요한복음 3:30 주석

In this chapter we have, I. Christ's discourse with Nicodemus, a Pharisee, concerning the great mysteries of the gospel, in which he here privately instructs him (v. 1-21). II. John Baptist's discourse with his disciples concerning Christ, upon occasion of his coming into the neighbourhood where John was (Joh 3:22-36), in which he fairly and faithfully resigns all his honour and interest to him.

For John was not yet cast into prison. As he afterwards was by Herod, for the sake of Herodias, because he reproved Herod for taking her to be his wife, when she was wife to his brother Philip; see Mat 14:3; and this circumstance shows, that these things were done before that journey of Christ into Galilee, mentioned in Mat 4:12. . John 3:25 joh 3:25 joh 3:25 joh 3:25Then there arose a question,.... A dispute, or controversy, occasioned by the baptism, of John and Christ: between some of John's disciples, and the Jews. The Syriac and Persic versions read, "between one of John's disciples, and a certain Jew"; and Nonnus renders it, "with an Hebrew man"; and so the Alexandrian manuscript; many others read, "with a Jew": the contention between them was about purifying; either about the ceremonial purifications, and ablutions commanded in the law of Moses; or concerning the various washings of persons, and vessels, according to the traditions of the elders, which the Jews in common were very tenacious of; and which they thought were brought into neglect, and contempt, by the baptism of John: and this seems to have been occasioned by the baptism of Christ; which the Jew might improve against the disciple of John, and urge, that since another, besides his master, had set up baptizing, who could tell which was most right and safest to follow? and therefore it would have been much better, if no such rite at all had been used by any, but that the purifications required by the law of Moses, and by their elders, had been strictly and solely attended to.

He that cometh from above,.... Meaning Christ; not that he brought his human nature with him from heaven, or that that is of a celestial nature; but he came from heaven in his divine person, not by change of place, he being God immense and infinite, but by assumption of human nature; which he took upon him, in order to do in it his Father's will, and the work of our salvation. Is above all; above John, before whom he was preferred, for he was before him; above the prophets of the Old Testament, and even above Moses, the chief of them; yea, above all the angels in heaven, being God over all, blessed for ever: wherefore all glory is to be given him; no honour is to be envied him, or detracted from him. He that is of the earth; as John was, and all mankind are, being descended from Adam, who was, made of the dust of the earth; and who dwell in houses of clay, and in earthly tabernacles, which are at last resolved into their original dust: is earthly; of an earthly nature, frame, temper, and disposition; see Joh 3:6. Men naturally mind earthly things; and it is owing to the Spirit and grace of God, if they mind and savour spiritual things, or have their affections set on things above, or their conversation in heaven; and even such, at times, find that their souls cleave unto the dust, and are hankering after the things of the earth: and speaketh of the earth; of earthly things, as in Joh 3:12; and indeed of heavenly things, in an earthly manner, in a low way, and by similes and comparisons taken from the things of the earth; not being able to speak of celestial things, as in their own nature, and in that sublime way the subject requires: but he that cometh from heaven is above all; men and angels, in the dignity of his person; and all prophets and teachers, in the excellency of his doctrine, and manner of delivering it: and therefore it is not to be wondered at, that he should be followed as he is; but rather it should seem marvellous, that he has no more followers than he has; in the Apocrypha: "For like as the ground is given unto the wood, and the sea to his floods: even so they that dwell upon the earth may understand nothing but that which is upon the earth: and he that dwelleth above the heavens may only understand the things that are above the height of the heavens.'' (2 Esdras 4:21)

"I must decrease," said the prophet John, and the Word of the Lord alone, in which the law terminates, "increase." Understand now for me the mystery of the truth, granting pardon if I shrink from advancing further in the treatment of it, by announcing this alone: "All things were made by Him, and without Him was not even one thing." Certainly He is called "the chief corner stone; in whom the whole building, fitly joined together, groweth into an holy temple of God," according to the divine apostle.

John himself professes that the celestial things are not his, but Christ's, by saying, "He who is from the earth speaketh concerning the earth; He who comes from the realms above is above all; " and again, by saying that he "baptized in repentance only, but that One would shortly come who would baptize in the Spirit and fire; " -of course because true and stable faith is baptized with water, unto salvation; pretended and weak faith is baptized with fire, unto judgment.

