Exegetical and Hermeneutical Commentary of John 3:27
John answered and said, A man can receive nothing, except it be given him from heaven.
27. A man can receive nothing, &c.] Comp. Joh 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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 27. A man can receive nothing, &c.] Or, A man can receive nothing from heaven, unless it be given him. I have received, not only my commission, but the power also by which I have executed it, from above. As I took it up at God’s command, so I am ready to lay it down when he pleases. I have told you from the beginning that I was only the forerunner of the Messiah, and was sent, not to form a separate party, but to point out to men that Lamb of God which takes away the sin of the world: Joh 3:28.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
27-30. A man, c.”I do myheaven-prescribed work, and that is enough for me. Would you have memount into my Master’s place? Said I not unto you, I am not theChrist? 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 awaythe sin of the world, to tell them there is Balm in Gilead, and aPhysician there. And shall I grudge to see them, in obedience to thecall, flying as a cloud, and as doves to their windows? Whose is theBride but the Bridegroom’s? Enough for me to be the Bridegroom’sfriend, sent by Him to negotiate the match, privileged tobring 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 theBridegroom’s voice,’ witnessing the blessed espousals. Say ye, then,they go from me to Him? Ye bring me glad tidings of great joy. Hemust increase, but I must decrease this, my joy, therefore isfulfilled.”
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, EvenChrist Himself came under this law (Heb5:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
John answered and said,…. The Syriac and Arabic versions add, “to them”; the answer being made to the disciples of John, who came to him with their complaint:
a man can receive nothing; the Syriac and Persic versions add, “of his own will”: some understand this of Christ, as man, who did not take upon him the character of the Messiah, nor the office of a Mediator, nor the honour of it of himself; and who received the gifts and graces of the Spirit of God, without measure, and had his success in his work from above: and indeed, it is true of both Christ, and John; for as Christ, so John received his office, and honour, as the harbinger and forerunner of Christ, and all his gifts qualifying for it, and his success in it, not of himself, but of God: and since therefore the superior office, and honour, and usefulness of the one above the other, were according to the sovereign will of God, there was no room for complaint, murmuring, and envy; but there ought to be contentment and pleasure in the wise disposition of things by God. Yea, this is true of every man, who has nothing of his own; and whatever he has in nature, providence and grace, is a gift to him; and all he enjoys is in a way of receiving: nor can he receive it,
except it be given him from heaven; from God who dwells there;
[See comments on Mt 21:25]; who is the author and donor of every gift, temporal, spiritual, and eternal; particularly he cannot perceive, and discern spiritual things, nor receive Gospel truths; as it appeared to John his disciples could not, unless spiritual light is given from above; and such a favour is bestowed, as to know the mysteries of the kingdom of heaven: and therefore, for every office, whether of a superior, or inferior kind, and for every degree of honour, and for whatsoever blessing and gift, whether for soul or body, for time, or for eternity, men ought to be thankful, and not glory in them, as though they had not received them; nor is there any reason to murmur against God, or envy one another, as these disciples did.
Fuente: John Gill’s Exposition of the Entire Bible
Except it have been given him from heaven ( ). See the same idiom in Joh 6:65 (cf. 19:11). Condition of third class, undetermined with prospect of determination, with the periphrastic perfect passive subjunctive of . The perfect tense is rare in the subjunctive and an exact rendering into English is awkward, “unless it be granted him from heaven.” See 1Co 4:7 where Paul says the same thing.
Fuente: Robertson’s Word Pictures in the New Testament
Receive. Answering to given.
Be given [ ] . Rev., more correctly, have been given.
From heaven. Literally, out of heaven [] .
Fuente: Vincent’s Word Studies in the New Testament
1) “John answered and said,” (apekrithe loannes kai eipen) “John answered (them) and said directly to them,” in response to their report on what Jesus was doing beyond Jordan, that seemed to disturb or confuse them yet, Joh 3:26; Joh 4:1-2.
2) ”A man can receive nothing,” (ou dunatai anthropos lambanein ouden) “A man is not able to receive anything,” or is capable of receiving nothing at all, neither a work to do, nor results in doing it, as He is doing, 1Co 2:12-14; 1Jn 2:5, Jas 1:17.
