João 1:14-18

Spurgeon - Now, Christ’s human flesh was God’s tabernacle, and it is in Christ that God meets with man, and in Christ that man hath dealings with God… we, having been washed in the precious blood of Christ, have access with boldness unto God, even the Father through Christ, who is our tabernacle and the tabernacle of God among men… Over the mercy-seat stood the cherubim, whose wings met each other, and beneath the wings of the cherubim there was a bright light, known to the Hebrew believer by the name of the Shekinan. That light represented the presence of God. Immediately above that light there might be seen at night a pillar of fire, and by day a spiral column of cloud rose from it, which no doubt expanded itself into one vast cloud, which covered all the camp, and shielded all the Israelites from the blaze of the broiling sun. The glory of the tabernacles, I say, was the Shekinah. What does our text say? Jesus Christ was God’s tabernacle, and “we beheld his glory, the glory as of the only begotten of the Father.” Jesus is not the tabernacle without the glory; he is not as the temple when the voice was heard with the rushing of winds before the siege of Jerusalem, crying, “Arise, let us go hence,” but it was a temple in which God himself dwelt after a special manner; “for in him dwelleth all the fullness of the Godhead bodily.” (Col 2:9-note) (John 1:14 The Glory Of Christ - Beheld) Arrowsmith - Three sorts of men are described in the Bible as living in tents: shepherds, sojourners, and soldiers. The phrase here used has reference to the calling of all these three, and that it points to Christ’s life on earth being that of a shepherd, a traveler, and a soldier. (The Biblical Illustrator) G. J. Brown - The Jews in the wilderness had a tabernacle or tent, wherein they worshipped God, and there the glory of God was seen. Over the mercy seat hovered the Shechinah. A glorious light, the symbol of the Divine presence, shone ever in the sanctuary. In like manner Christ, who is “the brightness of the Father’s glory,” the true Shechinah, tabernacled among us. His flesh, that is, His body of human nature, was as a tabernacle, in which resided that Divine nature of which the glory in the Jewish tabernacle was the symbol. Thus the Tabernacle of God was with men, and He dwelt among us. (The Biblical Illustrator) We saw His glory - Glory (doxa) in simply terms speaks of a manifestation of God's true nature, presence, or likeness. He is glorified when He is allowed to be seen as He really is. To be where God is will be glory. To be what God intended will be glory. To do what God purposed will be glory. The basic idea in the word doxa is that of manifestation. The glory of God is the manifestation of His Being, His character and His acts. The glory of God is what He is essentially. It also includes the idea of to give a proper opinion of. Indeed Jesus gave a proper opinion of His Father. Indeed John 1:18 says Jesus "has explained" the Father! As noted below "we" probably refers to John and the other disciples. Those who had spiritual eyes to see, saw! Have you seen His glory? He is the Word and when we read His Word, we in a sense behold His glory, but only if we have eyes to see! Eyes of faith are the only requirement. A heart like a little child. Then you will see His glory and one day live forever with Him in the radiance of His glory (cf Rev 21:3, Rev 21:23). His glory was veiled to be sure, and yet the glory could not be completely hidden. And yes for a moment 3 disciples were allowed to see his unveiled glory (see transfiguration ) Who are the "we?" The possibilities are (1) Humanity; (2) John and the prophets; (3) Most favor this to refer to the apostle John and the early Christians. He does allude to John the Baptist so the we could certainly include him. Norman Geisler explains the glory of Jesus - Jesus “pitched His tabernacle” among us harkens back to the OT tabernacle of Israel’s wilderness wanderings. God’s people had been instructed to erect the tabernacle as a reminder that God’s dwelling-place was among them. Ex 25:8 quotes God as saying, “Let them construct a sanctuary for Me, that I may dwell (Ed: Heb = shakan = root of Shekinah = glory cloud; Shakan means to settle down, to abide) among them”. Hence, as