| John 1:29 | |
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← 1:28 1:30 → | |
 A window of Église Saint-Martin, Réthoville, Manche, Basse-Normandie, France, depicting John 1:29: Saint John the Baptist carries a staff with an attached scroll which reads ECCE AGNUS DEI. | |
| Book | Gospel of John |
| Christian Bible part | New Testament |
John 1:29 is the twenty-ninth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
In the original Greek according to Westcott-Hort this verse is:
In the King James Version of the Bible the text reads:
The New International Version translates the passage as:
Jesus retired into the desert immediately after his Baptism by John (Mark 1:12). It is thought He was probably coming from there when the Baptist gave this testimony: "Behold!" [1] [2] "The Lamb of God," refers to Isaiah 53:7 and Jeremiah 11:19, in which Christ is called a lamb. This was prefigured by the lamb offered up in daily sacrifices by the Jewish people for legal oblations, including the Passover. It is "of God," for it is offered up by God the Son, to the Father, "for the world." [2] [3]
Origen: "After this testimony, Jesus is seen coming to John, not only persevering in his confession, but also advanced in goodness: as is intimated by the second day. Wherefore it is said, The next day John seeth Jesus coming to him. Long before this, the Mother of Jesus, as soon as she had conceived Him, went to see the mother of John then pregnant; and as soon as the sound of Mary’s salutation reached the ears of Elisabeth, John leaped in the womb: but now the Baptist himself after his testimony seeth Jesus coming. Men are first prepared by hearing from others, and then see with their own eyes. The example of Mary going to see Elisabeth her inferior, and the Son of God going to see the Baptist, should teach us modesty and fervent charity to our inferiors. What place the Saviour came from when He came to the Baptist we are not told here; but we find it in Matthew, Then cometh Jesus from Galilee to Jordan unto John to be baptized of him. (Matt. 3:13)" [4]
Chrysostom: "Or; Matthew relates directly Christ’s coming to His baptism, John His coming a second time subsequent to His baptism, as appears from what follows: I saw the Spirit descending, &c. The Evangelists have divided the periods of the history between them; Matthew passing over the part before John’s imprisonment, and hastening to that event; John chiefly dwelling on what took place before the imprisonment. Thus he says, The next day John seeth Jesus coming to him. But why did He come to him the next day after His baptism? Having been baptized with the multitude, He wished to prevent any from thinking that He came to John for the same reason that others did, viz. to confess His sins, and be washed in the river unto repentance. He comes therefore to give John an opportunity of correcting this mistake; which John accordingly did correct; viz. by those words, Behold the Lamb of God, which taketh away the sin of the world. For He Who was so pure, as to be able to absolve other men’s sins, evidently could not have come thither for the sake of confessing His own; but only to give John an opportunity of speaking of Him. He came too the next day, that those who had heard the former testimonies of John, might hear them again more plainly; and other besides. For he saith, Behold the Lamb of God, signifying that He was the one of old sought after, and reminding them of the prophecy of Isaiah, and of the shadows of the Mosaic law, in order that through the figure he might the easier lead them to the substance." [4]
Augustine: "If the Lamb of God is innocent, and John is the lamb, must he not be innocent? But all men come of that stock of which David sings sorrowing, Behold, I was conceived in wickedness. (Ps. 51:5) He then alone was the Lamb, who was not thus conceived; for He was not conceived in wickedness, nor in sin did His mother bear Him in her womb, Whom a virgin conceived, a virgin brought forth, because that in faith she conceived, and in faith received." [4]
Theophylact of Ohrid: "He is called the Lamb of God, because God the Father accepted His death for our salvation, or, in other words, because He delivered Him up to death for our sakes. For just as we say, This is the offering of such a man, meaning the offering made by him; in the same sense Christ is called the Lamb of God Who gave His Son to die for our salvation. And whereas that typical lamb did not take away any man’s sin, this one hath taken away the sin of the whole world, rescuing it from the danger it was in from the wrath of God. Behold Him1 Who taketh away the sin of the world: he saith not, who will take, but, Who taketh away the sin of the world; as if He were always doing this. For He did not then only take it away when He suffered, but from that time to the present, He taketh it away; not by being always crucified, for He made one sacrifice for sins, but by ever washing it by means of that sacrifice." [4]
Gregory the Great: "But then only will sin be entirely taken away from the human race, when our corruption has been turned to a glorious incorruption. We cannot be free from sin, so long as we are held in the death of the body." [4]
Theophylact of Ohrid: "Why does he say the sin of the world, not sins? Because he wished to express sin universally: just as we say commonly, that man was cast out of paradise; meaning the whole human race." [4]
Glossa Ordinaria: " Or by the sin of the world is meant original sin, which is common to the whole world: which original sin, as well as the sins of everyone individually, Christ by His grace remits." [4]
Augustine: "For He Who took not sin from our nature, He it is Who taketh away our sin. Some say, We take away the sins of men, because we are holy; for if he, who baptizes, is not holy, how can he take away the other’s sin, seeing he himself is full of sin? Against these reasoners let us point to the text; Behold Him Who taketh away the sin of the world; in order to do away with such presumption in man towards man." [4]
Origen: "As there was a connexion between the other sacrifices of the law, and the daily sacrifice of the lamb, in the same way the sacrifice of this Lamb has its reflection in the pouring out of the blood of the Martyrs, by whose patience, confession, and zeal for goodness, the machinations of the ungodly are frustrated." [4]
The King James Version of this verse is cited as texts in the English-language oratorio "Messiah" by George Frideric Handel (HWV 56). [5]
John the Baptist was a Jewish itinerant preacher in the early 1st century AD. Other titles and names for John include John the Forerunner in Eastern Christianity, John the Immerser in some Baptist Christian traditions, and Prophet Yaḥyā in Islam. He is sometimes alternatively referred to as John the Baptizer.
