John 1:29

Thus also two forerunners were indicated. The first was John the son of Zacharias, who appeared in all things a forerunner and herald of our Saviour, preaching of the heavenly light that had appeared in the world. He first fulfilled the course of forerunner, and that from his mother's womb, being conceived by Elisabeth, in order that to those, too, who are children from their mother's womb he might declare the new birth that was to take place for their sakes by the Holy Ghost and the Virgin. He, on hearing the salutation addressed to Elisabeth, leaped with joy in his mother's womb, recognising God the Word conceived in the womb of the Virgin. Thereafter he came forward preaching in the wilderness, proclaiming the baptism of repentance to the people, (and thus) announcing prophetically salvation to the nations living in the wilderness of the world. After this, at the Jordan, seeing the Saviour with his own eye, he points Him out, and says, "Behold the Lamb of God, that taketh away the sin of the world!" He also first preached to those in Hades, becoming a forerunner there when he was put to death by Herod, that there too he might intimate that the Saviour would descend to ransom the souls of the saints from the hand of death.

For this is the knowledge of salvation which was wanting to them, that of the Son of God, which John made known, saying, "Behold the Lamb of God, who taketh away the sin of the world. This is He of whom I said, After me cometh a man who was made before me; because He was prior to me: and of His fulness have all we received." This, therefore, was the knowledge of salvation; but [it did not consist in] another God, nor another Father, nor Bythus, nor the Pleroma of thirty Aeons, nor the Mother of the (lower) Ogdoad: but the knowledge of salvation was the knowledge of the Son of God, who is both called and actually is, salvation, and Saviour, and salutary. Salvation, indeed, as follows: "I have waited for Thy salvation, O Lord." And then again, Saviour: "Behold my God, my Saviour, I will put my trust in Him." But as bringing salvation, thus: "God hath made known His salvation (salutare) in the sight of the heathen." For He is indeed Saviour, as being the Son and Word of God; but salutary, since [He is] Spirit; for he says: "The Spirit of our countenance, Christ the Lord." But salvation, as being flesh: for "the Word was made flesh, and dwelt among us." This knowledge of salvation, therefore, John did impart to those repenting, and believing in the Lamb of God, who taketh away the sin of the world.

(tom. vi. c. 30) After this testimony, Jesus is seen coming to John, not only persevering in his confession, but also advanced in goodness: as is intimated by the second day. Wherefore it is said, The next day John seeth Jesus coming to him. Long before this, the Mother of Jesus, as soon as she had conceived Him, went to see the mother of John then pregnant; and as soon as the sound of Mary's salutation reached the ears of Elisabeth, John leaped in the womb: but now the Baptist himself after his testimony seeth Jesus coming. Men are first prepared by hearing from others, and then see with their own eyes. The example of Mary going to see Elisabeth her inferior, and the Son of God going to see the Baptist, should teach us modesty and fervent charity to our inferiors. What place the Saviour came from when He came to the Baptist we are not told here; but we find it in Matthew, Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. (Matt. 3:13) (tom. vi. c. 32. et seq.) But whereas five kinds of animals are offered in the temple, three beasts of the field, a calf, a sheep, and a goat; and two fowls of the air, a turtle dove and a pigeon; and of the sheep kind three are introduced, the ram, the ewe, the lamb; of these three he mentions only the lamb; the lamb, as we know, being offered in the daily sacrifice, one in the morning, and one in the evening. But what other daily offering can there be, that can be meant to be offered by a reasonable nature, except the perfect Word, typically called the Lamb? This sacrifice, which is offered up as soon as the soul begins to be enlightened, shall be accounted as a morning sacrifice, referring to the frequent exercise of the mind in divine things; for the soul cannot continually apply to the highest objects because of its union with an earthly and gross body. […]

