29 The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world!
*Minor differences ignored. Grouped by changes, with first version listed as example.
The next day. There can be no doubt that John had already spoken about the manifestation of the Messiah; but when Christ began to appear, he wished that his announcement of him should quickly become known, and the time was now at hand when Christ would put an end to John's ministry, as, when the sun is risen, the dawn suddenly disappears. After having testified to the priests who were sent to him, that he from whom they ought to seek the truth and power of baptism was already present, and was conversing in the midst of the people, the next day he pointed him out to the view of all. For these two acts, following each other in close succession, must have powerfully affected their minds. This too is the reason why Christ appeared in the presence of John. Behold the Lamb of God. The principal office of Christ is briefly but clearly stated; that he takes away the sins of the world by the sacrifice of his death, and reconciles men to God. There are other favors, indeed, which Christ bestows upon us, but this is the chief favor, and the rest depend on it; that, by appeasing the wrath of God, he makes us to be reckoned holy and righteous. For from this source flow all the streams of blessings, that, by not imputing our sins, he receives us into favor. Accordingly, John, in order to conduct us to Christ, commences with the gratuitous forgiveness of sins which we obtain through him. By the word Lamb he alludes to the ancient sacrifices of the Law. He had to do with Jews who, having been accustomed to sacrifices, could not be instructed about atonement for sins in any other way than by holding out to them a sacrifice. As there were various kinds of them, he makes one, by a figure of speech, to stand for the whole; and it is probable that John alluded to the paschal lamb. It must be observed, in general, that John employed this mode of expression, which was better adapted to instruct the Jews, and possessed greater force; as in our own day, in consequence of baptism being generally practiced, we understand better what is meant by obtaining forgiveness of sins through the blood of Christ, when we are told that we are washed and cleansed by it from our pollutions. At the same time, as the Jews commonly held superstitious notions about sacrifices, he corrects this fault in passing, by reminding them of the object to which all the sacrifices were directed. It was a very wicked abuse of the institution of sacrifice, that they had their confidence fixed on the outward signs; and therefore John, holding out Christ, testifies that he is the Lamb of God; by which he means that all the sacrifices, which the Jews were accustomed to offer under the Law, had no power whatever to atone for sins, but that they were only figures, the truth of which was manifested in Christ himself. Who taketh away the sin of the world. He uses the word sin in the singular number, for any kind of iniquity; as if he had said, that every kind of unrighteousness which alienates men from God is taken away by Christ. And when he says, the sin Of The World, he extends this favor indiscriminately to the whole human race; that the Jews might not think that he had been sent to them alone. But hence we infer that the whole world is involved in the same condemnation; and that as all men without exception are guilty of unrighteousness before God, they need to be reconciled to him. John the Baptist, therefore, by speaking generally of the sin of the world, intended to impress upon us the conviction of our own misery, and to exhort us to seek the remedy. Now our duty is, to embrace the benefit which is offered to all, that each of us may be convinced that there is nothing to hinder him from obtaining reconciliation in Christ, provided that he comes to him by the guidance of faith. Besides, he lays down but one method of taking away sins We know that from the beginning of the world, when their own consciences held them convinced, men labored anxiously to procure forgiveness. Hence the vast number of propitiatory offerings, by which they falsely imagined that they appeased God. I own, indeed, that all the spurious rites of a propitiatory nature drew their existence from a holy origin, which was, that God had appointed the sacrifices which directed men to Christ; but yet every man contrived for himself his own method of appeasing God. But John leads us back to Christ alone, and informs us that there is no other way in which God is reconciled to us than through his agency, because he alone takes away sin. He therefore leaves no other refuge for sinners than to flee to Christ; by which he overturns all satisfactions, and purifications, and redemptions, that are invented by men; as, indeed, they are nothing else than base inventions framed by the subtlety of the devil. The verb airein (to take away) may be explained in two ways; either that Christ took upon himself the load which weighed us down, as it is said that he carried our sins on the tree, (1-Peter 2:24;) and Isaiah says that the chastisement of our peace was laid on him, (Isaiah 53:5;) or that he blots out sins. But as the latter statement depends on the former, I gladly embrace both; namely, that Christ, by bearing our sins, takes them away. Although, therefore, sin continually dwells in us, yet there is none in the judgment of God, because when it has been annulled by the grace of Christ, it is not imputed to us. Nor do I dislike the remark of Chrysostom, that the verb in the present tense -- ho airon, who taketh away, denotes a continued act; for the satisfaction which Christ once made is always in full vigor. But he does not merely teach us that Christ takes away sin, but points out also the method, namely, that he hath reconciled the Father to us by means of his death; for this is what he means by the word Lamb. Let us therefore learn that we become reconciled to God by the grace of Christ, if we go straight to his death, and when we believe that he who was nailed to the cross is the only propitiatory sacrifice, by which all our guilt is removed.
