“Behold the Lamb of God” John 1.29,36
by Daniel Rudge, England
John the Baptist was a great man. As the forerunner of Christ, he was the subject of Old Testament prophecy. The declaration of Isaiah was fulfilled in John when he said, “The voice of him that crieth in the wilderness, ‘Prepare ye the way of the Lord, Make straight in the desert a highway for our God’” Isa.40.3; Jn.1.23. John himself was also the last of the Old Testament prophets. Certainly, many of the people of Israel counted John to be “a prophet indeed” Mk.11.32, and therefore of the same stature as men like Elijah and Jeremiah, Matt.16.14. The Lord Jesus said, “The law and the prophets were until John” Lk.16.16. He was indeed a “man sent from God” Jn.1.6.
Moreover, he had a miraculous birth, for Zacharias and Elisabeth “had no child”, though they were “righteous before God, walking in all the commandments and ordinances of the Lord blameless” Lk.1.6,7. Elisabeth was barren and well advanced in days, beyond child-bearing age, Lk.1.7. Nevertheless, an angel of the Lord announced the miracle to Zacharias that his prayer had been heard, and his wife, Elisabeth, would bear him a son to be called John. All this took place whilst he was about his service in the Temple burning incense, a beautiful picture of prayer. The testimony of the angel concerning the child to be born was astonishing: “he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God” Lk.1.15,16.
John was also great in the sense that he had a close relationship with the Lord Jesus. Though the precise family relationship is unclear,1 the spiritual relationship is plain. Not only did the unborn babe leap in the womb at the presence of his Lord, Lk.1.41, but John “came for a witness, to bear witness of the Light, that all men through him might believe” Jn.1.7. This would characterise John’s entire life: everything he said and did was calculated to draw attention to the true Light, the Person of the Lord Jesus. Truly then, we cannot improve upon the plain testimony of Christ when He said, “Among them that are born of women there hath not risen a greater than John the Baptist” Matt.11.11. However, as great as John was, Christ was greater. John’s whole life and language exalted Christ. We hear his self-effacing words, “He must increase, but I must decrease” Jn.3.30. May God help us all to learn and practise the same principle: that our lives and labours might magnify Christ in the sight of others.
- 1 The word “cousin” in Lk.1.36 is a non-specific term for a female relative, or can merely denote someone who comes from the same geographic vicinity.
The focus of this chapter, then, is to draw attention to the glory of the Lord Jesus by considering the fourfold record and witness of John the Baptist as recorded in the first chapter of John’s Gospel. John came for a “witness” (martyria) to “bear witness” (martyreō) of the Light, Jn.1.7,8. This witness becomes evident in four distinct directions as indicated by the use of the same Greek words later in the passage. First, the verb martyreō is used as John “bare witness” to the preeminence of Christ, Jn.1.15, and “bare record” Jn.1.32,34, of the perfection of Christ as the Spirit descended from heaven and “abode upon Him”. Second, the noun martyria is used to describe the “record of John” Jn.1.19, in relation to the Person of John’s focus: He is “the Lord” Jn.1.23. Finally, the word “behold” (ide) is used to encourage others to consider the purpose of the coming of Christ as the Lamb of God, Jn.1.29,36.
THE PREEMINENCE OF CHRIST – Jn.1.15-18
Technically, these verses form part of John’s Prologue, vv.1-18. This is evident by the repeated parallel pattern of the subject matter throughout the section (known in academic language as a chiasm). For example, vv.1- 5 concern The Revelation of the Word, that is, the eternal Person of Christ and His revelation of God. As the chiasm closes, the same theme is emphasised again in vv.16-18. The Word is now identified as Jesus Christ, v.17, Who is the only begotten Son, v.18. Just as the Word has told out God in all His fulness, so the only begotten Son has “declared” (expounded) the Father. In like manner, vv.6-8 and v.15 are parallel as they both describe The Record of John the Baptist.2
- 2 The chiasm continues by describing The Response to Christ: He was rejected by most, 1.9-11, but recognised by some, 1.14. The centre of the chiasm, 1.12,13, concerns The Receiving of the Saviour by believing on His name, the very focus and theme of the whole Gospel, 20.31.
