The holy spirit without limiit

THE HOLY SPIRIT WITHOUTLIMIIT
EDITED BY GLENN PEASE
John 3:34 34Forthe one whom God has sent speaks
the words of God, for God gives the Spirit without
limit.
John 3:34 https://www.biblegateway.com/verse/en/John%203%3A34
KJ21
For He whom God hath sentspeakeththe words of God, for God giveth not
the Spirit by measure unto Him.
ASV
For he whom God hath sent speakeththe words of God: for he giveth not the
Spirit by measure.
AMP
For He whom God has sent speaks the words of God [proclaiming the
Father’s own message];for God gives the [gift of the] Spirit without measure
[generouslyand boundlessly]!
AMPC
For since He Whom God has sent speaks the words of God [proclaims God’s
own message], Goddoes not give Him His Spirit sparingly or by measure, but
boundless is the gift God makes of His Spirit!
BRG

For he whom God hath sent speakeththe words of God: for God giveth not
the Spirit by measure unto him.
CSB
For the one whom God sent speaks God’s words, since he gives the Spirit
without measure.
CEB
The one whom God sent speaks God’s words becauseGodgives the Spirit
generously.
CJB
because the one whom God sentspeaks God’s words. ForGod does not give
him the Spirit in limited degree —
CEV
The Son was sentto speak God’s message, and he has been given the full
powerof God’s Spirit.
DARBY
for he whom God has sent speaks the words of God, for God gives not the
Spirit by measure.
DLNT
for He Whom God sentforth is speaking the words of God. ForHe does not
give Him the Spirit from a measure.
DRA
For he whom God hath sent, speakeththe words of God: for God doth not
give the Spirit by measure.
ERV
God sent him, and he tells people what God says. Godgives him the Spirit
fully.

EHV
In fact, the one whom God has sent speaks God’s words, forGod gives the
Spirit without measure.
ESV
For he whom God has sent utters the words of God, for he gives the Spirit
without measure.
ESVUK
For he whom God has sent utters the words of God, for he gives the Spirit
without measure.
EXB
[L For] The One whom God sent speaks the words of God, because Godgives
him the Spirit ·fully [L without measure/limit].
GNV
For he whom God hath sent, speakeththe words of God: for God giveth him
not the Spirit by measure.
GW
The man whom God has sent speaks God’s message. Afterall, Godgives him
the Spirit without limit.
GNT
The one whom God has sentspeaks God's words, because God gives him the
fullness of his Spirit.
HCSB
For God sentHim, and He speaks God’s words, since He gives the Spirit
without measure.
ICB

God sent him, and he tells the things that God says. Godgives him the Spirit
fully.
ISV
The one whom God sent speaks the words of God, because Goddoes not give
the Spirit in limited measure to him.
PHILLIPS
“The one who comes from above is naturally above everybody. The one who
arises from the earth belongs to the earth and speaks fromthe earth. The one
who comes from Heaven is above all others and he bears witness to what he
has seenand heard—yet no one is accepting his testimony. Yet if a man does
acceptit, he is acknowledging the fact that God is true. For the one whom God
sent speaks the authentic words of God—and there can be no measuring of
the Spirit given to him! The Father loves the Son and has put everything into
his hand. The man who believes in the Sonhas eternal life. The man who
refuses to believe in the Son will not see life; he lives under the angerof God.”
JUB
For he whom God has sent speaks the words of God; for God does not give the
Spirit by measure unto him.
KJV
AKJV
LEB
For the one whom God sent speaks the words of God, for he does not give the
Spirit by measure.
TLB

Those who believe him discoverthat God is a fountain of truth. For this one—
sent by God—speaksGod’s words, for God’s Spirit is upon him without
measure or limit.
MSG
“The One that God sent speaks God’s words. And don’t think he rations out
the Spirit in bits and pieces. The Fatherloves the Son extravagantly. He
turned everything over to him so he could give it away—a lavish distribution
of gifts. That is why whoeveraccepts andtrusts the Son gets in on everything,
life complete and forever! And that is also why the personwho avoids and
distrusts the Son is in the dark and doesn’t see life. All he experiences ofGod
is darkness, and an angry darkness atthat.”
MEV
For He whom God has sent speaks the words of God, for God gives the Spirit
without measure to Him.
MOUNCE
For the one whom God has sent · speaks the words of God, for God does not
give the Spirit in a limited measure.
NOG
The man whom God has sent speaks God’s message. Afterall, Godgives him
the Spirit without limit.
NABRE
For the one whom God sent speaks the words of God. He does not ration his
gift of the Spirit.
NASB
For He whom God has sent speaks the words of God; for He gives the Spirit
without measure.
NCV

The One whom God sent speaks the words of God, because Godgives him the
Spirit fully.
NET
For the one whom God has sent speaks the words of God, for he does not give
the Spirit sparingly.
NIRV
The one whom God has sentspeaks God’s words. That’s because Godgives
the Holy Spirit without limit.
NIV
For the one whom God has sent speaks the words of God, for God gives the
Spirit without limit.
NIVUK
For the one whom God has sent speaks the words of God, for God gives the
Spirit without limit.
NKJV
For He whom God has sent speaks the words of God, for God does not give
the Spirit by measure.
NLV
He was sent by God and He speaks God’s Word. God gives Him all of His
Spirit.
NLT
For he is sent by God. He speaks God’s words, for God gives him the Spirit
without limit.
NMB
For he whom God has sent speaks the words of God. For God does not give
the Spirit by measure (to him).

NRSV
He whom God has sentspeaks the words of God, for he gives the Spirit
without measure.
NRSVA
without measure.
NRSVACE
without measure.
NRSVCE
without measure.
NTE
The one God sent, you see, speaks God’s words, becausehe gives the spirit
lavishly.
OJB
For he whom Hashem sentspeaks the Divrei Hashem, for He gives the Ruach
Hakodeshwithout measure. [YESHAYAH 42:1]
TPT
“The One whom God has sent to representhim will speak the words of God,
for Godhas poured out upon him the fullness of the Holy Spirit without
limitation.
RSV
For he whom God has sent utters the words of God, for it is not by measure
that he gives the Spirit;
RSVCE

For he whom God has sent utters the words of God, for it is not by measure
that he gives the Spirit;
TLV
The One whom God has sent speaksthe words of God, for God gives the
Ruach without limit.
VOICE
The One sent from Godspeaks with the very words of God and abounds with
the very Spirit and essence ofGod.
WEB
For he whom God has sent speaks the words of God; for God gives the Spirit
without measure.
WE
The one God sent speaks the words of God. God does not give him the Spirit
little by little, but he gives the Spirit in full.
WYC
But he whom Godhath sent, speakeththe words of God; for not to measure
God giveth the Spirit.
YLT
for he whom God sent, the sayings of God he speaketh;for not by measure
doth God give the Spirit;
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Unmeasured Gifts
John 3:34

J.R. Thomson
If this passagedescribesthe fulness of spiritual gifts and powers bestowedby
God upon the Lord Jesus, then there is here implicit or explicit mention of the
Three Persons of the Trinity. Impossible though it is for the finite intellect
thoroughly to understand the statement, Christians receive it in faith, and
believe that the Father bestows the Spirit upon the Son, and that in unstinted
liberality.
I. A CONTRAST IS HERE IMPLIED BETWEENCHRIST AND THE
PROPHETS,
1. The immediate suggestionseems to be the language in which John the
Baptist acknowledgedthe superiority of the Messiah, whoseheraldand
forerunner he was appointed to be. John was inspired in such measure as was
requisite in order to the accomplishment of his mission. But the compass of his
revelation was limited, and, powerful as was his preaching, it was of necessity
human, and by its very aim one-sided. The inspiration of Christ was very
different; for his ministry was Divine and perfect, and neededqualifications
altogethertranscending those which sufficedfor his forerunner.
2. The same was the case with the earlier prophets of the older dispensation.
They could, indeed, truly preface their prophecies with the declaration, "The
Spirit of the Lord was upon me." But they were commissionedfor a purpose,
and they were inspired accordingly;and when they foretold the advent of the
Messiah, they foretold that that advent should be accompaniedby a Divine
effusion of blessing - a very flood of spiritual energy and life. And they, as well
as John, testified beforehand of the higher gifts of him who should come.
II. REASONS ARE APPARENT FOR THE BESTOWALOF THE SPIRIT
IN UNLIMITED MEASURE UPON THE CHRIST.
1. The Lord Jesus was, by virtue of his Divine nature, capable of receiving the
Spirit in a largerdegree than all who went before him, than all who followed
him.

2. The Father's approval and love of the Son were unlimited; for Christ did
always those things that pleasedthe Father, and the Father declaredhimself
to be wellpleasedwith him.
3. Inasmuch as the Father senthis Son upon a mission altogetherunique, one
requiring most peculiar qualifications, it was evidently necessarythat there
should be a corresponding impartation of spiritual power, that the work
might be not only performed, but performed in a manner wanting in no
respect. The greatestofall works neededthe greatestof all gifts.
III. THERE WERE PROOFS IN OUR LORD'S CHARACTER AND
MINISTRYTHAT HE POSSESSEDAN INEXHAUSTIBLE SUPPLY OF
THE SPIRIT OF GOD. The whole of the Gospels might be quoted in support
of this assertion. Upon Christ restedthe Spirit, as the Spirit of wisdom, of
power, and of love. His discourses, his mighty works, his demeanour under
suffering and wrong, his willing death, his glorious exaltation, - all evinced the
presence and indwelling of the immortal powerthat pervades and hallows to
highest ends the spiritual universe of God.
IV. THE UNIQUE OUTPOURING OF THE DIVINE SPIRIT UPON OUR
LORD ACCOUNTS FOR THE UNIQUE RESULTS WHICH FOLLOWED
HIS MISSION TO EARTH. Thus:
1. Christ's ministry was perfectly acceptable to the Father, who both
commissionedand qualified him to become the Mediator.
2. The perfect efficiencyof this wonderful ministry was thus secured.
3. The glorious results of Christ's coming into the world were thus accounted
for. Why did the Pentecostaleffusion, and the subsequent dispensation of the
Holy Ghost, follow the exaltation of the Mediator to the throne of dominion?
Evidently because in Christ the Spirit overflowedfrom himself to his people,
and to the race for whom he died; because he "receivedgifts for men."
Himself participating in unlimited supply in the graces ofthe Holy Spirit, he
became the glorious agent through whom copious blessings were conferred
upon the Church and upon the world. He received, not for himself merely, but
for us also. The gifts were unto him, but they were for us. - T.

