The Meaning of “Lamb of God” in John 1

Continuing my series on articles from the Dictionary of Jesus and the Gospels, 2nd edition, today we will look at an article by John Dennis—London School of Theology—on what John the Baptist meant when he called Jesus “The lamb of God” who takes away the sin of the world.

Lamb of God

John the Baptist had been out baptizing people in the Jordan River. After being asked why he baptizes if he is neither Christ, nor Elijah, nor the Prophet, Elijah restated that he baptizes with water but that one was coming who was greater than he. The very next day Jesus walked toward him, and Jon the Baptist announced,

^1:29 The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!

Dennis notes that the term “lamb of God” occurs in the Bible only here and in 1:36:

^1:35 The next day again John was standing with two of his disciples, ³⁶ and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!”

Dennis also writes how John’s term for “lamb” (amnos) occurs two more times times in NT passages that liken Jesus’ suffering and death to lambs.

In the *LXX of Isaiah 53:7 we read,

^53:7 And because he was afflicted, he does not open his mouth; like a sheep is led to slaughter, and like a lamb is voiceless before the one who shears it, so he does not open his mouth.

This is the passage the Ethiopian eunuch was reading when Philip met him in Acts 8:28–40.

^8:32 Now the passage of the Scripture that he was reading was this:
“Like a sheep he was led to the slaughter
and like a lamb before its shearer is silent,
so he opens not his mouth.
³³  In his humiliation justice was denied him.
Who can describe his generation?
For his life is taken away from the earth.” 

Peter also compares Jesus’ death to a lamb’s when he writes, “knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Pet 1:18–19).

There is, as with almost every topic in the NT, a debate about the meaning of John the Baptist’s declaration “the lamb of God who takes away the sin of the world.” This debate has to do with the possible background(s) to the phrase “lamb of God.” Dennis lists four different interpretations before putting “lamb of God” in context in John’s gospel.

Four Interpretations

1. The Apocalyptic Lamb

C. H. Dodd argued that the lamb in John 1:29 must be understood as the apocalyptic, warrior lamb as found in Revelation (Rev 5:6, 12; 7:17; 13:8; 17:14; 19:7, 9; 21:22–23; 22:1, 3) and in some Jewish apocalyptic texts. Thus, for Dodd, “Jesus as the Lamb of God is the apocalyptic messiah-leader who would deal with the world’s sin not by sacrifice but by powerfully “taking away” or “removing” sin (Jn 1:29) for those who believe in him” (482).

Problems

Yet it is not determined if some of Dodd’s evidence (the Testament of Joseph 19:8 and Testament of Benjamin 3:8) were actually written before John’s Gospel or if they are even of Jewish origin. And it also is not clear if any of the lambs in 1 Enoch 89–90 “can be understood as apocalyptic messianic redeemers.”

As well, both the terms used for the lamb in Revelation (arnion) and the lamb in John (amnos) are different, and they both function differently. That said, Revelation presents Jesus the lamb as having been “slaughtered” (Rev 5:6, 12; 13:8), and its blood “ransoms” (Rev 5:9) and “frees” God’s people from sins (Rev 1:5). So there is some overlap here, but how much?

2. The Lamb of Isaiah 53

Many point to the Suffering Servant of Isaiah 53 as the likely background to John’s “lamb of God.” “The servant in Isaiah 53:7 is described as a ‘lamb’ (amnos) who is slaughtered and one who ‘bears’ the sins of others (Is 53:4, 11)” (482).

Problems

But Dennis questions this line of thinking when he asks, “But if John intended to identify Jesus with Isaiah’s servant in John 1:29, why did he not write, ‘the servant [pais] of God’?” (482). Among a few stated problems, one that Dennis offers is the different imagery used in Isaiah and John. Isaiah’s servant “bears” sins (Isa 53:4, 11), but John’s Lamb of God “takes away” sin (1:61). Does this matter? We will see shortly.

3. Sacrificial Lambs

Other scholars point out that amnos (“lamb”) is used umpteen times in the OT for the different sacrificial offerings (burnt, guilt, peace and sin) the Israelites were to give. One example of this would be the daily offerings (Ex 29:38–46).

Problems

But as Dennis points out, a lamb “was not the characteristic animal used in most of these expiatory offerings” (482). That is to say, there were other animals that God preferred the Israelites offer. That prize goes to the bull (Lev 1:5), the most preferred animal for the burnt, guilt, and peace offerings, and the ram for the guilt offering.

4. The Passover Lamb

The Passover lamb is likely the most cited background to John 1:29. Support for this comes through the Passover context of Jesus’ death in John’s passion narrative (Jn 18:28, 39; 19:14, 29, 31–37). Since the Passover lamb’s atoning death deals with sin, this seems to many (e.g., Metzner, Keener) like the perfect bridge to Jesus’ atoning death for sin, although some of these same scholars (Keener) wouldn’t rule out other backgrounds serving a role.

