Jesus is the Lamb of God: He Bore My Burden - John 1:29-42 - 2nd Sunday After Epiphany

2nd Sunday After Epiphany
January 16, 2011
Human Relations Sunday (United Methodist Church)

Jesus is the Lamb of God: He Made Forgiveness Possible

"Behold the Lamb of God, which taketh away the sin of the world!" - John 1:29b

Agnus Dei Lamb of God you take away the sin of the world, have mercy on us... Lamb of God you take away the sin of the world, grant us peace.

Reading

Common

Catholic

Episcopal

First

Isaiah 49:1-7
Isaiah 49:3, 5-6 Isaiah 49:1-7

Second

1 Corinthians 1:1-9
1 Corinthians 1:1-3 1 Corinthians 1:1-9

Psalm

40:1-11
40:2, 4, 7-8, 8-9, 10 40:1-10

Gospel

John 1:29-42
John 1:29-34 John 1:29-41

Traditional
Organ

All glory and praise to the Lamb that was slain,
Who has borne all our sins and has cleansed every stain.
Hallelujah, Thine the glory! Hallelujah, Amen!
Hallelujah, Thine the glory! Revive us again!

Jazzed Up
Piano

Quotes & Notes on: Luke 2:10

John Wesley, Notes On the New Testament (1755):
(No comment on this verse).

Reginald Fuller's Preaching the Lectionary (1984):
To be posted.

William Baird, Interpreter's Commentary, 1971:
To be posted.

J. McNicol, The New Bible Commentary, 1954:
To be posted.

I.H. Marshall, The New Bible Commentary, 1970:
To be posted.

David Guzik, Study Guide for Luke
To be posted.

Chuck Smith, Study Guide for Luke:
To be posted.

Catechism of the Catholic Church:
To be posted.

J. Norval Geldenhuys, Bible Expositor, 1960:
To be posted.

Abingdon Bible Commentary (1929):
To be posted.

D.D. Whedon, Commentary on Luke, 1866:
To be posted.

Joseph Parker, People's Bible, 1901:
To be posted.

The Fourfold Gospel:
Christianity is a religion of present joys, and leads onward to joy eternal.

Treasury of Scripture Knowledge:
* Fear not. Lu 1:13,30; Da 10:11,12,19; Mt 28:5; Re 1:17,18
* I bring. Lu 1:19; 8:1; Isa 40:9; 41:27; 52:7; 61:1; Ac 13:32; Ro 10:15
* to. Lu 2:31; 24:47; Ge 12:3; Ps 67:1; 98:2,3; Isa 49:6; 52:10; Mt 28:18 Mr 1:15; 16:15; Ro 15:9-12; Eph 3:8; Col 1:23

Robertson's Word Pictures:
I bring you good tidings of great joy (euaggelizomai hûmin charan megalên). Wycliff, "I evangelize to you a great joy." The active verb euaggelizô occurs only in late Greek writers, LXX, a few papyri examples, and the N.T. The middle (deponent) appears from Aristophanes on. Luke and Paul employ both substantive euaggelion and verb euaggelizô very frequently. It is to Paul's influence that we owe their frequency and popularity in the language of Christendom (George Milligan, The Epistles to the Thessalonians, p. 143). The other Gospels do not have the verb save Mt 11:5 and that in a quotation (Isa 61:1).

William Burkitt's Notes:
(No comment on this verse)

Family Bible Notes:
(No comment on this verse)

1599 Geneva Bible Notes:
(No comment on this verse)

People's New Testament Commentary:
I bring you good tidings. The way to pardon and peace with God was about to be thrown open to all mankind.

To all people. The knowledge of God was no longer to be confined to the Jews, but to be offered to the whole Gentile world.

Albert Barnes' Commentary:
(No comment on this verse)

Jamieson-Faussett Brown:
to all people--"to the whole people," that is, of Israel; to be by them afterwards opened up to the whole world. (See on JFB for Lu 2:14).

