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The Bible is to John chapter 
3, the gospel of John chapter 3. Begin reading in verse 22. After 
these things, Jesus and His disciples came into the land of Judea, 
and there He remained with them and baptized. Now John was also 
baptizing in Anon near Salim, because there was much water 
there. And they came and were baptized, for John had not yet 
been thrown into prison. Then there arose a dispute between 
some of John's disciples and the Jews about purification. 
And they came to John and said to him, Rabbi, he who is with 
you beyond the Jordan to whom you have testified, behold, he 
is baptizing and all are coming to him. John answered and said, 
a man can receive nothing unless it has been given to him from 
heaven. You yourselves bear me witness that I said, I am not 
the Christ, but I have been sent before him. He who has the bride 
is the bridegroom, but the friend of the bridegroom who stands 
and hears him rejoices greatly because of the bridegroom's voice. 
Therefore, this joy of mine is fulfilled. He must increase, 
but I must decrease. He who comes from above is above 
all. He who is of the earth is earthly 
and speaks of the earth. He who comes from heaven is above 
all. And what he has seen and heard, that he testifies, and 
no one receives his testimony. He who has received his testimony 
has certified that God is true. For he whom God has sent speaks 
the words of God. For God does not give the Spirit 
by measure. The Father loves the Son and 
has given all things into His hand. He who believes in the 
Son has everlasting life, and he who does not believe the Son 
shall not see life, but the wrath of God abides on him." Amen. Well, let us pray. Our Father 
in heaven, we thank You for the Scriptures that You have given 
to us, both Old and New Testaments. We would pray now that the Spirit 
of the Living God would guide our thoughts and our minds as 
we look to this particular passage. We pray that He would illumine 
us, that He would help us, that You would cause us to receive 
with thanksgiving Your Holy Word. Again, forgive us for all of 
our sins and anything that would darken our understanding. May 
we learn from John the Baptist certain lessons concerning life 
in the kingdom of the Lord God Most High. And we pray through 
Christ Jesus our Lord. Amen. Now John the Baptist, this 
is his final official testimony concerning the Lord Jesus Christ. 
And in Matthew's gospel, specifically in chapter 11, when Christ is 
talking about John the Baptist, he says this concerning him. 
Assuredly, I say to you, among those born of a woman, there 
has not risen one greater than John the Baptist. Now in this 
particular passage, we witness something of His greatness. His 
greatness is not in the crowds that He commands. His greatness 
is not in the amount of followers that He has. His greatness is 
not in His ability to speak, or His greatness is not in His 
wonderful mind, or His learning, or His capabilities, or His competency. His greatness is not seen in 
His theological savvy. His greatness is seen in His 
humility. It is humility that marks this 
man of God. It's humility that must mark 
the people of God. Specifically in the context, 
it is his humble desire to shine the light on the supremacy of 
Christ and to take a backseat with reference to the purposes 
of God in redemption. I think John the Baptist is a 
wonderful example for gospel ministers specifically, but as 
well for every Christian generally. Is it our humble desire to shine 
the light on the supremacy of Christ and to take a backseat 
with reference to the purpose of God in redemption? Are we 
content to say with the Baptist here that Christ must increase, 
but we must decrease? I want to look at this particular 
section, primarily verses 22 to 30, under two considerations. First, the problem of a party 
spirit in verses 22 to 26, and then secondly, the response of 
a great man in verses 27 to 30. But notice in verses 22 to 24, 
the activity of Jesus and John. John was a man who came preaching 
as a forerunner concerning the Lord Jesus Christ and the coming 
kingdom. Well, here specifically we read 
that Jesus is in the land of Judea. Now, some have stumbled 
here and said, but wasn't He already in Judea when He's discoursing 
with Nicodemus? He's in Jerusalem. The idea here 
is He's in the wilderness, or He's in the land. He is not in 
the city of Jerusalem. He is still technically in Judea 
to be sure, but He's in the land. He's in the outskirts, and there 
He is baptizing. Later on, we learn in John's 
Gospel, it's not Jesus himself actually dipping people or dunking 
people in the water, but his disciples are doing it, obviously, 
under his authority and command. John was also baptizing in Anon, 
near Selim, because there was much water there. Intriguing 
statement, there was much water there. Certain Paedo-Baptists 
even acknowledge there was much water there indicates that they 
were dipping, that they were placing the whole body under 
the water for the purpose of baptism. Baptism literally means 
immersion. Then of course they say, but 
it really doesn't matter, we can still sprinkle or we can 
still pour. But it is interesting that John 
is there baptizing because there was much water there. And they 
came and were baptized for John had not yet been thrown into 
prison. Again, he's giving us the specifics concerning the 
life of John at this particular point. Now, notice this dispute 
between John's disciples and some Jews. It might be just one 
Jew. Perhaps a modern translation 
indicates Jew singular. The Greek text seems to specify 
that it was one particular man. But it says in verse 25, there 
arose a dispute between some of John's disciples and a Jew 
about purification. We don't know all the ins and 
outs, but suffice it to say there was a dispute about purification. Notice that then John's disciples 
come to him in verse 26, and they have a concern. It says, 
and they came to John and said to him, Rabbi, he who is with 
you beyond the Jordan, to whom you have testified, behold, he 
is baptizing and all are coming to him. It is intriguing, they 
don't even name Jesus Christ. They don't even mention Jesus 
by name. Now, they knew who Jesus Christ 
was. John the Baptist had said, this 
is the Lamb of God who takes away the sin of the world. But 
it is intriguing, they don't even mention that, He who was 
with you beyond the Jordan, to whom you have testified. Note 
