A Proper Perspective

1. The setting, vs. 22-24.

A. Jesus ministering in rural Judea, 22.

Following the events of Jesus and His encounter with Nicodemus, Jesus and His disciples left Jerusalem to travel in the more rural areas of Judea, where He was spending time with them outside the pressures and conflicts in Jerusalem proper. Jesus “made His dwelling” with those whom He had called (John 1:14).

The gospel writer also informs us that Jesus was also “baptizing.” The third person singular verb here connects Jesus as the author of the baptism, even though, according to John 4:2, He did not physically perform the baptism. This brings us to what at first seems to be a competition between the two baptisms (Jesus and John). For the Gospel there has only been one baptism, always and only a baptism from above, involving the Spirit, performed by Jesus. John and the disciples of Jesus are both performing a baptism authorized by Jesus, a true baptism, whose work has been “from the beginning,” or as John said, “because He was prior to me.” John’s work was rooted in the work of God. Baptism today in the church is always done in the name of Jesus (Acts 10:48; Matthew 28:19).

There was no need for either John or the disciples to stop baptizing. Neither baptism nor John are the issue that arises here. Jesus is now present and His presence changes everything.

B. John ministering nearby, 23-24.

John is described as baptizing at the same time in Aenon near Salim.

The location, which is uncertain, is given for establishing why baptisms were being performed by John there: “there was much water there.”

The verbs used here indicate that John still had an active ministry; people were still coming to him and being baptized,

The parenthetical statement in verse 24 assumes the reader knows some of the events of John’s life as revealed in the synoptic gospels of Matthew, Mark, and Luke. John may have added this to connect his witness to that which has gone before him by the other gospel writers, giving us a time marker for these events.

This gospel gives further details about Jesus’ early ministry between His wilderness temptation and John’s arrest by Herod Antipas, details which no other gospel records. The inclusion here suggests that this gospel is concerned with chronology and especially the events of Jesus’ early ministry. It also suggests that there were two temple cleansings that occurred in His ministry, one at the beginning and one in the week leading to crucifixion and Easter

2. The Exaltation of Christ, vs. 25-30.

A. John’s disciples disputing about purification, 25.

Here is the beginning of the conflict of this section of the gospel. The word “discussion” could be translated as “debate” or “argument,” but it is important to note that the details are not given.

This discussion among the disciples of John and this Judean male centered around purification, which just happened to arise in the presence of John the Baptist. He will, in the verses following, give witness to the true meaning and source of purification.

B. John’s disciples expressing concern over Jesus’ popularity, 26.

Here the disciples offer to John a concern regarding Jesus. This is the only time “Rabbi ”is used to address someone other than Jesus in this gospel. This is an honorific, used to demonstrate these disciples’ allegiance to John. There is a tension felt here.

The disciples have acknowledged that John is witness to another. A witness by nature points to someone or something else. But what is a witness to do when the object of the witness has arrived? John has already declared who he is not, now in his last act of witnessing he must explain who he is.

C. John’s position in relation to Christ, 27-30.

Here is the response of John, a proper perspective for him in relation to Jesus. John’s response, much like a maxim, is speaking directly at misunderstanding. This declaration points to another perception that is needed—a perception “from heaven.” By this statement, John has performed the task for which he was called; the “man sent from God” has completed his task as a witness.

John then reiterates what he has already declared, and that his disciples have received. Just as John can “witness” about Christ, they too can witness about Him. John’s ministry has been all about another. That is what his disciples’ ministry is to be about—not John, but another, Jesus!

His statement in verse 28 is loaded with emphatic language and is intended to rebuke his disciples, demote himself and promote another. John embraced Christ, and his role, a messenger for the message and a witness to the true “I AM.”

John employs the analogy of a wedding and his place: Jesus is the true bridegroom; John is the true friend of the bridegroom. It is likely that the reference, in relation to first-century Jewish weddings, is the role of shoshbin, a much more extensive and official role than that of today’s “best man.” The ‘friend’ was a highly honored position, chosen with much more foresight than the “master of the banquet,” usually one of the invited guests chosen to oversee and preside over the celebration on the day it began.

The ‘friend’ had numerous, important functions at the wedding: serving as a witness, contributing financially, a prominent place in the festivities, providing general oversight and arrangement for the ceremony, and even possibly serving as the agent of the bridegroom.

By claiming that the one “who has the bride is the bridegroom,” john is asserting that that “everyone” is converging on Jesus is itself evidence that Jesus is the bridegroom of His bride—His people. The analogy of wedding not only extends to God in Christ but also to the people of God in Israel and, ultimately, in the church. The OT clearly depicts Israel as the bride of the Lord (Hosea 2:16-23; cf. Isaiah 62:5).

It was also the duty of the “friend” to aid the bride as well. Tasks included ensuring the bride was bathed, appropriately dressed and adorned, and publicly escorting her from her father’s hose to her new home. John not only performed preparatory work for the bridegroom but also assisted the bride, the people of God, to be ready to receive the bridegroom. His ministry can be viewed as a time of pre-wedding purification (reflected in the rite of baptism), ensuring that God’s people are appropriately dressed and adorned before they are introduced to the bridegroom.

John knew his place and his role. He rejoices greatly for the presence of the true bridegroom yields a blessing of which he himself is part.

The satisfaction of John is both in what he has accomplished for God AND what God is accomplishing for him. At the same time John was serving God, God was serving him. His response is the appropriate posture of any servant of God, who must witness and receive the witness simultaneously.

