Exegetical and Hermeneutical Commentary of John 3:34
For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure [unto him.]
34. whom God hath sent ] Better, whom God sent, viz. Christ ‘who cometh from above,’ Joh 3:31.
God giveth not the Spirit by measure unto him ] ‘God’ is of doubtful authority; ‘unto Him’ is not in the Greek. We must translate He giveth not the Spirit by measure; or, the Spirit giveth not by measure. The former is better, and ‘He’ probably means God; so that the only question is whether ‘unto Him’ is rightly supplied or not. In translation it is best to omit the words, although there is a direct reference to Jesus. ‘Not by measure giveth He the Spirit,’ least of all to Jesus, ‘for it pleased (the Father) that in Him the whole plenitude (of Divinity) should have its permanent abode,’ Col 1:19. Some take ‘He’ as meaning Christ, who gives the Spirit fully to His disciples.
Fuente: The Cambridge Bible for Schools and Colleges
Whom God hath sent – The Messiah.
Speaketh the words of God – The truth, or commands of God.
For God giveth not the Spirit – The Spirit of God. Though Jesus was God as well as man, yet, as Mediator, God anointed him, or endowed him with the influences of his Spirit, so as to be completely qualified for his great work.
By measure – Not in a small degree, but fully, completely. The prophets were inspired on particular occasions to deliver special messages. The Messiah was continually filled with the Spirit of God. The Spirit dwelt in him, not as a vessel, but as in a fountain, as in a bottomless ocean (Henry).
Fuente: Albert Barnes’ Notes on the Bible
Joh 3:34-36
He whom God hath sent speaketh the words of God
The Mediator
I.
CHRISTS EXCELLENCY IN HIS PROPHETICAL OFFICE (Joh 3:34).
1. He is the sent of God. His mission is the measure of Divine love to the world. God sent other messengers, the prophets, John, ministers; but as there is but one sun in the firmament, though men have furnished themselves with many derived lights, so there is but one messenger from God–one great centre of illumination for the use of all who are beyond the limits of the unapproachable light.
2. They are the words of God which He speaketh. The same is true of every true minister, hut they are derived. Christ spoke the very oracles of God.
3. God giveth not the Spirit by measure to His Son. The prophets had the Spirit to discharge their commissions, but under such limitations as were necessary to their limited capacities and occasions. But there was no such limit in regard to Christ.
II. CHRISTS DIGNITY AS THE APPOINTED SOURCE OF ALL GOOD TO THE CHURCH (verse 35). For the use of this language the Baptist had Old Testament warrant.
1. The Father loveth the Son. He loves the world–some with a love of good will, others with a love of delight, hut not even angels share such a love as this; and indeed they and men are loved for and in the Son.
2. All things have been given into Christs hands. If God so loved the world that He gave His Son, He so loves the Son that He hath given Him all things–all government, all the economy of redemption.
3. What obedience then is due to the Son! If God hath withheld nothing, shall we?
III. THE SAFETY OF THE SOUL IS DEPENDENT ON CHRIST (verse 36).
1. Salvation is laid up in Christ as its fountain and dispensing author.
2. This salvation is to be sought in Christ by faith.
3. No salvation without faith. Unbelief refuses Christs testimony, declines all personal alliance with Christ, opposes Gods purpose, and is the fruit of an evil heart.
4. The unbeliever shall not see life.
5. Upon the unbeliever the wrath of God abides. (A. Beith, D. D.)
The Father loveth the Son, and hath given all things into His hand
I. CHRISTS RELATION TO THE FATHER AND TO MAN.
1. The excellency of Christ above all other ambassadors is that He is the Son and they are but servants.
2. Christ is the object of the Fathers love in a peculiar way: as a Son, and not a servant in respect of His Person; and as Mediator, He is pointed out as the beloved Son in whom God will be found well pleased (Mat 3:17); as He who is beloved, and hath purchased love to others because of His death (Joh 10:17) (so willing was the Father to be reconciled), as He whose being beloved answereth our being unworthy of love, and is a pledge of the Fathers love to us (Joh 17:23).