3) “Except it be given him from heaven.” (ean me e dedomenon auto ek tou ouranou) “Unless it has been given (or doled out) to him from heaven,” as the work Jesus was given Him to do by His Father in Heaven, Joh 4:34; Joh 17:4-6; Joh 19:30; Psa 40:8; Joh 3:17. Therefore John was content in the will of God, to conclude his ministry by seeing Jesus baptize, and gather His church from those whom John had first baptized, Act 1:21-22; Act 15:13-15.
Fuente: Garner-Howes Baptist Commentary
27. A man cannot receive any thing. Some refer these words to Christ, as if John accused the disciples of wicked presumption in opposition to God, by endeavoring to deprive Christ of what the Father had given to him. They suppose the meaning to be this: “That within so short a time he has risen to so great honor, is the work of God; and therefore it is in vain for you to attempt to degrade him whom God with his own hand has raised on high.” Others think that it is an exclamation into which he indignantly breaks forth, because his disciples had hitherto made so little progress. And certainly it was excessively absurd that they should still endeavor to reduce to the rank of ordinary men him who, they had so often heard, was the Christ, that he might not rise above his own servants; and, therefore, John might justly have said that it is useless to spend time in instructing men, because they are dull and stupid, until they are renewed in mind.
But I rather agree with the opinion of those who explain it as applying to John, as asserting that it is not in his power, or in theirs, to make him great, because the measure of us all is to be what God intended us to be. For if even the Son of God took not that honour to himself, (Heb 5:4,) what man of the ordinary rank would venture to desire more than what the Lord has given him? This single thought, if it were duly impressed on the minds of us all, would be abundantly sufficient for restraining ambition; and were ambition corrected and destroyed, the plague of contentions would likewise be removed. How comes it then, that every man exalts himself more than is proper, but because we do not depend on the Lord, so as to be satisfied with the rank which he assigns to us?
Fuente: Calvin’s Complete Commentary
(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 Joh. 3:26 points to the latter view as the correct one (but see Alfords Note on the other side). The power that had shown itself in word and work, teaching as none ever taught before, binding menaye, some of their own brotherhoodto Himself, convincing men whose minds were open to the truth that He was the very Christall 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 Joh. 6:36.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
27. John answered It might seem humiliating thus to assure his disciples that they belong to a waning side. But touching as is the humility of John, Joh 3:29 shows that he joys even in the subordinate character of his office.
A man John himself.
Given him from heaven Herein John warns them and himself that he must not aspire above his appointed office. Honoured with a divine commission, they must stay within its limitations.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘John answered and said, “A man can receive nothing except it has been given him from Heaven. You yourselves bear me witness that I said ‘I am not the Christ (Messiah), but that I am sent before him’.” ’
John recognises that each man must do well the task he has been given. He has been given the position of being ‘the voice’ preparing the way, and he is satisfied with that. It is Jesus Who has been given the greater task of being the Messiah. John is happy at doing well the job he has been sent to do. There is no room for jealousy under the Kingly Rule of God.
‘A man can do nothing except it has been given him from Heaven.’ Nothing, that is, that is worthwhile and effective in God’s work. He recognises that Jesus’ very success is proof of God working through Him so that John is well content. Indeed he has stressed in his ministry that he is not himself the Messiah but has come to prepare the way for Him (the Christ). Note the constant emphasis on the fact that Jesus is the Christ.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 3:27-28. A man can receive nothing, &c. “A man of God, or prophet, can assume no greater dignity and authority, than God has thought fit to confer on him: you yourselves bear me witness, even by the words you have just now made use of, describing Jesus by the character of him, to whom I bear witness, that I said I am not the Christ, &c. 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.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 3:27-28 . The Baptist at first answers them, putting his reply in the form of a general truth, that the greater activity and success of Jesus was given Him of God , and next reminds them of the subordinate position which he held in relation to Jesus. The reference of the general affirmation to the Baptist himself , who would mean by it: “non possum mihi arrogare et rapere, quae Deus non dedit,” Wetstein (so Cyril, Rupertus, Beza, Clarius, Jansen, Bengel, Lcke, Maier, Hengstenberg, Godet, and others), is not in keeping with the context; for the petty, jealous complaint of the disciples, Joh 3:26 , has merely prepared the way for a vindication of Jesus on the part of the Baptist; and as in what follows with this intent, the comparison between the two, as they, in Joh 3:27-28 , according to our interpretation, stand face to face with each other, is thoroughly carried out; see Joh 3:29-31 ; so that Jesus is always first characterized, and then John. We must not therefore take Joh 3:27 as referring to both (Kuinoel, Tholuck, Lange, Brckner, Ewald, Luthardt [171] ).