There are five animals that are offered on the altar, three being land animals and two winged. It seems worthwhile to me to ask why the Savior is said to be a "lamb" by John and none of the rest. But also, in the case of the land animals, since three types of animal are offered according to each species, why did he name the lamb from the species of sheep? Now these are the five animals: a young bull, a sheep, a goat, a turtledove, a pigeon.And the three types of sheep are a ram, the ewe and the lamb.… It is the lamb, however, that we find offered in the perpetual sacrifices. … What other perpetual sacrifice can be spiritual to a spiritual being than the Word in his prime, the Word symbolically called "lamb"?… But if we examine the declaration about Jesus, who is pointed out by John in the words "Behold the Lamb of God who takes away the sin of the world," from the standpoint of the plan of salvation when the Son of God bodily lived among the human race, we will assume that the lamb is none other than his humanity. For he "was led as a sheep to the slaughter and was dumb as a lamb before its shearer," saying, "I was an innocent lamb being led to be sacrificed." This is why in the Apocalypse, too, a little lamb is seen "standing as though slain." This lamb, indeed, which was slain according to certain secret reasons, has become the expiation of the whole world. According to the Father's love for humanity, he also submitted to slaughter on behalf of the world, purchasing us with his own blood from him who bought us when we had sold ourselves into sin. He, however, who led this lamb to the sacrifice was God in man, the great high priest, who reveals this through the saying, "No one takes my life from me, but I lay it down of myself. I have power to lay it down, and I have power to take it up again."

The sacrifice was the Christ of God, foretold in ancient times as coming to human beings, to be sacrificed like a sheep for the whole human race. As Isaiah the prophet says of him: "As a sheep he was led to slaughter, and as a lamb before her shearers he did not open his mouth." And he adds, "He bears our sins and is pained for us; yet we accounted him to be in trouble, and in suffering, and our sins, and he was made sick on account of our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed.… And the Lord has given him up for our iniquities.… For he himself did not sin, nor was guile found in his mouth." Jeremiah, another Hebrew prophet, speaks similarly in the person of Christ: "I was led as a lamb to the slaughter."John the Baptist sets the seal on their predictions at the appearance of our Savior. For beholding him, and pointing him out to those present as the one foretold by the prophets, he cried, "Behold, the Lamb of God, who takes away the sin of the world."

Now the the garment of mourning is rent; we have put on the white robe Which the spirit has woven for us from the lamb's fleece of our Lamb and our God; Sin is taken away, and immortality is given us, our restoration is clear. …

And as He was called symbolically by the word of the prophecy, "lamb", and "sheep", and John also called Him, "The Lamb of God", even so did He call the disciples of His word by the names which indicate simpleness. And He did this that …

In fact, they say that Jesus Christ descended, that is, that the dove came down on Jesus; and, since the dove is styled by the Greek name peristera/-(peristera), it has in itself this number DCCCI.

"He was," He says, "the burning and shining lamp; " as being he who not merely "prepared His ways in the desert," but withal, by pointing out "the Lamb of God," illumined the minds of men by his heralding, so that they understood Him to be that Lamb whom Moses was wont to announce as destined to suffer.

Then, again, when He is designated by John (the Baptist) as "the Lamb of God," He is not described as Himself the same with Him of whom He is the beloved Son.

He proclaimed the presence of the Lord, saying: Behold the lamb of God which taketh away the sin of the world, calling him a lamb as being a sacrificial victim, and taking away the sin of the world—as delivering the world from sin, rendering men …

First of all, the Scripture about the Hebrew Exodus has been read and the words of the mystery have been explained as to how the sheep was sacrificed and the people were saved. Therefore, understand this, O beloved: The mystery of the passover is new …

And saith, Behold the Lamb of God, Which taketh away the sin of the world. No longer has prepare ye the way fit place, since He at length is seen and is before the eyes for Whom the preparation is made: the nature of the thing began to need other words. It needed to explain, Who He is Who is come, and to whom He maketh His descent Who hath come to us from Heaven. Behold, therefore, saith he, the Lamb of God Which taketh away the sin of the world, Whom the Prophet Isaiah did signify to us, saying, He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb: Whom of old, too, saith he, the law of Moses typified, but then it saved in part, not extending mercy to all (for it was a type and shadow): but now He Who of old was dimly pictured, the very Lamb, the spotless Sacrifice, is led to the slaughter for all, that He might drive away the sin of the world, that He might overturn the destroyer of the earth, that dying for all He might bring to nought death, that He might undo the curse that is upon us, that He might at length end Dust thou art, and unto dust shalt thou return, that He might become the second Adam, not of the earth, but from heaven, and might be the beginning of all good to the nature of man, deliverance from the imported corruption, Bestower of eternal life, foundation of our reconciliation to God, beginning of godliness and righteousness, way to the Kingdom of Heaven. For one Lamb died for all, saving the whole flock on earth to God the Father, One for all, that He might subject all to God, One for all, that He might gain all: that at length all should not henceforth live to themselves but to Him Which died for them and rose again. For since we were in many sins, and therefore due to death and corruption, the Father hath given the Son a redemption for us, One for all, since all are in Him, and He above all. […]

