Sermon Cloud

© Eric M Schumacher – Preached October 21, 2007 at Northbrook Baptist Church , Cedar Rapids, Iowa

There are two root desires at the heart of the universe that are in opposition to one another and have been at war ever since the fall of Satan and the fall of Man:

• Jealousy for the glory of God – the great desire to see that God receives all the glory and honor and praise that is rightfully his.
• Jealousy of the glory of God – the great desire to have for oneself the glory that God alone deserves.

This second, sinful form of jealousy has been active in the sinful human heart ever since Adam and Eve were not content to be created in the image of God, but wanted to be like God and rebelled in the Garden.

Jealousy for his own glory motivated Cain to kill Abel.

Jealousy for their own glory motivated the building of the Tower of Babel . Not content to fill the earth with little images of God to bring glory to his name, the people built the tower so that they could make a name for themselves and not be scattered throughout the earth.

Jealousy for his own glory motivated Saul to try to kill God’s chosen, anointed King, David, when he heard the crowds singing that he had killed thousands but David, ten thousands.

Jealousy for his own glory motivated Herod to try to kill the Christ-child who was born king of Jews.

Jealousy for his own glory motivated Judas to betray the Lord.

Jealousy for their own glory motivated the church to which James wrote to fight and quarrel and murder.

However, God has always had a people who have been jealous to see Him given all glory.

Jealousy for God’s glory motivated Moses to intercede on behalf of rebellious Israel .

Jealousy for God’s glory motivated David to go out and kill Goliath.

Jealousy for God’s glory motivated Phineas to spear the last idolater to atone for Israel ’s sin and remove God’s wrath.

Jealousy for God’s glory motivated Paul to preach the Gospel to those who had not heard.

We will see this morning, in the disciples of John the Baptist and in John the Baptist himself, examples of both types of jealousy. And, we will see why it is that Jesus Christ alone deserves glory.

I would encourage you to search your heart and ask the question, “Whose glory am I seeking in my life, in my ministry, in my passions and in my desires—the glory of God in Jesus Christ or the glory of myself?”

John and Jesus Baptizing

Jesus and his disciples have left Jerusalem to go out into the Judean countryside.

We read that “he remained there with them and was baptizing.” (John clarifies in chapter 2, verse 4 that “Jesus himself did not baptize, but only his disciples.”) This was early in Jesus ministry, prior to John’s arrest.

We also read that “John also was baptizing…” This also tells us that there was an overlapping period in which both John and Jesus had vibrant and attractive public ministries. It was an effective ministry—“people were coming and being baptized.”

John was baptizing “at Aenon near Salim, because water was plentiful there.” The word “Aenon” means “springs.” While scholars debate two possible locations as “Aenon near Salim,” both of them have plenty of natural springs. He was baptizing there because water was plentiful. Biblical baptism requires “plentiful” water because a person is immersed in that water, rather than have water poured or sprinkled on them.

A Discussion Arose

We read that “a discussion arose between some of John’s disciples and a Jew over purification.” We’re not told exactly what the discussion was about other than “purification.” It is mentioned as a segue to their report to John the Baptist.

Their attention is drawn to Jesus and the number of people that he was attracting. John’s disciples report to him, “Rabbi, he who was with you across the Jordan, to whom you bore witness—look, he is baptizing, and all are going to him.”

Apparently not all of John’s disciples responded to Jesus the way those first disciples did in chapter one, confessing him as Messiah and following him. Moreover, these don’t appear to be rejoicing that Jesus is growing in prominence and attracting a significant following.

Notice their impersonal reference to Jesus. If they knew he was with Jesus and John’s witness, they should know his name. But, instead referring to him as “Jesus of Nazareth, the son of Joseph,” as Philip did, they refer to him as “him who was with you across the Jordan .”

Likewise, “he is baptizing, and all are going to him,” are not the words of enthusiastic supporters of the Lamb of God, but a jealous complaint. Of course, not “all” were going to him, for verse 23 tells us that people were coming to John and being baptized. Jealousy, bitterness and resent tend to cause us to exaggerate our complaints (as anyone with children might know).