Biblical Illustrator
He whom God hath sent speakeththe words of God.
John 3:34-36
The Mediator
A. Beith, D. D.
I. CHRIST'S EXCELLENCYIN HIS PROPHETICALOFFICE (ver. 34).
1. He is the sent of God. His mission is the measure of Divine love to the world.
God sent other messengers, the prophets, John, ministers; but as there is but
one sun in the firmament, though men have furnished themselves with many
derived lights, so there is but one messengerfrom God — one greatcentre of
illumination for the use of all who are beyond the limits of the
unapproachable light.
2. They are the words of God which He speaketh. The same is true of every
true minister, hut they are derived. Christ spoke the very oracles ofGod.

3. God giveth not the Spirit by measure to His Son. The prophets had the
Spirit to discharge their commissions, but under such limitations as were
necessaryto their limited capacities and occasions. Butthere was no such limit
in regard to Christ.
II. CHRIST'S DIGNITYAS THE APPOINTED SOURCE OF ALL GOOD
TO THE CHURCH (ver. 35). For the use of this language the Baptist had Old
Testamentwarrant.
1. The Father loveth the Son. He loves the world — some with a love of good
will, others with a love of delight, hut not even angels share such a love as this;
and indeed they and men are loved for and in the Son.
2. All things have been given into Christ's hands. If God so loved the world
that He gave His Son, He so loves the Son that He hath given Him all things —
all government, all the economyof redemption.
3. What obedience then is due to the Son! If God hath withheld nothing, shall
we?
III. THE SAFETY OF THE SOUL IS DEPENDENTON CHRIST (ver. 36).
1. Salvationis laid up in Christ as its fountain and dispensing author.
2. This salvationis to be soughtin Christ by faith.
3. No salvationwithout faith. Unbelief refuses Christ's testimony, declines all
personalalliance with Christ, opposes God's purpose, and is the fruit of an
evil heart.
4. The unbeliever shall not see life.
5. Upon the unbeliever the wrath of God abides.
(A. Beith, D. D.)
The Fatherloveth the Son
G. Hutcheson.

I. CHRIST'S RELATION TO THE FATHER AND TO MAN.
1. The excellencyof Christ above all other ambassadorsis that He is the Son
and they are but servants.
2. Christ is the objectof the Father's love in a peculiar way: as a Son, and not
a servant in respectof His Person;and as Mediator, He is pointed out as the
beloved Son in whom God will be found well pleased(Matthew 3:17); as He
who is beloved, and hath purchased love to others because ofHis death (John
10:17)(so willing was the Father to be reconciled), as He whose being beloved
answerethour being unworthy of love, and is a pledge of the Father's love to
us (John 17:23).
3. In carrying on the redemption of sinners, as the matter is accordedbetwixt
the Fatherand the Son, so the redeemedare not left to themselves, but are put
on Christ's hand, to purchase and be forthcoming for them; and all things are
concreditedto Him that may tend to their good. Under "all things" we are to
comprehend the electthemselves, togetherwith all the gills and graces ofthe
Spirit (ver. 34)needful for their conversionand salvation, which are not
entrusted to ourselves, but to Him who can keepus And them, and let them
out as we need; and a dominion over all things that may contribute to help or
hinder His people's happiness, that He may order them so as may be for their
good. And this power He hath as God with the Father, and as Man and
Mediator, by donation and gift from the Father(Matthew 11:27;Matthew
28:18). And thus the believer's happiness is firm, being transactedbetween
such parties, the Fatherbeing satisfiedin the Mediator, and they entrusted to
Him whose dearpurchase they are, and therefore He will not lose them, who
hath capacityto receive their furniture far above what they could hold, power
to maintain, wisdom to guide and dispense their allowance, dominion to curb
all enemies and opposition, and a commissionand charge to be answerable for
them. All which may invite us to be content that we be nothing, and that we
and all our furniture be in His hand.
(G. Hutcheson.)

All things in Christ's hand
The verse gives us the following teachings —
1. The Father is the Origin and Arranger of all things.
2. In His arrangements all things are put into the hands of His Son.
3. One reasonofthis is the love of the Father towards the Son.
4. Ere Christ came to men there had been a sublime transactionin which a
vast administration had been entrusted on the one hand and acceptedonthe
other. To confine ourselves to our point —
What things are put into the Redeemer's hand
C. Clemance, D. D.
? —
I. THE ACT OF CREATION. "All things were made by Him." Thus He is
clearly marked off from aught that is created. This factestablishes His
essentialequality with God and His official subordination to God.
II. REVELATION. Creationhad to do with all worlds; revelationwith this.
God indeed reveals Himself by His works, the laws of sociallife, the voice of
conscience. Butwe want a revelationfuller and clearer. Here it is: "He that
hath seenMe hath seenthe Father."
III. PROPITIATION. Where sin is, a revelation of God is not enough: but the
Revealersays, "No man comethunto the Fatherbut by Me." A serious state
of things when a man's way to his Fatheris blockedup save as a Mediator
clears it! Yet so it is; but He has put away sin by the sacrifice ofHimself.
IV. HEART CONQUEST. Apower is needed to make the mediation effective
manward. At the same moment that the herald says "Beholdthe Lamb of
God," He declares "This is He which baptizeth with the Holy Ghost." The
bestowmentof the Spirit to convict, convert, and train the Church, is the
prerogative of Christ.

V. ADMINISTRATION. Whenwon over to Christ, men have to be governed
and sanctified. The subjects of the kingdom of grace have to be inspired with a
supreme desire to leaventhe world with righteousness. His holy inspiration is
begun and sustained by Christ. As He formed the kingdom of grace, so He
administers it.
VI. THE CONSUMMATION OF ALL THINGS. He who sent Peterto reap
the first-fruits will send forth His angels to reap the harvest.
(C. Clemance, D. D.)
What things
Bp. Gregg.
I.LIGHT for your mind.
II.LIFE for your souls.
III.LOVE for your hearts.
IV.RIGHTEOUSNESSforyour nature.
V.ATONEMENT foryour sins.
VI.GRACE for strengthening.
VII.COMFORT forsorrow.
VIII.HEAVEN.
(Bp. Gregg.)
The Fatherloveth the Son
J. Trapp.
Therefore faith may have firm footing. God hath laid help upon one that is
mighty that our faith and hope may be in God.

(J. Trapp.)
He who has Christ has all things
King Porus, when Alexander askedhim, being then his prisoner, how he
would be used, answeredin one word, "Basilikeios,"that is, "Like a king."
Alexander againreplying, "Do you desire nothing else?""No,"saidhe, "all
things are in this one word, 'Like a king.'" Whereupon Alexander restored
him again. But this has not always been the happiness of kings and princes.
Yet, however, he that hath God hath all things, because Godis all things. Take
a pen, and write down riches, honours, preferments, they are but as so many
ciphers — they signify nothing; but write down God alone, and He will raise
them to thousands — hundreds of thousands. And then it is that a Christian is
truly happy, when he can find himself, and all things, in his God.
STUDYLIGHT RESOURCES
Adam Clarke Commentary
For God giveth not the Spirit by measure - He is the most perfect of all
teachers, as having receivedthe Holy Spirit as none before him ever did.
Without measure - not for a particular time, people, purpose, etc., but for the
whole compass of time, and in reference to all eternity. Former dispensations
of the Holy Spirit made partial discoveries ofinfinite justice and mercy; but
now the sum of justice, in requiring such a sacrifice, and the plenitude of
mercy, in providing it, shall, by that Spirit with which he baptizes, be made
manifest to all the children of men. It is worthy of remark that this was fully
done after the outpouring of the Spirit on the day of pentecost, Acts 2:1, etc.,
as may be clearlyseenin all the apostolic epistles. The Jews observe, thatthe
Holy Spirit was given only in certainmeasures to the prophets; some writing
only one book, others two. So Rab. Acba.

Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on John 3:34". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/john-
3.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
Whom God hath sent - The Messiah.
Speakeththe words of God - The truth, or commands of God.
For God giveth not the Spirit - The Spirit of God. Though Jesus was Godas
well as man, yet, as Mediator, God anointed him, or endowedhim with the
influences of his Spirit, so as to be completely qualified for his great work.
By measure - Not in a small degree, but fully, completely. The prophets were
inspired on particular occasions to deliver specialmessages. The Messiahwas
continually filled with the Spirit of God. “The Spirit dwelt in him, not as a
vessel, but as in a fountain, as in a bottomless ocean(Henry).
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon John 3:34". "Barnes'Notes onthe New
Testament". https:https://www.studylight.org/commentaries/bnb/john-3.html.
1870.

Coffman's Commentaries on the Bible
Spirit by measure.
John 3:32, above, was a statement that what John the Baptisthad seenand
heard was that of which the herald had borne witness;but the words were
equally applicable to Jesus Christand his message;and here the same
declarationis made in such a manner as to show that Jesus is the one named.
He giveth not the Spirit by measure ... The descentof the dove alighting and
remaining on Jesus (John 1:33) is in view here, leading to the conclusionthat
it was a measurelessgift of the Spirit receivedby Jesus, and the inevitable
corollarythat Jesus spoke the true words of God. These words further
indicate that Jesus was in full possessionof God's Spirit, not merely in some
manifestation of it, or some portion of it, but to the fullest and total extent.
Jesus saidto the disciples that "The Holy Spirit abideth with you, and shall be
in you," a clearreference to himself as being the perfect embodiment of the
Spirit. On the other hand, Christian disciples receive merely "an earnest" of
the Holy Spirit, and not even the apostles possessedthe Spirit in the total sense
that Jesus did.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on John 3:34". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/john-3.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.

