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John 1:29, 'takes away the sin of the world'

Simon Wartanian | 9,803 views | 2,368 words | 0:12:05 hours | 13 February 2014 22:15

...4;א, "the Lambs of God"; because God has a special property in him; he is his own Son; and because he is of his providing and appointing, as a sacrifice for sin, and is acceptable to him as such; and to distinguish him from all other lambs; and to give him the preference, since he does that which they could not do, "taketh away the sin of the world": by the "sin of the world", is not meant the sin, or sins of every individual person in the world; for some die in their sins, and their sins go before hand to judgment, and they go into everlasting punishment for them; which could not be, if Christ took them away: rather, the sin which is common to the Whole World, namely: original sin; but then it must be observed, that this is not the only sin Christ takes away; for he also takes away actual sins; and the Arabic and Ethiopic versions read in the plural, "the sins of the world"; and also that this he takes away, only with respect the elect; wherefore they are the persons intended by the world, as in Joh 6:33, whose sin, or sins, Christ takes away: and a peculiar regard seems to be had to the elect among the Gentiles, who are called the world, in distinction from the Jews, as in Joh 3:16, and the rather, since the lambs of the daily sacrifice, to which the allusion is, were only offered for the sins of the Jews: but John here signifies, that the Lamb of God he pointed at, and which was the antitype of these lambs, not only took away the sins of God's people among the Jews, but the sins of such of them also as were among the Gentiles; and this seems to me to be the true sense of the passage. The phrase "taking away sin", signifies a taking it up, as Christ did; he took it voluntarily upon himself, and became responsible to divine justice for it; and also a bearing and carrying it, for taking it upon himself, he bore it in his own body on the tree, and carried it away, as the scape goat did under the law; and so likewise a taking it quite away: Christ has removed it as far as the east is from the west, out of sight, so as never to be seen any more; he has destroyed, abolished, and made an utter end of it: and this is expressed in the present tense, "taketh away": to denote the continued virtue of Christ's sacrifice to take away sin, and the constant efficacy of his blood to cleanse from it, and the daily application of it to the consciences of his people; and which is owing to the dignity of his person, as the Son of God; and to his continual and powerful mediation and intercession: this must be a great relief to minds afflicted with the continual ebullitions of sin, which is taken away by the Lamb of God, as fast as it rises; and who, for that purpose, are called to "behold", and wonder at, the love and grace of Christ, in taking up, bearing, and taking away sin; and to look to him by faith continually, for everlasting salvation; and love him, and give him the honour of it, and glorify him for it.

I think it is also helpful to note Mathew Henry’s words concerning John 1:29:[3]

I. Here is his testimony to Christ on the first day that he saw him coming from the wilderness; and here four things are witnessed by him concerning Christ, when he had him before his eyes:--

1. That he is the Lamb of God which taketh away the sin of the world, v. 29. Let us learn here,

(1.) That Jesus Christ is the Lamb of God, which bespeaks him the great sacrifice, by which atonement is made for sin, and man reconciled to God. Of all the leg...

John 3:16, 'God so loved the world'

Simon Wartanian | 8,211 views | 2,123 words | 0:11:26 hours | 25 April 2014 17:19

God Loves You Calvinism Limited Atonement Unconditional Election John Gill ESV Study Bible World

... for the other; and Christ has assumed the nature of men, and not angels; yet not for the sake of all men, but the spiritual seed of Abraham; and besides, it will not be easily proved, that human nature is ever called the world: nor is the whole body of the chosen ones, as consisting of Jews and Gentiles, here designed; for though these are called the world, Joh 6:33; and are the objects of God's special love, and to them Christ is given, and they are brought to believe in him, and shall never perish, but shall be saved with an everlasting salvation; yet rather the Gentiles particularly, and God's elect among them, are meant; who are often called "the world", and "the Whole World", and "the nations of the world", as distinct from the Jews; see Ro 11:12, compared with Mt 6:32. The Jews had the same distinction we have now, the church and the world; the former they took to themselves, and the latter they gave to all the nations around: hence we often meet with this distinction, Israel, and the nations of the world; on those words,

""let them bring forth their witness", that they may be justified, Isa 43:9 (say {b} the doctors) these are Israel; "or let them hear and say it is truth", these are "the nations of the world".''

