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.

“(Hom. xxxi. 1) He means not here, that to believe on the Son is sufficient to gain everlasting life, for elsewhere He says, Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven. (Matt. 7) And the blasphemy against the Holy Ghost is of itself sufficient to send into hell. But we must not think that even a right belief on Father, Son, and Holy Ghost, is sufficient for salvation; for we have need of a good life and conversation. Knowing then that the greater part are not moved so much by the promise of good, as by the threat of punishment, he concludes, But He that believeth not the Son, shall not see life; but the wrath of God abideth on him. See how He refers to the Father again, when He speaketh of punishment. He saith not, the wrath of the Son, though the Son is judge; but maketh the Father the judge, in order to alarm men more. And He does not say, in Him, but on Him, meaning that it will never depart from Him; and for the same reason He says, shall not see life, i. e. to shew that He did not mean only a temporary death.”

“(Tr. xiv. c. 13) Nor does He say, The wrath of God cometh to him, but, abideth on him. For all who are born, are under the wrath of God, which the first Adam incurred. The Son of God came without sin, and was clothed with mortality: He died that thou mightest live. Whosoever then will not believe on the Son, on him abideth the wrath of God, of which the Apostle speaks, We were by nature the children of wrath. (Eph. 2:3)”

“Above, John the Baptist commended the teaching of Christ; but here he treats of the diversity of those receiving it: hence he deals with the faith that is to be given to this teaching, and concerning this he does three things. First he shows the rarity of believers; second, the debt of believing, at the place "but he who has received his testimony," etc.; third, the reward of faith, at the place "he who believes in the Son has eternal life." He says therefore: I say that Christ has certain knowledge, and speaks true things. Yet although few receive his testimony, his teaching is not for this reason diminished, because this is not on his part, but on the part of those who do not receive it, namely the disciples of John, who did not yet believe, and the Pharisees, who detracted from his teaching. And therefore he says, "and no one receives his testimony." Now this word "no one" can be explained in two ways. In one way, "no one," that is, few, even if some do receive it. And that some do receive it, he shows by adding: "but he who has received his testimony," etc. The Evangelist used this manner of speaking when he said above, John 1:11: "He came unto his own, and his own received him not": because few received him. In another way, because to receive his testimony is to believe in God; but no one can believe of himself, but from God; Ephesians 2:8: "By grace you are saved." And therefore he says "no one receives it," namely of himself, unless it be given to him by God. Or otherwise. It is customary in divine Scripture to speak of the people in two ways. For as long as we are in this world, the evil are mixed together with the good; and therefore Scripture sometimes speaks of the people, referring its intention to the evil, sometimes to the good. And this manner of speaking is found in Jeremiah 26: for first it says: "all the people and the priests sought to kill Jeremiah," referring its intention to the evil; and afterward it immediately says that all the people sought to free him, speaking of the good. In the same way John the Baptist too, having his eyes turned to the left, that is, to the evil, says, "and no one receives his testimony"; and turning on the other hand to the right, that is, to the good, says, "but he who has received his testimony," etc. "But he who has received his testimony" — here he shows the debt of faith, which is to submit oneself to the divine truth. And concerning this he does four things. First he sets forth the divine truth; second he adds the proclaiming of the divine truth, at the place "for he whom God has sent speaks the words of God"; third he intimates the faculty of proclaiming, at the place "for God does not give the Spirit by measure"; fourth he assigns the reason for this faculty, at the place "the Father loves the Son," etc. Now the debt of faith is that man should submit himself to the divine truth; and therefore he says that although few receive his testimony, yet some do receive it; hence he says, "but he who has received his testimony," that is, whoever he may be, "has set his seal," that is, he ought to place, or has placed, a certain sign in his heart, that Christ himself is God. "And God is true," because he himself said that he was God: for if he were not, he would not be true, whereas it is written, Romans 3:4: "But God is true," etc. Concerning this seal it is said, Song of Songs 8:6: "Set me as a seal upon your heart." And 2 Timothy 2:19: "The firm foundation of God stands, having this seal," etc. Or, according to Chrysostom, "he has set his seal," that is, he has shown, that God, namely the Father, is true; namely