Commentary by Matthew Henry
John's Testimony to Christ.
29 The next day John seeth Jesus coming unto him, and saith, Behold the
Lamb of God, which taketh away the sin of the world. 30 This is he of
whom I said, After me cometh a man which is preferred before me: for he
was before me. 31 And I knew him not: but that he should be made
manifest to Israel, therefore am I come baptizing with water. 32 And
John bare record, saying, I saw the Spirit descending from heaven like
a dove, and it abode upon him. 33 And I knew him not: but he that
sent me to baptize with water, the same said unto me, Upon whom thou
shalt see the Spirit descending, and remaining on him, the same is he
which baptizeth with the Holy Ghost. 34 And I saw, and bare record
that this is the Son of God. 35 Again the next day after John stood,
and two of his disciples; 36 And looking upon Jesus as he walked, he
saith, Behold the Lamb of God!
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, Ps.
lxxiii. 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,
v. 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. liii. 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
(Exod. xxix. 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, 1 Cor. v. 7. He is the Lamb of God; he is appointed by him
(Rom. iii. 25), he was devoted to him (ch. xvii. 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. xvi. 8, 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. ix. 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. vi. 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 airon--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 1 John ii. 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.
xvi. 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. i. 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 (v. 30, 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. xxiv. 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--aner, 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, ch. iii. 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 (v.
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. viii. 11. [3.] The Spirit that descended
upon Christ abode upon him, as was foretold, Isa. xi. 2. The Spirit did
not move him at times, as Samson (Judg. xiii. 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 (v. 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 (v. 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 (Matt. xvi. 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, Acts iv. 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, 2 Pet. i. 16.
II. Here is John's testimony to Christ, the next day after, v. 35, 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, 1 John i. 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, Acts xx. 20, 21. It is good to have that
repeated which we have heard, Phil. iii. 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, Luke i. 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.
(Commentary by Matthew Henry on John's Gospel, Chapter 1, verses 29-36 - John's Testimony to Christ) |