Verse 15 is a non-chronological summary statement of John’s witness to the Lord Jesus, being repeated (in part) in v.27 and v.30. John “bare witness of Him” (present tense) and “[has] cried” (perfect tense), all of which combines to present John’s witness as a vivid ongoing testimony, as well as suggesting that what he did proclaim (in the past) remains permanently true. John “cried”, a word which describes the loud proclamation of a herald. Here was one who spoke with conviction and clarity, and without fear of reprisal: testifying to Christ was his life’s work.
John’s glorious summary statement was, “He that cometh after me is preferred before me: for He was before me.” W.E. Vine explains: “He who comes after me as to date (in His birth and ministry) has become before me (in dignity and preeminence), for He was before me (in eternal preexistence).”3 The Lord Jesus came after John in time, as to His physical birth (six months later) and public ministry, nevertheless, Christ far surpassed John in status (dignity) because He was before John in eternity. Or, as the New English Bible renders it, “before I was born, He already was”. Thus, the absolute preeminence and primacy of Christ are highlighted, truth which must have been given to John by Divine revelation. The link to the first verse of the chapter is plain, for “in the beginning” the Word already existed. Dwelling on the eternal existence of the Son of God makes the wonder of His Incarnation and consequent subjection to time all the greater.
- 3 Vine, W.E. “John: His Record of Christ”. Oliphants, 1961.
John’s statement begins, “This was He of whom I spake”, which shows John had announced the near coming of the Messiah before he was able to point to a particular person. After John had seen the Divinely- given sign at the baptism of the Lord Jesus, Jn.1.33, he was able to point Him out personally.
Verse 16 reverts from the language of John the Baptist (recorded in the first person, “I”) to that of John the evangelist. The testimony to Christ has been declared by the apostles: “we beheld His glory” v.14; by John the Baptist, being the last of the Old Testament prophets, v.15; and now by all believers everywhere, for we have “all” received from His inexhaustible storehouse of grace, v.16.
If v.15 is taken as somewhat parenthetical, then v.16 helps to explain the end of v.14. Christ must have been “full of grace and truth”, because out of that fulness every believer has received! There is an inexhaustible reservoir of Divine fulness and resource to be found in Christ: whether risen and ascended to God’s right hand, Col.1.18,19, or, as here, the Lord incarnate dwelling amongst humanity. Fulness is true of Him at all times. This Gospel will demonstrate the abundance to be found in Christ as He moved amongst men, meeting every need: temporal and eternal, physical and spiritual. But we as believers of the present age have also received from His fulness, having believed in Him. We have received eternal life, as ministered by the Holy Spirit, Jn.4.14; 7.38,39; 10.28. In fact, from this fulness we have received “grace for [anti] grace”, which can be translated “grace upon grace” J.N.D., or “grace in place of grace”
N.I.V. If the preposition anti is taken in an accumulative sense, then grace is added to grace. Believers can constantly draw from the ocean of Divine fulness found in Christ: like waves incessantly lapping on the shore, one wave of grace is repeatedly replaced by the next. This is not to suggest the Christian life is free from difficulties or trials, but there is no limit to God’s supply of grace to meet the needs of His people in those trials; compare 2Cor.12.9. However, the difficulty with this interpretation lies in the fact that the preposition anti is never used in an accumulative sense in the Bible, whether the New Testament or the Greek translation of the Old Testament. Anti signifies replacement, something ‘instead of ’ something else; compare Matt.2.22; Lk.11.11. Therefore, in some way, grace has been replaced by grace! The explanation is found in the next verse, v.17, which begins with “for”. The “law was given by Moses”: yes, a good deal of Divine grace was evident during the period of Law, and throughout the Old Testament,4 but fulness of grace has now been manifested in the Person of Jesus Christ! This is the tipping point between dispensations; there is a clear contrast between the economies of Law and Grace. Grace is now given its ultimate and final expression in Jesus Christ.
- 4 For example, bread from heaven in the form of manna, the brazen serpent, and even the Divine ‘healing’ of ceremonially unclean worshippers as they travelled from Israel to keep the Passover in Jerusalem at Hezekiah’s behest, 2Chr.30.18-20.
