ACC ~ John 1 v29
THE COMPLEMENTARY NARRATIVES OF JOHN AND MATTHEW
CHRYSOSTOM: The Evangelists distributed the periods among themselves. Matthew, having cut short his notice of the time before John the Baptist was bound, hurries to that which follows, while the Evangelist John not only does not cut short this period but dwells on it the most. Matthew, after the return of Jesus from the wilderness, says nothing about the intervening period as John does. He says nothing about what the Jews send and said. He skips over all of this and passes immediately to John’s imprisonment. “For,” he says, “Jesus having heard” that John was betrayed, “withdrew from there.” [1] But John does not [say this]. He is silent about the journey into the wilderness described by Matthew. Instead, he relates what followed the descent form the mountain, and after having gone through many circumstances, he then adds, “For John was not yet cast into prison.” [2] HOMILIES ON THE GOSPEL OF JOHN 17.1. [3]
[1] Mt 14:13.
[2] Jn 3:24.
[3] NPNF 1 14:58-59*.
THE SECOND APPEARANCE DISPELS ANY MISUNDERSTANDING
CHRYSOSTOM: Why does Jesus come to him now? Why does he come not merely once, but this second time also? Matthew says that his coming was necessary because of baptism since Jesus adds that he did this “to fulfill all righteousness.” [1] But John says that he came again after his baptism when he says, “I saw the Spirit descending from heaven like a dove, and it rested upon him.” Why then did he come to John, since he did not come casually but went expressly to him?… Since John had baptized him with many [others], he came so that no one might think that he had hurried to John for the same reason as the rest, that is, to confess his sins and wash in the river for repentance. He comes, in other words, to give John an opportunity of setting this opinion right again. For by saying, “Behold, the Lamb of God, who takes away the sin of the world,” he removes the whole suspicion. For it is obvious that one pure enough to be able to wash away the sins of others does not come to confess sins but to give an opportunity to that marvelous herald to impress what he had said more definitely on those who had heard his former words. HOMILIES ON THE GOSPEL OF JOHN 17.1. [2]
[1] Mt 3:15.
[2] NPNF 1 14:59**.
JOHN’S PREPARATORY TASK
CYRIL OF ALEXANDRIA: No longer does John need to “prepare the way,” since the one for whom the preparation was being made is right there before his eyes…. But now he who of old was dimly pictured, the very Lamb, the spotless Sacrifice, is led to the slaughter for all, that he might drive away the sin of the world, that he might overturn the destroyer of the earth, that dying for all he might annihilate death, that he might undo the curse that is upon us…. For one Lamb died for all, [1] saving the whole flock on earth to God the Father, one for all, that he might subject all to God. COMMENTARY ON THE GOSPEL OF JOHN 2.1. [2]
[1] 2 Cor 5:14.
[2] LF 43:131-32**.
WHY A LAMB?
ORIGEN: There are five animals that are offered on the altar, three being land animals and two winged. [1] It seems worthwhile to me to ask why the Savior is said to be a “lamb” by John and none of the rest. But also, in the case of the land animals, since three types of animal are offered according to each species, why did he name the lamb from the species of sheep? Now these are the five animals: a young bull, a sheep, a goat, a turtledove, a pigeon.
And the three types of sheep are a ram, the ewe and the lamb…. It is the lamb, however, that we find offered in the perpetual sacrifices. [2] … What other perpetual sacrifice can be spiritual to a spiritual being than the Word in his prime, the Word symbolically called “lamb”?… But if we examine the declaration about Jesus, who is pointed out by John in the words “Behold the Lamb of God who takes away the sin of the world,” from the standpoint of the plan of salvation when the Son of God bodily lived among the human race, we will assume that the lamb is none other than his humanity. For he “was led as a sheep to the slaughter and was dumb as a lamb before its shearer,” [3] saying, “I was an innocent lamb being led to be sacrificed.” [4]
This is why in the Apocalypse, too, a little lamb is seen “standing as though slain.” [5] This lamb, indeed, which was slain according to certain secret reasons, has become the expiation of the whole world. [6] According to the Father’s love for humanity, he also submitted to slaughter on behalf of the world, purchasing us with his own blood from him who bought us when we had sold ourselves into sin. He, however, who led this lamb to the sacrifice was God in man, the great high priest, [7] who reveals this through the saying, “No one takes my life from me, but I lay it down of myself. I have power to lay it down, and I have power to take it up again.” COMMENTARY ON THE GOSPEL OF JOHN 6.264-65, 268, 270, 273-75. [8]
[1] Lev 5:6-7, 18.
