In verses 14, 29 we have the testimonies of the evangelist and of the Baptist respectively. “We have contemplated his glory, a glory as of an only-begotten with a father.” “Behold, the Lamb of God, which taketh away the sin of the world.” These testimonies of the evangelist and the Baptist are characteristic, The Person is the same in each case, but all else different. The evangelist saw Him in the moral glory of the relationship; the creature is not in view here; the relationship was an essential one, eternal and glorious. It was not what He was for any one, but what He was with the Father. (New Trans.) Revelation has no higher heights, the tongue of man no more words. When he contemplated Messiah in the glories of His earthly kingdom, “the prayers of David were ended.”
But with the “Lamb of God taking away sin” the creature is fully in view; it implies what He is for man, but from God. This title is deeper far than that of Messiah or Son of man. The Anointed One was rejected from the beginning, and forbade His announcement as Messiah, taking the greater one of Son of man, in which name He inherits all things. When they slighted Him by this name He took a yet more exalted one; the unknown Son of Man was “the Light.” (chapter 12.) His glories come out as the darkness thickens. But a Lamb as slain, standing with the attributes of God Himself almighty power and divine wisdom—and having a place in the midst of the heavenly throne, who by redemption—toil, the suffering of death, and perfectness of every kind, had won the right—overcome—so as to take the book out of the right hand of Him that sat on the throne, and to open the seven seals, is (if one may in thought compare where all is infinitely perfect) a character of glory superior to those of Messiah and Son of man. For this was not an inheritance given, nor privilege conferred; no answer to demand, as in, “Ask of me, and I shall give thee the nations for thine inheritance,” all that will have its place; but this was higher still; His rights, as I think one has stated, were in the throne itself. He took the book out of the hand of Him that sat there, for whose glory indeed He had purchased the inheritance by blood. The saints, who surround the throne set in heaven, praise Him in this name; His title to open the book, redemption by death and suffering, they understand and appreciate.
And now the time of mighty deeds, the day of the Lord, was drawing nigh. It is before the Lamb that the heavenly saints fall down, and that the new song is sung. The Lamb’s sufferings and glory had called it forth. (See also Revelation 14) When the Lamb is seen with the remnant on mount Sion, the place of the earthly royalty, the song of heavenly harpers is heard. Mount Sion was the place of interest to the heavenly saints when the Lamb was there. In the heavenly city the Lamb is the light of the glory of God that lightens it. May what we have seen and heard in these heavenly scenes and city of our God teach us better how to behold the Lamb of God that taketh away the sin of the world.” But besides taking away sin as God’s Lamb, John saw Him in another character, as one upon whom the Holy Ghost descended and abode, and this without sacrifice, concerning whom he received this testimony from Him who sent him, “The same is he which baptizeth with the Holy Ghost.” This could be none other than the Son of God, whether contemplated as anointed Himself with the Spirit, or baptizing others with it. In either case He must be the Son of God viewed here in His human position. There is but One who could be anointed without blood; but One who ascended on high, Man victorious; captivity taken captive, to receive as Man, and for man, the Holy Ghost—gifts for men.
We see in these last verses the two parts of Christ’s work. He takes away sin as Lamb of God, and baptizes with the Holy Ghost. The heavenly scenes which we have been contemplating show us how God “Can endless glory weave From Time’s misjudging shame.”
What here was considered shame was the title to glory there.
Verses 35-42. The gathering commences. The testimony which gathers, “Behold the Lamb of God.” Not yet what He does, but the person who passed before them was God’s Lamb. It was surely a day of power. The voice that cried in the wilderness, “Prepare Jehovah’s way,” adds yet another cry, “Behold God’s Lamb!” A blessed and a glorious testimony. It needed not many words; for the Lamb of God was none other than the “word of God,” and He would “tell us all things.” “He whom God hath sent speaketh the words of God.” Simplicity is not wonderful in a man filled with the Holy Ghost; and then, if out of the fullness of the heart the mouth speaks, one name alone is heard. This ministry succeeds. The two who heard John speak leave the minister for the One ministered. They want to know where Jesus dwells. He said, “Come and see.” “They came and saw where He dwelt, and abode with Him that day.” The attraction was in the Person. We should like to know what Jesus said; but we have learned greater things than they could then have received, and have power to keep them too, by the Holy Ghost which dwelleth in us.
Verse 42. The day following is the second day; the first day is in verse 35. Now Jesus Himself gathers; and mark the contrast between His testimony and that of John. The latter says, “Behold the Lamb”; but Jesus says, “Follow me.” Jesus, the lowliest of men, who came not to be ministered unto, but to minister, and give His life a ransom for many, presents Himself as the center and object for man. But “Master, where dwellest thou?” will not be an unheeded cry from anyone who is seeking to know Him.
We do not find the Church here. The gathering is in view of the kingdom, and will be taken up again at the close, when the heavenly assembly is above; but here it is the Jewish remnant which we have before us. The fig-tree, under which the Lord saw Nathanael, was the symbol of Judaism; and his confession, the terms of which are found in Psalms 2, and applied to Christ in His Jewish relations, mark Nathanael as representing the Jewish remnant. The Lord refers to Psalms 8 when He says, “Ye shall see greater things than these” —all creation subject to the Son of man—a name of far deeper import than that of King of Israel. R. E.