And again {c},

"the holy, blessed God said to Israel, when I judge Israel, I do not judge them as "the nations of the world":''
and so in a multitude of places: and it should be observed, that our Lord was now discoursing with a Jewish Rabbi, and that he is opposing a commonly received notion of theirs, that when the Messiah came, the Gentiles should have no benefit or advantage by him, only the Israelites; so far should they be from it, that, according to their sense, the most dreadful judgments, calamities, and curses, should befall them; yea, hell and eternal damnation. "
There is a place (they say {d},) the name of which is "Hadrach", Zec 9:1. This is the King Messiah, who is, ורך חד, "sharp and tender"; sharp to "the nations", and tender to "Israel".''
And so of the "sun of righteousness", in Mal 4:2, they say {e},
"there is healing for the Israelites in it: but the idolatrous nations shall be burnt by it.''

And that {f}

"there is mercy for Israel, but judgment for the rest of the nations.''
And on those words in Isa 21:12, "the morning cometh", and also the night, they observe {g},
"the morning is for the righteous, and the night for the wicked; the morning is for Israel, and the night for "the nations of the world".''

And again {h},

"in the time to come, (the times of the Messiah,) the holy, blessed God will bring "darkness" upon "the nations", and will enlighten Israel, as it is said, Isa 60:2.''

Once more {i},

"in the time to come, the holy, blessed God will bring the nations of the world, and will cast them into the midst of hell under the Israelites, as it is said, Isa 43:3.''
To which may be added that denunciation of theirs {k}
"woe to the nations of the world, who perish, and they know not that they perish: in the time that the sanctuary was standing, the altar atoned for them; but now who shall atone for them?''
Now, in opposition to such a notion, our Lord addresses this Jew; and it is as i......

Review of Dean Davis' The High King of Heaven on Amillennialism

Simon Wartanian | 12,986 views | 8,095 words | 0:42:03 hours | 13 April 2015 23:31

Review Book Review Dean Davis The High King Of Heaven Amillennialism Eschatology Reformed Eschatology

...ridle, for 1,600 stadia.

We have already seen the reference to the harvest in Matthew 13:24-30, 36-48 and the fact that it happens at the end of the age and also that it is the time of judgment.

The Judgment in Revelation 16

Rev 16:12 The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up, to prepare the way for the kings from the east. Rev 16:13 And I saw, coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs. Rev 16:14 For they are demonic spirits, performing signs, who go abroad to the kings of the Whole World, to assemble them for battle on the great day of God the Almighty. Rev 16:15 (“Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed!”) Rev 16:16 And they assembled them at the place that in Hebrew is called Armageddon. Rev 16:17 The seventh angel poured out his bowl into the air, and a loud voice came out of the temple, from the throne, saying, “It is done!” Rev 16:18 And there were flashes of lightning, rumblings, peals of thunder, and a great earthquake such as there had never been since man was on the earth, so great was that earthquake. Rev 16:19 The great city was split into three parts, and the cities of the nations fell, and God remembered Babylon the great, to make her drain the cup of the wine of the fury of his wrath. Rev 16:20 And every island fled away, and no mountains were to be found. Rev 16:21 And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe.

This has strong parallels with Revelation 20:7-10 where every orthodox interpreter agrees that it refers to the Last Battle.

It is done, there is nothing more. The judgments of God are finished, His wrath is fully poured out.

Let us not forget that Revelation 16 as a whole is dedicated to the judgment of God. Of special notice are verses 5-7:

Rev 16:5 And I heard the angel in charge of the waters say, “Just are you, O Holy One, who is and who was, for you brought these judgments. Rev 16:6 For they have shed the blood of saints and prophets, and you have given them blood to drink. It is what they deserve!” Rev 16:7 And I heard the altar saying, “Yes, Lord God the Almighty, true and just are your judgments!”

Here the saints of the Most High look upon the judgments of God and He is praised for the judgments that He brought. Of important notice is the absence of “who is to come” in verse 5 and the past tense of “brought these judgments.” The rest of the chapter goes on to explain and show more pictures of this great final judgment.

The Judgment in Revelation 19

Rev 19:11 Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. Rev 19:12 His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. Rev 19:13 He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. Rev 19:14 And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. Rev 19:15 From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tre...

2 Corinthians 5:14-15, 'he died for all'

Simon Wartanian | 8,221 views | 2,761 words | 0:14:24 hours | 22 April 2016 16:50

2 Corinthians 5 Limited Atonement Unlimited Atonement Definite Redemption Calvinism Arminianism

...be, language, people and nation, but to ransom people from every… Here is seen the particularity of the atonement. All those whom He has purchased for God He has in the proper time made a kingdom and priests to God. In the present time.

