The next day, John saw Jesus coming to him, and he saith: Behold the Lamb of God, behold him 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)”

“(Hom. xvii. [al. xvi.]) Or; Matthew relates directly Christ’s coming to His baptism, John His coming a second time subsequent to His baptism, as appears from what follows: I saw the Spirit descending, &c. The Evangelists have divided the periods of the history between them; Matthew passing over the part before John’s imprisonment, and hastening to that event; John chiefly dwelling on what took place before the imprisonment. Thus he says, The next day John seeth Jesus coming to him. But why did He come to him the next day after His baptism? Having been baptized with the multitude, He wished to prevent any from thinking that He came to John for the same reason that others did, viz. to confess His sins, and be washed in the river unto repentance. He comes therefore to give John an opportunity of correcting this mistake; which John accordingly did correct; viz. by those words, Behold the Lamb of God, which taketh away the sin of the world. For He Who was so pure, as to be able to absolve other men’s sins, evidently could not have come thither for the sake of confessing His own; but only to give John an opportunity of speaking of Him. He came too the next day, that those who had heard the former testimonies of John, might hear them again more plainly; and other besides. For he saith, Behold the Lamb of God, signifying that He was the one of old sought after, and reminding them of the prophecy of Isaiah, and of the shadows of the Mosaic law, in order that through the figure he might the easier lead them to the substance.”

“(Tr. iv. c. 10) If the Lamb of God is innocent, and John is the lamb, must he not be innocent? But all men come of that stock of which David sings sorrowing, Behold, I was conceived in wickedness. (Ps. 51:5) He then alone was the Lamb, who was not thus conceived; for He was not conceived in wickedness, nor in sin did His mother bear Him in her womb, Whom a virgin conceived, a virgin brought forth, because that in faith she conceived, and in faith received.”

“(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.”

“Above, the Evangelist set forth the Baptist's testimonies to the crowds; here, consequently, he sets forth his testimonies to the disciples of John. And first the testimony is set forth; second, the fruit of the testimony is shown, at "And the two disciples heard him speaking," etc. Concerning the first he does three things. First, the witness is described; second, the manner of testifying is assigned; third, his testimony is set forth. But the witness is described when he says, "The next day again John was standing, and two of his disciples." Now in that he says "was standing," three things are noted concerning John. Namely, the manner of his own teaching, which was different from the manner of the teaching of Christ and of his disciples. For Christ taught by going about; whence it is said, Matthew 4:23, that "Jesus went about all Galilee," etc. Likewise the apostles also taught by traveling throughout the world; Mark, last chapter, 15: "Going into the whole world, preach the Gospel to every creature." But John taught by standing; whence it is said "John was standing," namely in one place beyond the Jordan, and he instructed all who came to him about Christ. Now the reason why Christ and his disciples taught by traveling about is that the preaching of Christ had been made credible through miracles, and therefore they went about to various places, so that the miracles and powers of Christ might become known. But the preaching of John was not confirmed by miracles, whence it is said below 10:41: "John did no sign"; but rather by the merit and holiness of his life. And therefore he stood in one place, so that various people might flow together to him, and through his holiness be led to Christ. Likewise also, if John had traveled about without miracles to announce Christ beforehand, his testimony would be rendered more unbelievable, since he would seem to do this importunately, and as if by thrusting himself forward. Second, John's constancy in the truth is noted, because John was not a reed shaken by the wind, but firm in faith, according to that saying of 1 Corinthians 10:12: "Let him who thinks he stands take heed lest he fall." Habakkuk 2:1: "I will stand upon my watch." Third, it is noted allegorically that "to stand," allegorically, is the same as "to fail"; 4 Kings 4:6: "and the oil stood," that is, it failed. Therefore John was standing when Christ was coming, because when the truth came, the figure failed. John stands, because the law passes away. Now the manner of testifying is set forth as certain, because it was done with sight. Whence he says, "And looking upon Jesus walking." Where it must be known that the prophets bore testimony to Christ, Acts 10:43: "To him all the prophets bear witness." Likewise the apostles too, traveling throughout the world, Acts 1:8: "You shall be witnesses to me in Jerusalem, and in all Judea," etc. But yet not through sight, nor concerning him as present, but concerning him as absent. The prophets indeed as concerning something future, but the apostles as concerning something past. But John bore testimony with Christ present to him and seen by him: and therefore he says "and looking," with the eyes of the body and of the mind, according to that saying of Psalm 83:10: "Look upon the face of your Christ"; Isaiah 52:8: "They shall see eye to eye." But he says "walking," to designate the mystery of the incarnation, through which the Word of God assumed a changeable nature; below 16:28: "I went out from the Father, and came into the world." Consequently the testimony is set forth, when