The next day he seeth Jesus coming to him. In a very little time, the Baptist is declared to be Prophet alike and Apostle. For Whom he was heralding as coming, Him now come he points out. Therefore, he bounded beyond even the measure of prophets, as the Saviour Himself saith when discoursing with the Jews concerning him, What went ye out into the wilderness for to see? A prophet, yea, I say unto you and more than a prophet. For they in their times prophesied that Christ should be revealed, but he, crying that He shall come, also pointed Him out come. For the next day, saith he, he seeth Jesus coming to him.

No longer has prepare ye the way fit place, since He at length is seen and is before the eyes for Whom the preparation is made: the nature of the thing began to need other words. It needed to explain, Who He is Who is come, and to whom He maketh His descent Who hath come to us from Heaven. Behold, therefore, saith he, the Lamb of God Which taketh away the sin of the world, Whom the Prophet Isaiah did signify to us, saying, He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb: Whom of old, too, saith he, the law of Moses typified, but then it saved in part, not extending mercy to all (for it was a type and shadow): but now He Who of old was dimly pictured, the very Lamb, the spotless Sacrifice, is led to the slaughter for all, that He might drive away the sin of the world, that He might overturn the destroyer of the earth, that dying for all He might bring to nought death, that He might undo the curse that is upon us, that He might at length end Dust thou art, and unto dust shalt thou return, that He might become the second Adam, not of the earth, but from heaven, and might be the beginning of all good to the nature of man, deliverance from the imported corruption, Bestower of eternal life, foundation of our reconciliation to God, beginning of godliness and righteousness, way to the Kingdom of Heaven. For one Lamb died for all, saving the whole flock on earth to God the Father, One for all, that He might subject all to God.

That Christ is called a sheep and a lamb who was to be slain, and concerning the sacrament (mystery) of the passion. In Isaiah: "He was led as a sheep to the slaughter, and as a lamb before his shearer is dumb, so He opened not His mouth. In His humiliation His judgment was taken away: who shall relate His nativity? Because His life shall be taken away from the earth. By the transgressions of my people He was led to death; and I will give the wicked for His burial, and the rich themselves for His death; because He did no wickedness, nor deceits with His mouth. Wherefore He shall gain many, and shall divide the spoils of the strong; because His soul was delivered up to death, and He was counted among transgressors. And He bare the sins of many, and was delivered for their offences." Also in Jeremiah: "Lord, give me knowledge, and I shall know it: then I saw their meditations. I was led like a lamb without malice to the slaughter; against me they devised a device, saying, Come, let us cast the tree into His bread, and let us erase His life from the earth, and His name shall no more be a remembrance." Also in Exodus God said to Moses: "Let them take to themselves each man a sheep, through the houses of the tribes, a sheep without blemish, perfect, male, of a year old it shall be to you. Ye shall take it from the lambs and from the goats, and all the congregation of the synagogue of the children of Israel shall kill it in the evening; and they shall take of its blood, and shall place it upon the two posts, and upon the threshold in the houses, in the very houses in which they shall eat it. And they shall eat the flesh on the same night, roasted with fire; and they shall eat unleavened bread with bitter herbs. Ye shall not eat of them raw nor dressed in water, but roasted with fire; the head with the feet and the inward parts. […]

"The next day he seeth Jesus coming to him, and saith, Behold the Lamb of God, which taketh away the sin of the world." Wherefore then did He come to John? In order that since John had baptized Him with many (others), no one might suppose that He had hastened to John for the same reason as the rest to confess sins, and to wash in the river unto repentance. For this He comes, to give John an opportunity of setting this opinion right again, for by saying, "Behold the Lamb of God, that taketh away the sin of the world," he removes the whole suspicion. For very plain it is that One so pure as to be able to wash away the sins of others, does not come to confess sins, but to give opportunity to that marvelous herald to impress what he had said more definitely on those who had heard his former words, and to add others besides. The word "Behold" is used, because many had been seeking Him by reason of what had been said, and for a long time. For this cause, pointing Him out when present, he said, "Behold," this is He so long sought, this is "the Lamb." He calls Him "Lamb," to remind the Jews of the prophecy of Isaiah, and of the shadow under the law of Moses, that he may the better lead them from the type to the reality. That Lamb of Moses took not at once away the sin of any one; but this took away the sin of all the world; for when it was in danger of perishing, He quickly delivered it from the wrath of God.