[2] HE WORD IN THE BEGINNING | JOHN 1:1
[3] Is 53:7.
[4] Jer 11:19.
[5] Rev 5:6.
[6] See Rev 5:9.
[7] See Heb 8:1. Origen is making a contrast here between Christ’s divine nature, which functioned as the high priest who made the offering, and his human nature, which was the lamb that was offered. See Origen Homilies on Genesis 8.9 (FC 71:149). Eusebius makes a similar point in his Proof of the Gospels 10, Intro (POG 2:190).
[8] FC 80:240-43**; SC 157:330-38.
SETTING THE SEAL ON THE PREDICTIONS
EUSEBIUS OF CAESAREA: The sacrifice was the Christ of God, foretold in ancient times as coming to human beings, to be sacrificed like a sheep for the whole human race. As Isaiah the prophet says of him: “As a sheep he was led to slaughter, and as a lamb before her shearers he did not open his mouth.” [1] And he adds, “He bears our sins and is pained for us; yet we accounted him to be in trouble, and in suffering, and our sins, and he was made sick on account of our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed…. And the Lord has given him up for our iniquities…. For he himself did not sin, nor was guile found in his mouth.” [2] Jeremiah, another Hebrew prophet, speaks similarly in the person of Christ: “I was led as a lamb to the slaughter.” [3]
John the Baptist sets the seal on their predictions at the appearance of our Savior. For beholding him, and pointing him out to those present as the one foretold by the prophets, he cried, “Behold, the Lamb of God, who takes away the sin of the world.” PROOF OF THE GOSPELS 1.10.15-17. [4]
[1] Is 53:7.
[2] Is 53:4-9 LXX.
[3] Jer 11:19.
[4] POG 1:57*.
THE LAMB SLAYS THE LION
BEDE: [Jesus] gave his blood as the price for our salvation, and by undergoing death for a time he condemned the sovereignty of death forever. The Lamb that was innocent was killed. But by a wonderful and longed-for display [of his power] he efficaciously weakened the strength of the lion that had killed him. The Lamb that took away the sins of the world brought to naught the lion that had brought sins into the world. It was the Lamb that restored us by the offering of his flesh and blood, so that we would not perish. HOMILIES ON THE GOSPELS 2.7. [1]
[1] CS 111:66.
CHRIST BOTH LAMB AND RAM
AUGUSTINE: It was Christ that was represented by a ram, Christ by a lamb, Christ by a calf, Christ by a goat—everything was Christ. He was represented by the ram because it leads the flock. It was found in the thorns when our father Abraham was ordered to spare his son but not to depart without offering any sacrifice. Isaac was Christ, and the ram was Christ. Isaac carried the wood for sacrificing himself; Christ was burdened with his own cross. The ram was substituted for Isaac; but not of course Christ for Christ. But Christ was in both Isaac and the ram. The ram was caught by its horns in the thorn bush; ask the Jews what they crowned the Lord with that time. He is the lamb: “Behold, the Lamb of God, who takes away the sins of the world.” SERMON 19.3. [1]
THE PASCHAL LAMB WHO LEADS ISRAEL OUT OF BONDAGE
MELITO OF SARDIS:
The Scripture of the exodus of the Hebrews has been read,
and the words of the mystery have been declared;
how the sheep was sacrificed,
and how the people was saved,
and how Pharaoh was flogged by the mystery.
Therefore, well-beloved, understand,
how the mystery of the Pascha
is both new and old,
eternal and provisional,
perishable and imperishable,
mortal and immortal….
The sheep is perishable,
but the Lord,
not broken as a lamb but raised up as God,
is imperishable.
