Less of Me, More of Him -John 3:25-30

 Today is a special day in the life of our church and I was I thinking about what I would share, I couldn’t help but reflect on what has been preached from behind this pulpit. Over the last eleven years, in compliance with the unique calling upon me to “preach the Word” (2 Tim. 4:2) we have traveled through Jonah, The Sermon on the Mount, Daniel, John, Ruth, Nehemiah, Genesis 1-11, Hebrews, Revelation, and Judges, not to mention the many Christmas, Easter, and Summer Mission’s series that we enjoyed together. In every message I have endeavored to do nothing more than to say what he said (that is what God said) and to do this as clearly and creatively as possible so that the Spirit of God might use the Word of God to make the children of God look more like the Son of God. The question that has weighed heavy on me is what would I preach about this Sunday, my final Sunday as your Senior Pastor.  As I was praying about what I would share, I found myself drawn repeatedly to a text in John 3:25-30. In it, much like our church is experiencing in this season, a transition is taking place. In it, people are asking questions, some are growing anxious, others are looking for explanations, and still others are trying to figure out what lies ahead. Caught in the middle of this cacophony is John the Baptist who is the primary speaker in this text. You see, he is the one on his way out and he is the one being pursued for answers to what is going on. John the Baptist provides some important insights here that I believe help quell the fears of those who have been following him and will also help provide the kind of perspective we all need as we continue to follow the Lord moving forward.

This passage begins at the emergence of a discussion taking place between the disciples of John the Baptist in response to what Jesus was doing in and around the area (read vv. 22-24). With John baptizing in the area and Jesus doing the same nearby, John’s disciples began to “discuss” issues of purification and its relationship to baptism— Therefore there arose a discussion on the part of John’s disciples with a Jew about purification…” (3:25). Given the context of this dialogue, it might be that these followers of John were in a dispute around the issue of whose baptism was more efficacious, the Baptist’s or Jesus’. The discussion may also have concerned the clash between John’s practices and other prominent Jewish practices. Lots of people are getting wet for all kinds of reasons. Therefore this small group of disciples begins to have a heated debate on the subject.

The discussion continues with “…And they came to John and said to him, ‘Rabbi, He who was with you beyond the Jordan, to whom you have testified, behold, He is baptizing and all are coming to Him’…” (3:26). The manner in which John’s disciples refer to John reflects incredible honor. “Rabbi,” or “my great one,” would have been an esteemed title for any teacher. However, the manner in which John’s disciples refer to Jesus reveals a hint of jealousy on their part. Notice how impersonal they are in their reference to Christ, “he who was with you…to whom you have testified.” It is not as though His name escaped them or was unknown to them.  Jesus was a big deal! He had already amassed a large gathering and had performed many signs (one of which involving a very large spectacle in the temple that would have been the topic of many discussions in and around Jerusalem). Even John the Baptist had testified to Him! However, these followers of John were confused about who their ultimate leader was, which is why they extend the kind of respect, awe, and allegiance to John that should have been reserved for Christ.

The passage reveals that both John the Baptist and Jesus had attractive, vibrant ministries. However, one (Jesus’) was becoming more attractive and vibrant that the other (John’s) and John’s followers were none to happy.  

The exaggerated statement, “all are coming to Him” reveals, once again, the impure jealousy of the disciples of John. Now that some of John’s disciples were leaving the forerunner and going to Jesus (see 1:35ff), many were beginning to ask questions. What’s the deal? Are you not as special as we thought? You were first man? We know you, like you, enjoyed your messages and have come to appreciate you! These questions/sentiments gave John every reason and opportunity to stake his claim, defend his ministry, and tout his experience.

Faced with a similar barrage of questions, anyone would be tempted to go to one’s own defense for fear of looking weak, obsolete, or inferior—especially after being egged on by a group of one’s supporters. However, that is not what John does here.