because he sent his Son, whom he promised to send. The Evangelist says this in order to show that those who do not believe Christ deny the truth of the Father. And therefore he immediately adds the commendation of the divine truth, saying, "for he whom God has sent speaks the words of God"; as if to say: he has set this seal, that Christ, whose testimony he receives, whom God has sent, speaks the words of God; and therefore he who believes him believes the Father; below, John 8:26: "The things I have heard from the Father, I speak in the world." Hence he spoke nothing but the Father, and the words of the Father; because he had been sent by the Father, and because he himself is the Word of the Father: hence he even says that the Father speaks through him. Or if this saying, that God is true, is referred to Christ, the distinction of persons is given to be understood: for since the Father is the true God, and Christ is the true God, it follows that the true God sent the true God, distinct from him in person, not in nature. Now the faculty of proclaiming belongs to Christ in the highest degree, because he does not receive the Spirit by measure; and therefore he says, "for God does not give the Spirit by measure." For you might say that, although God sent him, yet he does not speak all things from God, but only some things: for the prophets too sometimes spoke from their own spirit, and sometimes from the Spirit of God. As it is read in 2 Kings 7:3 concerning the prophet Nathan, that speaking from his own spirit, he counseled David to build the temple; which counsel he afterward retracted by the Spirit and divine bidding. But the Baptist shows that this has no place in Christ; because the prophets indeed receive the Spirit of God measuredly, that is, with regard to something, not with regard to everything, and therefore they do not speak the words of God with regard to everything; but Christ, who received the Spirit without measure and with regard to everything, therefore speaks the words of God with regard to everything. But how is the Holy Spirit given by measure, since he is immeasurable, according to Athanasius in his creed: "the Father immeasurable, the Son immeasurable, the Holy Spirit immeasurable"? Response. It must be said that the Holy Spirit is given by measure, not with regard to his own essence and his power, according to which he is infinite; but with regard to the gifts, which are given in measured fashion. Ephesians 4:7: "To each one of us grace has been given according to measure." It must be noted, however, that what is said here of Christ, that God the Father did not give him the Spirit by measure, can be understood in two ways. In one way it is understood of Christ according as he is God; in another way according as he is man. For a thing is given to someone so that he may have it: now to have the Holy Spirit belongs to Christ both inasmuch as he is God and inasmuch as he is man; and thus according to both he has the Holy Spirit. But inasmuch as he is man, he has the Holy Spirit as sanctifying; Isaiah 61:1: "The Spirit of the Lord is upon me, because he has anointed me," namely, man; but inasmuch as he is God he has the Holy Spirit only as manifesting, according as the Spirit proceeds from him. John 16:14: "He will glorify me," that is, he will manifest me, "because he will receive of mine." So then, in both ways, namely inasmuch as he is God and inasmuch as he is man, Christ has the Holy Spirit not by measure. For to Christ, inasmuch as he is God, God the Father is said to give the Holy Spirit not by measure, because he gives him the power and ability of spirating the Holy Spirit, who, since he is infinite, the Father gives to him infinitely: and indeed the Father gives him the Spirit just as he himself has him, namely so that just as the Spirit proceeds from the Father, so also from the Son. And this he gave to him through eternal generation. Likewise also Christ, inasmuch as he is man, had the Spirit not by measure; for to men the Holy Spirit is given by measure, because his grace is given to them by measure; but Christ, inasmuch as he is man, received grace not by measure: and therefore he received the Holy Spirit not by measure. But it must be noted that in Christ there is a threefold grace: namely of union, of the singular person, which is habitual grace, and of headship, which is the grace of influence; and Christ received each of these not by measure. For the grace of union, which is not habitual, but a certain gratuitous gift, is given to Christ so that, namely, in his human nature he might be the true Son of God not by participation, but by nature, inasmuch, namely, as the human nature of Christ is united to the Son of God in person: and this union is called grace, because he had this with no preceding merits. Now the divine nature is infinite: hence from that very union he received an infinite gift. Thus, therefore, he received the Holy Spirit not by measure, that is, the gift and grace of union, which is attributed to the Holy Spirit inasmuch as it is gratuitous. Habitual grace, however, is so called according as the soul of