The universality is seen from the fact that Christ has ransomed people for God for all four corners of the world. From every place Christ has died for people and bought them for God. Those for whom He died, He will not fail to bring to be priests and a kingdom for our God.

If we see, as I said the particularity and the universality of the atonement in Rev 5, we may properly and biblically speak of Christ’s death being for the Whole World.

Verse 20 in light of Rev 5:9 gives us the motivation to go and seek people for God. It is God who works through us to call His people.

Verse 21: We have briefly dealt with this verse above. The particularity is clear and enforces our understanding of the word “world” in verse 19. He was made sin for “our sake” the same people for whom Christ died in verses 14 and 15. So that, not maybe, perhaps, if they like it, if they so choose. No, ἵνα, in order that, for the purpose of that, so that we surely will become the righteousness of God in Him.

Thank you Lord for this great message of reconciliation that you have given us that we may have the honor to represent you in the world. Thank You that You have reconciled us to Yourself. The offended party coming to us and cleansing us from our sin and bringing us into a loving relationship with You.

Commentaries

The ESV Study Bible explains:

one has died for all, therefore all have died. By Christ’s death, the death penalty for sin (see Gen. 2:17) has been paid for all those who trust in him (see Rom. 3:21–26; 5:6–8; 1 Cor. 15:3; Gal. 3:13), and God counts their old life as ended, thus freeing them from any future penal claims. he died for all, that those who live might no longer live for themselves but for him. As a consequence of Christ’s death, the power of sin in one’s life (see Gen. 3:1–7) has also been broken for all those who trust in Christ (cf. Rom. 6:1–14). Christ’s cross therefore frees the believer for a new way of life, exemplified by Paul himself as one that the love of Christ controls (see Titus 2:11–14).^[1]

The ESV MacArthur Study Bible says the following:

2 Cor. 5:14 the love of Christ. Christ’s love for Paul and all believers at the cross (cf. Rom. 5:6–8). Christ’s loving, substitutionary death motivated Paul’s service for him (cf. Gal. 2:20; Eph. 3:19). controls. This refers to pressure that causes action. Paul emphasized the strength of his desire to offer his life to the Lord. one has died for all. This expresses the truth of Christ’s substitutionary death. The preposition “for” indicates he died “in behalf of,” or “in the place of ” all (cf. Isa. 53:4–12; Gal. 3:13; Heb. 9:11–14). This truth is at the heart of the doctrine of salvation. God’s wrath against sin required death; Jesus took that wrath and died in the sinner’s place. Thus he took away God’s wrath and satisfied God’s justice as a perfect sa

...

Hebrews 6:4-6, Apostasy and Calvinism

Simon Wartanian | 15,657 views | 11,271 words | 0:59:55 hours | 15 May 2016 15:27

Hebrews 6 Apostasy Perseverance Of The Saints Reformed Theology Calvinism Falling Away From Grace

...such a thing happening? Romans 14:23 says that anything outside of faith is sin, therefore, is it possible that God be “pleased” by sin? No, rather God is pleased by faith.

Therefore, on the basis of the Author’s usage of this word I believe that he here refers to the absolute impossibility of a particular thing happening, namely, restoring certain persons to repentance.

The Description of the Apostates

On the outset that I would like to say, that Arminians who raise this passage as proof of apostasy of true believers do so rightly. This passage is not like passage wherein some of them find the word “choose”, “will”, “Whole World”, “everyone” and try to attack the five points. Rather, this is a passage which at first sight seems to describe those who are genuine believers. Therefore, this passage especially deserves an answer consistent with the rest of Scripture.

There are five descriptions given in vv. 4-5 and it describes the apostates as:

Those who were once enlightened;
Those who have tasted the heavenly gift;
Those who shared in the Holy Spirit;
Those who have tasted the goodness of the word of God; and
Those who have tasted the powers of the age to come.

When we first look at this description, it is understandable that consistent Arminians raise this passage as proof for their doctrine of falling away and it is the job of the Calvinist to provide a consistent exegesis of this passage showing why it does not say that regenerate believers will fall away beyond recovery.

What we must keep in mind is that these descriptions are given of people who were in church life. They are not given about people who were “solo” and Christians on themselves, but rather it speaks of those who lived within the congregation of the believers. This means that we should be very careful not to personalize every description and make it individual, rather than corporate.