3. In carrying on the redemption of sinners, as the matter is accorded betwixt the Father and the Son, so the redeemed are not left to themselves, but are put on Christs hand, to purchase and be forthcoming for them; and all things are concredited to Him that may tend to their good. Under all things we are to comprehend the elect themselves, together with all the gills and graces of the Spirit (verse 34) needful for their conversion and salvation, which are not entrusted to ourselves, but to Him who can keep us And them, and let them out as we need; and a dominion over all things that may contribute to help or hinder His peoples happiness, that He may order them so as may be for their good. And this power He hath as God with the Father, and as Man and Mediator, by donation and gift from the Father (Mat 11:27; Mat 28:18). And thus the believers happiness is firm, being transacted between such parties, the Father being satisfied in the Mediator, and they entrusted to Him whose dear purchase they are, and therefore He will not lose them, who hath capacity to receive their furniture far above what they could hold, power to maintain, wisdom to guide and dispense their allowance, dominion to curb all enemies and opposition, and a commission and charge to be answerable for them. All which may invite us to be content that we be nothing, and that we and all our furniture be in His hand. (G. Hutcheson.)
All things in Christs hand
The verse gives us the following teachings
1. The Father is the Origin and Arranger of all things.
2. In His arrangements all things are put into the hands of His Son.
3. One reason of this is the love of the Father towards the Son.
4. Ere Christ came to men there had been a sublime transaction in which a vast administration had been entrusted on the one hand and accepted on the other. To confine ourselves to our point
What things are put into the Redeemers hand?
I. THE ACT OF CREATION. All things were made by Him. Thus He is clearly marked off from aught that is created. This fact establishes His essential equality with God and His official subordination to God.
II. REVELATION. Creation had to do with all worlds; revelation with this. God indeed reveals Himself by His works, the laws of social life, the voice of conscience. But we want a revelation fuller and clearer. Here it is: He that hath seen Me hath seen the Father.
III. PROPITIATION. Where sin is, a revelation of God is not enough: but the Revealer says, No man cometh unto the Father but by Me. A serious state of things when a mans way to his Father is blocked up save as a Mediator clears it! Yet so it is; but He has put away sin by the sacrifice of Himself.
IV. HEART CONQUEST. A power is needed to make the mediation effective manward. At the same moment that the herald says Behold the Lamb of God, He declares This is He which baptizeth with the Holy Ghost. The bestowment of the Spirit to convict, convert, and train the Church, is the prerogative of Christ.
V. ADMINISTRATION. When won over to Christ, men have to be governed and sanctified. The subjects of the kingdom of grace have to be inspired with a supreme desire to leaven the world with righteousness. His holy inspiration is begun and sustained by Christ. As He formed the kingdom of grace, so He administers it.
VI. THE CONSUMMATION OF ALL THINGS. He who sent Peter to reap the first-fruits will send forth His angels to reap the harvest. (C. Clemance, D. D.)
What things?
I. LIGHT for your mind.
II. LIFE for your souls.
III. LOVE for your hearts.
IV. RIGHTEOUSNESS for your nature.
V. ATONEMENT for your sins.
VI. GRACE for strengthening.
VII. COMFORT for sorrow.
VIII. HEAVEN. (Bp. Gregg.)
The Father loveth the Son
Therefore faith may have firm footing. God hath laid help upon one that is mighty that our faith and hope may be in God. (J. Trapp.)
