John 3:35
The Father loveth the Son, and hath given all things into his hand.
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(35) The Father loveth the Son.—Comp. Note on Matthew 11:27, which is remarkable as an instance of what we call distinctly Johannine thought and diction in the earlier Gospels. We shall meet the words again in John 5:20.

John 3:35-36. The Father loveth the Son — Incomparably, beyond the most faithful of his servants, and with an affection very different from the regard which he hath manifested, does, or ever will manifest to any of his other messengers. They were servants, and were treated as such, being endued with scanty portions of the Spirit, compared to those of which he is possessed; whereas this is the Son, for which reason God has anointed him with the oil of gladness above his fellows. And hath given all things into his hand — Hath not only made him the greatest prophet and priest, but the greatest king also, that ever was; even king and judge universal, by whose laws men must govern their lives, and at whose bar they shall all be finally tried. He, therefore, that believeth on the Son — With a living faith, a faith of the operation of God, Colossians 2:12; he that receiveth him in all his offices and characters; hath everlasting life — Hath a title to it, being a child of God, is an heir of it, has an increasing meetness for it, and an earnest of it by the Holy Spirit in his heart. And he that believeth not the Son — That does not receive his doctrine in faith and love, and with an obedient mind; or, who is disobedient to the Son, as the original expression seems more properly to signify; and continues in unbelief and disobedience, shall not see, or enjoy life — Either spiritual or eternal; but the wrath of God abideth on him — Being unpardoned and unrenewed, he remains under the guilt of all his sins, and is continually exposed to that wrath of God which, if his repentance, faith, and new obedience do not prevent, will quickly sink him into final condemnation and ruin. It is justly observed here, by Dr. Doddridge, that “it is of great importance to preserve a difference in the translation between ο πιστευων εις τον υιον, he that believeth on the Son, and ο απειθων τω υιω, he that is disobedient to the Son; because the latter phrase explains the former, and shows that the faith, to which the promise of life is annexed, is an effectual principle of sincere and reserved obedience; and it is impossible to make one part of Scripture consistent with another, unless this be taken into our idea of saving faith.” It must be observed, also, that in Scripture the word abide has frequently a particular signification, denoting the adhesion and permanency of the thing that is said to abide. Of this signification we have an example here, for the Baptist does not speak of that momentary wrath, or displeasure of God, whereby he often chastises his people for their offences, or even cuts them off by a premature death, but of that abiding wrath which torments and does not kill, and being once inflicted never comes to an end. “Thus the Baptist bare testimony to Jesus anew, setting forth his dignity, in the plenitude of his commission, the excellence of his gifts, the nearness of his relation to his heavenly Father, as his only Son, and the greatness of his power, as universal judge:” and thus he concluded those of his testimonies to Christ, which are recorded in the gospel; and was quickly after imprisoned by Herod.

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.Loveth the Son - Loves him eminently, above all the prophets and all the other messengers of God.

Hath given all things into his hand - See the notes at Matthew 28:18.

35, 36. The Father loveth, &c.—See on [1776]Mt 11:27, where we have the "delivering over of all things into the hands of the Son," while here we have the deep spring of that august act in the Father's ineffable "love of the Son." The eternal Father loved the world, John 3:16, but he loved the Son with a more singular and peculiar love; so that all things were by the Father delivered to him, Matthew 11:27, all power in heaven and earth, Matthew 28:18; to give eternal life to as many as the Father had given him, John 17:2; the keys of hell and of death, Revelation 1:18. So as every man hath reason to receive and embrace Christ and his testimony, and to believe in him.

The Father loveth the Son,.... There is such a relation as that of Father and Son subsisting between the first and second persons in the Trinity; which is not by constitution and appointment: or arbitrary, arising from, and depending on the will of the first, but is natural and necessary; the second person being begotten by the first, and is of the same nature, and equally a divine person: and which relation is the foundation of the distinction of their persons; and which existed from all eternity, and co-existed with their being and essence; and is what no other stand in, angels or men, in such sense as the second person does; and is not to be conceived of, expressed and explained by us: and from this relation arises love; hence, the Son of the Father is his dear Son, the Son of his love; as he must needs be, since he is of the same nature, has the same perfections he has, and is the brightness of his glory, and the express image of his person: and hence he continues to love him in every form and appearance of his; in every office he sustains; in every state and condition into which he comes: he delighted in him as his elect, as chosen and appointed by him to be the Saviour of his people; he took pleasure in him as the surety of them, and when he saw him engaging as such, and declaring it was his heart to do his will, and work out their salvation; he loved him when he appeared in human nature, the form of a servant; and in his state of humiliation, more than once he declared, by a voice from heaven, that he was his beloved Son, and particularly at his baptism: and indeed, as in that, so in every thing else, he always did the things that pleased him; he loved him when he laid down his life for the sheep: when he was bruised, and his soul made an offering for sin; he loved him when on the cross, and even when he hid his face from him; when lay in the grave he left him not, nor would he suffer him to see corruption; he raised him front the dead, and gave him glory; exalted him, and received him into heaven with a welcome, and placed him at his right hand; and now looks with pleasure upon him, upon his person, his sacrifice, blood, and righteousness: and this love is a love of complacency and delight, and is from everlasting to everlasting; the evidence of which lows,

