This classic expression of humility arose out of John"s perception of and acceptance of His God-given role as Messiah"s forerunner. Far from discouraging people from following Jesus, as his disciples implied he should, John would continue to promote Him. He viewed this as God"s will and therefore said it "must" be so. Would that all of us who are God"s servants would view Jesus" position and our own similarly. Submission to God"s will and the exaltation of Jesus, not prominence in His service, should bring joy to His servants. [source][source][source]
Unfortunately some of John"s disciples continued to follow him rather than taking their rabbi"s advice to follow Jesus (cf. Acts 18:24-26; Acts 19:1-7). [source][source][source]
Context Summary
John 3:22-30 - John Shows The Greatness Of Humility
It is expressly stated in John 4:2 that Jesus baptized through His disciples. This controversy arose with a Jew, who was comparing the respective baptisms of John and the Lord. Perhaps he stirred John's followers with jealousy as he contrasted the crowds that gathered round the new teacher with the waning popularity of the old. But the Baptist had no sense of being aggrieved. His answer is one of the noblest ever made by human lips: "My work has been definitely assigned to me. It has been enough for me to fulfill it. The rapture of the Bridegroom and His success in wooing hearts is not for me. It is enough to behold His joy. He must increase, and I must decrease, but I sorrow not. Indeed, my joy is filled to the brim because of His success."
What a blessing it would be if we could enshrine in our hearts this immortal maxim: A man can receive nothing except it have been given him from heaven! What we have is God's gift; let us hold it reverently. What another person has is God's gift to him; we have no right to find fault with His dealings with another of His servants. Our orbits are distinct; all we have to do is to shine our brightest where He has placed us, confident that He knows best. [source]
Chapter Summary: John 3
1Jesus teaches Nicodemus the necessity of being born again, 14of faith in his death, 16the great love of God toward the world, 18and the condemnation for unbelief 22Jesus baptizes in Judea 23The baptism, witness, and doctrine of John concerning Jesus
Greek Commentary for John 3:30
Must [δει] It has to be (see John 3:14). He is to go on growing (present active infinitive αυχανειν auxanein) while I go on decreasing (present passive infinitive ελαττουσται elattousthai from comparative ελαττων elattōn less). These are the last words that we have from John till the despondent message from the dungeon in Machaerus whether Jesus is after all the Messiah (Matthew 11:2; Luke 7:19). He went on to imprisonment, suspense, martyrdom, while Jesus grew in popular favour till he had his via dolorosa. “These last words of St. John are the fulness of religious sacrifice and fitly close his work” (Westcott). [source]
Reverse Greek Commentary Search for John 3:30
John 3:34God giveth [] The best texts omit God. Rev., He giveth. Rev., also, rightly, omits the italicized to Him. The personal object of the verb giveth is indefinite. Render, He giveth not the Spirit by measure. In order to convey the full force of the terms giveth and by measure, it will be necessary to attempt an explanation of the general scope and meaning of this very difficult and much disputed passage. The starting point of the exposition must be John 3:30, the Baptist's noble resignation of his own position, and claims to Jesus: He must increase, but I must decrease. At this point the Evangelist, as we have seen, takes up the discourse. The Baptist's declaration that Jesus “must increase” - that He is a messenger of a transcendently higher character, and with a far larger and more significant message than his own - furnishes the Evangelist with a text. He will show why Jesus “must increase.” He must increase because He comes from above, and is therefore supreme over all (John 3:31). This statement he repeats; defining from above ( ἄνωθεν ) by out of heaven ( ἐκ τοῦ οὐρανοῦ ), and emphasizing it by contrast with mere earthly witness ( ὁ ἐκ τῆς γῆς ) whose words bear the stamp of his earthly origin ( ἐκ τῆς γῆς λαλεῖ ). Being from heaven, He testifies of heavenly things, as an eye-and ear-witness. “What He hath seen and heard, of that he beareth witness.” It is indeed true that men reject this testimony. “No man receiveth His witness” (John 3:32). None the less it is worthy of implicit credence as the testimony of God himself. He that has received that testimony has solemnly attested it as God's own witness; “hath set his seal to this, that God is true.” To declare Jesus' testimony untrue is to declare God untrue (John 3:33). For He whom God hath sent utters the whole divine mess age (the words of God, John 3:34). -DIVIDER-