He who has Christ has all things
King Porus, when Alexander asked him, being then his prisoner, how he would be used, answered in one word, Basilikeios, that is, Like a king. Alexander again replying, Do you desire nothing else? No, said he, all things are in this one word, Like a king. Whereupon Alexander restored him again. But this has not always been the happiness of kings and princes. Yet, however, he that hath God hath all things, because God is all things. Take a pen, and write down riches, honours, preferments, they are but as so many ciphers–they signify nothing; but write down God alone, and He will raise them to thousands–hundreds of thousands. And then it is that a Christian is truly happy, when he can find himself, and all things, in his God.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 34. For God giveth not the Spirit by measure] He is the most perfect of all teachers, as having received the Holy Spirit as none before him ever did. Without measure-not for a particular time, people, purpose, c., but for the whole compass of time, and in reference to all eternity. Former dispensations of the Holy Spirit made partial discoveries of infinite justice and mercy but now the sum of justice, in requiring such a sacrifice, and the plenitude of mercy, in providing it, shall, by that Spirit with which he baptizes, be made manifest to all the children of men. It is worthy of remark that this was fully done after the outpouring of the Spirit on the day of pentecost, Ac 2:1, c., as may be clearly seen in all the apostolic epistles. The Jews observe, that the Holy Spirit was given only in certain measures to the prophets some writing only one book, others two. So Rab. Acba.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He whom God hath sent out of heaven, out of his bosom, not merely authorizing him as a minister, as the prophets and as John were sent, speaketh nothing but the words of God. The prophets and the apostles were sent of God in a sense, but not as Christ was sent; they sometimes spake the words of God, when the Spirit of God came upon them; but they sometimes spake their own words, as Nathan did to David, when he encouraged his thoughts to build a house to the Lord; and Paul, when he said, To the rest speak I, not the Lord; but whatsoever Christ spake was the words of God: for God did not give out the Spirit to him sparingly, (as out of a measure), as he doth to his ministers or saints, who have but their proportion of revelations and graces, as was requisite for their offices to which they were called, and the several periods of time that were gradually illuminated. But in him the fulness of the Godhead dwelt bodily; he was anointed with the oil of gladness above his fellows; he had the spring of all in himself, not the streams only.
Fuente: English Annotations on the Holy Bible by Matthew Poole
34. for God giveth not the Spirit bymeasureHere, again, the sharpest conceivable line ofdistinction is drawn between Christ and all human-inspired teachers:”They have the Spirit in a limited degree; but God givethnot [to Him] the Spirit by measure.” It means the entirefulness of divine life and divine power. The present tense “giveth,“very aptly points out the permanent communication of the Spirit bythe Father to the Son, so that a constant flow and reflow of livingpower is to be understood (Compare Joh1:15) [OLSHAUSEN].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For he whom God hath sent,…. Still meaning Christ, who was sent in human nature, in the likeness of sinful flesh, in the fulness of time; to be the Saviour of the world, of that which was lost, of the chief of sinners; and to preach the glad tidings of the Gospel, which is more especially here designed; and for which he was abundantly qualified by the Spirit of God, with which he was anointed:
speaketh the words of God; the words which God gave unto him; the doctrines of grace; the word of truth; the word of faith; the word of righteousness; the word of reconciliation; the words of salvation and eternal life; the whole mind and will of God; and whatever he spoke were as true as the oracles of God, and were such.
For God giveth not the Spirit by measure [unto him], as he did to the prophets of the Old Testament, and to the apostles of the New; and to the ordinary ministers of the word, who have gifts differing one from another; to one is given one gift of the Spirit; and to another, another gift, as the Spirit pleaseth; and to everyone is given grace, or gifts of grace, according to the measure of the gift of Christ, Eph 4:7. To which agrees what the Jews say a of the Holy Spirit, and his gifts.
“Says R. Joden bar R. Simeon, even the waters which descend from above are not given, but, , “in measure”.–Says R. Acha, even the Holy Spirit, which dwells upon the prophets, does not dwell, but , “in weight”.”
But the Lord Jesus has every, gift of the Spirit, and the fulness of grace in him: he is anointed with the oil of gladness, with the Holy Ghost above his fellows; and has an immeasurable unction of the holy one; which, like the precious oil poured on Aaron, descends from him to the members of his body.
a Vajikra Rabba, sect. 15. fol. 157. 3.
Fuente: John Gill’s Exposition of the Entire Bible
The words of God ( ). God sent his Son (3:17) and he speaks God’s words.
By measure ( ). That is God has put no limit to the Spirit’s relation to the Son. God has given the Holy Spirit in his fulness to Christ and to no one else in that sense.
Fuente: Robertson’s Word Pictures in the New Testament
1) “For he whom God hath sent,” (hon gar apesteilen ho theos) “For he whom God mandated or commissioned,” Joh 3:17; Joh 4:34; Joh 7:16; Gal 4:4-5.
2) “Speaketh the words of God;”- (ta hremata tou theou lalei) “He speaks the word (message) of God,” repeatedly, continually, saying and doing the things that pleased His Father, Joh 8:29.
