John 3:31

3:22-36 John was fully satisfied with the place and work assigned him; but Jesus came on a more important work. He also knew that Jesus would increase in honour and influence, for of his government and peace there would be no end, while he himself would be less followed. John knew that Jesus came from heaven as the Son of God, while he was a sinful, mortal man, who could only speak about the more plain subjects of religion. The words of Jesus were the words of God; he had the Spirit, not by measure, as the prophets, but in all fulness. Everlasting life could only be had by faith in Him, and might be thus obtained; whereas all those, who believe not in the Son of God, cannot partake of salvation, but the wrath of God for ever rests upon them.

He that cometh (ὁ ἐρχόμενος) The present participle. The coming regarded as still in process of manifestation. Compare John 6:33. From above (ἄνωθεν) See on John 3:2. Above (ἐπάνω) Supreme. Of the earth (ἐκ τῆς γῆς) Literally, out of the earth; of earthly origin. Is earthly The same phrase, out of the earth, is repeated, signifying of earthly nature. On the characteristic phrase εἶναι ἐκ, to be of, see on John 1:46. Speaketh of the earth Out of the earth. His words have an earthly source. On λαλεΐ́, speaketh, see on Matthew 28:18.

He that cometh from above is above all: he that is of the earth is {x} earthly, and {y} speaketh of the earth: he that cometh from heaven is above all. (x) Is nothing else but man, a piece of work made of the slime of the earth. (y) Is characterized by nothing but corruption, ignorance, dulness, etc.

31-34. He that, &c.—Here is the reason why He must increase while all human teachers must decrease. The Master "cometh from above"—descending from His proper element, the region of those "heavenly things" which He came to reveal, and so, although mingling with men and things on the earth, is not "of the earth," either in Person or Word. The servants, on the contrary, springing of earth, are of the earth, and their testimony, even though divine in authority, partakes necessarily of their own earthiness. (So strongly did the Baptist feel this contrast that the last clause just repeats the first). It is impossible for a sharper line of distinction to be drawn between Christ and all human teachers, even when divinely commissioned and speaking by the power of the Holy Ghost. And who does not perceive it? The words of prophets and apostles are undeniable and most precious truth; but in the words of Christ we hear a voice as from the excellent Glory, the Eternal Word making Himself heard in our own flesh.

He that cometh from heaven, (for it appeareth by the latter part of the verse, that is the sense of from above ), as Christ did, not only in respect of his Divine nature, but being (as to his whole person) clothed with majesty and authority from above, infinitely excelleth any one who is a mere creature: he that is of an earthly original, speaketh of the earth. Such as is a man’s original, such is his nature, such is his discourse. Though I be sent of God, as John 16:27 , and my baptism be from heaven, (so our Saviour himself testifieth, Matthew 21:25 ), yet my original is of the earth, and my relations and expressions are suitable to a mere man: but he that is from heaven excels all, as in the dignity of his person, so in the sublimity of his knowledge.

31 . that cometh from above ] i.e. Christ. Comp. John 3:13 , John 8:23 , He ‘is above all,’ John included. No one, however exalted a Prophet, can rival Him. is earthly ] There is loss instead of gain in obliterating the emphatic repetition of the words ‘of the earth’ as they appear in the Greek. He that is of the earth , of the earth he is, and of the earth he speaketh . This was John’s case: he spoke of ‘earthly things’ (see on John 3:12 ), Divine Truth as manifested in the world , and as revealed to him. He could not, like Christ, speak from immediate knowledge of ‘heavenly things.’ Note that ‘speaking of the earth ’ is a very different thing from ‘speaking of the world ’ ( 1 John 4:5 ). The one is to speak of God’s work on earth; the other of what opposes, or at least is other than, God’s work. he that cometh from heaven ] A repetition with further development, very characteristic of S. John’s style. 31–36 . A question is raised with regard to this section similar to that raised about John 3:16-21 . Some regard what follows not as a continuation of the Baptist’s speech, but as the Evangelist’s comment upon it. But, as in the former case, seeing that the Evangelist gives us no intimation that he is taking the place of the speaker, and that there is nothing in what follows to compel us to suppose that there is such a transition, it is best to regard the Baptist as still speaking.