Spurgeon Devotional Commentary:
(No comment on this verse)

Adam Clarke's Commentary:
Behold, I bring you good tidings] I am not come to declare the judgments of the Lord, but his merciful loving-kindness, the subject being a matter of great joy. He then declares his message. Unto you-to the Jews first, and then to the human race. Some modern MSS. with the utmost impropriety read hmin, us, as if angels were included in this glorious work of redemption; but St. Paul says, he took not upon him the nature of angels, but the seed of Abraham, i.e. the nature of Abraham and his posterity, the human nature; therefore the good news is to you,-and not to yourselves exclusively, for it is to all people, to all the inhabitants of this land, and to the inhabitants of the whole earth.

Matthew Henry's Concise Commentary:
(No comment on this verse)

Hymns
Bob Wyk, Lectionary Hymn Reviewer

Born in the Night, Mary's Child

O Little Town of Bethlehem

Good Christian Men Rejoice/Good Christian Friends Rejoice

Born in the Night, Mary's Child   Words and music by Geoffrey Ainger. A hymn people should get to know.

O Come All Ye Faithful

Joy to the World

When Christ Was Born (Tune: How Great Thou Art)

Silent Night, Holy Night

Hark the Herald Angels Sing

Add More Hymns
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Quotes & Notes on: John 1:29

John Wesley's Notes:
He seeth Jesus coming and saith, Behold the Lamb-Innocent; to be offered up; prophesied of by Isaiah, Isa 53:7, typified by the paschal lamb, and by the daily sacrifice:

The Lamb of God-Whom God gave, approves, accepts of;

who taketh away-Atoneth for;

the sin-That is, all the sins:

of the world-Of all mankind. Sin and the world are of equal extent.
Treasury of Scripture Knowledge:
* Behold. Joh 1:36; Ge 22:7,8; Ex 12:3-13 Nu 28:3-10; Isa 53:7; Ac 8:32; 1Pe 1:19; Re 5:6,8,12; 6:1,16 Re 7:9,10,14; 12:11; 13:8; 14:1,4; 15:3; 17:14; 19:7,9 Re 21:9,14,22,23; 22:1-3
* which. Isa 53:11; Ho 14:2; Mt 20:28; Ac 13:39; 1Co 15:3; 2Co 5:21; Ga 1:4 Ga 3:13; 1Ti 2:6; Tit 2:14; Heb 1:3; 2:17; 9:28; 1Pe 2:24; 3:18 1Jo 2:2; 3:5; 4:10; Re 1:5
* taketh. or, beareth. Ex 28:38; Le 10:17; 16:21,22; Nu 18:1,23
Catechism of the Catholic Church, (Missouri: Liguori, 1994) ¶408
This expression [sin of the world] can also refer to the negative influence exerted on people by communal situations and social structures that are the fruit of men's sins.

Catechism of the Catholic Church, (Missouri: Liguori, 1994) ¶608
Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover.

Catechism of the Catholic Church, (Missouri: Liguori, 1994) ¶1505
On the cross Christ took upon himself the whole weight of evil and took away the "sin of the world," of which illness is only a consequence. By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion.

D.D. Whedon, Commentary on the Gospels, Vol. Luke-John, p. 236
The term Lamb here used must have been full of meaning to the men of Jerusalem, who were accustomed every day to see two lambs taken to the great alter and sacrificed, one in the morning and one at evening. ...This lamb of God, not of man, takes away sin in reality; as the lamb of man's providing did in symbol.

Reginald H. Fuller, Preaching the Lectionary, p. 111
Jesus' mission as a servant will include his bearing (or taking away) the sin of the world (Isaiah 53).

Donald Guthrie, New Bible Commentary, Revised (1970): John, p. 933
The impression is at once created of a universal redemptive mission of the most far-reaching kind.

A.J. Macleod, New Bible Commentary (1954): John, p. 868
The conception of the Messiah as the Lamb of God taking away the sin of the world involves a view of his death which embraces sacrificial, vicarious, and redemptive aspects.

Massey H. Shepherd, Jr., Interpreter's One-Volume Commentary: John, p. 711
[The Lamb] is this figure that dominates Revelation, the Lamb who stands in heaven as one that was slain, the Lamb who stands on Mt. Sinai with the hosts of his saints, the Lamb who overcomes the armies of the evil beasts, the Lamb who summons the redeemed to the marriage supper with his bride -- the King of kings and Lord of lords.