he says "Behold the Lamb of God," which is not only demonstrative, but expressive of wonder at his power; Isaiah 9:6: "His name shall be called Wonderful." And truly of wonderful power is this Lamb, who, having been slain, slew the lion: that lion, I say, of whom it is said in 1 Peter, last chapter, 8: "Your adversary the devil, as a roaring lion, goes about seeking whom he may devour." And therefore the Lamb himself deserved to be called a lion, victorious and glorious; Revelation 5:5: "Behold, the lion of the tribe of Judah has conquered." Now he offers the testimony briefly, saying "Behold the Lamb of God," both because the disciples to whom he bore this testimony were already sufficiently instructed about Christ from those things which they had heard from John; and also because through this the whole intention of John is sufficiently understood, which was for this alone: that he might lead them to Christ. Nor does he say, "Go to him," lest the disciples should seem to bestow a favor on Christ, if they were to follow him; but he commends the grace of Christ, so that they might reckon it as a benefit to themselves, if they follow Christ. And therefore he says "Behold the Lamb of God"; that is, behold the one in whom is grace, and the power that purges sins: for the lamb was offered for sins, as has been said. Consequently the fruit of the testimony is set forth, when he says "And the two disciples heard him speaking," and first the fruit coming forth from the testimony of John and of his disciples is set forth; but second, the fruit coming forth from the preaching of Christ is set forth, at "And on the next day he wished to go out into Galilee." Concerning the first, first the fruit coming forth from the testimony of John is set forth; second, the fruit coming forth from the preaching of one of his disciples, at "Now Andrew, the brother of Simon Peter," etc. Concerning the first he does two things. First, the beginning of this fruit, made from the testimony of John, is set forth. Second, the consummation made through Christ is set forth, at "But Jesus turning," etc. He says therefore first, "And the two disciples heard him," namely John, "who were with him, speaking" (Behold the Lamb of God), "and they followed Jesus," literally: going with him. Where four things, according to Chrysostom, can be considered. First, that this—that John speaks and Christ is silent, and by the word of John the disciples are gathered to Christ—befits the mystery: for Christ is the bridegroom of the Church, but John is the friend and best man of the bridegroom. Now the office of the best man is to hand over the bride to the bridegroom, and by speaking, to deliver the marriage covenants; but it belongs to the bridegroom to be silent, as if out of modesty, and to dispose of the bride, now possessed, according to his will. So therefore the disciples are handed over by John to Christ, as if betrothed through faith. John speaks, Christ is silent; but yet he diligently instructed those he had received. But second, that when John, commending the dignity of Christ, said "He was made before me," and "because I am not worthy to loose the strap of his sandal," no one was converted; but when he spoke of humble things concerning Christ and the mystery of the incarnation, then the disciples followed him: because the humble things, and those which Christ suffered for us, move us more; and therefore it is said in Song of Songs 1:2: "Your name is oil poured out," that is, mercy, by which you procured the salvation of all; and therefore it immediately follows, "the maidens have loved you exceedingly." Third, because the word of preaching is like seed falling into various soils: in one indeed it bears fruit, in another not. So also John, when he preaches, does not convert all the disciples to Christ, but only two, namely those who were well disposed; but others, on the contrary, are moved by envy against Christ: whence they even raise a question with him, as is said in Matthew 9:14. The fourth is that the disciples of John, having heard his testimony about Christ, did not immediately thrust themselves forward to speak with him abruptly, but, as earnest men, they were eager, with a certain modesty, to speak with him privately and in a secret place. Ecclesiastes 8:6: "For every business there is a time, and opportunity." Consequently the consummation of the fruit is set forth, when he says "But Jesus turning." For what John began is consummated through Christ, because "the law brought no one to perfection," as is held in Hebrews 7:19. And concerning this Christ does two things: for first he examined the following disciples; second, he instructed them, at "he says to them: Come, and see." Concerning the first, first the question of Christ examining is set forth; second, the response of the examined disciples, at "who said to him: Rabbi, where do you dwell?" He says therefore, "But Jesus turning, and seeing them following him, said to them." And indeed by the literal sense it is to be understood that Christ was going ahead of them, and these two disciples, following him, did not at all see his face: and therefore Christ, in order to give them confidence, turned himself to them. In which it is given us to understand that to all who begin to follow Christ with a pure heart, he gives confidence, or hope of mercy; Wisdom 6:14: "She anticipates those who desire her." Now Jesus turns himself to us, that he may be seen by us: this will be in that blessed vision, when he will show us his face, as is said in Psalm 79:4: "Show us your face, and we shall be saved." For as long as we are in this world, we see his back parts, because we come into knowledge of him through his effects; whence it is said, Exodus 33:23: "You shall see my back parts." Likewise