] relatively, i.e . according to divine ordination.
] quite general, a man , any one; not as Hengstenberg, referring it to John, renders it: “ because I am merely a man .”
] not arrogate to himself ( ., Heb 5:4 ), but simply to receive , answering to be given .
] though you are so irritated about him.
. ] Indic: ye are yourselves my witnesses , see Joh 1:19-28 , the substance of which John sums up in the words , etc. They had themselves appealed (Joh 3:26 ) to his concerning Jesus, but he , Euthymius Zigabenus.
] Transition to dependent speech. Winer, p. 539 [E. T. p. 679 f.].
] referring not to the appellative , but to Jesus as the .
[171] Who, in keeping with his view of ver. 26, takes ver. 27 to mean: “The work of both of us is divinely ordained, and therefore I, for my own part, am justified in continuing my work after the appearance of Jesus, so long at least as the self-witness of Jesus is not believed.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
27 John answered and said, A man can receive nothing, except it be given him from heaven.
Ver. 27. A man can receive nothing ] There is much in this word “man,” as Beza thinks, to set forth the most miserable indigence of all mankind by nature. a The Greeks, when they set forth one miserable indeed, they call him , thrice a man.
a Videtur hominis appellatio magnum habere momentum.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
27. ] The subject of this answer is, the divinely appointed humiliation and eclipsing of the Baptist himself before the greater majesty of Him who was come after him . Accordingly he begins in this verse by answering to the zeal of his disciples, ‘that he cannot go beyond the bounds of his heaven-appointed mission.’ “Non possum mihi arrogare et capere qu deus non dedit.” (Wetstein.) Some apply the words to Jesus: , , . . Chrys. But the whole tone of the answer makes the other view more likely. Of course the remark, being general, may in the background have reference to the greater mission of Jesus; but not primarily. The parallelism of here and himself as the subject of in the next verse, also supports this view: see Heb 5:4 .
Fuente: Henry Alford’s Greek Testament
Joh 3:27 . His answer sufficiently shows that it was not rivalry that prompted him to continue his baptism. . The general sense is obvious ( cf. Psa 75:6-7 ; Psa 127:1 ; Jas 1:17 ; 1Co 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 Lcke. 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.
Fuente: The Expositors Greek Testament by Robertson
receive = take [upon himself].
nothing. Greek. ou ouden. A double negative.
be given = have been given.
Fuente: Companion Bible Notes, Appendices and Graphics
27.] The subject of this answer is,-the divinely appointed humiliation and eclipsing of the Baptist himself before the greater majesty of Him who was come after him. Accordingly he begins in this verse by answering to the zeal of his disciples, that he cannot go beyond the bounds of his heaven-appointed mission. Non possum mihi arrogare et capere qu deus non dedit. (Wetstein.) Some apply the words to Jesus:- , , . . Chrys. But the whole tone of the answer makes the other view more likely. Of course the remark, being general, may in the background have reference to the greater mission of Jesus; but not primarily. The parallelism of here and himself as the subject of in the next verse, also supports this view: see Heb 5:4.
Fuente: The Greek Testament
Joh 3:27. , cannot) How can I dare, saith he, to bind men to me?-, a man) I, saith John, who am but a man.-) to take to himself.-, nothing) much less the name of Messiah.[58]- , 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: Christs 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.
Fuente: Gnomon of the New Testament
Joh 3:27
Joh 3:27
John answered and said, A man can receive nothing, except it have been given him from heaven.-However his disciples may have regarded it. there was no feeling of jealousy with him. He had to bear witness of Jesus as the Messiah that was to come so he assured them, what I am, and he is given us from heaven, is in accordance with the will of God.