and hath given all things into his hand; or "by his hand"; as the doctrines of the Gospel, the gifts of the Spirit, grace, and glory: or rather, "into his hand"; with which he, being the Son of God, a divine person, is fit to be entrusted, which otherwise he would not be: "all", includes "all persons"; all the angels, the good angels which are chosen in him, and he is the head of; and by whom they are confirmed in the state they are: and who are at his command and beck, and minister to him and his. The evil angels, though they have broke away from God, and rebelled against him, yet are, in some sense, in the hands of Christ, and under his power: as appears by his dispossessing them from the bodies of men on earth, his spoiling them on the cross, and triumphing over them in his ascension to heaven, and by his binding Satan a thousand years. All men are given to him; the elect in a special sense, as his bride and spouse, as his children, and as his sheep; hence, he died for them, and effectually calls them, and brings them to himself; and they shall never perish, or be plucked out of his hands, but shall have eternal life. And wicked men are, in a sense, given to him; their wrath he restrains, and makes it to praise him; he rules then with a rod of iron, and breaks them in pieces as a potter's vessel. And "all things" also are given into his hands; all temporal things, the things of nature and providence; the light of nature, and all the gifts and attainments of it; all the good things of the world, and which are wisdom's left hand blessings; and Christ disposes of them to his people in mercy, and as covenant ones: all spiritual things are in his hands; all the gifts of the Spirit, and the fulness of all grace, sanctifying, justifying, pardoning, adopting, and persevering grace; all the promises and blessings of the covenant; the government of the church, and the judgment of the world; all power, both in heaven and in earth; the salvation of the elect, and their eternal inheritance, happiness, and glory. For all which, creature, angels or men, are fit, only the Son of God.

The Father loveth the Son, and hath {b} given all things into his hand.

(b) Committed them to his power and will.

John 3:35. A further description of the dignity of Christ. The Father hath given unlimited power to His beloved Son.

ἀγαπ.] the ground of the δέδωκ.

πάντα] neut. and without limitation. Falsely Kuinoel: omnes doctrinae suae partes (comp. Grotius: “omnia mysteria regni”)! Nothing is exempted from the Messianic ʼξουσία, by virtue of which Christ is κεφαλὴ ὑπὲρ πάντα, Ephesians 1:22, and πάντων κύριος, Acts 10:36; comp. John 13:3, John 17:2; Matthew 11:27; 1 Corinthians 15:27; Hebrews 2:8.

ἐν τῇ χειρὶ αὐτοῦ] Result of the directionio of the gift, a well-known constructio praegnans. Winer, p. 385 (E. T. p. 454).

John 3:35. ὁ πατὴραὐτοῦ. These absolute expressions, “the Father,” “the Son,” are more naturally referred to the evangelist than to the Baptist. This absolute use of “the Son” as a designation of Christ certainly suggests, if it does not prove, the proper Divinity of Christ. It is the favourite designation in this Gospel. The love of the Father for the Son is the reason for His giving to Him the Spirit: nay, it accounts for His committing all things to His hand; πάντα δέδωκεν ἐν τῇ χειρὶ αὐτοῦ, that is, to possess and to rule. “Facit hic amor, quo Filium amplexus nos quoque in eo amplectitur, ut per illius manum nobis bona sua omnia communicet”—Calvin. But Calvin does not make the mistake of supposing that the words signify “by means of His hand”; cf. Beza. God has made Christ His plenipotentiary for this world and has done so because of His love. It was a boon then to Christ to come into this world and win it to Himself. There is no history, movement, or life of God so glorious as the history of God incarnate.

35. loveth the Son] Comp. John 5:20. This is the reason for His giving all things into His hand. Christ is thus made ‘Head over all things’ (Ephesians 1:22), and ‘Lord of all’ (Acts 10:36).

John 3:35. Πάντα, all things) Sec John 3:29; John 3:36. To Christ belongs both the Bride (John 3:29, He that hath the bride is the bridegroom), and the Life (John 3:36, He that believeth on the Son, hath everlasting life).—ἐν τῇ χειρί, into His hand) He, therefore, who does not come into the hand [does not bow under the authority] of the Son, does not either receive through faith from the hand of the Son; he does not experience the grace of the Son. The same expression occurs, ch. John 13:3, “Jesus knowing that the Father had given all things into His hands.” Subsequently [the expression is] under His feet: 1 Corinthians 15:27, “He hath put all things under His feet.”

Verses 35, 36. - These fired verses certainly have the ring of the Gospel as a whole, and correspond with the fulness of Christological teaching, with which the words of Christ abound, as well as the Epistle of John; yet there is no exact parallel in the later revelation, From whom could such a statement come with greater power than from him who heard the Divine voice from heaven saying, "This is my beloved Son: hear him"? The Berleb. Bible (quoted by Hengstenberg) adds, to the great words, the Father loveth the Son, "as I sufficiently learned from the voice at the Jordan" - and hath given all things into his hand. The "all things" may he taken by us in their widest sense (cf. Matthew 11:27) - "all ἐξουσία in heaven and earth" (Matthew 28:18; cf. 1 Corinthians 15:27; Revelation 1:18); and the power of determining the final condition of all souls, suggested in ver. 36. But we may conceive a less extended horizon limiting the vision of the Baptist: all things belonging to the kingdom of God, to the progress and consummation of it in the world. John need not be supposed to have swept onward into the eternal future, but mainly to have been thinking of the mutual relations of the forerunner and the Christ. The Son will determine the place of his herald and of his disciple. There is no limit expressed. He who had these matters entrusted to him might easily be supposed to have "all things in his hand." He rested the less upon the greater. John 3:35
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