A. STATEMENT #1 (I am Not in Control)-3:27-“…John answered and said, ‘A man can receive nothing unless it has been given him from heaven…”

Here, instead of running to his own defense or explaining away the mass migration to Jesus, John tells his disciples that he must neither exceed his own calling, nor compare himself with the work of others—“ John answered and said, ‘A man can receive nothing unless it has been given him from heaven…” (3:27). As much as it concerned people responding to a message or calling, John submits that Jesus’ is far superior because the calling associated with Him is from heaven. The reference to Jesus’ superior calling coincides with John’s witness throughout this gospel (1:7-9, 15, 26-27, 30). Reminding his disciples of his consistent testimony –Jesus is greater than he is—the Baptist tells his devotees that they should not be surprised that Jesus has attracted a larger following. John ultimately confesses that he is not in control and could not control how people were responding because the God of heaven is at work and moving. God’s sovereignty stands hidden behind all human claims, for a human being does not have anything but what he has received. Believing for one second that John could alter the minds of people or attempting to sway them in his direction and away from Jesus would have been to behave in the worst possible arrogance.

My calling to this ministry and the next is a calling from heaven that supersedes the calling that I desired for my own life. Therefore I have to recognize, just as John’s disciples and as John already knew, that I am not in control, and neither are you,…God is.  In the grand play of life, He calls the shots as the director of the show and if His direction involves something unexpected or averse to your preconceived notions about life, then so be it.

Recognize that as far as your life is concerned, you are not in control. As a result, it is incumbent on us to refrain from the tendency we all have of ever believing that we are calling the shots in our lives.

B. STATEMENT #2 (I am Not the Christ)-3:28-“…You yourselves are my witnesses that I said, ‘I am not the Christ,’ but I have been sent ahead of Him.’…”

John, unlike some of his followers, is not perturbed by the news of Jesus’ growing popularity. For starters, he had always made it abundantly clear that he was not the Christ. 

John 1:20-23-“and he confessed and did not deny but confessed “I am not the Christ.’…I am a voice of one crying out in the wilderness,’ make straight the way of the Lord.’…”

With Jesus’ popularity on the rise and John at the height of his popularity, the issue of John’s relationship to Jesus needed clarification. Here, he succinctly provides this clarity by saying, “You yourselves are my witnesses that I said, ‘I am not the Christ,’ but I have been sent ahead of Him.’…” (3:28) –i.e. “by the way, I am not the Messiah, I’m just the messenger for the Messiah.”

Indeed, John had prepared the way of the Lord and His ministry, by its very nature was intended to result in people encountering the Christ (Messiah/Anointed One).  Both Jesus and John had been given their roles from heaven and John was content to play his part well. “Act well you part, there the honor lies.”

Over the last eleven years God has reminded me time and time again that I am no savior, builder, or hero of anything, let alone God’s church. Neither are YOU! Jesus, however, is the Savior of his people, the builder of his church and the hero of the unfolding story. This doesn’t apply exclusively to this church. That marriage that is on the frits, that addiction you are trying to hide, that relationship that is broken is beyond your saving capabilities. Only Jesus is suitable for saving your life, because only Jesus is God. In the grand play of life, Jesus not only calls the shots as the director, but is the main event in which the real actions takes place, leaving you and I as a preshow pointing to the main attraction.

Understand, although it can be hard at times and although the world ad your flesh might try to convince you otherwise, that you are not God, Jesus is. We ought to say along with John the Baptist often and loudly that we are not the Christ.

C. STATEMENT #3 (I am Not the Groom)-3:29-“…He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. So this joy of mine has been made full…”

John next provides a similar comment by means of an illustration—“…He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. So this joy of mine has been made full…” (3:29). Here, he likens himself to the best man at a wedding who stands ready to do the bridegroom’s bidding. In the first century, the role of a best man included organizing the details of the wedding and presiding over its success. He would find his greatest joy in watching the ceremony proceed without a problem, and in knowing that the groom and his bride were being united with great rejoicing. In light of the Old Testament background where Israel is depicted as “the bride of God,” John the Baptist is suggesting that Jesus is Israel’s long-awaited Groom. In keeping with the ancient law, the Baptist as the “best man” would have been forbidden to ever marry the bride. Rather than try and steal the attention that belongs to a bride and groom on their wedding day, John, as a good best man stood on the side and “rejoiced greatly.” John is ecstatic, not bewildered or threatened, that many are responding to the voice of Jesus Christ. He, for one, realizes his ministry, his life, and everything else is about people responding to the Messiah, not him—the groom, not the best man.