It is, however, quite possible that this latter part of the discourse is more strongly coloured with the Evangelist’s own style and phraseology, while the substance still remains the Baptist’s. Indeed a change of style may be noticed. The sentences become less abrupt and more connected; the stream of thought is continuous. “The Baptist, with the growing inspiration of the prophet, unveils before his narrowing circle of disciples the full majesty of Jesus; and then, as with a swan-like song, completes his testimony before vanishing from history.” Meyer, in loco . There is no contradiction between this passage and Matthew 11:2-6 , whatever construction we put on the latter (see notes there). John was ‘of the earth,’ and therefore there is nothing improbable in his here impressing on his disciples the peril of not believing on the Messiah, and yet in prison feeling impatience, or despondency, or even doubt about the position and career of Jesus.

John 3:31 . Ὁ ἄνωθεν , He who is from above ) These words, and on to the end of the chapter, the Evangelist seems to have appended, as in congruity with the feeling of the Baptist: comp. notes, ch. John 1:7 . Moreover this proposition, He who comes from above is above all , [already] evident by means of those conjugate terms, ἄνωθεν , ἐπάνω , from above, above , is presently made [still more] clear by means of the opposite, he who is of the earth .— ἐπάνω πάντων , above all ) in dignity, excellence, and speech. Therefore [He is] also above John. John answers to that expression, all [men come to Him], John 3:26 .— ὁ ὢκ ἐκ τῆς γῆς , ἐκ τῆς γῆς ἐστί , who is of the earth is earthly ) There is a Ploce [a word used first literally , then to express an attribute of it]: the former being understood according to natural birth, the latter according to disposition and state; which latter is followed by a corresponding style of speech. The antithetic proposition forthwith corresponds, consisting also of three members. It is not said, He that cometh from the earth : because He was also on the earth; but it is said, He who cometh from above, who cometh from heaven , to wit, to the earth: for previously He was in heaven .— ἐκ τῆς γῆς ἐστί , is of the earth ) The antithesis to this is, is above all .— ἐκ τῆς γῆς λαλεῖ , speaketh of the earth ) for which reason the inhabitants of the earth the more readily hear him.

(31) He that cometh from above. —Comp. Note on John 3:13 , and John 8:23 . It is expressed in another form in the last clause of the verse. Is above all—i.e., above all persons, and, as the context limits the sense, specially above all teachers. He that is of the earth is earthly.—This is the right sense, but the force of the words is lessened by not preserving the three-fold “of the earth” which is in the Greek. “He who is of the earth, of the earth he is, and of the earth he speaketh.” The first marks out the Baptist’s origin, as opposed to Him that cometh from above; the second asserts that the nature is, in accord with this origin, human and limited in faculty, as opposed to that of Him who is above all; the third declares that his teaching is from the standpoint of human nature and limited faculty, embracing indeed divine subjects and receiving divine revelation (John 1:33), but having this treasure in earthen vessels, imperfectly realising it, and imperfectly teaching it (John 3:33). Then the contrast carries him away from this thought of self, in all its weakness, to dwell on the fulness of the teaching of the perfect Teacher, and he emphatically repeats, with the change of words suggested by “of the earth,” what he has before said of it, “He that cometh from heaven is above all.” This repetition is the answer to the jealousy of his disciples, who wished to place him in a position of rivalry with Jesus.

He that cometh from above - The Messiah, represented as coming down from heaven. See John 3:13 ; John 6:33 ; John 8:23 . It has been doubted whether the remainder of this chapter contains the words of "John the Baptist" or of "the evangelist." The former is the more probable opinion, but it is difficult to decide it, and it is of very little consequence. Is above all - In nature, rank, and authority. "Is superior to all prophets" Hebrews 1:1-2; "to all angels" Hebrews 1:4-14, "and is over all the universe as its sovereign Lord," Romans 9:5; Ephesians 1:21-22; Colossians 1:15-19; 1 Corinthians 15:25. He that is of the earth - He who has no higher nature than the human nature. The prophets, apostles, and John were men like others, born in the same way, and sinking, like others, to the dust. See Acts 14:15. Jesus had a nature superior to man, and "ought," therefore, to be exalted above all. Is earthly - Is human. Is inferior to him who comes from heaven. Partakes of his origin, which is inferior and corrupt. Speaketh of the earth - His teaching is inferior to that of him who comes from heaven. It is comparatively obscure and imperfect, not full and clear, like the teaching of him who is from above. This was the case with all the prophets; and even with John the Baptist, as compared with the teaching of Christ.