the specific concerns that they expressed to John. It says, behold, 
He is baptizing and all are coming to Him. The fact that Jesus is 
baptizing concerns these disciples of John the Baptist. The fact 
that all are coming to him concern the disciples of John the Baptist 
as well. The argument or the concern or 
their issue seems to go something like this. If this Jesus is baptizing 
and all are coming to him, then John, no one's going to come 
to you. So perhaps they have a legitimate 
desire for the honor and for the name of their master, John 
the Baptist, but it really is intriguing because they've missed 
the point concerning John's function and John's role. The fact is 
that if all come to Jesus, then none will come to John. This 
is party spirit. This is divisiveness. This is 
when one group of people is upset about the success of another 
group of people. John Gill says that he should 
baptize gave them great offense, and that he was so followed raised 
their envy, and his being so near to John might add to their 
uneasiness. The very one that you baptized, 
the very one that you testified concerning, this one is basically 
stealing your glory, stealing your thunder. He is taking from 
you those followers that are rightly or should be rightly 
following you. Ryle makes this observation a 
humbling example or this passage is a humbling example of the 
petty jealousies and party spirit which may exist among professors 
of religion. He goes on later in the comments 
to say, the spirit exhibited in this complaint is unhappily 
too common in the churches of Christ. The succession of these 
complainers has never failed. There are never wanting religious 
professors who care far more for the increase of their own 
party than for the increase of true Christianity, and who cannot 
rejoice in the spread of religion if it spreads anywhere except 
within their own pale. I think Ryle nails the particular 
situation in view here in verse 26. So you see the situation. 
Jesus is baptizing. All are coming to Jesus. This 
concerns the disciples of John, so they approach their master. 
They come to John the Baptist, and they express their concerns. 
They express the reality that if everyone comes after him, 
then they will not come after you. So let's move secondly to 
the response of a great man. I argue, or I present, or hopefully 
will submit to you, that he presents four arguments as to why this 
ought not to be an issue. This ought not to be a concern. 
This is the very reason why John the Baptist came. In the first 
place, he answers concerning the origin of his ministry. Notice 
in verse 27, John answered and said, a man can receive nothing 
unless it has been given to him from heaven. The Lord God is 
sovereign and uses men as he pleases. The Lord God who raised 
John up from the earth sent his son Jesus from heaven according 
to verse 31. And it's up to God the degree 
to which they will make an impact upon society. John understands 
1 Corinthians 4, 7 where Paul writes, for what makes you differ 
from another? And what do you have that you 
did not receive? Now if you did indeed receive 
it, why do you boast as if you had not received it? or Paul's 
sentiment in 1 Corinthians 3, 7. After speaking about one plants 
and other waters, but God gives increase, he says, so then neither 
he who plants is anything, nor he who waters, but God who gives 
the increase. John accepted and received what 
God had purposed for him. Now, I think there's a great 
lesson for all of us there. God's not going to necessarily 
use us the way He used Calvin or Luther or Spurgeon or take 
your particular situation in life. God's not going to make 
you, more than likely, an Amy Carmichael. God is sovereign 
over whom He raises up and who He uses for gospel ministry. John did not share his disciples' 
concerns. John had a healthy understanding 
of God's sovereignty. The origin of John's ministry 
was with God Most High. It is up to God whether a man 
has a great deal of impact or whether he doesn't. And either 
way, the Lord God's purpose is being fulfilled, and in this 
we rejoice. John didn't long for followers. John was not in the same boat 
with these disciples. He is not agreeing with them 
and saying, oh my, if Christ continues to do this, then everybody, 
no. He retreats as it were, or he 
goes to that place that he knows. A man can receive nothing unless 
it has been given to him from heaven. John understood the sovereignty 
of God. If he purposes God, that a man's 
influence be far and wide, then praise be to God. If he purposes 
that a man's influence be not so far and wide, then praise 
be to God. Ryle again says, acceptance with 
man is a special gift of God, and that we must therefore not 
presume to find fault when others have more acceptance than ourselves. It's very easy to express a non-humble 
attitude at the successes of others. It is very easy to say, 
you know, that lady is excellent at homeschooling. That lady has 
everything to get. God is sovereign over how He 
equips you ladies. God is sovereign on how He equips 
men in ministry. God is sovereign in whatever 
vocation or calling you have. And we need to understand that 
instead of coveting the success or thought of success of others, 
we ought to rest happily in the reality that a man can receive 
nothing unless it has been given to him from heaven. In other 
words, John says to the disciples in light of their complaint or 
their concern in verse 26, you need to relax, God's got this. Secondly, note the purpose of 
John's ministry. The purpose of John's ministry, 
verse 28, you yourselves bear me witness that I said, I am 
not the Christ, but I have been sent before him. The disciples 
of John had heard him deny that he was the Christ. Notice in 
John 1 at verse 20. John 1 at verse 20, He confessed 
and did not deny, but confessed, I am not the Christ. Notice in 
26 to 34 of John 1, John answered them saying, I baptize with water, 
but there stands one among you whom you do not know. It is he 
who, coming after me, is preferred before me, whose sandal strap 
I am not worthy to loose. These things were done in Bethabara, 
beyond the Jordan, where John was baptizing. The next day John 
saw Jesus coming toward him and said, Behold, the Lamb of God 
who takes away the sin of the world. This is he of whom I said, 
After me comes a man who is preferred before me, for he was before 
me. I did not know him, but that he should be revealed to Israel. 
