Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadBob Utley You Can Understand the Bible - John 3:31 - 3:36
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: Joh_3:31-36
31"He who comes from above is above all, he who is of the earth is from the earth and speaks of the earth. He who comes from heaven is above all. 32"What He has seen and heard, of that He testifies; and no one receives His testimony. 33"He who has received His testimony has set his seal to this, that God is true. 34"For He whom God has sent speaks the words of God; for He gives the Spirit without measure. 35"The Father loves the Son and has given all things into His hand. 36He 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."
Joh_3:31-36 There has been much discussion among commentators over whether these verses are
1. John the Baptist's continuing verbal affirmations
2. the words of Jesus (cf. Joh_3:11-12)
3. of John the Apostle
These verses return to the themes of Joh_3:16-21.
Joh_3:31 "He who comes from above" It is significant that the two titles used for the Messiah emphasize His pre-existence and full deity (implied in Joh_3:31), and His incarnation and God-given mission (implied in Joh_3:34). The term "from above" is the same term used in the phrase "born again" or "born from above" in Joh_3:3.
This dualism of above and below, of God's realm and mankind's earthly realm, is characteristic of John. It is different from the eschatological dualism of the Dead Sea Scrolls. It is also different from the Gnostic dualism of spirit and matter. In John creation itself and the human body are not in and of themselves evil or sinful.
▣ "above all. . .above all" The first part of this verse alludes to Jesus' deity and pre-existence, coming from heaven (cf. Joh_1:1-18; Joh_3:11-12). The second part of the verse affirms that He is over God's creation. It is uncertain from the Greek text whether "all" is masculine or neuter, referring to all mankind or all things. The second "above all" is missing in some Greek texts. The UBS4 cannot decide on its inclusion, but textual criticisms presuppositions (see Appendix Two) would prefer its inclusion.
NASB "he who is of the earth is from the earth and speaks of the earth"
NKJV "he who is of the earth is earthly and speaks of the earth"
NRSV "The one who is of the earth belongs to the earth and speaks about earthly things"
TEV "he who is from the earth belongs to the earth and speaks about earthly things"
NJB "he who is of the earth is earthly himself and speaks in an earthly way"
This is not a negative statement about John. The term for earth here (gç, Joh_12:32; Joh_17:4; 1Jn_5:8, but 76 times in Revelation) is not the same as the term "world" (kosmos), which is often used negatively by John. This is simply an affirmation that Jesus spoke out of that which He knows, heaven, while all human beings speak out of that which they know, earth. Therefore, the testimony of Jesus is far greater than that of any earthly prophet or preacher (cf. Heb_1:1-4).
Joh_3:32 "What He has seen and heard, of that He testifies" There is a play on the verb tenses in this verse: (1) "seen" is perfect tense; (2) "heard" is aorist tense; and (3) "testifies" is present tense. Jesus is God's ultimate revelation (cf. 1Co_8:6; Col_1:13-20; Heb_1:2-3). He speaks out of (1) His personal experience with God the Father and (2) His own Deity.
▣ "and no one receives His testimony" This is an Oriental overstatement because Joh_3:23-26 indicate that many were coming to Him. This phrase refers to Judaism as a whole (cf. Joh_3:11), not just the immediate context.
Joh_3:33 "He who" This shows God's universal, unlimited love for all human beings. There are no barriers connected to God's gospel; one must repent and believe (cf. Mar_1:15; Act_20:21), but the offer is open to all (cf. Joh_1:12; Joh_3:16-18; Joh_4:42; 1Ti_2:4; Tit_2:11; 2Pe_3:9; 1Jn_2:1; 1Jn_4:14).
▣ "has received His testimony" Joh_3:33 is an aorist participle, while Joh_3:36 is a present participle. This shows that trusting in God for salvation is not only an initial decision, but it is also a life of discipleship. This same affirmation of the need for acceptance has been previously stated both in Joh_1:12; Joh_3:16-18. Notice the dichotomy between accepting the testimony (Joh_3:33) and continuing to walk in it (Joh_3:36). The term "accepting," like the term "faith," has two connotations in the NT.
1. personally receiving Christ and walking in Him
2. accepting the truths and doctrines involved in the Gospel (cf. Jud_1:3; Jud_1:20)
NASB "has set his seal to this, that God is true"
NKJV, NRSV "has certified that God is true"
TEV "confirms by this that God is truthful"
NJB "is attesting that God is true"
When believers put their personal trust in Christ, they affirm that God's message about Himself, the world, mankind, and His Son, is true (cf. Rom_3:4). This is a recurrent theme in John (cf. Joh_3:33; Joh_7:28; Joh_8:26; Joh_17:3; 1Jn_5:20). Jesus is true because He ultimately reveals the one true God (cf. Joh_3:7; Joh_3:14; Joh_19:11).
