John 1:29
The great truth that underlies the Gospel of John is the Godhead of that Man who was walking on the earth. I do not mean merely in its explicit statement of Him, but in that which implies it constantly, and is ever more wonderful to him that attentively weighs the Word of God. Thus His divine glory comes out in the most indirect ways and unexpected forms; hence souls grow in strength by that infinite display of love—Jesus nowhere more truly God than when a man.
He was indeed a man; but this was little or nothing in itself, unless He were God. Then what a truth and what a love! What humiliation on His part! What infinite blessing to man, at least to the souls who believe! The Word became flesh, but He was the true God; and hence it is that we find, whenever He speaks or acts, by whatever the Spirit of God traces Him, Godhead is there behind the veil.
John the Baptist's testimony here has quite a different character in itself and another effect on the soul from what we find in the other gospels. Where else does He treat of Him as the Lamb of God? The Messiah, the coming King, the perfect Servant engaged in the work of God, the woman's Seed and Son of man-these we do find elsewhere. But here we have Him as the Lamb of God in a far more comprehensive relation than with the old and favored people. He is the Lamb of God who "taketh away the sin of the world." Thus it is that He is presented in a universality of blessing through His work that could not be in any one but a divine person. Certain it is that He is shown here habitually in this character. "This is the Son of God."
Hence it is that in the Gospel of John it is not a question of the dispensations that disappear or succeed one another, but of what is vital and unchanging because divine. Hence too, therefore, it is when dispensations have passed away that the full meaning of such a word as this is realized. It is not particularly now, nor in the age that follows, but in the eternal state, that it will be manifest that He is the Lamb of God who "taketh away" (not our sins as believers but) sin in its totality. We know how it is usually quoted for a sense altogether different. The expression does not really refer to that which we are found in and have been forgiven by faith in His blood, but to when the world shall be fully cleared of it all. Sin will be banished wholly from the universe. What a testimony to His glory, who by His work effects it all! I refer to this prevalent error the more plainly and pointedly, because souls may be suffering under the influence of this too common confusion in things which so materially differ. It is not a question of the saint on earth in whom the Spirit of God dwells. The error helps on the delusion of Satan, not alas! outside, but in Christendom. There is the subtlest snare for man. It is Babylon.
What is Babylon? Is it not the cage of every unclean bird and beast? What havoc is not there, particularly of the truth? God has been most of all dishonored there. It may be, as in the present case, by only one letter; but that makes all the difference between truth and error. Christendom says or sings, Christ is the Lamb of God which taketh away the sins of the world. How blinding is worldly religion! I know scarcely a more injurious error than this if logically carried out. Christ is "the Lamb of God, which taketh away the sin," not the sins, "of the world." One is a blessed truth, the other is a mistake with the gravest consequences. It is to enfeeble or destroy the peace of the believer, and to pillow unbelievers with hopes that work ruin to themselves, with dishonor to God and His Christ.
How full and refreshing the testimony of God-Christ as His Lamb taking away the sin of the world in due time-the same is He which baptizeth with the Holy Ghost (vv. 29, 33)! They are the two works of the Lord Jesus, in the words of John the Baptist-His great earthly and His great heavenly work. We must not confound the bearing of our sins in His own body on the tree with taking away the sin of the world, as He will, for the new heavens and the new earth. When it is a question of sin bearing, it is "our" sins (1 Pet. 2); when it is a question of taking away, it is the world's sin. This is the ultimate effect of His work. The Spirit looks onward by John in the full sense of what Christ was eventually to accomplish, an immense work in connection with His divine glory. He "appeared to put away sin" by the sacrifice of Himself. Heb. 9 speaks of His purpose to put away sin. It is not the time when it was to be done, but the end for which He appeared. The work was effected on the cross, but the full results of the cross are not yet manifested.