to be anyone who reads it. The Baptist bears witness to Jesus as “the Lamb of God, who removes the sin of the world.”
The book of Revelation (5:6, 8, 12, 13; 6:16; 7:9–10, 14, 17; 22:1, 3) refers to “the Lamb.” However, there Greek word used for “lamb” (arnion) is different from what is used in John (amnos), though there is not much essential difference.29 There are three OT references to the “Lamb of God” (Gen 22:8; Exod 12:3–6; Isa 53:7). In Isaac’s sacrifice (Gen 22) there is no reference to the removal of sin, although it prefigures Jesus’ death and resurrection (cf. John 3:16; Heb 11:17–19).
Exodus 12 may give a possible background to John 1:29, since Jesus was identified in Christian circles as the Lamb of God in whose death people receive deliverance just like the people of Israel were delivered from Egyptian bondage by the offering of the paschal lamb (cf. 19:36 with Exod 12:46 and Num 9:12; 1 Cor 5:7). However, Isa 53:4–7 gives a relevant background to interpret “the Lamb of God” in John 1:29, 36. Just like the Servant of the Lord who would heal people by carrying their sorrows and sins (Isa 53:4–6), by offering himself for sin (Isa 53:10), and by pouring his soul to death (Isa 53:12), so also Jesus will take away human sin by pouring himself out to death on the cross. His death will bring deliverance for people from their suffering and eternal destruction. Thus, the Baptist witnesses to Jesus as the Lamb who will be slaughtered on the cross for human sin to bring salvation for all who believe. The readers can see a shadow of the cross in the Baptist’s witness.
After publicly acknowledging the superiority of the man Jesus in rank and status as the one who was existing before him (cf. 1:15, 27; 8:58), the Baptist acknowledges twice his ignorance of the identity of Christ, the Son of God (1:31, 33). He states that he came to baptize people with water so that the pre-existent Christ might be revealed to Israel (1:31). The term “Israel” could refer to the Jews who will believe and accept the God-sent Messiah, in contrast to “the Jews” in Jerusalem.30
The Baptist could identify that it is Jesus who is the Son of God when he saw the Spirit descending from heaven like a dove and remaining on Jesus during his baptism (1:32; cf. Matt 3:16 par.). John uses the Synoptic tradition freely with an emphasis on the “remaining” of the Spirit on Jesus (1:32–33).31 Jesus was revealed to the Baptist by God, who sent John to baptize with water, as the one who baptizes people with the Holy Spirit by means of a vision of the descent of the Spirit that remained upon Jesus (1:33). This echoes Isa 11:1–2 LXX, where the identifying mark of the Christ is the resting of the Spirit of the Lord upon him. That Jesus is “the one who baptizes with the Holy Spirit” implies that Jesus, the bearer of God’s Spirit, is the one who fills those who believe in him with the same Spirit. The baptism with water can purify and prepare people to accept Christ, the Son of God, but the baptism with the Holy Spirit will enable believers to experience divine life and to continue his mission in the world (4:14; 7:37–39; 20:21–23).
Soon after the Baptist saw the descent of the Holy Spirit on Jesus, implicitly at the time of Jesus’ baptism, he bore witness that Jesus is the Son of God (1:34). In John the title “Son of God” is spoken of equally with God the Father (5:18; 10:30; 14:9–11), in contrast to the Roman emperor, who also was called “son of God.” In this sense, Jesus’ sonship is the only of its kind. The Jews in Qumran identified the “son” in 2 Sam 7:14 and Ps 2:7 with the Messiah begotten by God (1QSa 2.11–12; 4QFlor 1.1–19), and similarly John identifies the “Son of God” with the Messiah. At first the Baptist cryptically introduces Jesus as “the one standing among you whom you do not know” (1:26), and the veil is removed for the “insiders” when he introduces Jesus as the Lamb of God (1:29), and finally he reveals the one “upon whom the Spirit descends and remains” (1:33) as the Son of God.32
Emergence of Jesus’ new community (1:35–51)
The next day after the Baptist unveiled who Jesus is, two of his disciples followed Jesus and came into fellowship with him. This initiates the dawn of the new covenant community around Jesus. The Baptist introduced Jesus, who was walking by, to these disciples saying, “Behold, the Lamb of God” (1:36). The name of one of the two is mentioned as Andrew, Simon Peter’s brother, but the name of the other is hidden (1:40). Their immediate response of following Jesus proves the convincing effect of the Baptist’s testimony, which enabled his disciples finally to accept Jesus as the Christ. In John’s Gospel, a genuine “seeing” of Jesus is often preceded by “hearing” about Jesus and followed by “believing” and “witnessing.”33 Jesus, on seeing the two walking behind him, questioned them, “What are you seeking?” (1:38). On the surface, Jesus’ question asks what they really want from him, but at a deeper level it means whether they are seeking the life that quench their spiritual thirst.34
The two disciples, instead of answering the question directly, asked Jesus, “Rabbi, where are you staying?” The question shows that the two wanted to know Jesus more and have intimate friendship with him. The Greek word used for “staying” (menein) in John denotes intimacy with Jesus. The knowledge they had gained through the Baptist that Jesus is the Lamb of God, who takes away human sin and who empowers believers with the Holy Spirit, could have created a spiritual longing within them. Therefore they wanted to remain with him and learn from him the Law, which was normally taught by Jewish rabbis even until late at night.35 This explains why they called him “Rabbi,” which means “my great one” or “teacher.”
Jesus’ answer, “Come and you will see,” invites the seekers not only to come and stay with him but also to perceive him as the Messiah to whom the OT points (cf. John 6:37; Matt 11:28). Responding to Jesus’ invitation, the two disciples went with him. The time of their stay with Jesus is specified as the “tenth hour,” which, as per Jewish reckoning, would be 4:00 p.m. Does it denote the time when the disciples came to Jesus or the time when they left him? The statement “they stayed with him that day” (1:39b) implies that the two stayed with Jesus until 4.00 p.m. If the disciples’ stay had fallen on a Friday, as Brown has calculated,36 then the followers would have left Jesus before the Sabbath started, at 6.00 p.m.37 In his dialogue with them throughout the day, Jesus convinced them through the Scriptures that he is the Messiah (cf. John 1:41, 45; Luke 24:25–27, 32). The disciples got new revelation about God and the Messiah, which marked a turning point in their lives.
Their joy and new knowledge of Scripture inspired the two disciples to tell others that they found the Messiah.38 Andrew shares this good news first to his brother Simon (1:41), who was inspired to see Jesus. Therefore Andrew brought him to Jesus to be a part of Jesus’ community. With the Baptist as the origin, the two disciples became the pioneers of Christ’s community, the church.
The Greek word emblepsas (“having looked at”) in 1:42 implies Jesus’ deep insight and inner perception into the life of Simon. Jesus had already known Peter by the name “Simon” and his father, John, for he foreknew each human being by name, background, and future destination (1:48; 2:24–25; 4:16–18; 13:38; 20:25, 27; 21:6). Simon will be called “Cephas” (petros in Greek), meaning “rock,” because at his meeting with Jesus, Simon must have perceived him as the Christ. By changing his name, Jesus hints at a change in Peter’s life and ministry thereafter.
Jesus takes the initiative (“Jesus decided”) to shift the place of his ministry from the eastern side of Jordan to the western side of the Sea of Galilee, where he finds Philip of Bethsaida (cf. 12:21), a disciple who attains importance