Verse 18 declares that Jesus Christ is the “only begotten Son” Who is the perfect expression (or exposition) of the invisible God. “Only begotten” (monogenes) does not refer to birth, and neither does it imply Christ is a created being. Rather, the Greek describes a unique and intimate relationship. The “only begotten” is the only one of a kind: radically distinctive and without equal. And Christ filled that place from all eternity. John’s five references to “only begotten”5 are largely used in the context of love. As one Who has eternally enjoyed the place of Divine affection in the bosom of the Father, He is uniquely placed to reveal that love to a world of lost sinners, Jn.3.16. Truly, as both John the Baptist and John the evangelist have declared, the Person of Jesus Christ is without compare: He is preeminent.
- 5 Jn.1.14,18; 3.16,18; 1Jn.4.9.
THE PERSON OF CHRIST – Jn.1.19-28
With the Prologue of the Gospel closed, John now proceeds to develop in more detail the witness of John the Baptist. Chronologically, the events of this passage take place after the baptism of the Lord Jesus and His temptations in the wilderness, which lasted forty days, Matt.3.13-4.11. The “next day” of v.29 could have been the day of His return from those temptations and marks the beginning of a carefully chronicled week: the first week of the Lord’s public ministry.
John the Baptist had been causing such a stir in the land that it caught the attention of the religious authorities in Jerusalem. Crowds were coming out to the Judaean desert to be baptised, crowds which included many of the Pharisees and Sadducees, Matt.3.7; Lk.3.7. Indeed, some of the people were silently wondering in their hearts if John himself could be the Christ, Lk.3.15. With such a strong undercurrent of feeling and rumour, the Sanhedrin sent an official delegation complete with priests, Levites, and Pharisees to investigate. Supplied with a Messianic checklist to evaluate the exact nature of John’s person and ministry, their questions were simple: “Who?” Jn.1.19, “What?” Jn.1.21,22, and “Why?” Jn.1.25. The question “Who art thou?” does not necessarily suppose an ignorance of John’s lineage, or that he was the son of a priest and therefore a Levite himself, as were some of them. The question is asking John of his official ministry. Who had given him authority to baptise with the baptism of repentance? Acts 19.4. The delegation must have asked if John claimed to be the Christ (Messiah). His response was unequivocal: “he confessed, and denied not; but confessed, ‘I am not the Christ.’” Jn.1.20. This was an emphatic legal response. J.C. Ryle says, “It gives the idea of a man shrinking with holy indignation from the very thought of being regarded as the Christ; – ‘Pain me not by suggesting that such an one as I can be the Christ of God. I am one far inferior to Him.’”6
- 6 Ryle, J.C. “Expository Thoughts on the Gospels. St. John. Volume I”. Robert Carter & Brothers, 1879.
With such an assertive response, the delegation moved down their checklist to other expected Messianic figures: “Art thou Elias?” v.21. Elijah was the promised forerunner of the coming Messianic King as prophesied by the prophet Malachi: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful [‘fearful’] day of the Lord” Mal.4.5. Just as John the Baptist was Messiah’s herald at His first advent, so the Lord would send “Elijah the prophet” before His second advent. This will likely not be Elijah himself, but a great prophetic witness in Elijah’s official rather than personal capacity. In the same way, John the Baptist was Elijah-like in character and ministry but not literally Elijah himself, hence his denial: “I am not.” If the Jews had received the Lord Jesus as Messiah, then John would be the Elijah spoken of in Malachi’s prophecy, Matt.11.14; 17.9-13. But since they refused Christ, another Elijah-like prophet will be sent in the future. Leon Morris summarises the point accurately: “There was a sense in which John was Elijah and a sense in which he was not. He fulfilled all the preliminary ministry that Malachi had foretold, and thus in a very real sense Jesus could say that he was Elijah. But the Jews remembered that Elijah had left the earth in a chariot of fire without passing through death, and they expected that in due course the identical figure would reappear. John was not Elijah in this sense, and he had no option but to deny that he was.”7
- 7 Morris, Leon. “The Gospel According to John – Revised Edition”. William B. Eerdmans, 1995.