Over the course of the last many years, my wife and I have been in or I have officiated many weddings. I am always interested in what the best man has to say about the groom in his speech at the reception. It is the one time the best man is allowed to take center stage and yet, even still, the main attraction is often the look on the groom’s face and his reaction to what is being said. Similarly, John’s life and ministry was intended to point all attention and focus to Jesus. In this he found incredible joy and no cause for worry or shame. However too often in our lives, the platforms God gives us at our jobs, or in our families, or among our friends are used for selfish gain instead of pointing people to Jesus. Even ministry can be misused this way! Too often our source of joy is how many people are looking at us, instead of looking at Him. In essence, we become guilty of trying to steal the people’s attention for ourselves which is no better than the best man trying to run off with the bride at the wedding reception! In the grand play of life, Jesus is not only the director calling the shots and the main action that takes place on the stage; He is the lead role who receives all of the attention from the audience and from the minor roles around Him.

Give focus to Jesus as the groom instead of trying to steal people’s attention from where it is supposed to be. God’s people would do well to give up a worldly obsession with the sound of our own voices and begin tuning them people around them to the sound of the only voice that saves.

D. STATEMENT #4 (I am Not Trending)-3:30-“…He must increase, but I must decrease’…”

John correctly perceives that his ministry is changing. The transition from the Baptist to Jesus represents a crucial salvation-historical watershed from the Old Testament prophetic era to that of the Messianic era. In other words, the time for looking ahead to Jesus was coming to a close and the time for the emergence of the Messiah was at hand. Therefore, John concludes, in a most reflective tone, that it necessarily follows that “Christ must increase while he must decrease” (3:30).

John finds his satisfaction in wholeheartedly embracing God’s will and the supremacy it assigns to Jesus Christ. John’s language is reminiscent of the increase and decrease of light from heavenly bodies. The more radiantly the sun begins to shine in the morning, the more John’s star would grow faint.

One of the shows my wife and I like watch from time to time is America’s Got Talent. At the live results show, they will often talk about how an artist/performer is trending on twitter or on Itunes, meaning that a specific act is being downloaded by huge number of viewers or receiving a lot of attention on social media sites. The artist wants to be trending because that means their popularity is growing. In the case of Jesus and John the Baptist, Jesus was trending, and would continue to trend throughout His ministry. Some might even make the case that He continues to trend as His kingdom grows throughout the world. However, Jesus’ growth of popularity necessarily meant that John’s popularity and influence was depreciating and would have to suffer. Similarly, our lives must be spent make ourselves smaller so that Jesus can trend on our platforms (not us!). What it is that we broadcast should only result in Jesus becoming more and more popular in our corner of the world. In the grand play of life, Jesus is not only the director calling the shots, the main action that takes place on the stage, and the lead role who receives all of the attention, He ought to be the name on the billboard that draws the masses to Himself.

Instead of broadcasting yourself and your will to the world around you, choose to use yourself as a channel of God to broadcast Jesus Christ and His will in order that He might trend in the lives of those around you.

So What?

As a final challenge both to myself and this church in lieu of the transition that is taking place, I would charge you given what God has shared in this passage that we all adopt a “self-loss” program this year that includes these realizations: I am not the Christ, I am not in control, I am not the Christ, I am not the groom, I am not trending. Post them on a mirror, in your car, on a frequently opened door, and write them on the tablet of your heart. Recognize that Jesus is in control; He is God; He is the center of attention; and He should be the one trending in popularity. Today’s Christians have a real obsession with self as demonstrated by the questions they ask and the attention they seek. “How can I be a better husband or wife?” “How can I manage my money better?” How can I know the best decision in this particular situation?” “How am I supposed to fix this or that?” Applied to the church, the enemy would love nothing more than to convince people to rely on their own talents, expertise, experience, and insights so as to play the part of savior of the church, especially now in light of this season of transition. Here is the dirty little secret. YOU CAN’T! And no three or four-step process will provide you with the salvation you need in any of these areas. But Jesus can. He is a great husband; He manages everything well; He knows all things; He fixes all kinds of problems. Instead of focusing on becoming better version of ourselves, perhaps we need to focus on becoming a smaller version of ourselves so Jesus can become a bigger influence in our families, our churches, our culture, and our world. John the Baptist, understood this, and in response became the biggest loser. And so I say, with all due respect, as someone who has learned this lesson the hard way, step aside, move out of the way, and let God move. He must increase, and you and I must decrease.

