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John 1

In the beginning was the Word, and the Word was with God, and the Word was God.

The same was in the beginning with God.

All things were made by him; and without him was not any thing made that was made.

In him was life; and the life was the light of men.

And the light shineth in darkness; and the darkness comprehended it not.

There was a man sent from God, whose name was John.

The same came for a witness, to bear witness of the Light, that all men through him might believe.

He was not that Light, but was sent to bear witness of that Light.

That was the true Light, which lighteth every man that cometh into the world.

He was in the world, and the world was made by him, and the world knew him not.

He came unto his own, and his own received him not.

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

And of his fulness have all we received, and grace for grace.

For the law was given by Moses, but grace and truth came by Jesus Christ.

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

And he confessed, and denied not; but confessed, I am not the Christ.

And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

And they which were sent were of the Pharisees.

And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.

These things were done in Bethabara beyond Jordan, where John was baptizing.

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

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.

And I saw, and bare record that this is the Son of God.

Again the next day after John stood, and two of his disciples;

And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

And the two disciples heard him speak, and they followed Jesus.

Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.

He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.

And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.

Now Philip was of Bethsaida, the city of Andrew and Peter.

Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.

And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

What does John 1:36 mean?

Explanation

John 1:36 points to a moment when John the Baptist identifies Jesus Christ as the "Lamb of God." This identification has both a literal element, in that John is physically pointing to Jesus as He walks by, and a deeply symbolic significance, alluding to Jesus' future role as the sacrificial lamb in Christian theology.

This concept of the "Lamb of God" foreshadows the New Testament theme that Jesus would become the ultimate sacrifice for human sins, much like a lamb used in sacrificial offerings in the Jewish tradition.

Top Rated John Books

Historical Context

This verse comes from the Gospel of John, written in the context of 1st-century Judaism under Roman rule.

Sacrifices, including those of lambs, were an integral part of religious practices for atonement of sins.

The figure of John the Baptist, who preached in Judea and baptized Jesus in the Jordan River, serves as a bridge between Old Testament prophecies and the fulfillment of those prophecies with the coming of Christ.

Calling Jesus the "Lamb of God" would have resonated with a people familiar with the symbolism of sacrifice.

Theological Insights

Christian commentators interpret "Lamb of God" in several ways.

Firstly, it identifies Jesus with the suffering servant of Isaiah's prophecy, who takes away the sins of the world.

It also connects to the Passover lamb, whose blood saved the Israelites from death.

This paints Jesus as the means by which humanity is saved from spiritual death.

Theologians note the paradoxical nature of a messiah who conquers not by force, but through sacrifice, an idea that subverts common expectations of a political or military savior.

Practical Applications

Recognizing Jesus as the Lamb of God has practical implications for Christian life and spirituality.

It suggests a model of humility and sacrificial love that can be emulated in personal relationships and social interactions.

The willingness to endure suffering for the sake of others and the relinquishing of personal power in favor of service are qualities that reflect this aspect of Jesus' character and purpose.

Cross-References

Isaiah 53:7 - "He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth."
Revelation 5:6 - "And I beheld, and, lo, in the midst of the throne ... stood a Lamb as it had been slain..."
1 Peter 1:19 - "But with the precious blood of Christ, as of a lamb without blemish and without spot."
Exodus 12:3 - "...they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house."

Language Study

In the original Greek text, the term "Lamb of God" is "ἀμνὸς τοῦ Θεοῦ" (amnos tou Theou). "ἀμνὸς" (amnos), specifically means "lamb," and in the context of the Bible, this often implies a sacrificial lamb. "τοῦ Θεοῦ" (tou Theou) means "of God," signifying that this is no ordinary lamb but one that belongs to or is sent by God.

Cultural and Religious Comparisons

In various ancient religions, the sacrifice of animals, including lambs, is a common practice for the atonement of sins or as offerings to deities.

In the Jewish tradition, the sacrifice of the Passover lamb is a major biblical antecedent to this notion.

In other ancient Near Eastern religions, such as those practiced by the Egyptians or Babylonians, similar rituals existed albeit with different theological meanings.

Scientific Perspectives

The concept of Jesus as the "Lamb of God" pertains to religious and theological symbolism rather than empirical scientific inquiry.

However, archaeological studies have shed light on the practices and significance of animal sacrifice in ancient cultures, supporting the historical context of sacrificial customs.

Commentaries

Various biblical scholars and commentators reflect on this verse to emphasize the unique role Jesus plays in Christian soteriology, the study of salvation.

Matthew Henry's commentary notes that John the Baptist highlights Jesus not just as a great teacher, but chiefly as the Redeemer.

Theologian D.A.

Carson reflects on the sacrificial imagery as central to understanding Jesus' mission and its fulfillment of the Old Testament.

These insights collectively highlight the sacrificial role of Christ, a foundational element of Christian doctrine.

John 1

John 1

What does John 1:36 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does John 1:36 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?