sonne shall not se lyfe but the wrathe of God abydeth on him.
He that believes on the Son has eternal life; but he that does not obey the Son shall not see life, but the wrath of God abides on him.
He that believeth on the Son, hath everlasting life: and he that believeth not the Son, shall not see life; but the wrath of God abideth on him.
Those who believe in the Son have eternal life, but those who do not obey the Son will never have life. God's anger stays on them."
The one who believes in the Son has eternal life. The one who rejects the Son will not see life, but God's wrath remains on him.
Everyone who has faith in the Son has eternal life. But no one who rejects him will ever share in that life, and God will be angry with them forever.
Whoever trusts in the Son has eternal life. But whoever disobeys the Son will not see that life but remains subject to God's wrath."
Hee that beleeueth in the Sonne, hath euerlasting life, and hee that obeyeth not the Sonne, shall not see life, but the wrath of God abideth on him.
He who believes in the Son has eternal life; and he who does not obey the Son, shall not see life, but the wrath of God shall remain on him.
One who believes in the Son has eternal life, but one who disobeys the Son won't see life, but the wrath of God remains on him."
The one who believes in the Son has eternal life, but the one who disobeys the Son will not see life. Instead, the wrath of God remains on him.Habakkuk 2:4; John 1:12; Romans 1:17; 1 John 5:10;">[xr]
He who believeth in the Son hath the life which is eternal; and he who obeyeth not the Son shall not see life, but the wrath of Aloha remaineth on him.
He that believeth on the Son, hath life eternal; but he who obeyeth not the Son, shall not see life. but the wrath of God will abide upon him.
And anyone who believes in God's Son has eternal life. Anyone who doesn't obey the Son will never experience eternal life but remains under God's angry judgment."
He who puts his trust in the Son has life that lasts forever. He who does not put his trust in the Son will not have life, but the anger of God is on him."
He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him.
Whoever believes in the Son has eternal life. Whoever rejects the Son will not see life. Instead, the wrath of God remains on him."
Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God's wrath.
He that believeth on the Son, hath life age-abiding: whereas, he that yieldeth not unto the Son, shall not see life, - but, the anger of God, awaiteth him.
He that believeth in the Son hath life everlasting: but he that believeth not the Son shall not see life: but the wrath of God abideth on him.
He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
The one who believes in the Son has eternal life, but the one who disobeys the Son will not see life—but the wrath of God remains on him.
He that beleueth on the sonne, hath euerlastyng lyfe: He that beleueth not the sonne, shall not see life, but the wrath of God abydeth on hym.
Whoever believes in the Son has eternal life. But those who do not obey the Son will never have that life. They cannot get away from God's anger."
Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.
"The one who believes in the Son has eternal life; but the one who does not obey the Son will not see life, but the wrath of God remains on him."
Whoever believes in the Son has eternal life; whoever disobeys the Son will not have life, but will remain under God's punishment.
He that bileueth in the sone, hath euerlastynge lijf; but he that is vnbileueful to the sone, schal not se euerlastynge lijf, but the wraththe of God dwellith on hym.
he who is believing in the Son, hath life age-during; and he who is not believing the Son, shall not see life, but the wrath of God doth remain upon him.'
