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.
Introduction
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?
Two Considerations Introduced
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.
The Problem of a Party Spirit
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.
The Response of a Great Man
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.
The Origin of John's Ministry
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.
The Purpose of John's Ministry
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.
The Joy of John's Ministry
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.
The Priority of John's Ministry
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.
The Supremacy of Christ
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.
The Humility of John the Baptist
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.
He Must Increase, I Must Decrease
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 Cross and Humility
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.
Closing Prayer
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.