John the Baptist’s disciples were jealous because Jesus was increasing in popularity. Their greatness was bound up with the greatness of their rabbi. If Jesus was attracting followers preaching a message of repentance and baptism, then that left less people to be attracted by John. If John’s reputation shrank, their reputation shrank. If Jesus was surpassing John, Jesus’ disciples were surpassing them.

This episode serves as a good reminder that not everyone is thrilled with the glory of Jesus Christ. Not everyone is happy to see Jesus Christ being given increasing glory or does ministry for that purpose! Many, here and throughout the Gospel of John (and throughout history), will be jealous of Jesus’ increasing popularity.

In fact, in John 11, after Jesus raises from the dead and many believed in him, the chief priests and the Pharisees grow jealous of his increasing popularity. They say, “What are we to do? For this man performs many signs. If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” Their concern is not whether he is the true Messiah, but whether they will lose “their place and their nation.” They forget that the place and the nation are not ultimately theirs, but God’s. And, in their jealousy, they decide that Jesus must die and plot his death.

John’s Reply

John the Baptist’s reply to his disciples makes clear that their attitude is wrong. He reminds them of what he’s already told them and they should know.

Instead of being jealous of Jesus, John the Baptist is humbly content with God’s sovereign assignment of him and all others in salvation history and rejoices in Jesus’ increase.

John says: “A person cannot receive even one thing unless it is given him from heaven.” What does that mean, in light of his disciples annoyance at Jesus’ growing popularity? It means what Paul wrote in 1 Corinthians 4:7, “What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it?” In other words—everything that we have and are is given by God in heaven, including a call to a particular station and ministry in redemptive history.

John understands that he has been given a particular ministry at a particular place at a particular time in the history of salvation. He knows the position that God has given to him. And, he knows the position that God has not given to him.

He says, “You yourselves bear me witness that I said, ‘I am not the Christ, but I have been sent before him.’” John has always made it clear to his disciples that he is not the Christ. He is not the king. He has only been sent before him, to prepare his way and announce his coming.

John knows that his task is to stand at a unique, crucial moment in the salvation history. A transition is occurring between the age of the Old Covenant and the New Covenant, from the age of Moses and the prophets to the age of the Messiah.

John is content with the position assigned to him by heaven. He is not tempted to exceed his calling or to compare his calling with that of others. He understands that God has sovereignly given one assignment to him and another assignment to Jesus. John’s job is not to compare himself with Jesus, but to be faithful and joyful in the execution of his assigned role.

John illustrates his understanding of his role with a parable. He says:

The one who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. Therefore this joy of mine is now complete.

John speaks of Jesus as the bridegroom. In the Old Testament context, kings were often regarded as being married to their people and their land. This is why in the Old Testament, faithful Israel was spoken of as the bride of the Lord (Is 62:4-5; Jer 2:2; Hos 2:16-20). This is why Isaiah prophesies that the land of Israel will no longer be called “Forsaken,” but “Married.” Because the Lord would come to marry himself to his people and land. So, John is declaring here that Jesus is the groom, the Lord who was to come to marry his chosen people. (And, certainly John the Evangelist is aware of how the New Testament continues and transforms this theme, calling the church the “bride of Christ” [2 Cor 11:2; Eph 5:25-27; Rev 21:2,9; 22:17].)

The role of the bridegroom is to marry the bride. Therefore, the role of Jesus the bridegroom is to come for his faithful people.

The “friend of the bridegroom” has a different role. In a Judean wedding, the role of the “friend of the bridegroom,” what we might call the “best man,” was to organize the details and preside over the wedding, making sure that the bridegroom could focus on being joyfully united with his bride. In fact, ancient law absolutely forbid the best man from marrying the bride.

The only goal of the “friend of the bridegroom” was to hear the bridegroom rejoicing in the companionship of his bride.

