John 3:27

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 bridegroom’s 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 men’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3:27-35 John the Baptist’s speech was inspired by two issues: (1) Some had questioned the legitimacy of his baptism (see 1:26), and (2) his disciples were concerned that people were beginning to follow Jesus instead of John (3:26).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 3:27. Οὐ δύναται, cannot) How can I dare, saith he, to bind men to me?—ἄνθρωπος, a man) I, saith John, who am but a man.—λαμβάνειν) to take to himself.—οὐδέν, nothing) much less the name of Messiah.[58]—ἐκ τοῦ οὐρανοῦ, 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: Christ’s 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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, Lücke, 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, Brückner, Ewald, Luthardt[171]).

Οὐ ΔΎΝΑΤΑΙ] relatively, i.e. according to divine ordination.

ἄνθρωπος] quite general, a man, any one; not as Hengstenberg, referring it to John, renders it: because I am merely a man.

λαμβάνειν] not arrogate to himself (ἑαυτῷ λαμβ., Heb_5:4), but simply to receive, answering to be given.

αὐτοὶ ὑμεῖς] though you are so irritated about him.

ΜΑΡΤΥΡ.] Indic: ye are yourselves my witnesses, see Joh_1:19-28, the substance of which John sums up in the words οὐκ εἰμὶ, etc. They had themselves appealed (Joh_3:26) to his ΜΑΡΤΥΡΊΑ concerning Jesus, but he ΠΕΡΙΤΡΈΠΕΙ ΤΑΎΤΗΝ ΚΑΘʼ ΑὐΤῶΝ, Euthymius Zigabenus.

ἈΛΛʼ ὍΤΙ] Transition to dependent speech. Winer, p. 539 [E. T. p. 679 f.].

ἙΚΕΊΝΟΥ] referring not to the appellative Ὁ ΧΡΙΣΤΌς, but to Jesus as the Χριστός.

[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.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 3:27 . His answer sufficiently shows that it was not rivalry that prompted him to continue his baptism. οὐ δύναται … οὐρανοῦ . 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 Lücke. 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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.

Ver. 27. “John answered and said: A man can receive nothing except that which hath been given him from heaven.”

As far as Joh 3:30, which is the centre of this discourse, the dominant idea is that of the person and mission of the forerunner. Accordingly, it seems natural to apply the general sentence of Joh 3:27 specially to John the Baptist. He is urged to defend himself against Jesus who is despoiling him. “I cannot take,” he answers, “that which God has not given me”—in other words, “I cannot assign to myself my part: make myself the bridegroom, when I am only the friend of the bridegroom.”

So Bengel, Lucke, Reuss, Hengstenberg, I myself (first ed.). I abandoned this application in the second edition, for that of Olshausen, de Wette, Meyer, Weiss, according to which this maxim refers to Jesus: “He would not be obtaining such success, if God Himself did not give it to Him.” With this meaning, this saying must be regarded as the summary of the two parts of the discourse (I and He), and not only of the first part. Yet I ask myself whether it is not proper, as I did originally, to refer this maxim to the mission conferred, rather than thesuccess obtained; comp. Heb 5:4. Then the asyndeton between Joh 3:26-27 is more consonant with the application to John only, since he announces the following verse as an energetic reaffirmation of the thought of Joh 3:26.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

What mean you to go about to better my state? this is every man’s lot and portion that they cannot better themselves one iota.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

A man, &c.--"I do my heaven-prescribed work, and that is enough for me. Would you have me mount into my Master's place? Said I not unto you, I am not the Christ? 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 away the sin of the world, to tell them there is Balm in Gilead, and a Physician there. And shall I grudge to see them, in obedience to the call, flying as a cloud, and as doves to their windows? Whose is the Bride but the Bridegroom's? Enough for me to be the Bridegroom's friend, sent by Him to negotiate the match, privileged to bring 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 the Bridegroom's voice,' witnessing the blessed espousals. Say ye, then, they go from me to Him? Ye bring me glad tidings of great joy. He must increase, but I must decrease; this, my joy, therefore is fulfilled."

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, Even Christ Himself came under this law (Heb 5:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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, (Hebrews 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?

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 Alford’s Note on the other side). The power that had shown itself in word and work, teaching as none ever taught before, binding men—aye, some of their own brotherhood—to Himself, convincing men whose minds were open to the truth that He was the very Christ—all 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.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Ye yourselves bear me witness,.... In what they now said, and referred to, in describing Christ, as he to whom John bore witness; and he appeals to them for what he said in their presence, and before all the people in that testimony:

that I said I am not the Christ; see Joh 1:19; wherefore, if he, who is the Christ, is now come, and teaches, and baptizes, and has the greatest number of followers, it is not to be wondered at; and much less to be envied; but rather to be rejoiced at. For John, by repeating what he had before said, that he was not the Christ, suggests, that Jesus was; and therefore was superior to him in office, honour, and usefulness, who was only his harbinger and forerunner, as follows:

but I am sent before him; to prepare his way, to make straight his paths, to proclaim his coming, and kingdom, being at hand; and that the expectations of men may be raised, and they may be ready to receive him when come: and hereby the end of John's office, and ministry, had its accomplishment. The Ethiopic version adds, "to preach him".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 τρισανθρωπον, thrice a man.