Therefore, I came baptizing with water." You see, they knew. John had testified. He was never 
silent about this reality. John was, in his own right, a 
powerful figure out there in the wilderness of Judea, baptizing 
persons, calling men to repentance, calling men to enter into the 
kingdom of God. But John always accepted and 
John always embraced the reality that he was a forerunner. He 
was sent by the king to announce the arrival of the king, and 
this consistent with the Old Testament prophets. Notice in 
Isaiah 40, verse 3. Isaiah chapter 40 verse 3, the 
voice of one crying in the wilderness, prepare the way of the Lord, 
make straight in the desert a highway of our God. John is that voice. John is the one crying in the 
wilderness. John is the one saying prepare 
the way of Yahweh. Isn't this beautiful? Prepare 
the way of Yahweh. He comes and he does that with 
reference to the Lord Jesus Christ. Make straight in the desert a 
highway for our God. Notice in Malachi chapter 3. Malachi chapter 3, the last book 
of the Old Testament in the English Bible. Malachi chapter 3 verse 
1, God says, Behold, I send my messenger and he will prepare 
the way before me. And the Lord whom you seek will 
suddenly come to his temple, even the messenger of the covenant 
in whom you delight. Behold, he is coming, says the 
Lord of hosts." Now, there are two messengers in verse 1. The 
first messenger is John the Baptist. Behold, I send my messenger and 
he will prepare the way before me. When he goes on to say, and 
the Lord whom you seek will suddenly come to his temple, even the 
messenger of the covenant, that is the Lord Jesus Christ. So 
John is the messenger to announce the arrival of the coming Christ, 
the Lord, who comes to his temple. And then notice in Malachi 4, 
verse 5, behold, I will send you Elijah the prophet before 
the coming of the great and dreadful day of the Lord. Christ identifies 
this text as applicable in the life and the ministry of John 
the Baptist. The forerunner came. not to gain 
and garner the glory for himself. The forerunner came not to be 
the leader, the forerunner came not to be the master, but the 
forerunner came to announce the arrival of the Messiah and the 
kingdom. He came to announce or rather 
preach repentance in the name of the Lord Christ Most High 
and to call men to bear fruits worthy of repentance. So you 
see how John is answering their concern. Everybody's going to 
go after Jesus, and if everybody goes after Jesus, then there 
will be nobody coming after you, John. John indicates first the 
origin of his ministry. God is sovereign. And here, the 
purpose of his ministry. This is precisely why John came. This is precisely his function, 
his role in redemptive history. John understood that he was not 
the Messiah, so men shouldn't follow him. John understood that 
he was not the object of faith, but rather pointed toward the 
object of faith. Notice in verse 36, John couldn't 
say that about himself. Intriguingly, some persons take 
verses 31 to 36 as John the Evangelist, the author of the Gospel of John. They say these aren't the words 
of John the Baptist, but rather they are the words of John the 
Evangelist. Now, it really doesn't make a whole lot of difference 
in terms of the authority of God Most High. Whoever spoke 
these words, they are authoritative and binding to be sure. They 
are God-breathed. They are profitable for doctrine, 
reproof, correction, and instruction in righteousness. I do take them 
as the Baptist testimony. He first declares his role with 
reference to redemptive history in answering this particular 
concern of theirs in verse 26, and then he shines the light 
on Jesus Christ in verses 31 to 36. He highlights the supremacy 
or the preeminence of Christ, and he understood. He was not 
the object of faith. He pointed men to the object 
of faith. He readily and happily embraced 
his position as a forerunner. He was a content man in his humility. I think there's times where we're 
always pining after something more, aren't we? And I don't 
think that's necessarily sin. God has made us in his image. 
There ought to be initiative. There ought to be drive. There 
ought to be that desire to excel. Solomon says, do you see a man 
who excels in his work? He will stand before kings. All 
men ought to work hard. All women ought to work hard. 
You young people and children ought to work hard. When you 
grow up, you ought to seek to be the best employee. And if 
you get raises, and you get promoted, that's not necessarily evil. 
But there is a disposition, or a discontentedness, or a lack 
of humility. When we see the success of others, 
and we pine away for it, and we start to get grumbly, and 
we start to get complaining, and we start to realize, and 
we start to forget, what is our role in this whole grand scheme? 
John was content to point to the Lord Jesus Christ. That's where we need to be. We 
need to be content to point to the Lord Jesus Christ. Notice 
thirdly, he's spoken of the origin of his ministry. Secondly, the 
purpose of his ministry. Thirdly, the joy connected to 
John's ministry. Look at verse 29. He who has 
the bride is the bridegroom. We all agree with that, don't 
we? He who has the bride is the bridegroom. There is that intimate 
connection between bride and bridegroom. Jesus and His people. John acknowledges that. John 
realizes that. John understands that. And he 
sees his particular role. But the friend of the bridegroom. A Jewish wedding in Judea was 
quite interesting. The bride would have her attendant, 
the bridegroom would have his attendant. They would actually 
stand outside the door of the bedroom, and when the couple 
went in to consummate the marriage, they would hear those things, 
and it would be as it were that they were guardians over that 
particular situation. It was a time of great celebration 
and a time of great rejoicing. I realize that might not always 
be our cup of tea, but that's the way they did it. Some suggest 
that it was after that consummative act that the friend of the bridegroom 
would inspect the bedsheets to ensure, according to Deuteronomy 
22, that she had not faked in terms of being a virgin. So there 
was a more active role that the friend of the bridegroom had 
in this whole situation. He didn't just schedule the bachelor 
party or take out his friend for a game of golf and a steak. 