In speech, by which prayer is enunciated, in spirit, by which alone it prevails, even John had taught his disciples to pray, but all John's doings were laid as groundwork for Christ, until, when "He had increased "-just as the same John used to fore-announce "that it was needful" that "He should increase and himself decrease" -the whole work of the forerunner passed over, together with his spirit itself, unto the Lord.

"He must increase, but I must decrease." That is to say, "What is mine has now come to a stand, and has henceforth ceased, but what is His increaseth; for that which ye fear shall not be now only, but much more as it advances. And it is this especially which shows what is mine the brighter! for this end I came, and I rejoice that what is His hath made so great progress, and that those things have come to pass on account of which all that I did was done." Seest thou how gently and very wisely he softened down their passion, quenched their envy, showed them that they were undertaking impossibilities, a method by which wickedness is best checked? For this purpose it was ordained, that these things should take place while John was yet alive and baptizing, in order that his disciples might have him as a witness of the superiority of Christ, and that if they should not believe, they might be without excuse. For John came not to say these words of his own accord, nor in answer to other enquirers, but they asked the question themselves, and heard the answer. For if he had spoken of himself, their belief would not have been equal to the self-condemning judgment which they received when they heard him answer to their question; just as the Jews also, in that they sent to him from their homes, heard what they did, and yet would not believe, by this especially deprived themselves of excuse.

(Tr. xxv. c. 4, 5) What meaneth this, He must increase? God neither increases, nor decreases. And John and Jesus, according to the flesh, were of the same age: for the six months' difference between them is of no consequence. This is a great mystery. Before our Lord came, men gloried in themselves; He came in no man's nature, that the glory of man might be diminished, and the glory of God exalted. For He came to remit sins upon man's confession: a man's confession, a man's humility, is God's pity, God's exaltation. This truth Christ and John proved, even by their modes of suffering: John was beheaded, Christ was lifted up on the cross. Then Christ was born, when the days begin to lengthen; John, when they begin to shorten. Let God's glory then increase in us, and our own decrease, that ours also may increase in God. But it is because thou understandest God more and more, that He seemeth to increase in thee: for in His own nature He increaseth not, but is ever perfect: even as to a man cured of blindness, who beginneth to see a little, and daily seeth more, the light seemeth to increase, whereas it is in reality always at the fall, whether he seeth it or not. In like manner the inner man maketh advancement in God, and it seemeth as if God were increasing in Him; but it is He Himself that decreaseth, falling from the height of His own glory, and rising in the glory of God.

"He must increase, but I must decrease." What is this? He must be exalted, but I must be humbled. How is Jesus to increase? How is God to increase? The perfect does not increase. God neither increases nor decreases. For if He increases, He is not perfect; if He decreases, he is not God. And how can Jesus increase, being God? If to man's estate, since He deigned to be man and was a child; and, though the Word of God, lay an infant in a manger; and, though His mother's Creator, yet sucked the milk of infancy of her: then Jesus having grown in age of the flesh, that perhaps is the reason why it is said, "He must increase, but I must decrease." But why in this? As regards the flesh, John and Jesus were of the same age, there being six months between them: they had grown up together; and if our Lord Jesus Christ had willed to be here longer before His death, and that John should be here with Him, then, as they had grown up together, so would they have grown old together: in what way, then, "He must increase but I must decrease"? Above all, our Lord Jesus Christ being now thirty years old, does a man who is already thirty years old still grow? From that same age, men begin to go downward, and to decline to graver age, thence to old age. Again, even had they both been lads, he would not have said, "He must increase," but, We must increase together. But now each is thirty years of age. The interval of six months makes no difference in age; the difference is discovered by reading rather than by the look of the persons.