Christ was full of grace and wisdom, according to what is said above, John 1:14: "We saw him as it were the only-begotten of the Father, full of grace," etc. Concerning this grace, however, there can be doubt whether he received it not by measure. For since a grace of this kind is a created gift, it must be admitted that it has a finite essence: and indeed as to essence, according as it is something created, this habitual grace was finite. Nevertheless Christ is said to have received it not by measure, for a threefold reason. First indeed on the part of the recipient. For it is manifest that the capacity of any nature is finite: because, although it can receive the infinite good by knowing, and loving, and enjoying it, yet it receives it, in enjoying, in a finite way. Now for every creature, according to its species and nature, there is a determined measure of capacity; which, however, does not prejudice the divine power, as though it could not make another creature of greater capacity; but then it would no longer be of the same nature according to species; just as if a unit is added to three, there will be another species of number. When, therefore, there is not given to some nature, out of the divine goodness, as much as is the natural capacity of its species, it seems to be given to it according to some measure; but when its whole natural capacity is filled, it does not seem to be given to it according to measure; because although there be a measure on the part of the recipient, there is nevertheless no measure on the part of the giver, who is ready to give the whole: just as someone bringing a vessel to a river finds the water ready there without measure, although he himself receives it with measure, on account of the determined quantity of the vessel. Thus, therefore, the habitual grace of Christ is indeed finite according to essence, but it is said to be given infinitely, and not according to measure, because as much is given to him as created nature can hold. Second, on the part of the gift received. For every form, or act, considered according to its own nature, is not finite in the way in which it is finited by the subject in which it is received; but nothing prevents it from being finite according to its own essence, inasmuch as its being is received in something. For that is infinite according to its own essence which has the whole fullness of being: and this indeed belongs to God alone, who is the highest being. But if some spiritual form is posited as existing not in a subject — for instance, whiteness, or color — it would indeed not have an infinite essence, because its essence would be determined to a genus or species; nevertheless it would possess the whole fullness of that species: hence, according to the nature of the species, it would be without limit or measure, having whatever can pertain to that species. But if whiteness, or color, is received in some subject, it does not always necessarily and always have the whole of whatever pertains to the nature of this form, but only when it is had in such a way as it can be perfectly had; that is, when the mode of having equals the power of the thing had. Thus, therefore, the habitual grace of Christ was indeed finite according to essence; but nevertheless it is said to have been without limit and measure, because Christ received the whole of whatever could pertain to the nature of grace. Others, however, do not receive the whole; but one in this way, and another in that. For "there are diversities of graces": 1 Corinthians 12:4. Third, on the part of the cause. For in the cause the effect is in some way contained. Whoever, therefore, has present a cause of infinite power for influencing, is said to have that which is influenced, without measure, and in some way infinitely. For instance, if someone had a spring that could pour forth infinite water, he would be said to have water infinitely and without measure. Thus the soul of Christ has grace infinite and without measure, from this very fact that it has the Word united to itself, which is the infinite and unfailing principle of the whole emanation of creatures. Now it is clear from what has been said that the grace of Christ himself, which is called the grace of headship, according as Christ is the head of the Church, is infinite as to its influence. For from the fact that he had whereby to pour forth without measure the gifts of the Spirit, he received the power of pouring them forth without measure, namely so that the grace of Christ might suffice not only for the salvation of some men, but of the men of the whole world, according to that saying, 1 John 2:2: "He is the propitiation for our sins, and not for ours only, but also for those of the whole world," and even of several worlds, if there were such. Christ also has the fitting faculty of proclaiming the divine truth, because all things are in his power; hence he says, "the Father loves the Son, and has given all things into his hand": and this indeed can be referred to Christ according as he is man, and according as he is God; but in different ways in each case. For if it is referred to