1599 Geneva Bible Notes
The body and truth of all the sacrifices of the law, to make satisfaction for the sin of the world, is Christ. (n) This word "the" which is added has great force in it, not only to set forth the worthiness of Christ, and so to separate him for the "lamb" which was a symbol of him, and from all other sacrifices of the law, but also to remind us of the prophecies of Isaiah and others. (o) This word is in the present tense, and signifies a continuous act, for the Lamb rightfully has this power both now and forever to take away the sins of the world. (p) That is, that root of sins, namely, our corruption, and so consequently the fruits of sins, which are commonly called in the plural number, sins.
- Adam Clarke, Commentary
Behold the Lamb of God, &c.] This was said in allusion to what was spoken Isa 53:7. Jesus was the true Lamb or Sacrifice required and appointed by God, of which those offered daily in the tabernacle and temple, Ex 29:38,39, and especially the paschal lamb, were only the types and representatives. See Ex 12:4,5; 1Co 5:7. The continual morning and evening sacrifice of a lamb, under the Jewish law, was intended to point out the continual efficacy of the blood of atonement: for even at the throne of God, Jesus Christ is ever represented as a lamb newly slain, Re 5:6. But John, pointing to Christ, calls him emphatically, the Lamb of God:-all the lambs which had been hitherto offered had been furnished by men: this was provided by GOD, as the only sufficient and available sacrifice for the sin of the world. In three essential respects, this lamb differed from those by which it was represented. 1st. It was the Lamb of God; the most excellent, and the most available. 2nd. It made an atonement for sin: it carried sin away in reality, the others only representatively. 3rd. It carried away the sin of the WORLD, whereas the other was offered only on behalf of the Jewish people. In Yalcut Rubeni, fol. 30, it is said, "The Messiah shall bear the sins of the Israelites." But this salvation was now to be extended to the whole world.
Family Bible Notes
Lamb of God; him who is to be offered as an atoning sacrifice for the sins of men. Ex 12:3; 29:38-46; Isa 53:7; 1Co 5:7; 1Pe 1:18-21; Isa 53:4. Taketh away; expiates it and removes the penalty of it from man by bearing it in his own body on the tree. 1Pe 2:22-25.
Matthew Henry, Commentary on the Whole Bible He does this by taking it upon himself. He is the Lamb of God, that bears the sin of the world; so the margin reads it. He bore sin for us, and so bears it from us; he bore the sin of many, as the scapegoat had the sins of Israel put upon his head, Le 16:21.

People's New Testament Commentary:
The next day John seeth Jesus. Here Jesus first appears, in person, in John's account, who omits all the details given by Matthew and Luke of his earlier life. He was now thirty years old, and came from Galilee to Jordan to be baptized of John. This interview was after the baptism (Joh 1:33), and probably after the Temptation.

Behold the Lamb of God. Innocent like the lamb, to be offered as a lamb, "led as a lamb to the slaughter" (Isa 53:7). The lamb was commonly used as a sin offering (Le 4:32), and when John points to Jesus as "the" Lamb of God he can only mean that God had provided him as a sacrificial offering.

The sin of the world. Not of Jews only, but of Gentiles. John points to Jesus as the world's Savior.
Robertson's Word Pictures:
On the morrow (têi epaurion). Locative case with hêmêrâi (day) understood after the adverb epaurion. "Second day of this spiritual diary" (Bernard) from verse Joh 1:19. Seeth Jesus coming (blepei ton Iêsoun erchomenon). Dramatic historical present indicative (blepei) with vivid present middle participle (erchomenon). Graphic picture. Behold the Lamb of God (ide ho amnos tou theou). Exclamation ide like idou, not verb, and so nominative amnos. Common idiom in John (Joh 1:36; 3:26, etc.). For "the Lamb of God" see 1Co 5:7 (cf. Joh 19:36) and 1Pe 1:19. The passage in Isa 53:6 is directly applied to Christ by Philip in Ac 8:32. See also Mt 8:17; 1Pe 2:22; Heb 9:28. But the Jews did not look for a suffering Messiah (Joh 12:34) nor did the disciples at first (Mr 9:32; Lu 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isa 53:1ff., even if the rabbis did not see it there? Symeon had it dimly (Lu 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. Which taketh away the sin of the world (ho airôn tên hamartian tou kosmou). Note singular hamartian not plural hamartias (1Jo 3:5) where same verb airô, to bear away, is used. The future work of the Lamb of God here described in present tense as in 1Jo 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews.
Albert Barnes' Commentary:
The next day. The day after the Jews made inquiry whether he was the Christ.

