He must increase, but I must decrease. John 3:30

John 3:22–36 – That You May Believe
Twenty-second Sunday in Ordinary Time: Life in the Spirit  – October 20, 2024 (am)    

For forty years this body of believers has been raising up and sending out gospel witnesses, whether locally into the neighborhoods and schools and businesses of DuPage County, or globally to southeast Asia, Israel, and Africa, to central and eastern Europe, now also western Europe—as God has enabled, to the very ends of the earth (Act.1:8). This is the calling of the church. This is her commission from the Lord, her Great Commission (Mat.28:18-20; Act.1:8). This is her purpose. As we’ve said before, the only sense we can make of pressing on in this fallen, broken world once we’ve been blessed to embrace Christ as Savior, is that we live and proclaim and defend the eternal truth of the gospel day by day by day. Wherever we’re appointed by God to live in this world, wherever we’re prepared by God to serve in this world, wherever we’re privileged by God to go in this world, we carry with us the light and life and truth (1:4, 9, 14; 3:19-21) of the gospel as our primary purpose and calling in that place. That’s who we are. That’s why we’re here. That’s what we do. And all else will eventually lose its luster as it departs from this calling.

Anniversary celebrations are good times to remind ourselves of these things—who we are and what we’re about, why we’re here. And what a rich blessing it is from the Lord on such occasions to be able to pause and reflect and realize afresh and be reassured that we’re indeed on-mission, that there’s good reason to believe our lives are counting for something, that we’re on-course with God and His priorities—His purpose and plan for us in this world.

We have a passage before us today that uniquely models for us what this looks like, even as it spotlights again Who Jesus is and why we should trust Him in this world. John [the Baptist] shows us what it looks like to be a faithful witness and also gives us a statement that just echoes through history. This passage clearly divides into two parts.

A Conversation with John the Baptist – 22-30

Sometime after the opening week in Jesus’ public ministry (1:19-2:11) that led up to His time in Jerusalem at the Passover (2:12-25), and then his conversation with Nicodemus (3:1-21), John records that 22 … Jesus and his disciples went into the Judean countryside [where they were] baptizing. It could almost sound here like Jesus was doing the baptizing, but John makes it clear later that 4:2(… Jesus himself did not baptize, but only his disciples). Even so: 23 John also was baptizing [likely nearby in the region of Samaria (Carson 1991 209)], because water was plentiful there (Aenon means many springs [Carson 1991 209]), and people were coming and being baptized. Then John adds: 24 (for John had not yet been put in prison). This can sound incidental to us, but it actually lets us know that everything John’s recorded so far happened before anything in Jesus’ public ministry that’s recorded by Matthew, Mark, and Luke (Carson 1991 210; cf. Mar.1:14 Now after John was arrested, Jesus came into Galilee….).

And Jesus wasn’t the only One the Jewish leaders were questioning (cf. 2:18). They were still checking in on John (cf. 1:19) also, this time through his disciples, and probably on some topic related to baptism (25 purification). But that just seems to have raised a concern in the minds of John’s disciples. 26 And they came to John and said to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.” We recognize this statement, don’t we? We’re getting displaced, Teacher! We shouldn’t be okay with that, should we?

That question then sets up the heart of this passage. 27 John answered, “A person cannot receive even one thing unless it is given him from heaven. Paul wrote to the Corinthians: tniv1Co.4:7 … What do you have that you [didn’t] receive? And if you [received] it, why do you boast as though you [didn’t]? John recognizes that he’s on assignment from heaven (from God). And he’s good with that. 28 You yourselves bear me witness, that I said, ‘I am not the Christ, but I have been sent before him.’ That’s my role, John is saying. That’s what God appointed me to do. That’s my calling. 29 The one who has the bride is the bridegroom. Now, this is rich. Most immediately it just establishes a metaphor that helps clarify why John needs to stand to the side like a best man doing what he’s called to do, and let Jesus, the bridegroom, do the same—evidently in some ancient law codes, a best man was prohibited from marrying the bride (Carson 1991 212) if something ever happened to the groom. But it’s more than that. John surely would’ve known the OT imagery of Israel (the covenant community) being the bride of the Lord (Isa.62:4-5; Jer.2:2; Hos.2:16-20). [In a veiled way, then,] John is… also saying here that the Jesus he’s introduced… is none other than Israel’s King and Messiah (Carson 1991 211). And that identification is sufficient for us to appreciate the rest of what he said here. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete. This is what I was born to do! John is saying. You’ll find no jealousy in me. You’ll only find great, great joy!

That’s the set-up. Now, here’s that statement that echoes down through the centuries since it was first spoken and recorded. It’s the summary statement of John’s perspective on his life and ministry calling. And it’s the joyful confession of every faithful witness since. 30 He must increase, but I must decrease.” John is saying to his disciples: What’s happening here is nothing other than the plan of God unfolding, the will of God being enacted. I find great joy in having a role in it, especially such a central role. And there’s no part of me that wishes to play a different role.

What a lesson this is! John is confidently anchored to his assurance that God’s sovereignty stands hidden behind all that transpires in this world such that, for him to have wished he were… called to serve in a way [others might think is] more prominent, would simply be [envy] by [a different] name. And if the person he envied were [Jesus] himself, he’d be [nullifying] the excellent [role] God had given him. [Such] discontent over God’s wise and sovereign [oversight] of people and things would [display] not only unbelief and faithlessness, but the worst form of the perennial human sin, the arrogance that wants to be God and stand where God alone stands. … Unlike many preachers for whom humility is little more than an [act designed to impress], John meant what he said. Both [he] and Jesus were given their roles by heaven (v.27), and John was entirely content with his (Carson 1991 211).