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
that believeth on: John 3:15, John 3:16, John 1:12, John 5:24, John 6:47-54, John 10:28, Habakkuk 2:4, Romans 1:17, Romans 8:1, 1 John 3:14, 1 John 3:15, 1 John 5:10-13
see: John 3:3, John 8:51, Numbers 32:11, Job 33:28, Psalms 36:9, Psalms 49:19, Psalms 106:4, Psalms 106:5, Luke 2:30, Luke 3:6, Romans 8:24, Romans 8:25, Revelation 21:8
but: Psalms 2:12, Romans 1:18, Romans 4:15, Romans 5:9, Galatians 3:10, Ephesians 5:6, 1 Thessalonians 1:10, 1 Thessalonians 5:9, Hebrews 2:3, Hebrews 10:29, Revelation 6:16, Revelation 6:17
Reciprocal: Numbers 25:11 - turned my Deuteronomy 28:20 - vexation 2 Kings 19:15 - thou hast made Job 1:12 - power Psalms 22:29 - and none Psalms 88:7 - Thy wrath Proverbs 1:32 - the turning Proverbs 8:35 - whoso Matthew 21:37 - last Matthew 25:46 - the righteous Mark 1:11 - Thou Mark 16:16 - that believeth and Luke 1:32 - give Luke 9:35 - This Luke 14:24 - General Luke 16:26 - they pass Luke 20:5 - Why Luke 20:13 - I will John 1:34 - this John 3:18 - is not John 6:29 - This John 6:40 - and believeth John 6:53 - eat John 8:24 - for John 9:35 - Dost John 11:25 - he that John 14:4 - and the John 20:31 - believing Acts 2:36 - that same Acts 3:13 - hath Acts 4:12 - is there Acts 10:36 - he is Acts 13:35 - to see Acts 16:31 - Believe Acts 20:21 - faith Romans 1:3 - his Son Romans 3:27 - but by Romans 4:11 - father Romans 6:23 - but the 2 Corinthians 1:19 - the Son Galatians 3:22 - to Ephesians 2:8 - through Philippians 2:9 - God 2 Thessalonians 2:12 - they 1 Timothy 1:15 - worthy 1 Timothy 1:16 - believe Hebrews 3:6 - as Hebrews 3:19 - General 1 John 5:11 - God 1 John 5:12 - that hath the Revelation 2:18 - the Son Revelation 5:12 - to receive Revelation 20:15 - whosoever
Gill's Notes on the Bible
He that believeth on the Son,.... Who is a proper object of faith and trust; which, if he was not truly and properly God, he would not be: and this is to be understood not of any sort of faith, a temporary, or an historical one; but of that which is the faith of God's elect, the gift of God, and the operation of his Spirit; by which a man sees the Son, goes unto him, ventures and relies upon him, and commits himself to him, and expects life and salvation from him; and who shall not be ashamed and confounded; for such an one
hath everlasting life; he has it in Christ his head, in whom he believes; he has a right unto it through the justifying righteousness of Christ, and a meetness for it by his grace; he has it in faith and hope; he has the beginning of it in the knowledge of Christ, and communion with him; he has some foretastes of it in his present experience; and he has the earnest and pledge of it in his heart, even the blessed Spirit, who works him up for this selfsame thing:
and he that believeth not the Son; that does not believe Christ to be the Son of God, or Jesus to be the Messiah; or rejects him as the Saviour; who lives and dies in a state of impenitence and unbelief:
shall not see life; eternal life; he shall not enter into it, and enjoy it; he shall die the second death. Very remarkable are the following words of the Jews b concerning the Messiah, whom they call the latter Redeemer:
"whosoever believes in him "shall" live; but he that believes not in him shall go to the nations of the world, and they shall kill him.''
But the wrath of God abideth on him; as the sentence of wrath, of condemnation, and death, and the curse of the law were pronounced upon him in Adam, as on all mankind, it continues, and will continue, and will never be reversed, but will be executed on him, he not being redeemed from it, as his final unbelief shows; and as he was by nature a child of wrath, as others, he remains such; and as the wrath of God is revealed from heaven against all unrighteousness and ungodliness of men, it comes upon the children of disobedience, and remains there; it hangs over their heads, and lights upon them, and they will be filled with a dreadful sense of it to all eternity. The Syriac and Arabic versions render it, "shall abide upon him"; so some copies.
b Midrash Ruth, fol. 33. 2.
Barnes' Notes on the Bible
Hath everlasting life - Has or is in possession of that which is a recovery from spiritual death, and which will result in eternal life in heaven. Piety here is the same that it will be there, except that it will be expanded, matured, purified, made more glorious. It is here life begun the first breathings and pantings of the soul for immortality; yet it is life, though at first feeble and faint, which is eternal in its nature, and which shall be matured in the full and perfect bliss of heaven. The Christian here has a foretaste of the world of glory, and enjoys the same kind of felicity, though not the same degree, that he will there.
Shall not see life - Shall neither enjoy true life or happiness here nor in the world to come. Shall never enter heaven.
The wrath of God - The anger of God for sin. His opposition to sin, and its terrible effects in this world and the next.