Agnus Dei is the Latin name under which the "Lamb of God" is honoured within the Roman Catholic Mass and, by extension, other Christian liturgies descending from the Latin tradition. It is the name given to a specific prayer that occurs in these liturgies, and is the name given to the music pieces that accompany the text of this prayer.
Lamb of God is a title for Jesus that appears in the Gospel of John. It appears at John 1:29, where John the Baptist sees Jesus and exclaims, "Behold the Lamb of God who takes away the sin of the world." It appears again in John 1:36.
Unconditional election is a Calvinist doctrine relating to predestination that describes the actions and motives of God prior to his creation of the world, when he predestined some people to receive salvation, the elect, and the rest he left to continue in their sins and receive the just punishment, eternal damnation, for their transgressions of God's law as outlined in the Old and New Testaments of the Bible. God made these choices according to his own purposes apart from any conditions or qualities related to those persons.
Matthew 3:6 is the sixth verse of the third chapter of the Gospel of Matthew in the New Testament. The verse occurs in the section introducing John the Baptist with this verse describing his baptisms.
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Unlimited atonement is a doctrine in Protestant Christianity that is normally associated with Amyraldism, as well as Arminianism and other non-Calvinist traditions. The doctrine states that Jesus died as a propitiation for the benefit of all humans without exception. It is a doctrine distinct from other elements of the Calvinist acronym TULIP and is contrary to the Calvinist doctrine of limited atonement.
The Sinner's Prayer is an evangelical Christian term referring to any prayer of repentance, prayed by individuals who feel convinced of the presence of sin in their lives and have the desire to form or renew a personal relationship with God through Jesus Christ. It is a popular prayer in evangelical circles. It is not intended as liturgical like a creed or a confiteor, but rather, is intended to be an act of initial conversion to Christianity. While some Christians see reciting the sinner's prayer as the moment defining one's salvation, others see it as a beginning step of one's lifelong faith journey.
Matthew 7:21 is the twenty-first verse of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse continues Jesus' warning against false prophets.
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Thomistic sacramental theology is St. Thomas Aquinas's theology of the sacraments of the Catholic Church. It can be found through his writings in the Summa contra Gentiles and in the Summa Theologiæ. As can be seen, Aquinas relied heavily on Scriptural passages, as well as the writings of various Church Fathers. St. Augustine says : "The visible sacrifice is the sacrament. This is the sacred sign of the invisible sacrifice. A thing is called a sacrament, either by having a certain hidden sanctity, and in this sense a sacrament is a sacred secret; or from having some relationship to this sanctity. A sacrament is a sign. Moreover, it is a sacred sign. Divine Wisdom provides for each thing according to its mode. Wisdom 7,1 : "she... ordered all things sweetly"; and from Matthew 25,15: "[she] gave to everyone according to his proper ability." It is a part of human nature to acquire knowledge of the intelligible from the sensible. A sign is the way one obtains knowledge of something else. The sacraments are the signs by which humans gain knowledge of spiritual and intelligible goods. Ephesians 5, 25-26: "Christ loved the Church, and delivered Himself up for it; that He might sanctify it, cleansing it by the laver of water in the word of life." St. Augustine says : "The word is added to the element, and this becomes the sacrament." Augustine : "It is impossible to keep men together in one religious denomination, whether true or false, except they be united by means of visible signs or sacraments." It is necessary for salvation that humans united together in the name of true religion. Therefore, sacraments are necessary for man's salvation. There are three reasons sacraments are necessary to the salvation of humans: First, it is in the nature of humans to be led by things corporal and sensible to things that are spiritual and intelligible. Second, by sinning, humans have subjected themselves to corporeal things. Therefore, it is proper that the remedy have a corporeal side, leading to the spiritual. Third, humans are prone to direct their activity towards material things. Sacraments are made necessary because humans have sinned. The main effect of the sacraments is grace, in particular those involving Virtues and Gifts. Grace perfects the soul and allow participation in the Divine Nature. Furthermore, the effects of the sacraments is justification. This is an interior effect. Romans 8,33: "God justifies." Therefore, the effects of the sacraments is justification. This is an interior effect. The power of the sacraments is from God, alone. It does not matter that the minister of the sacraments may be a sinner, or evil. Augustine : "He upon Whom you shall see the Spirit, ...that John did not know that our Lord, having the authority of baptizing, would keep it to Himself, but that the ministry would certainly pass to both good and evil men...What is a bad minister to you, wherever the Lord is good?"
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John 1:33 is the 33rd verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:36 is the 36th verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:21 is a verse in the first chapter of the Gospel of John in the New Testament.
John 1:47 is the 47th verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:48 is a verse in the first chapter of the Gospel of John in the New Testament.
Matthew 11:2-3 are the second and third verses in the eleventh chapter of the Gospel of Matthew in the New Testament.
Matthew 12:31-32 are two verses in the twelfth chapter of the Gospel of Matthew in the New Testament.
This article incorporates text from this source, which is in the public domain.| Preceded by John 1:28 | Gospel of John Chapter 1 | Succeeded by John 1:30 |
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