1. Those who have once been enlightened

What does mean to be enlightened? Does it mean to be saved? The basic meaning of φωτίζω (photizo) is “to shed rays, i.e. to shine”^[1] and “to enlighten, light up, illumine” (Thayer’s. G5461). It is used in 1Cor 4:5 about the Lord coming in judgment who will “bring to light the things now hidden in darkness” where the idea given is that secret things will be manifest. They will be brought to light. Paul claims in Eph 3:8-9 that to him grace was given to “bring to light” for everyone the plan of mystery. This is used here in the sense to teach and explain what the “plan of the mystery hidden for ages in God” means. In Eph 1:18 Paul prays that the eyes of our hearts may be “enlightened” whereby we “what is the hope to which he has called you.” This does not refer to conversion, rather it refers to us receiving more knowledge into the mystery of Christ. It is used in John 1:9 to speak of Christ being the light who “gives light” to everyone which definitely does not mean that He saves everyone without exception, but rather He gives light of knowledge. It’s use in Hebrews 10:32 does neither lend the idea that it is a technical term for saving faith or regeneration. John Owen defines this word as “to give light or knowledge by teaching” and gives the following basis of this definition:

Φωτίζομαι, is “to give light or knowledge by teaching;” — the same with הוֹרֶה, which, therefore, is so translated ofttimes by the Greeks; as by Aquila, Exo 4:12; Psa 119:33; Pro 4:4; Isa 27:11, as Drusius observes. And it is so by the LXX., Jdg 13...

1689 Baptist Confession Chapter 23: Of Lawful Oaths and Vows - Commentary

Simon Wartanian | 12,461 views | 5,299 words | 0:27:50 hours | 06 March 2015 19:34

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 23 Oaths Vows Swearing Allegiance

...Jewish canons {m}, which say,

“ that swear בשמים, “ heaven”, and by earth, are free.’’

Upon the words in So 2:7, “I adjure you”, c. is asked {n},

“ what does she adjure them? R. Eliezer says, by the heavens, and the earth by the hosts, the host above, and the host below.’’

So Philo the Jew says {o} that the most high and ancient cause need not to be immediately mentioned in swearing; but the “earth”, the sun, the stars, ουρανον, “heaven”, and the Whole World. So R. Aben Ezra, and R. David Kimchi, explain Am 4:2. “The Lord God hath sworn by his holiness”; that is, say they, בשמים, “by heaven”: which may be thought to justify them, in this form of swearing; though they did not look upon it as a binding oath, and therefore if broken they were not criminal {p}.

“He that swears בשמים by heaven, and by the earth, and by the sun, and the like; though his intention is nothing less than to him that created them, this is no oath.’’^[7]

Therefore, seeing the context of the times and theology which Jesus in His Sermon on the Mount was speaking against, we must take this into consideration lest we make the words of the Lord say things which He did not intend. Notice the things which He enumerates, “heavenearthJerusalemyour head...” Isn’t it interesting that there is no mention of taking an oath in the Name of God? If the Lord Jesus was doing away with all oaths, which were only to be taken in God’s Name (Deut. 6:13), then it would have been easy for Him to say “Do not take an oath in God’s Name” or “Do not swear at all by God’s Name” and go on with the other things. But this was not the intent of our Savior. Therefore, Calvin notes on v. 34, “he immediately adds, neither by heaven, nor by the earth Who does not see that those kinds of swearing were added by way of exposition, to explain the former clause more fully by specifying a number of cases?”^[8] As with the whole discourse, Jewish misunderstandings of God’s Law. So, at this point also. His discussion concerns the Third Commandment (Ex. 20:7; Lev. 19:12). The Jews, intentionally made oaths by that which is not the Name of God (in contradiction to Deut. 6:13), so as to make it easy for them to break their oaths. But that was not the intent of God. When a person takes an oath by God, they are to perform that which they promised. They are not to break their oaths lest they profane the glorious Name of God. The Jews made distinctions in the things which they took an oath by. This is evident in Matthew 23 where we read of our Lord’s accusation of the hypocrisy of the Pharisees and Scribes:

Matt. 23:16-22 “Woe to you, blind guides, who say, ‘If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath.’ 17 You blind fools! For which is greater, the gold or the temple that has made the gold sacred? 18 And you say, ‘If anyone swears by the altar, it is nothing, but if anyone swears by the ...