he turns himself to bestow on us the help of his mercy. This the Psalm 89:13 asked for: "Turn, O Lord, a little while," etc. For as long as Christ does not bestow the help of his compassion, he seems turned away from us. Therefore Jesus turned to John's disciples following him, in order to show them his face, and to pour grace into them. Now he examines them especially concerning their intention. For the intention of those following Christ is not the same: for some follow him for the sake of temporal goods; but others for the sake of spiritual goods. And therefore the Lord asks what these intend, saying, "What are you seeking?" Not indeed that he might learn, but so that, by their disclosing their right intention, he might make them more intimate, and show them worthy of a hearing. Now it should be noted that this is the first word that Christ speaks in this Gospel. And fittingly, because the first thing God seeks from man is right intention. And according to Origen, after the six words which John had spoken, Christ spoke the seventh. For John the Baptist spoke the first, when, bearing testimony about Christ, he cried out, saying, "This is he of whom I said." Another when he said, "I am not worthy to loose the strap of his sandal." The third when he said, "I baptize in water, but there has stood in your midst one whom you do not know." The fourth, "Behold the Lamb of God." The fifth, "I saw the Spirit descending like a dove," etc. The sixth, when here he says, "Behold the Lamb of God." And Christ speaks the seventh, so that you may understand mystically that the rest, which is designated by the seventh day, is to come for us through Christ, and that in him is the fullness of the sevenfold grace of the Holy Spirit. Consequently the disciples respond, "who said to him," etc. And indeed, questioned about one thing, they answer two. First indeed why they follow Christ, namely that they may learn, whence they even call him teacher, "Rabbi" (which is said to be interpreted "teacher"), as if they were to say: "We seek that you may teach us." For now they already foreknew what is said in Matthew 23:10, "One is your teacher, Christ." But second, what they seek by following, namely, "Where do you dwell?" And indeed it can be said literally that in truth they were seeking the house of Christ. For on account of the wonderful and great things which they had heard from John about him, they did not wish to question him perfunctorily, nor only once, but frequently and seriously; and therefore they wished to know his house, so that they might frequently come to him, according to the counsel of the wise man, Ecclesiasticus 6:36: "If you see a man of understanding, rise early to go to him," and Proverbs 8:34: "Blessed is he who hears me, and watches daily at my gates." But allegorically the dwelling-place of God is in the heavens, according to that saying of Psalm 122:1: "To you I have lifted up my eyes, who dwell in the heavens." They ask therefore where Christ dwells, because for this we ought to follow Christ: that through him we may be led to the heavens, that is, to heavenly glory. But morally they ask "Where do you dwell?" as if they wished to know what sort of men they ought to be who are worthy that Christ should dwell in them; concerning which dwelling-place it is said in Ephesians 2:22: "You are being built up into a dwelling-place of God," and Song of Songs 1:6: "Show me, you whom my soul loves, where you feed, where you lie down at midday." Consequently, when he says "Come, and see," the instruction of the disciples by Christ is set forth, and first the very instruction of the disciples by Christ is described; second, the obedience of the disciples is commended, "they came, and saw"; third, the time is determined, because "it was about the tenth hour." He says therefore first, "Come, and see," namely, where I dwell. But here there is a question. Since the Lord says, Matthew 8:20, "The Son of Man has nowhere to lay his head," why does he say, "Come, and see where I dwell"? I answer that it must be said, according to Chrysostom, that by this which the Lord said—"The Son of Man has nowhere to lay his head"—he showed that he had no dwelling of his own, not that he did not stay in the house of some other person. And to see this he was inviting them, saying, "Come, and see." But mystically he says "Come, and see," because the dwelling of God, whether of glory or of grace, cannot be known except through experience: for it cannot be explained in words; Revelation 2:17: "On the stone a new name," etc. And therefore he says, "Come, and see." "Come," by believing and working, "and see," by experiencing and understanding. Now it should be noted that this knowledge is arrived at in four ways. First, through the doing of good works: whence he says "Come." Psalm 41:3: "When shall I come, and appear before the face of the Lord." Second, through the rest, or leisure, of the mind; Psalm 45:11: "Be still, and see." Third, through the tasting of the divine sweetness; Psalm 33:9: "Taste, and see that the Lord is sweet." Fourth, through the operation of devotion; Lamentations 3:41: "Let us lift up our hearts with our hands in praying," etc. And therefore the Lord says, Luke 24:39: "Handle, and see," etc. Consequently the obedience of the disciples is set forth, because it immediately follows, "they came, and saw," because by coming they saw, and seeing they did not abandon him, whence it is said "and they remained there that day," because, as is said below chapter 6:45, "everyone who hears from the Father, and has learned, comes to me." For those who withdraw from Christ have not yet seen him, as it is fitting to see him. But these, who by perfectly believing saw him, remained there that day; hearing and seeing a