God formerly dwelt among his people in OT times in the tabernacle that was erected for him, so now in a fuller sense he has taken up residence on earth in a tabernacle of human flesh. Furthermore, John’s use of the Greek word eskēnōsen (“pitched his tabernacle”) becomes even more significant when it is realized that the glory that resulted from the immediate presence of the Lord in the tabernacle came to be associated with the Shekinah, a word that refers to the radiance, glory, or presence of God dwelling in the midst of his people. When Christ became flesh (John 1:14), the glorious presence of God was fully embodied in Him, for He is the true Shekinah. The same glory that Moses beheld in the tabernacle in Ex 40:34–38 was revealed in the person of Jesus Christ on the Mount of Transfiguration (Matthew 17). (Geisler, N. L., & Rhodes, R. When cultists ask : A popular handbook on cultic misinterpretations). Beheld (theaomai) "denotes calm, continuous contemplation of an object which remains before the spectator." (Vincent) Beheld (2300)( theaomai from tháomai =to wonder, from thaúma = wonder, admiration <> English = theatrical spectacular performance) denotes "calm, continuous contemplation of an object which remains before the spectator." (Vincent) Theaomai implies an intent contemplative gaze. The point is that it is not a mere glance or quick look, but a long, searching gaze (e.g., Lk 23:55). It describes intelligent beholding, a "careful and deliberate vision which interprets its object" (G. Abbott-Smith). Theaomai can mean to gaze at a show or demonstration or to watch as in a theater. (English word theater). Related Resources: Shekinah glory cloud Glory of God What is the Shekinah glory? Theaomai - 23v in NT and 6 times by John in his gospel, three times in his first epistle… (John 1:14) And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. (John 1:32) John testified saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. (John 1:38) And Jesus turned and saw them following, and *said to them, “What do you seek?” They said to Him, “Rabbi (which translated means Teacher), where are You staying?” (John 4:35) “Do you not say, ‘There are yet four months, and then comes the harvest’? Behold, I say to you, lift up your eyes and look on the fields, that they are white for harvest. (John 6:5) Therefore Jesus, lifting up His eyes and seeing that a large crowd was coming to Him, *said to Philip, “Where are we to buy bread, so that these may eat?” (John 11:45) Therefore many of the Jews who came to Mary, and saw what He had done, believed in Him. (1John 1:1) What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life– (1John 4:12) No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us. (1John 4:14) We have seen and testify that the Father has sent the Son to be the Savior of the world. William

João 1:29

Spurgeon adds that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" John uses Behold 14x which is more than all of the synoptic Gospels combined - Mt 25:20; Mt. 25:22; Mt. 25:25; Mt. 26:65; Mk. 2:24; Mk. 3:34; Mk. 11:21; Mk. 13:1; Mk. 13:21; Mk. 15:4; Mk. 15:35; Mk. 16:6; Jn. 1:29; Jn. 1:36; Jn. 1:47; Jn. 3:26; Jn. 5:14; Jn. 7:26; Jn. 11:3; Jn. 11:36; Jn. 12:19; Jn. 16:29; Jn. 19:4; Jn. 19:14; Jn. 19:26; Jn. 19:27; Gal. 5:2 Lamb (286)(amnos) refers to a lamb used for sacrifice. The 4 NT uses are all figurative descriptions of Jesus depicted as a sacrificial Lamb (Jn. 1:29+; Jn. 1:36+; Acts 8:32+; 1 Pet. 1:19+). Amnos is used 96 times in the Septuagint and while the offering of sheep is alluded to in Ge 4:4 (flock which would probably include sheep), the sacrificial use of the amnos is not specified until the exodus of Israel from Egypt (Ex 12:5-7 but Lxx is not amnos but probaton - sheep). Nevertheless from this time onward in the Septuagint the amnos assumed a specific sacrificial role as in Ex 29:40,41, Lev 9:3+, Lev 12:6, 8+, etc). Of the 96 uses of amnos in the Septuagint, 75 are in context of a sacrificial offering. The amnos was to be without blemish (Lev 9:3+) and sacrificed twice daily (Ex 29:38-41). The most significant use of amnos in the OT is found in Isaiah 53:7+ which is quoted here in Acts 8:32+. The New Testament’s usage of amnos provides a clear picture of Christ as the “lamb of God.” 1 Peter 1:19+ says