Christ according to his divine nature, then "loves" does not designate a principle, but a sign: for we cannot say that the Father gives all things to the Son because he loves him, for two reasons. First, to love is an act of the will; but to give nature to the Son is to generate him. If, then, the Father gave nature to the Son by will, the will of the Father would be the principle of the generation of the Son; and thus it would follow that the Father generated the Son by will, and not by nature: which is the Arian heresy. Second, because the love of the Father for the Son is the Holy Spirit. If, then, the love of the Father for the Son were the reason why the Father gave all things into the hand of the Son, it would follow that the Holy Spirit would be the principle of the generation of the Son; which is unfitting. It must be said, therefore, that the word "loves" imports only a sign, so that it is said that the perfect love with which the Father loves the Son is a sign that the Father has given all things into his hand, namely, whatever the Father has. Matthew 11:27: "All things have been delivered to me by my Father." Below, John 13:3: "Knowing that the Father had given him all things into his hands." But if it is referred to Christ according as he is man, then the word "loves" expresses the character of a principle, so that it is said that the Father has delivered all things into the hand of the Son, namely, whatever things are in heaven and on earth, according to that saying, Matthew, last chapter, 18: "All power is given to me in heaven and in earth." Hebrews 1:2: "Whom he has appointed heir of all things." And the reason for this handing-over is that he loves him; hence he says, "the Father loves the Son": for the love of the Father is the reason for creating every creature. Wisdom 11:25: "You love all things that are, and hate nothing of the things which you have made." Concerning the love of the Son it is found in Luke chapter 3, and Matthew 3:17: "This is my beloved Son, in whom I am well pleased." And Colossians 1:13: "He has translated us into the kingdom of the Son of his love," that is, of his beloved Son. Next, when he says, "he who believes in the Son has eternal life," he shows the fruit of faith: and first he sets down the reward of faith; second, the punishment of unbelief, at the place "but he who is unbelieving," etc. Now the reward of faith is inestimable, because it is eternal life; and therefore he says, "he who believes in the Son has eternal life." And this is shown from what has gone before. If the Father has given all things to the Son, namely whatever he has, and he himself has eternal life: therefore he has also given to the Son that he should be eternal life. Below, John 5:26: "As the Father has life in himself, so he has given to the Son also to have life in himself": and this indeed belongs to Christ inasmuch as he is the true and natural Son of God. 1 John, last chapter, verse 20: "that you may be in his true Son Christ: this is the true God, and eternal life." He who believes in him has that toward which he tends, namely the Son himself in whom he believes; but he himself is eternal life: therefore he who believes in him has eternal life. Below, John 10:27: "My sheep hear my voice... and I give them eternal life." Now the punishment of unbelief is intolerable, both as to the punishment of loss and as to the punishment of sense. As to the punishment of loss indeed, because he is deprived of life; hence he says, "but he who is unbelieving to the Son shall not see life." He does not say "shall not have," but "shall not see": because eternal life consists in the vision of true life. Below, John 17:3: "This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent": and this vision and knowledge indeed unbelievers will not have; Job 20:17: "Let him not see the streams of milk," etc., that is, the sweetness of eternal life. He says, however, "shall not see," because to see life itself is the proper reward of formed faith. As to the punishment of sense, because he is gravely punished; hence he says, "but the wrath of God abides upon him." For "wrath" in the Scriptures is taken for the affliction by which God punishes the evil; hence when he says "the wrath of God the Father abides upon him," it is the same as if he said: they will feel punishment from God the Father. And although the Father has given all judgment to the Son, as is said below, John 5:22, nevertheless the Baptist refers this to the Father, intending by this to lead the Jews back to believing in the Son. And concerning this judgment it is said, Hebrews 10:31: "It is a fearful thing to fall into the hands of the living God." He says, however, "abides upon him," because this punishment will never cease from unbelievers; and because all who are born in this mortal life carry with them the wrath of God, which the first Adam received. Ephesians 2:3: "We were by nature," that is, by birth, "children of wrath." From this wrath, however, we are not freed except through faith in Christ; and therefore, in those who do not believe in Christ the Son of God, the wrath of God abides.”