blessed day, they passed a blessed night; 3 Kings 10:8: "Blessed are your men, and blessed are your servants, who stand before you always." And therefore, as Augustine says, "let us also ourselves build in our heart, and make a house where he may come, and teach us." And he says "that day," because there cannot be night where the light of Christ is, where the sun of justice is. Now the time is determined consequently, when he says, "and it was about the tenth hour." Which indeed the Evangelist specifies, so that, according to the letter, he may suggest the commendation of Christ and of the disciples. For the tenth hour is at the setting of the day: from which Christ too is commended, who was so eager to teach that he did not put off teaching them even on account of the lateness of the hour, but taught them at the tenth hour; Ecclesiastes 11:6: "In the morning sow your seed, and in the evening let not your hand cease." Likewise also the temperance of the disciples is commended. Because even at the tenth hour, at which men are accustomed to have eaten and to be less sober for the perceiving of wisdom, they themselves were both sober and fit for hearing wisdom, nor were they hindered by food or wine. Nor is it a wonder, because they had been his disciples, namely John's, whose drink was water, and food was locust and wild honey. But according to Augustine, by the tenth hour the law is signified, which was given in ten precepts. Therefore it was the tenth hour when these came, and remained with Christ, and are instructed by him, so that the law might be fulfilled through Christ, which could not be fulfilled by the Jews. And therefore also in that very hour he was called "Rabbi," that is, teacher. Consequently, when he says "Now Andrew, the brother of Simon Peter," etc., the fruit which the disciple of John, having been converted to Christ, produced is set forth. And upon this, first the disciple is described; second, the fruit begun by him, at "he first found his brother Simon"; third, the consummation of the fruit, made through Christ, is set forth, at "But Jesus, looking upon him, said." Now the disciple is described first from his name, when he says "Now Andrew," that is, "manly." Psalm 30:25: "Act manfully, and let your heart be strengthened." Now he expresses the name, so that his privilege may be shown: both because he was the first to be perfectly converted to the faith of Christ, and also because he preached Christ: whence, just as Stephen was the first martyr after Christ, so also Andrew was the first Christian. Second, he is described from his kinship, because "brother of Simon Peter": because he was younger. And this indeed is to his commendation, that he who was later in age becomes first in faith. Third, from his discipleship, because "one of the two who had heard from John." And the name of this one indeed is stated, to show Andrew's privilege, that he was distinguished. For the name of the other is passed over in silence: either because that other was John the Evangelist, whose custom it is in his Gospel, when there is dealing about him, not to express his own name on account of humility; or, according to Chrysostom, he was not anyone distinguished, nor did he do anything great: whence there would have been no usefulness in stating his name. For thus Luke also, chapter 10, did not set down the names of the seventy-two disciples, whom the Lord sent two by two before his face, because they were not distinguished and notable persons, as the apostles were. Or, according to Alcuin, that disciple was Philip: and this is clear, because immediately after the Evangelist has continued about Andrew, he continues about Philip, saying: "And on the next day he wished to go out into Galilee, and he found Philip," etc. Fourth, he is commended from his zeal of devotion: whence it is said "and they had followed him," that is, Jesus. Job 23:11: "My foot has followed his steps." Now the fruit begun through Andrew is set forth, when he says "he first found his brother Simon." And first he intimates with whom he produced fruit, namely with his brother, so that he may commend the perfection of his conversion: for, as Peter says in the Itinerary of Clement, an evident sign of anyone's perfect conversion is that, when converted, the more anyone is joined to him, the more he busies himself to convert him to Christ. And therefore Andrew, perfectly converted, did not keep the found treasure to himself, but hastens and quickly runs to his brother, about to hand over to him the goods which he had received. And therefore he says "he found," namely Andrew, "first," that is, "firstly" adverbially, "his brother Simon," whom he was seeking, that just as he was his brother by blood, so he might make him a true brother by faith. Proverbs 18:19: "A brother who is helped by his brother is like a strong city"; Revelation, last chapter, 17: "Let him who hears say, Come." Second, he sets down the words which Andrew says, "We have found the Messiah" (which is interpreted "Christ"); where, according to Chrysostom, he tacitly answers a certain question. Namely, if anyone were to ask him about what they had been instructed by Christ, the answer is ready at hand, namely that through the testimonies of Scripture he instructed him to such an extent that he would recognize him to be the Christ. And therefore he says "We have found." By which he also hints that he had long sought him with desire; Proverbs 3:13: "Blessed is the man who finds wisdom." "Messiah" in Hebrew, which in Greek is interpreted "Christ," that is, "anointed" in Latin: because he was specially anointed with an invisible oil, that is, of the Holy Spirit. Therefore he expressly manifests him by this name: whence in Psalm 44:8 it is said: "Your God has anointed you with