Jesus is the Lamb of God who takes away (does away with, or removes) the "sin of the world". 
Scripture quotations marked (CEV) are from the Contemporary English Version Copyright © 1991, 1992, 1995 by American Bible Society, Used by Permission.
Scripture quotations marked (ESV) are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
Scripture quotations marked (NIRV) are taken from the Holy Bible, NEW INTERNATIONAL READER'S VERSION®.Copyright © 1996, 1998 Biblica. All rights reserved throughout the world. Used by permission of Biblica.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2007, 2013 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NRSV) are from the New Revised Standard Version Bible, copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Note: I retain in the publishers' text the references to footnotes where they occur. You can check them out by viewing the text on-line. Often they are replicated in different translations.
That word "world" is the same one as Jesus being the Light of the world. The same as the world to which he came. It is also the same as in these (deservedly) famous lines from the Gospel:
God loved the people of this world so much that he gave his only Son, so that everyone who has faith in him will have eternal life and never really die. God did not send his Son into the world to condemn its people. He sent him to save them! (John 3:16-17, CEV).
Clearly there is no favouritism with God. Clearly also there was an invitation to accept. There is a current invitation to accept. God gives freely to anyone who puts trust in God (alone). This is the mercy of God (see post on "mercy"). God's action is one of grace (see post on "grace"). Open to all then and now - to you and to me. Such a tremendous gift; one which simply can not be ignored or assumed by those who have heard. As the ancient writer put it:
how can we escape if we neglect so great a salvation? It was declared at first through the Lord, and it was attested to us by those who heard him (Hebrews 2:3, NRSV).
For Jesus as "Lamb of God" the starting point comes from the Gospel of John where we have the remarkable words of "John the Baptiser":
This took place in Bethany across the Jordan where John was baptizing.
The next day he saw Jesus coming toward him and declared, “Here is the Lamb of God who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who ranks ahead of me because he was before me.’ I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.” And John testified, “I saw the Spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.’ And I myself have seen and have testified that this is the Son of God.”[i] (John 1:28-34, NRSV)
It is not stated to whom John made his declaration. Just prior to this (the day before) John was being interrogated by emissaries from the Pharisees (a prominent conservative Jewish religious group). I doubt he was speaking to them. A similar moment is described the day following but no comment is made on Jesus being still on the scene. This time two hearers are specified, including Andrew:
The next day John again was standing with two of his disciples, and as he watched Jesus walk by, he exclaimed, “Look, here is the Lamb of God!” The two disciples heard him say this, and they followed Jesus. (John 1:35-37, NRSV)
Thus the previously unrecorded expression “Lamb of God” for Jesus could come into use. I wonder if at the time of its writing it was known other than from John’s Gospel? Possibly from early times the expression may have been repeated during gatherings. (Certainly in songs, and otherwise, it is current today in at least some circles.)
What was the connection between John describing Jesus as the Lamb of God and the two people then attaching themselves to him? It seems as if they were waiting for the moment of Jesus’ identification? Perhaps that was it. It is not obvious today just what John was conveying to his hearers.
The first letter of Peter has an occurrence of the specific word translated as “lamb”. The Johannine phrase is adapted to this contrast and exhortation Peter presents:
You call on a Father who judges each person’s work without favoring one over another. So live as outsiders during your time here. Live with the highest respect for God. You were set free from an empty way of life. This way of life was handed down to you by your own people of long ago. You know that you were not bought with things that can pass away, like silver or gold. Instead, you were bought with the priceless blood of Christ. He is a perfect lamb. He doesn’t have any flaws at all. He was chosen before God created the world. But he came into the world for your sake in these last days. Because of what Christ has done, you believe in God. It was God who raised him from the dead. And it was God who gave him glory. So your faith and hope are in God. (1 Peter 1:17-21, NIRV)
The change away from ancestral empty ways was (is) tied to the priceless blood of Christ, the blood of the perfect lamb (of God). Clearly the life-changing action was the shedding of Christ’s blood. Despite the cost, the readers had been ransomed (rescued, redeemed, set free) out of empty religion (tradition) which lead nowhere. Now their trust and hope resided(resides) in God alone. Now they knew(know) the Saviour once and forever saves those who come to him and he represents his people in God’s presence.