John concludes, “Therefore this joy of mine is now complete.” In other words, John says that his task was to introduce the bridegroom, Jesus Christ, to the bride, faithful Israel . The increasing number of people following Jesus is apparently confirmation to John that his ministry has been successful. The bride has been introduced to the bridegroom. Therefore, John’s joy is complete.

Notice that—what does John take joy in? He takes joy in seeing Jesus introduced to his bride. He takes joy in seeing Jesus receive an increased following. He rejoices in seeing Jesus receive more and more glory.

What would it say if John were to wish that he had served at a different time in history, when he wouldn’t have to live under the shadow of Jesus? What would it say if John envied the increasing popularity of Jesus?

First of all, if John envied the Messiah, it would be absolute annulment of his ministry. His assignment is to prepare the way of the coming Messiah, not to have popularity in excess of the Messiah.

And if John were covetous of Jesus’ position, he would be discontent with his own. Jealous and covetous attitudes betray a lack belief in the wisdom of God and arrogance against the sovereignty of God, wanting to stand in the place that he stands. Discontent flows from a heart that doubts God’s wisdom in his dealing with us. It also betrays a prideful, arrogant attitude against the sovereignty of God and believes it could better if he stood in God’s position.

He Must Increase—Why?

John concludes his remarks by saying, “He must increase, but I must decrease.”

Now that the bridegroom has been introduced, John’s assignment is completed. It is not appropriate for John to attempt desperately to see how much glory he can grab and hold for himself. Instead, it is time for him to decrease. He must decrease. And Jesus must increase.

The word “must” signals that this is necessary; it is the determined will of God. (Consequently, fighting against the glory of Jesus Christ is a losing battle.)

It is not spoken with a resentful attitude of one brother begrudgingly conceding that his brother is right, he had the toy first. It is spoken with the whole-hearted joy of a best man seeing the groom happy and saying, “My work here is finished.”

To say that “he must increase, but I must decrease,” is for John the Baptist to confess that Jesus has the place of supremacy. The reason that Jesus must increase is that he is supreme over all. His is the first place.

In verses 31-35, John the Evangelist offers his explanation of why Jesus must increase, but John the Baptist must decrease by highlighting five aspects of Jesus’ supremacy.

(1) Jesus is supreme in his origin. Jesus is greater than John and all others because he comes “from above,” while they are “of the earth.” “Earth” here is not the same word as “world,” used in verse 16. “World” spoke of moral corruption and sinfulness. “Earth” speaks of finitude and limitation. John may have been a great man. In Luke 7:28, Jesus says that “among those born of women none is greater than John.” Nevertheless, “he who is of the earth belongs to the earth.” He is as finite and as limited as the earth.

But, we know that Jesus does not belong to the earth. He is the Word who was “in the beginning” and “was with God” and “was God.” “He was in the beginning with God. All things were made through him, and without him was not any thing made that was made.” Jesus came from heaven. “He who comes from heaven is above all.” He is supreme.

(2) Jesus is supreme in his witness. One’s origin affects one’s witness. “He who is of the earth…speaks in an earthly way.” John spoke in an earthly way. He preached repentance and baptism, but his speech was finite and limited. Unlike Jesus, he did not reveal God (1:18) or the glory of God (2:11) or the promised renewal of water and spirit (3:3-14).

Jesus however spoke as one “from heaven.” “He bears witness to what he has seen and heard, yet no one receives his testimony.” Remember the claim Jesus made in verse 13, “No one has ascended into heaven except he who descended from heaven, the Son of Man.” Jesus speaks from an utterly unique and supreme vantage point—he originates in heaven!

Jesus speaks from firsthand experience. Yet, when the Maker came into the world, the world did not know him. When he came to his own, his own did not receive him.

But John’s comment that ‘no one receives his testimony” is not meant to be absolute. Some, of course, did. And, “whoever receives his testimony sets his seal to this, that God is true.”

