John 3:27

3:22-36 John was fully satisfied with the place and work assigned him; but Jesus came on a more important work. He also knew that Jesus would increase in honour and influence, for of his government and peace there would be no end, while he himself would be less followed. John knew that Jesus came from heaven as the Son of God, while he was a sinful, mortal man, who could only speak about the more plain subjects of religion. The words of Jesus were the words of God; he had the Spirit, not by measure, as the prophets, but in all fulness. Everlasting life could only be had by faith in Him, and might be thus obtained; whereas all those, who believe not in the Son of God, cannot partake of salvation, but the wrath of God for ever rests upon them.

John 3:27-29 . John answered — With a humility and integrity agreeable to the rest of his character, A man can receive nothing — Neither he, nor I, nor any man; unless it be given him from heaven — Whence every good gift cometh, James 1:18 ; a general truth, very applicable in this case. Different employments are according to the direction of Divine Providence; different endowments according to the distribution of divine grace. We have as necessary and constant a dependance upon the grace of God in all the actions of the spiritual life, as we have upon the providence of God in all those of the natural life. Dr. Macknight paraphrases the passage thus: “A man of God, or prophet, can assume no greater dignity and authority, than God has thought fit to confer on him. Ye yourselves bear me witness — For you cannot but remember, that I said — Very expressly; I am not the Christ — I never pretended to be the Messiah, as you very well know; but when you asked me, I told you I was only his harbinger sent before, to give you notice of his coming, and to prepare you for receiving him. He that hath the bride is the bridegroom, &c. — So far am I from envying his growing fame, or the number of his disciples, that I greatly rejoice in both; just as the bridegroom’s friend, who is appointed to stand and hear him converse with his bride, rejoices in the love she expresses to him; of which love the friend forms an idea likewise, by what he hears the bridegroom say to her in return.

My highest joy, therefore, is, that men cheerfully submit to the Messiah, and pay him all due honour.” Thus John was so far from regretting the advancement of Christ and his interest: as his disciples did, that he rejoiced in it, expressing his joy by an elegant, well-known, and expressive similitude. As if he had said, “Do all men come to him? It is well: whither else should they go? Has he got the throne in men’s affections? Who else should have it? It is his right. To whom should the bride be brought but to the bridegroom? The Word was made flesh, that the disparity of nature might not be a bar to the union; provision is made for the purifying of the church, that the defilement of sin might be no bar. Christ espouses the church to himself: he has the bride, for he has her love and her promise.” All that John had done in preaching and baptizing, he had done as the friend of the bridegroom, to introduce him to the bride, recommend him to her affections, prepare her for him, and in other respects do him honour and service; and now that he was come, had gained her love, and betrothed her to himself; John had what he wished for, and rejoiced. Thus faithful ministers, as friends of the bridegroom, recommend him to the affections and choice of mankind; and the espousing of souls to Christ in faith and love, is the fulfilling of their joy.

John 3:27 . His answer sufficiently shows that it was not rivalry that prompted him to continue his baptism.— οὐ δύναται … οὐρανοῦ . The general sense is obvious ( cf. Psalm 75:6-7 ; Psalm 127:1 ; Jam 1:17 ; 1 Corinthians 3:7 ), but did John mean to apply the principle directly to himself or to Jesus? Wetstein prefers the former: “non possum mihi arrogare et rapere, quae Deus non dedit”. So Calvin, Beza [“quid conamini meae conditioni aliquid adjicere?”], Bengel [“quomodo audeam ego, inquit, homines ad me adstringere?”], and Lücke. But, as Weiss points out, it is a justification of Jesus which the question of the disciples demands, and this is given in John’s statement that His popularity is God’s gift. But John avails himself of the opportunity to explain the relation he himself holds to Jesus.