3) “For God giveth not the Spirit by measure unto him.” (ou gar ek metrou didosin to pneuma) “For he does not give (or dole out) the Spirit by measure,” in limited or restricted manner, Joh 1:16; Col 1:19. Jesus was begotten of the Holy Spirit, and raised from the dead by the Holy Spirit, not by a part or fragment of the Holy Spirit. One receives the same Holy Spirit when he is saved, but the Holy Spirit or Christ does not receive the surrender of all of man’s life and will when he is saved. See Mat 1:20; Mat 3:16; Luk 4:18; Mat 4:1; Joh 6:63; Rom 8:11.
The Holy Spirit is a person, not a liquid or a solid to be measured, controlled in parts or fragments, see? To be “filled with the spirit” means to be “governed or controlled” by the Spirit, Eph 5:18. Just as to be filled with wine means to be “governed or controlled” by wine. The Scriptures simply teach that one who is born of the spirit, should let the Spirit govern or control his life.
Fuente: Garner-Howes Baptist Commentary
34. For he whom God hath sent speaketh the words of God. He confirms the preceding statement, for he shows that we have actually to do with God, when we receive the doctrine of Christ; because Christ proceeded from none else than from the Heavenly Father. It is, therefore, God alone who speaks to us by him; and, indeed, we do not assign to the doctrine of Christ all that it deserves, unless we acknowledge it to be divine.
For God giveth not the Spirit by measure. This passage is explained in two ways. Some extend it to the ordinary dispensation in this manner: that God, who is the inexhaustible fountain of all benefits, does not in the least degree diminish his resources, when he largely and plentifully bestows his gifts on men. They who draw from any vessel what they give to others come at last to the bottom; but there is no danger that any thing of this sort can happen with God, nor will the abundance of his gifts ever be so large that he cannot go beyond it, whenever he shall be pleased to make a new exercise of liberality. This exposition appears to have some plausibility, for the sentence is indefinite; that is, it does not expressly point out any person. (70)
But I am more disposed to follow Augustine, who explains that it was said concerning Christ. Nor is there any force in the objection, that no express mention is made of Christ in this clause, since all ambiguity is removed by the next clause, in which that which might seem to have been said indiscriminately about many is limited to Christ. For these words were unquestionably added for the sake of explanation, that the Father hath given all things into the hand of his Son, because he loveth him, and ought therefore to be read as placed in immediate connection. The verb in the present tense — giveth — denotes, as it were, a continued act; for though Christ was all at once endued with the Spirit in the highest perfection, yet, as he continually flows, as it were, from a source, and is widely diffused, there is no impropriety in saying that Christ now receives him from the Father. But if any one choose to interpret it more simply, it is no unusual thing that there should be a change of tenses in such verbs, and that g iveth should be put for hath given (71)
The meaning is now plain, that the Spirit was not given to Christ by measure, as if the power of grace which he possesses were in any way limited; as Paul teaches that
to every one is given according to the measure of the gift, (Eph 4:7,)
so that there is no one who alone has full abundance. For while this is the mutual bond of brotherly intercourse between us, that no man separately considered has every thing that he needs, but all require the aid of each other, Christ differs from us in this respect, that the Father has poured out upon him an unlimited abundance of his Spirit. And, certainly, it is proper that the Spirit should dwell without measure in him, that we may all draw out of his fullness, as we have seen in the first chapter. And to this relates what immediately follows, that the Father hath given all things into his hand; for by these words John the Baptist not only declares the excellence of Christ, but, at the same time, points out the end and use of the riches with which he is endued; namely, that Christ, having been appointed by the Father to be the administrator, he distributes to every one as he chooses, and as he finds to be necessary; as Paul explains more fully in the fourth chapter of the Epistle to the Ephesians, which I lately quoted. Although God enriches his own people in a variety of ways, this is peculiar to Christ alone, that he has all things in his hand
(70) “ C’est a dire, ne determine point certaine personne.”
(71) “ Et que Donne soit mis pour et donne .”
Fuente: Calvin’s Complete Commentary
(34) For he whom God hath sent.Better, he whom God sent. The acceptance of the witness of things seen and heard is the attestation by the human spirit of the truthfulness of God, for Jesus is as one sent from God to declare Him. It is the divine image in man which recognises divinity. Every human faculty finds its true work, and true satisfaction, and the true object of its being, in Him; and therefore the whole man knows that His words are true, and recognises that He speaks the words of God. (Comp. 1Jn. 5:10.)