What means, then, "He must increase, but I must decrease"? This is a great mystery! Before the Lord Jesus came, men were glorying of themselves; He came a man, to lessen man's glory, and to increase the glory of God. Now He came without sin, and found all men in sin. If thus He came to put away sin, God may freely give, man may confess. For man's confession is man's lowliness: God's pity is God's loftiness. Therefore, since He came to forgive man his sins, let man acknowledge his own lowliness and let God show His pity. "He must increase, but I must decrease:" that is, He must give, but I must receive; He must be glorified, but I must confess. Let man know his own condition, and confess to God; and hear the apostle as he says to a proud, elated man, bent on extolling himself: "What hast thou that thou didst not receive? And if thou didst receive it, why dost thou glory as if thou didst not receive it?" Then let man understand that he has received; and when he would call that his own which is not his, let him decrease: for it is good for him that God be glorified in him. Let him decrease in himself, that he may be increased in God.

These testimonies and this truth, Christ and John signified by their deaths. For John was lessened by the head: Christ was exalted on the cross; so that even there it appeared what this is, "He must increase, but I must decrease." Again, Christ was born when the days were just beginning to lengthen; John was born when they began to shorten. Thus their very creation and deaths testify to the words of John, when he says, "He must increase, but I must decrease." May the glory of God then increase in us, and our own glory decrease, that even ours may increase in God! For this is what the apostle says, this is what Holy Scripture says: "He that glorieth, let him glory in the Lord." Wilt thou glory in thyself? Thou wilt grow; but grow worse in thy evil. For whoso grows worse is justly decreased. Let God, then, who is ever perfect, grow, and grow in thee. For the more thou understandest God, and apprehendest Him, He seems to be growing in thee; but in Himself He grows not, being ever perfect. Thou didst understand a little yesterday; thou understandest more to-day, wilt understand much more to-morrow: the very light of God increases in thee: as if thus God increases, who remains ever perfect. It is as if one's eyes were being cured of former blindness, and he began to see a little glimmer of light, and the next day he saw more, and the third day still more: to him the light would seem to grow; yet the light is perfect, whether he see it or not. Thus it is also with the inner man: he makes progress indeed in God, and God seems to be increasing in him; yet man himself is decreasing, that he may fall from his own glory, and rise into the glory of God.

He convicts his disciples of being yet troubled about trifles, and of taking unseasonable offence at what they by no means ought, and of not yet knowing accurately, Who and whence Emmanuel is. For not thus far, saith he, shall His Deeds be marvelled at, nor because more are baptized by Him, shall He for this alone surpass my honour, but He shall attain to so great a measure of honour, as befitteth God. For He must needs come to increase of glory, and, through daily additions of miracles, ever mount up to the greater, and shine forth with greater splendour to the world: but I must decrease, abiding in that measure wherein I appear, not sinking from what was once given me, but in such a degree inferior to Him That advanceth ever to an increase of glory, as He hasteth and passeth on. And this the blessed Baptist interpreteth to us. But our discourse will advance profitably through examples, making the force of what has been said clearer. Let then a stake two cubits long be fixed in the ground: let there lie near a plant too, just peeping above the ground, putting forth green shoots into the air, and ever thrust up to a greater height by the resistless vigour from the roots; if then one could put voice into the stake, and it should then say of itself and its neighbour the plant, This must increase, but I decrease; one would not reasonably suppose that it indicated any harm to itself, nor that its existing measure would be clipped, but it would be affirming its decrease in that sort only, in which it is found less than that which is ever advancing towards increase. Again you may take an example akin to this one, and suppose the brightest of the stars to cry out saying of the sun, It must increase, but I decrease. For while in the gloom of night the depth of the atmosphere is darkened, one may well admire the morning star flashing forth its golden light, and conspicuous in its full glory: but when the sun now gives notice of its rising, and bedews the world with a moderate light, the star is surpassed by the greater, and gives place to him advancing little by little. And it too might well speak the words of John, being in that same state, which he says he is enduring.

And he adds: "He must increase, but I must decrease." In this matter we must ask in what way Christ increased and in what way John decreased, unless it be that the people, seeing John's abstinence and observing that he was withdrawn from men, thought he was Christ; but seeing Christ eating with tax collectors and walking among sinners, they believed he was not Christ but a prophet. But as time passed, Christ who was thought to be a prophet was recognized as Christ, and John who was believed to be Christ became known to be a prophet, and thus was fulfilled what his forerunner predicted about Christ: "He must increase, but I must decrease." Indeed, in the estimation of the people Christ increased because he was recognized as what he was; and John decreased because he ceased to be called what he was not.