With one final option remaining, the Jews asked, “Art thou that prophet?”, a clear reference to the promised ‘prophet like Moses’ who was popularly and rightly thought to be the coming Messiah, Deut.18.15,18; compare Acts 3.22,23; 7.37. But whilst John was a prophet, he was not that prophet, hence “he answered, ‘No.’” With a sense of exasperation, and in fear of having to ‘return to sender’ empty-handed, they asked (to paraphrase): ‘Who are you then? What do you say about yourself?’ Jn.1.22. That was the wrong kind of question to ask of John the Baptist; he never liked to say anything about himself! Quite literally, and quoting from Isaiah chapter 40, John said, “I, voice, crying in the wilderness”. He was not even ‘the’ voice, just ‘a’ voice. This was a beautiful way to describe the true calling of his ministry, for voices are heard, but not seen. John wants people to listen to his message because he witnesses to Christ, but then to use their eyes to “behold” another: the Lamb of God. There is an apparent contrast between John, the voice, and Christ, the Word. As the Word, the Lord Jesus is the full and complete revelation of all God is. The Word (revelation) is greater than the voice because the revelation exists before the voice expresses it and remains (endures) after the voice has fallen silent.
John’s specific responsibility was to “make straight the way of the Lord” v.23, or, as per Isaiah, “Prepare ye the way of the Lord, make straight in the desert a highway for our God” Isa.40.3. It was the custom of Near Eastern kings to send servants before them to prepare the highway by levelling the road, straightening its course, and removing any obstacles. Thus, John was sent to spiritually prepare the people, through repentance and faith, for the coming of Messiah. He prepared their hearts, in expectation, for His coming. John was literally “crying in the wilderness” Jn.1.23, because he was baptising on the other side of Jordan in the desert of Judaea, Matt.3.1. But, if the preparation of the highway is metaphorical and spiritual, the “wilderness” may be too. Perhaps it describes the barren condition of heart of the nation as a whole: Messiah had come, and it did not even know, Jn.1.26.
Most pertinent to the subject of this Gospel is the way in which John describes the coming Messiah: He is none other than the Lord, Jehovah of the Old Testament. The name almost defies explanation. But at the burning bush, God not only expressed His name to Moses as “the Lord [Yahweh], God of your fathers …” but also explained His name by saying, “I AM that I AM” Ex.3.14,15. “That” is a conjunction which allows the phrase to be rendered ‘I am who I am’, or ‘I am what I am’, meaning that Jehovah is changeless and constant (eternal). He exists in the present tense. Moses captured the thought in his Psalm: “from everlasting to everlasting, Thou art God” Ps.90.2! Because God is changeless and constant, His promises never fail, as the Book of Exodus reveals. God had made a covenant with Abraham that He would not forget. C.A. Coates says: “All that was involved in the name Jehovah was not known in Genesis. Its significance was not evident until God intervened in grace to deliver His people from bondage and unto Himself. The name Jehovah reveals what God is as a Redeemer and Saviour God.”8 All that is true of Jehovah is true of Jesus Christ. He too is eternal, for in the beginning the Word already existed! Though eternal, He has appeared in time to bring believers into intimate relationship with God, even to become “sons of God” Jn.1.12. Throughout John’s Gospel He will cry, “I am”, to draw attention to His glorious Person. This is the Jehovah for Whom John was preparing the spiritual ground, and the Jehovah to Whom he so wonderfully witnessed. No wonder he saw himself as unworthy to perform even the most menial and demeaning task: that of unloosing the strap of His sandal, something normally reserved for only a Gentile slave, Jn.1.27. It is the privilege of believers today to be bondslaves of Jesus Christ.
THE PURPOSE OF CHRIST – Jn.1.29-31,35,36
These verses both open with references to “the next day” vv.29,35. On both of the ‘days’ John bears witness to Christ by describing Him as the Lamb of God. The first chapter of John’s Gospel is like a dispensational chart. Seven consecutive days are highlighted in the life of the Lord Jesus, some explicit, some implied, each of which unfolds an aspect of God’s programme of the ages. Though not noted here, the discerning reader will find parallels of all these days mirrored in the last three chapters of the Gospel.
Day of Eternity – Jn.1.1
God’s purpose is eternal. As John stands at the dawn of time and looks back into eternity, he speaks of an eternal Person in Whom the purpose of God will be accomplished.
8 Coates, C.A. “An Outline of the Book of Exodus”. Stow Hill Bible and Tract Depot, no date.
Day One – Jn.1.19-28. Christ in Anticipation – the Old Testament
From creation, Jn.1.3, to the Law given by Moses, Jn.1.17, and on to the prophets, Jn.1.23, the coming Christ has been anticipated throughout the ages.
Day Two – Jn.1.29-34. Christ in Manifestation – the Life and Death of Christ
Now the glorious day has arrived! Christ has come and is publicly declared to Israel by John. This is the reason John baptised: in order that Christ might be “made manifest” to the nation, v.31. His baptism was symbolic of death: the means by which He would deal with the sin of the world.