Another occurrence of the “lamb” word comes from the Book of Acts where an unknown but important man was going home from Jerusalem.
The Spirit told Philip to catch up with the chariot. Philip ran up close and heard the man reading aloud from the book of Isaiah. Philip asked him, “Do you understand what you are reading?”
The official answered, “How can I understand unless someone helps me?” He then invited Philip to come up and sit beside him.
The man was reading the passage that said,
“He was led like a sheep
on its way to be killed.
He was silent as a lamb
whose wool
is being cut off,
and he did not say
a word.
He was treated like a nobody
and did not receive
a fair trial.
How can he have children,
if his life
is snatched away?”
The official said to Philip, “Tell me, was the prophet talking about himself or about someone else?” So Philip began at this place in the Scriptures and explained the good news about Jesus. (Acts 8:29-35, CEV)
That was a perceptive question from the official in the chariot. Did he purchase a copy of Isaiah (Septuagint - LXX) in Jerusalem? Was it new to him? It would have been interesting to have more of their conversation. What did Philip say about the subject of the passage? Israel? “God’s Servant”? However, Philip clearly moved the conversation on to Jesus and the good news that comes with Jesus. Isaiah’s remarkable words, though they dated back to long before, surely fit Jesus and his purpose in coming. (You can read Isaiah for yourself - see the Hebrew Bible Isaiah 52:13 - 53:12. In that place the text runs “lamb to the slaughter” - same word in LXX.) Not so long before the man made his journey Jesus had been led as a sheep to the slaughter. BUT - the story did not end there! It became a truly good news story.
The English word “lamb” occurs frequently in the last book of the Bible, the book called Revelation, starting in chapter 5. The final description includes this prediction of the “City of God”:
No longer will there be a curse upon anything. For the throne of God and of the Lamb will be there, and his servants will worship him. And they will see his face, and his name will be written on their foreheads (Revelation 22:3-4, NLT).
Lamb? It is surely clear just of whom the writer speaks. Earlier in the book we have a vision of the heavenly court:
And they sang in a mighty chorus: “Worthy is the Lamb who was slaughtered— to receive power and riches and wisdom and strength and honor and glory and blessing” (Revelation 5:12, NLT). Thus again the concept of the “Lamb of God”. (The book called Revelation does challenge the reader, especially if attempted to be read as an advance chronology. It has many allusions to OT descriptions and, naturally, reflects life of the time.)
I see an OT background to the “Lamb”. We might look to a somewhat problematic report of Abraham taking no animal when he and his son, Isaac, went to offer sacrifice on the mountain. We read that father’s statement to his son:
Abraham answered, “God himself will provide the lamb for the burnt offering, my son.” And the two of them walked on together (Genesis 22:8, NIRV).
If you refer to the account you will find that Isaac was spared by the LORD and a sacrifice did take place.
The story of the exodus of the ancient people from Egypt was strongly coloured by the role of a sacrificial animal from the flock.
The Lord spoke to Moses and Aaron in Egypt. He said, “From now on, this month will be your first month. Each of your years will begin with it. Speak to the whole community of Israel. Tell them that on the tenth day of this month each man must get a lamb from his flock. A lamb should be chosen for each family and home…
Take some of the blood. Put it on the sides and tops of the doorframes of the houses where you eat the lambs. That same night eat the meat cooked over a fire. Also eat bitter plants. And eat bread made without yeast…
The blood on your houses will be a sign for you. When I see the blood, I will pass over you. No deadly plague will touch you when I strike Egypt.
“Always remember this day. You and your children after you must celebrate this day as a feast to honor the LORD (Exodus 12:1-3, plus 7-8, 13-14, NIRV).
Thus, says the account, Israelites were passed-over (spared) where an animal’s blood was on their doorposts. They participated in the flesh, though they did not drink the blood. So is described the origin.
Now - arguments may(!) rage about Genesis, Exodus and so on (the Torah and more). I am not entering that arena! Nonetheless it would be simply obscurantist to deny that the above citations, just as they stand, and so much more, were a living part of the cultural heritage of John, and Jesus, and all those of Judaism we meet in the NT. We know that the LXX was in widespread use. We know that the sacrificial animals were slaughtered day by day in Jerusalem (at least). We know that festivals were observed. We know that Jesus came from a family with a tradition (practice) of attending Jerusalem’s Passover.