{a} Videtur hominis appellatio magnum habere momentum.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 27-32. (2) The earthly and heavenly commission.

John answered and said, A man can receive nothing neither office, function, faculty, nor life work, in the kingdom of Godexcept it has been given him from heaven. The raying is broad, general, comprehensive, sustaining. It is not the glorification of success, but an explanation of the ground of high service. All good service, all high faculty, all holy mission, all sacred duty, are assigned to us by Heaven. "No man taketh this honour unto himself, unless he be called of God." Commentators have ranged themselves into three groups as to the primary application of the words.

(1) Those who have limited the mental reference to John himself. "My function is, as I am about to explain, a subordinate one," "I have received that and nothing else from heaven." "I cannot make myself into the Bridegroom of the Church, or the Light of the world, or the Baptizer with the Holy Ghost." "I have received that only which is given and assigned to me by God." (So Bengel, Calvin, Hengstenberg, and at one time Godet.)

(2) Those who regard it as being a distinct reference to Christ, and as a vindication of Jesus from the complaint of John"s own disciples. The high activity and present position of Jesus is declared by John to have been conferred on Christ "from heaven." He would not, could not, have taken it upon himself apart from the Divine order. (So Godet, Meyer, Watkins, Thorns.)

(3) Those who refer it to both "John and Jesus;" i.e. accept it as the general principle, applicable with equal force to them both. Intense man that he was. John felt justified in referring the entire function and mission of both the Christ and his forerunner to the will, predestination, and bestowment of Heaven. (So Wettstein, Lunge, Luthardt, Lucke, Westcott, Geikie, Moulton.) This is surely the most obvious and rational interpretation. Perhaps "heaven" is not exactly identical with "God," but may point to the whole of the providential circumstances, to the Divine resources, to the inheritance of effects from more remote antecedents in the Divine will; but it is difficult to press this distinction in all cases.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A man can receive nothing - Neither he nor I. Neither could he do this, unless God had sent him: nor can I receive the title of Christ, or any honour comparable to that which he hath received from heaven. They seem to have spoken with jealousy and resentment; John answers with sweet composure of spirit.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

27–29. Ye yourselves bear me witness. They complain of the fact that Jesus baptized and was very popular at this time, but John refers to the witness he had borne (1:20, 29), and affirms that each is fulfilling the work “given him of heaven.”

He that hath the bride. The bride is the Church; the bridegroom is Christ. John, “the friend of the bridegroom,” already rejoices in the prospect of the union of the Bridegroom and Bride.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

A man cannot receive anything unless

"Nobody has any power unless"

it has been given to him from heaven

Here "heaven" is used as a metonym to refer to God. This can be stated in an active form. AT: "God has given it to him" (See: Metonymy and Active or Passive)

You yourselves

This "You" is plural and refers to all the people John is talking to. AT: "You all" or "All of you" (See: Forms of You and Reflexive Pronouns)

I have been sent before him

This can be stated in an active form. AT: "God sent me to arrive before him" (See: Active or Passive)

translationWords

John (the Baptist)

heaven

testimony

Christ

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

27. οὐ δύναται. Comp. Joh 19:11. The meaning is disputed; either (1) ‘Jesus could not succeed thus without help from Heaven, and this should satisfy you that He is sent by God;’ or (2) ‘I cannot accept the supremacy which you would thrust on 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.’ Possibly both meanings are intended.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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 quæ deus non dedit.” (Wetstein.) Some apply the words to Jesus:—εἰ δὲ λαμπρότερα τὰ ἐκείνου, καὶ πάντες πρὸς αὐτὸν ἔρχονται, θαυμάζειν οὐ χρή. τοιαῦτα γὰρ τὰ θεῖα. 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 ἄνθρωπος here and himself as the subject of εἶπον in the next verse, also supports this view: see Heb 5:4.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

27, 28. ἀπεκρ. Ἰω. καὶ εἶπεν. For the construction, see on 1:26.

John’s reply to his disciples’ outburst of jealousy was to remind them of a great principle of life: “A man can receive nothing, except it have been given him from heaven.” As Paul says, “What hast thou, that thou didst not receive?” (1Co 4:7). The same principle is enunciated, in different forms, Joh 6:65, Joh 19:11. As to John’s baptism, it became a puzzle to the Jews whether it was “from heaven or of men” (Mar 11:30); John would certainly have claimed that his commission to baptize was “from heaven,” but he could not go beyond its limitations. “Ye yourselves,” he answers, “are my witnesses that I said I am not the Christ (1:20, 23), but that I am sent before (1:15) Him (ἐκείνου. sc. Jesus, whom you know that I acclaimed as the Christ).”

After λαμβάνειν, LΘ fam. 13 add ἀφʼ ἐαυτοῦ.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Receive. Answering to given.

Be given [η δεδομενον] . Rev., more correctly, have been given.

From heaven. Literally, out of heaven [εκ] .

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.