Day Three – Jn.1.35-39 and Day Four – Jn.1.40-42. Christ in Association with His Own – the Church Age
On Day Three, disciples are found following Christ and abiding with Him. Likely on the next day (Day Four), before doing anything else, Andrew finds his brother Simon and brings him to the Lord. This is a day characterised by worship and witness.
Day Five – Jn.1.43-51. Israel in Restoration and Christ in Administration – the Second Advent
Nathanael represents a faithful remnant; he is an “Israelite indeed” v.47, by natural and spiritual birth. Such a remnant will be brought to confess Jesus of Nazareth as the Son of God and King of Israel, Zech.13.9. Then the deceitful ‘Jacob’ character of the nation will be removed, Rom.11.26. At the Second Advent, heaven will be opened to reveal the Mediator between heaven and earth, the Man Christ Jesus. There will be a scene of perfect administration with heaven’s will done on earth as Christ reigns as Head over all things.
Day Six
This day is passed over without mention. The number six is the number of man: always falling short of perfection (seven). Perhaps this day represents the Tribulation, when a man will be worshipped as God. Though not following Day Five chronologically (as far as the ‘dispensational’ picture is concerned), it reminds us that Israel cannot be restored, and Christ cannot administer the earth, without this period of refining Divine judgment.
Day Seven – Jn.2.1-11. Israel in Resurrection (cf. Hos.6.2) and Christ in Exaltation – the Millennial Reign
The “third day” Jn.2.1, counts inclusively from the Lord’s interview with Nathanael (the first day), and hence it is Day Seven. The second day is passed over, and the third day there was a wedding in Cana of Galilee. Thus, the wedding is a beautiful picture of the Marriage Supper of the Lamb, on earth during the Kingdom. Israel’s ‘water’ will be turned into ‘wine’ as they rejoice in the presence of their Messiah; compare Isa.25.6.
The presentation of this dispensational plan is critical for two reasons. First, one of the main themes of John’s Gospel is to show the superiority of Christianity over Judaism, which was especially pertinent as he was writing following the destruction of Jerusalem in AD 70. Christ and what He has introduced is far better! But some of John’s readers would have been concerned about the future of Israel. Did God have a future for them? Would His promises fail? No. Ultimately, Israel would be restored (as typified in Nathanael and Thomas) and enjoy the blessing of the Kingdom. Second, it helps us to understand rightly why John draws attention to Christ as Lamb twice, but on the second occasion omits “which taketh away the sin of the world” Jn.1.36. Simply, v.36 belongs to Day Three of the ‘dispensational chart’, which is a picture of the Church age. In this day, the work of Christ at Calvary is history. It has been finished and is never to be repeated. Whilst we rejoice and will ever rejoice in His work on the cross, the focus of our souls’ delight in this age is to dwell on the glories of His Person: “Behold the Lamb of God!”
In v.29, “John seeth Jesus coming unto him, and saith, ‘Behold the Lamb of God, which taketh away the sin of the world.’” Such is the familiarity and importance of this statement that we do well to consider it part by part. There is much here to thrill the soul. Once again, John the Baptist is drawing attention away from himself to the Person of Christ. “Behold” does not describe a brief look, but a concentrated gaze. John is asking his listeners to take time to consider this Man. It is still a very relevant and worthwhile occupation today. How much time do we spend gazing at Christ in His Word?
The verb “taketh away” (airō) means ‘to remove’ or ‘to carry away’. For example, Mary will use the same word when speaking of her offer to carry away the body of the Lord Jesus, Jn.20.15. The verb could be timeless, hence Newberry’s marginal note: Christ is “the Taker away of” the sin of the world. It is an absolute statement that always stands true of Him. Alternatively, the verb could be futuristic: ‘the One Who will’ or ‘is destined to’ take away the sin of the world. Whether timeless or futuristic, both are true.
“Lamb of God” is another grammatical construction which could bear several meanings. It could be a genitive of possession (the Lamb that belongs to God) or genitive of description (the Divine Lamb). It could have reference to source and mean the Lamb sent from God. Again, all are gloriously true. He is the sacrificial Lamb of God’s providing to deal with sin: sent from Him, belonging to Him, and Himself Divine.