“There was a man of the Pharisees,.... The Syriac version adds, "there"; that is, at Jerusalem; and who was among those that believed in the name of Christ, upon seeing the miracles he did at the feast of the passover, in that place. This man was not a common and ordinary man, but a man of note and eminence, of dignity and figure; and who was of the sect of the Pharisees, which was the strictest sect for religion and holiness, among the Jews; and which, as corrupt as it was, was also the soundest; as having not only a regard to a Messiah, and to all the writings of the Old Testament, but also believed the doctrines of angels and spirits, and the resurrection of the dead, which the Sadducees denied; but yet they were implacable enemies of Christ; and therefore it is the more to be wondered at, that such an one should come to him, and desire a conversation with him: named Nicodemus; frequent mention is made of , "Nicodemon ben Gorion", the brother of Josephus ben Gorion (p), the writer of the Wars and Antiquities of the Jews; and there are some things which make it probable, that he was the same with this Nicodemus; for the Nicodemon the Jews speak so much of, lived in this age; as appears, not only from his being the brother of Josephus, but also from his being contemporary with R. Jochanan ben Zaccai, who lived in this time, and until the destruction of the temple; since these two are said (q) to be together at a feast, made for the circumcision of a child. Moreover, he is represented as very rich, and is said to be one of the three rich men in Jerusalem (r), and who was able to have maintained a city ten years (s); and they speak of his daughter, as exceeding rich: they say, that she had for her dowry a thousand thousand golden denarii, or pence; and that her bed was strewed with (i.e. the furniture of it cost) twelve thousand golden denarii; and that a Tyrian golden denarius was spent upon her every week, for a certain kind of soup (t); and the wise men decreed her four hundred golden denarii, for a box of spices every day (u); and it is elsewhere (w) said, five hundred: and this our Nicodemus was very rich, as appears from his liberality at the funeral of our Lord, Joh 19:39. Moreover, the Nicodemon of the Jews, is said to be a counsellor (x) in Jerusalem; and so was this, as seems evident from Joh 7:32 and it may be further observed (y), that the right name of Nicodemon, was Boni (z); now Boni elsewhere (a), is said to be one of the disciples of Jesus, as Nicodemus was secretly, and perhaps at, and after his death openly, as his associate Joseph of Arimathea was; to which may be added, the extreme poverty that his daughter is by them said to be reduced unto; for they report, that R. Jochanan ben Zaccai saw her gathering barley corns from under the horses' hoofs in Aco (b); or as it is elsewhere said, out of the dung of the beasts of the Arabians; when she asked alms of him, and he inquired of her, what was become of her father's substance. Now to this low estate, the family of our Nicodemus might be reduced, through the persecution of the Christians by the Jews. The name is Greek, as at this time many Greek names were in use among the Jews, and signifies the same as Nicolas; but the Jews give an etymology of it, agreeably to the Hebrew language; and say, that he was so called, because the sun, "shone out for his sake": the occasion and reason of it, they tell us, were this (c); Nicodemon, upon want of water at one of the feasts, agreed with a certain man for twelve wells of water, to be returned on such a day, or pay twelve talents of silver; the day being come, the man demanded the water, or the money; Nicodemon went and prayed, and a plentiful rain fell, and filled the wells with water; but meeting the man, he insisted on it that the day was past, the sun being set, and therefore required the money; Nicodemon went and prayed again, and the sun shone out; and they add, that there are three persons for whom the sun "was prevented", detained, or hindered in its course, (a word nearer his name than the former,) Moses, and Joshua, and Nicodemon ben Gorion; for the two former they produce Scripture, and for the latter tradition: hence it is elsewhere said (d), that as the sun stood still for Joshua, so it stood still for Moses, and for Nicodemon ben Gorion: but to proceed with the account of our Nicodemus, he was a ruler of the Jews; not a civil magistrate; for the civil government was now in the hands of the Romans; but an ecclesiastical ruler; he was a member of the sanhedrim, which consisted of the doctors, or wise men, and priests, Levites, and elders of the people; and so was a dignified person, and as afterwards called, a master in Israel. (p) Ganz Tzemach David, par. 1. fol. 25. 1. Shalshalet Hakabala, fol. 19. 1. (q) Pirke Eliezer, c. 2. & Juchasin, fol. 23. 2. (r) T. Bab. Gittin, fol. 56. 1. (s) Midrash Kohelet, fol. 75. 4. (t) Abot R. Nathan, c. 6. fol. 3. 2. (u) T. Bab. Cetubot, fol. 66. 2. (w) Echa Rabbati, fol. 49. 2. (x) Echa Rabbati, fol. 46. 3. Midrash Kohelet, fol. 75. 1. (y) T. Bab. Taanith, fol. 20. 1. (z) T. Bab. Sanhedrin, fol. 43. 1. (a) Echa Rabbati, fol. 49. 3. (b) T. Bab. Cetubot, fol. 66. 2. (c) T. Bab. Taanith, fol. 20. 1. (d) T. Bab. Avoda Zara, fol. 25. 1.”