27-30. A man, &c.—"I do my heaven-prescribed work, and that is enough for me. Would you have me mount into my Master's place? Said I not unto you, I am not the Christ? The Bride is not mine, why should the people stay with me?? Mine it is to point the burdened to the Lamb of God that taketh away the sin of the world, to tell them there is Balm in Gilead, and a Physician there. And shall I grudge to see them, in obedience to the call, flying as a cloud, and as doves to their windows? Whose is the Bride but the Bridegroom's? Enough for me to be the Bridegroom's friend, sent by Him to negotiate the match, privileged to bring together the Saviour and those He is come to seek and to save, and rejoicing with joy unspeakable if I may but 'stand and hear the Bridegroom's voice,' witnessing the blessed espousals. Say ye, then, they go from me to Him? Ye bring me glad tidings of great joy. He must increase, but I must decrease; this, my joy, therefore is fulfilled." A man can receive, &c.—assume nothing, that is, lawfully and with any success; that is, Every man has his work and sphere appointed him from above, Even Christ Himself came under this law (Heb 5:4).

The ministry, and the success of the ministry, must both be given a man from heaven: doth he baptize? It is a sign he is sent of God. Do all men come to him? That also is from God. An excellent corrective of ambition, envy, and jealousy: no man hath in the church of God authority, but he to whom it is given from heaven; no authority over his Son.

27 . A man can receive nothing , &c.] Comp. John 19:11 . The meaning of John’s declaration is given in two ways: (1) ‘Jesus could not have this great success, unless it were granted Him from Heaven. This ought to satisfy you that He is sent by God;’ (2) ‘I cannot accept the position of supremacy, which you would thrust upon me; because I have not received it from Heaven.’ The former is better, as being a more direct answer to ‘all men come to Him.’ But it is quite possible that both meanings are intended. be given ] More literally, have been given .

John 3:27 . Οὐ δύναται , cannot ) How can I dare, saith he, to bind men to me?— ἄνθρωπος , a man ) I , saith John, who am but a man .— λαμβάνειν ) to take to himself.— οὐδέν , nothing ) much less the name of Messiah.[58]— ἐκ τοῦ οὐρανοῦ , from heaven ) i.e. from God. These Metonymes [substitutions of the general for the definite expression] imply modesty [humility]. [58] By very many proofs it was evident that John was not the Christ. For instance, I. John had no forerunner , but himself acted the part of a forerunuer, such as was becoming [to go before] Christ the Lord; wherefore, as well in birth, as in entrance on his ministry, and in his departure, he preceded Christ. II. John wrought no miracle : Christ very many. III. John, as well as his baptism, was restricted to the Jordan; whereas Christ shone as a light [illuminated all things] in Judea, Galilee, and the regions situated beyond Jordan. IV. John, after being for a considerable time detained in bonds , was at length slain in prison: Christ, without imprisonment up to His very death, nay, even being bound, and especially on the very day of His execution, in the sight of the world, did and spake all that became Him. V. John was beheaded : Christ’s body, though piteously afflicted, was yet not mutilated, bat remained preserved in that state which would be suitable to His resurrection about to take place on the third day.— Harm. , p. 166, etc.

(27) A man can receive nothing . . . —Do these words apply to the Baptist himself, or to Christ? Do they mean “I cannot assume this higher position which you wish to give me, because it is not given me by heaven;” or, “His work, with its influence over men, ought to convince you that His mission is divine “? Expositors have given, now this, now that answer. The immediate connection with John 3:26 points to the latter view as the correct one (but see Alford’s Note on the other side). The power that had shown itself in word and work, teaching as none ever taught before, binding men—aye, some of their own brotherhood—to Himself, convincing men whose minds were open to the truth that He was the very Christ—all this could only have been received from heaven. Did they feel the movement around them? Let them recognise it as divine, and seek to be borne with it. (See Note on John 6:36 .)

John answered ... - John did not enter into their feelings or sympathize with their love of party. He came to honor Jesus, not to build up a sect, He rejoiced at the success of the Messiah, and began to teach them to rejoice in it also. A man can receive nothing ... - All success is from heaven. All my success was from God. All the success of Jesus is from God. As success comes from the same source, we ought not to be envious. It is designed to answer the same end, and, by whomsoever accomplished, the hand of God is in it, and we should rejoice. If Jesus and his disciples are successful, if all men flee to him, it is proof that God favors him, and you should rejoice.