“Sin of the world” includes the root principle and its fruit. We do well to remember that the suffering of Christ in relation to sin at Calvary was not a quantitative equation, that is, so much suffering for so many sins, as if the more the human race sinned, the more Christ must needs have suffered. It is rather qualitative, dealing with the whole question of sin so that root and fruit are dealt with in totality, making provision available for all.9 If sin as a principle was introduced by one man, Adam, then one Lamb, Christ, will remove it. No doubt the statement will find its full and ultimate fulfilment in an eternal state where there will not be one single trace of sin. Righteousness will dwell. Harry Bell has well said, “The Lamb takes away the sin of the world in a threefold sense. First, as to the past, He dealt with the root principle of sin at Calvary. Sin came in by way of Adam, but the Lord Jesus provides in His death a perfect answer to the fall of Adam. Second, as to the present, provision has been made for all the world. Men avail themselves of this provision by faith. Third, as to the future, there will be a new heaven and new earth without sin, all on the ground of the atoning work of Christ.”10 The fact John mentions “the world” is another example of the universal scope of this Gospel, and the work of Christ, Jn.3.16; 4.42; 6.51. The “world” embraces all, without distinction of race, religion or culture. There is full and free provision of salvation in the work of Christ.
- 9 Heb.9.26 makes a similar statement: “now once in the end of the world hath He appeared, to put away sin by the sacrifice of Himself”. Whilst both statements have eternal repercussions, the emphasis in John chapter 1 seems to be human sin, whereas the emphasis of Hebrews is wider, touching the whole creation, Heb.2.9, even the purification of heavenly things themselves, Heb.9.23.
- 10 Taken from personal notes on Eastbourne Bible Readings, in John’s Gospel, chapters 1-5 (1962).
But what about this Lamb? Which lamb did John the Baptist have in mind? There are several possibilities. Perhaps he was thinking of Genesis chapter 22 when Isaac asked, “‘Where is the lamb for a burnt offering?’ And Abraham said, ‘My son, God will provide Himself a lamb for a burnt offering’” Gen.22.7,8. Thus, in answer to the “Where is the lamb?” of Isaac is the “Behold the Lamb” of John the Baptist! However, the provision on Moriah was a ram, and it was a burnt offering, not a sin offering, though it provided a perfect substitute for Isaac. Alternatively, perhaps John the Baptist had the various lambs that were used in the Levitical sacrificial system in mind. Again, there were the two lambs for the daily burnt offering, one for the morning and one for the evening, Ex.29.38-41. A lamb could also be used as a sin offering, Lev.4.32, or a trespass (guilt) offering, Lev.14.12. Then there is a possible allusion to the Prophecy of Isaiah. The previous day John had quoted from Isaiah chapter 40, Jn.1.23, and, perhaps, in his daily reading and meditation he had reached chapter 53, where the perfect Servant is described under the figure of a lamb: “He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth” Isa.53.7. Certainly, the soul of this Servant was made “an offering for sin” Isa.53.10, and “He bare the sin of many” Isa.53.12.
It is quite possible that John had aspects of all these various Scriptures in mind. Yet it would seem that by the end of the Gospel John the evangelist has made the meaning clear. One commentator writes: “The death of Jesus takes place, in this gospel, on the afternoon when the Passover lambs were being killed in the Temple. Jesus is the true Passover Lamb. John, like many New Testament writers but in his own particular way, wants us to understand the events concerning Jesus as a new, and better, Exodus story. Just as God brought the children of Israel out of Egypt, so God was now bringing a new people out of an even older and darker slavery.”11 Granted, the Paschal lamb did not take away sin, but the shed blood of the lamb preserved the firstborn from the judgment of God and effected the redemption of a nation. It is not without significance that the language of Exodus chapter 12 is singular in nature, referring to one assembly (nation) and one lamb: “the whole assembly of the congregation of Israel shall kill it in the evening” Ex.12.6: clearly Calvary is in view; compare Acts 4.26,27. Moreover, when John the Baptist made this statement, the time of Passover was approaching; compare Jn.2.13. Additionally, he was baptising at Bethabara, Jn.1.28, meaning ‘house of passage’, so named as to memorialise the crossing of the Jordan when Israel entered the full realisation of redemption from Egypt in the Promised Land. Furthermore, at Calvary, only John mentions hyssop, Jn.19.29; compare Ex.12.22, and he alludes to Exodus chapter 12: “These things were done, that the scripture should be fulfilled, ‘A bone of Him shall not be broken.’” Jn.19.36; compare Ex.12.46. These are all clear references to the Passover. It seems then that, for John the evangelist at least, the Lord Jesus is the sacrificial Lamb of God’s providing that would effect full and free deliverance from the bondage of sin.