we were redeemed "with precious blood, as of a lamb unblemished and spotless, the blood of Christ." So like the OT sacrifices of the lambs, Jesus was free of any defects as was His precious blood. He patiently endured His vicarious suffering (Acts 8:32, cf. Isaiah 53:7+), so that He might take away the sins of the world (John 1:29+). The other two words for lamb - Lamb (721) arnion (See passages from Revelation above) and Lamb (704) aren. It is notable that amnos is used repeatedly in the descriptions of the sacrifices in Exodus, Leviticus and most often in Numbers - Ex 29:38; Ex 29:39; Ex 29:40; Ex 29:41; Lev. 9:3; Lev. 12:6; Lev. 12:8; Lev. 14:10; Lev. 14:12; Lev. 14:13; Lev. 14:21; Lev. 14:24; Lev. 14:25; Lev. 23:18; Lev. 23:19; Lev. 23:20; Num. 6:12; Num. 6:14; Num. 7:15; Num. 7:21; Num. 7:27; Num. 7:33; Num. 7:39; Num. 7:45; Num. 7:51; Num. 7:57; Num. 7:63; Num. 7:69; Num. 7:75; Num. 7:81; Num. 7:87; Num. 15:5; Num. 15:11; Num. 28:3; Num. 28:4; Num. 28:7; Num. 28:8; Num. 28:9; Num. 28:11; Num. 28:13; Num. 28:14; Num. 28:19; Num. 28:21; Num. 28:27; Num. 28:29; Num. 29:2; Num. 29:4; Num. 29:8; Num. 29:10; Num. 29:13; Num. 29:15; Num. 29:17; Num. 29:18; Num. 29:20; Num. 29:21; Num. 29:23; Num. 29:24; Num. 29:26; Num. 29:27; Num. 29:29; Num. 29:30; Num. 29:32; Num. 29:33; Num. 29:36; Num. 29:37. Take a moment to worship the the Lamb Who Alone is worthy of your worship by playing (and singing to Him) Twila Paris' beautiful song... The Lamb of God. Your only Son no sin to hide But You have sent Him from Your side To walk upon this guilty sod And to become the Lamb of God Your gift of love they crucified They laughed and scorned Him as he died The humble King they named a fraud And sacrificed the Lamb of God Oh Lamb of God, Sweet lamb of God I love the Holy Lamb of God Oh wash me in His precious Blood My Jesus Christ the Lamb of God I was so lost I should have died But You have brought me to Your side To be led by Your staff and rod And to be called a lamb of God Oh Lamb of God, Sweet lamb of God I love the Holy Lamb of God Oh wash me in His precious Blood My Jesus Christ the Lamb of God Oh wash me in His precious Blood My Jesus Christ the Lamb of God Who takes away the sin of the world - Who refers to the Lamb (Jesus) and clearly links Him with the sacrificial system int the mind of the Jews, for all were familiar with the sacrifices for animals for sin, but there had never been a declaration in the OT that there was a sacrifice that could take away the sins of the world. So this was a radical concept to all who heard John's pronouncement. And yet it was clear that John was linking Jesus with the Levitical sacrificial system. Note that John does not say Jesus came to take away the sin of the Jews, but of the world. This would have also been a radical concept to Jewish ears, because world would include Gentiles! Of course, the apostle John is not teaching "universalism" or that all the souls ever born into this world will be saved (See Is universalism / universal salvation biblical?). John is saying that Jesus' sacrifice is sufficient for any person who receives His atoning sacrifice by grace through faith. Or stated another way we might say Christ invites all to come to the "salvation feast" which He has prepared (Luke 14:16-24+; Rev. 22:17+). The apostle in effect amplified or expanded the meaning of the world in Revelation 5:9+ writing that "they sang a new song, saying, “Worthy are You (THE LAMB in Rev 5:8+) to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation (i.e., "take away the sin of the world"). Takes away (airo) is in the present tense "signifying the ongoing sufficiency of Jesus’ sacrifice and the fact that it is available at all times for every sinner who will trust in Him." (Cole) Sin (hamartia) is singular and in essence depicts ALL of the variegated sins of ALL mankind for all time, ALL collected together (so to speak). Christ's death was sufficient to take them ALL away, but of course only those who believe in His sin erasing death will be credited with His righteousness (right standing with God, blameless in Him). Are these not some of the most wonderful words ever spoken/written? And so here at the outset of Jesus' ministry, John in essence describes the ultimate purpose for Jesus' incarnation as the God-Man - He is the Sin Bearer of the world. My sin—oh, the bliss of this glorious thought!