Sally A Brown, Professor Emerita, Princeton Theological Seminary
Today’s gospel reading, John 1:29-42, is part of the “bridge” that connects the opening prologue of the gospel (1:1-18) to the Book of “Signs” (miraculous acts), and accompanying discourses, that comprise much of this gospel. After clarifying in 1:19-28 that he himself is not the Messiah, John testifies that he has seen the Holy Spirit alight and remain upon Jesus, which assures him that this is the awaited “greater” one whose arrival he has expected and proclaimed. John ascribes to Jesus the titles, “Lamb of God,” “Son of God,” and “the one who baptizes with the Holy Spirit.”
Some characterize the Gospel of John as a narrative theological commentary on the second person of the Godhead; i.e., a narrative Christology. A sermon might take up one (or at most, two) of the titles ascribed here to Jesus to expand a congregation’s understanding of Christology. An effective way to do this may be to connect these titles with practices of Christian worship: baptism (the one who baptizes with the Holy Spirit); communion (the Lamb who takes away the world’s sin);* engaging the biblical tradition in the Word read and preached (Rabbi, teacher); and creedal confession (affirming God’s Messianic promise, kept in Jesus , its denouement still unfurling). In such a sermon, one might draw on related OT passages. For example, commentators have noted for centuries the juxtaposition of “lamb” and “son” in the story of Abraham’s offering of Isaac. Jesus as “Lamb of God” also brings to mind the Passover lamb whose blood marks the doorways of the Hebrew slaves about to flee slavery in Egypt.* “Rabbi” foregrounds Jesus as the church’s teacher through the Spirit. A focus on “Messiah” lifts up deliverance from bondage of many kinds.
Another option would be to consider the implications for today of the linked chain of testimony that runs through verses 35-42 and continues into the subsequent pericope (vv 43-52). When John sees Jesus approaching, he directs his disciples’ attention away from himself to this promised One. After “remaining” with Jesus for a time, one of them, Andrew, seeks out his brother Simon. Saying, “Come and see,” he brings Simon to Jesus, who renames Simon “Cephas.” (v 42). This pattern of “abiding” with Jesus, witness, and invitation to another offers needed insight about Christian witness today.
These days, many Christians in the West assume that bearing witness to faith in Jesus is the business of professionals. Parents have their children baptized and even nudge them through confirmation classes, hoping that one of the offspring might one day join a church, thus keeping the professional witnesses employed. Yet, many parents never speak of their own faith experiences with their children—or, for that matter, with anyone else. It is considered a social faux pas. Sadly, none of this bodes well for the future of the church. The pattern and path traced in John 1 can revive Christian witness in a congregation. John shares with others his encounter with Jesus and points the way to him. Two listeners “see,” “follow,” and “remain;” now they encounter Jesus for themselves. Energized, they tell another; and on it goes. A first step toward renewing Christian witness in our time may be our resolve to “abide” in Jesus’ presence long enough and deeply enough for the Spirit to reach deep into our souls and ignite our hope. Our hope revived, we should not be surprised if we soon meet another who needs to hear our story, and who needs to hear us say, “Come and see.”
*One should avoid ascribing to John theories of atonement that developed centuries later. The verb behind “take away” has varied meanings; Jesus “removes” the sin (sinful condition?) of the whole world.
Insights into Biblical Greek Grammar and Syntax 