- 11 Wright, N.T. “John for Everyone: Part 1, Chapters 1-10”. SPCK, 2004.
THE PERFECTION OF CHRIST – Jn.1.32-34
The purpose of John’s baptism was not only to prepare the people spiritually for the coming Messiah, but also to reveal the Messiah to the nation. God sent John to baptise and told him this would be the Divinely appointed way of revealing the Son of God, Jn.1.34. “And I knew Him not: but He that sent me to baptize with water, the same said unto me, ‘Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost.’” Jn.1.33. Up until this point, John did not know who the Christ was: “I knew Him not”. This does not mean that John did not know Jesus at all, but only that he did not know Him as the Messiah. The baptism of John called on Israel to repent and believe on the coming Messiah, Acts 19.4. It was a mark of separation from the ungodly condition of the nation. Imagine John’s surprise when the Lord Jesus travelled the sixty miles from Nazareth to Jordan to be baptised. There was no repentance or confession necessary on His part! In grace the Lord Jesus was Divinely authenticating the ministry of John and identifying with a Godly remnant that heeded his preaching. As a symbol of death, His baptism also prefigured the awful baptism of Divine judgment He would endure at Calvary, Lk.12.50.
“John bare record, saying, ‘I saw the Spirit descending from heaven like a dove, and it abode upon Him.’” Jn.1.32. John did not see a literal dove, but the Spirit descending “in a bodily shape like a dove” Lk.3.22. Why a dove? The Spirit’s anointing under the symbol of a dove was an indication the ministry of Christ would be characterised by gentleness, peace and purity, for the dove is a harmless and clean bird, Gen.8.11;’s of S.6.9; Matt.10.16.
A comparison with Genesis provides a beautiful thought. When Noah first sent the dove out of the ark, “the dove found no rest for the sole of her foot, and she returned unto him into the ark” Gen.8.9. The dove was very particular and sensitive as to what it would rest upon: certainly nothing unclean. But now, the Spirit, like a dove, descends from heaven to find His persistent abiding (resting) place in the Person of Christ. Unlike us, there would be no striving of the Spirit with Him: here is a Person of perfect purity, upon Whom the Spirit could remain settled. The words “abode” Jn.1.32, and “remaining” Jn.1.33, translate the same Greek word, which is a great theme of John’s Gospel. It is amazing that, after the Day of Pentecost and upon conversion, the Spirit of God would also dwell with and in every believer, Jn.14.17. It is our responsibility still to enjoy communion with Christ by the Spirit; in other words, to “abide” in Him that He might be reproduced in us, Jn.15.4,5. This is the fundamental requirement in spiritual fruit-bearing.
Of course, the Saviour was always filled with the Spirit (even from birth), but this was the particular occasion of the anointing of the Saviour for public service and the fulfilment of Isa.11.2: “And the Spirit of the Lord shall rest upon Him”; compare Lk.4.18. One is reminded of the meal offering, which could be both mingled (His birth) and anointed (His service) with oil, Lev.2.1,4.
All this not only identified the Lord Jesus as the Son of God, Jn.1.34, but also the one “which baptizeth with [‘in’] the Holy Ghost” Jn.1.33. This is a reference to the Day of Pentecost on which the Spirit of God took up residence on earth in the Church and indwelt every individual believer. But, in the light of John’s Gospel, there may be a more particular reference to the fact that Christ is the imparter of the Spirit, and therefore eternal life, to all those who believe on Him. The Lord Jesus Himself cried, “‘If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water.’ (But this spake He of the Spirit, which they that believe on Him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)” Jn.7.37-39.
Given John the Baptist’s fourfold witness of the preeminence, Person, purpose and perfection of Christ, we are not surprised that John delighted in Him and disciples sought Him, saying, “Where dwellest Thou?” Jn.1.38. There is still no more blessed occupation than to enjoy abiding with Christ in worship. Such occupation will lead us out in witness, prioritising the finding of others, to say, “We have found … the Christ” Jn.1.41!