For God giveth not the Spirit by measure unto him.The italics will show that the words unto Him are added in our version; and it is probable that the word God, which has been repeated from the first clause of the verse, should be also omitted here. We have then to read, For He giveth not the Spirit by measure; or, possibly, For the Spirit giveth not by measure. If, however, we remember that John the Baptist is the speaker, and that he had seen the Spirit of God descending like a dove, and coming upon Him (see Note on Mat. 3:16, and comp. such passages as Luk. 11:13, and in this Gospel Joh. 14:16; Joh. 15:26), we shall still interpret the words in the sense which our version gives. The words by measure, in the sense of limitation, are frequent in the classical and rabbinical writings. The Rabbis seem to have applied the phrase to prophets and teachers, saying that the Spirit dwelt in the prophets only in a certain measure. Comp. 2Ki. 2:9, where Elisha prays for a double portion, or, more exactly, a portion of twothe portion of the first-born son (Deu. 21:17)of the spirit of Elijah. The same thought meets us in St. Paul (himself a pupil of Gamaliel), who speaks of the self-same Spirit dividing to every man severally as He will (see 1Co. 12:4-12). The opposite of this thought, then, is before us here. God gives in this case not as in others. The Son who cometh from above is above all. There is no gift of prophet, or of teacher, which is not given to Him. He has the fulness of the spiritual gifts which in part are given to men, and He speaks the very words of God. It will be noted that John is still expounding to his disciples the meaning of his own declaration, He must increase, but I must decrease.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
34. For he The Baptist here expressly means Jesus.
Not the Spirit by measure As to the highest of the ancient prophets. In Christ dwelt all the fulness of the Godhead bodily.
Joh 3:34 . The first serves to state the reason for the , , etc.; the second, for the . , so far, that is, as it would be doubtful, if God gave the Spirit , whether what God’s ambassador spoke was a divine revelation or not; it might in this case be wholly or in part the word of man
. ] not a general statement merely, appropriate to every prophet, but, following Joh 3:31 , to be taken more precisely as a definition of a heavenly ( , ) mission , and referring strictly to Jesus . This the context demands. But the following , . . ., must be taken as a general statement , because there is no . Commentators would quite arbitrarily supply , [177] so as to render it, not by measure or limitation, but without measure and in complete fulness, God gives the Holy Spirit to Christ . This supplement, unsuitable in itself, should have been excluded by the present , because we must regard Christ as possessing the Spirit long before . The meaning of this general statement is rather: “ He does not give the Spirit according to measure ” (as if it consequently were out of His power, or He were unwilling to give the Spirit beyond a certain quantitative degree, determined by a definite measure); He proceeds herein independently of any , confined and limited by no restricting standard. The way in which this is to be applied to Jesus thus becomes plain, viz. that God must have endowed Him [178] when He sent Him from heaven (Joh 3:31 ), in keeping with His nature and destination, with the richest spiritual gifts, namely, with the entire fulness of the Spirit ( , Col 1:19 ), more richly, therefore, than prophets or any others; which He could not have done had He been fettered by a measure in the giving of the Spirit. [179]
] used of the rule . See Bernhardy, p. 230; comp. on 1Co 12:27 . Finally, the must not be regarded as presenting a different view to Joh 3:32 (comp. Weiss, p. 269); for the Spirit was in Christ the principle whereby He communicated (the ) to men that which He had beheld with God. See on Joh 6:63-64 ; Act 1:2 .
[177] The subterfuge of Hengstenberg is no better: “we must supply, in the case before us .” See also Lange.
[178] [or rather ] . Nonnus.
[179] Hitzig, in Hilgenfeld’s Zeitschr . 1859, p. 152 ff., taking the first half of the verse as a general statement, applicable to every prophet, would read the relative instead of , “ according to the measure, that is, in which He gives the Spirit .” Considering the , this rendering is impossible. Ewald and Brckner come nearest to our interpretation. B. Crusius and Ebrard (on Olshausen) erroneously make . . . . the subject of ( is spurious, see the critical notes); but this yields a thought neither true in itself, nor in keeping with the context. Godet puts an antithetical but purely imported emphasis upon : to other messengers of God the Spirit is not given , but only lent by a “visite momentane;” but when God gives the Spirit, He does so without measure, and this took place on the first occasion at the baptism of Jesus. This is exegetical poetizing.
