Exegetical and Hermeneutical Commentary of John 3:33
He that hath received his testimony hath set to his seal that God is true.
33. The Baptist shews at once that ‘no man’ is hyperbolical; there are some who received the testimony.
hath received hath set to his seal ] Better, received set his seal.
his testimony ] his witness. ‘His’ is emphatic, balancing ‘God.’ ‘He that received Christ’s witness, set his seal that God is true.’ To believe the Messiah is to believe God, for the Messiah is God’s interpreter, Joh 1:18. The metaphor is from sealing a document to express one’s trust in it and adherence to it. Comp. Joh 6:27 ; 1Co 9:2, On ‘true’ see note on Joh 1:9; ‘true’ here is opposed to ‘lying’ not to ‘spurious.’
Fuente: The Cambridge Bible for Schools and Colleges
He that hath received his testimony – Hath received and fully believed his doctrine. Hath yielded his heart to its influence.
Hath set to his seal – To seal an instrument is to make it sure; to acknowledge it as ours; to pledge our varacity that it is true and binding, as when a man seals a bond, a deed, or a will. Believing a doctrine, therefore, in the heart, is expressed by sealing it, or by believing it we express our firm conviction that it is true, and that God who has spoken it is true. We vouch for the veracity of God, and assume as our own the proposition that it is the truth of God.
God is true – Is faithful; is the author of the system of doctrines, and will fulfill all that he has promised. We learn here:
1.That to be a true believer is something more than to hold a mere speculative belief of the truth.
2.That to be a believer is to pledge ourselves for the truth, to seal it as our own, to adopt it, to choose it, and solemnly assent to it, as a man does in regard to an instrument of writing that is to convey his property, or that is to dispose of it when he dies.
- Every Christian is a witness for God, and it is his business to show by his life that he believes that God is true to his threatenings and to his promises. See the notes at Isa 43:10.
- It is a solemn act to become a Christian. It is a surrender of all to God, or giving away body, soul, and spirit to him, with a belief that he is true, and alone is able to save.
- The man that does not do this – that is not willing to pledge his belief that God is true, sets to his seal that God is a liar and unworthy of confidence, 1Jo 5:10.
Fuente: Albert Barnes’ Notes on the Bible
Verse 33. Hath set to his seal] That is hath hereby confirmed the truth of the testimony which he has borne; as a testator sets his seal to an instrument in order to confirm it, and such instrument is considered as fully confirmed by having the testator’s seal affixed to it, so I, by taking up this testimony of Christ, and proclaiming it to the Jews, have fully confirmed it, as I know it to be a truth; which knowledge I have from the immediate inspiration of the Holy Spirit. See Joh 1:33-34.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He who hath so believed the testimony of Christ, as to accept him, and to believe in him as his Saviour, hath, by that his believing, set to his seal that God, in all his promises of the Messiah under the Old Testament, is true; that a word hath not failed of whatsoever God hath there spoken of that nature. According to this is that 1Jo 5:10, He that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. This saying doth notably commend faith, and defame unbelief. Faith in Christ as the only true Mediator and Saviour, giveth testimony to the truth of God, and sealeth it. Unbelief defames God, and doth in effect say that God is a liar.
Fuente: English Annotations on the Holy Bible by Matthew Poole
33. hath set to His seal,&c.gives glory to God whose words Christ speaks, not asprophets and apostles by a partial communication of the Spirit tothem.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He that hath received his testimony,…. For there was here and there one that did, who believed in him as the Messiah, and embraced his Gospel, and submitted to his ordinances, and truly and sincerely followed him: and for the encouragement of such, it is said,
hath set to his seal that God is true; faithful in fulfilling the promises he has made concerning the Messiah, and his coming: he firmly believes that God is true to every word of his, and will make good every promise; and this he seals, ratifies, and confirms by his embracing the testimony of Christ; whereas, on the contrary, he that believes not makes God a liar, than which, nothing can be more reproachful to him, 1Jo 5:10. The Jews have a saying z that “the seal of the blessed God is truth”. The Arabic version renders it, “he is already sealed, because God is true”; and the Ethiopic version, “God hath sealed him, because he is true”; namely, with his holy Spirit; see 2Co 1:22.
z T. Hieros. Sanhedrin, fol. 18. 1. & T. Bab. Sanhedrin, fol. 64. 1. & Yoma, fol. 69. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Hath set his seal (). First aorist active indicative of for which verb see Mt 27:66. The metaphor of sealing is a common one for giving attestation as in 6:27. The one who accepts the witness of Jesus attests that Jesus speaks the message of God.