Abideth on him - This implies that he is “now” under the wrath of God, or under condemnation. It implies, also, that it will continue to remain on him. It will “abide” or “dwell” there as its appropriate habitation. As there is no way of escaping the wrath of God but by the Lord Jesus Christ, so those who will not believe must go to eternity “as they are,” and bear alone and unpitied all that God may choose to inflict as the expression of “his” sense of sin. Such is the miserable condition of the sinner! Yet thousands choose to remain in this state, and to encounter alone all that is terrible in the wrath of Almighty God, rather than come to Jesus, who has borne their sins in his own body on the tree, and who is willing to bless them with the peace, and purity, and joy of immortal life.
Clarke's Notes on the Bible
Verse John 3:36. Hath everlasting life — He has already the seed of this life in his soul, having been made a partaker of the grace and spirit of him in whom he has believed. John 3:8; John 3:8.
He that believeth not — Or, obeyeth not - απειθων: from α, negative, and πειθω, to persuade, or πειθομαι, to obey-the want of the obedience of faith. The person who will not be persuaded, in consequence, does not believe; and, not having believed, he cannot obey.
Shall not see life — Shall never enjoy it: there being no way to the kingdom of God, but through Christ Jesus, Acts 4:12. And none can expect to enter into this kingdom but those who obey him; for to such only he is the author of eternal salvation, Hebrews 5:9.
But the wrath of God abideth on him — οπγη, the displeasure of God. I should prefer displeasure to wrath, because the common acceptation of the latter (fury, rage) is not properly applicable here. Perhaps the original word is used in the same sense here as in Romans 2:5; Romans 3:5; Romans 13:4-5; Ephesians 5:6; 1 Thessalonians 1:10; 1 Thessalonians 5:9; where it evidently means punishment, which is the effect of irritated justice. Taken in this sense, we may consider the phrase as a Hebraism: punishment of God, i.e. the most heavy and awful of all punishments; such as sin deserves, and such as it becomes Divine justice to inflict. And this abideth on him-endures as long as his unbelief and disobedience remain! And how shall these be removed in a hell of fire! Reader! pray God that thou mayest never know what this continuing punishment means!
THERE are many very important topics brought forward in this chapter; the principal of which have been already illustrated in the notes: the subject in the 29th verse John 3:29 is of great consequence, and requires some farther explanation.
The friend of the bridegroom is the person called among the Jews שושבי shoshabin; and παρανυμφος, paranymph, among the Greeks. Several matters are found in the Jewish writings relative to these, which may serve to throw light, not only on the discourse of John, but also on other passages of Scripture.
1. There were generally two shoshabinim; one for the bride, another for the bridegroom: though in many instances we find the shoshabin of the bride only mentioned.
2. These officers were chosen out of the most intimate and particular friends of the parties:-a brother might be shoshabin or paranymph to his brother.
3. Though it is probable that such persons were not always found in ordinary weddings, yet they were never absent from the marriages of kings, princes, and persons of distinction.
4. The Jews believe that this was an ordinance appointed by God; and that he himself was shoshabin to Adam. But in Bereshith Rabba it is said, that God took the cup of blessing and blessed the first pair; and that Michael and Gabriel were shoshabins to Adam.
5. So important was this office esteemed among them, that it was reckoned one of the indispensable works of charity: much depending on the proper discharge of it, as we shall afterwards find.
6. Those who were engaged in this office, were excused, for the time, from some of the severer duties of religion, because they had so much to do about the new-married pair, especially during the seven days of the marriage feast.
These shoshabinan had a threefold office to fulfil, viz. before, at, and after the marriage: of each of these in order.
I. Before the marriage: it was the business of the shoshabin:-
1. To procure a husband for the virgin, to guard her, and to bear testimony to her corporeal and mental endowments; and it was upon this testimony of this friend that the bridegroom chose his bride.
2. He was the internuncio between her and her spouse elect; carrying all messages from her to him, and from him to her: for before marriage young women were very strictly guarded at home with their parents or friends.
II. At the wedding: it was the business of the shoshabin, if necessary:-
1. To vindicate the character of the bride.
2. To sleep in an apartment contiguous to the new-married pair, to prevent the bride from receiving injury.
3. It was his office to see that neither the bride nor bridegroom should be imposed on by each other; and therefore it was his business to examine and exhibit the tokens of the bride's purity, according to the law, Deuteronomy 22:13-21. Of their office, in this case, the rabbins thus speak: Olim in Judea paranymphi perscrutati sunt locum (lectum) sponsi et sponsae-ad scrutandum et officiose observandum ea, quae sponsi illa nocte fecerint: ne scilicet alter alteri dolo damnum inferat: ne sponsus sanguinem virginitatis agnoscat, illum celet aut tollat: et ne sponsa pannum sanguine tinctum secum inferat.
