§8 He Who Comes from Heaven (John 3:31–36)
The Gospel writer adds a theological reflection to John the Baptist’s farewell, just as he did to John’s testimony in the prologue (1:17–18) and to Jesus’ conversation with Nicodemus at Jerusalem (3:13–21). Playing on John’s characteristic phrase, “the Coming One” (cf. 1:15, 27; Matt. 3:11; Matt. 11:3; Luke 7:20), he designates Jesus as the one who comes from above or comes from heaven (v. 31). Accordingly, the one who is from the earth and speaks out of human limitations is probably John the Baptist himself. Verse 31 is built on John’s own recognition of those limitations in verse 27: he can “receive only what is given him from heaven.”
Verse 33 indicates definitely that he has received it. The man who has accepted Jesus’ testimony from heaven and certified that God is truthful (v. 33) is not just anyone, but refers first of all to John the Baptist as portrayed in this Gospel. Nicodemus and his community have rejected Jesus’ testimony (v. 32; cf. v. 11), but John and those like him have accepted it as a message from God himself. John the Baptist is the prototype of all who endorse God’s truthfulness by recognizing Jesus as his unique messenger. In that sense, John is the first Christian. Jesus’ words are to him the words of God because God has given Jesus the Spirit “without limit” (v. 34). At Jesus’ baptism the Holy Spirit came down on him to “stay” (1:32, 33), and John testified and continues to testify, that this was the case.
The last two verses of the chapter are a brief meditation on Jesus’ baptism. The statement that the Father loves the Son and has placed everything in his hands (v. 35) echoes the synoptic tradition of the voice from heaven: “You are my Son, whom I love” (Mark 1:11; cf. the use of “One and Only” in John 1:14, 18; 3:16, 18). Also, the picture of God’s wrath “remaining” on those who reject the Son (v. 36) stands as a grim counterpart to the Spirit “remaining” on Jesus (1:32–33).
In the present context, the reflection on the baptism serves two purposes: It summarizes the main theological theme of the chapter (i.e., the alternatives of faith or unbelief), and it anticipates the Christology of the rest of the Gospel. The Father’s love for the Son and delegation to him of all authority become the theme of Jesus’ first major discourse at Jerusalem (5:19–29) and the presupposition of all his discourses to follow (cf., e.g., 13:3; 17:2). The last verse of the chapter brings the reader back to the point reached in verses 18–21 and gives unity to the chapter as a whole. John’s testimony reinforces the testimony of Jesus that believing in him makes all the difference between salvation and the judgment of God.
3:33 / The man who has accepted it: There is a formal similarity between vv. 32–33 and 1:11–12. A general statement about nonacceptance of Jesus is followed by a crucial exception. People for the most part did not receive him, but some (or someone) did. V. 33 is not general but specific: the man who has accepted Jesus’ testimony. The verb “accept” or “receive” recalls John the Baptist’s own language in 1:16 and 3:27. If the reference is specifically to him, then the verse is a statement of what in fact has happened, not (as it is often understood) a relative conditional sentence (i.e., If someone accepts, he or she confirms God’s truthfulness).
Has certified (Gr.: esphragisen, lit., “affixed a seal”) apparently means that John by his testimony (in chapter 1 and in 3:27–30) formally confirmed the truth of Jesus’ witness, perhaps on the principle that the testimony of two witnesses was considered valid (cf. 8:17; Deut. 19:15). Though Jesus attaches some importance to this attestation of his ministry (cf. 5:33–35), he makes it clear that his real attestation is from God (cf. 5:34, 36–39; 8:16–18, and especially the use of the same verb in 6:27: “On him God the Father has placed his seal of approval”).