He was involved in this, but notice the degree of his involvement. 
The friend of the bridegroom who stands and hears him. It 
was John Murray. He's got a sermon on verses 29 
and 30. It says, look at what John is 
content to do. He's content to stand and hear 
him. We're not always content to do 
that, are we? We've got to go perform for Him. 
We've got to be able to Facebook for Him. We've got to be able 
to go to China for Him. Just stand and hear Him? That 
seems a bit insignificant. If anything, this text ought 
to speak to each and every one of us and dignify our Christian 
service to God most high. Perhaps you're not doing everything 
you should be doing. Then repent and start doing it. 
But the things that you're doing are significant to God. The things 
that you participate in terms of the advancement of the kingdom 
are recognized by God. Isn't this Paul's closing admonition 
in 1 Corinthians chapter 15? Everything you do is for the 
glory of the Lord. He is content to stand and hear 
him. But notice, he goes on to say, 
he rejoices greatly because of the bridegroom's voice. Now, 
I think that this is the place we ought to be in our Christian 
life. I'm just happy I get to hear his voice. There's some guilt manipulation 
that goes on in the name of Jesus Christ. You need to go do this, 
you need to go do that, you need to burn, you need to... Again, 
if you're not doing anything for Jesus, do something. And 
brethren, how many of us are just content to hear the voice 
of Jesus? This is what makes John happy. 
As the friend of the bridegroom, what makes his joy filled is 
that Christ is here, Christ is speaking, and Christ is consummated 
with his bride. This encourages the Baptist. So in light of their concern 
in verse 26, if he continues to baptize, all will go after 
him and none will follow you, John. John says, this is what 
pleases me. This is what makes me happy. 
This is what makes me tick. This is what gives me purpose 
in life, is to hear his voice, to stand by him, to just be in 
his presence. And here he ends verse 29 by 
saying, therefore, this joy of mine is fulfilled. I think John knew his Old Testament. I don't think he knew it. He 
knew it. There are a lot of texts, there are several texts that 
indicate this marriage, this bridal situation concerning Messiah 
and His people. Isaiah the prophet, chapter 62, 
verses 4 and 5. Certainly the imagery is used 
in the New Testament concerning the church. She is the bride 
of Christ, isn't she? Well, if he's the bridegroom 
of the bride, then it makes sense that the bride follow him. Not 
follow John the Baptist. It would be an odd thing if we 
saw a wedding ceremony where the best man was getting more 
attention from the bride. That would be horrific. It would 
be an anomaly. It would be something that would 
be barbaric, and we would certainly discourage that. And that's John's 
point. Notice in 62, four and five, with reference to Isaiah, 
you shall no longer be termed forsaken, nor shall your land 
anymore be termed desolate, but you shall be called Hephzibah, 
and your land, Beulah. For Yahweh delights in you, and 
your land shall be married. For as a young man marries a 
virgin, so shall your sons marry you. And as the bridegroom rejoices 
over the bride, so shall your God rejoice over you. And then 
Hosea, the prophet, contains this statement. concerning this 
marriage situation. Hosea chapter two, verses 16 
to 20. And it shall be in that day, 
says Yahweh, that you will call me my husband and no longer call 
me my master. For I will take from her mouth 
the names of Baals, of the Baals. And they shall be remembered 
by their name no more. In that day I will make a covenant 
for them with the beasts of the field, with the birds of the 
air, and with the creeping things of the ground. Bow and sword 
of battle I will shatter from the earth to make them lie down 
safely. I will betroth you to me forever. 
Yes, I will betroth you to me in righteousness and justice, 
in loving kindness and mercy. I will betroth you to me in faithfulness, 
and you shall know Yahweh. Back to John 3, some of the commentators 
say, well, it's probably not the case that John is using that 
analogy or that metaphor in verse 29 consciously concerning Christ 
and His relationship to the church. Why not? The Old Testament prophets 
stated it would be thus. The New Testament Scriptures 
indicate that Christ's relation to His church is that of bride 
and bridegroom. Why wasn't John savvy with reference 
to that? But he speaks concerning his 
role in this situation. The fact is, is that he is joyful 
when he hears the bridegroom's face. Therefore, this joy of 
mine is fulfilled." Imagine, you're one of John's disciples, 
you're concerned that everybody's following Jesus, and nobody's 
going to follow along with you with John the Baptist. He says, 
not only is this not a concern for me, this is a fulfillment 
of my joy. This is what I'm supposed to 
do. This is my God-defined purpose. I am whole. I am complete. I 
can depart and be with the Lord at this particular point. John's 
joy was fulfilled in the mission of the Messiah. Herman Ritterbaugh 
says, it is not merely with resignation, therefore, that John witnesses 
Jesus' success among the people. It's not just with resignation. It's not just that John sees 
this success of Christ and, you know, he'll grin and bear it. 