4. When they found that their friend had got a pure and chaste virgin, they exulted greatly; as their own character and the happiness of their friend, were at stake. To this the Baptist alludes, John 3:29, This my joy is fulfilled.
5. They distributed gifts to the new-married couple, which, on their marriage, were repaid either by their friend, or by his father. The same thing is done at what are called the biddings, at marriages in Wales, to the present day.
6. They continued with the bride and bridegroom the seven days of the marriage, and contributed variously to the festivity and hilarity of the occasion.
III. After marriage.
1. The shoshabin was considered the patron and advocate of the wife, and in some sort her guardian, to which the apostle alludes, 2 Corinthians 11:2. He was generally called in to compose any differences which might happen between her and her husband, and reconcile them when they had been at variance.
2. They appear to have had the keeping of the marriage contract, which in certain cases they tore; when they had reason to suspect infidelity on the part of the woman, by which the marriage was dissolved; and thus the suspected person was prevented from suffering capitally. Schoettgen produces a case like this from R. Bechai, in legem, fol. 114. "A king visited foreign parts, and left his queen with her maids: they raised an evil report on her, and the king purposed to put her to death. The shoshabin hearing of it, tore the matrimonial contract, that he might have it to say, the marriage is dissolved. The king, having investigated the case, found the queen innocent: she was immediately reconciled to her husband, and the shoshabin was directed to write another contract."
3. Schoettgen very modestly hazards a conjecture, that, if the husband had either abandoned or divorced his wife, the shoshabin took her, and acted to her as a brother-in-law; which is probable from the place to which he refers, Judges 14:20: But Samson's wife was given to his companion, whom he had used as his friend: or, as both the Syriac and the Targum have it, she was given, שושביניה shoshebeeneyah, to his paranymph; which is agreeable to the Alexandrian copy of the Septuagint, Και συνῳκησεν ἡ γυνη Σαμψων τῳ Νυμφαγωγῳ αυτου, ὁς ην ἑταιρος αυτου. And Samson's wife dwelt (or cohabited) with his paranymph, who had been his companion. The same reading is found in the Complutensian Polyglott.
From the preceding particulars, collated with the speech of John in John 3:29, and with the words of St. Paul, 2 Corinthians 11:2, it is plain that Christ is represented as the BRIDEGROOM: the Church, or his genuine disciples, the BRIDE: the ministers of the Gospel, the שושבינים SHOSHBEENIM, whose great and important duty it is to present to the bridegroom a pure, uncontaminated virgin, i.e. a Church without spot, or wrinkle, or any such thing, Ephesians 5:27, alluding evidently to the office of the paranymph, on whom the bridegroom depended to procure him, for wife, a chaste and pure virgin. Hence that saying of St. Paul, who considered himself the paranymph to Jesus Christ: I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ, 2 Corinthians 11:2.
From all these particulars, we see that the office of the shoshabin, or paranymph, was a very important one among the Jews; and that, to it, some interesting references are made in the New Testament, the force and true meaning of which passages cannot be discerned without considering the character and office of the Jewish paranymph. See several good observations on this in Lightfoot's notes on John 2:1, and Schoettgen, on John 3:29.
As the Christian Church was now to take place of the Jewish, and the latter was about to be cast off because it was polluted, John, by using the simile of the bride, bridegroom, and paranymph, or friend of the bridegroom, points out, as it were prophetically, of what kind the Christian Church must be: it must be as holy and pure as an uncontaminated virgin, because it is to be the bride or spouse of our Lord Jesus Christ: and God honours the Baptist by making him the paranymph; and indeed his whole preaching and baptism were excellently calculated to produce this great effect, as be strongly proclaimed the necessity of a total reformation of heart and manners, among all classes of the people. See the notes on Matthew 3:8-12, and on Luke 3:10-14. He heard the bridegroom's voice-he faithfully communicated what he had received from heaven, John 3:27, and he rejoiced exceedingly to find that he had got a people prepared for the Lord. The success of John's preaching greatly contributed to the success of that of Christ and his disciples. For this purpose he was endued with power from on high, and chosen to be the paranymph of the heavenly bridegroom.