John Gill's Exposition of the Whole Bible
For he whom God hath sent,.... Still meaning Christ, who was sentin human
nature, in the likeness ofsinful flesh, in the fulness of time; to be the Saviour
of the world, of that which was lost, of the chief of sinners; and to preach the
glad tidings of the Gospel, which is more especiallyhere designed;and for
which he was abundantly qualified by the Spirit of God, with which he was
anointed:
speakeththe words of God; the words which God gave unto him; the
doctrines of grace;the word of truth; the word of faith; the word of
righteousness;the word of reconciliation;the words of salvationand eternal
life; the whole mind and will of God; and whateverhe spoke were as true as
the oracles ofGod, and were such.
For God giveth not the Spirit by measure unto him, as he did to the prophets
of the Old Testament, and to the apostles of the New;and to the ordinary
ministers of the word, who have gifts differing one from another; to one is
given one gift of the Spirit; and to another, another gift, as the Spirit pleaseth;
and to everyone is given grace, orgifts of grace, according to the measure of
the gift of Christ, Ephesians 4:7. To which agrees whatthe Jews sayF1 ofthe
Holy Spirit, and his gifts.
"Says R. Joden bar R. Simeon, even the waters which descendfrom above are
not given, but, ‫,הדמב‬ "in measure".--Says R. Acha, even the Holy Spirit, which
dwells upon the prophets, does not dwell, but ‫,לקשמב‬ "in weight".'
But the Lord Jesus has every, gift of the Spirit, and the fulness of grace in
him: he is anointed with the oil of gladness, with the Holy Ghost above his
fellows;and has an immeasurable unction of the holy one; which, like the
precious oil poured on Aaron, descends from him to the members of his body.
Copyright Statement

The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on John 3:34". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/john-
3.html. 1999.
Commentary Critical and Explanatory on the Whole Bible
for Godgiveth not the Spirit by measure — Here, again, the sharpest
conceivable line of distinction is drawn betweenChrist and all human-
inspired teachers:“They have the Spirit in a limited degree;but God giveth
not [to Him] the Spirit by measure.” It means the entire fullness of divine life
and divine power. The present tense “giveth,” very aptly points out the
permanent communication of the Spirit by the Father to the Son, so that a
constantflow and reflow of living poweris to be understood (Compare John
1:15) [Olshausen].
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography

Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
3:34". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/john-3.html. 1871-8.
Robertson's WordPictures in the New Testament
The words of God (τα ρηματα του τεου — ta rēmata tou theou). God sent his
Son (John 3:17) and he speaks God‘s words.
By measure (εκ μετρου — ek metrou). That is God has put no limit to the
Spirit‘s relation to the Son. God has given the Holy Spirit in his fulness to
Christ and to no one else in that sense.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on John 3:34". "Robertson'sWordPictures of
the New Testament".
https:https://www.studylight.org/commentaries/rwp/john-3.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
The words ( τὰ ῥήματα )
Not words, nor individual words, but the words - the complete messageof
God. See on Luke 1:37.
God giveth

The best texts omit God. Rev., He giveth. Rev., also, rightly, omits the
italicized to Him. The personalobjectof the verb giveth is indefinite. Render,
He giveth not the Spirit by measure.
In order to conveythe full force of the terms giveth and by measure, it will be
necessaryto attempt an explanation of the generalscope and meaning of this
very difficult and much disputed passage. The starting point of the exposition
must be John 3:30, the Baptist's noble resignationof his own position, and
claims to Jesus:He must increase, but I must decrease.At this point the
Evangelist, as we have seen, takes up the discourse. The Baptist's declaration
that Jesus “mustincrease” - that He is a messengerofa transcendently higher
character, and with a far larger and more significantmessage thanhis own -
furnishes the Evangelistwith a text. He will show why Jesus “must increase.”
He must increase becauseHe comes from above, and is therefore supreme
over all (John 3:31). This statement he repeats;defining from above ( ἄνωθεν
) by out of heaven ( ἐκ τοῦ οὐρανοῦ ), and emphasizing it by contrastwith
mere earthly witness ( ὁ ἐκ τῆς γῆς ) whose words bear the stamp of his
earthly origin ( ἐκ τῆς γῆς λαλεῖ ). Being from heaven, He testifies of heavenly
things, as an eye-and ear-witness. “WhatHe hath seenand heard, of that he
beareth witness.” It is indeed true that men rejectthis testimony. “No man
receivethHis witness” (John3:32). None the less it is worthy of implicit
credence as the testimony of God himself. He that has receivedthat testimony
has solemnly attestedit as God's ownwitness;“hath sethis sealto this, that
God is true.” To declare Jesus'testimony untrue is to declare God untrue
(John 3:33). For He whom God hath sent utters the whole divine mess age (the
words of God, John 3:34).
Thus far the reasoning is directed to the conclusionthat Jesus ought to
increase, andthat His messageoughtto be received. He is God's own
messengeroutof heaven, and speaks God's ownwords.
The common explanation of the succeeding clauseis that God bestows the
Spirit upon Jesus in His fullness, “not by measure.”

But this is to repeatwhat has already been more than implied. It would seem
to be superfluous to sayof one who comes out of heaven, who is supreme over
all things, who bears witness of heavenly things which He has seenand heard,
and who reveals the whole message ofGodto men - that God bestows upon
Him the Spirit without measure.
Take up, then, the chain of thought from the first clause of John 3:34, and
follow it on another line. The MessengerofGod speaks the words of God, and
thus shows himself worthy of credence, and shows this further, by dispensing
the gift of the Spirit in full measure to His disciples. “He giveth not the Spirit
by measure.” This interpretation adds a new link to the chain of thought; a
new reasonwhy Jesus should increase, and His testimony be received;the
reason, namely, that not only is He himself divinely endowed with the Spirit,
but that He proves it by dispensing the Spirit in full measure.
Thus John 3:35follows in natural sequence. This dispensing powerwhich
attests His claims, is His through the gift of the divine Father's love. “The
Father loveth the Son, and hath given all things into his hand.” This latter
phrase, into His hand, signifies not only possession, but the powerof disposal.
See Mark 9:31; Mark 14:41; Luke 23:46;Hebrews 10:31. God has given the
Son all things to administer according to His own pleasure and rule. These
two ideas of Christ's receptionand bestowmentof divine gifts are combined in
Matthew 11:27. “All things are delivered unto me of my Father;and no man
knoweththe Son but the Father, neither knowethany man the Father save the
Son, and He to whomsoeverthe Son may determine ( βούληται ) to reveal
Him.”
Therefore John the Baptist must decrease, and Jesus must increase. A
measure of the Spirit was given to the Baptist, sufficient for his preparatory
work, but the Baptist himself saw the Spirit descending in a bodily form upon

the Sonof God, and heard the voice from heaven, “This is my beloved Son, in
whom I am well pleased.” The Spirit is thus Christ's own. He dispenses, gives
it ( δίδωσιν ), in its fullness. Hence Jesus said, later, of the Spirit of truth, “He
shall glorify Me, for He shall receive of mine, and shall show it unto you. All
things that the Fatherhath are mine; therefore saidI that He shall take of
mine and shall show it unto you” (John 16:14, John 16:15).
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon John 3:34". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/john-3.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
God giveth not him the Spirit by measure — As he did to the prophets, but
immeasurably. Hence he speakeththe words of God in the most perfect
manner.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography

Wesley, John. "Commentary on John 3:34". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/john-3.html. 1765.
The Fourfold Gospel
Spirit by measure1.
For he giveth not the Spirit by measure. To give anything by measure
indicates a partial, scantybestowal(Ezekiel4:16). The Spirit of God, even in
inspired prophets, was but a partial and intermittent gift (1 Corinthians 7:25;
1 Corinthians 13:9; 1 Peter1:11; Hebrews 1:1), but in Jesus, the Sonof God,
the Spirit of God dwelt fully and uninterruptedly (Colossians 1:19). The
present tense "giveth" points to a continuous communication of the Spirit. If
Christ had receivedthe Spirit "by measure", then his gift of the Spirit might
be exhausted.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography

J. W. McGarveyand Philip Y. Pendleton. "Commentaryon John 3:34". "The
Fourfold Gospel". https:https://www.studylight.org/commentaries/tfg/john-
3.html. Standard Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament
By measure; sparingly.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon John 3:34". "Abbott's
Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/john-3.html. 1878.
Calvin's Commentary on the Bible
34.Forhe whom God hath sent speakeththe words of God. He confirms the
preceding statement, for he shows that we have actually to do with God, when
we receive the doctrine of Christ; because Christproceededfrom none else
than from the Heavenly Father. It is, therefore, God alone who speaks to us by
him; and, indeed, we do not assignto the doctrine of Christ all that it
deserves, unless we acknowledgeit to be divine.
For God giveth not the Spirit by measure. This passageis explained in two
ways. Some extend it to the ordinary dispensationin this manner: that God,
who is the inexhaustible fountain of all benefits, does not in the leastdegree
diminish his resources, whenhe largely and plentifully bestows his gifts on
men. They who draw from any vesselwhatthey give to others come at lastto
the bottom; but there is no danger that any thing of this sort can happen with

God, nor will the abundance of his gifts ever be so large that he cannotgo
beyond it, wheneverhe shall be pleasedto make a new exercise ofliberality.
This exposition appears to have some plausibility, for the sentence is
indefinite; that is, it does not expresslypoint out any person. (70)
But I am more disposed to follow Augustine, who explains that it was said
concerning Christ. Nor is there any force in the objection, that no express
mention is made of Christ in this clause, since all ambiguity is removed by the
next clause, in which that which might seemto have been said
indiscriminately about many is limited to Christ. For these words were
unquestionably added for the sake of explanation, that the Father hath given
all things into the hand of his Son, because he loveth him, and ought therefore
to be read as placedin immediate connection. The verb in the present tense —
giveth — denotes, as it were, a continued act; for though Christ was all at once
endued with the Spirit in the highest perfection, yet, as he continually flows, as
it were, from a source, and is widely diffused, there is no impropriety in
saying that Christ now receives him from the Father. But if any one choose to
interpret it more simply, it is no unusual thing that there should be a change
of tenses in such verbs, and that giveth should be put for hath given (71)
The meaning is now plain, that the Spirit was not given to Christ by measure,
as if the powerof grace whichhe possesseswere in any way limited; as Paul
teaches that
to every one is given according to the measure of the gift,
(Ephesians 4:7,)
so that there is no one who alone has full abundance. For while this is the
mutual bond of brotherly intercourse betweenus, that no man separately
consideredhas every thing that he needs, but all require the aid of eachother,
Christ differs from us in this respect, that the Father has poured out upon him
an unlimited abundance of his Spirit. And, certainly, it is proper that the
Spirit should dwell without measure in him, that we may all draw out of his
fullness, as we have seenin the first chapter. And to this relates what
immediately follows, that the Father hath given all things into his hand; for by
these words John the Baptist not only declares the excellence ofChrist, but, at

the same time, points out the end and use of the riches with which he is
endued; namely, that Christ, having been appointed by the Fatherto be the
administrator, he distributes to every one as he chooses, andas he finds to be
necessary;as Paul explains more fully in the fourth chapter of the Epistle to
the Ephesians, whichI lately quoted. Although God enriches his own people in
a variety of ways, this is peculiar to Christ alone, that he has all things in his
hand
Copyright Statement
Bibliography
Calvin, John. "Commentary on John 3:34". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/john-3.html. 1840-
57.
John Trapp Complete Commentary
34 For he whom God hath sent speakeththe words of God: for God giveth not
Ver. 34. Speakeththe words of God] This the true believeris convincedof;
and therefore sets to his seal, as to an undoubted truth. He is fully persuaded,
as St Luke was, Luke 1:1.
Copyright Statement

Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Trapp, John. "Commentary on John 3:34". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/john-3.html.
1865-1868.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
John 3:34. The first γάρ serves to state the reason for the ἐσφράγισεν, ὅτι, etc.;
the second, forthe τὰ ῥήματα τ. θεοῦ λαλεῖ, so far, that is, as it would be
doubtful, if God gave the Spirit ἐκ μέτρου, whetherwhat God’s ambassador
spoke was a divine revelationor not; it might in this case be wholly or in part
the word of man
ὃν γὰρ ἀπέστ. ὁ θεός] not a generalstatement merely, appropriate to every
prophet, but, following John 3:31, to be takenmore preciselyas a definition of
a heavenly ( ἄνωθεν, ἐκ τοῦ οὐρανοῦ)mission, and referring strictly to Jesus.
This the contextdemands. But the following οὐ γὰρἐκ μέτρου, κ. τ. λ., must
be taken as a generalstatement, because there is no αὐτῷ. Commentators
would quite arbitrarily supply αὐτῷ,(177)so as to render it, not by measure
or limitation, but without measure and in complete fulness, God gives the
Holy Spirit to Christ. This supplement, unsuitable in itself, should have been
excluded by the present δίδωσιν, because we must regardChrist as possessing
the Spirit long before. The meaning of this generalstatementis rather: “He
does not give the Spirit according to measure” (as if it consequently were out
of His power, or He were unwilling to give the Spirit beyond a certain
quantitative degree, determined by a definite measure);He proceeds herein
independently of any μέτρον, confined and limited by no restricting standard.
The way in which this is to be applied to Jesus thus becomes plain, viz. that
God must have endowedHim(178) when He sent Him from heaven (John
3:31), in keeping with His nature and destination, with the richest spiritual
gifts, namely, with the entire fulness of the Spirit ( πᾶν τὸ πλήρωμα,
Colossians 1:19), more richly, therefore, than prophets or any others;—which

He could not have done had He been fettered by a measure in the giving of the
Spirit.(179)
ἐκ μέτρου]ἐκ used of the rule. See Bernhardy, p. 230;comp. on 1 Corinthians
12:27. Finally, the οὐ γὰρἐκ μέτρου must not be regarded as presenting a
different view to John 3:32 (comp. Weiss, p. 269);for the Spirit was in Christ
the principle whereby He communicated (the λαλεῖν) to men that which He
had beheld with God. See on John 6:63-64;Acts 1:2.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on John 3:34". Heinrich Meyer's Critical
and ExegeticalCommentaryon the New Testament.
https:https://www.studylight.org/commentaries/hmc/john-3.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
John 3:34. ἀπέστειλεν) hath sent from Himself.— οὐ γὰρ ἐκ μέτρου, for not by
measure)The giving of the Spirit is one, and that, made to Christ; under
which we are contained, to whomsoevera measure is imparted, Ephesians 4:7,
“Unto every one of us is given grace, according to the measure of the gift of
Christ;” John 1:16, “Of His fulness have all we received, and grace for grace.”
In order that we might be able to receive a measure, it was befitting that there
should be some one, who would take, and in the first instance receive [the
fulness of grace]without measure, being about [being thereby qualified] to
baptize all the others with the same Spirit: nay, even we shall hereafterhave it
without measure:1 Corinthians 13:10; 1 Corinthians 13:12, “When that
which is perfectis come, then that which is in part shall be done away;—Now
I know in part, but then shall I know even as also I am known.” Christopher

Cartwright: The Hebrews observe, the Spirit was given to the prophets in
measure;Even the Holy Spirit, say they, which rests on the prophets, does not
rest save in measure. Even the words of the law, which was given from above,
were not given, save in measure. Mellif. Hebr. on this passage.Further, since
Christ receivedthe Spirit without measure, he expresses the words of God
most perfectly.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on John 3:34". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/john-3.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
He whom God hath sent out of heaven, out of his bosom, not merely
authorizing him as a minister, as the prophets and as John were sent,
speakethnothing but the words of God. The prophets and the apostles were
sent of God in a sense, but not as Christ was sent; they sometimes spake the
words of God, when the Spirit of God came upon them; but they sometimes
spake their own words, as Nathandid to David, when he encouragedhis
thoughts to build a house to the Lord; and Paul, when he said, To the rest
speak I, not the Lord; but whatsoeverChrist spake was the words of God: for
God did not give out the Spirit to him sparingly, (as out of a measure), as he
doth to his ministers or saints, who have but their proportion of revelations
and graces,as was requisite for their offices to which they were called, and the
severalperiods of time that were gradually illuminated. But in him the fulness
of the Godheaddwelt bodily; he was anointed with the oil of gladness above
his fellows;he had the spring of all in himself, not the streams only.

Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon John 3:34". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/john-3.html. 1685.
Justin Edwards' Family Bible New Testament
By measure; John and the apostles receivedthe Holy Spirit only in a certain
measure, but Christ without measure.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on John 3:34". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/john-3.html.
American Tract Society. 1851.
Cambridge Greek Testamentfor Schools andColleges
34. τὰ ῥήματα. S. John uses this word only in the plural (John 5:47, John 6:63;
John 6:68, John 8:47, John 12:47, John 15:7); it means the separate

utterances, as distinct from ὁ λόγος (John 6:60, John 8:43; John 8:51, John
12:48, John 15:3), which is the communication as a whole.
οὐ γὰρ ἐκ μ. Ὁ Θεός is a gloss ofinterpretation. Omitting it, we translate, He
giveth not the Spirit by measure; or, the Spirit giveth not by measure. The
former is better, and ‘He’ is probably God. ‘Unto Him’ should not be
supplied, though there is a direct reference to Jesus. ‘Notby measure’(first
for emphasis)‘giveth He the Spirit,’ leastof all to Jesus, ‘forit pleased(the
Father) that in Him the whole plenitude (of Divinity) should have its
permanent abode’(Colossians 1:19). Some make Christ the nominative, as
giving the Spirit fully to His disciples; but this does not agree with John 3:35.
Copyright Statement
Bibliography
"Commentary on John 3:34". "Cambridge Greek Testamentfor Schools and
Colleges".https:https://www.studylight.org/commentaries/cgt/john-3.html.
1896.
Whedon's Commentary on the Bible
34. For he—The Baptist here expresslymeans Jesus.
Not the Spirit by measure—As to the highest of the ancient prophets. In
Christ dwelt all the fulness of the Godheadbodily.
Copyright Statement

Bibliography
Whedon, Daniel. "Commentary on John 3:34". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/john-3.html.
1874-1909.
Schaff's Popular Commentary on the New Testament
John 3:34. Forhe whom God sent speakeththe words of God. The lastverse
rests on the thought that the words of Jesus are the words of God. Here it is
shown that this is involved in the very proposition that Jesus is the Sent of
God. Strictly, there have been many whom God has sent,-forexample, John
the Baptist(chap. John 1:6): his words were true, and were words of God. But
where one is thus isolatedas sent by God(and this is repeatedly done in this
Gospel), he is the Sent in a peculiar and pre-eminent sense He speakethnot
‘words of God’ only, but ‘the words of God,’ giving all the revelationthat God
gives. The enabling powerthus to speak is the gift of the Spirit. Every one
whom God sends is enabled to speak God’s words—words that, for the
portion of the revelationhe is commissionedto give, are truly God’s words.
For not by measure giveth he the Spirit. He gives the Spirit not partially, but
completely, for the purpose of enabling him who is sent to speak words of
God. Rising from the partial and incomplete to that which is full and perfect,
we find but One who has thus been sent by God, and but One who receives the
Spirit in unmeasured fulness, enabling not for the complete declarationof a
part only, but for the perfect revelationof the whole of the words of God.
Copyright Statement
Bibliography

Schaff, Philip. "Commentary on John 3:34". "Schaff's PopularCommentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/john-3.html. 1879-90.
The Expositor's Greek Testament
John 3:34. The reasonassignedfor the truth and trustworthiness of Christ’s
words is scarcelythe reasonwe expect: οὐ γὰρ… πνεῦμα. John has told us
that Christ is to be believed because He testifies of what He hath seenand
heard: now, because the Spirit is given without measure to Him. The meaning
of the clause is contested. The omissionof ὁ θεός does not materially affect the
sense, forὁ θεός would naturally be supplied as the nominative to δίδωσι from
τοῦ θεοῦ of the preceding clause. There are four interpretations. (1)
Augustine, Calvin, Lücke, Alford, suppose the clause means that God, instead
of giving occasionaland limited supplies of the Spirit as had been given to the
prophets, gives to Christ the fulness of the Spirit. (2) Meyer thinks that the
primary reference is not to Christ but that the statementis general, that God
gives the Spirit freely and abundantly, and does thus dispense it to Christ. (3)
Westcott, following Cyril, makes Christ the subjectand understands the
clause as meaning that He proves His Messiahshipby giving the Spirit without
measure. (4) Godet makes τὸ πνεῦμα the subject, not the object, and supposes
the meaning to be that the Spirit gives to Christ the words of God without
measure. The words of John 3:35 seemto weighin favour of the rendering of
A.V(47): “Godgiveth not the Spirit by measure unto Him”. The R.V(48)is
ambiguous. ἐκ μέτρου, out of a measure, or, by measure, that is, sparingly. So
ἐν μέτρῳ in Ezekiel4:11. Wetsteinquotes: “R. Achan dixit: etiam Spiritus S.
non habitavit super Prophetas nisi mensura quadam: quidam enim librum
unum, quidam duos vaticiniorum ediderunt”. The Spirit was given to Jesus
not in the restricted and occasionalmanner in which it had been given to the
O.T. prophets, but wholly, fully, constantly. It was by this Spirit His human
nature was enlightenedand guided to speak things divine; and this Spirit,
interposed as it were betweenthe Logos and the human nature of Christ, was
as little cumbrous in its operation or perceptible in consciousnessas our

breath which is interposed betweenthe thinking mind and the words which
utter it.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on John 3:34". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/john-3.html. 1897-1910.
George Haydock's Catholic Bible Commentary
Doth not give the Spirit by measure. Christ, even as man, has a plenitude of
graces.See chapt. i. ver. 14. And all things, all creatures, both in heavenand
earth, are given into his hands, and made subject to him, as man. See 1
Corinthians xv. 26. (Witham)
Copyright Statement
Bibliography
Haydock, George Leo. "Commentaryon John 3:34". "George Haydock's
Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/john-3.html. 1859.