As appears from the narrative of the Evangelist, John the Baptist said his previous words as if the Lord had come already and walked among crowds who still ignored him. Now, since he is coming to be baptized, he is described with the words "this …

The Lord often comes to the Forerunner. Why is this? Since the Lord was also baptized by John, as one of many, He often comes to him, no doubt, so that some would not think that He was baptized on equal terms with the rest …

"The next day John saw Jesus coming to him." Blessed John bore testimony above concerning Christ absent; here he bears testimony concerning Christ coming to him. The bearing of testimony is described in this order: first, the occasion for testifying is touched upon; second, the …

But then only will sin be entirely taken away from the human race, when our corruption has been turned to a glorious incorruption. We cannot be free from sin, so long as we are held in the death of the body.

[Jesus] gave his blood as the price for our salvation, and by undergoing death for a time he condemned the sovereignty of death forever. The Lamb that was innocent was killed. But by a wonderful and longed-for display [of his power] he efficaciously weakened the …

Or by the sin of the world is meant original sin, which is common to the whole world: which original sin, as well as the sins of every one individually, Christ by His grace remits.

253 Above, John had given testimony to Christ when he was questioned. Here, he gives testimony to him on his own initiative. First, he gives the testimony; secondly, he confirms it (v 32). As to the first: first, the circumstances of the testimony are given; …

(in loc.) He is called the Lamb of God, because God the Father accepted His death for our salvation, or, in other words, because He delivered Him up to death for our sakes. For just as we say, This is the offering of such a man, meaning the offering made by him; in the same sense Christ is called the Lamb of God Who gave His Son to die for our salvation. And whereas that typical lamb did not take away any man's sin, this one hath taken away the sin of the whole world, rescuing it from the danger it was in from the wrath of God. Behold Him1 Who taketh away the sin of the world: he saith not, who will take, but, Who taketh away the sin of the world; as if He were always doing this. For He did not then only take it away when He suffered, but from that time to the present, He taketh it away; not by being always crucified, for He made one sacrifice for sins, but by ever washing it by means of that sacrifice. (in loc.) Why does he say the sin of the world, not sins? Because he wished to express sin universally: just as we say commonly, that man was cast out of paradise; meaning the whole human race.

The next day John seeth Jesus coming unto him,.... Not to be baptized, for he had been baptized before by him.

He seeth Jesus coming and saith, Behold the Lamb - Innocent; to be offered up; prophesied of by Isaiah, Isaiah liii, 7, typified by the paschal lamb, and by the daily sacrifice: The Lamb of God - Whom God gave, approves, accepts of; who taketh away - Atoneth for; the sin - That is, all the sins: of the world - Of all mankind. Sin and the world are of equal extent.

The next day - The day after the Jews made inquiry whether he was the Christ. Behold the Lamb of God - A “lamb,” among the Jews, was killed and eaten at the Passover to commemorate their deliverance from Egypt, Exo 12:3-11. A lamb was offered in the tabernacle, and afterward in the temple, every morning and evening, as a part of the daily worship, Exo 29:38-39. The Messiah was predicted as a lamb led to the slaughter, to show his patience in his sufferings, and readiness to die for man, Isa 53:

Wherever there shall live a sinner throughout the wide world, sinking under that burden too heavy for him to bear, he shall find in this "Lamb of God," a shoulder equal to the weight. The right note was struck at the first--balm, doubtless, to Christ's own spirit; nor was ever after, or ever will be, a more glorious utterance.