John’s last words in verse 30 provide a universal summary of the purpose behind his sending from God (John 1:6) and a universal statement for all messengers of the message. The term “must” speak to a divine necessity:

God requires that a person “must” be born new (3:7)

God requires that the Son of Man “must” be lifted up (3:14)

God requires that Jesus “must” come first and John (or any other believing disciple) second.

Jesus becomes the one who gives; John becomes the one who receives. Jesus is now not only the object of the witness but also the sole witness Himself—like John the Baptist, He was sent from God to make the Father known (1:18; 3:16). The baptism that Jesus provides is a better baptism; the witness that Jesus provides is a better witness. In the conflict, Jesus was never the problem; He was the solution.

3. The Son of God who is True, vs. 31-36.

A. He is the one from above (heaven), 31.

Beginning here through the end of this section, we have an extended reflection by the writer, John the disciple/apostle. IN this, as earlier in John 3:16-21, we receive vital information to help us comprehend the plot, and to understand the unseen forces at work in the gospel story.

On the surface, Jesus and John appear similar; the writer explains that they are quite the opposite.

Jesus is described as “He who comes from above,” echoing and supporting what was revealed about Jesus in John 1. His origin defines who Jesus is in every way; His identity and His authority is emphasized here by means of the contrast.

John is described as “he who is of the earth,” one who is finite and limited. The one who is earthly is subordinate to the one who is heavenly.

The difference between Jesus and John is emphatic, an unsurpassed difference in both origin and type.

B. He testifies of what He has seen and heard, 32-33.

Based on His superior position, Jesus is described with the perfect tense as having “seen” and with the aorist tense as having “heard.” There is likely a theological distinction at play here by the gospel writer. It might be this: the “seeing” is entirely unique to the Son as the One who reveals the Father, whereas the aorist denotes a “hearing” that is more self-revelatory (a constative or comprehensive aorist), in which what is heard is the very Word himself, who is now made visible to all. The overall point is clear: the unique origin of Jesus gives Him (and makes Him) the final “Word” of God and the perfect witness of God. To not receive Him is to not receive His witness.

The universal rejection of 3:32 (“no one”, cf. John 1:10-12; 3:20-21) is immediately followed by an offer of reception. The one who “received” His testimony “gives attestation to” the witness regarding God, like a seal certifies the document upon which it is placed (BGAD, 980). The Word from God is acknowledged as the word for humanity. Cf. 1 John 5:10.

1 John 5:10 NASB95

The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son.

To not believe the Son is to deny God Himself and make God a liar.

God is truthful, that is, He is the truth. Since He is truth, we can offer Him no more acceptable worship than the faithful confession that He is true.

C. He speaks the words of God in the fullness of the Spirit, 34.

Just as a response to the Son is a response to the Father, so also the “Word” (logos) is the very “words (remata) of God.” It is as God that Jesus gives unlimited access to the Spirit, who is God.

Jesus is the One God sent, through Whom God speaks, and to Whom He gives the Spirit. This speaks of the guarantee for the truthfulness of God’s witness, Jesus. It is the Spirit. This doesn’t speak of the “measureless” Spirit given to believers; Ephesians 4:7 explains that each believer is given according to the measure of Christ’s gift.

D. The Father loves Him, having given all things into His hand, 35.

Not only does Jesus have the gift of the Spirit “without measure,” the writer tells us that “all things” (perfect tense) belong to the Son permanently. A near identical statement is seen in John 13:3.

John 13:3 NASB95

Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God,

It is the Father’s love for the Son, mentioned elsewhere in this gospel (John 10:17; 15:19; 17:23-26) that is reflected here.

John 10:17 NASB95

“For this reason the Father loves Me, because I lay down My life so that I may take it again.

John 15:19 NASB95

“If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you.

John 17:23–26 NASB95

I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me. “Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world. “O righteous Father, although the world has not known You, yet I have known You; and these have known that You sent Me; and I have made Your name known to them, and will make it known, so that the love with which You loved Me may be in them, and I in them.”

The Father gives all “that the Son should be such as the Father is” (Augustine, John, 14.10.98)

E. Receive the true Son . . . or else, 36.

As the writer completes his extended reflection, He expands it reflection to all his readers. Here would be a fitting summary to what was said in 3:16-21 as well as concluding this pericope.

John 3:16-21 spoke of those who reject the Son as already “condemned;” here, those who reject the Son continue beneath “the wrath of God.”

Logically, if the Son is the love of God, to not receive the love of God is to receive His wrath by definition. Just as the love of God is personally defined by the Son, so also is the wrath of God.

God’s wrath is not some impersonal principle of retribution, but the personal response of a holy God who comes to his own world, sadly fallen into rebellion, and finds few who want anything to do with him. Such people are ‘condemned already’ (cf. v. 18). [Carson, D. A. (1991). The Gospel according to John (p. 214). Inter-Varsity Press; W.B. Eerdmans.]

In 3:19-20, judgment has already been threatened; now it is alarmingly explicit.

We need to pray for and witness to the love of God without minimizing the wrath of God upon those who reject Him by rejecting His Son Jesus. The one who believes “has” (present tense) eternal life, while the one who “does not obey (believe)” the Son “will not see” life (future tense). The word “abides” (menei) in the present tense suggests that the wrath of God is already in play on the one who does not believe.