Behold the Lamb of God. A lamb, among the Jews, was killed and eaten at the Passover to commemorate their deliverance from Egypt, Ex 12:3-11. A lamb was offered in the tabernacle, and afterward in the temple, every morning and evening, as a part of the daily worship, Ex 29:38,39. The Messiah was predicted as a lamb led to the slaughter, to show his patience in his sufferings, and readiness to die for man, Isa 53:7. A lamb, among the Jews, was also an emblem of patience, meekness, gentleness. On all these accounts, rather than on any one of them alone, Jesus was called the Lamb. He was innocent (1Pe 2:23-25); he was a sacrifice for sin--the substance represented by the daily offering of the lamb, and slain at the usual time of the evening sacrifice (Lu 23:44-46); and he was what was represented by the Passover, turning away the anger of God, and saving sinners by his blood from vengeance and eternal death, 1Co 5:7.

Of God. Appointed by God, approved by God, and most dear to him; the sacrifice which he chose, and which he approves to save men from death.

Which taketh away. This denotes his bearing the sins of the world, or the sufferings which made an atonement for sin. Comp. Isa 53:4; 1Jo 3:5; 1Pe 2:24. He takes away sin by bearing in his own body the sufferings which God appointed to show his sense of the evil of sin, thus magnifying the law, and rendering it consistent for him to pardon. See Barnes for Ro 3:24, See Barnes for Ro 3:25.

Of the world. Of all mankind, Jew and Gentile. His work was not to be confined to the Jew, but was also to benefit the Gentile' it was not confined to any one part of the world, but was designed to open the way of pardon to all men. He was the propitiation for the sins of the whole world, 1Jo 2:2. See Barnes for 2Co 5:15.

{f} "Lamb of God" Ex 12:3; Isa 53:7,11; Re 5:6
{g} "which" Ac 13:39; 1Pe 2:24; Re 1:5
{3} "taketh" or, "beareth" Heb 9:28
Jamieson-Faussett Brown:
seeth Jesus--fresh, probably, from the scene of the temptation.

coming unto him--as to congenial company (Ac 4:23), and to receive from him His first greeting.

and saith--catching a sublime inspiration at the sight of Him approaching.

the Lamb of God--the one God-ordained, God-gifted sacrificial offering.

that taketh away--taketh up and taketh away. The word signifies both, as does the corresponding Hebrew word. Applied to sin, it means to be chargeable with the guilt of it (Ex 28:38; Le 5:1; Eze 18:20), and to bear it away (as often). In the Levitical victims both ideas met, as they do in Christ, the people's guilt being viewed as transferred to them, avenged in their death, and so borne away by them (Le 4:15; 16:15,21,22; and compare Isa 53:6-12; 2Co 5:21).

the sin--The singular number being used to mark the collective burden and all-embracing efficacy.

of the world--not of Israel only, for whom the typical victims were exclusively offered. Wherever there shall live a sinner throughout the wide world, sinking under that burden too heavy for him to bear, he shall find in this "Lamb of God," a shoulder equal to the weight. The right note was struck at the first--balm, doubtless, to Christ's own spirit; nor was ever after, or ever will be, a more glorious utterance.
Spurgeon Commentary:
This was a true gospel note. Jesus is the great victim sacrificed for human guilt, not a lamb but the Lamb, and the Lamb of God--"God-ordained, God-given, God-accepted." The sin of the world is viewed as one huge burden which he takes away as a sacrifice. This verse is the substance of the gospel message, and is the burden of all true preaching.
William Burkitt's Notes:
This is John the Baptist's third testimony concerning Christ; in which he points out Christ as the true Sacrifice for the expiation of sin. Behold the lamb of God: the Lamb of God's appointing, to be an expiatory sacrifice; the Lamb of God's election; the Lamb of God's affection; the Lamb of God's acceptation; the Lamb of God's exaltation; who, by the sacrifice of his death, has taken away the sin of the world.