Fuente: Old and New Testaments Restoration Commentary
A man: Num 16:9-11, Num 17:5, 1Ch 28:4, 1Ch 28:5, Jer 1:5, Jer 17:16, Amo 7:15, Mat 25:15, Mar 13:34, Rom 1:5, Rom 12:6, 1Co 1:1, 1Co 2:12-14, 1Co 3:5, 1Co 4:7, 1Co 12:11, 1Co 15:10, Gal 1:1, Eph 1:1, Eph 3:7, Eph 3:8, 1Ti 2:7, Jam 1:17, 1Pe 4:10, 1Pe 4:11
receive: or, take unto himself, Heb 5:4, Heb 5:5
from: Mat 21:25, Mar 11:30, Mar 11:31
Reciprocal: Exo 31:2 – I have Num 18:7 – as a service Mat 3:1 – John Mat 10:1 – he gave Mar 9:12 – restoreth Mar 13:11 – shall be Luk 1:77 – give Joh 19:11 – Thou Act 3:12 – or Act 13:25 – whom Act 15:7 – God 1Co 4:6 – be puffed 2Co 4:5 – we 2Co 5:18 – all Phi 2:13 – God Heb 6:4 – and have Rev 11:3 – I will give power
Fuente: The Treasury of Scripture Knowledge
7
John was always unselfish, and appeared pleased over any good news about Jesus. Instead of being envious, he always taught that it was expected for Jesus to increase, while he (John) would decrease. He went further and told his disciples that the success of Jesus was given him from Heaven.
Fuente: Combined Bible Commentary
John answered and said, A man can receive nothing, except it be given him from heaven.
[A man can receive nothing.] The rendering of this word receive , may be a little questioned. The Syriac hath it to receive. Perhaps it might be more fitly translated to perceive or apprehend. For the Baptist seems in these words to rebuke the incredulity and stupidity of these men: q.d. “Ye see, by this very instance of yourselves, that no man can learn, perceive, or believe, unless it be given him from heaven. For ye yourselves are my witnesses, that I did prefer Jesus before myself, that I testified of him that he was the Son of God, the Lamb of God, etc.; and ye now would cavil against him, and prefer me before him. It is apparent that no one can perceive or discern what he ought to do, unless it be given from heaven.” Compare with this, Joh 3:32, “No man receiveth his testimony.”
Fuente: Lightfoot Commentary Gospels
Joh 3:27. John answered and said, A man can receive nothing, except it have been given him out of heaven. Not for a moment does he enter into their jealous advocacy of his claims. Understanding the true force of their hasty words, All men come to him, he tells them that such honour, such position, Jesus cannot receive unless it have been given Him from heaven. He says this in words so general that they seem certainly intended to point to himself also. Each of us, in accomplishing Gods work, will receive the place appointed to him from heaven.
Fuente: A Popular Commentary on the New Testament
Observe here, How holily and wisely John the Baptist corrects the envy and jealousy of his own disciples, and endeavours to root out all prejudice out of their minds against Christ; in order to which, he shews them a five-fold difference betwixt Christ and himself.
1. He tells them Christ was the Master, John but his minister, and that he had told them so from the beginning. Ye yourselves bear me witness, that I said, I am not the Christ; but that I am sent before him. The faithful ministers of Christ think it honour enough to be servants to him, and would not have their followers attribute the least part of that honour and glory to them, which is due to Jesus Christ.
2. John acquaints his disciples, that Christ was the bridegroom of his Church, to whom the Christian church was to be solemnly espoused and married; and that he had honour enough in being one of the bridegroom’s friends and servants; and accordingly, instead of envying, he rejoiced, at the success which the bridegroom had, and took great pleasure in it.
Learn, 1. That the relation betwixt Christ and his church is a conjugal relation, a relation of marriage; yet set forth under the name of bride and bridegroom, rather than under the notion of a complete marriage, because it is but begun here, and to be consummated in heaven. And also to shew that Christ’s and his people’s affections are as warm and fresh, as strong and vehement, towards each other, as the affections of espoused and newly married persons are to one another; Isa 62:5 As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.