JOHN the Baptist's one business was to bear witness to Christ. He was the morning star which heralds the rising sun. When the Sun appeared, he had no more reason for shining. You cannot account for John except by Jesus—the one reason for John's existence is Jesus. I wish it might be so with us. May we be able to say, "For me to live is Christ." May our life be such that it cannot be understood apart from Jesus—take Him away and our whole character would become an inexplicable mystery!

This passage contains a verse which ought to be printed in great letters in the memory of every reader of the Bible. All the stars in heaven are bright and beautiful, and yet one star exceeds another star in glory. So also all texts of Scripture are inspired and profitable, and yet some texts are richer than others. Of such texts the first verse before us is preeminently one. Never was there a fuller testimony borne to Christ upon earth, than that which is here borne by John the Baptist.

This passage contains a verse which ought to be printed in great letters in the memory of every reader of the Bible. All the stars in heaven are bright and beautiful, and yet one star exceeds another star in glory. So also all texts of Scripture are inspired and profitable, and yet some texts are richer than others. Of such texts the first verse before us is preeminently one. Never was there a fuller testimony borne to Christ upon earth, than that which is here borne by John the Baptist. Let us notice, firstly, in this passage, the peculiar name which John the Baptist gives to Christ. He calls Him "The Lamb of God." This name did not merely mean, as some have supposed, that Christ was meek and gentle as a lamb. This would be truth no doubt, but only a very small portion of the truth. There are greater things here than this! It meant that Christ was the great sacrifice for sin, who was come to make atonement for transgression by His own death upon the cross. He was the true Lamb which Abraham told Isaac at Moriah God would provide. (Gen. 22:8.) He was the true Lamb to which every morning and evening sacrifice in the temple had daily pointed. He was the Lamb of which Isaiah had prophesied, that He would be "brought to the slaughter." (Isaiah 53:7.) He was the true Lamb of which the passover lamb in Egypt had been a vivid type. In short, He was the great propitiation for sin which God had covenanted from all eternity to send into the world. He was God's Lamb. Let us take heed that in all our thoughts of Christ, we first think of Him as John the Baptist here represents Him. Let us serve him faithfully as our Master . Let us obey Him loyally as our King . Let us study His teaching as our Prophet . Let us walk diligently after Him as our Example . Let us look anxiously for Him as our coming Redeemer of body as well as soul.

JOHN was the herald of Christ. He came to bear witness to Him and to prepare the way for Him. In olden times when kings traveled, they were accustomed to send heralds before them to announce their coming, and to prepare the way for them. And I have read that on several occasions the herald wore such gorgeous apparel—adorned with gold and lace—that when he went into some of the towns and villages, the people thought that he must be the king, himself! So they made ready to receive him with royal honors.

JOHN was the herald of Christ. He came to bear witness to Him and to prepare the way for Him. In olden times when kings traveled, they were accustomed to send heralds before them to announce their coming, and to prepare the way for them. And I have read that on several occasions the herald wore such gorgeous apparel—adorned with gold and lace—that when he went into some of the towns and villages, the people thought that he must be the king, himself! So they made ready to receive him with royal honors. When he said, "No, I am not the king, I have merely come to sound the trumpet and to say that he is coming," they wondered what the king, himself, must be like if his herald was so resplendent—and it is said that in several instances they refused to receive the king when he came, for they said, "The man who told us that he was only your servant was a far finer looking man than you are, and much more grandly dressed." So, when the king arrived and they saw that he was but plainly dressed, as kings usually are when not wearing their state robes, they would not receive him. Something like that happens with some of Christ's heralds, but it did not occur in the case of John the Baptist. He was not arrayed in soft raiment or rich apparel. He came straight up from the wilderness clothed in a garment of camel's hair and with leather trousers about his loins—and his food was locusts and wild honey. Nor was there anything at all about John's mode of speech which was likely to attract attention to himself and make men think less of his Master when He should come.

[Two other Sermons by Mr. Spurgeon upon the same text are #1987, Volume 33—"BEHOLD THE LAMB OF GOD" and #2646, Volume 45— THE BAPTIST'S MESSAGE.] BEFORE we plunge into our main subject, it is necessary to notice what is implied in our text, which is that "the world" was lost through sin and that all mankind had become guilty before God. You, therefore, my dear Hearer, are one of those who are thus guilty. Though you may never have broken the laws of your country, nor even the rules of propriety.