The crowd believed that [John] was the Christ because of the greatness of his power, while some people supposed that our Lord was not the Christ but a prophet because of the weakness of his flesh. John himself revealed the secret meaning of this difference.… Our Lord increased because it became known to believers throughout the entire world that he who was believed to be a prophet was the Christ. John diminished and decreased because it became apparent that he who was judged to be the Christ was not himself the Christ but the herald of the Christ.

As, on the sun rising, the light of the other heavenly bodies seems to be extinguished, though in reality it is only obscured by the greater light: thus the forerunner is said to decrease; as if he were a star hidden by the sun. Christ increases in proportion as he gradually discloses Himself by miracles; not in the sense of increase, or advancement in virtue, (the opinion of Nestorius,) but only as regards the manifestation of His divinity.

"My work," he says, "is finished, and I have handed the people over to Him. Therefore my glory must decrease, while His must increase." How then does the Forerunner's glory decrease? Just as the morning star is obscured by the sun and it seems to many that its light has been extinguished, though in reality it has not been extinguished but is obscured by a greater light; so, without a doubt, the morning star of the Forerunner is covered by the noetic Sun, and therefore he is said to decrease. But Christ increases, because in a short time He makes Himself known through miracles. He does not increase by way of progress in virtue. Away with such a thought! It is the idle talk of Nestorius. Rather, He increases in terms of the manifestation and revelation of His Divinity; for little by little, and not all at once, does He declare that He is God.

Then when he says, He must increase, and I must decrease, he answers their question as to their complaint about the increasing esteem given to Christ. First, he notes that such an increase is fitting. Secondly, he gives the reason for it (v 31). So he says: You say that all the people are flocking to him, i.e., to Christ, and therefore that he is growing in honor and esteem among the people. But I say that this is not unbecoming, because He must increase, not in himself, but in relation to others, in the sense that his power becomes more and more known. And I must decrease, in the reverence and esteem of the people: for esteem and reverence are not due to me as if I were a principal; but they are due to Christ. And therefore since he has come, the signs of honor are diminishing in my regard, but increasing in regard to Christ, just as with the coming of the prince, the office of the ambassador ceases: "When the perfect comes, what is imperfect will pass away" (1 Cor 13:10). And just as in the heavens the morning star appears and gives light before the sun, only to cease giving light when the sun appears, so John went before Christ and is compared to the morning star: "Can you bring out the morning star?" (Jb 38:32). This is also signified in John's birth and in his death. In his birth, because John was born at a time when the days are getting shorter; Christ, however, was born when the days are growing longer, on the twenty-fifth of December. In his death, because John dies shortened by decapitation; but Christ died raised up by the lifting up of the cross. In the moral sense, this should take place in each one of us. Christ must increase in you, i.e., you should grow in the knowledge and love of Christ, because the more you are able to grasp him by knowledge and love, the more Christ increases in you; just as the more one improves in seeing one and the same light, the more that light seems to increase. Consequently, as men advance in this way, their self-esteem decreases; because the more one knows of the divine greatness, the less he thinks of his human smallness. As we read in Proverbs (30:1): "The revelation spoken by the man close to God"; and then there follows: "I am the most foolish of men, and the wisdom of men is not in me." "I have heard you, but now I see you, and so I reprove myself, and do penance in dust and ashes," as we read in Job (42:5).

The conversation between Nicodemus and our Lord, about the new birth and faith in his testimony, Joh 3:1-15. The love of God, the source of human salvation, Joh 3:16. Who are condemned, and who are approved, Joh 3:17-21. Jesus and his disciples come to Judea, and baptize, Joh 3:22. John baptizes in Aenon, Joh 3:23, Joh 3:24. The disciples of John and the Pharisees dispute about purifying, Joh 3:25. The discourse between John and his disciples about Christ, in which the excellence, perfection, and privileges, of the Christian dispensation are pointed out, Joh 3:26-36.

He must increase - His present success is but the beginning of a most glorious and universal spread of righteousness, peace, truth, and good will among men. I must decrease - My baptism and teaching, as pointing out the coming Messiah, must cease; because the Messiah is now come, and has entered publicly on the work of his glorious ministry.

NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21) Nicodemus--In this member of the Sanhedrim sincerity and timidity are seen struggling together.