He just deals with it. He knuckles under. No, Ritterbaugh 
says it is rather a sense of full and unmixed joy that fills 
him when he sees that his work of preparation has reached its 
intended goal. What is a concern, what is an 
issue, what is a display of party spirit for these men is the fulfillment 
of God's purpose in the life and ministry of John the Baptist, 
the one who announced, behold, the Lamb of God who takes away 
the sin of the world is quite content that all are coming to 
Him. He is quite content with the reality that persons will 
no longer attach their cart to that horse which is John, but 
rather they will follow the Messiah. And then notice his fourth aspect 
of his response in verse 30. He must increase, but I must 
decrease. This is the crescendo. It's as 
if all of these things build one upon another. The origin 
of his ministry, the purpose of his ministry, the joy connected 
to his ministry, and here, the priority in his ministry. He must increase, but I must 
decrease. Now, there is a theological emphasis 
by John in this portion of John's gospel. Remember, John, the evangelist, 
wrote John's gospel. John the Baptist is the man here. 
There's theological, specifically covenant theology going on here. Remember that grace and truth 
come through Christ in the New Testament or New Covenant. Look 
at John 1.17. John 1, 17, for the law was given 
through Moses, but grace and truth came through Jesus Christ. 
This does not mean there was no grace and truth at the time 
of Moses. This does not mean there's no law at the time of 
Jesus. I think he's speaking in covenantal terms. What identified 
that old covenant but law? What identifies the new covenant? 
Grace. Again, not that the old covenant 
was without law, not that the new covenant is without grace. 
But if we had to have a one-word moniker or identifier for these 
two covenants, one would be law or works perhaps, and one would 
be grace or faith. And then notice as well, Christ 
is the new wine of the new covenant that is better. John chapter 
2, verses 1 to 11. That's not simply a passage for 
wine enthusiasts to get happy that Jesus made great wine. There 
is covenantal significance. The new wine is here. The new 
covenant is here. Christ is among us. Christ has 
come as the one who fulfills all the promises of God. Christ 
cleanses the temple in verses 13 to 17. That is a significant 
event. It is a condemnation of Old Covenant 
religion at the time of Jesus. As well, Jesus speaks of its 
destruction in verses 18 to 20. He uses the temple and its destruction 
as something of an analogy or parallel with reference to his 
own body, suggesting that the temple stood to point us to Jesus. Now that Jesus has arrived, there 
is no good reason for the temple to stand any longer. John develops 
the theology of this John, the evangelist, in verses 21 and 
22. But he was speaking of the temple 
of his body. Therefore, when he had risen 
from the dead, his disciples remembered that he had said this 
to them, and they believed the scripture and the word which 
Jesus had said. So when we get to this statement 
in John 3.30, he must increase, there is a theological emphasis. 
There is covenant theology here. He must increase. This must is 
a must. It must take place. You must 
die, and you must stand in judgment. You don't need to necessarily 
get tacos on Thursday night. That's something you might want 
to do, but there are musts in our lives that we are constrained 
to do and have to do. And that's what he says concerning 
the Lord Jesus. As well, we ought to appreciate 
the practical import. Not only did John not want more 
disciples, but John says he must increase, and I must decrease. He must get higher, I must get 
lower. Some have seen in it something 
of a stellar reality. When the sun blazes in its glory, 
when it increases in its radiance, the stars, the lesser stars rather, 
they pale in significance. They get dimmer. They're no longer 
the star no pun intended, of the show. It is the Son. And this is John's point practically. So not only does he not long 
for more disciples, but rather he wants Jesus to increase and 
he himself to decrease. Now the suggestion that the disciples 
or the suggestion of the disciples that all were following Jesus 
was precisely what John came for and wanted. Is everybody 
getting this? Pretty amazing answer to the 
concern of the disciples. He doesn't cuddle them and pat 
them on the back and say, oh, I'm sorry. Look, this is what 
it's about. There's an instance, I think 
it was before they got married with Charles and Susanna Spurgeon, 
perhaps when they were just courting with the view to getting married 
and he was asked to speak or asked to preach at this particular 
venue and there were just hordes of people there. And so they 
get to the front of the building or the front of the venue and 
he just gets lost in the crowd. He just starts speaking to people 
and preparing to go and preach to people. Now, his bride-to-be 
was a bit concerned about that. You just left me, not in the 
dust, I doubt she said that, but his response was, I had to 
be about my father's business. I don't think that meant he hated 
her. But there was a priority structure with C.H. Spurgeon. 
There was a priority structure in his life. And this is what 
John is saying. He must increase, but I must 
decrease. The conversation with the disciples 
will now lead away from his origin, his purpose, his joy, and his 
priority to a consideration of the supremacy of our Lord Jesus. See, it's a masterful response. 
Verse 26, they're all coming after him. Good, because God 
is sovereign. The very purpose for my ministry 
is to announce His arrival. The very thing that makes me 
happy is that people are coming after Him, and He must increase, 
but I must decrease. And, disciples, let me just assure 
you that He is the one that is worthy to increase. Verses 31 
to 36 flash that out. Christ's origin, verse 31. Now 
we should always qualify. When we speak of Christ's origin, 
we don't mean there was a time when the Son was not. He was 
eternally begotten of the Father. But I think there's a parallel. 
John comes from the earth, Christ comes from heaven. His origin 
is different. Of course, John, the earthly 
one, ought to be the forerunner of Christ, the heavenly one. 