-DIVIDER-
Thus far the reasoning is directed to the conclusion that Jesus ought to increase, and that His message ought to be received. He is God's own messenger out of heaven, and speaks God's own words. -DIVIDER-
-DIVIDER-
The common explanation of the succeeding clause is that God bestows the Spirit upon Jesus in His fullness, “not by measure.”-DIVIDER-
But this is to repeat what has already been more than implied. It would seem to be superfluous to say of one who comes out of heaven, who is supreme over all things, who bears witness of heavenly things which He has seen and heard, and who reveals the whole message of God to men - that God bestows upon Him the Spirit without measure. -DIVIDER-
-DIVIDER-
Take up, then, the chain of thought from the first clause of John 3:34, and follow it on another line. The Messenger of God speaks the words of God, and thus shows himself worthy of credence, and shows this further, by dispensing the gift of the Spirit in full measure to His disciples. “He giveth not the Spirit by measure.” This interpretation adds a new link to the chain of thought; a new reason why Jesus should increase, and His testimony be received; the reason, namely, that not only is He himself divinely endowed with the Spirit, but that He proves it by dispensing the Spirit in full measure. -DIVIDER-
-DIVIDER-
Thus John 3:35follows in natural sequence. This dispensing power which attests His claims, is His through the gift of the divine Father's love. “The Father loveth the Son, and hath given all things into his hand.” This latter phrase, into His hand, signifies not only possession, but the power of disposal. See Mark 9:31; Mark 14:41; Luke 23:46; Hebrews 10:31. God has given the Son all things to administer according to His own pleasure and rule. These two ideas of Christ's reception and bestowment of divine gifts are combined in Matthew 11:27. “All things are delivered unto me of my Father; and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and He to whomsoever the Son may determine ( βούληται ) to reveal Him.”-DIVIDER-
Therefore John the Baptist must decrease, and Jesus must increase. A measure of the Spirit was given to the Baptist, sufficient for his preparatory work, but the Baptist himself saw the Spirit descending in a bodily form upon the Son of God, and heard the voice from heaven, “This is my beloved Son, in whom I am well pleased.” The Spirit is thus Christ's own. He dispenses, gives it ( δίδωσιν ), in its fullness. Hence Jesus said, later, of the Spirit of truth, “He shall glorify Me, for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I that He shall take of mine and shall show it unto you” (John 16:14,John 16:15). -DIVIDER-
-DIVIDER-
[source]
John 13:14Ought [ὀφείλετε] The verb means to owe. It occurs several times in John's Epistles (1 John 2:6; 1 John 3:16; 1 John 4:11; 3 John 1:8). In the Gospel only here and John 19:7. Compare Luke 17:10. In Matthew's version of the Lord's prayer occur the two kindred words ὀφείλνμα , debt, and ὀφειλέτης , debtor. Jesus here puts the obligation to ministry as a debt under which His disciples are laid by His ministry to them. The word ought is the past tense of owe. Δεῖ , ought or must (see John 3:7,John 3:14,John 3:30, etc.) expresses an obligation in the nature of things; ὀφείλειν , a special, personal obligation. [source]
John 3:31Is above all [επανω παντων] Ablative case with the compound preposition επανω epanō See the same idea in Romans 9:5. Here we have the comments of Evangelist (John) concerning the last words of John in John 3:30 which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat John 3:31-36 as dislocated and put them after John 3:21 (the interview with Nicodemus), but they suit better here. Of the earth John is fond of this use of εκ ek for origin and source of character as in John 1:46; 1 John 4:5. Jesus is the one that comes out of heaven (ο εκ του ουρανου ερχομενος ho ek tou ouranou erchomenos) as he has shown in 1:1-18. Hence he is “above all.” [source]