— My sin, not in part but the whole, Is nailed to the cross, and I bear it no more, Praise the Lord, praise the Lord, O my soul! It Is Well with My Soul - Horatio G. Spafford Henry Morris on takes away has an interesting thought - The figure here is that of the two goats (Leviticus 16:7-22), offered on the annual Day of Atonement. One would die for the sins of the people; the other ("the scapegoat") would carry away all their sins into the wilderness. But "it is not possible that the blood of bulls and of goats should take away sins" (Hebrews 10:4). Sacrifices were offered every day, but they could "never take away sins" (Hebrews 10:11). Their blood could only provide a temporary "atonement" (or "covering"), until the one capable Lamb of God could come to take away the "sin," not just "sins" of the whole world! Takes away (142) (airo) literally means to lift up something (Mt 17:27) and to carry it (Lxx - Ge 44:1, Ex 25:28 = the Ark). Figuratively in John 1:29 (and 1 John 3:5+) airo speaks of the taking away of sins. Airo is used twice in Isaiah 53:8+ "By oppression and judgment He was taken away (Lxx = airo); And as for His generation, who considered That He was cut (Lxx = airo) off out of the land of the living (Lexham English Septuagint = "His life was taken from the earth; He was led to death...) For the transgression of my people, to whom the stroke was due?" In Jn 8:59 the Jews (who ostensibly "came to believe in Him" - Jn 8:30) "picked up (airo) stones to throw at Him" because He had declared" before Abraham was born, I am.”(I AM = EGO EIMI - The Jews recognized He was calling Himself God and sought to stone Him for what they thought was blasphemy!) (Jn 8:58) Sin (266) (hamartia) literally conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." Brian Bell - The blood of lambs covered the sins of the Jews Ps.32:1 "Blessed is he whose transgression is forgiven, Whose sin is covered." The blood of Jesus takes away the sins of the world - Heb.10:4 it is not possible that the blood of bulls and goats could take away sin....Sacrifice examples: First sacrifice was for the Individual (Adam/Eve; “Tunics of skin”; Ge.3:21+). Second was for a Family (Passover Lamb; Ex.12). Third was for the Nation (Day of Atonement; an offering made by fire; Lev.23:27+). Fourth is for the World (Jesus for the world; Jn.1:29). Related Resources: Baker Evangelical Dictionary Lamb, Lamb of God Holman Bible Dictionary Lamb of God Hastings' Dictionary of the Bible Lamb of God International Standard Bible Encyclopedia Lamb of God McClintock and Strong's Bible Encyclopedia Lamb of God John 1:29 What does it mean that Jesus is the Lamb of God? Chart of Kinsman-Redeemer and Old Testament Shadows fulfilled in the New Testament THE LAMB OF GOD PAST, PRESENT, FUTURE GENESIS: In the Old Testament, the question is “WHERE IS THE LAMB?” In Genesis 22 God commanded Abraham "Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah; and offer him there as a burnt offering on one of the mountains of which I will tell you." (Ge 22:2+) On the way to the mountain, Isaac asked his father “Where is the LAMB for the burnt offering?” (Ge 22:7+) to which Abraham replied "God will provide for Himself the LAMB for the burnt offering, my son." (Ge 22:8+). As Abraham prepared to sacrifice Isaac whom he loved, he “raised his eyes and looked and behold, behind him a ram caught in the thicket by his horns; and Abraham went and took the ram and offered him up for a burnt offering in the place of (as a "substitute" for) his son." (Ge 22:13) "Abraham called the name of that place the LORD WILL PROVIDE, (JEHOVAH JIREH) as it is said to this day, "In the mount of the LORD it will be provided." (Ge 22:14+) JEHOVAH JIREH is more literally "Jehovah will see,” which conveys the idea that Jehovah sees the need before it arises and provides for the need! The Omniscient One sees your need beloved. The amazing God of all grace (1Pe 5:10+) not only foresaw Abraham's need for ”A” lamb, but even more amazing, foresaw our need for “THE” LAMB OF GOD to be our Substitute. And so Paul could testify that “God saved us and called us with a holy calling, not according to our works (not because of any “merit” or