First Century Email Signature- Col. 4:7-18

 Many who work for a company know a thing or two about branding. One of the ways companies will work to normalize their messaging and standardize their online appearance is encourage/require a specific email signature. I know as an adjunct faculty member at Liberty University there are certain things about my email signature that must be present—name, highest degree completed, title, phone number, the correct university logo, etc. These details, for anyone who pays any attention, reveal certain things about not only who I am, but something of the nature of what is being shared in the email above. Those who see it learn my credentials, specific role at the institution, and what school I am affiliated with and, as a result, can expect certain things about the correspondence given. At the very end of Paul’s letters he provides something similar. Colossians 4:7-18 is one example of what might be a first century version of an email signature. While many might be tempted to quickly gloss over the apostle’s sign off, the details provided give insight into the nature and impact of the contents of the letter, who is sending it, who he is working with, and why this all matters.

A. Paul Sends His People-4:7-9

As Paul wraps up his letter to the church of Colossae, he starts by indicating who he is sending their way (along with the letter). The first sent one is called Tychichus—“As to all my affairs, Tychichus, our beloved brother and faithful servant and fellow bond-servant in the Lord, will bring you information,…” (4:7). Tychichus probably served as a special page of Paul and was entrusted to send this letter. It was an important and delicate business carrying special correspondences a long distance and Tychichus, in this case, was the man for the job. However, more than a courier, Paul calls Tychichus a brother and faithful servant and fellow bond-servant. These three descriptive phrases mark a trinity of compliments that any God-fearing believer ought to desire be said of them. First, “brother” highlights the relationship Tychicbus had with the church by means of their being in the same spiritual family. Second, “faithful-servant” suggests that Tychicus was obedient to the Lord’s calling on his life, faithfully carrying out his duties as unto the Lord. Third, “bond-servant in the Lord” suggests both humility and allegiance to the Lord in all things. This was the kind of man that Christian leaders long to serve alongside—brothers (or sisters), faithful servants, bond-servants of the Lord.

He sends this special courier for a specific purpose—“For I have sent him to you for this very purpose, that you may know about our circumstances and that he may encourage your hearts” (4:8). Not only did Paul desire for Tychichus to share the letter itself, but he also wanted Tychichus to reveal the circumstances surrounding the letter’s origin. Paul was in prison for the faith and yet was remaining faithful to the cause of the gospel of Jesus Christ. Surely this ought to inspire similar perseverance in the walks of those who served the Lord in Colossae under increasing pressure. There is something about perseverance under fire that motivates the people of God to move forward in strength and Paul desired that Tychichus share as much with the church. The apostle did not want to the church to be disturbed by his present situation nor paralyzed in fear of what it meant; he wanted them to be encouraged and inspired by God’s faithfulness, even amid his shackles and chains.

Along with Tychichus, Paul sends Onesimus—“and with him Onesimus, our faithful and beloved brother, who is one of your number” (4:9a). This is that same Onesimus that serves as a major focus in Paul’s letter to Philemon—Onesimus’ master. That is right, Onesimus, according to the world’s eyes, was a runaway slave. In Rome, “that (typically) meant that he lost whatever respect he may have had previously and could have been severely punished” (Melick, Philippians, Colossians, Philemon, 327). However, Paul does not introduce this recent convert as a convict, but as a “faithful and beloved brother” (4:9a). In other words, Onesimus ought not be looked down upon because of his past or his socio-economic status. Onesimus, because of his newfound position in Christ, was a fellow brother in the Lord and Paul reiterates this with “who is one of your number” (4:9a). You see, in God’s family, the classifications, classes, or categories the world would love to place people in no longer divide. What matters most to the identity of those who have been saved (much as Onesimus was at this point in his life), is that they are a child of God! Therefore, the church ought look at brothers and sisters, not at the world does, but as God intends.

