John 3:33

Having said, And what he has seen and beard, that he testifies, to prevent any from supposing, that what he said was false, because only a few for the present believed, he adds, And no man receives his testimony; i.e. Only a few; for he had disciples who received his testimony. John is alluding to the unbelief of his own disciples, and to the insensibility of the Jews, of whom we read in the beginning of the Gospel, He came to His own, and His own received Him not.

Or thus; There is a people reserved for the wrath of God, and to be condemned with the devil; of whom none receives the testimony of Christ. And others there are ordained to eternal life. Mark how mankind are divided spiritually, though as human beings they are mixed up together: and John separated them by the thoughts of their heart, though as yet they were not divided in respect of place, and looked on them as two classes, the unbelievers, and the believers. Looking to the unbelievers, he said, No man receives his testimony. Then turning to those on the right hand he said, He that has received his testimony, has set to his seal.

i.e. has shown that God is true. This is to alarm them: for it is as much as saying, no one can disbelieve Christ without convicting God, Who sent Him, of falsehood: inasmuch as He speaks nothing but what is of the Father. For He, it follows, Whom God has sent, speaks the words of God.

Or, Has put to his seal, i.e. has put a seal on his heart, for a singular and special token, that this is the true God, Who suffered for the salvation of mankind.

What is it, that God is true, except that God is true, and every man a liar? For no man can say what truth is, till he is enlightened by Him who cannot lie. God then is true, and Christ is God. Would you have proof? Hear His testimony, and you will find it so. But if you do not yet understand God, you have not yet received His testimony. Christ then Himself is God the true, and God has sent Him; God has sent God, join both together; they are One God. For John said, Whom God has sent, to distinguish Christ from himself. What then, was not John himself sent by God? Yes; but mark what follows, For God gives not the Spirit by measure to Him. To men He gives by measure, to His only Son He gives not by measure. To one man is given by the Spirit the word of wisdom, to another the word of knowledge: one has one thing, another another; for measure implies a kind of division of gifts. But Christ did not receive by measure, though He gave by measure.

By Spirit here is meant the operation of the Holy Spirit. He wishes to show that all of us have received the operation of the Spirit by measure, but that Christ contains within Himself the whole operation of the Spirit. How then shall He be suspected, Who said nothing, but what is from God, and the Spirit? For He makes no mention yet of God the Word, but rests His doctrine on the authority of the Father and the Spirit. For men knew that there was God, and knew that there was the Spirit, (although they had not right belief about His nature;) but that there was the Son they did not know.

Having said of the Son, God gives not the Spirit by measure to Him; he adds, The Father loves the Son, and farther adds, and has given all things into His hand; in order to show that the Father loves the Son, in a peculiar sense. For the Father loves John, and Paul, and yet has not given all things into their hands. But the Father loves the Son, as the Son, not as a master his servant: as an only, not as an adopted, Son. Wherefore He has given all things into His hand; so that, as great as the Father is, so great is the Son; let us not think then that, because He has deigned to send the Son, any one inferior to the Father has been sent.

The Father then has given all things to the Son in respect of His divinity; of right, not of grace. Or; He has given all things into His hand, in respect of His humanity: inasmuch as He is made Lord of all things that are in heaven, and that are in earth.

And because all things are in His hand, the life everlasting is too: and therefore it follows, He that believes on the Son has everlasting life.

We must understand here not a faith in words only, but a faith which is developed in works.

He means not here, that to believe on the Son is sufficient to gain everlasting life, for elsewhere He says, Nor every one that said to Me, Lord, Lord, shall enter into the kingdom of heaven. And the blasphemy against the Holy Ghost is of itself sufficient to send into hell. But we must not think that even a right belief in Father, Son, and Holy Ghost, is sufficient for salvation; for we have need of a good life and conversation. Knowing then that the greater part are not moved so much by the promise of good, as by the threat of punishment, he concludes, But He that believes not the Son, shall not see life; but the wrath of God abides on him. See how He refers to the Father again, when He speaks of punishment. He said not, the wrath of the Son, though the Son is judge; but makes the Father the judge, in order to alarm men more. And He does not say, in Him, but on Him, meaning that it Will never depart from Him; and for the same reason He says, shall not see life, i.e. to show that He did not mean only a temporary death!

Nor does He say, The wrath of God comes to him, but, abides on him. For all who are born, are under the wrath of God, which the first Adam incurred. The Son of God came without sin, and was clothed with mortality: He died that you might live. Whosoever then will not believe on the Son, on him abides the wrath of God, of which the Apostle speaks, We were by nature the children of wrath.

Wherefore the Father bestows on him the glory and honour that was due and meet, putting on him the best robe, the robe of immortality; and a ring, a royal signet and divine seal, impress of consecration, signature of glory, pledge of testimony (for it is said, “He hath set to his seal that God is true,”) and shoes, not those perishable ones which he hath set his foot on holy ground is bidden take off, nor such as he who is sent to preach the kingdom of heaven is forbidden to put on, but such as wear not, and are suited for the journey to heaven, becoming and adorning the heavenly path, such as unwashed feet never put on, but those which are washed by our Teacher and Lord.

2. In this prayer, therefore, Jesus may seem to have omitted praying for some of His own, unless we carefully examine His words in the prayer itself. For if He prayed first for those, as we have already shown, who were then with Him, and afterwards for those also who should believe on Him through their word, it may be said that He prayed not for those who were neither with Him when He so spake, nor afterwards believed through their word, but had done so at some previous time either of themselves, or in some other supposable manner. …

Ver. 33 . “He that hath received His testimony, hath set to his seal that God is true.”

These passages show a yet more decided opposition as to the letter; we must therefore now bring forward the solution. What then must be our reply? That to “take no thought,” doth not mean “not to work,” but “not to be nailed to the things of this life”; that is, to take no care for to-morrow’s ease, but to deem that superfluous. For a man may do no work, and (yet) lay up treasure for the morrow; and a man may work, yet be careful for nothing; for carefulness and work are not the same thing; it is not as trusting to his work that a man worketh, but, “that he may impart to him that needeth.” And that too which was said to Martha refers not to works and working, but to this, that it is our duty to know the right season, and not to spend on carnal things the time proper for listening. Thus Christ spake not the words as urging her to “idleness,” but to rivet her to listening. …

How did they “keep Thy word”? “By believing in Me, and giving no heed to the Jews. For he that believeth in Him, it saith, ‘hath set to his seal that God is true.’” ( c. iii. 33 .) Some read, “Now I know that all things whatsoever Thou hast given Me are of Thee.” But this would have no reason; for how would the Son be ignorant of the things of the Father? No the words are spoken of the disciples. “From the time,” He saith, “that I told them these things, they have learnt that all that Thou hast given Me is from Thee; nothing is alien, nothing peculiar to Me, with Thee.” (For whatever is peculiar, puts most things in the condition of being alien. “They therefore have known that all things, whatsoever I teach, are Thy doctrines and teachings.” “And whence have they learnt it?” From My words; for so have I taught them. …