John 3:36
Verse
Context
Sermons
David Wilkerson
Jacob Prasch
Richard WurmbrandDavid Wilkerson
Al Martin
C.H. SpurgeonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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
John Gill Bible Commentary
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.
Tyndale Open Study Notes
3:36 God gave the gift of eternal life, promising new life and intimacy in a present experience with God. • Those who reject the Son will not see life. The world in its darkness stands under God’s angry judgment (Rom 1–3).
John 3:36
John’s Testimony about Jesus
35The Father loves the Son and has placed all things in His hands. 36Whoever believes in the Son has eternal life. Whoever rejects the Son will not see life. Instead, the wrath of God remains on him.”
- Scripture
- Sermons
- Commentary
Hell - Part 1
By David Wilkerson9.8K45:10HellEZK 22:20JHN 3:36ROM 1:18ROM 9:22REV 19:11REV 21:23In this sermon, the preacher discusses the concept of hell and the judgment of God. He emphasizes that even before eternity comes, God will pour out His judgments on the earth, including scorching men with fire through His angels of wrath. The preacher also mentions the belief of millions of Iranians who have been promised paradise by the Ayatollah Khomeini, but warns that they will wake up in hell instead. He concludes by describing the never-ending nature of hell and referencing the biblical description of Jesus as the one who will judge and make war with righteousness.
Once Saved, Always Saved 1
By Jacob Prasch5.3K1:15:43AssuranceMAT 6:33JHN 3:36ROM 11:22PHP 2:121TI 2:4In this sermon, the speaker emphasizes the importance of active witnessing in the Christian life. He compares not actively witnessing to neglecting other essential aspects of the Christian faith, such as reading the Bible and praying. The speaker uses a metaphor of someone trying to swim across the English Channel but getting overwhelmed by the storm and drowning. In the metaphor, Jesus appears in a helicopter to save the person, but instead of simply rescuing them, Jesus gives them a white jacket and tells them to hold on. The speaker explains that this represents the tension between faith and works, highlighting the need for both trust in Jesus and active obedience in the Christian life. The sermon references the book of Philippians, specifically chapter 2 verse 12, which encourages believers to work out their salvation with fear and trembling, emphasizing the connection between obedience and salvation.
Das Neue Wesen (German)
By Richard Wurmbrand4.0K13:35GermanMAT 27:46MRK 16:14LUK 16:19JHN 3:36JHN 14:1JHN 20:29HEB 11:1The sermon transcript discusses the conditions and demands that the world places on believers in order for them to have faith. It suggests that modernizing theology, incorporating jazz and pop music into church, and delivering philosophical speeches instead of simple sermons about Jesus are some of the conditions set by the world. However, the transcript emphasizes that true faith is not dependent on external circumstances or meeting these conditions. It highlights the unwavering love and faith of believers who continue to trust in God despite suffering and persecution. The sermon concludes by emphasizing the importance of faith in Jesus Christ for salvation and the need to focus on Him rather than worldly demands.
Living Under the Wrath of God
By David Wilkerson3.7K59:10ISA 49:8JHN 3:36In this sermon, the preacher addresses the common confusion and lack of understanding about the gospel among some individuals. He emphasizes that the gospel is not complicated and can be understood even by children. The preacher shares his experience of hearing various excuses from backsliders who found the Christian walk too difficult. He urges the audience to not delay in accepting the gospel, as the wrath of God abides on those who do not believe in Jesus. The sermon is based on John 3:36, which states that those who believe in the Son have everlasting life, while those who do not believe will not see life but will face the wrath of God.
(John the Baptist Comes to Town) - Part 4 Turn or Burn!
By Rolfe Barnard2.8K25:18John The BaptistGEN 6:9PSA 9:17MAT 4:17LUK 13:3JHN 3:36ACT 17:30ROM 6:23In this sermon, the preacher emphasizes the importance of repentance as the only command that God has for sinners. He states that God does not have time to argue or negotiate with sinners, but instead demands that they turn away from their sinful ways. The preacher highlights the message of John the Baptist, who proclaimed the need for repentance and warned of the consequences of not turning to God. He also emphasizes that through the grace of God and belief in Jesus Christ, sinners can receive forgiveness and be set free from the punishment of hell.