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, Exodus 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, Exodus 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, Isaiah 53:7. A lamb, among the Jews, was also an emblem of patience, meekness, gentleness. On "all" these accounts, rather than on any one of them alone, Jesus was called "the Lamb." He was innocent 1-Peter 2:23-25; he was a sacrifice for sin the substance represented by the daily offering of the lamb, and slain at the usual time of the evening sacrifice Luke 23:44-46; and he was what was represented by the Passover, turning away the anger of God, and saving sinners by his blood from vengeance and eternal death, 1-Corinthians 5:7.
Of God - Appointed by God, approved by God, and most dear to him; the sacrifice which he chose, and which he approves to save people from death.
Which taketh away - This denotes his "bearing" the sins of the world, or the sufferings which made an atonement for sin. Compare Isaiah 53:4; 1-John 3:5; 1-Peter 2:24. He takes away sin by "bearing" in his own body the sufferings which God appointed to show his sense of the evil of sin, thus magnifying the law, and rendering it consistent for him to pardon. See the notes at Romans 3:24-25.
Of the world - Of all mankind, Jew and Gentile. His work was not to be confined to the Jew, but was also to benefit the Gentile; it was not confined to any one part of the world, but was designed to open the way of pardon to all men. He was the propitiation for the sins of the whole world, 1-John 2:2. See the notes at 2-Corinthians 5:15.
The next day - The day after that on which the Jews had been with John, John 1:19.
Behold the Lamb of God, etc. - This was said in allusion to what was spoken Isaiah 53:7. Jesus was the true Lamb or Sacrifice required and appointed by God, of which those offered daily in the tabernacle and temple, Exodus 29:38, Exodus 29:39, and especially the paschal lamb, were only the types and representatives. See Exodus 12:4, Exodus 12:5; 1-Corinthians 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, Revelation 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.
(13) The next day John seeth Jesus coming unto him, and saith, Behold (n) the Lamb of God, which (o) taketh away the (p) sin of the world.
(13) The body and truth of all the sacrifices of the law, to make satisfaction for the sin of the world, is Christ.
(n) This word "the" which is added has great force in it, not only to set forth the worthiness of Christ, and so to separate him for the "lamb" which was a symbol of him, and from all other sacrifices of the law, but also to remind us of the prophecies of Isaiah and others.
(o) This word is in the present tense, and signifies a continuous act, for the Lamb rightfully has this power both now and forever to take away the sins of the world.
(p) That is, that root of sins, namely, our corruption, and so consequently the fruits of sins, which are commonly called in the plural number, sins.
The next day John seeth Jesus coming unto him,.... Not to be baptized, for he had been baptized before by him. This seems to have been after Christ had been forty days in the wilderness, from whence he now returned, and came to attend on John's ministry; both to do honour to him, and that he might be made manifest by him; and this was the day after John had bore such a testimony concerning him, to the priests and Levites; and which Christ the omniscient God, knew full well, and therefore came at this season, when the minds of the people were prepared by John's testimony, to expect and receive him: one part of the work of Elias, which the Jews assign unto him, and the precise time of his doing it, exactly agree with this account of John the Baptist; they say (c), that his work is
âto bring to them (the Israelites) the good news of the coming of the Redeemer; and this shall be, , "one day", before the coming of the, Messiah; and this is that which is written, "behold I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord". Malachi 4:5.
For John, the day before Christ Lord, came to him, had signified to the priests and Levites, that the Messiah was already come; and now on the day following, seeing him, pointed as with his finger to him,
and saith, behold the Lamb of God, which taketh away the sin of the world: he calls him a "lamb", either with respect to any lamb in common, for his harmlessness and innocence; for his meekness and humility; for his patience; and for his usefulness, both for food and clothing, in a spiritual sense; as well as for his being to be a sacrifice for the sins of his people: or else with respect to the lambs that were offered in sacrifice, under the legal dispensation; and that either to the passover lamb, or rather to the lambs of the daily sacrifice, that were offered morning and evening; since the account of them best agrees with what is said of this Lamb of God, who was slain in type, in the morning of the world, or from the foundation of the world; and actually in the evening of the world, or in the end of it; and who has a continued virtue to take away the sins of his people, from the beginning, to the end of the world; and their sins, both of the day and night, or which are committed every day: for as they are daily committed, there is need of the daily application of the blood and sacrifice of Christ, to remove them; or of continual looking unto him by faith, whose blood has a continual virtue, to cleanse from all sin: the Jewish doctors say (d), that "the morning daily sacrifice made atonement for the iniquities done in the night; and the evening sacrifice made atonement for the iniquities that were by day:
and in various things they were typical of Christ, as that they were lambs of the first year, which may denote the weakness of the human nature of Christ, which had all the sinless infirmities of it; they, were also without spot, signifying the purity of Christ's human nature, who was holy and harmless, a lamb without spot and blemish; these were offered as a sacrifice, and for the children of Israel only, as Christ has given himself an offering and a sacrifice to God, both in soul and body, for the sins of the mystical Israel of God, the Israel whom God has chosen for himself, whether Jews or Gentiles; for Christ is the propitiation for the sins of both: and these were offered daily, morning and evening; and though Christ was but once offered, otherwise he must have often suffered; yet as he has by one offering put away sin for ever, so there is a perpetual virtue in his sacrifice to take it away, and there is a constant application of it for that purpose; to which may be added, that these lambs were offered with fine flour, oil and wine, for a sweet savour to the Lord; denoting the acceptableness of the sacrifice of Christ to his Father, to whom it is for a sweet smelling savour, Ephesians 5:2. And Christ is styled the Lamb "of God", in allusion to the same, whom the Cabalistic Jews (e) call the secret of the mystery, and , "the Lambs of God"; because God has a special property in him; he is his own Son; and because he is of his providing and appointing, as a sacrifice for sin, and is acceptable to him as such; and to distinguish him from all other lambs; and to give him the preference, since he does that which they could not do, "taketh away the sin of the world": by the "sin of the world", is not meant the sin, or sins of every individual person in the world; for some die in their sins, and their sins go before hand to judgment, and they go into everlasting punishment for them; which could not be, if Christ took them away: rather, the sin which is common to the whole world, namely: original sin; but then it must be observed, that this is not the only sin Christ takes away; for he also takes away actual sins; and the Arabic and Ethiopic versions read in the plural, "the sins of the world"; and also that this he takes away, only with respect the elect; wherefore they are the persons intended by the world, as in John 6:33, whose sin, or sins, Christ takes away: and a peculiar regard seems to be had to the elect among the Gentiles, who are called the world, in distinction from the Jews, as in John 3:16, and the rather, since the lambs of the daily sacrifice, to which the allusion is, were only offered for the sins of the Jews: but John here signifies, that the Lamb of God he pointed at, and which was the antitype of these lambs, not only took away the sins of God's people among the Jews, but the sins of such of them also as were among the Gentiles; and this seems to me to be the true sense of the passage. The phrase "taking away sin", signifies a taking it up, as Christ did; he took it voluntarily upon himself, and became responsible to divine justice for it; and also a bearing and carrying it, for taking it upon himself, he bore it in his own body on the tree, and carried it away, as the scape goat did under the law; and so likewise a taking it quite away: Christ has removed it as far as the east is from the west, out of sight, so as never to be seen any more; he has destroyed, abolished, and made an utter end of it: and this is expressed in the present tense, "taketh away": to denote the continued virtue of Christ's sacrifice to take away sin, and the constant efficacy of his blood to cleanse from it, and the daily application of it to the consciences of his people; and which is owing to the dignity of his person, as the Son of God; and to his continual and powerful mediation and intercession: this must be a great relief to minds afflicted with the continual ebullitions of sin, which is taken away by the Lamb of God, as fast as it rises; and who, for that purpose, are called to "behold", and wonder at, the love and grace of Christ, in taking up, bearing, and taking away sin; and to look to him by faith continually, for everlasting salvation; and love him, and give him the honour of it, and glorify him for it,
(c) R. Abraham ben David in Misn. Ediot, c. 8. sect. 7. (d) R. Menachem, fol. 115. apud Ainsworth, in Exod. xxix. 39. (e) Raya Mehimna, in Zohar in Leviticus. fol. 33. 2.
John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.
seeth Jesus--fresh, probably, from the scene of the temptation.
coming unto him--as to congenial company (Acts 4:23), and to receive from him His first greeting.
and saith--catching a sublime inspiration at the sight of Him approaching.
the Lamb of God--the one God-ordained, God-gifted sacrificial offering.
that taketh away--taketh up and taketh away. The word signifies both, as does the corresponding Hebrew word. Applied to sin, it means to be chargeable with the guilt of it (Exodus 28:38; Leviticus 5:1; Ezekiel 18:20), and to bear it away (as often). In the Levitical victims both ideas met, as they do in Christ, the people's guilt being viewed as transferred to them, avenged in their death, and so borne away by them (Leviticus 4:15; Leviticus 16:15, Leviticus 16:21-22; and compare Isaiah 53:6-12; 2-Corinthians 5:21).
the sin--The singular number being used to mark the collective burden and all-embracing efficacy.
of the world--not of Israel only, for whom the typical victims were exclusively offered. 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.
The next day John seeth Jesus. Here Jesus first appears, in person, in John's account, who omits all the details given by Matthew and Luke of his earlier life. He was now thirty years old, and came from Galilee to Jordan to be baptized of John. This interview was after the baptism (John 1:33), and probably after the Temptation.
Behold the Lamb of God. Innocent like the lamb, to be offered as a lamb, "led as a lamb to the slaughter" (Isaiah 53:7). The lamb was commonly used as a sin offering (Leviticus 4:32), and when John points to Jesus as the Lamb of God he can only mean that God had provided him as a sacrificial offering.
The sin of the world. Not of Jews only, but of Gentiles. John points to Jesus as the world's Savior.
He seeth Jesus coming and saith, Behold the Lamb - Innocent; to be offered up; prophesied of by Isaiah, Isaiah 53:7, 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.
*More commentary available at chapter level.