In classical painting of John the Baptist he is typically shown beside a lamb: this is a reference to the fact that in John’s gospel he points to Jesus, saying ‘Behold the Lamb of God’. This was one of the most surprising titles used of Jesus as it was not a typical Messianic title (although in the early church Isaiah 53 was widely recognised as referring to Christ and his death on the cross see Acts 8:32,33).
- John the Baptist
The theme of witnesses in John’s gospel – 7 are mentioned (see below). Most of these witnesses were historically linked to Jesus’ life and ministry, but the witness of the Holy Spirit in believers continues. We still need discernment to be sure that what we think is the Holy Spirit speaking to us is truly that rather some idea we have thought up that might lead us astray. The witness of the Scriptures to us continues, but – like the Ethiopian eunuch on his chariot – we need help to interpret them correctly. When we read the Old Testament we can follow the way that passages were interpreted in the gospels and letters of the New Testament.
- John the Baptist
- Jesus’ works 5:46, 10:25; 32, 37-38
- God the Father 5:37, 8:18
- The Scriptures e.g. Moses 5:39, 45-47
- Jesus Himself 3:11, 32, 8:14; 18; 18:37
- The Holy Spirit
- 14:26 ‘bring to your remembrance’
- 18:13 ‘guide you into all truth’
- 18:14 ‘ he will glorify me’
- The disciples, especially John 19:35, 21:24
Additional footnote about the term ‘the Jews’ This is a term used in John’s gospel about the religious leaders, not the ordinary people (Jesus and the disciples were Jews, of course). It is like a shorthand for the Jews who opposed Jesus. Note that similar language is used in the Dead Sea Scrolls when the writers there were criticising the Jewish leaders at that time. Unfortunately, some Christians in history have used these verses out of context to promote their anti-Semitic ideology. John treasured his Jewish heritage, but he is clear that God expects Jews to accept Jesus as their Messiah.
There were at least three main groups leading Jews in the first century. The Pharisees were coming to prominence and influence because they were trying to interpret God’s law the Torah into practical instructions that the everyday Jew could follow. Their intentions may have been good, but they came under criticism in the gospels for adding unnecessarily legalism and for their zeal to silence any new interpretation of scripture they didn’t agree to. The Sadducees were the political elite rulers of the temple and seen as collaborators with the Roman occupiers. Their responsibility was to suppress any hint of rebellion especially during the main Jewish festival’s. They were famous for not believing in the resurrection. The Essenes were a radical sect who believe that their religious leaders had sold out they were particularly critical of the high priestly line which they felt had been corrupted and politicised the temple was the largest and most magnificent version of the temple but it had been built by herod who was an evil king wasn’t even that God fearing due. The dead sea scrolls are thought to contain documents written by this group but there are many gaps in their history. It seems that most of the writings in the Dead Sea Scrolls date back to around 200 years before Christ.
- Baptism in Judaism. In the first century, Gentiles who wanted to covert to Judaism were expected to undergo a baptism as well as circumcision (if male). It would not have been a normal thing to call for Jews themselves to be baptised, as this was not required in the Torah. John’s call for his fellow Jews to repent and be baptised in the light of the coming judgement would have been seen as something a prophet might do – an example from the OT would be Jonah’s call to the inhabitants of Nineveh to repent and put on ‘sackcloth and ashes’. Even though his message was radical, he was not short of followers or volunteers to be baptised in the river Jordan. Although John the Baptist openly criticised king Herod (the words that got him killed) he did not criticise the Romans. The baptism that Jesus offered promised the gift of the Holy Spirit.
- Baptism in the Early Church. We know from Acts 19 that when Paul arrived in Ephesus he discovered some ‘disciples’ who didn’t know about the Holy Spirit because they had just been baptised by John – they were baptised again ‘in the name of the Lord Jesus’. This was a pretty unique situation, and it is difficult to know exactly how the rite of baptism developed in the early church. This is still an issue that separates a number of Protestant denominations. There are certainly instances of adult baptism e.g. the Eunuch Philip met in Acts 8. When the Philippian jailor was baptised ‘along with his family’ there is an assumption that in the Middle East it would have been normal for the rest of the family to follow the lead of the father figure, and infant baptism seems to have been practiced in the early church. There are also some ‘Pentecostal’ denominations that put a great deal of emphasis on Spirit baptism and speaking in tongues. With all of these denominations there are more teachings that we agree on than those where we differ.
- Titles used of Jesus in John 1.
- Son of Joseph (not strictly correct)
- Jesus of Nazareth (a town of 2000 people. He lived there but he had been born in Bethlehem). Jesus of Bethlehem would have been more expected of someone who was going to be Messiah.
- Rabbi – teacher
- Messiah = Christ
- King of Israel Zech 3:15 Politically dangerous
- Son of God Ps 2:7 Danger of being accused of blasphemy by the Pharisees
- ‘Lamb of God who takes away the sins of the world’. This was an unexpected title used to announce Jesus by John the Baptist – a lamb was often depicted alongside him in paintings. It was a surprising but very meaningful title because it expresses the role Jesus had as the Passover lamb. And this time the atonement who takes away the sins of the world. The origins of this title go back to God’s provision of a lamb to take the place of Isaac, Abraham’s son (as well as the symbolism of the Passover lamb in Egypt). John will later point out that Jesus’ death on the cross took place during the Passover festival in Jerusalem when thousands of lambs were being sacrificed in the temple.
- ‘Son of Man’. In the gospels, Jesus used this term to describe himself. It was a useful term because it could be interpreted in two very different ways. On the one hand, it could just be another way of saying ‘human’ (Psalm 8:4). On the other hand, Jews would immediately think of a prophetic chapter in the book of Daniel (chapter 7:13). This fitted in with his Messianic role, but that chapter in Daniel is hard to interpret because it uses ‘apocalyptic’ language. When John uses this term he refers to Jesus’ destiny ‘to be lifted up’, referring both to the cross and his resurrection.
- Jacob’s ladder – Jesus promises the disciples that they were going to be witnesses to something very special – unique events where God would reveal himself to us in startling ways. John calls these events ‘signs’ – most of these signs were miracles which had some deeper meaning or symbolism, and the aim was to draw people to faith in Christ.