The Great Day of Their Wrath
By Al Martin2.8K1:06:56MAT 3:7MAT 3:9JHN 3:36JHN 14:6ROM 5:9EPH 4:11EPH 5:9In this sermon, the preacher emphasizes the importance of recognizing the impending day of wrath. He explains that every person is naturally liable to this coming wrath. However, the preacher emphasizes that Jesus Christ is the only one who can deliver us from this wrath. He urges the listeners to repent and believe in order to be saved from the fury of the coming wrath. The preacher also highlights the seriousness of sin and the madness of ignoring the signposts that point towards heaven and forgiveness.
Barriers Broken Down
By C.H. Spurgeon2.7K51:48ISA 45:22MAT 6:33JHN 3:36ACT 16:31ROM 10:1ROM 10:32CO 5:21The sermon transcript discusses the blessedness of Jesus Christ, who is described as God's only begotten Son, the Word made flesh. It emphasizes Jesus' sacrifice and salvation for humanity through his death on the cross. The sermon also highlights the ignorance and blindness of people towards the truth of Jesus' sacrifice and the need for faith in him. It concludes with a call to submit to God and make Christ the center of one's life for ultimate victory and safety.
(Through the Bible) 1 John 5
By Chuck Smith2.2K50:33Through The BibleJHN 3:23JHN 3:361JN 1:31JN 3:231JN 5:21JN 5:61JN 5:11In this sermon, the preacher emphasizes the importance of believing in the witness of God. He compares it to our legal system, which relies on the testimony of witnesses. The preacher explains that faith in God is developed by knowing Him through studying the Bible. He highlights that eternal life is only possible through Jesus Christ, and it is not just about the duration of time but also the quality of life. The sermon concludes with a prayer for the listeners to have a loving and impactful year, sharing God's love with the world.
(Am I Saved?) 1- Born Again
By Michael Pearl2.1K36:30JHN 3:7JHN 3:14JHN 3:18JHN 3:36In this sermon, the preacher discusses the misconception that simply knowing Bible verses or being baptized guarantees salvation. He shares a story of a person who thought they were saved but lived in sin for years until they had a transformative experience with God. The preacher emphasizes the importance of understanding one's sinful nature and feeling genuine guilt before God. He explains that true salvation comes from believing in Jesus Christ as the Son of God and accepting His sacrifice for our sins, as stated in John 3:16. The sermon also highlights the consequences of not being born again and the need for repentance and faith in Christ.
(Through the Bible) Mark 15-16
By Chuck Smith1.6K1:31:59MAT 28:19MRK 14:62MRK 16:15MRK 16:20JHN 3:36ACT 1:8In this sermon, the speaker encourages the audience to surrender their lives to God and trust Him to bring purpose and wholeness out of their brokenness. The speaker emphasizes that Jesus came to seek and save the lost, offering redemption to all who believe in Him. The sermon also discusses the crucifixion of Jesus, highlighting the significance of the third hour (9 o'clock in the morning) when He was crucified. The speaker explains the practice of prisoners carrying their own crosses and the Roman soldiers accompanying them with a sign stating their charges. The sermon concludes with a reminder of the Great Commission, urging believers to go into the world and preach the gospel to all people, emphasizing the importance of belief and baptism for salvation.
Saved but Perishing
By Paris Reidhead1.4K48:24False ConversionJHN 3:1JHN 3:7JHN 3:14JHN 3:36In this sermon, the preacher uses the analogy of a chemical being transformed into a vegetable, then a cow, and finally a man to illustrate the process of spiritual transformation. He emphasizes that our efforts to change ourselves through self-discipline or positive thinking are in vain. Instead, it is only through the grace of God and belief in Jesus Christ that we can escape perishing and enter into the kingdom of God. The preacher also highlights the misconception that people in the world are happy and fulfilled, pointing out that their happiness is often artificial and dependent on external substances.
The Wrath of God
By Sinclair Ferguson1.4K29:50WrathMAT 6:33JHN 3:36ROM 1:18In this sermon, the preacher discusses the wrath of God and how it is revealed throughout history. He emphasizes that the passage in Romans 1:18-28 describes human nature and exposes the sinful heart of man. The preacher highlights that God gives men up to their sinful desires, leading to impurity and dishonoring of their bodies. He also mentions the connection between God's love and mercy in the Lamb of God and His judgment and anger, emphasizing the importance of not turning our backs on God.