the oil of gladness above your companions," that is, above all the saints: for all the saints are anointed with this oil; but this one was singularly anointed, and singularly holy. Therefore, according to Chrysostom, he does not say "Messiah" simply, but with the addition of the article. Third, he sets down the fruit which he produced, because "he led him to Jesus," namely Peter. In which Peter's obedience is commended: for immediately he ran to him, not delaying in this. And consider Andrew's devotion: because he led him to Jesus, not to himself (for he knew himself weak), and therefore he leads him to Christ, that he himself might instruct him; teaching at the same time by this, that this ought to be the effort and zeal of preachers: that they do not claim for themselves the fruit of preaching and its zeal, or turn it to their own advantage and honor, but that they lead to Jesus, that is, refer it to his glory and honor. 2 Corinthians 4:5: "For we do not preach ourselves, but Jesus Christ." Now the consummation of this fruit is set forth when he says, "But Jesus, looking upon him, said," etc. Where Christ, wishing to raise him up to faith in his divinity, begins to do the works which are of divinity, foretelling hidden things. And first indeed as regards the hidden things of the present; whence "looking upon him," that is, immediately when he saw him, by the power of his divinity he considered him, and told him his name: whence he says "You are Simon." Nor is it a wonder, because, as is said in 1 Kings 16:7, "men see the things that appear, but God looks upon the heart." Now this name befits the mystery. For "Simon" is interpreted "obedient"; that it may intimate that obedience is necessary for him who has been converted to Christ through faith. Acts 5:32: "He gives the Holy Spirit to those who obey him." But second, as regards the hidden things of the past. Whence he says "son of Joanna," because his father was called by this name, or, according to Matthew, "son of Jona," when he says "Simon Bar-Jona." And each befits the mystery. For "Joanna" is interpreted "grace," that it may intimate that men come to the faith of Christ through grace; Ephesians 2:5: "By grace you are saved," etc. But "Jona" is interpreted "dove," that it may intimate that through the Holy Spirit, who has been given to us, we are strengthened in the love of God, as is said in Romans 5:5: "The charity of God is poured forth in our hearts." But third, as regards the hidden things of the future; whence he says "you shall be called Cephas, which is interpreted Peter," and in Greek "head." And it befits the mystery, that he who ought to be the head of others and the vicar of Christ should cleave to firmness. Matthew 16:18: "You are Peter, and upon this rock I will build my Church." But here there is a literal question. And first, why did Christ impose the name on him at the beginning of his conversion, and not wish that from the beginning of his birth he should be called by this name? To this it is answered in two ways. According to Chrysostom, first indeed because names divinely imposed designate some eminence of spiritual grace. Now when God confers a special grace on someone, from his very birth a name signifying that grace is imposed; as is clear concerning John the Baptist, who was named by God before he was born, because he was sanctified in his mother's womb. But sometimes the eminence of a special grace is conferred otherwise, in advancing time; and such names are divinely imposed not from the beginning of birth, but in the very course of time; as is clear concerning Abraham and Sara, whose names were changed when they received the promise of multiplying their offspring. In the same way Peter too is divinely named when he is called to the faith of Christ and the grace of the apostolate, and especially because he was constituted the prince of the apostles of the whole Church; which was not done in the case of the other apostles. But according to Augustine, because if he had been named Cephas from the beginning, the mystery would not have appeared. And therefore the Lord willed that he should have the name then, so that by the change of the name the mystery of the Church might appear, which was founded on the confession of his faith. For "Peter" is said from "petra" (rock); but the rock was Christ. In the name of Peter, therefore, the Church is figured, which is built upon the firm, immovable rock, that is, Christ. The second question is whether this name was imposed on Simon here, or in Matthew when it is said "You are Peter." And to this Augustine responds, saying that this name was imposed on Simon in this place; but that which the Lord says to him in Matthew, "You are Peter," etc., is not the imposition of the name, but the commemoration of the name already imposed, as if he uses that name as already imposed. But others say that this name was imposed on Simon when the Lord said to him, "You are Peter, and upon this rock I will build my Church." But here he does not impose this name on him, but foresignifies that it is to be imposed on him afterward. The third question is about the calling of Peter and Andrew: because here it is said that they were called by the Jordan, since they were disciples of John; and Matthew 4:18 says that Christ called them by the Sea of Galilee. And to this it must be said that the calling of the apostles was threefold. The first was to knowledge, or familiarity, and faith; and about this it is spoken here. The second was in the foresignifying of their office, about which it is held in Luke 5:10: "From now on you shall be catching men." The third was to the apostolate, about which it is said in Matthew 4:18 ff., which was complete, because afterward they did not return to their own homes.”