Fuente: Robertson’s Word Pictures in the New Testament
1) “He that hath received his testimony,” (ho labon autou ten marturian)”The one who is receiving, or has received his witness,” as the Savior, the Messiah, Joh 1:11-12.
2) “Hath set to his seal that God is true.” (esphragisen hoti ho theos alethes estin) “He has sealed that God is true,” has given his approval, certified, endorsement, or confirmation, by his change of life, and his testimony that God is true, genuine, or real, Joh 1:11-12; 1Jn 5:10. To set one’s seal is compared with affixing a notary seal, or a state seal, attesting the accuracy of a claim, backed by the character, name, power, and assets of the witness, Isa 55:4; Isa 55:11.
Fuente: Garner-Howes Baptist Commentary
33. But he who receiveth his testimony. Here he exhorts and encourages the godly to embrace boldly the doctrine of the Gospel, as if he had said that there was no reason why they should be ashamed or uneasy on account of their small number, since they have God as the Author of their faith, who alone abundantly supplies to us the place of all the rest. And, therefore, though the whole world should refuse or withhold faith in the Gospel, this ought not to prevent good men from giving their assent to God. They have something on which they may safely rest, when they know that to believe the Gospel is nothing else than to assent to the truths which God has revealed. Meanwhile, we learn that it is peculiar to faith to rely on God, and to be confirmed by his words; for there can be no assent, unless God have, first of all, come forward and spoken. By this doctrine faith is not only distinguished from all human inventions, but likewise from doubtful and wavering opinions; for it must correspond to the truth of God, which is free from all doubt, and therefore, as God cannot lie, it would be absurd that faith should waver. Fortified by this defense, whatever contrivances Satan may employ in his attempts to disturb and shake us, we shall always remain victorious.
Hence, too, we are reminded how acceptable and precious a sacrifice in the sight of God faith is. As nothing is more dear to him than his truth, so we cannot render to him more acceptable worship than when we acknowledge by our faith that He is true, for then we ascribe that honor which truly belongs to him. On the other hand, we cannot offer to him a greater insult than not to believe the Gospel; for he cannot be deprived of his truth without taking away all his glory and majesty. His truth is in some sort closely linked with the Gospel, and it is his will that there it should be recognized. Unbelievers, therefore, as far as lies in their power, leave to God nothing whatever; not that their wickedness overthrows the faithfulness of God, but because they do not hesitate to charge God with falsehood. If we are not harder than stones, this lofty title by which faith is adorned ought to kindle in our minds the most ardent love of it; for how great is the honor which God confers on poor worthless men, when they, who by nature are nothing else than falsehood and vanity, are thought worthy of attesting by their signature the sacred truth of God?
Fuente: Calvin’s Complete Commentary
(33) He that hath received.Better, he that received. Hath set to his seal, better, set his seal. It had been so. Earlier disciples, as Andrew and John (Joh. 1:40), had passed from the Forerunner to the Great Teacher, and had heard in His words that which went to the divine in their own spirits, and had come from the short first meeting with the conviction, We have found the Messias. They received the witness, and, as they heard it, they too became witnesses. Just as a man sets his private sealhere, probably, the common Eastern stamp that affixed the name is thought ofand by it attests the truth of a document, so they attested, in the power which that witness had over their lives, their recognition of it as truth. It has always been so. The moral fitness of Christianity to meet the spiritual needs of men, and its moral power over the lives of men in all the varying circumstances of culture, race, and creed, has raised up in every age an holy army of witnesses, who have set their seal to its divine truth. (Comp. for the thought of sealing, Joh. 6:27; Rom. 4:11; Rom. 15:28; 1Co. 9:2; &c.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
33. He that hath received Whenever that fully takes place; and just so far forth as it in any case does take place.
Set to his seal Has made a most impressive attestation.