“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. See on Joh 3:8 (note). 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, Act 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, Heb 5:9. But the wrath of God abideth on him - Οργη, 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 Rom 2:5; Rom 3:5; Rom 13:4, Rom 13:5; Eph 5:6; Th1 1:10; Th1 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 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 wag 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 fulfill, 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, Deu 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, Joh 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, Co2 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, Jdg 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 Joh 3:29, and with the words of St. Paul, Co2 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, Eph 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, Co2 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 Joh 2:1, and Schoettgen, on Joh 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 honors 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 Mat 3:8-12 (note), and on Luk 3:10-14 (note). He heard the bridegroom's voice - he faithfully communicated what he had received from heaven, Joh 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.”

“The divinity of the Son is in this chapter proved as clearly as in 1 John v. 7. “There are three who give testimony in heaven; the Father, the Word, and the Holy Ghost; and these three are one.” Which verse is entirely omitted by Luther in his version; for which omission he is severely reproved by Keckerman. But while Catholics and Protestants deduce from this and many other places in Scripture, the divinity of Jesus Christ, as an indubitable and irrefragable consequence, how may learned Arians, Socinians, and Unitarians read the same texts, and deduce quite contrary consequences? How clearly does this prove that the Bible only cannot prove the exclusive rule of faith. With reason does the Cambridge divinity professor, Dr. Herbert Marsh, ask in his late publication on this subject, p. 18, “Are all Protestants alike in their religion? Have we not got Protestants of the Church of England, Protestants of the Church of Scotland, Protestants who hold the profession of Augsburgh? Have we not both Arminian and Calvinistic Protestants? Are not the Moravians, the Methodists, the Baptists, the Quakers, and even the Jumpers, the Dunkers, the Swedenborgians, all Protestants? Since, then Protestantism assumes so many different forms, men speak quite indefinitely, if they speak of it without explaining the particular kind which they mean. When I hear of a Swedish or a Danish Protestant, I know that it means a person whose religion is the Bible only, as expounded by the Synod of Dort. In like manner a Protestant of the Church of England, is a person whose religion is the Bible only; but the Bible as expounded by its Liturgy and Articles. How, therefore, can we know, if we give the Bible only , what sort of Protestantism well be deduced from it?” — In the same publication, Dr. Herbert Marsh, p. 21, adds, “Protestants of every description, however various and even opposite in their opinions, claim severally for themselves the honour of deducing from the Bible irrefragable and indubitable consequences. The doctrine of conditional salvation is an indubitable consequence to the Arminian. The doctrine of absolute decree, an indubitable consequence to the Calvinist. The doctrines of the trinity, the atonement and the sacraments, which the Church of England considers as indubitable consequences of the Bible, would not be so, if the Unitarians and Quakers were right in the consequences which they draw from the Bible. But the consequences which they deduce appear indubitable to them.” This the professor properly styles protestantism in the abstract, or generalized, and nearly allied to apostacy from Christianity: a system, p. 16, “by which many a pilgrim has lost his way between the portal of the temple and the altar—disdaining the gate belonging only to the priests, and approaching at once the portals of the temple, they have ventured without a clue, to explore the inmost recesses; and have been bewildered in their way, till at length they have wandered to the devious passage, where Christianity itself becomes lost from the view.” See his Inquiry into the consequences of neglecting to give the Prayer-Book with the Bible.”

“hath everlasting life--already has it. (See on Joh 3:18 and Joh 5:24). shall not see life--The contrast here is striking: The one has already a life that will endure for ever--the other not only has it not now, but shall never have it--never see it. abideth on him--It was on Him before, and not being removed in the only possible way, by "believing on the Son," it necessarily remaineth on him! Note.--How flatly does this contradict the teaching of many in our day, that there neither was, nor is, anything in God against sinners which needed to be removed by Christ, but only in men against God! Next: John Chapter 4”