He then speaks concerning Christ's testimony of himself in verses 
32 to 34a. He then highlights the reality 
that Christ possesses the fullness of the Holy Spirit. Some different 
ways to take verse 34b, but I believe it speaks to what we find in 
John 1, verses 32 and 33. Notice in John 1, verses 32 and 
33. And John bore witness, saying, 
I saw the Spirit descending from heaven like a dove, and He remained 
upon Him. God is gracious in giving the 
Holy Spirit, but He gives in measure to His prophets and to 
men like John the Baptist and to the apostles, but with Christ 
it is without measure. I did not know Him, but He who 
sent me to baptize with water said to me, upon whom you see 
the Spirit descending and remaining on Him. Beautiful statement. Christ always had the Spirit 
remaining on Him. This is He who baptizes with 
the Holy Spirit, and I have seen and testified that this is the 
Son of God. And then John highlights Christ's 
authority. Verse 35, the Father loves the 
Son and has given all things into His hand. Can't imagine 
these disciples went away ill-informed at this point, right? We're concerned 
that everybody's following Him. I doubt they ever expressed that 
concern again with John. Now, knowing human nature the 
way I think I might know it, they probably did, or at least 
could have likely done. And then Christ is the object 
of saving faith. Verse 36, he who believes in 
the Son has everlasting life. He who does not believe the Son 
shall not see life, but the wrath of God abides on him. Now, I 
want to draw out just a few practical lessons. In the first place, 
the problem of a party spirit today, it still happens, doesn't 
it? We want to make more Reformed 
Baptists than we do Christians. No, we want to make Christians. 
We want to see people say, by grace, through faith in Jesus 
Christ our Lord. I think a great model of this 
non-party spirit would be the Apostle Paul. In Philippians 
1, verse 15, he says, some indeed preach Christ even from envy 
and strife, and some also from goodwill. The former preach Christ 
from selfish ambition, not sincerely, supposing to add affliction to 
my chains, but the latter out of love. knowing that I am appointed 
for the defense of the gospel. What then? Only that in every 
way, whether in pretense or in truth, Christ is preached. And 
in this I rejoice, yes, and will rejoice." You see, Paul is an 
amazing fellow. They didn't like Paul. Perhaps 
they were ashamed of Paul. He's in prison. I mean, that's 
kind of a shameful thing, isn't it? He must have done something. 
He must have courted that disfavor from the Roman state. And so 
they've got this guile in their heart. But you know what? They 
nevertheless preach the truth. The dog can articulate to you 
the life, death, and resurrection of Jesus Christ, praise be to 
God. The gospel is preached. You see, Paul is able to appreciate 
the reality that whether their motives are pure or whether their 
motives are not so pure, that Christ is preached makes Paul 
rejoice. We've got to guard against a 
party spirit. Now having said that, I should 
address what I would call the church snowflakes. You've seen 
the snowflakes in the political arena. Persons that can't take 
any any disagreement with them. They have to run, they have to 
hide, they have to find safe spaces because somebody disagreed 
with them. They're so delicate and so individual 
and so precious that no one can ever speak ill against them. 
Now I suspect there are such in the church. Just because we 
disagree theologically does not mean the presence of a party 
spirit. Can't we disagree and still affirm 
our faith in the Lord Jesus Christ? Just because we disagree does 
not mean we are saying they're not believers. If I say Arminians 
are wrong or I say somebody is wrong, that is not necessarily, 
it could be to be sure, but it is not necessarily the same thing 
as trying to generate a party spirit. We need to get over ourselves 
and realize there can be disagreement. We're not snowflakes. We're not 
individuals. We're not delicate. We don't 
need safe space. We ought to be able to hash out 
our theological differences without everybody crying and sniveling 
and whining. So on the one hand, yay. Do not 
promote a party spirit. But on the other hand, don't 
be milk toast. You know, what was Jesus' commendation of John 
in Matthew 11? He wasn't milquetoast. He wasn't 
a Nancy boy. I don't know if you all know 
what milquetoast is. I'm not even sure I know what it is, 
but I know it means like Nancy boy or something. But notice 
in Matthew 11, at verse seven, as they departed, Jesus began 
to say to the multitudes concerning John, what did you go out into 
the wilderness to see, a reed shaken by the wind? Did you go 
out there and see some passive guy who's easily influenced, 
who has to run and cry, has to have safe space, can't deal with 
any sort of detraction from his doctrine? No, you didn't go out 
to see that. What did you go out to see? A man clothed in 
soft garments? Did you go out there to see some 
dainty boy? Did you go out there to see some soft man? Did you 
go out there to see someone that is effeminate? Indeed, those 
who wear soft clothing are in king's houses. Now, perhaps Christ 
has in mind some of the court prophets in the Old Testament. 
Guys who only ever told the king what they wanted to hear. Guys 
who were reeds that were easily shaken, and when the king blew 
on them, they responded the way the king wanted. These court 
prophets that benefited and profited by their relationship to the 
king, thus they wore soft garments. Thus they were these sorts of 
Nancy boys. They didn't stand for truth. 
They didn't stand in the face of opposition. They would never 
stand with the Baptist and say to Herod, it is not lawful for 
you to have your brother's wife. Jesus says, you don't want that 
kind of prophet. You don't want that kind of man. 
You want a man that is going to declare the word of the living 
God. He is not going to shrink back. 
He is not going to run and hide. He is not going to go cry in 
the shower, but he is going to proclaim the truth as it is in 
Jesus. So we need to be mindful. that 
we ought not to produce a party spirit. We ought not to be about 
making Reformed Baptists before we make Christians. But on the 
other hand, we ought not to shrink back from declaring our principles 
and those things most surely believed among us and that compendium 
of truth that we subscribe, the 1689 London Baptist Confession. 
We're not saying that everyone who doesn't subscribe is hell-bound. 