E.W. Bullinger's Companion Bible Notes
words. Greek. Plural of rhema. See note on Mark 9:32.
for God, &c. Greek."forthe Spirit giveth not [the words of God] by measure
[unto Him]".
God. [L] T [Tr. ] A WH R., not Syriac, omit "God" here.
the Spirit. With Art. the Giver, not the gift. App-101. This was by measure
unto John, but not unto the Lord. Compare John 15:26;Matthew 11:27. What
John saw and heard was limited (verses:John 3:27-30).
by. Greek. ek. App-104.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on John 3:34". "E.W. Bullinger's
Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/john-3.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
the Spirit by measure [unto him]. Here, again, the sharpestconceivable line of
distinction is drawn betweenChrist and all human inspired teachers:'They
have the Spirit in a limited degree;but God giveth not [to him] the Spirit by
measure.'It means, as Olshausensays, the entire fullness of divine life and
divine power. The present tense "giveth" [ didoosin (Greek #1325)]very aptly

points out the ever-renewedcommunicationof the Spirit by the Father to the
Son, so that a constantflow and re-flow of living poweris to be understood
(see John 1:51).
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
3:34". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/john-
3.html. 1871-8.
Ellicott's Commentary for English Readers
(34) Forhe whom God hath sent.—Better, he whom Godsent. The acceptance
of the witness of things seenand heard is the attestationby the human spirit of
the truthfulness of God, for Jesus is as one sent from God to declare Him. It is
the divine image in man which recognisesdivinity. Every human faculty finds
its true work, and true satisfaction, andthe true object of its being, in Him;
and therefore the whole man knows that His words are true, and recognises
that He speaks the words of God. (Comp. 1 John 5:10.)
For God giveth not the Spirit by measure unto him.—The italics will show
that the words “unto Him” are added in our version; and it is probable that
the word “God,” whichhas been repeatedfrom the first clause ofthe verse,
should be also omitted here. We have then to read, “ForHe giveth not the
Spirit by measure;” or, possibly, “Forthe Spirit giveth not by measure.” If,
however, we remember that John the Baptist is the speaker, andthat he had
seen“the Spirit of God descending like a dove, and coming upon Him” (see
Note on Matthew 3:16, and comp. such passagesas Luke 11:13, and in this

GospelJohn 14:16;John 15:26), we shall still interpret the words in the sense
which our version gives. The words “by measure,” in the sense of limitation,
are frequent in the classicalandrabbinical writings. The Rabbis seemto have
applied the phrase to prophets and teachers, saying that the Spirit dwelt in the
prophets only in a certain measure. Comp. 2 Kings 2:9, where Elisha prays
for “a double portion,” or, more exactly, a portion of two—the portion of the
first-born son (Deuteronomy 21:17)—ofthe spirit of Elijah. The same thought
meets us in St. Paul (himself a pupil of Gamaliel), who speaks of“the self-
same Spirit dividing to every man severallyas He will” (see 1 Corinthians
12:4-12). The opposite of this thought, then, is before us here. God gives in this
case notas in others. The Son who comethfrom above is above all. There is no
gift of prophet, or of teacher, which is not given to Him. He has the fulness of
the spiritual gifts which in part are given to men, and He speaks the very
words of God. It will be noted that John is still expounding to his disciples the
meaning of his own declaration, “He must increase, but I must decrease.”
END OF STUDYLIGHT RESOURCES
F. B. MEYER
"ForHe whom God hath sent speakeththe words of God: for God giveth not
the Spirit by measure unto Him."--John 3:34.
WE PASS but slowlyover these earlier chapters of this marvellous Gospel,
because they are so thickly strewn with treasures. And we need not grudge the
time or labour; because they are the seed-plotof the whole. To understand
them is to have a key to the inner life of our blessedLord, and to gain the true
standpoint for understanding not only this Evangel, but the other writings of
the belovedApostle.
The word which stands at the head of this chapter is full of the music rung out
by the Christmas chimes. It was one of the watchwords of Jesus;and, with the

exceptionof the word Father, ofteneron his lips than almost any other;
occurring twice in this chapterand more than forty times in this book, it
challenges ourattention. What does it mean? "The Father sent the Son to be
the Saviourof the world." This is an inquiry which is shrouded in deep and
impenetrable mystery, dark with excessive light, before which angels are
speechless;and yet it becomes us to know all we may, for employing one of his
expressive parallels, on the evening of his first resurrectionday, our Master
said, "As my Fatherhath sent Me, even so send I you" (John 20:21). In so far,
then, as we can understand the true meaning of the Father's mission of the
Son, we shall be able to understand also the Son's mission of that little band
which included not the Apostles only, but the two who had arrived from
Emmaus, togetherwith severalothers not formally included in the Apostolic
circle (Luke 24:33);and which thus represents the entire Church, of which we
are part.
I. THE ORIGIN OF OUR LORD'S MISSION.
In his Divine nature our Lord was one with the Fatherand the Spirit in
conceiving the marvellous scheme of man's redemption. In the essenceofhis
being, the Lord our God is one God; and in the very depths of that absolute
oneness, the plan of our redemption was conceivedand planned, and its
purpose executed. But it is also true that the whole Godhead was one with
Christ in every actof his incarnation. "Godwas in Christ, reconciling the
world unto Himself." "God was manifestin the flesh."
It is a mistake to describe the work of Jesus as if He stepped in betweenan
offended God and a race of sinners, averting the thunderbolts which were
being launched upon them, and interposing by his own actionto appease an
otherwise implacable wrath. It is undeniable that the holy nature of God is
absolutely setagainstthe wilful disobedience and ungodliness of sinful men.
But, nevertheless, the loving nature of God yearns, with all the love that ever
breathed through the being of our Saviour, over the fallen and erring children
of our race.
The Roman Catholic errs in attributing more tender love and sympathy to the
mother of Jesus than to her Son; and in calling upon her to intercede with

Him for sinners, reminding Him of her motherhood. This we condemn, and
rightly. We turn away, in spite of their consummate art, from the pictures in
which the mother pleads with her enthroned Son, as from his throne He
meditates vengeance upon the race that crucified Him. But let us take care lest
we fall into a similar error, and suppose that the Sonis more merciful than
the Father;when, in point of fact, they are one in an indissoluble unity. Just as
you may analyse the oceanbrine in the creek that runs far up into the land, so
you may analyse the nature of the Godhead in that marvellous inlet of Deity
into the life of men, which we know as the Holy Incarnation. "He that hath
seenMe hath seenthe Father."
All this lies embedded in these most precious words: "He gave his only-
begottenSon." "The Father sent the Son." At certain times, it may be
desirable to accentuate the willinghood on the part of our dear Lord, which
made his incarnation and death his own act and deed of unparalleled love. But
just now it is befitting to emphasize the other side of the wondrous mystery,
and to insist that the love of the Giver is not less than the love of the Given;
and that the compassionofthe Sender was every whit as tender as that of the
Sent. And in saying this, we surely gratify the heart of the Son, who repeatedly
turned the thoughts of men from Himself to Him who had sent Him, as if He
would attribute to Him any credit or praise which was due for so marvellous
an interposition. "Neither came I of Myself, but He sent Me" (John 8:42). Just
as the Holy Spirit deprecates the concentrationofattention on Himself, lest
aught should be diverted from the ever-blessedSonwho sent Him (John
16:14); so does the Son pass on our love and trust which gather around Him
so fondly, to the Father whose commissions it was his meat and drink, as the
Son of Man, to fulfil. To use his own words, He soughtthe glory of Him that
sent Him (John 7:18).
We often meet with those who concentrate alltheir thought and love on the
Lord Jesus, but who have not yet learnt towards the Fatherthat love which
castethout fear. To Jesus they pray. On Jesus they lean. In Jesus they rest.
This is natural in the earlierstages ofthe Christian life. But it should not be
ever so, or we shall become stunted and one-sidedin our growth. As the Spirit
reveals the Son, so we must ask the Son to revealthe Father, as He has
promised to do to the wearyand heavy-laden who come to Him; and

ultimately the Father will reveal Himself to the loving and obedient heart
(Matt. 11: 27, 28;John 14:23).
II. OUR LORD'S CONCEPTION OF HIS MISSION.
We cannottell what was in his thought when our Lord spoke so constantly of
having been sent. Was there present to Him some parting scene in which the
Father gave Him up to the work of our redemption? Is there an allusion in his
words to a wrench, a surrender, a sacrifice, like that which rends our hearts
when we give up to some necessarybut distant and painful expedition, the one
who is dearer to us than life? When the mother gives up her boy to the service
of his country; when the newly-married bride waves her heart-breaking
farewellto the husband who sails on some distant and perilous enterprise, and
the chords of nature are strained to breaking:is there not some faint shadow
of the yet more stupendous giving up on the part of the Infinite God? Gifts are
only worth the love that makes them; an infinite gift means infinite love; and
such love is capable of infinite pain (John 10:36).
But whateverit was that the Lord lookedback upon, it is clearthat the
consciousnessofhis mission was one of the strongestand most formative
factors in his human life. He realized that the Father had sent Him, not to
condemn but to save the world (John 3:17); to be its Life, and Light, and
Love; to revealto men the hidden nature of the invisible God; to put down all
rule, authority, and power; and to deliver back the kingdom to God the
Father, so that God might be all in all.
He was utterly absorbedin this commission.--He had no thought of Himself,
of his own glory, or of the esteemofmen. To be about his Father's business;to
do the works which his Father had given Him to finish (John 5:36); to speak
the words which He had heard from the Father(John 8:26); to fulfil the
commandment enjoined on Him by the Father (John 12:49)--these constituted
the programme and object of his life. Dearas was the salvation of the world,
and the winning of the Bride of his choice, all was subordinated to a higher
purpose, and included in the sweepof a wider plan, by the accomplishmentof
the purpose of his Father's will. Hence his judgment was unbiased and just,
because his motive was absolutelypure (John 5:30).

