Why Did John Call Jesus the Lamb of God?
In the opening chapter of the Gospel of John, the evangelist introduces Jesus with a striking and theologically rich title: “the Lamb of God.” John the Baptist, upon seeing Jesus approaching, declares, “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29). This phrase is not merely poetic or symbolic; it is a profound theological statement that draws from the deep well of Old Testament imagery and sacrificial typology. Understanding why John the Baptist called Jesus the Lamb of God requires a careful examination of the biblical context, both Old and New Testament, and a reflection on the redemptive mission of Jesus as the fulfillment of God’s messianic promises.
Old Testament Foundations for the Sacrificial Lamb
The concept of a sacrificial lamb is deeply embedded in the Old Testament and forms the essential background for John’s declaration. The first significant appearance of a lamb in a redemptive context occurs in Genesis 22, where Abraham is commanded to offer his son Isaac as a sacrifice. As they ascend Mount Moriah, Isaac asks, “Where is the lamb for a burnt offering?” (Genesis 22:7). Abraham responds, “God will provide for himself the lamb for a burnt offering, my son” (Genesis 22:8). This statement is both immediate and prophetic. While God provides a ram in the thicket to spare Isaac (Genesis 22:13), the ultimate fulfillment of this promise comes in the person of Jesus, the true Lamb whom God provides for the salvation of the world.
Another foundational text is the Passover narrative in Exodus 12. On the eve of Israel’s deliverance from Egypt, each household was instructed to sacrifice a spotless lamb and apply its blood to the doorposts. The Lord declared, “When I see the blood, I will pass over you, and no plague will befall you to destroy you” (Exodus 12:13). The blood of the lamb served as a sign of protection and deliverance from judgment. This event became central to Israel’s identity and worship, commemorated annually in the Passover feast. The New Testament writers, particularly Paul, explicitly connect Jesus to this imagery: “For Christ, our Passover lamb, has been sacrificed” (1 Corinthians 5:7).
The sacrificial system instituted in Leviticus further develops the role of lambs in atonement. In Leviticus 4 and 5, lambs are prescribed as sin offerings for unintentional sins. The Day of Atonement, described in Leviticus 16, involves the sacrifice of animals to cleanse the people from sin and maintain covenantal fellowship with God. The prophet Isaiah, in his Servant Song, anticipates a future figure who would suffer vicariously for the sins of others: “He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter” (Isaiah 53:7). This passage is widely recognized as a messianic prophecy, and the imagery of the suffering servant as a lamb is directly echoed in the New Testament’s portrayal of Jesus.
The Lamb of God in John’s Gospel
When John the Baptist calls Jesus “the Lamb of God,” he is drawing upon this rich tapestry of Old Testament imagery. The phrase in John 1:29 - “Behold, the Lamb of God, who takes away the sin of the world!” - is unique in the New Testament and appears again in John 1:36. The definite article “the” emphasizes the uniqueness of Jesus as the one true Lamb provided by God. The genitive construction “of God” indicates divine origin and purpose; this Lamb is not merely a human offering but one appointed and sent by God himself.
The phrase “takes away the sin of the world” is equally significant. The verb “takes away” (Greek: air ) implies both removal and bearing. Jesus not only removes sin but bears it upon himself, echoing Isaiah 53:4: “Surely he has borne our griefs and carried our sorrows.” The scope of this atonement is universal - “the sin of the world” - indicating that Jesus’ sacrifice is not limited to Israel but extends to all humanity. This universal dimension is consistent with the broader themes of John’s Gospel, which emphasizes that Jesus is the Savior of the world (John 4:42).
How Did John Know Jesus Was the Lamb of God?
John the Baptist’s recognition of Jesus as the Lamb of God was not based on human insight alone. In John 1:31-34, John explains that he did not initially know Jesus in this role, but that God had revealed it to him: “I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit’” (John 1:33). John then testifies, “I have seen and have borne witness that this is the Son of God” (John 1:34).
This divine revelation, coupled with John’s understanding of the Scriptures, enabled him to identify Jesus as the fulfillment of the sacrificial lamb typology. John was a prophet, the voice of one crying in the wilderness. Like the prophets before him, John was given insight into God’s redemptive plan. His declaration is not merely a theological statement but a prophetic proclamation that Jesus is the one who fulfills the role of the Lamb in God’s plan of salvation.
The Lamb in the Broader New Testament
The image of Jesus as the Lamb of God is not confined to the Gospel of John. It is a central theme in the book of Revelation, where Jesus is repeatedly referred to as the Lamb. In Revelation 5, John sees a vision of a Lamb “standing, as though it had been slain” (Revelation 5:6). The Lamb is declared worthy to open the scroll because he was slain and by his blood ransomed people for God (Revelation 5:9). The Lamb is worshiped alongside God the Father, indicating his divine status (Revelation 5:13).
Throughout Revelation, the Lamb is both the Redeemer and the Judge. He leads his people (Revelation 7:17), conquers evil (Revelation 17:14), and is the Light of the New Jerusalem (Revelation 21:23). The repeated references to Jesus as the Lamb - over twenty times in Revelation - underscore the centrality of his sacrificial death in the Christian understanding of salvation and eschatology.
Theological Implications
The title “Lamb of God” encapsulates the heart of the gospel. It affirms that Jesus is the divinely appointed sacrifice who bears the sin of the world. His death is not accidental or merely exemplary; it is substitutionary and redemptive. As Paul writes, “God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh” (Romans 8:3). The author of Hebrews echoes this truth, emphasizing that Jesus offered himself “once for all” to bear the sins of many (Hebrews 9:26-28).
Moreover, the Lamb imagery highlights the innocence and meekness of Jesus. Like the Passover lamb, he is without blemish (1 Peter 1:19). Like the suffering servant, he does not resist or retaliate but submits to the will of God (Isaiah 53:7; Philippians 2:8). Yet, this meekness is not weakness. The Lamb is also the victorious King who triumphs over sin, death, and Satan.
Conclusion
John the Baptist’s declaration, “Behold, the Lamb of God, who takes away the sin of the world,” is a profound theological statement rooted in the Old Testament and fulfilled in the person and work of Jesus Christ. It reveals Jesus as the true and final sacrifice, the one provided by God to accomplish what the blood of bulls and goats could never do (Hebrews 10:4). John knew Jesus was the Lamb through divine revelation and scriptural insight, and his proclamation invites all who hear it to behold–to look upon Jesus with faith, recognizing in him the only hope for the forgiveness of sin and reconciliation with God.
In calling Jesus the Lamb of God, John the Baptist was not merely using a metaphor; he was identifying the very heart of the gospel. Jesus is the Lamb who was slain, the one who takes away the sin of the world, and the one who is worthy of all worship and praise. As the apostle Peter later wrote, “You were ransomed… with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Peter 1:18-19). This is the Lamb of God–God’s perfect provision for our deepest need.