The sin, not sins, (in the plural number,) to denote original sin, as some think; or, as others, to show, that Christ hath universally taken upon himself the whole burden of our sin and guilt. And there seems to be a secret antithesis in the word world. In the Levitical sacrifices, only the sins of the Jews were laid upon the sacrificed beast; but this Lamb takes away the sin both of the Jew and the Gentile. The Lord has caused to meet on him the iniquity of us all.

And the word, taketh away, being in the present tense, denotes a continued act, and it intimates to us thus much, viz. That it is the daily office of Christ to take away our sin, by presenting to the Father the memorials of his death. Christ takes away from all believers the guilt and punishment of their sins, the filth and pollution of them, the power and dominion that is in them: as St. John called upon the Jews, to behold this Lamb of God with an eye of observation; so it is our duty to behold him now with an eye of admiration; with an eye of gratulation; but especially with an eye of faith and dependence, improving the fruit of his death to our own consolation and salvation, Look unto me, and be saved. Isa 14:22.
Matthew Henry's Concise Commentary:
John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.
The Fourfold Gospel:
On the morrow he seeth Jesus coming unto him. Jesus had just returned from the temptation in the wilderness. This is his first appearance in John's Gospel. The fact that John leaves out all the early history of Jesus shows that he wrote many years after the other evangelists, when all these facts were so well known as to need no mention by him.

And saith, Behold, the Lamb of God. Lambs were commonly used for sin-offerings (Le 4:32), and three of them were sacrificed in the cleansing of a leper (Le 14:10). A lamb was also the victim of the morning (9 A.M.) and evening (3 P.M.) sacrifice (Ex 29:38)--the hours when Jesus was nailed to the cross and when he expired. A lamb was also the victim at the paschal supper. The great prophecy of Isaiah, setting forth the vicarious sacrifice of Christ (Isa 53:1-12) depicts him as a lamb, and in terms which answer closely to the words here used by John. The Jews to whom John spoke readily understood his allusion as being to sacrificial lambs; but they could not understand his meaning, for they had no thought of the sacrifice of a person. Jesus is called the Lamb of God because he is the lamb or sacrifice which God provided and accepted as the true and only sin-offering (Heb 10:4-14; 1Pe 1:19).

That taketh away the sin of the world! The present tense, "taketh," is used because the expiatory effect of Christ's sacrifice is perpetual, and the fountain of his forgiveness never fails. Expiated sin is this spoken of as being taken away (Le 10:17; Ex 34:7; Nu 14:18). Some, seeking to avoid the vicarious nature of Christ's sacrifice, claim that the Baptist means that Jesus would gradually lift the world out of sin by his teaching. But lambs do not teach, and sin is not removed by teaching, but by sacrifice (Heb 9:22; Re 5:9). Jesus was sacrificed for the world, that is, for the entire human family in all ages. All are bought, but all do not acknowledge the purchase (2Pe 2:1). He gives liberty to all, but all do not receive it, and some having received it return again to bondage (Ga 4:9). The Baptist had baptized for the remission of sins. He now points his converts to him who would make this promise good unto their souls. A Christian looks upon Christ as one who has taken away his past sin (1Pe 2:24), and who will forgive his present sin (1Jo 1:9).

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Reading	Common	Catholic	Episcopal
First	Isaiah 49:1-7	Isaiah 49:3, 5-6	Isaiah 49:1-7
Second	1 Corinthians 1:1-9	1 Corinthians 1:1-3	1 Corinthians 1:1-9
Psalm	40:1-11	40:2, 4, 7-8, 8-9, 10	40:1-10
Gospel	John 1:29-42	John 1:29-34	John 1:29-41