Faith vs. Unbelief
By Bill McLeod1.4K40:59FaithECC 8:11JHN 3:36HEB 3:12HEB 3:15HEB 3:19HEB 4:7In this sermon, the preacher shares a personal testimony of witnessing a miraculous transformation in a family. The mother, who had been praying for a miracle, saw three of her sons become missionaries, including one who became an outstanding missionary in Brazil. The preacher emphasizes the power of belief in God's ability to bring about change and overcome any problem in our lives. He encourages listeners to reject Satan's lies of unbelief and instead trust in God's control and ability to bring victory and blessings. The sermon also includes a story from the Bible about a king who doubted God's ability to end a drought, and as a result, he died without experiencing the miracle. The preacher concludes by urging listeners to cast their cares upon God and have faith in His care for them. He also encourages the practice of writing out Bible verses as a way to internalize and remember God's Word.
Back to Bethel
By John R. Rice1.3K44:59CommunionPSA 27:4PSA 51:12PSA 139:23ISA 55:6MAT 7:7LUK 15:11JHN 3:36In this sermon, the preacher addresses Jacob, a biblical figure, urging him to return to Bethel. The preacher emphasizes that Jacob has been away for too long and needs to come back to experience the blessings, power, tears, and joy that he once had. The preacher also mentions the challenges Jacob faces in raising his children and the need for him to keep them on the right path. The sermon includes personal anecdotes about the preacher's own experiences with faith and trusting in God's provision.
014 the Wheat and the Chaff
By David Servant1.2K07:42MAT 3:11MAT 25:46JHN 3:36ROM 3:23HEB 10:31
John the Baptist's sermon in Matthew chapter three emphasizes the baptism with the Holy Spirit and fire, clarifying that it signifies a choice between salvation and damnation based on one's relationship with Jesus. The illustration of separating wheat from chaff on the threshing floor symbolizes the future separation of the righteous and the unrighteous by Jesus, with the wheat representing the saved and the chaff the unsaved. John's message revolves around the foundational truths of human sinfulness, God's holiness and judgment, and the reality of heaven and hell.
Christianity on Christ Terms - Teaching
By Paris Reidhead1.1K54:21TeachingMAT 5:20LUK 13:3JHN 3:36ACT 4:12ROM 10:9EPH 2:81JN 5:12In this sermon, Reverend Paris Readhead emphasizes the importance of Christianity on Christ's terms. He urges the audience to consider the saying that not everyone talking about heaven will actually go there. To ensure one's place in heaven, Reverend Readhead provides four scripture verses for the audience to write down. He then shares the story of the Roman jailer in Philippi, highlighting the transformative power of God's intervention and the willingness to be taught and informed, just like little children.
Why Christ Became a Servant of the Jews
By John Piper1.1K31:09Welcoming OthersUnity in ChristMRK 10:45JHN 3:36ROM 14:1ROM 15:72CO 1:20GAL 3:28EPH 2:19PHP 2:3HEB 13:21PE 4:9John Piper emphasizes that Christ became a servant to the Jews to fulfill God's promises and to demonstrate His truthfulness, urging the church to welcome one another across differences, including ethnicity. He highlights the importance of community and hospitality, encouraging believers to open their hearts and homes to each other for the glory of God. Piper connects the welcoming nature of the church to the example set by Christ, who served both Jews and Gentiles, ultimately leading to the glorification of God for His mercy. The sermon calls for unity and acceptance within the church, transcending cultural and personal barriers.
Born Again, the Mystery Revealed by Jesus - Part 1
By Erlo Stegen1.1K28:49JHN 3:1JHN 3:31JHN 3:36
This sermon delves into the encounter between Jesus and Nicodemus, a Pharisee and teacher of Israel, who sought answers from Jesus about being born again. Despite Nicodemus' wisdom, wealth, and status, he realized there was something crucial he did not understand. Jesus emphasized the necessity of spiritual rebirth to enter God's Kingdom, using symbolic language of water and the Spirit. The dialogue challenges the notion of relying solely on earthly knowledge and highlights the importance of being born of the Spirit through the Word of God.