34 For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him .
Ver. 34. Speaketh the words of God ] This the true believer is convinced of; and therefore sets to his seal, as to an undoubted truth. He is fully persuaded, as St Luke was, Luk 1:1 .
Joh 3:34 . The reason assigned for the truth and trustworthiness of Christ’s words is scarcely the reason we expect: . John has told us that Christ is to be believed because He testifies of what He hath seen and heard: now, because the Spirit is given without measure to Him. The meaning of the clause is contested. The omission of does not materially affect the sense, for would naturally be supplied as the nominative to from of the preceding clause. There are four interpretations. (1) Augustine, Calvin, Lcke, Alford, suppose the clause means that God, instead of giving occasional and limited supplies of the Spirit as had been given to the prophets, gives to Christ the fulness of the Spirit. (2) Meyer thinks that the primary reference is not to Christ but that the statement is general, that God gives the Spirit freely and abundantly, and does thus dispense it to Christ. (3) Westcott, following Cyril, makes Christ the subject and understands the clause as meaning that He proves His Messiahship by giving the Spirit without measure. (4) Godet makes the subject, not the object, and supposes the meaning to be that the Spirit gives to Christ the words of God without measure. The words of Joh 3:35 seem to weigh in favour of the rendering of A.V [47] : “God giveth not the Spirit by measure unto Him”. The R.V [48] is ambiguous. , out of a measure, or, by measure, that is, sparingly. So in Eze 4:11 . Wetstein quotes: “R. Achan dixit: etiam Spiritus S. non habitavit super Prophetas nisi mensura quadam: quidam enim librum unum, quidam duos vaticiniorum ediderunt”. The Spirit was given to Jesus not in the restricted and occasional manner in which it had been given to the O.T. prophets, but wholly, fully, constantly. It was by this Spirit His human nature was enlightened and guided to speak things divine; and this Spirit, interposed as it were between the Logos and the human nature of Christ, was as little cumbrous in its operation or perceptible in consciousness as our breath which is interposed between the thinking mind and the words which utter it.
[47] Authorised Version.
[48] Revised Version.
words. Greek. Plural of rhema. See note on Mar 9:32.
for God, &c. Greek.”for the Spirit giveth not [the words of God] by measure [unto Him]”.
God. [L] T [Tr. ] A WH R., not Syriac, omit “God” here.
the Spirit. With Art. the Giver, not the gift. App-101. This was by measure unto John, but not unto the Lord. Compare Joh 15:26; Mat 11:27. What John saw and heard was limited (verses: Joh 3:27-30).
by. Greek. ek. App-104.
Joh 3:34. ) hath sent from Himself.- , for not by measure) The giving of the Spirit is one, and that, made to Christ; under which we are contained, to whomsoever a measure is imparted, Eph 4:7, Unto every one of us is given grace, according to the measure of the gift of Christ; Joh 1:16, Of His fulness have all we received, and grace for grace. In order that we might be able to receive a measure, it was befitting that there should be some one, who would take, and in the first instance receive [the fulness of grace] without measure, being about [being thereby qualified] to baptize all the others with the same Spirit: nay, even we shall hereafter have it without measure: 1Co 13:10; 1Co 13:12, When that which is perfect is come, then that which is in part shall be done away;-Now I know in part, but then shall I know even as also I am known. Christopher Cartwright: The Hebrews observe, the Spirit was given to the prophets in measure; Even the Holy Spirit, say they, which rests on the prophets, does not rest save in measure. Even the words of the law, which was given from above, were not given, save in measure. Mellif. Hebr. on this passage. Further, since Christ received the Spirit without measure, he expresses the words of God most perfectly.
Joh 3:34
Joh 3:34
For he whom God hath sent speaketh the words of God:-Jesus sent from God spoke the words he had heard from God. As a reason for this, he says:
for he giveth not the Spirit by measure.-God gave the Spirit in its fullness without measure to Jesus the Messiah. To all others, apostles, and prophets God gave his Spirit by measure or in modified portions.