Surely it would be well if we were animated by the same ardent passion. We
setourselves too low an aim, hence so much of the disappointment that comes
in Christian endeavour. We setourselves to seek the conversionof the
unsaved, the building up of believers, the extensionof the kingdom of our
Lord; and are depressedunless the specialaim on which we have setour
hearts is realized. But if only we could labour in the spirit of our Master, and
understand that we are co-workerswith Himself in his devotion to his
Father's purpose, we should feelthat, if only we were true to that, we were
fulfilling our life-plan, even though some pet ambition remained unrealized
and unfulfilled. "ThoughIsrael be not gathered, yet shall I be glorious in the
eyes of the Lord, and my God shall be my strength." The sun includes, in his
march through space, the motions of his satellites;and to live to do the will of
God includes all those other motives which enter into the life of men.
Our Lord believed that the Father's supplies were adequate to the needs of his
commission.--Godnever sends us to do a work for which He does not equip
and enable us. And in doing his work, it is wise constantly to be falling back
on his resources.The one thing of which we need to be assured, and the only
thing concerning which we should be at all anxious, is the assurance thatwe
are where God would have us be, and engagedon his work. Where this is
clear, we need have no care for anything beside. God is pledged to find the
stuff for every tabernacle which He commissions us to build. He expects no
soldier to conduct a campaignat his own charges. If we go down the mine, He
will hold the rope, and send down all supplies.
This was our Lord's attitude. "As Son of Man He had emptied Himself of
those inherent attributes which were his as the equal and Fellow ofGod; they
were always within his reach, but He forbore to use them; and electedto live a
life of complete dependence, yielding up his holy will, and receiving by faith,
as we should, all the reinforcements and supplies required in the executionof
his commission.
He lived by the Father(John 6:57); He was ever conscious ofhis Father's
companionship, robbing life of its loneliness (John 8:29); He expresslydenied
that his works or words were his own, and insisted that they were all given, as
He needed them, by Him who had sent Him forth (John 14:10-24). Remember

how He said, "My doctrine is not mine, but his that sent Me" (John 7:16); and
how He hastened, amid the gathering shadows, to work the works of Him that
had sent Him (John 9:4). It was his sufficient justification to the accusationof
his foes, that He was only working out what the Father had wrought within
Him, up to that very moment of time, Sabbath though it were (John 5:17).
It is a lessonwhich we need in this busy life to ponder deeply.
There are three stages in the dying of self.
First, we must die to self as being able to achieve our justification; then as
being able to effect our sanctification;and lastly, as being able to accomplish
any efficient spiritual work.
We must learn to die to the energy of the self-life in our Christian activities.
He who sent us must give us the plan, and supply us with the power. The
doctrine we teach, the words we speak, the works we do, must be receivedby
us from Him who has sent us, as his were receivedfrom the Father who sent
Him. Then a greatpeace would settle down upon us, born of a greatfaith; and
we should be able to say, with the saints of a former age, "Thouwilt ordain
peace for us; for Thou hast wrought all our works in us." He whom God hath
sent has only to speak the words of God.
Difficulties are absolutely nothing to the man who knows that he is on the
mission on which God has sent him. They are only opportunities for Him to
show His power;problems to manifest His skill in their solution; thunder-
clouds on which to paint the frescoes ofHis unrealized tenderness. Oh to live
as Jesus did, putting Him in that place in our lives, which his Father occupied
in his own life; so as to say, The living Saviour hath sent me, and I live by
Him, eating of his flesh, and drinking of his blood, depending on his help!
(John 6:57).
III. THE HIDDEN POWER OF OUR LORD'S MISSION.
"Godgiveth not the Spirit by measure." Whata word is this! It is saidthat
Solomongave up the task of enumerating the wealth of treasure that he put
into the house of the Lord; and our Father puts no limit on the supply of his
Spirit to those whom He sends forth.

As the Son was sentforth to do a work unparalleled in its scope, its sufferings,
and its results, the blessedSpirit was bestowedonHim to a commensurate
extent. Conceivedof the Holy Ghostin the pure virgin; anointed by the Holy
Ghostat his baptism; driven by the Spirit into the wilderness;nerved,
empowered, sustainedby the Eternal Spirit in his sacrifice onthe cross;raised
by the Spirit of Holiness from the dead; and ever receiving from the Father
new supplies of the Spirit in his ascensionand mediatorial reign: let us be glad
and rejoice, for if such measurelesssupplies came down on the head of our
Aaron, we may gladly anticipate some droppings for ourselves as they run
down to the fringe of his skirts.
That Spirit which restedon Him is ours. And we may have all of Him that our
exigencies demand or our faith cantake. There is absolutely no limit save that
which we ourselves impose. The oil will go on running so long as we can bring
vessels, andwill only stay when there is not a vesselmore. "He is able to do
exceedinglyabundantly above all that we ask or think."
On the one hand is our life mission to do the will of Jesus, who has sent us,
and who waits to show us what He wants us to do; on the other hand is the
unmeasured supply of the measurelessSpirit that empoweredhis earthly life.
He is our life-blood, our inspiration, our bond of connectionwith our Head;
nothing shall daunt, nothing overmasterus; the works that He did we will do,
yea, greaterworks than these, because He is gone to the Father, and with
added power shall do through us by his Spirit what even He, in his earthly life,
could not effect.
What does John 3:34 mean?
Nearly 40 times in this gospelalone, John claims that Jesus has been sent from
God. This is the reasonthe book was written (John 20:30–31), andJesus'
miracles are the primary evidence (John 5:36). Nicodemus recognizesJesus'
miraculous abilities as proof that He is sent by God (John 3:2). Jesus offers
other reasons to believe, including the testimony of John the Baptist, and the

information found in the Hebrew Scriptures (John 5:36–39). Since Jesus is the
only valid source of knowledge aboutGod (John 3:12–13), rejecting Christ
means rejecting God (1 John 5:10).
In the Old Testament, certainpeople were given the Spirit of God for a
limited time. These include certain prophets (2 Chronicles 24:20;Micah3:8; 2
Samuel 23:2), various people (Numbers 24:2, 1 Samuel 19:20), and some of the
Judges (Judges 3:10; Judges 6:34), including Samson(Judges 13—16). Jesus,
however, has the Spirit of Godcontinuously. This is why He is said to have the
Spirit "without measure," or"without limit."
This permanent presence ofthe Spirit, and the fact that Jesus came from
heaven, are important proofs that He is, in fact, God incarnate (John 1:1;
John 1:14). https://www.bibleref.com/
John 3:34 – Jesus – Spirit Without Measure
by Marvin R. Vincent (Word Studies In The New Testament)
In order to conveythe full force of the terms ‘gives’and by ‘measure,’ it will
be necessaryto attempt an explanation of the generalscope and meaning of
this very difficult and much disputed passage. The starting point of the
exposition must be John 3:30:
He must increase, but I must decrease.”31 The One who comes from above is
above all. The one who is from the earth is earthly and speaks in earthly
terms. The One who comes from heaven is above all. 32 He testifies to what
He has seenand heard, yet no one accepts His testimony. 33 The one who has
acceptedHis testimony has affirmed that God is true. 34 For Godsent Him,
and He speaks God’s words, since He gives the Spirit without measure. 35 The
Father loves the Son and has given all things into His hands. 36 The one who

believes in the Sonhas eternal life, but the one who refuses to believe in the
Son will not see life; instead, the wrath of God remains on him. John 3:30-36
The Baptist’s noble resignationof his own position, and claims to Jesus starts
the thought – “He must increase, but I must decrease.”At this point the
Evangelist(John, the writer of the Gospelof John), as we have seen, takes up
the discourse. The Baptist’s declarationthat Jesus “must increase”–that He is
a messengerofa transcendently higher character, and with a far largerand
more significant messagethan his own — furnishes the Evangelistwith a text.
He will show why Jesus “must increase.”He must increase because He comes
from above, and is therefore supreme over all (John 3:31). This statementhe
repeats;defining from above hanōthen by out of heaven hek tou ouranou, and
emphasizing it by contrastwith mere earthly witness ho ek tēs gēs whose
words bear the stamp of his earthly origin hek tēs gēs lalei. Being from
heaven, He testifies of heavenly things, as an eye- and ear- witness. “What He
hath seenand heard, of that he beareth witness.” It is indeed true that men
rejectthis testimony. “No man receivethHis witness” (John3:32). None the
less it is worthy of implicit credence as the testimony of God himself. He that
has receivedthat testimony has solemnly attestedit as God’s ownwitness;
“hath set his sealto this, that Godis true.” To declare Jesus ‘testimony untrue
is to declare God untrue (John 3:33). ForHe whom God hath sent utters the
whole divine message(the words of God, John 3:34).
Thus far the reasoning is directed to the conclusionthat Jesus ought to
increase, andthat His messageoughtto be received. He is God’s own
messengeroutof heaven, and speaks God’s ownwords.
The common explanation of the succeeding clauseis that God bestows the
Spirit upon Jesus in His fullness, “not by measure.”
But this is to repeatwhat has already been more than implied. It would seem
to be superfluous to sayof one who comes out of heaven, who is supreme over
all things, who bears witness of heavenly things which He has seenand heard,
and who reveals the whole message ofGodto men– that God bestows upon
Him the Spirit without measure.

