João 1

João 1

Johnson has a different thought on why sin is in the singular not plural - The singular term “sin” may point to the sin of unbelief, the root of all sin in the infection of human nature and a favorite theme of this Gospel of John. The sin, John says, is of the world; that is, of both Jews and gentiles. This is not universalism; some do deign their sins as John the apostle will say later on, giving our Lord’s own words on the point. Nor universal atonement, for the work is effectual, he does take it away, but from God’s believing people alone. Jamieson on the world - 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. 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) Calvin on airo in John 1:29 - The verb airo (to take away) may be explained in two ways; either that Christ took upon himself the load which weighed us down, as it is said that he carried our sins on the tree, (1 Peter 2:24;) and Isaiah says that the chastisement of our peace was laid on him, (Isaiah 53:5;) or that he blots out sins. But as the latter statement depends on the former, I gladly embrace both; namely, that Christ, by bearing our sins, takes them away. Although, therefore, sin continually dwells in us, yet there is none in the judgment of God, because when it has been annulled by the grace of Christ, it is not imputed 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." World (2889)(kosmos related to the verb kosmeo = to order or adorn, to put in order [Mt 25:7 = "trimmed"], to adorn literally [1Ti 2:9], to adorn figuratively [Titus 2:9+]) means essentially something that is well-arranged, that which has order or something arranged harmoniously. Kosmos refers to an ordered system or a system where order prevails, which is amazing as it is used to refer to the world of humanity in general (AS USED IN John 1:29), and needless to say, our present "kosmos" is in 2020 more of a place where disorder prevails! Although not used in this way in John 1:29, often kosmos is sometimes spoken of as that which is hostile to God, lost in sin, ruined, depraved (John 7:7; 8:23; 12:31; 15:18f; 16:33; 17:25; 18:36; 1 Cor 2:12; 3:19; 11:32; 2 Cor 5:19; Gal 6:14; Js 1:27; 1 Jn 4:17; 5:4f, 19 — See An Out-of-this-World Experience A Look at Kosmos in the Johannine Literature) 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). Warren