because we deserved it), but according to His own purpose and grace, which was given us in Christ Jesus from all eternity (Jehovah saw our need for the LAMB OF GOD, even before time began!)” (2Ti 1:9+) Spurgeon writes that we "admire Abraham's giving up his son to God. Much more admire Jehovah's giving up His Son for sinners. Jehovah is the great Provider, and He provides the offering, not only for us, but for Himself, for the sacrifice was necessary to God as well as to man. And it is a burnt offering, not only a sin-offering but an offering of a sweet savor unto Himself." EXODUS: In Exodus Israel was groaning because of enslavement by Egypt and in great need, a need which Jehovah saw, declaring “I will DELIVER you from bondage. I will REDEEM you with an outstretched arm (In light of the Cross, ponder God's redemption by His “outstretched arm!”) and with great judgments.” (Ex 6:6+) God redeemed Israel from slavery in Egypt with the blood of a LAMB, instructing Moses “your LAMB shall be an unblemished male a year old…You shall keep it until the 14th day of (Nisan), then the whole assembly of the congregation of Israel is to kill it at twilight. Take some of the blood and put it on the two doorposts (vertical motion) and on the lintel (horizontal part of the doorframe) (ponder the application of blood vertically and horizontally – could this foreshadow the Cross?) of the houses in which they eat it. And they shall eat the flesh that same night….it is the LORD'S Passover… For the LORD will pass through to smite the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to come in to your houses to smite you." (Exodus 12:5-8,11, 23+) Clearly Christ's death on the Cross was foreshadowed in Exodus 12+ by the sacrifice of an unblemished lamb whose blood was applied to the entry door, for centuries later Paul recorded the inspired words that “Christ our PASSOVER [LAMB] has been sacrificed.” (1Cor 5:7Amplified+) Paul adds that "now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ." (Eph 2:13+ Beloved, may God grant each of us the Spirit's power to “conduct ourselves in (reverent) fear during the time of our (relatively short) stay upon earth, knowing that we were not redeemed with perishable things like silver or gold from your futile (useless in light of eternity) way of life inherited from your forefathers, but with PRECIOUS BLOOD, AS OF A LAMB unblemished and spotless, the blood of Christ” (1Peter 1:17-19-note) Spurgeon comments on the precious blood of the Lamb of God: "Standing at the foot of the Cross, we see hands, and feet, and side, all distilling crimson streams of precious blood. It is “PRECIOUS” because of its redeeming and atoning efficacy. By it the sins of Christ’s people are atoned for; they are redeemed from under the law; they are reconciled to God, made one with Him. Christ’s blood is also “PRECIOUS” in its cleansing power; it “cleanses us from all sin.” (1 Jn 1:7+) “Though your sins are as scarlet, they shall be as white as snow.” (Isa 1:18+) Through Jesus’ blood there is not a spot left upon any believer, no wrinkle nor any such thing remains. O precious blood, which makes us clean, removing the stains of abundant iniquity, and permitting us to stand "accepted in the Beloved" (Eph 1:6KJV+), notwithstanding the many ways in which we have rebelled against our God. The blood of Christ is likewise “PRECIOUS” in its preserving power. We are safe from the destroying angel under the sprinkled blood. Remember it is God’s seeing the blood which is the true reason for our being spared. Here is comfort for us when the eye of faith is dim, for God’s eye is still the same. The blood of Christ is “PRECIOUS” also in its sanctifying influence. The same blood which justifies by taking away sin, does in its after-action, quicken the new nature and lead it onward to subdue sin and to follow out the commands of God. There is no motive for holiness so great as that which streams from the veins of Jesus. And “PRECIOUS,” unspeakably precious, is this blood, because it has an overcoming power. It is written, “They overcame through the BLOOD OF THE LAMB.” (Rev 12:11KJV+, cf 1Jn 5:4-5+) How could they do otherwise? He who fights with the precious blood of Jesus, fights with a weapon which cannot know defeat. The blood of Jesus! sin