[Two other Sermons by Mr. Spurgeon upon the same text are #1987, Volume 33—"BEHOLD THE LAMB OF GOD" and #2646, Volume 45— THE BAPTIST'S MESSAGE.] BEFORE we plunge into our main subject, it is necessary to notice what is implied in our text, which is that "the world" was lost through sin and that all mankind had become guilty before God. You, therefore, my dear Hearer, are one of those who are thus guilty. Though you may never have broken the laws of your country, nor even the rules of propriety. Though you may be both amiable and admirable in your general deportment, yet, for all this, as "there is none righteous, no, not one," you, also, are included among the unrighteous! It matters not what religious professions you may have made, or what outward forms of godliness you may have observed—unless you have a better righteousness than your own, you are a lost sinner! I believe there is now present a Brother who, when he was first convicted of sin, tried hard to make himself a better man under the mistaken idea that this was the way of salvation. And when, one Sabbath night, he heard me say that all the reforms you could ever make upon your old nature would be useless as to the matter of salvation, but that, "you must be born-again," he felt very angry and made a vow that he would never be found listening to me again! Yet here he is, rejoicing that the Lord has taught him to see himself as a lost, ruined sinner and to put his heart's trust in Jesus Christ, the sinner's Savior! It is very likely that if I had time to explain to you, my Hearer, the fullness of your sin and the utter ruin of your natural state, you, also, would grow angry.

JOHN the Baptist's one business was to bear witness to Christ. He was the morning star which heralds the rising sun. When the Sun appeared, he had no more reason for shining. You cannot account for John except by Jesus—the one reason for John's existence is Jesus. I wish it might be so with us. May we be able to say, "For me to live is Christ." May our life be such that it cannot be understood apart from Jesus—take Him away and our whole character would become an inexplicable mystery! I am afraid that some professors could be easily interpreted apart from Christ—perhaps could be better accounted for if there were no Christ. But if we are like John, true witnesses to Jesus, we shall find in Jesus the conscious purpose of our being and His Glory will be the clue to all the windings of our lives. For this purpose were we born and for this end have we come into the world, that we may bear witness to the Lord Jesus Christ! Search and look, my Brothers and Sisters, whether it has been so with you. When our Lord was thus set forth by John, it is well to note the special character under which He was declared. John knew much of the Lord Jesus and could have pictured Him in many lights and characters. He might especially have pointed Him out as the great moral example, the Founder of a higher form of life, the great Teacher of holiness and love. Yet this did not strike the Baptist as the head and front of our Lord's Character, but he proclaimed Him as One who had come into the world to be the great Sacrifice for sin. Lifting up his hand and pointing to Jesus, he cried, "Behold the Lamb of God, who takes away the sin of the world." He did not say, "Behold the great Exemplar"—no doubt he would have said that in due season. He did not even say, "Behold the King and Leader of a new dispensation"—that fact he, by no means, would have denied, but would have gloried in it.

The next day - The day after that on which the Jews had been with John, Joh 1:19. Behold the Lamb of God, etc. - This was said in allusion to what was spoken Isa 53:7. Jesus was the true Lamb or Sacrifice required and appointed by God, of which those offered daily in the tabernacle and temple, Exo 29:38, Exo 29:39, and especially the paschal lamb, were only the types and representatives. See Exo 12:4, Exo 12:5; 1Co 5:7. The continual morning and evening sacrifice of a lamb, under the Jewish law, was intended to point out the continual efficacy of the blood of atonement: for even at the throne of God, Jesus Christ is ever represented as a lamb newly slain, Rev 5:6. But John, pointing to Christ, calls him emphatically, the Lamb of God: - all the lambs which had been hitherto offered had been furnished by men: this was provided by God, as the only sufficient and available sacrifice for the sin of the world. In three essential respects, this lamb differed from those by which it was represented. 1st. It was the Lamb of God; the most excellent, and the most available. 2nd. It made an atonement for sin: it carried sin away in reality, the others only representatively. 3rd. It carried away the sin of the World, whereas the other was offered only on behalf of the Jewish people. In Yalcut Rubeni, fol. 30, it is said, “The Messiah shall bear the sins of the Israelites.” But this salvation was now to be extended to the whole world.