Take up, then, the chain of thought from the first clause of John 3:34, and
follow it along another line. The MessengerofGod speaks the words of God,
and thus shows himself worthy of credence, andshows this further, by
dispensing the gift of the Spirit in full measure to His disciples. “He gives not
the Spirit by measure.” This interpretation adds a new link to the chain of
thought; a new reasonwhy Jesus should increase, and His testimony be
received;the reason, namely, that not only is He himself divinely endowed
with the Spirit, but that He proves it by dispensing the Spirit in full measure.
Thus John 3:35 follows in natural sequence. This dispensing powerwhich
attests His claims, is His through the gift of the divine Father’s love. “The
Father loves the Son, and hath given all things into his hand.” This latter
phrase, into His hand, signifies not only possession, but the powerof disposal.
See Mark 9:31; 14:41; Luke 23:46;Hebrews 10:31. God has given the Sonall
things to administer according to His own pleasure and rule. These two ideas
of Christ’s reception and bestowmentof divine gifts are combined in Matthew
11:27. “All things are delivered unto me of my Father; and no man knows the
Son but the Father, neither knows any man the Fathersave the Son, and He to
whomsoeverthe Son may determine boulētai to reveal Him.”
Therefore, Johnthe Baptist must decrease, andJesus must increase. A
measure of the Spirit was given to the Baptist, sufficient for his preparatory
work, but the Baptist himself saw the Spirit descending in a bodily form upon
the Sonof God, and heard the voice from heaven, “This is my beloved Son, in
whom I am well pleased.” The Spirit is thus Christ’s own. He dispenses, gives
it didōsin, in its fullness. Hence, Jesus said, later, of the Spirit of truth, “He
shall glorify Me, for He shall receive of mine, and shall show it unto you. All
things that the Fatherhath are mine; therefore saidI that He shall take of
mine and shall show it unto you” (John 16:14, 15).
https://www.hopefaithprayer.com/
https://www.eternalgod.org/

Does John3:34 imply that God gives His Holy Spirit in lesserand greater
amounts?
This pivotal Scripture does indeed revealthat God gives His Holy Spirit by
measure to some. However, in the case ofJesus Christ, the Holy Spirit of God
the Fatherdwelt in Him without measure from conceptionto fulfill His
mission—the work given to Him by the Father.
It is important to understand this verse in the context given when John the
Baptist testified about who Jesus was:
“‘He who comes from above is above all; he who is of the earth is earthly and
speaks ofthe earth. He who comes from heaven is above all. And what He has
seenand heard, that He testifies;and no one receives His testimony. He who
has receivedHis testimony has certified that God is true. For He whom God
has sentspeaks the words of God, for God does not give the Spirit by measure.
The Fatherloves the Son, and has given all things into His hand’” (John 3:31-
35)
Note that some translations, such as the King James Version, translatedverse
34 with added text—as underlined:
“Forhe whom God hath sent speakeththe words of God: for God giveth not
the Spirit by measure unto him.”
In fact, many translations add this, but these words are not in the Greek. As a
consequence,some wronglybelieve that verse 34 is saying that when God
gives His Holy Spirit, it is given fully to everyone receiving it. Others rightly
understand that it is Jesus Who is the subject of this unrestrained gift of the
Holy Spirit.
Both the Hebrew and Greek are written with “elliptical” text. What this
means is that sometimes utterances are contextually incomplete and require
the hearerto supply contextual information. This is the case in verse 34, and it
is why the words “unto him” or “unto Him” are added in many translations—
this is the implied understanding based on the overall context.

English also leaves out words which we, as native speakers, are able to
immediately fill in and understand. For example, one might say, “Jack drank
milk and Jane water.” Obviously, Jane drank water, and we understand the
implied meaning. This elliptical style is why in many literal translations of the
Bible, italicized words are added to the text for clarification—eventhough
they are not in the source text. (However, sometimes, the added italicized
words obscure or even alter the intended meaning, so caution is always in
order.)
Next, let’s also considerwhat is statedin some commentaries regarding the
verse in question.
Barnes Notes onthe New Testament—John3:34: “By measure. Notin a small
degree, but fully, completely. The prophets were inspired on particular
occasions to deliver specialmessages. The Messiahwas continuallyfilled with
the Spirit of God. ‘The Spirit dwelt in him, not as a vessel, but as in a
fountain, as in a bottomless ocean’(Henry).”
John Gill—John 3:34: “ForGod giveth not the Spirit by measure unto him as
he did to the prophets of the Old Testament, and to the apostles of the New;
and to the ordinary ministers of the word, who have gifts differing one from
another; to one is given one gift of the Spirit; and to another, another gift…
and to everyone is given grace, orgifts of grace, according to the measure of
the gift of Christ, (Ephesians 4:7).”
But even though God had given Jesus Christ the Holy Spirit without measure
at the time of conception, we still read that after His baptism, Christ received
additional powers to work miracles (compare Acts 10:36-38).
Other examples in the Word of God clearly show that when God gives us His
Holy Spirit, He does so by measure. We read in 1 John 4:13 that God has
given us “OF” His Spirit… He did not give us His Spirit without measure. A
most remarkable example is that of Elijah and Elisha:
“And so it was, whenthey had crossedover, that Elijah saidto Elisha, ‘Ask!
What may I do for you, before I am taken awayfrom you?’ Elisha said,
‘Please leta double portion of your spirit be upon me.’ So he said, ‘You have

askeda hard thing. Nevertheless, ifyou see me when I am takenfrom you, it
shall be so for you; but if not, it shall not be so.’Then it happened, as they
continued on and talked, that suddenly a chariot of fire appearedwith horses
of fire, and separatedthe two of them; and Elijah went up by a whirlwind into
heaven. And Elisha saw it, and he cried out, ‘My father, my father, the chariot
of Israel and its horsemen!’ So he saw him no more. And he took hold of his
own clothes and tore them into two pieces. He also took up the mantle of
Elijah that had fallen from him, and went back and stoodby the bank of the
Jordan. Then he took the mantle of Elijah that had fallen from him, and
struck the water, and said, ‘Where is the Lord God of Elijah?’ And when he
also had struck the water, it was divided this way and that; and Elisha crossed
over. Now when the sons of the prophets who were from Jericho saw him,
they said, ‘The spirit of Elijah rests on Elisha.’And they came to meet him,
and bowedto the ground before him” (2 Kings 2:9-15).
We find in another accountthat Moses became overwhelmedin leading the
Israelites, and God helped him by consecrating seventyelders. Note how God
accomplishedthis:
“The LORD therefore said to Moses, ‘Gatherfor Me seventy men from the
elders of Israel, whom you know to be the elders of the people and their
officers and bring them to the tent of meeting, and let them take their stand
there with you. Then I will come down and speak with you there, and I will
take of the Spirit [which] is upon you, and will put [it] upon them; and they
shall bear the burden of the people with you, so that you will not bear it all
alone’…
This accountreveals that God took from Moses some ofthe Holy Spirit God
had given to him and gave portions to the seventyelders of Israel. However,
since we are to replenish the measure of the Holy Spirit within us to be
“renewedday by day” (compare 2 Corinthians 4:16), we understand that
Moses was notdiminished in the measure of the Holy Spirit which He had
takenfrom him to give to the elders. In fact, God further establishedthe office
of Moses by having him serve as the leaderthrough whom God imparted His
Spirit. This is much like most of the ordinations which would later occurin
the Church of God—beginning with the apostles JesusChristchose. But this

passagealso showsthat God gives portions of His Holy Spirit to people—not
the fullness of it, and not always in the same quantity.
We have further evidence of God working through Moses to ordain His
chosenleaders. In this case, Godselectedthe individual who would lead Israel
as Moses’replacement:
“And the Lord said to Moses:‘Take Joshua the son of Nun with you, a man in
whom is the Spirit, and lay your hand on him; sethim before Eleazarthe
priest and before all the congregation, andinaugurate him in their sight. And
you shall give some of your authority to him, that all the congregationofthe
children of Israel may be obedient. He shall stand before Eleazarthe priest,
who shall inquire before the Lord for him by the judgment of the Urim. At his
word they shall go out, and at his word they shall come in, he and all the
children of Israel with him–all the congregation.’So Mosesdid as the Lord
commanded him. He took Joshua and sethim before Eleazarthe priest and
before all the congregation. And he laid his hands on him and inaugurated
him, just as the Lord commanded by the hand of Moses”(Numbers 27:18-23).
We read that God gave His Spirit of wisdomto artisans to enable them to
fulfill the task of making Aaron’s garment (Exodus 28:3). In Ezekiel 2:2-3, we
read that God gave EzekielHis Holy Spirit, to enable him to do his job.
This is not unlike what now occurs in the Church of God. When a man or a
woman is ordained to the office of deaconor deaconess, theyreceive an extra
portion of the Holy Spirit to accomplishtheir responsibilities. But a deaconis
not a minister. To become a minister, a further ordination is necessary. And
so, when a member or a deaconis ordained to the ministry, an additional
extra portion of the Holy Spirit is given them at that time. Note what Paul
wrote to Timothy:
“Therefore I remind you to stir up the gift of God which is in you through the
laying on of my hands. ForGod has not given us a spirit of fear, but of power
and of love and of a sound mind” (2 Timothy 1:6-7). This passagerefers
foremostto Timothy’s ordination as a minister. Timothy had receiveda
measure of the Holy Spirit when he was baptized, but when he became

ordained, he receivedan extra measure of the Holy Spirit to fulfill his work as
a minister.
There is a hierarchy of spiritual offices within the ministry (elder, pastor,
evangelist, etc.). When God’s ministers are raisedin rank through an
ordination and the laying on of hands, they will at that time obtain still more
of God’s Holy Spirit to enable them to fulfill their added responsibilities,
including spiritual discernment to make right decisions (compare Matthew
16:19;18:18). We have an example in which two ministers were ordained to
offices of greaterresponsibility, indicating, also, that they were given more of
God’s Holy Spirit:
“Now there were at Antioch, in the church that was there, prophets and
teachers : Barnabas, and Simeon who was calledNiger, and Lucius of Cyrene,
and Manaenwho had been brought up with Herod the tetrarch, and Saul.
While they were ministering to the Lord and fasting, the Holy Spirit said, ‘Set
apart for Me Barnabas and Saul for the work to which I have called them.’
Then, when they had fastedand prayed and laid their hands on them, they
sent them away” (Acts 13:1-3).
Note that these men are first identified as “prophets and teachers”;however,
after the laying on of hands in this account, the two men, Barnabas and Saul
(Paul), are subsequently called“apostles”(compare Act 14:14).
We read about two witnesseswho will do an outstanding work in the future
(Revelation11:3-6). God will give them extra powers and an additional
measure of the Holy Spirit to enable them to accomplishtheir task.
The New Testamentreveals just how God has organized the church:
“There are diversities of gifts [margin: “allotments of various kinds”], but the
same Spirit. There are differences of ministries, but the same Lord. And there
are diversities of activities, but it is the same God who works allin all. But the
manifestation of the Spirit is given to eachone for the profit of all: for to one
is given the word of wisdom through the Spirit, to another the word of
knowledge through the same Spirit, to another faith by the same Spirit, to
another gifts of healings by the same Spirit, to another the working of