Hebrews 2:7Thou madest him a little lower [ελαττωσας αυτον βραχυ τι] First aorist active of old verb ελαττοω elattoō from ελαττων elattōn (less), causative verb to lessen, to decrease, to make less, only here, and Hebrews 2:9 and John 3:30 in N.T. ραχυ τι Brachu ti is accusative neuter of degree like 2 Samuel 16:1, “some little,” but of time in Isaiah 57:17 (for a little while). Than the angels “Beside angels” like παρα para with the accusative of comparison in Hebrews 1:4,Hebrews 1:9. The Hebrew here has υοι τεου Elohim which word is applied to judges in Psalm 82:1,Psalm 82:6 (John 10:34.). Here it is certainly not “God” in our sense. In Psalm 29:1 the lxx translates εστεπανωσας Elohim by στεπανοω huoi theou (sons of God). Thou crownedst First aorist active indicative of old verb, stephanoō to crown, in N.T. only here and 2 Timothy 2:5 The Psalmist refers to God‘s purpose in creating man with such a destiny as mastery over nature. The rest of Hebrews 2:7 is absent in B. [source]
Greek Commentary for John 3:30
It has to be (see John 3:14). He is to go on growing (present active infinitive αυχανειν auxanein) while I go on decreasing (present passive infinitive ελαττουσται elattousthai from comparative ελαττων elattōn less). These are the last words that we have from John till the despondent message from the dungeon in Machaerus whether Jesus is after all the Messiah (Matthew 11:2; Luke 7:19). He went on to imprisonment, suspense, martyrdom, while Jesus grew in popular favour till he had his via dolorosa. “These last words of St. John are the fulness of religious sacrifice and fitly close his work” (Westcott). [source]
Reverse Greek Commentary Search for John 3:30
The best texts omit God. Rev., He giveth. Rev., also, rightly, omits the italicized to Him. The personal object of the verb giveth is indefinite. Render, He giveth not the Spirit by measure. In order to convey the full force of the terms giveth and by measure, it will be necessary to attempt an explanation of the general scope and meaning of this very difficult and much disputed passage. The starting point of the exposition must be John 3:30, the Baptist's noble resignation of his own position, and claims to Jesus: He must increase, but I must decrease. At this point the Evangelist, as we have seen, takes up the discourse. The Baptist's declaration that Jesus “must increase” - that He is a messenger of a transcendently higher character, and with a far larger and more significant message than his own - furnishes the Evangelist with a text. He will show why Jesus “must increase.” He must increase because He comes from above, and is therefore supreme over all (John 3:31). This statement he repeats; defining from above ( ἄνωθεν ) by out of heaven ( ἐκ τοῦ οὐρανοῦ ), and emphasizing it by contrast with mere earthly witness ( ὁ ἐκ τῆς γῆς ) whose words bear the stamp of his earthly origin ( ἐκ τῆς γῆς λαλεῖ ). Being from heaven, He testifies of heavenly things, as an eye-and ear-witness. “What He hath seen and heard, of that he beareth witness.” It is indeed true that men reject this testimony. “No man receiveth His witness” (John 3:32). None the less it is worthy of implicit credence as the testimony of God himself. He that has received that testimony has solemnly attested it as God's own witness; “hath set his seal to this, that God is true.” To declare Jesus' testimony untrue is to declare God untrue (John 3:33). For He whom God hath sent utters the whole divine mess age (the words of God, John 3:34). -DIVIDER- -DIVIDER- Thus far the reasoning is directed to the conclusion that Jesus ought to increase, and that His message ought to be received. He is God's own messenger out of heaven, and speaks God's own words. -DIVIDER- -DIVIDER- The common explanation of the succeeding clause is that God bestows the Spirit upon Jesus in His fullness, “not by measure.”