Jesus is the one that God has sent, and “he whom God has sent utters the words of God.” Jesus affirms throughout the Gospel that he says and does only what God says and does (5:19-30; 6:37-40; 8:29; 12:44-50). Therefore, whatever you hear Jesus saying is what God is saying. Therefore, if you reject as untrue what Jesus claims, then you are rejecting what God says. To reject Jesus Christ is to call God a liar. However, believing Jesus’ words and accepting his testimony is then an affirmation of what God has said. “Whoever receives his testimony sets his seal to this, that God is true.” To honor Jesus is to honor the Father. To fail to honor Jesus is to fail to honor the Father (5:22-23).

(3) Jesus is supreme in his portion of the Spirit,

Why is it that Jesus utters the words of God? Because “he gives the Spirit without measure.” I think that the best way to take this is that God has given to Jesus (his sent one) the Spirit without measure.

God has always spoken to his people through his prophets. Later Rabbis were convinced that God gave his Holy Spirit to his prophets in measured amounts equal to their assigned task.

Jesus, unlike other prophets, does not receive a mere ‘measure’ of the Holy Spirit. Rather, the Father gives him the Spirit without measure.

At his baptism, John saw the Spirit descend and remain on Jesus (1:32-33). The prophet Isaiah spoke of the coming deliverer upon whom was “the Spirit of the Lord,” who would proclaim and usher in God’s salvation. Jesus is the supreme witness, because he has the supreme portion of the Spirit.

(4) Jesus is the supreme object of the Father’s love,

John writes in verse 35, “The Father loves the Son.” Love characterizes the relationship between the Father and the Son (5:20; 10:17; 15:9; 17:23-24,26). The greatness of this love is measured in its actions. The Father shows his love in giving his son “all things.” “He has put all things into his hand.” That is, he has given Christ the supreme place of authority over his kingdom.

The eternal plan of redemption finds its ultimate source in the love between the Father and the Son. The Son humbles himself to point of death on a cross out of love for the Father. The Father loves the Son and gives him his enemies as a footstool for his feet and an inheritance of a redeemed and spotless bride in an eternal kingdom. The Father loves the Son, and gives him everything.

(5) Jesus is supreme in his authority.

The language of “given all things into his hand” is language of authority. The apostle Paul tells us that “god has put all things in subjection under his feet.” God’s great gift to his Son is to be the reigning King over his kingdom. His authority is supreme. It is unmatched. He is King of Kings and Lord of Lords.

Whose Glory Are You Seeking?

These five aspects are clear reasons why John’s response is appropriate and the response of his disciples is absolutely wrong.

John loved to see the glory of Jesus Christ displayed with increasing brightness. But, Jesus’ glory didn’t matter to John’s disciples; they were obsessed with their own.

We cannot serve two masters. We will hate the one and love the other. We cannot be people who are seeking the glory of Jesus Christ and the glory of ourselves.

How do you respond when you see someone else being used for the glory of Jesus Christ in ways that you are not? How do you respond when another Christian is remarkably gifted in ways that you are not? When another is given a calling that you are not? When another sees public influence and effectiveness in ministry that you do not? When another is recognized in their service but you are not?

Do you grow jealous, bitter, resentful? Or, do you rejoice to see Christ glorified? Do you love to see Jesus’ following increased, even if it means that you must decrease?

Paul commands us to avoid and kill such jealous and self-centered attitudes. Paul tells the Galatians to walk by the spirit and not to gratify the desires of the flesh. Among these desires, he lists such things as “enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy” (Gal 5:19). This list reflects an inner disposition of coveting what another has or is, and setting yourself against them because of that desire.

Paul clearly warns that “those who do such things will not inherit the kingdom of God .” And that is why Paul says in Colossians 3:5 to put covetousness to “death.”

We should cultivate hearts and minds that reflect the attitude of John the Baptist. Our heart cry should be “He must increase, but I must decrease.” Our goal in life should be to bring Jesus Christ all glory and honor, even at great cost to ourselves. We should consciously cultivate an attitude of humility and content faithfulness in what God has given us to do. We should consciously cultivate hearts that ‘rejoice with those who rejoice’ (Romans 12:15).