For though led to the slaughter like a sheep,
he was no sheep.
Though speechless as a lamb,
neither yet was he a lamb.
For there was once a type, but now the reality has appeared.
For instead of the lamb there was a son,
and instead of the sheep a man;
in the man was Christ encompassing all things….
For he was born a son,
and led as a lamb,
and slaughtered as a sheep,
and buried as a man,
and rose from the dead as God,
being God by his nature and a man.
He is all things….
He is son, in that he is begotten.
He is sheep, in that he suffers.
He is human, in that he is buried.
He is God, in that he is raised up.
This is Jesus the Christ,
to whom be the glory forever and ever. Amen.
ON PASCHA 1-2, 4-10. [2]
[1] WSA 3 1:379-80.
[2] MOP 37-39.
ABEL’S SACRIFICE PREFIGURES CHRIST’S
AMBROSE: Abel knew how to divide when he offered a sacrifice from “the firstlings of his flock,” [1] teaching that the gifts of the earth, which had degenerated in the sinner, will not please God. But those in which the grace of the divine mystery shone forth will please him. And so he prophesied that we were to be redeemed from fault through the passion of the Lord, of whom it is written: “Here is the lamb of God who takes away the sin of the world.” Thus, too, he made an offering from the firstlings, that he might signify the firstborn. Therefore, he shows that God’s true sacrifice would be us, of whom the prophet says, “Bring to the Lord the offspring of rams.” [2] And worthily is he confirmed by the judgment of God. ON THE SACRAMENT OF THE INCARNATION OF OUR LORD 1.4. [3]
THE LAMB REPLACES THE SCAPEGOAT
ROMANUS MELODUS:
Now the garment of mourning is rent; we have put on the white robe [4]
Which the spirit has woven for us from the lamb’s fleece of our Lamb and our God;
Sin is taken away, and immortality is given us, [5] our restoration is clear.
The Forerunner has proclaimed it….
O, the message of the Baptist, and the mystery in it!
He calls the shepherd lamb, and not only a lamb, but one to free from mistakes.
He showed the lawless that the goat which they sent into the desert was ineffective. [6]
“Lo,” he said, “the lamb; there is no longer need of the goat; [7]
Put your hands on Him, [8]
All of you who confess your sins,
For He has come to take them away, those of the people, and of the whole world.
For lo, the One whom the Father has sent to us is the One who carries away evil,
Who appeared and illumined all things.”
KONTAKION ON THE EPIPHANY 6.12-13. [9]
[1] Gen 4:4.
[2] Ps 28:1 LXX.
[3] FC 44:220*.
[4] Baptismal rite.
[5] 1 Cor 15:53.
[6] Lev 16:8.
[7] Cf. Aaron in Lev 16:21.
[8] The Lamb.
[9] KRBM 1:63-64*.
JOHN MOVES FROM DIVINE PROLOGUE TO SUFFERING LAMB
THEODORE OF MOPSUESTIA: As appears from the narrative of the Evangelist, John the Baptist said his previous words as if the Lord had come already and walked among crowds who still ignored him. Now, since he is coming to be baptized, he is described with the words “this is the Lamb of God.” Let us consider how Scripture likes to place words in the appropriate context of facts. By saying in this passage, “This is the one who takes away the sin of the world,” he did not say “the only begotten Son,” or the “Son of God” or “the one who is close to the father’s bosom,” which appear in what he said above. Although now it would have seemed right to express the greatness of his nature, in order to confirm the promise of the things he was going to give. But this is not what he said. Instead, he called him “lamb,” and with this name he signifies his passion. In fact, he was called lamb and sheep to signify his death when he washed away sin. Since the sin reigned in our mortality, and death was gaining strength in us because of sin, Jesus Christ, our Lord and Savior came and remitted all these things to us. And after destroying death through his death, he also destroyed the sin rooted in our nature because of mortality. Through his promise he made us immortal, and he will render us so in reality when he defeats sin with the gift of immortality. COMMENTARY ON JOHN 1.1.29. [1]
[1] CSCO 4 3:41-42.
Jn