Gospel (Jn 1.29-34)
29 The next day John saw Jesus coming toward him and said, "Behold the Lamb of God who takes away the sin of the world 30 ; is he of whom I said, 'After me comes a man who I went ahead because he was before me. 31 I do not know him, but I have come to baptize with water, that he might be revealed to Israel. "
32 John declared: "I saw the Spirit descending like a dove from heaven and remain upon him.
33 I do not know him, but he who sent me to baptize with water told me: The man on whom you see the Spirit descend and remain is he who baptizes with the Spirit Santo.
34 And I have seen and have borne witness that this is the Son of God. "
The three synoptic Gospels begin the story of Jesus' public life Recalling his baptism. John ignores this episode, however, devotes considerable space to the Baptist. The frames, from the first verses, in an original way: rather than as a precursor, presents him as "the man sent by God to bear witness to the light" (Jn 1.6-8). His life and his preaching raise questions, expectations and hopes in the people, even circulating the rumor that he is the messiah. A delegation of priests and Levites go beyond the Jordan for interrogation, for clarification as to his identity and his work. He replied: "I am not the Christ ... I baptize with water, but among you stands one whom you do not know, one who comes after me, which I am not worthy to untie the strap of his sandal "(Jn 1.19 to 28).
is in this context that fits our music.
enters the main character - Jesus - recently raised by the Baptist in the debate he had with the envoys of the Jews. When they saw him coming toward him, he exclaims: "Behold the Lamb of God , who takes away the sin the world" (v. 29).
is a statement which - as we shall see - is full of meanings and biblical invocations. The Baptist
shows have guessed the identity, all still ignored, of Jesus and how did you discover it because it defines an image so unique? Never in the Old Testament a person has been called the "lamb of God." The expression marks the culmination of his long and arduous journey certainly spiritual party is, in fact, most complete ignorance: "I did not know him" - repeated twice (v. 31.33).
Anyone who wants to reach "the supreme good of knowing Christ Jesus" (Phil. 3:8) must begin to be aware of their ignorance.
is strange - we said - the image of ' Lamb of God. The Baptist had available to others: shepherd, king, stern judge. The latter has also used: "It is a stronger than me ... holds the fan to clear his threshing floor and gather the wheat into his barn, but the chaff he will burn with unquenchable fire" (Luke 3.16 -17). But - in his mind - no summarizing his discovery of Jesus 'better than that of the' Lamb of God .
educated monks probably among the Essenes of Qumran, had absorbed the spirituality of his people, knew their history and was familiar with the Scriptures. Pious Jew, he knew that his listeners, hearing him mention the lamb, they would have immediately understood the allusion to the paschal lamb whose blood, placed on the doorposts of the houses in Egypt had saved their fathers dall'eccidio exterminating angel. The fate of the Baptist saw Jesus would one day be slain as a lamb, and his blood would take away the forces of evil for causing harm, and his sacrifice would redeem man from sin and death. Noting that Jesus was sentenced at noon on the eve of Passover (Jn 19:14), John the Evangelist certainly wanted to draw this same symbol. It was in fact the time where, in the temple, the priests began to sacrifice the lambs.
There is a second allusion in the words of John the Baptist.
who mind the prophecies in the Book of Isaiah - and every Israelite knew them very well - can not fail to perceive the reference to the ignominious end Servant of the Lord in whom we have heard even in today's first reading . Here's how the prophet describes his move towards death: "It was like lamb led to slaughter, and like a sheep dumb before its shearers is ... it was numbered with the transgressors, whereas bore the sin of many and made intercession for the transgressors "(Is 53,7.12).
In this text, the image of the lamb is linked to the destruction of sin.
Jesus - he meant the Baptist - will take charge of all the weaknesses of all the miseries, of all the iniquities of men and, with its mild, with the gift of his life, destroy. Will not eliminate evil by providing a kind of amnesty, an amnesty, an amnesty, will win the world by introducing new energy, an irresistible force - his spirit - that will cause people to goodness and life.
The Baptist has in mind third biblical reference: the lamb is also associated with the sacrifice of Abraham.
Isaac, as he walks with his father to the Mount of Moriah, asks: "Here are the fire and the wood, but where is the lamb for the burnt offering?". Abraham replied: "God himself will provide the lamb" (Gen 22.7-8).
"Here is the Lamb of God" - will now respond to the Baptist - Jesus, God's gift to the world to be sacrificed in place of sinful man deserving of punishment.
The details of the story of Genesis (22.1 to 18) are well known and will apply to Jesus the Baptist Like Isaac, he is the only son , the beloved, the one who brings the wood heading to the place of sacrifice. He also fit the details added by the rabbis. Isaac - said they - had offered spontaneously, rather than flee, he was handed over to the father to be tied on the altar. Even Jesus freely gave his life for love.
At this point one wonders if indeed the Baptist had of all these biblical references when, twice, to Jesus, said: "Behold the Lamb of God" (Jn 1,29.36).
He maybe not, but surely this was the evangelist John, who wanted to offer catechesis for the Christians of his community and to us.
In the second part of the song (vv. 32-34) is presented the testimony of John the Baptist: he recognizes as "Son of God, upon whom he saw descend and remain the Spirit. The reference is to the baptism scene narrated by the synoptic Gospels (Mark 1:9-11). John, however, introduces a significant detail: the Spirit is not only seen descend on Jesus, but remain in him.
In the Old Testament is often spoken of the spirit of God who takes possession of men and give them strength, determination, courage, enough to make them irresistible. He spoke of his descent on the prophets who are enabled to speak in the name of God, but the characteristic of this spirit is its transience: remains in these privileged people until they have completed their mission, and then let them return to normal, it vanishes all their skill, intelligence, wisdom, strength higher. In the Spirit of Jesus, however, remains a lasting, stable. The stability in the Bible is attributed only to God, only he is "living lives forever" (Dan 6:27), only the word "lives forever" (1 Peter 1:25).
Spirit Through Jesus came into the world. No opposition or it will never drive to win and he will be poured out upon all people. It is the baptism in the Holy Spirit "announced by John the Baptist (v. 33). Intimately united to Christ, as branches on a vine is lush and full of sap, believers will bring abundant fruit (Jn 15:5), dwell in God and God in them (1 Jn 4:16), will receive the stability of the good that is proper to God, because, while "the world is passing away and the lust, who does the will of God remains firm for ever" (1 Jn 2:17). You
This is the message of hope and joy through the Baptist, John, from the first page of his Gospel, he wants to announce to the disciples. Despite the apparent overwhelming power of evil in the world, what awaits humanity is the communion of life with the Father and His Son Jesus Christ. " These things - said John - I write "so that our joy may be complete" (1 Jn 1:3-4).
Fernando Armellini (biblical scholar) 
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