But we are suggesting that this is an accurate representation 
of what Scripture teaches. So don't promote or inculcate 
a party spirit, but don't be so afraid to engage persons with 
whom you disagree. Secondly, we ought to appreciate 
the humility of John the Baptist. This is the mark of a great man. 
Isn't this consistent with what Jesus teaches in Matthew chapter 
20 when His disciples are jockeying for position and Jesus says to 
them, It shall not be so among you, but whoever desires to become 
great among you, let him be your servant. And whoever desires 
to be first among you, let him be your slave." You see, greatness 
in the kingdom is not like greatness in the world. Greatness in the 
world reverses that. Whoever desires to become great 
among you, let him be your servant. The world says, let him be the 
master. The world says, whoever desires 
to be first among you, let him be your slave. slave. No, no, 
no, no. That is absolutely contrary to 
what the world teaches. And so when we look at John 3, 
specifically verses 22 to 30, we see in the first place his 
understanding of God's sovereignty is the basis for his humility. 
His understanding of God's sovereignty is the basis for his humility. 
If you are struggling with pride, Maybe you aren't, but you're 
in the most low percentile on the face of the earth. But let's 
just phrase it another way. When you are struggling with 
pride, ponder the sovereignty of God. This was the basis for 
John's humility. Secondly, his acceptance of his 
God-given role is the context for his humility. I'm the forerunner. I'm the announcer. I have simply 
come before him as a voice in the wilderness crying, prepare 
the way of Yahweh. Thirdly, his joy as the friend 
of the bridegroom is the demonstration of his humility. You see, when 
you see John beaming, because he gets to stand in the presence 
of the bridegroom, and he gets to hear the voice of the bridegroom, 
you know that he's not faking it. You know that he's not resentful. You know that he's not saying, 
boy, I wish I could be in there with the bride. No, he's happy. This joy of mine is fulfilled. And the priority of John regarding 
the increase of Christ is the natural result of his humility. A humble person wants to say 
with John, he must increase, but I must decrease. John Murray 
notes the connection involved with his joy and his priority. He says, we are not to think 
of these words, verse 30, he must increase, as spoken in stoical, 
disappointed submission, but as the expression of a heart 
full of holy joy that the goal of which he had set his heart 
had now been actually achieved. I think that is a great demonstration 
of the humility of John the Baptist. Thirdly, we ought to appreciate 
the application of verse 30 today. As I said earlier, it has application 
to ministers of the gospel. We live in an age where there 
are actually celebrity preachers. Brethren, that ought not to be. We ought to be the Baptist We 
ought to all be Baptists. No, I'm just kidding. There's 
that party spirit for you, right? He must increase, but I must 
decrease. As well, there is a general application 
to all of God's people. I just want to tease out a few 
thoughts here. First, the people of God must be humble. You must be humble. A.W. Pink comments here, in principle, 
just sort of connecting several of the streams of thought in 
this section. In principle, this is inseparably connected with 
what he had just said in the previous verse. The more I decrease, 
the more I delight in standing and hearing the voice of that 
blessed one who is altogether lovely. And so conversely, the 
more I stand and hear his voice, the more he will increase before 
me, and the more shall I decrease. I cannot be occupied with two 
objects at one and the same time. To decrease is, we take it, to 
be less and less occupied with ourselves." That's what he means. 
He must increase, I must decrease. What's the shorthand? To be less 
and less occupied with ourselves. I suspect that that's a problem 
for most of us. We are too much occupied with 
ourselves. and not enough occupied with 
Jesus Christ. He says, the more I am occupied 
with Christ, the less I shall be occupied with myself. This 
next statement is absolute gold. Humility is not the product of 
direct cultivation. Rather, it is a byproduct. The more I try to be humble, 
the less shall I attain unto humility. You see? Let me just 
try and translate that for you. If you are striving after humility, 
you're probably going to tell everybody, and that undoes your 
striving after humility. I'm really working on humility. 
No, you're not, because people that are working on their humility 
don't tell people they're working on their humility. That's not 
a Facebook status for them. Really trying to be humble today. It's a byproduct. I suggest that 
we seek to kill pride. be about killing pride. The byproduct 
will be humility. It's a beautiful thing. Pink 
goes on to say, but if I am truly occupied with that one who was 
meek and lowly in heart, if I am constantly beholding his glory 
in the mirror of God's word, then shall I be changed into 
the same image from glory to glory, even as by the Spirit 
of the Lord. 2 Corinthians 3.18. It's a byproduct. The more I try to attain, the 
more I try to be humble, the less I will attain humility. The second thing that I think 
we ought to observe here is note what John says. Well, let's perhaps 
say what he doesn't say. He must increase, but I must 
increase just a little bit. He must increase, but I must 
stay the same. No. There must be movement on both 
parties. He must increase and I must decrease. Not stay the same, not get a 
little bit of prestige, not grow just a little bit in the eyes 
and in the esteem of others, but he must increase and I must 
decrease. It's an amazing statement, brethren, 
that shows us what a great man looks like. He is humble. He is not in this for himself. 