miracles, to another prophecy, to another discerning of spirits, to another
different kinds of tongues, to another the interpretation of tongues. But one
and the same Spirit works all these things, distributing to eachone
individually as He wills” (1 Corinthians 12:4-11).
“Now you are the body of Christ, and members individually. And Godhas
appointed these in the church: first apostles, secondprophets, third teachers,
after that miracles, then gifts of healings, helps, administrations, varieties of
tongues. Are all apostles?Are all prophets? Are all teachers?Are all workers
of miracles? Do all have gifts of healings? Do all speak with tongues? Do all
interpret?” (1 Corinthians 12:27-30).
Also:
“And He gave some as apostles, and some as prophets, and some as
evangelists, andsome as pastors and teachers, forthe equipping of the saints
for the work of service, to the building up of the body of Christ; until we all
attain to the unity of the faith, and of the knowledge ofthe Son of God, to a
mature man, to the measure of the stature which belongs to the fullness of
Christ” (Ephesians 4:11-13).
Now Paul says in Ephesians 5:18, to “…be filled with the Spirit.” “Be filled” is
translated from the Greek, plerousthe, and means—literally—“be being kept
filled.”
Paul also warned : “Do not quench the Spirit” (1 Thessalonians5:19).
Christ warns us, in the parable of the ten virgins, in Matthew 25:1-13, that
five virgins were foolish. They allowedthat their lamps were going out. They
were running out of oil—a symbol for the Holy Spirit.
People who are calledby God, who are led to repentance and then are
baptized also receive the gift of God’s Holy Spirit. Understand that this
portion of God’s Spirit is a first step, and is referred to as “a down payment,”
“the earnest” and “the guarantee” ofwhat is yet to come:
“In Him you also trusted, after you heard the word of truth, the gospelof your
salvation;in whom also, having believed, you were sealedwith the Holy Spirit

of promise, who is the guarantee of our inheritance until the redemption of
the purchasedpossession, to the praise of His glory” (1 Corinthians 1:13-14;
Compare 2 Corinthians 1:22; 5:5).
From the foregoing references, we see thatChristians who have God’s Holy
Spirit may not always draw the same measure of God’s power in their lives.
Rather, it is our challenge to submit to God’s guidance so that we can “be
filled with” and “stir up” the gift of God. We are to live and walk according to
the Spirit (Romans 8:3-4; Galatians 5:16), and setour minds on the things of
the Spirit (Romans 8:5). God gives us of His Spirit so that we canovercome
our human nature, societyand Satanthe devil. We are to grow in God’s
knowledge, whichonly His Spirit cangive us. But when we are not diligent in
obeying God, He will not bestow us with more of His Holy Spirit. In fact,
when we continuously refuse to obey Him, He may take His Spirit awayfrom
us.
As mentioned, the Word of God also reveals that He allots His Holy Spirit to
individuals for the work He wants them to do. Jesus Christ was given the
ultimate job to accomplish, and because ofthis, God also gave to His Son the
complete help He needed—His Spirit without measure:
“‘The Spirit of the Lord is upon Me, BecauseHe has anointed Me To preach
the gospelto the poor; He has sent Me to heal the brokenhearted, To proclaim
liberty to the captives And recoveryof sight to the blind, To setat liberty
those who are oppressed;To proclaim the acceptable yearof the Lord’”
(Luke 4:18-19).
Lead Writers: Dave Harris and Norbert Link
John3:34
by Grant | Sep20, 2016| John| 2 comments
ReadIntroduction to John

34 ForHe whomGod has sentspeaks the words ofGod, forGoddoes notgive
the Spirit by measure.
Godsentthe Baptizer but, in a greaterway, He senta much superior
communicator. Jesus couldspeak forGodbecause(1) GodsentHim and (2)
Godgave Him the Spirit without measure.
34 ForHe [Jesus] whomGodhas sent
Jesus is He whom Godsent. The gospel ofJohnaffirms 39 times that the Father
sentthe Sonto earth. The sending conceptis anaffirmation of Christ’s deity:
His origin was frometernity (1 Jn4:9-10, 14).
speaks the words ofGod,
Since the FathersentChrist to earth, Jesus spoke revelationfromthe eternal
state, the “words ofGod.”To receive Jesus’testimonyis the same thing as
receiving the words ofGod. The FatherHimselfspoke in Jesus. Jesus’words
are more than human; they are divine. Receiving Jesus’words is the same as
receiving the words ofGod.
for Goddoes notgive the Spirit by measure.
To support the idea that Jesus spoke the words ofGod, the apostle made the
statementthat Godgave Jesus the Spirit without measure. Bythis they know
that Godtruly saidsomething.
Jesus hadthe full endorsement ofthe Holy Spirit in whatHe said. Godnot
giving the Spirit by “measure” means thatthere is a sharp distinction between
Christ’s teaching and that of any otherteacher. Jesus wasfullyand absolutely
endowedwith truth from God. The Fatherdid not withhold any measure ofthe
Spirit from Christ in the revelationoftruth. There was perfectcommunication
betweenthe Fatherand Son. All other teachers mixtruth and error.

Jewishrabbis thought that certainprophets had receivedthe Spirit in measure.
The measure meantthat they were sinful people who did not communicate
without flaw. Jesus, however, wasnotlimited by the Spirit’s influence onHim.
All the fullness of deity dwelt in Him in bodily form (Co 2:9).
Since Godspoke inthe words of His envoy, this makes the words ofHis envoy
inspired. Godput no limit to the Spirit’s revelationin His envoy to earth. There
was a perfectcommunicationbetweenthe Fatherand Son in the process of
revelation. Jesus’endowmentofthe Spirit without measure guaranteedthe
truth that He gave.
PRINCIPLE:
Whoeverbelieves the testimony ofChrist acknowledges thatGodis true.
APPLICATION:
The ray that comes from the sun is not separate fromthe sun. It is part of the
sun itself. Christsentfrom the Fatheris not separate fromGod. He was what
theologians call“consubstantial”withthe Father. The Soncame fromheaven
to manifestHimself in Jesus (1 Jn4:9-10, 14).
Jesus was the Father’s spokesmanandmediatorof whatGod wantedto reveal
to man. He spoke this with full authority as the Father’s envoy. Evenas a man
He remained intimately interfacedwith the Father. The FatherspokeHimself
in Jesus. Forthis reason, mancannotdisregardthe Father’s testimony. The
testimony ofJesus is the testimony of God. To receive one is receivethe other.
Jesus is the climatic gift of Godfrom heaven. The coming ofJesus into the
world closedanera where onlypartial revelationoccurred. InHis coming
under the influence of the Holy Spirit, there was no limit to the “measure” of
revelationfrom God. The reasonforthis is the unique relationship betweenthe
Fatherand the Son. https://versebyversecommentary.com/john/john-334/
How Much of the Spirit do You Possess?(John3:34)

Bill Mounce
John 3:34 gives a goodexample of how easyit is to misunderstand a passageif
you forgetto look at the largercontext. John writes, “Forthe one whom God
has sentspeaks the words of God, for God gives the Spirit without limit (ἐκ
μέτρου)” (NIV, and so most translations).
This is a well-knownverse, which actually makes it a little more difficult to see
the problem. The NIV is close to a word-for-word translation (although the
order of the words must be rearrangedto make sense), but in this case word-
for-word is misleading. Why?
First of all, the context makes it clearthat the “the one who God has sent” is
Jesus. However, the way that most translations handle this verse is too broad
in scope. The statement“God gives the Spirit without limit” is intended only
to refer to Jesus. Again, check the context.
Secondly, do you have the Spirit “without measure”? Ofcourse not, at least
not in the way that Jesus had the Spirit. All believers are fully endowedwith
the Spirit, and no believer has more of the Spirit than another. Thankfully the
old charismatic theologythat saidonly those who speak in tongues are fully
endowedwith the Spirit has long since been discredited.
But does that mean your possessionof the Spirit is limitless in the waythat
Jesus had the Spirit without limit? Are you able to sayonly what the Father
says, and do only what you see the Fatherdoing? Of course not. Most
commentators rightly reference Eph 4:7 where Paul is speaking about
spiritual gifts and says, “Butto eachone of us grace has been given as Christ
apportioned it (κατὰ τὸ μέτρον).” In v 11 he then specifies the gifts of
apostleship, prophecy, evangelism, and pastor/teacher. We are fully possessed
by the Spirit, and given the grace necessaryto do the tasks that God has called
and gifted us to do (see Hoehner, 523).
So on both points the common translation of John 3:34 is misleading, and the
NLT gets it right. “Forhe is sent by God. He speaks God’s words, for God
gives him the Spirit without limit.” The insertion of “him” make the meaning
of the verse clearin its contextand prevents misunderstanding.

The Spirit without Limit
John the Baptistspoke of Jesus saying, "ForHe whom God has sent speaks
the words of God; for He gives the Spirit without measure.” (Joh3:34).
At first I thought it was saying the Father had given Jesus the Spirit without
measure, but when I lookedmore closely, I realized that it is Jesus who gives
the Spirit without measure.
The phrase "without measure He gives the Spirit" in Greek is eκ μeτρου
δiδωσιν τo πνεuμα. The verb didosin comes from didomi, which means to
give, grant or bestow (Strongs).
In this verse, the verb is used in the present active indicative. The present
tense represents a simple statement of fact or reality viewedas occurring in
actualtime. In most cases this corresponds directly with the English present
tense. The active voice represents the subject as the doer or performer of the
action. e.g., in the sentence, "The boy hit the ball," the boy performs the
action. (Blue Letter Bible)
So this means John was indicating the factthat Jesus is the One who gives the
Spirit without limit. Jesus is the doer or performer of the action, and it is
occurring in actualtime.

Have you yet receivedthe Spirit of Godwithout limit? If not, then seek the
baptism with the Holy Spirit. If you are a born againchild of God through
faith in Jesus Christ, then this gift is available to you.
Jesus said, "If you then, being evil, know how to give goodgifts to your
children, how much more will your heavenly Father give the Holy Spirit to
those who ask Him?" (Luk 11:13)
Let me encourage youto getalone with God and pray in Jesus'name, "Lord,
please give me the Spirit without limit right now!" Then believe that you have
receivedwhat you askedfor. You will receive supernatural powerto be His
witness when the Holy Spirit comes upon you (Ac 1:8).
Even if you have already receivedthe baptism with the Holy Spirit, you
should ask againand again for more of the Spirit, since the Lord Jesus gives
Him without limit to those who ask.
Attribution notice: MostScripture quotations takenfrom the NASB.
Author's note: If you enjoyed this post, you may also like the other posts in
this blog available through the links in the side bar, such as Baptized with the
Spirit, Supernatural Powerfor All Disciples, Holy Fire Baptism, and
International Impact of Pentecost. Youmay also accessmy complete blog
directory at "Writing for the Master." "Receiving the Spirit" painting ©
2012 Danny Hahlbohm, all rights reservedby the artist.
https://spiritofthelordgod.blogspot.com/

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