That God is true For if God attest him by divine powers, his veracity is pledged. If God send his authentic messenger and men disbelieve his words, they impeach the truthfulness of God. Indeed there are impious men who argue, How do we know, even when God himself makes a revelation, that God tells truth? And yet such men will not hesitate to risk their all on the veracity of a fellow-man.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 3:33-34. Hath set to his seal, &c. Hath made a most becoming and substantial acknowledgment of the veracity of God, who by his prophets in antient times foretold what the nature of the Messiah’s kingdom would be; and who speaketh now to men by his only-begotten Son, in such a manner as he never did by any mere prophet. For he whom God hath sent,that is, his only-begotten Son, speaketh the words of God; doctrines, which by their own native truth and light shew themselves to be the oracles of God: and which besides have the confirmation of the most extraordinary miracles; for God giveth not the Spirit by measure unto him. God has given him, as man, the inspiration of the Spirit, without those limitations and interruptions wherewith they were given to all other prophets whatsoever; for in sacred scripture, as well as in profane writers, to do, or give a thing by measure, is to do, or give it sparingly. See Eze 4:16. Jer 46:28. We may just observe, that it was customary among the Jews, for the witness to set his seal to the testimony which he had given.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 3:33 . ] placed before for emphasis: His witness, correlative with the following .
] has, by this receiving, sealed, i.e. confirmed, ratified as an act. For this figurative usage, see Joh 6:27 ; Rom 4:11 ; Rom 15:28 ; 1Co 9:2 ; 2Co 1:22 ; Eph 1:13 ; Jacobs, ad Anthol . ix. pp. 22, 144, 172.
. ] In the reception of the witness of Jesus there is manifested on man’s part the practical ratification of the truthfulness of God , the human “ yea verily ” in answer to the proposition “God is true,” because Jesus (see Joh 3:34 ) is the ambassador and interpreter of God. The non-reception of that witness, whereby it is declared untrue, would be a rejection of the divine truthfulness, the “ nay ” to that proposition. Comp. 1Jn 5:10 . Reference to O. T. promises (Luthardt) is remote from the context.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
33 He that hath received his testimony hath set to his seal that God is true.
Ver. 33. Hath set to his seal, &c. ] Hath given God a testimonial, such as is that, Deu 32:4 . After which, God also sets his seal ( quasi in red-hostimentum ) to the believer, Eph 1:13 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
33, 34. ] This exception shews the correctness of the sense just assigned to .
, , , , , , . Euthym [57]
[57] Euthymius Zigabenus, 1116
The middle is more usual in this signification. See instances in Wetstein.
, not as Wetstein, “Deum veracem esse, et qu per Prophetas promiserat, prstitisse;” this does not suit the context, and besides would require , not (see 1Jn 1:9 ): but, as above from Euthym [58] , true.
[58] Euthymius Zigabenus, 1116
. ] Seeing that the contrast is between the unlimited gift of the Spirit to Him that comes from above, and the limited participation of Him by those who are of the earth; we must not understand the assertion generally, but supply , as has usually been done, after . “Spiritus sanctus non habitavit super Prophetas, nisi mensura quadam; quidam enim librum unum, quidam duos vaticiniorum ediderunt.” (Vajikra Rabba, in Wetstein.) This unmeasured pouring of the Spirit on Him accounts for his speaking the words of God.
Fuente: Henry Alford’s Greek Testament
true. App-175. A characteristic word of this Gospel. See p. 1611.
Fuente: Companion Bible Notes, Appendices and Graphics
33, 34.] This exception shews the correctness of the sense just assigned to .
, , , , , , . Euthym[57]
[57] Euthymius Zigabenus, 1116
The middle is more usual in this signification. See instances in Wetstein.
, not as Wetstein, Deum veracem esse, et qu per Prophetas promiserat, prstitisse; this does not suit the context, and besides would require , not (see 1Jn 1:9): but, as above from Euthym[58], true.