Galatians 3:28-“For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.”

Understanding oneself primarily by means of his/her relationship with God goes a long way in staving off the divisive influences that exist in a myopically preoccupied world.

Both Tychichus, the courier, and Onesimus, the new brother, Paul says, “will inform you about the whole situation here,…” (4:9b).

B. Paul Send His Greetings-4:10-14

After sending these two men, Paul sends his greetings (or, better yet, the greetings of those who are with him). First to send his greeting is “Aristarchus”—“Aristarchus, my fellow prisoner, sends you his greetings,…” (4:10a). Aristarchus was a convert of Thessalonica (Acts 17:1-9) and enjoyed a good reputation. He remained with Paul on the journey to Rome (Acts 27:2) and was presumably in prison for the same reasons as Paul (as he was one of three Jewish believers who were with Paul at the time) (Melick, Philippians, Colossians, Philemon, 328). Like the apostle himself, prison had not dampened the spirits of Aristarchus who offers his greetings to the church in Colossae.

Another to send his greetings is “Barnabas’s cousin Mark,” about whom Paul says, “if he comes to you, welcome him” (4:10b). Mark (or John Mark) had a significant place in early Christian missions. He accompanied Paul and Barnabas on their first missionary journey (Acts 13:5) and yet, for some unknown reasons, he returned home after the group entered Asia (Acts 13:13). This became an occasion for division between Barnabas and Paul (yes, division occurred even among the early church leaders). Regardless of exactly what happened, Barnabas, who had discipled Paul in his early Christian years, went on to disciple Mark from that point and saw him develop into an effective minister. Despite their past conflict, Mark had interfaced again and reconciled. This is why Paul commends Mark to the church and why later, nearing the end of his life, the apostle requests Mark’s presence  (2 Tim. 4:11). It is nice to know that conflict and division does not have to be permanent. Here, in this quick commendation we see that whatever needed working out was worked out and any differences between these two saints were long passed.

Along with Mark Paul sends the greetings of ”Jesus who is called Justus” and indicates that “these (he and Mark and Aristarchus) are the only fellow workers for the kingdom of God who are from the circumcision” (4:11). In other words, these were Jewish converts to Christianity. Many of the earliest Christians, including the apostles themselves, were Jews first. However, as the church began to spread across the Roman world, converts to Christianity from the Jewish community became more scarce—scarce, but, as Paul indicates, not totally absent.

Next to send greetings is “Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his greetings, always laboring earnestly for you in his prayers, that you may stand perfect and fully assured in all the will of God. For I testify for him that he has a deep concern for you and for those who are in Laodicea and Hierapolis…” (4:12-13). Perhaps Paul spent special time on Epaphrus because the church of Colossae already knew him—he was one of their own. Paul reveals that Epaphrus has proven to be a bondslave for Jesus Christ (faithfully obedient in every way), that his labor in prayer for the church in Colossae has been tireless, and that his concern for the church in Colossae and the surrounding areas has been passionate. This Epaphrus guys sounds like quite a co-laborer! He was a passionate prayer warrior!

Finally, “Luke, the beloved Physician, sends you his greetings, and also Demas” (4:14). Remember, this is a relatively small and obscure church. Consider that John Mark, and Luke (the writer o the Gospel and Acts), along with sterling examples of faithfulness, obedience, and perseverance, and prayer, are among those greeting and encouraging the saints there! No church is too small or insignificant not to be whole-heartedly encouraged by the very best of God’s servants. No church is alone in their endeavor to see the Mission of God accomplished. These greetings testify to the important task of sending encouraging words to our brothers and sisters in Christ, wherever they may be!

