On the following day. Next after the day on which the Sanhedrin had heard from John the vindication of his own right to baptize in virtue of the commencement of the Messiah's ministry, which as yet was concealed from all eyes but his own.
He [John £] seeth Jesus coming towards him, within reach of observation the Lamb of God, which taketh away the sin of the world. We should observe, from the later context, that already John had perceived by special signs and Divine inspiration that Jesus was the Son of God, and the veritable Baptizer with the Holy Ghost; that he was before him in dignity, honour, and by pre-existence, although his earthly ministry had been delayed until after John's preparatory work had been done.
John had felt that the "confession of sins" made by the guilty multitude, by generations of vipers, was needful, rational, imperative upon them; but that in the case of Jesus this confession was not only superfluous, but a kind of contradiction in terms.
The Lord over whom the heavens had opened, and to whom the heavenly name had been given, fulfilling all righteousness by submitting to the baptism of repentance unto the remission of sins, was a profound perplexity to the Baptist.
Strange was it that he who would have power to deal with the Holy Ghost even as John had been using water should have been called in any real sense to confess the sins of his own nature or life. John believed that Jesus was the Source of a fiery purity and purifying power, and that according to his own showing he had rejected all proposals which might bring Israel to his feet by assuming the role of their conquering Messiah.
He had even treated these suggestions as temptations of the devil. Not to save his physical life from starvation would he use his miraculous energies for his own personal ends. Not to bring the whole Sanhedrin, priesthood, and temple guard, nay, even the Roman governor and court, to his feet, will he utter a word or wave a signal which they could misunderstand.
His purpose was to identify himself, Son of God though he be, with the world—to "suffer all, that he might succour all." Because John knew that Jesus was so great he was brought to apprehend the veritable fact and central reality of the Lord's person and work.
He saw by a Divine inspiration what Jesus was, and what he was about to do. The simple supposition that Jesus had made John the Baptist his confidant, on his return from the wilderness of temptation and victory, and that we owe the story of the temptation to the facts of Christ's experience which had been communicated to John, do more than any other supposition does to expound the standpoint of John's remarkable exclamation.
A library of discussion and exposition has been produced by the words which John uttered on this occasion, and different writers have taken opposite views, which in their origin proceed from the same root.
The early Greek interpreters were moving in a true direction when they looked to the celebrated oracle of Isaiah lift. as the primary signification of the great phrase, "The Lamb of God." The image used to portray the suffering Sin-bearer is the "Lamb brought silently to the slaughter," "a Sheep dumb before his shearers."
Doubtless the first implication of this comparison arose from the prophet's conception of the patience, gentleness, and submission of the sublime but suffering "Servant of God;" but the fourth, fifth, sixth, and twelfth verses of that chapter are so charged with the sin bearing of the great victim, the vicarious and propitiatory virtue of his agony unto death, that we cannot separate the one from the other.
He who is led as a Lamb to the slaughter bears our sins and suffers pain for us, is wounded on account of our transgressions: "The Lord has laid on him the iniquity of us all … it pleased the Lord to bruise him," etc.
The Servant of God is God's Lamb, appointed and consecrated for the highest work of sacrificial suffering and death. The LXX. has certainly used the verb φέρειν, to bear, where John uses αἴρειν, to take away.
Meyer suggests that in the idea of αἄρειν the previous notion of φέρειν is involved and presupposed. The Hebrew formula, אטְחֵ אשָׂןָ and נוֹעָ אשָׂןָ, are variously translated by the LXX., but generally in the sense of bearing the consequences of personal guilt or the sin of another (Numbers 14:34; Le Numbers 5:17; Numbers 20:17; Ezekiel 18:19).
In Le John 10:17 it is distinctly used of the priestly expiation for sin to be effected by Eleazar. Here and elsewhere אשָׂןָ is translated in the LXX. by ἀφαιρεῖν, where God as the subject of the verb is described as lifting off sin from the transgressor and by bearing it himself—bearing it away.
In several places the LXX. has gone further, translating the word, when God is the subject, by ἀφιεναί, with the idea of forgiveness (Psalms 32:5; Psalms 85:3; Genesis 50:17; Isaiah 33:24). Hence the Baptist, in using the word αἴρειν, had doubtless in his mind the large connotation of the Hebrew word אשָׂןָ with the fundamental prerequisite of the taking away, which the oracle of Isaiah had suggested to him.