[58] Euthymius Zigabenus, 1116
.] Seeing that the contrast is between the unlimited gift of the Spirit to Him that comes from above, and the limited participation of Him by those who are of the earth; we must not understand the assertion generally, but supply , as has usually been done, after . Spiritus sanctus non habitavit super Prophetas, nisi mensura quadam; quidam enim librum unum, quidam duos vaticiniorum ediderunt. (Vajikra Rabba, in Wetstein.) This unmeasured pouring of the Spirit on Him accounts for his speaking the words of God.
Fuente: The Greek Testament
Joh 3:33. , he that hath received) as John did.-) hath set his seal to, and as it were subscribes his name to that very fact, he acknowledges for himself and hath avowed to others, that God, in whose word he puts his faith, is truthful; and to Him he assigns the glory: Rom 4:20, Abraham staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God: comp. 1Jn 5:10, He that believeth on the Son of God, hath the witness in himself; he that believeth not God, hath made Him a liar, because he believeth not the record that God gave of His Son. See as to sealing, Nehem. Joh 9:38, Because of all this, we make a sure covenant and write it; and our princes, Levites, and priests, seal unto it. It is called , profession, in the Epistle to the Hebrews [ch. Joh 3:1, Joh 4:14, Joh 10:23]. A metaphor from contracts.- , God) whose word is the word of Messiah: see the following verse: ch. Joh 12:44, Jesus cried, He that believeth on Me, believeth not on Me, but on Him that sent Me.
Fuente: Gnomon of the New Testament
Joh 3:33
Joh 3:33
He that hath received his witness hath set his seal to this, that God is true.-While but few received him, he who did receive him confessed in his heart that God is true.
Fuente: Old and New Testaments Restoration Commentary
hath set: Rom 3:3, Rom 3:4, Rom 4:18-21, 2Co 1:18, Tit 1:1, Tit 1:2, Heb 6:17, 1Jo 5:9, 1Jo 5:10
Reciprocal: Psa 19:7 – testimony Psa 81:8 – Hear Pro 4:10 – my Isa 8:16 – the testimony Jer 32:10 – and sealed Joh 3:32 – and no Joh 7:28 – is true Joh 17:8 – received 1Th 5:24 – Faithful
Fuente: The Treasury of Scripture Knowledge
3
Hath set to his seal is all from SPHRAGIZO, which Thayer defines at this place, “To confirm, authenticate, place beyond doubt.” It means that when a man receives the testimony of a personal witness like Jesus, he is thoroughly convinced that the testimony is from God and must be true.
Fuente: Combined Bible Commentary
Joh 3:33. He that received his witness set his seal to this, that God is true. Every man who accepts His witness and thus declares that Jesus is true, in that very act attests, sets his seal to, the declaration that God is true. (For the opposite, see 1Jn 5:10. A mere prophet might be unfaithful or might err. Jesus comes out of heaven, declares what He has seen, and what He heard from God: to disbelieve Him is to disbelieve God, to declare Him true is to declare God true. This is further explained and confirmed by the next verse.
Fuente: A Popular Commentary on the New Testament
Vv. 33, 34. He that hath received his testimony hath set his seal that God is true; 34, for he whom God hath sent speaketh the words of God; for he giveth not the Spirit by measure.
There are, nevertheless, some believers, and what is the grandeur and beauty of the part which they act! , to seal, to legalise an act by affixing one’s seal to it. This is what the believer does in relation to the testimony which Christ gives; in ranging himself among those who accept it, he has the honor of associating, once for all, his personal responsibility with that of God who speaks by His messenger. Indeed, this certification of truth, adjudgod to Jesus by the believer, rises even to God Himself. This is what is explained by Joh 3:34 (for). The utterances of Jesus are to such a degree those of God, that to certify the truth of the former is to attest the veracity of God Himself. Some think that the idea of the divine veracity refers to the fulfillment of the prophecies which faith proclaims. But this idea has no connection with the context. According to others, John means that to believe in Jesus is to attest the truth of the declaration which God gave on His behalf at the time of His baptism. This sense would be natural enough in itself, but it does not accord well with Joh 3:34.