he: Joh 7:16, Joh 8:26-28, Joh 8:40, Joh 8:47
for God: Joh 3:17, Joh 1:16, Joh 5:26, Joh 7:37-39, Joh 15:26, Joh 16:7, Num 11:25, 2Ki 2:9, Psa 45:7, Isa 11:2-5, Isa 59:21, Isa 62:1-3, Rom 8:2, Eph 3:8, Eph 4:7-13, Col 1:19, Col 2:9, Rev 21:6, Rev 22:1, Rev 22:16, Rev 22:17
Reciprocal: Exo 28:41 – anoint them Exo 29:7 – General Exo 37:29 – he made Exo 40:9 – the anointing oil Exo 40:10 – sanctify Exo 40:12 – General Exo 40:13 – anoint him Lev 2:4 – wafers Lev 7:35 – portion Lev 14:15 – General Num 27:18 – a man Deu 34:9 – full of the spirit Jdg 13:25 – the Spirit 1Sa 16:13 – the Spirit Psa 2:2 – anointed Psa 72:1 – Give Psa 89:20 – General Isa 28:6 – for a spirit Isa 42:1 – I have Isa 48:16 – the Lord God Isa 51:16 – I have put Isa 61:1 – Spirit Eze 4:11 – shalt drink Dan 9:24 – and to anoint Mat 3:16 – and he Mat 12:18 – I will Mat 25:4 – oil Luk 4:1 – full Joh 1:33 – the same Joh 10:36 – whom Joh 14:24 – and Joh 17:3 – and Jesus Act 1:2 – through Act 10:38 – God Rom 8:9 – the Spirit Rom 12:3 – according 1Co 11:3 – and the head of Christ 2Co 1:21 – anointed Gal 4:6 – the Spirit Col 1:18 – in all Heb 1:9 – anointed Heb 9:14 – who 1Pe 1:21 – gave 1Jo 4:14 – the Father Rev 3:1 – he that
4
Measure is from METBON, and Thayer’s first definition is, “An instrument for measuring.” It means that God did not use any measuring instrument in bestowing the Spirit on his Son. His possession of the Spirit was total; unlimited. From this we may gather further information on the much discussed subject of receiving the Spirit. The fact of John’s stating that Christ received it without measure, implies that various measures of it may be given to men. Thus the apostles received that amount required to baptize them, and empower them to bestow spiritual gifts upon Christians. Then those Christians in the days of miracles possessed that measure that enabled them to perform miracles, but not enough of it to transfer it to others. And by all these considerations, we can understand how a person could be in possession of the Holy Spirit, but in a lesser measure than would enable him to perform any miracle. Further comments will be offered on this subject as the various occasions may suggest in our study of the New Testament.
Joh 3:34. For he whom God sent speaketh the words of God. The last verse rests on the thought that the words of Jesus are the words of God. Here it is shown that this is involved in the very proposition that Jesus is the Sent of God. Strictly, there have been many whom God has sent,-for example, John the Baptist (chap. Joh 1:6): his words were true, and were words of God. But where one is thus isolated as sent by God (and this is repeatedly done in this Gospel), he is the Sent in a peculiar and pre-eminent sense He speaketh not words of God only, but the words of God, giving all the revelation that God gives. The enabling power thus to speak is the gift of the Spirit. Every one whom God sends is enabled to speak Gods wordswords that, for the portion of the revelation he is commissioned to give, are truly Gods words.
For not by measure giveth he the Spirit. He gives the Spirit not partially, but completely, for the purpose of enabling him who is sent to speak words of God. Rising from the partial and incomplete to that which is full and perfect, we find but One who has thus been sent by God, and but One who receives the Spirit in unmeasured fulness, enabling not for the complete declaration of a part only, but for the perfect revelation of the whole of the words of God.
Verse 34
By measure; sparingly.
er. 34.-For whom God hath sent, &c. He proves what he has said, that he who believes in Jesus Christ signs and testifies by the seal of his faith that God is true, because Jesus whom God sent from heaven to earth, that incarnate in our flesh He might teach and save men – Jesus, I say, speaks not His own words but the words of God who sent Him. The words of Jesus are the words of God the Father, for He gave them to Him. Wherefore he who believes in Jesus, the same believes in God the Father. For God sent Jesus, and they are the words of God which Jesus speaks. So Euthymius.