Son of God or Son of Man
By Chuck Smith1.1K34:37PSA 22:16PSA 22:18ISA 9:6JER 23:5EZK 34:23DAN 9:25MAT 21:1LUK 1:26JHN 3:36
This sermon delves into the identity of Jesus Christ as the Son of God, drawing from prophecies in the Old Testament that were precisely fulfilled in his life, death, and resurrection. It challenges listeners to consider the implications of who Jesus is and the decision they must make regarding their belief in him, emphasizing the eternal significance of accepting or rejecting Christ as the Son of God.
Frank Knox Testimony
By Frank Knox1.0K1:19:55MAT 6:33JHN 3:18JHN 3:36ACT 16:31ROM 10:9EPH 2:8In this sermon transcript, the speaker shares their personal journey of selling their farm and traveling to England. They mention their family's devotion to attending preaching sessions in an orange hall and their admiration for the preachers. The speaker then recounts their arrival in a new place and their curiosity about the people and the preaching they would encounter. They express humility and a desire to be saved and transformed by the preaching. The transcript also briefly mentions the speaker's involvement in Sunday school and their reliance on God's help in delivering a message.
How to Come Savingly to Christ
By Rolfe Barnard97247:43SalvationISA 43:3MAT 11:28LUK 6:46JHN 3:36JHN 14:6ROM 10:9In this sermon, the preacher emphasizes the importance of not just listening to the word of God, but also taking action. He warns against being complacent and thinking that there is plenty of time to turn to God. The preacher speaks about the consequences of rejecting God's word and the possibility of being sealed in one's sin. He also highlights the cost of following Christ and the need for a genuine confession of faith. The sermon references the book of Revelation and emphasizes the need to worship God and not bow down to worldly influences.
The Purpose of God's Love
By Paris Reidhead95833:24God's LoveMAT 6:33JHN 3:16JHN 3:36ROM 3:23GAL 4:4In this sermon, the speaker shares a personal experience of witnessing a man loading wooden box cars with vegetables and sealing them with a sign that emphasizes the value and importance of not wasting the food. The speaker then connects this experience to the message of John 3:16, highlighting God's love for the world and His purpose in sending His Son. The speaker emphasizes that through belief in Jesus, one can avoid perishing and instead receive everlasting life. The sermon also touches on the concept of redemption and the role of Jesus in redeeming those who were under the law.
Studies in 1 Peter-06 1 Peter 1:22-25
By Dwight Pentecost95234:43MAT 6:33JHN 3:16JHN 3:36ACT 17:301PE 1:21PE 1:22In this sermon, the preacher emphasizes the importance of showing love and care for others, especially within the family of God. He compares this to a man who faithfully goes to work every day to provide for his family, not because it brings him excitement, but out of a sense of responsibility and concern. The basis for this command to love others is the fact that believers have been born again through the word of God. The preacher also highlights the need to love with a pure heart, genuinely caring for others and being interested in their well-being.
He Emptied Himself
By Scott Hynds83935:56HumilityISA 55:8LUK 2:1JHN 3:361TI 2:6In this sermon, the preacher emphasizes the importance of choosing to serve God and accepting Jesus as the Savior. He highlights the need for mankind to be saved and redeemed, and expresses gratitude for God sending His Son to fulfill this purpose. The preacher encourages memorizing Luke 19:10, which states that Jesus came to seek and save the lost. He also mentions 1 Timothy 2:6, which describes Jesus giving Himself as a ransom for all. The sermon concludes by emphasizing the indescribable gift of Jesus and the need for true worship and adoration towards God.
The Glory of God
By Don Courville73335:51Glory Of GodMAT 6:33MRK 4:19JHN 3:36JHN 7:38EPH 2:11PE 2:51PE 2:9In this sermon, the preacher emphasizes the importance of being rightly related to God and finding joy in Him. He encourages listeners to let God take care of everything else and to stop being self-conscious. The preacher also highlights the practicality of living the Christian life for the glory of God and the importance of generosity. He reminds listeners that without Jesus as their Savior, they can only try to find happiness in the things of this world. The sermon references Bible verses such as Matthew 13:22, Ephesians 2:4-6, 1 Corinthians 10:31, and Ephesians 2:2-3 to support these teachings.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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
John Gill Bible Commentary
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.
Tyndale Open Study Notes
3:36 God gave the gift of eternal life, promising new life and intimacy in a present experience with God. • Those who reject the Son will not see life. The world in its darkness stands under God’s angry judgment (Rom 1–3).