“We have in these verses an account of John's testimony concerning Jesus Christ, which he witnessed to his own disciples that followed him. As soon as ever Christ was baptized he was immediately hurried into the wilderness, to be tempted; and there he was forty days. During his absence John had continued to bear testimony to him, and to tell the people of him; but now at last he sees Jesus coming to him, returning from the wilderness of temptation. As soon as that conflict was over Christ immediately returned to John, who was preaching and baptizing. Now Christ was tempted for example and encouragement to us; and this teaches us, 1. That the hardships of a tempted state should engage us to keep close to ordinances; to go into the sanctuary of God, Psa 73:17. Our combats with Satan should oblige us to keep close to the communion of saints: two are better than one. 2. That the honours of a victorious state must not set us above ordinances. Christ had triumphed over Satan, and been attended by angels, and yet, after all, he returns to the place where John was preaching and baptizing. As long as we are on this side heaven, whatever extraordinary visits of divine grace we may have here at any time, we must still keep close to the ordinary means of grace and comfort, and walk with God in them. Now here are two testimonies borne by John to Christ, but those two agree in one. I. Here is his testimony to Christ on the first day that he saw him coming from the wilderness; and here four things are witnessed by him concerning Christ, when he had him before his eyes: - 1. That he is the Lamb of God which taketh away the sin of the world, Joh 1:29. Let us learn here, (1.) That Jesus Christ is the Lamb of God, which bespeaks him the great sacrifice, by which atonement is made for sin, and man reconciled to God. Of all the legal sacrifices he chooses to allude to the lambs that were offered, not only because a lamb is an emblem of meekness, and Christ must be led as a lamb to the slaughter (Isa 53:7), but with a special reference, [1.] To the daily sacrifice, which was offered every morning and evening continually, and that was always a lamb (Exo 29:38), which was a type of Christ, as the everlasting propitiation, whose blood continually speaks. [2.] To the paschal lamb, the blood of which, being sprinkled upon the door-posts, secured the Israelites from the stroke of the destroying angel. Christ is our passover, Co1 5:7. He is the Lamb of God; he is appointed by him (Rom 3:25), he was devoted to him (Joh 17:19), and he was accepted with him; in him he was well pleased. The lot which fell on the goat that was to be offered for a sin-offering was called the Lord's lot (Lev 16:8, Lev 16:9); so Christ, who was to make atonement for sin, is called the Lamb of God. (2.) That Jesus Christ, as the Lamb of God, takes away the sin of the world. This was his undertaking; he appeared, to put away sin by the sacrifice of himself, Heb 9:26. John Baptist had called people to repent of their sins, in order to the remission of them. Now here he shows how and by whom that remission was to be expected, what ground of hope we have that our sins shall be pardoned upon our repentance, though our repentance makes no satisfaction for them. This ground of hope we have - Jesus Christ is the Lamb of God. [1.] He takes away sin. He, being Mediator between God and man, takes away that which is, above any thing, offensive to the holiness of God, and destructive to the happiness of man. He came, First, To take away the guilt of sin by the merit of his death, to vacate the judgment, and reverse the attainder, which mankind lay under, by an act of indemnity, of which all penitent obedient believers may claim the benefit. Secondly, To take away the power of sin by the Spirit of his grace, so that it shall not have dominion, Rom 6:14. Christ, as the Lamb of God, washes us from our sins in his own blood; that is, he both justifies and sanctifies us: he takes away sin. He is ho airōn - he is taking away the sin of the world, which denotes it not a single but a continued act; it is his constant work and office to take away sin, which is such a work of time that it will never be completed till time shall be no more. He is always taking away sin, by the continual intercession of his blood in heaven, and the continual influence of his grace on earth. [2.] He takes away the sin of the world; purchases pardon for all those that repent, and believe the gospel, of what country, nation, or language, soever they be. The legal sacrifices had reference only to the sins of Israel, to make atonement for them; but the Lamb of God was offered to be a propitiation for the sin of the whole world; see Jo1 2:2. This is encouraging to our faith; if Christ takes away the sin of the world, then why not my sin? Christ levelled his force at the main body of sin's army, struck at the root, and aimed at the overthrow, of that wickedness which the whole world lay in. God was in him reconciling the world to himself. [3.] He does this by taking it upon himself. He is the Lamb of God, that bears the sin of the world; so the margin reads it. He bore sin for us, and so bears it from us; he bore the sin of many, as the scape-goat had the sins of Israel put upon his head, Lev 16:21. God could have taken away the sin by taking away the sinner, as he took away the sin of the old world; but he has found out a way of abolishing the sin, and yet sparing the sinner, by making his Son sin for us. (3.) That it is our duty, with an eye of faith, to behold the Lamb of God thus taking away the sin of the world. See him taking away sin, and let that increase our hatred of sin, and resolutions against it. Let not us hold that fast which the Lamb of God came to take away: for Christ will either take our sins away or take us away. Let it increase our love to Christ, who loved us, and washed us from our sins in his own blood, Rev 1:5. Whatever God is pleased to take away from us, if withal he take away our sins, we have reason to be thankful, and no reason to complain. 