C. Paul Sends His Requests-4:15-17

Next, Paul sends his requests of the church in Colossae. First, much as he has already demonstrated, he asks that the church “greet the brethren who are in Laodicea and also Nympha and the church that is in her house” (4:15). Laodicea was a neighboring city to Colossae and the church there, while starting out as a vibrant energetic Christian community, by the end of the first century, suffered from being Lukewarm (see Revelation 3:14-22). If there was a community of believers who needed encouragement, it was this neighboring congregation. Paul requests that the Colossians church do well by encouraging their brothers and sisters there and, more specifically, in the home of Nympha. Nympha is not a city, but a lady’s name. Her house served as a meeting space for the church in Laodicea. Paul wanted the church and its host to be encouraged by the Colossians.

In fact, going a step further, Paul requests next that the church in Colossae share this letter with the church in Laodicea—“When this letter is read among you, have it also read in the church of the Laodiceans; and you, for your part read my letter that is coming from Laodicea” (4:16). While the primary audience of this correspondence was the congregation in Colossae, surely the church in Laodicea (and the church today) could stand to learn from the principles of what has been disclosed—namely the supremacy and sufficiency of Christ, the Christian life found in Christ, and the application of Christianity in the home and the church. Ephesians is another example of such a letter that was circulated among neighboring sites. In the case of this letter to Colossae, if the church of Laodicea was floundering or growing stale, being reminded of who Christ is and what being in Christ means would go a long way in helping them stave off further decay.

Paul’s last request is for a specific person in the congregation—“say to Archippus, ‘Take heed to the ministry which you have received in the Lord, that you may fulfill it’…” (4:17). Little is known about exactly what Archippus was doing or what work he was tasked with. However, Paul, in a special way, spurned him toward faithfulness in this personal address here at the end of his letter. Perhaps Archippus needed a little extra motivation to be faithful to his calling. 😊 Being called out by the apostle in front of the church would certainly do the trick!  

D. Paul Sends His Confirmation-4:18

The final send-off Paul provides the church of Colossae is confirmation that this letter is indeed from him (with all the apostolic authority appertaining thereunto).  He writes in verse 18—“I, Paul, write this greeting with my own hand….”. At this point, Paul takes the pen from his secretary (who was writing what Paul dictated) and composes this last line himself. This, no doubt, provided the letter with more authenticity. It is possible that Paul had very distinguishing handwriting and that the penmanship here would have changed significantly, indicating that a new writer was taking over. In many ways, this is like a signature/seal of approval, verifying and confirming all the contents of the letter. After providing such, he asks that the church “remember (his imprisonment),” probably in prayer—asking for God’s blessing, strength, and provision—and then confirms the blessing “grace be with you.”

So What?

What might we stand to learn from these send-offs in Colossians 4:7-18 that we can apply today? Given the description of the people mentioned, we learn that belonging to the family and God and faithfulness in service to the Lord are to be the most revered credentials in the church. Value in the Church is not calculated by surveying letters that may or may not follow or precede your name on a business card nor is it a product of counting the degrees on your wall. God’s people are valued simply by belonging to him and this witnessed in how they faithfully fulfill their calling. Dear brother/sister, don’t be impressed by the wrong things or don’t fall into the habit of believing you don’t qualify for God’s service. As a child of God, who have all the credentials you need to do all that God would have for you to do. Another thing that this passage teaches is that who we are in Christ now is what ought to define our identity. Like obsolete or outdated credentials on a resume, who you were before your relationship with Christ does not define you. Look at Onesimus. Paul introduces him for who he is, not what he once was. Don’t let the enemy allow your past to ruin your present effectiveness or future capacity. You are, as God says “a new creation” –your resume has been updated in a most dramatic way. Finally, this passage reveals that God is willing, able, and pleased, to use imperfect people to encourage the mission of the church forward. Those mentioned in this text were not void of conflict and division and yet, this did not prove permanent or paralyzing. The mission of God, their position in Christ, and the task of encouraging the church in Colossae overwhelmed past grievances and allowed this letter and all of the rich theology and application therein to be sent off. Similarly, the church/churches would do well to allow the mission of God, its position in Christ, and the task of encouraging others to overwhelm past grievances as she pursues God’s will today.