dies at its presence, death ceases to be death: heaven’s gates are opened. The blood of Jesus! we shall march on, conquering and to conquer, so long as we can trust its power!" ISAIAH: "All of us like sheep have gone astray, each of us has turned to his own way, but the LORD has caused the iniquity of us all to fall on Him (literally "laid on Him with a death-dealing blow"). He was oppressed and He was afflicted, yet He did not open His mouth. Like a LAMB that is led to slaughter, and like a sheep that is silent before its shearers, so He did not open His mouth.” (Isaiah 53:6-7+) Centuries later when the Ethiopian Eunuch ask Phillip “of Whom does the prophet Isaiah speak?” “Philip opened his mouth and beginning from (Isaiah 53:7+) he preached Jesus to him.” (Acts 8:32-35+) THE GOSPEL OF JOHN: John the Baptist answers the Old Testament question, declaring “Behold the LAMB OF GOD Who takes away the sin of the world.” (Jn 1:29+). The renowned preacher C H Spurgeon once tested an auditorium in which he was to speak that evening. Stepping into the pulpit, Spurgeon loudly proclaimed, "Behold the lamb of God, Who takes away the sin of the world." Satisfied with the acoustics, he left and went his way. Unknown to him, there were two men working in the rafters of that large auditorium, neither one a Christian. One of the men was pricked in his conscience by the verse Spurgeon quoted and became a believer later that day! May Spurgeon's experience encourage all of us to boldly, unashamedly proclaim the Gospel of the Lamb, which is the power of God for salvation to everyone who believes (Ro 1:16+). THE REVELATION OF JESUS CHRIST: Keep in mind that the most common Name for Jesus in the Revelation is "THE LAMB." (Lamb -29x, Jesus-14x!) After our Lord Jesus Christ had been raised from the dead on the third day according to the Scriptures (1Cor 15:4+), He came into the room in the presence of the 11 disciples, and encouraged Thomas (who was doubting the truth of His resurrection) to “Reach here your finger and see My hands and reach here your hand, and put it into My side and be not unbelieving, but believing.” Thomas answered and said to Him, "My Lord and my God!" (Jn 20:27-28+) Those same nail-scarred hands John saw in that room on earth, were the very scars he saw in his glorified Lord's hands in heaven when he testified “I saw between the throne and the elders a LAMB standing, as if SLAIN (The same Greek verb [sphazo] was used to describe the slaughter of the Passover lamb in Ex 12:6!)” (Revelation 5:6+). Spurgeon asks "Why should our exalted Lord appear in His wounds in glory? The wounds of Jesus are His glories, His jewels, His sacred ornaments. Jesus wears the appearance of a SLAIN LAMB as His court dress in which He wooed our souls, and redeemed them by His complete atonement. Nor are these only the ornaments of Christ: they are the trophies of His love and of His victory. He has divided the spoil with the strong. He has redeemed for Himself a great multitude whom no man can number, and these SCARS are the memorials of the fight. Ah! if Christ thus loves to retain the thought of His sufferings for His people, how precious should His wounds be to us!" In Isaiah Jehovah declared “Behold, I have inscribed (engraved) you on the palms of My hands.” (Isa 49:16+) Spurgeon asks "What are these wounds in Thy hands, these sacred stigmata, these ensigns of suffering? The graver’s tool was the nail, backed by the hammer. He must be fastened to the Cross, that His people might be truly graven on the palms of His hands. There is much consolation here. We know that what a man has won with great pain he will keep with great tenacity. Child of God, you cost Christ too much for Him to forget you." Spurgeon goes on to add "It does not say, “Thy name.” Yes, the name is there, but that is not all: “I have graven THEE.” See the fulness of this! I have graven thy person, thine image, thy case, thy circumstances, thy sins, thy temptations, thy weaknesses, thy wants, thy works; I have graven thee, everything about thee, all that concerns thee; I have put thee altogether there. Wilt thou ever say again that thy God hath forsaken thee when he has graven thee upon His own palms?" See also onsite devotional Inscribed on His Hands). In the face of such amazing