Significantly, just before the final meal Jesus had with disciples, we read:
The day had come for the Festival of Thin Bread, and it was time to kill the Passover lambs. (Luke 22:7, CEV)
Disciples and Jesus were "celebrating" together. The mood must have been unlike any other occasion - as you can see from the preceding paragraphs in the record. They must have had mixed feelings as they gathered to partake in the sacrificed animal (by the way, no actual word “lamb” occurs here - many English versions have this explanatory addition). During that passover meal, with the original focus on the benefits attached to the death of an animal from the flock, we have the record of Jesus taking unprecedented steps, especially including this following:
When the time came for Jesus and the apostles to eat, he said to them, “I have very much wanted to eat this Passover meal with you before I suffer. I tell you that I will not eat another Passover meal until it is finally eaten in God’s kingdom.”
Jesus took a cup of wine in his hands and gave thanks to God. Then he told the apostles, “Take this wine and share it with each other. I tell you that I will not drink any more wine until God’s kingdom comes.”
Jesus took some bread in his hands and gave thanks for it. He broke the bread and handed it to his apostles. Then he said, “This is my body, which is given for you. Eat this as a way of remembering me!”
After the meal he took another cup of wine in his hands. Then he said, “This is my blood. It is poured out for you, and with it God makes his new agreement (Luke 22: 14-20, CEV).
Is this not redolent with the Passover and with the Isaiah passage? The Suffering Servant lays down his life with everlasting consequences for all who accept his gift. No doubt the followers were “shell-shocked” with all that Jesus had said and all that was happening. It would be a little while before they knew just how to understand. The notions of eating Jesus’ flesh and drinking his poured out blood would have been very confronting, even given what he said in John 6:29-69. In that place Jesus taught that he was God’s heavenly bread and also his flesh and blood were God’s true food for whoever would live. It was too much that day! (From that time many people turned their backs on Jesus.)
John’s “simple” identification of Jesus as the “Lamb of God who takes away the sin of the world” is an everyday promise really, for those who will have it. It may not be easily grasped, but there was a price, and it was "paid":
For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many” (Mark 10:45 NLT).
God loved the people of this world so much that he gave his only Son, so that everyone who has faith in him will have eternal life and never really die. God did not send his Son into the world to condemn its people. He sent him to save them! (John 3:16-17, CEV).
Clearly there is no favouritism with God. Clearly also there was an invitation to accept. There is a current invitation to accept. God gives freely to anyone who puts trust in God (alone). This is the mercy of God (see post on "mercy"). God's action is one of grace (see post on "grace"). Open to all then and now - to you and to me. Such a tremendous gift; one which simply can not be ignored or assumed by those who have heard. As the ancient writer put it:
how can we escape if we neglect so great a salvation? It was declared at first through the Lord, and it was attested to us by those who heard him (Hebrews 2:3, NRSV).
For Jesus as "Lamb of God" the starting point comes from the Gospel of John where we have the remarkable words of "John the Baptiser":
This took place in Bethany across the Jordan where John was baptizing.
The next day he saw Jesus coming toward him and declared, “Here is the Lamb of God who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who ranks ahead of me because he was before me.’ I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.” And John testified, “I saw the Spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.’ And I myself have seen and have testified that this is the Son of God.”[i] (John 1:28-34, NRSV)
It is not stated to whom John made his declaration. Just prior to this (the day before) John was being interrogated by emissaries from the Pharisees (a prominent conservative Jewish religious group). I doubt he was speaking to them. A similar moment is described the day following but no comment is made on Jesus being still on the scene. This time two hearers are specified, including Andrew:
The next day John again was standing with two of his disciples, and as he watched Jesus walk by, he exclaimed, “Look, here is the Lamb of God!” The two disciples heard him say this, and they followed Jesus. (John 1:35-37, NRSV)
Thus the previously unrecorded expression “Lamb of God” for Jesus could come into use. I wonder if at the time of its writing it was known other than from John’s Gospel? Possibly from early times the expression may have been repeated during gatherings. (Certainly in songs, and otherwise, it is current today in at least some circles.)