For the verb "seal" (aorist active indicative) see Special Topic following.
hyperlink
Joh_3:34 "He whom God has sent speaks the words of God" There are two parallel statements in Joh_3:34 which show that Jesus' authority comes from God
1. God has sent Him
2. He has the fulness of the Spirit
▣ "for He gives the Spirit without measure" This statement is literally in a negated form, but for English readers the positive form captures the meaning. There are two different ways of understanding this fulness of the Spirit: some believe that
1. Jesus gives the fulness of the Spirit to believers (cf. Joh_4:10-14; Joh_7:37-39)
2. that the fulness of the Spirit refers to God's gift of the Messiah (cf. Joh_3:35)
The rabbis used the term "measure" to describe God's inspiring the prophets. The rabbis also added that no prophet had a full measure of the Spirit. Therefore, Jesus is superior to the prophets (cf. Heb_1:1-2) and is, thereby, God's full revelation.
Joh_3:35 "The Father loves the Son" This affirmation is repeated in Joh_5:20; Joh_17:23-26. Believers' relationship to God is founded on His love for the Messiah (the unique Son, cf. Heb_1:2; Heb_3:5-6; Heb_5:8; Heb_7:28). Note the number of reasons stated in this context why humans should trust Jesus as the Messiah.
1. because He is from above and above all others (Joh_3:31)
2. because He was sent from God on a mission of redemptions (Joh_3:34)
3. because God continues to give Him the fulness of the Spirit (Joh_3:34)
4. because God loves Him (Joh_3:35)
5. because God has put everything in His hands (Joh_3:35)
There are several Greek words for "love" which denote different human relationships. Agapaô and phileô have a semantic overlap. Both are used to describe the Father's love for the Son.
1. Joh_3:35; Joh_17:23-24; Joh_17:26 - agapaô
2. Joh_5:20 - phileô
There does seems to be a contextual distinction in Jesus' dialog with Peter in Joh_21:15-17. Remember, "context, context, context," not lexicons/dictionaries, determines word meanings!
▣ "has given all things into His hand" This is a perfect active indicative. This is a Hebrew idiom for power or authority over another (i.e., Joh_10:28; Joh_13:3; Act_4:28; Act_13:11). This is an extremely interesting phrase and has numerous parallels (cf. Joh_17:2; Mat_11:27; Mat_28:18; Eph_1:20-22; Col_2:10; 1Pe_3:22).
Joh_3:36
NASB "He who believes in the Son has eternal life; but he who does not obey the Son will not see life"
NKJV "He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life"
NRSV "Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life"
TEV "Whoever believes in the Son has eternal life; whoever disobeys the Son will not have life"
NJB "Anyone who believes in the Son has eternal life, but anyone who refuses to believe in the Son will never see life"
These verbals are all present active which speak of ongoing action. Belief is more than a one time decision no matter how sincere or emotional it may have been (cf. Mat_13:20). This affirms that without knowing Jesus, one cannot know the Father (cf. Joh_12:44-50 and 1Jn_5:10). Salvation only comes through a continuing relationship with Jesus, the Son (cf. Joh_10:1-18; Joh_14:6).
The present tense not only speaks of ongoing action, but the present reality of salvation. It is something believers have now, but it is not fully consummated. It is the dualism of the "already" vs. "not yet" of the two ages (see Special Topic: This Age and the Age to come at 1Jn_2:17). See Special Topic: Verb Tenses Used for Salvation at Joh_9:7.
It is also interesting to note the contrast of "believe" and "obey" in this verse. The Gospel is not only a person whom we receive and a truth that we accept, but it is also a life that we live (cf. Luk_6:46; Eph_2:8-10).
▣ "but the wrath of God abides on him" This is the only place in John's writings (except 5 times in Revelation) where the term "wrath" (orgç) appears. The concept is common and is usually related to the term "judgment." This is a present active indicative. "Belief," "obedience," and "wrath" are ongoing present realities that will be consummated in the future. This is the same tension that exists between the "already" and the "not yet" of the Kingdom of God. For a full biblical discussion on the wrath of God read Rom_1:18 to Rom_3:20.
Copyright © 2013 hyperlink