How?

How do we do that? How do we kill jealousy and rivalry and envy and covetousness? How do we cultivate a heart that rejoices to see Jesus Christ glorified, even if we must decrease and go unnoticed? The answer is not that we grit our teeth and try harder to not be jealous and to be content. Christian character and godliness is not a matter of just “trying harder.”

John’s response to his disciples gives us the antidote to jealousy. He rests in knowing God’s sovereignty in giving all things to people. And, he understands and loves the supremacy of Jesus Christ. Covetousness and pride are killed and humility and contentedness are brought to life by resting in the sovereign wisdom and goodness of God, and by seeing and savoring the supremacy of Christ in all things.

The battle with jealousy is won by finding Jesus’ glory more satisfying than your own. This happens by going to the Word of God and falling in love with a wise and good God, satisfying your soul with the beauty of Jesus Christ. If he is what you delight in most of all, you will not care if you go unnoticed while the world worships him. You will be, as the hymn says, “Content to let the world go by, To know no gain or loss, Your sinful self your only shame, your glory all the cross.”

Two Responses

Of course, this passage isn’t mainly about dealing with jealousy. It is written to show us our need to respond in faith to Jesus Christ.

Jesus Christ is unique and unmatched in his supremacy. He is the Messiah, and there is no other. He is “the bridegroom,” there is no other. He is the only one who has come from above. He is the only one who give firsthand, perfect revelation of the Father’s glory. He is given the Spirit without measure. He is the supreme object of the Father’s love. The Father has given all things to his Son, and to no other.

This puts an urgent demand on humanity. There is no equal or alternative to Jesus Christ. Therefore, there are only two responses: genuine faith or defiant disobedience; to believe his testimony or to disobey his authority.

If you receive the testimony of the Son and confirm that God is true, then you believe everything that Jesus has said in this Gospel. You believe that he is the Son of Man crucified to give life to all who will look at him. You believe that he is the Son given as a sacrifice for sins by the Father to give life to all who believe. You believe that he is the Lamb of God who takes away the sin of the world—which means you confess that you are a sinner in need of a sacrifice to die in your place.

If you refuse to receive the testimony given by the Son, then you are calling God a liar. You are rejecting the perfect revelation of the Father’s glory. You are spurning the one whom the Father loves more than any other. You are “disobeying” the Son in his role of supreme authority. Disbelieving is disobeying.

Two Present Conditions

Corresponding to these two responses are two conditions: life and death. “Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.”

“Eternal life” is the “life of the age to come.” It is the life that begins, as Jesus said, when you are born again, and is brought to completion when the Lord resurrects us in the New Heavens and New Earth.

The “wrath of God” is his fierce and just anger against sin. It is, as Don Carson writes, “not some impersonal force, but the personal response of a holy God who comes into his own world, sadly fallen into rebellion, and finds few who want anything to do with him.” Those who do not obey the Son by believing in him are under God’s wrath. This will be brought to completion on the last day when the Lord resurrects the wicked to an eternity of conscience torment.

Notice that life and death are spoken of in this passage a present conditions. Whoever believes has eternal life. The wrath of God remains on the one who does not obey. This is not a denial of a future, final, fullness of life and death. It is a word of great encouragement and warning.

If you are a Christian, be encouraged! You, presently, have eternal life! God’s wrath is not abiding on you. His wrath has been satisfied and removed by the death of his Son.

If you are not a Christian this morning, consider yourself warned: You are not in a neutral condition. You are presently condemned. You do not have life. You deserve and are under the wrath of God. You are in a place of grave danger. And, as long as you do not believe, God’s wrath remains on you. You have an urgent need to repent of your unbelieving disobedience and to believe in Jesus Christ.

This also reminds us as a church that we have an urgent need to do preach the gospel! The wrath of God abides on a dead world. Their only hope of life is to believe in the Son. We must proclaim the supremacy of Christ in his person and work, that there are two ways to live and that the world must respond to that message.