love, how could God ever forget His people? Do you ever feel like He has forgotten you or your difficult circumstances? Then take heart, for He Himself has declared “I will never desert you, nor will I ever forsake you.” (Heb 13:5+) and the scars on the Lamb that was slain seal His promise forever! Augustus Toplady spoke of this great truth writing "My name from the palms of His hands eternity will not erase; Impressed on His heart it remains, in marks of indelible grace. Yes, I to the end shall endure, as sure as the earnest is giv’n; More happy, but not more secure, then even the glorified spirits in Heav’n." (Hymn: A Debtor to Mercy Alone) As Spurgeon remarks "How loving, then, how full of superlative, super-excellent affection is God toward you and toward me in so recording our names." In view of so great a sacrifice procured by the meek and gentle Lamb of God, let us join now with that heavenly throng singing with a loud voice “Worthy is the LAMB that was SLAIN to receive power and riches and wisdom and might and honor and glory and blessing… To Him who sits on the throne, and to the LAMB, be blessing and honor and glory and dominion forever and ever." (Revelation 5:12-13+) THOUGHT: The question in the OT was “WHERE IS THE LAMB?” The answer in the NT is “BEHOLD THE LAMB!” Our cry throughout eternity will be “ WORTHY IS THE LAMB!” (See this charted out below) And all God’s children said “Hallelujah! Amen!” In the mysterious working of God, the LAMB Who died to redeem us and give us new life in Himself is now our SHEPHERD (cf Rev 7:17+) Who ever lives to make us, His SHEEP, lie down in green pastures, to lead us beside still waters, to restore our soul, to guide us in the paths of righteousness for His name’s sake, to walk with us through the valley of the shadow of death, to prepare a table before us in the presence of our enemies, to anoint our head with oil, to cause our cup to overflow. “Surely goodness and lovingkindness will follow (us) all the days of (our) life, and (we) will dwell in the house of the LORD forever.” (Ps 23:1-6+) Father, as we BEHOLD THE LAMB "slain from the foundation of the world" (Rev 13:8KJV+) and ponder with wonder and awe the REDEMPTION wrought by our REDEEMER’S precious blood, may Your Spirit use this eternal Word of Truth to enable us to daily die to self and lovingly follow the Good Shepherd all the days of our life. Amen Worship the Lamb singing MY REDEEMER LIVES - NICOLE C MULLEN Redemption by the Lamb of God The Question in the Old Testament was... Where is the Lamb? The Answer in the New Testament is... Behold the Lamb! The Cry throughout eternity is... Worthy is the Lamb! The ram in the thicket The Passover Lamb The Lamb of God Christ our Passover The Lamb that was slain Ge 22:1, 2, 7, 8, 13, 14 Jehovah Jireh: The LORD Will Provide Ex 12:5, 6, 7, 13, 14+ [Read Ex 12:1-51] 430 yr in Egypt, 30 yr free, 400 in bondage cp Ex 12:40+ (430) with Acts 7:6+ (400) Jn 1:29, 36+ Jn 19:31, 32, 33, 36, Ps 34:19, 20 (See study of Jehovah Roi - The LORD is my Shepherd) 1Cor 5:7 Isa 53:7+ Acts 8:32, 33, 34, 35+ 1 Pe 1:18-19+ 1 Pe 2:24+ Jn 20:20, 27 Rev 5:6+ Re 5:12+ Re 19:7, 9+ Re 21:22, 2+ Re 22:1-+ Re 22:3+ Come Let Us Worship Here I Am to Worship We Bow Down CLICK HERE and take a few moments out of your busy schedule Listen, watch and worship the Lamb of God! The Lamb John 1:29 - Sermon Starters - John Butler John the Baptist was the herald of Jesus Christ. He, therefore, knew Who Jesus was and proclaimed it without hesitation. Here is a good example, John sees Jesus and tells those about him, Who Jesus is. We note three things about this announcement made by John the Baptist. FIRST—THE WORTH OF THE LAMB "Behold." John was watching for Jesus. When he saw Him, it was "Behold." This signifies importance. It speaks of the worth of the Lamb. The Lamb/Jesus is what we need most, for He takes away out sins and brings us eternal life. You may have many needs in your life but none is as great as your soul salvation. And the Lamb of God was provided to bring us soul salvation. Therefore, His worth is impossible to calculate in human terms. To deliver us from eternal hellfire to the glories of eternal heaven make Jesus worth more than anything else. In the final book of the Bible we read, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing" (Revelation 5:12). No one is so worthy as the Lamb, Jesus Christ. SECOND—THE WORK OF THE LAMB "Who taketh away the sin of the world." The primary work of Jesus Christ was to "take away the sin of the world." He was a great teacher, healer and example but that was not the main reason He came into the world. The main reason was to provide a way of salvation for sinners via the crucifixion. We note two important things about this crucifixion of the Lamb. • The way of the Lamb. "Lamb of God." Our text talks about only one Lamb. God only provided One Lamb. There is only one way of salvation (Acts 4:12, I Timothy 2:5). Christ alone is the way of salvation (John 14:6). It is His blood and none other that brings redemption (I Peter 1:18, 19). • The world for the Lamb. "World." Christ is able to save anyone in the world. We do not need to incorporate other religions of the world into the Gospel message. It is Christ or eternal damnation. He is the only Savior for the entire world. THIRD—THE WANTING OF THE LAMB "Lamb." Many folk in Jesus day, like many in every day, really did not want a Lamb. They wanted a Lion. One day Jesus will come back to earth as the "Lion" (Revelation 5:5). The Lion will conquer and rule the world. But before the Lion comes the Lamb. The sin problem must be dealt with first. Many folk want to conquer people, not passions; they want position, prestige, and possessions, not purity. They want earthly power not spiritual power and so reject the Lamb which takes away their sin and makes the Lion part possible. Before Jesus is our Sovereign, He must first be our Savior. WITH LOINS GIRDED - J J KNAP John must have cast a deep glance into Jesus’ heart to point Him out as the Lamb of God that taketh away the sin of the world, at His very first appearance. Among those who listened to this short sermon at Bethabara, there would not be one who did not understand the meaning of it. Daily, a lamb was placed upon the altar in the front court of the temple. Annually, the Passover lamb, whose blood was painted on the door posts at the time of the exodus out of Egypt to make the angel of death pass by, was prepared in every house. All Israel was very familiar with the idea that a meek and blameless lamb would die instead of the sinner. These lambs only purified the conscience to the degree the sinner saw in it the great sacrifice that Jesus would bring one day upon Golgotha. In Him no lamb was sacrificed like the others, but the Lamb to with the others pointed; the Lamb appointed and prepared of God. Indeed, the Lamb of God that would take away the sin, not only of Israel but also of the heathens, so, the sin of the world. This is, in short, the explanation of this profound saying. The sin of the world—it is not written in the plural but decidedly in the singular and rightly so. At its deepest, it is only one great, communal guilt that lies upon all mankind. It is this great guilt, including ours also, that Jesus took upon Himself at His birth; that He carried His life long; that He carried away to the cursed cross and to the depth of the grave. No one on earth can take away sin. We may try to cover or to belittle it, but we do not take it away. The severe law casts it in its full weight upon our conscience, but does not take it away. Only Christ took it away and takes it still daily away. He takes it completely away from us. He takes it so completely away from us that it disappears into the depth of the sea of forgetfulness. Therefore, John with his sermon remain continually before us: “Behold the Lamb of God, which taketh away the sin of the world!” At each stumble: “Behold the Lamb of God!” At each fall: “Behold the Lamb of God!” At each impure impulse of the heart: “Behold the Lamb of God!” Forever the eye upon Him who can hide the guilt of sin. Let us follow the example of the pious Israelite. He would place the hand upon the head of the lamb to transfer his guilt upon the lamb and to own the blameless perfection of the lamb. Let us also humbly and trustingly lay our hand of faith upon the holy Lamb of God, so that our sin may rest upon Him and His righteousness upon us. Only in that way shall we experience how precious His blood is and how completely it purifies us of all sin. Robert