How are you doing in your role? Do you find joy serving God in the way He’s assigned? Do you give yourself to it with your whole heart? Is your highest calling identifiably your highest priority? Do you delight to disappear if it means people might see Jesus more clearly through you?

A Clarification from John the Apostle – 31-36

I think those questions set us up well to hear comments from John the Apostle regarding this conversation with John [the Baptist]. Surely Jesus is exalted above all others, especially mere creatures like John [the Baptist] and us. And that’s just how he begins. 31 He who comes from above is above all. He who is of the earth belongs to the earth and speaks in an earthly way. He who comes from heaven is above all. 32 He bears witness to what he has seen and heard, this One from heaven, yet no one receives his testimony. This is just what Jesus Himself said to Nicodemus. (11 Truly, truly, I say to you, we speak of what we know, and bear witness to what we have seen, but you do not receive our testimony.) But thank God this isn’t an absolute statement! By His sovereign grace and mercy, some do believe. 33 Whoever receives his testimony sets his seal to this, authenticates John’s next statement by the very fact that someone who belongs to the earth (31) has actually been reconciled to God. What does this authenticate?—that God is true. 34 For he whom God has sent utters the words of God, for he gives the Spirit without measure, that is, to Jesus, not to us. Jesus is the One Who has the Spirit without measure (cf. 1:32) (Carson 1991 213). (Eph.4:7 But grace was given to each one of us according to the measure of Christ’s gift [cf. Rom.12:3].) 35 The Father loves the Son uniquely, and has given all things into his hand.

Now here’s the summary. 36 Whoever believes in the Son has eternal life; these are the ones who authenticate that God is true (33), and they receive the blessings of saving belief. And whoever does not obey the Son shall not see life, but the wrath of God remains on him. This is just where we live apart from trusting Jesus.

Conclusion

Could that bottom line be any clearer? And could the contrast be any more stark—eternal life vs. the wrath of God? John [the Baptist] was the one appointed by God to prepare the way for His promised Savior (1:23; Isa.40:3). He understood his role and fulfilled it in exemplary fashion—pointing to Jesus, saying: 1:29 … Behold, the Lamb of God, who takes away the sin of the world, then when challenged about Jesus’ growing popularity, affirming that: 3:30 He must increase, but I must decrease. There it is!

Now, we’re the ones appointed by God to be the messengers through whom the destiny of people, image-bearing creatures, is changed from children of wrath (Eph.2:3) to children of God (Phi.2:15). How are we doing in our role?

There’s our takeaway question on this 40th Anniversary Sunday: how are we doing in our role—living into and living out the defining mission of the church? How are we doing at displaying that our highest calling in this life is our highest priority—that we delight to disappear if it means that others can see Jesus more clearly through us?

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Resources

Arnold, Clinton E., gen. ed. 2002. Zondervan Illustrated Bible Background Commentary. Vol. 2, John, Acts. John, by Andreas J. Köstenberger, 2-196. Grand Rapids: Zondervan.

Barclay, William. 1975. The Daily Study Bible Series. The Gospel of John, Revised Edition. Louisville: Westminster John Knox.

Beale, G. K., & D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. John, by Andreas J. Köstenberger, 415-512. Grand Rapids: Baker Academic.

Bruce, F. F. 1983. The Gospel of John. Grand Rapids: Eerdmans.

                  , Gordon D. Fee, & Ned B. Stonehouse, gen. eds. 1995. The New International Commentary on the New Testament. The Gospel According to John, Revised Edition, by Leon Morris. Grand Rapids: Eerdmans.

Calvin, John. 1553. Commentary on the Gospel According to John, trans. by, William Pringle. Logos.

Carson, D. A., gen. ed. 1991. The Pillar New Testament Commentary. The Gospel According to John, by D. A. Carson. Grand Rapids: Eerdmans.

                  , R. T. France, J. A. Motyer, & G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. John, by Donald Guthrie, 1021-1065. Leicester, Eng.: InterVarsity.

Clendenen, Ray E., gen. ed. 1996. The New American Commentary. Vol. 25, John, by Gerald L. Borchert. Nashville: Broadman & Holman.

Dever, Mark. 2005. The Message of the New Testament. Ch. 4, The Message of John: Jesus, the Son of God, 101-122. Wheaton: Crossway.

Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on John, 2015-2072, by Andreas J. Köstenberger. Wheaton: Crossway.

Longman III, Tremper, & David E. Garland, eds. 2007. Revised Expositor’s Bible Commentary. Vol. 10, Luke-Acts. John, by Robert H. Mounce, 357-661. Grand Rapids: Zondervan.

Martin, Ralph P., & Lynn Allan Losie, NT eds. 1999. Word Biblical Commentary. Vol. 36, John, Second Edition, by George R. Beasley-Murray. Dallas: Word.

Morris, Leon, gen. ed. 2003. Tyndale New Testament Commentaries. Vol. 4, John, by Colin G. Kruse. Downers Grove: InterVarsity.

Osborne, Grant, ed. 1993. Life Application Bible Commentary. John, by Bruce B. Barton, Philip W. Comfort, David R. Veerman, & Neil Wilson. Wheaton: Tyndale.

Tasker, R. V. G. 2000. Tyndale New Testament Commentary. Vol. 4, John. Leicester, Eng.: InterVarsity.

Tenney, Merrill C. 1976. John: The Gospel of Belief. Grand Rapids: Eerdmans.

 

NEXT SUNDAY: John 4:1–42, Pastor Nick Conner