-DIVIDER- But this is to repeat what has already been more than implied. It would seem to be superfluous to say of one who comes out of heaven, who is supreme over all things, who bears witness of heavenly things which He has seen and heard, and who reveals the whole message of God to men - that God bestows upon Him the Spirit without measure. -DIVIDER- -DIVIDER- Take up, then, the chain of thought from the first clause of John 3:34, and follow it on another line. The Messenger of God speaks the words of God, and thus shows himself worthy of credence, and shows this further, by dispensing the gift of the Spirit in full measure to His disciples. “He giveth not the Spirit by measure.” This interpretation adds a new link to the chain of thought; a new reason why Jesus should increase, and His testimony be received; the reason, namely, that not only is He himself divinely endowed with the Spirit, but that He proves it by dispensing the Spirit in full measure. -DIVIDER- -DIVIDER- Thus John 3:35follows in natural sequence. This dispensing power which attests His claims, is His through the gift of the divine Father's love. “The Father loveth the Son, and hath given all things into his hand.” This latter phrase, into His hand, signifies not only possession, but the power of disposal. See Mark 9:31; Mark 14:41; Luke 23:46; Hebrews 10:31. God has given the Son all things to administer according to His own pleasure and rule. These two ideas of Christ's reception and bestowment of divine gifts are combined in Matthew 11:27. “All things are delivered unto me of my Father; and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and He to whomsoever the Son may determine ( βούληται ) to reveal Him.”-DIVIDER- Therefore John the Baptist must decrease, and Jesus must increase. A measure of the Spirit was given to the Baptist, sufficient for his preparatory work, but the Baptist himself saw the Spirit descending in a bodily form upon the Son of God, and heard the voice from heaven, “This is my beloved Son, in whom I am well pleased.” The Spirit is thus Christ's own. He dispenses, gives it ( δίδωσιν ), in its fullness. Hence Jesus said, later, of the Spirit of truth, “He shall glorify Me, for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I that He shall take of mine and shall show it unto you” (John 16:14, John 16:15). -DIVIDER- -DIVIDER- [source]
The verb means to owe. It occurs several times in John's Epistles (1 John 2:6; 1 John 3:16; 1 John 4:11; 3 John 1:8). In the Gospel only here and John 19:7. Compare Luke 17:10. In Matthew's version of the Lord's prayer occur the two kindred words ὀφείλνμα , debt, and ὀφειλέτης , debtor. Jesus here puts the obligation to ministry as a debt under which His disciples are laid by His ministry to them. The word ought is the past tense of owe. Δεῖ , ought or must (see John 3:7, John 3:14, John 3:30, etc.) expresses an obligation in the nature of things; ὀφείλειν , a special, personal obligation. [source]
Ablative case with the compound preposition επανω epanō See the same idea in Romans 9:5. Here we have the comments of Evangelist (John) concerning the last words of John in John 3:30 which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat John 3:31-36 as dislocated and put them after John 3:21 (the interview with Nicodemus), but they suit better here. Of the earth John is fond of this use of εκ ek for origin and source of character as in John 1:46; 1 John 4:5. Jesus is the one that comes out of heaven (ο εκ του ουρανου ερχομενος ho ek tou ouranou erchomenos) as he has shown in 1:1-18. Hence he is “above all.” [source]
First aorist active of old verb ελαττοω elattoō from ελαττων elattōn (less), causative verb to lessen, to decrease, to make less, only here, and Hebrews 2:9 and John 3:30 in N.T. ραχυ τι Brachu ti is accusative neuter of degree like 2 Samuel 16:1, “some little,” but of time in Isaiah 57:17 (for a little while). Than the angels “Beside angels” like παρα para with the accusative of comparison in Hebrews 1:4, Hebrews 1:9. The Hebrew here has υοι τεου Elohim which word is applied to judges in Psalm 82:1, Psalm 82:6 (John 10:34.). Here it is certainly not “God” in our sense. In Psalm 29:1 the lxx translates εστεπανωσας Elohim by στεπανοω huoi theou (sons of God). Thou crownedst First aorist active indicative of old verb, stephanoō to crown, in N.T. only here and 2 Timothy 2:5 The Psalmist refers to God‘s purpose in creating man with such a destiny as mastery over nature. The rest of Hebrews 2:7 is absent in B. [source]