Learn, 2. It is honour sufficient to the ministers of Christ, that they, as friends of the bridegroom, are employed by him to further the marriage relation betwixt him and his spouse. Their office is to woo for Christ, to commend his person, and to invite all persons to accept of him for their head and husband, I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2Co 11:2
Learn, 3. That there is no greater joy to the ministers of Christ, than to see themselves honoured by him, as his instruments, in preparing a people for Christ, and happily uniting them unto him.
Oh! how little do our people know, and less consider, how much of the comfort of their poor ministers lives lie at their mercy: we live as we see any of them stand fast in the Lord; we die as we see others stick fast in their sins. This was the second difference which John acquaints his disciples was found betwixt Christ and himself.
The third follows ver. 30. He must increase, but I must decrease. He must increase; that is, in honour and dignity, in esteem and reputation, in discovery and manifestation. He shall shine forth as the rising sun, and I must disappear as the morning-star. Not that John’s light was diminished, but by a greater light obscured only; as all the stars disappear at the appearance of the sun.
Yet, Observe, What matter of joy it was to John to see himself out-shined by Christ; let him increase, tho’ I decrease. That minister has true light in himself, that can rejoice when he is out-shined by others; who is content to be abased and obscured, if he may but see Christ dignified and exalted in the lives of his people, whosever the person is, whom God honours as his instrument in that service.
The fourth difference wherein Christ excels John and all his ministers, is in the divine original of his person, ver 31. He that cometh from above, is above all, says John. Now Christ is from above, his original is from heaven; I am from the earth (though I had my commission from heaven) and accordingly my words and actions are earthly. My Master therefore infinitely surpasseth and excels me in the dignity of his person, and in the sublimity of his knowledge.
From the whole, note, How much it is the desire and endeavour of every gospel minister to magnify Jesus Christ, to display his glorious excellencies and perfections before the people, that they may reverence his person, revere his authority, and respect his laws. This was the care of the holy Baptist here, and it will be the endeavour of every faithful minister of Christ that succeeds John, to the end of the world.
Fuente: Expository Notes with Practical Observations on the New Testament
Joh 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, Jas 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 bridegrooms 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 mens 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2. Joh 3:27-36.
John does not solve the difficulty raised by the Jew or the Jews. He goes directly to the foundation of things. After having characterized the relation between the two personages of whom it is desired to make rivals, he shows that all opposition, even all comparison between them, is out of place. The solution of the pending question follows of itself from this general explanation. The discourse has two parts which are very distinct and the idea of which evidently answers to the given situation: I and He, or, to use John’s own expressions, the friend of the bridegroom (Joh 3:27-30), and the bridegroom (Joh 3:31-36). The first must be thrown into the shade and decrease; the second must increase. Each of the two, therefore, is in his place; that which grieves his disciples fills him with joy. It will be asked why the forerunner did not at that moment abandon his particular position, in order to go and join himself, with his disciples, to the retinue of Jesus. The answer to this question, often proposed, is not difficult. Summoned to prepare Israel for the kingdom of the Messiah, John was like the captain of a vessel, who must be the last to abandon the old ship, when all its company are already safely in the new one. His special part, officially marked out, continued so long as the end was not yet attained, that is, so long as the whole people were not yet given to Jesus.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
3:27 John answered and said, A man {u} can receive nothing, except it be given him from heaven.
(u) Why are you trying to better my state? This is every man’s lot and portion, that he cannot better himself in the slightest way.
Fuente: Geneva Bible Notes
John replied to the implied question with an aphorism, a general maxim. He meant that no one can receive anything unless God in His sovereignty permits it (cf. Joh 6:65; Joh 19:11; 1Co 4:7). Regarding Jesus this statement expressed belief that God had permitted Jesus to enjoy the popularity that He was experiencing. It also expressed John’s satisfaction with that state of affairs. John demonstrated an exemplary attitude. He recognized that God had assigned different ministries to Jesus and himself and that it was wrong for him and his disciples to wish things were otherwise (cf. 1Co 3:1-9; 1Co 4:1-7; 1Co 12:12-31).