The profound thought contained in this expression of John is the following: In receiving the utterances of Jesus with faith in their divine character, man boldly declares that what is divine cannot be false, and proclaims thus the incorruptible veracity of God. We must notice the aorist ,set his seal: it is an accomplished act. And what an act! He affixes His private signature by his faith to the divine testimony, and becomes thus conjointly responsible for the veracity of God Himself. There is evidently somewhat of exaltation in this paradoxical form, by which John expresses the grandeur of the act of faith. The expression whom he hath sent (which recalls Joh 3:17), must be taken in the most absolute sense. The other divine messengers merit this name only in an inexact sense; they are, in reality, only raised up; to be sent, in the strict sense of the word, one must be from above (Joh 3:31). The same absolute force should be given to the expression: the words of God: He alone possesses the complete, absolute divine revelation. This is what the article , the, indicates; all others, John the Baptist himself, have only fragments of it. And whence comes this complete character of His revelation? From the fact that the communication which is made to Him of the Spirit is without measure.
The T. R. reads, after , : God gives the Spirit… The Alexandrian authorities unanimously reject this subject, God; and it is probable that it is a gloss, but a gloss which is just to the sense. It is derived from the first clause of the verse. No doubt the Spirit might be made the subject, as I myself tried to do formerly. The position of the word , the Spirit, however, is not favorable to this sense. And it is more simple to understand the subject of the preceding clause. The present gives, as well as the expression: not by measure, are explained by the recollection of the vision of the baptism: John saw the Spirit in the form of a dove, that is to say, in its living totality, descending and abidingupon Him. Meyer, offended by the ellipsis of the pronoun , to him, makes a general maxim out of this saying, with the following sense: God is not obliged always to give the Spirit, only in a definite measure, as He formerly did in the case of the prophets. He may, if He pleases, give it once without measure in its fullness, from which this application is understood: And this is what He has done with respect to the Son. But thus precisely the thing would be understood which ought to be expressed, and expressed which might very well have been left to be understood. Perhaps, the ellipsis of the pronoun , to Him, arises from the fact that the gift of the Spirit to Jesus is in reality of a universal bearing. God does not give it to Him for Himself only, but for all. It is a permanent, absolute gift.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
However some people do receive His witness. Those who do thereby assert their belief that the Father, not just the Son, is truthful. Seals indicated a personal guarantee as well as denoting ownership (cf. Joh 6:27). They also made secure (Mat 27:66) and concealed (Rev 22:10). Jesus so exactly revealed God’s words that to believe Jesus is to believe God, and to disbelieve Jesus is to disbelieve God (cf. 1Jn 5:10).
All of God’s former messengers received a limited measure of God’s Spirit. The Spirit came on the Old Testament prophets only for limited times and purposes. However, God gave His Spirit to Jesus without limit. This guaranteed the truth of Jesus’ words. The Spirit descended on Jesus at His baptism and remained on Him (Joh 1:32-33; cf. Isa 11:2; Isa 42:1; Isa 61:1). God gave His Spirit without measure only to Jesus (cf. 1Co 12:4-11).
"Thirty-nine times the Gospel of John refers to Jesus being sent from God (Joh 3:17; Joh 3:34; Joh 4:34; Joh 5:23-24; Joh 5:30; Joh 5:36-38; Joh 6:29; Joh 6:38-39; Joh 6:44; Joh 6:57; Joh 7:16; Joh 7:28-29; Joh 8:16; Joh 8:18; Joh 8:26; Joh 8:29; Joh 8:42; Joh 9:4; Joh 10:36; Joh 11:42; Joh 12:44-45; Joh 12:49; Joh 13:16; Joh 13:20; Joh 14:24; Joh 15:21; Joh 16:5; Joh 17:3; Joh 17:18; Joh 17:21; Joh 17:23; Joh 17:25; Joh 20:21). This affirms Jesus’ deity and heavenly origin, as well as God’s sovereignty and love in initiating the Son’s Incarnation (cf. Gal 4:4; 1Jn 4:9-10; 1Jn 4:14)." [Note: Ibid.]