He is not about things for himself. His life is Jesus. His life is 
like what we find in Paul in Philippians 1.21, for to me to 
live is Christ and to die is gain. See, this is where genuine 
joy is found, standing in and hearing the voice of the bridegroom 
himself. I suggest that a good thing for 
us as the people of God, with reference to every situation 
we find ourselves in, whether as an individual, whether in 
family, whether in church, or whether in society, is this simple 
thing. Will or what shall I do to tend 
toward the increase of Christ and the decrease of me? It's 
tough, isn't it? If we don't wanna decrease, can't 
we just stay the same? Can't we just maintain, not if 
Christ is to increase, we're gonna be more occupied with him, 
we're gonna be less occupied with ourselves. Consider interpersonal 
relationships and the problems that we oftentimes have with 
one another. Sometimes men, I realize this 
may be an offense, but we get proud when we're dealing with 
our wives. Sometimes wives, you get proud in your dealings with 
your husband. I know it's hard to believe. But when we ask the 
question, how can I turn this around so that Jesus increase 
and I decrease? I wonder if that wouldn't affect 
us in a positive way with reference to kingdom ethics. And I would 
suggest that the people of God ought to guard against a conditional 
approach to a godly mindset and godly practice. And what I mean 
by that is this. Well, no one else does that. Do you realize that the commandments, 
now this isn't a commandment, that's why I'm saying suggest, 
but the commandments of God are never conditional when they come 
to you. For instance, husbands love your 
wives just as Christ loved the church and gave himself for her, 
if she's a good wife. if she makes dinner on time, 
if she is submissive. No, it's unconditional. You married 
her. You said, I do. Guess what? You must. Wives, be submissive 
to your own husbands as to the Lord, as long as he is providing 
loving leadership. as long as He is bringing you 
flowers, as long as He is doting upon you, as long as He is bringing 
stallions to carry you to the washing machine and helping you 
to serve, and that wives submit to your own husbands as unto 
the Lord. The commandments of God are unconditional. And in this context, It's easy 
for us to say, well, if others do that, then I'll do that. I see this happen with the golden 
rule in Matthew 7, 12. Not like I'm watching you. I 
see it happen with me. I hate to reveal that to you, 
but such is life. Therefore, whatever you want 
men to do to you, do also to them, for this is the law and 
the prophets, the golden rule. We're all very familiar with 
that, right? 712 ought to be etched on your forehead. It ought 
to be something that you seek to imbibe. Whatever you want 
men to do to you, do also to them, for this is the law and 
the prophet. Sometimes this is what happens, but no one else 
lives that way. They don't treat me that way. Notice what Jesus 
does not say. He does not say, do to men what 
they do to you, but rather do to men what you want them to 
do to you. That means that even if they're 
not, what you would like for them to do, you do that to them. See, this is radical discipleship, 
isn't it? Just taking the commands of Christ 
and seeking by God's grace and the power of the Spirit to put 
them into practice. I don't have time for a lot of 
that other stuff about the 15 things that real Christians do. 
I got enough to try and say he must increase and I must decrease. 
And I suspect that all of us are in that boat. And we ought 
to end by shining the light upon the preeminent one, as John the 
Baptist does in our passage. The way to humility is through 
the cross. The way to humility, the way 
to being occupied with Christ, to saying, He must increase, 
but I must decrease, is through the cross. If you are not a believer 
here tonight, listen to verse 36. He who believes in the Son 
has everlasting life. Isn't that good news? He who 
believes in the Son has everlasting life. Not he who works their 
fingers to the bone. not he who goes and makes a whole 
host of money and sends it to alleviate the downtrodden and 
poor in a particular neighborhood, in a particular province, in 
China. Whoever believes has everlasting 
life. It's a beautiful thing. This 
is the glory of the Christian gospel. It's not by works, it's 
not by merit, it's not by law-keeping, because we have none. We are 
dead in our trespasses and sins. We are dead in our Father Adam. 
We are in wretched rebellion against God. God in His grace 
enables us to believe, and when by grace we believe in the Son, 
We have everlasting life. It's a beautiful thing. It is 
a current possession for the people of God. We have everlasting 
life. We have not entered into the 
consummate glory of what all is involved with reference to 
that possession, but we currently possess it. The text ends on 
this solemn note, and he who does not believe the Son shall 
not see life, but the wrath of God abides on him. So you see, for the believer, 
heaven or everlasting life is a present possession, it is a 
current possession, and for the unbeliever, wrath is a present 
or current possession as well. So I would submit, believe on 
the Lord Jesus Christ, and at the cross, there, by God's grace, 
you will hopefully, you'll have the sin of pride forgiven, and 
when Christ sends you to his law by the Spirit, you will hopefully 
have the means by which you can kill pride. and the byproduct 
will be a blessed and a wonderful, humble spirit." Isn't that a 
blessed, a wonderful thing in the life of the church, or humble 
people? I don't know, brother, I don't know any. We need to pursue killing pride. We need to seek, by the grace 
of God, to cultivate those things that are more like John the Baptist 
and less like the prevailing society around us that wants 
to be first in a way that is inconsistent with the kingdom, 
that wants to be great in a way that is inconsistent with the 
kingdom. If you want to be great in the kingdom, be humble. Well, let us pray. Father, we 
thank you for the Word of God, and we thank you for this section 
of Scripture that always shines the light upon the Lord Jesus 
Christ. We thank you that He is the altogether lovely, the 
chief among ten thousand. He is the one to whom John the 
Baptist pointed. And may we see him in that light, 
and may we be very happy and very full of joy simply to stand 
near him, simply to hear his voice. May it be the case, Lord 
God Most High, that we would strive to kill sin, and may that 
blessed byproduct of humility result, and may your churches 
be marked by this particular spirit. We ask that you would 
go with us now and watch over us in this coming week, and we 
pray through Jesus Christ our Lord. Amen. We'll close with 
a brief.