What was the connection between John describing Jesus as the Lamb of God and the two people then attaching themselves to him? It seems as if they were waiting for the moment of Jesus’ identification? Perhaps that was it. It is not obvious today just what John was conveying to his hearers.
The first letter of Peter has an occurrence of the specific word translated as “lamb”. The Johannine phrase is adapted to this contrast and exhortation Peter presents:
You call on a Father who judges each person’s work without favoring one over another. So live as outsiders during your time here. Live with the highest respect for God. You were set free from an empty way of life. This way of life was handed down to you by your own people of long ago. You know that you were not bought with things that can pass away, like silver or gold. Instead, you were bought with the priceless blood of Christ. He is a perfect lamb. He doesn’t have any flaws at all. He was chosen before God created the world. But he came into the world for your sake in these last days. Because of what Christ has done, you believe in God. It was God who raised him from the dead. And it was God who gave him glory. So your faith and hope are in God. (1 Peter 1:17-21, NIRV)
The change away from ancestral empty ways was (is) tied to the priceless blood of Christ, the blood of the perfect lamb (of God). Clearly the life-changing action was the shedding of Christ’s blood. Despite the cost, the readers had been ransomed (rescued, redeemed, set free) out of empty religion (tradition) which lead nowhere. Now their trust and hope resided(resides) in God alone. Now they knew(know) the Saviour once and forever saves those who come to him and he represents his people in God’s presence.
Another occurrence of the “lamb” word comes from the Book of Acts where an unknown but important man was going home from Jerusalem.
The Spirit told Philip to catch up with the chariot. Philip ran up close and heard the man reading aloud from the book of Isaiah. Philip asked him, “Do you understand what you are reading?”
The official answered, “How can I understand unless someone helps me?” He then invited Philip to come up and sit beside him.
The man was reading the passage that said,
“He was led like a sheep
on its way to be killed.
He was silent as a lamb
whose wool
is being cut off,
and he did not say
a word.
He was treated like a nobody
and did not receive
a fair trial.
How can he have children,
if his life
is snatched away?”
The official said to Philip, “Tell me, was the prophet talking about himself or about someone else?” So Philip began at this place in the Scriptures and explained the good news about Jesus. (Acts 8:29-35, CEV)
That was a perceptive question from the official in the chariot. Did he purchase a copy of Isaiah (Septuagint - LXX) in Jerusalem? Was it new to him? It would have been interesting to have more of their conversation. What did Philip say about the subject of the passage? Israel? “God’s Servant”? However, Philip clearly moved the conversation on to Jesus and the good news that comes with Jesus. Isaiah’s remarkable words, though they dated back to long before, surely fit Jesus and his purpose in coming. (You can read Isaiah for yourself - see the Hebrew Bible Isaiah 52:13 - 53:12. In that place the text runs “lamb to the slaughter” - same word in LXX.) Not so long before the man made his journey Jesus had been led as a sheep to the slaughter. BUT - the story did not end there! It became a truly good news story.
The English word “lamb” occurs frequently in the last book of the Bible, the book called Revelation, starting in chapter 5. The final description includes this prediction of the “City of God”:
No longer will there be a curse upon anything. For the throne of God and of the Lamb will be there, and his servants will worship him. And they will see his face, and his name will be written on their foreheads (Revelation 22:3-4, NLT).
Lamb? It is surely clear just of whom the writer speaks. Earlier in the book we have a vision of the heavenly court:
And they sang in a mighty chorus: “Worthy is the Lamb who was slaughtered— to receive power and riches and wisdom and strength and honor and glory and blessing” (Revelation 5:12, NLT). Thus again the concept of the “Lamb of God”. (The book called Revelation does challenge the reader, especially if attempted to be read as an advance chronology. It has many allusions to OT descriptions and, naturally, reflects life of the time.)
I see an OT background to the “Lamb”. We might look to a somewhat problematic report of Abraham taking no animal when he and his son, Isaac, went to offer sacrifice on the mountain. We read that father’s statement to his son:
Abraham answered, “God himself will provide the lamb for the burnt offering, my son.” And the two of them walked on together (Genesis 22:8, NIRV).
If you refer to the account you will find that Isaac was spared by the LORD and a sacrifice did take place.
The story of the exodus of the ancient people from Egypt was strongly coloured by the role of a sacrificial animal from the flock.