Problems

The first problem is that the LXX’s term for the Passover lamb in Exodus 12 is probaton, not John’s amnos. The second problem is that “the Passover lamb was not an expiatory sacrifice for sin, although some [Morris] would argue that in first-century a.d. Judaism and Christianity the Passover took on sacrificial functions” (482–83). See 1 Corinthians 5:7, where Paul says Jesus is our Passover lamb:

Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our Passover lamb, has been sacrificed.

One would then need to show that the Passover lamb was not an expiatory sacrifice for sin, and/or that Paul means something different than that in 1 Corinthians 5.

The “Lamb of God” in John’s Gospel

So what does John 1:29 mean?

What did John intend it to mean, and how can we know? Dennis argues that we have to read John 1:29 “on Johannine terms” and thus “in the light of the totality of John’s narrative” (483).

John 1 introduces Jesus, his divine standing, and his ministry-mission, and it is in this chapter where John the Baptist makes his famous proclamation:

“Behold, the Lamb of God, who takes away the sin of the world!”

Dennis observes,

Jesus is identified as the unique Son of God (Jn 1:14, 34), the Messiah (Jn 1:17) and the Lamb of God (Jn 1:29). As such, Jesus’ mission will be to “remove” (airō) sin (Jn 1:29)… and to inaugurate the Isaianic restoration (Jn 1:23, 33; cf. Is 40:3; 11:2–4), a crucial part of which is in fact the removal of Israel’s sin (cf. Is 27:9; 40:2; 53). (483)

He continues,

This narrative introduction, which includes John 1:29, is the backdrop through which John’s entire narrative portrayal of Jesus’ mission is to be understood. In the ensuing narrative we find that the primary means of effecting eternal life—that is, of delivering people from the bondage of sin, death and the devil (cf. Jn 3:16–17; 8:31–44)—is Jesus’ salvific death. (483)

John presents Jesus’ death in different ways that work in parallel.

A Death For Others

Jesus’ death effects life “for” others:

“The bread that I will give for the life of the world is my flesh” (Jn 6:51; cf. Jn 3:14–15; 10:11, 15; 11:51–52).

Jesus’ death fulfills Israel’s Passover.

^{Jn 19:36} For these things took place that the Scripture might be fulfilled: “Not one of his bones will be broken.”

^{Ex 12:46} It shall be eaten in one house; you shall not take any of the flesh outside the house, and you shall not break any of its bones.

The Passover lamb functioned as an “apotropaic sacrifice” that protected Israel from death (Ex 12:23–37), and Jesus “as the final Passover lamb will inaugurate a second exodus deliverance from sin, the world and the devil” (483).

A Death that Casts Out

Jesus’ death brings judgment on the world and “throws out” the “ruler of this world.”

^{Jn 12:31} Now is the judgment of this world; now will the ruler of this world be cast out.

Jesus’ death breaks the chains of rebellion and sin.

Could it be Jesus’ death “as the event that ‘throws out’ the ruler of this world that most directly functions as the narrative fulfillment of Jesus’ mission to ‘remove’ sin in John 1:29”? In John’s Gospel, sin, the world, and the devil are closely connected (Jn 1:10; 8:34, 41, 44; 12:31; 14:30; 16:8–11).

^{Jn 1:10} He was in the world, and the world was made through him, yet the world did not know him.

^{Jn 8:34} Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin.

^{Jn 8:41 “}You are doing the works your father [the devil] did.” They said to him, “We were not born of sexual immorality. We have one Father—even God.”

^{Jn 8:44} You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.

^{Jn 12:31} Now is the judgment of this world; now will the ruler of this world be cast out.

^{Jn 14:30} I will no longer talk much with you, for the ruler of this world is coming. He has no claim on me….

^{Jn 16:8–11} And when he comes, he will convict the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no longer; concerning judgment, because the ruler of this world is judged.

Ultimately, Dennis believes John is combining OT/Jewish lamb imagery and metaphors into one picture, the Lamb of God. A lamb removing sin would evoke sacrificial images. Since (in my view) John the apostle wrote both the Gospel of John and Revelation, it would be easy to see the connection with an apocalyptic lamb. This lamb was “slaughtered,” and yet conquers, and believers are to follow this Lamb. In fact, “lamb” is John’s favorite designation of Jesus in the book of Revelation, using it 28 times for the crucified, resurrected, and reigning Lord and King, the God-man Jesus.

This Lamb “loves us and has freed us from our sins by his blood” (Rev 1:5). He was slain and by his blood he “ransomed people for God from every tribe and language and people and nation” and has “made them a kingdom and priests to God, and they shall reign on the earth” (5:9–10). Morris is correct to write that John has brought together a number of “lamb” figures so that “memories of several lamb figures in the OT” are evoked. There is not only one background, but numerous backgrounds behind this phrase.

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