2. That this was he of whom he had spoken before (Joh 1:30, Joh 1:31): This is he, this person whom I now point at, you see where he stands, this is he of whom I said, After me cometh a man. Observe, (1.) This honour John had above all the prophets, that, whereas they spoke of him as one that should come, he saw him already come. This is he. He sees him now, he sees him nigh, Num 24:17. Such a difference there is between present faith and future vision. Now we love one whom we have not seen; then we shall see him whom our souls love, shall see him, and say, This is he of whom I said, my Christ, and my all, my beloved, and my friend. (2.) John calls Christ a man; after me comes a man - anēr, a strong man: like the man, the branch, or the man of God's right hand. (3.) He refers to what he had himself said of him before: This is he of whom I said. Note, Those who have said the most honourable things of Christ will never see cause to unsay them; but the more they know him the more they are confirmed in their esteem of him. John still thinks as meanly of himself, and as highly of Christ, as ever. Though Christ appeared not in any external pomp or grandeur, yet John is not ashamed to own, This is he whom I meant, who is preferred before me. And it was necessary that John should thus show them the person, otherwise they could not have believed that one who made so mean a figure should be he of whom John had spoken such great things. (4.) He protests against any confederacy or combination with this Jesus: And I knew him not. Though there was some relation between them (Elisabeth was cousin to the virgin Mary), yet there was no acquaintance at all between them; John had no personal knowledge of Jesus till he saw him come to his baptism. Their manner of life had been different: John had spent his time in the wilderness, in solitude; Jesus at Nazareth, in conversation. There was no correspondence, no interview between them, that the matter might appear to be wholly carried on by the direction and disposal of Heaven, and not by any design or concert of the persons themselves. And as he hereby disowns all collusion, so also all partiality and sinister regard in it; he could not be supposed to favour him as a friend, for there was no friendship or familiarity between them. Nay, as he could not be biassed to speak honourably of him because he was a stranger to him, he was not able to say any thing of him but what he received from above, to which he appeals, Joh 3:27. Note, They who are taught believe and confess one whom they have not seen, and blessed are they who yet have believed. (5.) The great intention of John's ministry and baptism was to introduce Jesus Christ. That he should be made manifest to Israel, therefore am I come baptizing with water. Observe, [1.] Though John did not know Jesus by face, yet he knew that he should be made manifest. Note, We may know the certainty of that which yet we do not fully know the nature and intention of. We know that the happiness of heaven shall be made manifest to Israel, but cannot describe it. [2.] The general assurance John had that Christ should be made manifest served to carry him with diligence and resolution through his work, though he was kept in the dark concerning particulars: Therefore am I come. Our assurance of the reality of things, though they are unseen, is enough to quicken us to our duty. [3.] God reveals himself to his people by degrees. At first, John knew no more concerning Christ but that he should be made manifest; in confidence of that, he came baptizing, and now he is favoured with a sight of him. They who, upon God's word, believe what they do not see, shall shortly see what they now believe. [4.] The ministry of the word and sacraments is designed for no other end than to lead people to Christ, and to make him more and more manifest. [5.] Baptism with water made way for the manifesting of Christ, as it supposed our corruption and filthiness, and signified our cleansing by him who is the fountain opened. 3. That this was he upon whom the Spirit descended from heaven like a dove. For the confirming of his testimony concerning Christ, he here vouches the extraordinary appearance at his baptism, in which God himself bore witness to him. This was a considerable proof of Christ's mission. Now, to assure us of the truth of it, we are here told (Joh 1:32-34), (1.) That John Baptist saw it: He bore record; did not relate it as a story, but solemnly attested it, with all the seriousness and solemnity of witness-bearing. He made affidavit of it: I saw the Spirit descending from heaven. John could not see the Spirit, but he saw the dove which was a sign and representation of the Spirit. The Spirit came now upon Christ, both to make him fir for his work and to make him known to the world. Christ was notified, not by the descent of a crown upon him, or by a transfiguration, but by the descent of the Spirit as a dove upon him, to qualify him for his undertaking. Thus the first testimony given to the apostles was by the descent of the Spirit upon them. God's children are made manifest by their graces; their glories are reserved for their future state. Observe, [1.] The spirit descended from heaven, for every good and perfect gift is from above. [2.] He descended like a dove - an emblem of meekness, and mildness, and gentleness, which makes him fit to teach. The dove brought the olive-branch of peace, Gen 8:11. [3.] The Spirit that descended upon Christ abode upon him, as was foretold, Isa 11:2. The Spirit did not move him at times, as Samson (Jdg 13:25), but at all times. The Spirit was given to him without measure; it was his prerogative to have the Spirit always upon him, so that he could at no time be found either unqualified for his work himself or unfurnished for the supply of those that seek to him for his grace. (2.) That he was told to expect it, which very much corroborates the proof. It was not John's bare conjecture, that surely he on whom he saw the Spirit descending was the Son of God; but it was an instituted sign given him before, by which he might certainly know it (Joh 1:33): I knew him not. He insists much upon this, that he knew no more of him than other people did, otherwise than by revelation. But he that sent me to baptize gave me this sign, Upon whom thou shalt see the Spirit descending, the same is he. [1.] See here what sure grounds John went upon in his ministry and baptism, that he might proceed with all imaginable satisfaction. First, He did not run without sending: God sent him to baptize. He had a warrant from heaven for what he did. When a minister's call is clear, his comfort is sure, though his success is not always