Giveth not the Spirit, i.e., the gifts of the Spirit. He saith giveth not hath given, because what God once for all hath given to Christ, the same He ever giveth by conservation and continual influx. For conservation means nothing else but the continuation of a thing created, and as it were continuous creation. The meaning is, Jesus being sent by God declares and preaches the words of God, and all the Divine mysteries, because God communicates these to Him without measure, and as it were in an infinite degree. God is not so poor, or parsimonious, that He has a certain measure of the Spirit, than which He cannot give a greater. For there are in God infinite riches of the Spirit, which He gives and communicates to Jesus, who is His own Son. “Wherefore although you, 0 my disciples, behold in me John, your master, great power and efficacy of the Divine Spirit in preaching, know ye that in Jesus there is far greater, yea, that in Him is the whole fulness of the Spirit; in Jesus, I say, both as God and man.” For in that He is God, “He possesseth the Spirit substantialiter,” says S. Cyril. In that He is man, “in Him dwelleth all the fulness of the Godhead bodily” (Col 2:9). And “in Him are hid all the treasures of wisdom and knowledge” (Col 2:3). As S. Augustine says, “To men He giveth by measure; to the Only Begotten Son He giveth not by measure.”
You will say, Does then Christ as man receive the Spirit and grace in an absolutely infinite manner? I answer, No, for this would be impossible ; nor would the created and finite soul of Christ be capable of it. The Spirit therefore is said to be given without measure unto Him, because God most abundantly communicated unto Him all His graces and all His gifts, as being the Head of the Church. And those gifts He imparts to faithful men, that is, His members, in a certain measure, according to His good pleasure. For though it were so that the faithful were without measure and number, but in succession innumerable, yet would Christ as the Head over all cause His Spirit and His grace to flow into them as His members. Hear what S. Jerome says on the 11th chapter of Isaiah: “Upon this flower which suddenly ariseth from the stem and root of Jesse through Mary the Virgin, the Spirit of the Lord shall rest. For God was pleased that in Him should dwell all the fulness of the Godhead bodily, by no means partially, as in all the rest of the saints, but according to the Gospel of the Nazarenes, which is read by them in the Hebrew tongue, ‘All the fountain of the Holy Ghost shall descend upon Him.'”
Wherefore whatsoever Jesus doeth, or saith, that is holy, that is spiritual, that is Divine. For He is wholly possessed by the Holy Spirit. The Holy Spirit rules, guides, moves Him. He puts into His heart and mouth words to speak. He works and performs the miracles by which He confirms His words. Wherefore he who receives Him, and believes in Him, receives God the Father and the Holy Ghost. It was different with John the Baptist and the Prophets. For they were not so possessed by the Holy Ghost but that they might do and say many things by their own proper spirit, and both be deceived and deceive. So Nathan the Prophet was in error when he told David, as from God’s mouth, to build the Temple (1Sa 7:3).
Ver. 35.-The Father loveth, &c. As God the Father loveth the Son without measure, so He giveth all things into His hand, that is, at His disposal and power without measure. All things, both corporeal and spiritual: all things, both in heaven and earth, and consequently all the gifts of the Holy Ghost, that He may bestow them upon those who believe in Him, according to His own good pleasure. Again, all things, that is, every right which the Holy Trinity has over men and things created, this He hath given to the Son, not only as He is God, but as He is man, that He may do with them whatsoever He willeth. Hear Euthymius, “As God had all things (for all things were made by Him), this possession also hath He given to Him (Christ) as He is man. In a suitable manner it hath been said, ‘He loveth, and He hath given,’ as is said among men. For fathers are wont to love their sons, and to give them what is theirs.”
Ver. 36.-He that believeth, &c. Hath, in hope and of right, as in the root and seed, but not yet in deed and fruit, nor even actually. He hath faith and grace, which give him the right to glory. But it is grace begun in the spiritual knowledge and love of God, which will be perfected after death in heaven. As it is said (Joh 17:3), This is life eternal (the way and commencement of life), that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent
But he that believeth not, &c., shall not see, i.e., shall not enjoy. Wrath of God abideth, the vengeance of God, and hell, shall eternally punish him. Hear Cyril, “They shall not see life, i.e., not even as far as the bare sight of it pertains, shall they be able to attain to the life of the saints. They shall not taste of those joys, they shall not see that true life. They shall be tormented with sufferings worse than any kind of death, and only retain their souls in their bodies through the sense of pain.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Abbott’s Illustrated New Testament
Fuente: Cornelius Lapide Commentary