The Lord spoke to Moses and Aaron in Egypt. He said, “From now on, this month will be your first month. Each of your years will begin with it. Speak to the whole community of Israel. Tell them that on the tenth day of this month each man must get a lamb from his flock. A lamb should be chosen for each family and home…
Take some of the blood. Put it on the sides and tops of the doorframes of the houses where you eat the lambs. That same night eat the meat cooked over a fire. Also eat bitter plants. And eat bread made without yeast…
The blood on your houses will be a sign for you. When I see the blood, I will pass over you. No deadly plague will touch you when I strike Egypt.
“Always remember this day. You and your children after you must celebrate this day as a feast to honor the LORD (Exodus 12:1-3, plus 7-8, 13-14, NIRV).
Thus, says the account, Israelites were passed-over (spared) where an animal’s blood was on their doorposts. They participated in the flesh, though they did not drink the blood. So is described the origin.
Now - arguments may(!) rage about Genesis, Exodus and so on (the Torah and more). I am not entering that arena! Nonetheless it would be simply obscurantist to deny that the above citations, just as they stand, and so much more, were a living part of the cultural heritage of John, and Jesus, and all those of Judaism we meet in the NT. We know that the LXX was in widespread use. We know that the sacrificial animals were slaughtered day by day in Jerusalem (at least). We know that festivals were observed. We know that Jesus came from a family with a tradition (practice) of attending Jerusalem’s Passover.
Significantly, just before the final meal Jesus had with disciples, we read:
The day had come for the Festival of Thin Bread, and it was time to kill the Passover lambs. (Luke 22:7, CEV)
Disciples and Jesus were "celebrating" together. The mood must have been unlike any other occasion - as you can see from the preceding paragraphs in the record. They must have had mixed feelings as they gathered to partake in the sacrificed animal (by the way, no actual word “lamb” occurs here - many English versions have this explanatory addition). During that passover meal, with the original focus on the benefits attached to the death of an animal from the flock, we have the record of Jesus taking unprecedented steps, especially including this following:
When the time came for Jesus and the apostles to eat, he said to them, “I have very much wanted to eat this Passover meal with you before I suffer. I tell you that I will not eat another Passover meal until it is finally eaten in God’s kingdom.”
Jesus took a cup of wine in his hands and gave thanks to God. Then he told the apostles, “Take this wine and share it with each other. I tell you that I will not drink any more wine until God’s kingdom comes.”
Jesus took some bread in his hands and gave thanks for it. He broke the bread and handed it to his apostles. Then he said, “This is my body, which is given for you. Eat this as a way of remembering me!”
After the meal he took another cup of wine in his hands. Then he said, “This is my blood. It is poured out for you, and with it God makes his new agreement (Luke 22: 14-20, CEV).
Is this not redolent with the Passover and with the Isaiah passage? The Suffering Servant lays down his life with everlasting consequences for all who accept his gift. No doubt the followers were “shell-shocked” with all that Jesus had said and all that was happening. It would be a little while before they knew just how to understand. The notions of eating Jesus’ flesh and drinking his poured out blood would have been very confronting, even given what he said in John 6:29-69. In that place Jesus taught that he was God’s heavenly bread and also his flesh and blood were God’s true food for whoever would live. It was too much that day! (From that time many people turned their backs on Jesus.)
John’s “simple” identification of Jesus as the “Lamb of God who takes away the sin of the world” is an everyday promise really, for those who will have it. It may not be easily grasped, but there was a price, and it was "paid":
For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many” (Mark 10:45 NLT).
Scripture quotations marked (CEV) are from the Contemporary English Version Copyright © 1991, 1992, 1995 by American Bible Society, Used by Permission.
Scripture quotations marked (ESV) are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
Scripture quotations marked (NIRV) are taken from the Holy Bible, NEW INTERNATIONAL READER'S VERSION®.Copyright © 1996, 1998 Biblica. All rights reserved throughout the world. Used by permission of Biblica.
Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2007, 2013 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.
Scripture quotations marked (NRSV) are from the New Revised Standard Version Bible, copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Note: I retain in the publishers' text the references to footnotes where they occur. You can check them out by viewing the text on-line. Often they are replicated in different translations.
AL
15/09/24
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