so. Secondly, He did not run without speeding; for, when he was sent to baptize with water, he was directed to one that should baptize with the Holy Ghost. Under this notion John Baptist was taught to expect Christ, as one who would give that repentance and faith which he called people to, and would carry on and complete that blessed structure of which he was now laying the foundation. Note, It is a great comfort to Christ's ministers, in their administration of the outward signs, that he whose ministers they are can confer the grace signified thereby, and so put life, and soul, and power into their ministrations; can speak to the heart what they speak to the ear, and breathe upon the dry bones to which they prophesy. [2.] See what sure grounds he went upon in his designation of the person of the Messiah. God had before given him a sign, as he did to Samuel concerning Saul: "On whom thou shalt see the Spirit descend, that same is he." This not only prevented any mistakes, but gave him boldness in his testimony. When he had such assurance as this given him, he could speak with assurance. When John was told this before, his expectations could not but be very much raised; and, when the event exactly answered the prediction, his faith could not but be much confirmed: and these things are written that we may believe. 4. That he is the Son of God. This is the conclusion of John's testimony, that in which all the particulars centre, as the quod erat demonstrandum - the fact to be demonstrated (Joh 1:34): I saw, and bore record, that this is the Son of God. (1.) The truth asserted is, that this is the Son of God. The voice from heaven proclaimed, and John subscribed to it, not only that he should baptize with the Holy Ghost by a divine authority, but that he has a divine nature. This was the peculiar Christian creed, that Jesus is the Son of God (Mat 16:16), and here is the first framing of it. (2.) John's testimony to it: "I saw, and bore record. Not only I now bear record of it, but I did so as soon as I had seen it." Observe, [1.] What he saw he was forward to bear record of, as they, Act 4:20 : We cannot but speak the things which we have seen. [2.] What he bore record of was what he saw. Christ's witnesses were eye-witnesses, and therefore the more to be credited: they did not speak by hear-say and report, Pe2 1:16. II. Here is John's testimony to Christ, the next day after, Joh 1:35, Joh 1:36. Where observe, 1. He took every opportunity that offered itself to lead people to Christ: John stood looking upon Jesus as he walked. It should seem, John was now retired from the multitude, and was in close conversation with two of his disciples. Note, Ministers should not only in their public preaching, but in their private converse, witness to Christ, and serve his interests. He saw Jesus walking at some distance, yet did not go to him himself, because he would shun every thing that might give the least colour to suspect a combination. He was looking upon Jesus - emblepsas; he looked stedfastly, and fixed his eyes upon him. Those that would lead others to Christ must be diligent and frequent in the contemplation of him themselves. John had seen Christ before, but now looked upon him, Jo1 1:1. 2. He repeated the same testimony which he had given to Christ the day before, though he could have delivered some other great truth concerning him; but thus he would show that he was uniform and constant in his testimony, and consistent with himself. His doctrine was the same in private that it was in public, as Paul's was, Act 20:20, Act 20:21. It is good to have that repeated which we have heard, Phi 3:1. The doctrine of Christ's sacrifice for the taking away of the sin of the world ought especially to be insisted upon by all good ministers: Christ, the Lamb of God, Christ and him crucified. 3. He intended this especially for his two disciples that stood with him; he was willing to turn them over to Christ, for to this end he bore witness to Christ in their hearing that they might leave all to follow him, even that they might leave him. He did not reckon that he lost those disciples who went over from him to Christ, any more than the schoolmaster reckons that scholar lost whom he sends to the university. John gathered disciples, not for himself, but for Christ to prepare them for the Lord, Luk 1:17. So far was he from being jealous of Christ's growing interest, that there was nothing he was more desirous of. Humble generous souls will give others their due praise without fear of diminishing themselves by it. What we have of reputation, as well as of other things, will not be the less for our giving every body his own.”

“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 “to 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". Mal 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, Eph 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 Joh 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 Joh 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 Lev. fol. 33. 2.”

“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; Co1 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.”

“Behold the Lamb of God. John the Baptist let the Jews know who Jesus was, by divers testimonies. 1st, By telling them he was the Lamb of God who taketh away the sin, or sins of the world, who was come to be their Redeemer, and to free mankind from the slavery of sin; 2ndly, that he was greater than he, and before him, though born after him; 3rdly, that God had revealed to him that Jesus was to baptize in the Holy Ghost; 4thly, that he saw the Spirit descending upon him from heaven, and remaining upon him; 5thly, that he was the Son of God, ver. 34. (Witham) — Who taketh away. It was only a being like Christ, in whose person the divine and human natures were united, that could effectually take away the sins of the world. As man, he was enabled to suffer; and as God, his sufferings obtained a value equal to the infinite atonement required. (Haydock)”

“seeth Jesus--fresh, probably, from the scene of the temptation. coming unto him--as to congenial company (Act 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 (Exo 28:38; Lev 5:1; Eze 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 (Lev 4:15; Lev 16:15, Lev 16:21-22; and compare Isa 53:6-12; Co2 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.”