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This study was originally done in two parts, due to lengthy discussion. It has been re-recorded into one study, as it was originally intended.
Romans 8:14 says, “For as many as are led by the Spirit
of God, they are the sons of God.” If
we allow ourselves to be led by the Holy Spirit, then we can be placed in a
position of son-ship.
The baptism in fire will
happen at the end of the age in connection with the Judgment Seat of Christ.
1 Corinthians 3:12-15 tells of the trial of a Christian’s works by
fire. Mark 9:49 tells us that all
Christians shall be salted with fire. Revelation
2:11 promises that the overcomer shall not be hurt (strong double negative) of the
second death (the second death is the lake of fire; Revelation 20:6,14;
21:8). Do not confuse this baptism
in fire that we are talking about with the lake of fire, because the baptism in
fire has to do only with Christians.
In the gospels, and here in John in particular, we have
been studying about how the glory of the Lord was enclosed in a body of flesh,
and we beheld the glory of the only begotten of the father.
We looked at Hebrews 1:1-2, which says, “God, who at sundry times and
in divers manners spake in time past unto the fathers by the prophets, Hath in
these last days spoken unto us by his Son…”
The revelation of God to man is as the Son.
If you want to know God the father, then study the son.
The Messiah came to save and he came to judge.
What does that mean?
[John 1:29] This
is the day after these other events took place, and he sees Jesus coming.
In verse 26, John says, “There standeth one among you, whom ye know
not”. In verse 29, when he sees
Jesus coming, he used the word for a single look; it’s just an outward glance.
He doesn’t use the word “see” which means mental discernment.
John knew and made a simple announcement. You don’t know him, yet here he is.
The Jews didn’t look for a suffering Messiah, neither did
the disciples at first. But John,
as the forerunner of the Messiah, had an insight that let him know the truth.
This word “lamb” is used only in John (1:29; 36), Acts 8:32, and 1
Peter 1:19. The diminutive, “a
little lamb” is found once in John and often in the book of the Revelation
(only of the glorified redeemer), and nowhere else in the NT.
In some instances, it emphasizes the gentle and innocent character of
Jesus, who suffered to atone the sins of man (Revelation 5:6; 5:12; 13:8),
sometimes, it describes him as indignant (Revelation 6:16), sometimes as
victorious (Revelation 17:4), sometimes as the object of adoration (Revelation
5:8), and sometimes as being on the throne (Revelation 5:12; 7:17).
But, here in John 1:29, the definite article “the” is
used with the word “Lamb” to emphasize to them that this is the lamb for
which they had had been looking. The
lamb; the only one. John obviously
uses this to make them understand which lamb he’s talking about, much like the
expression “the prophet”.
What lamb is he referring to? [Isaiah 53:7] If
you remember the story about the Ethiopian eunuch, when Philip came to him, what
was he reading? Acts 8:32 tells us,
“The place of the scripture which he read was this, He was led as a sheep to
the slaughter; and like a lamb dumb before his shearer, so opened he not his
mouth.” The idea of “the
lamb” is important!
Now, behold him. The
emphasis is on “the”. “Behold
the lamb of God, which taketh away the sin of the world.”
What a wonderful passage of Scripture!
“The lamb of God, which taketh away the sin of the world.”
This lamb taketh away the sin of the world.
It’s the sin. Singular. This
word translated as “taketh away” is “airo”; it means literally that he
bears or lifts the sin; he takes it upon himself.
He doesn’t simply remove it.
The first offering of the lamb of God was to be found in
the Garden when God slew some animals and made coats of skin for Adam and Eve.
Then, a little while after that, we find that Abel offered unto God a
more excellent sacrifice, and what was it?
It was the firstlings of the flock.
In Hebrews 11:4, we are told that it was by faith that Abel
offered a more excellent sacrifice. We’re
told in Romans 10:17, “So then faith cometh by
hearing, and hearing by the word of God.”
So, the sacrifice that Abel offered was according to the Word of God.
God told Cain and Abel what to do. Abel
did what God told him to do, and Cain thought he could do better.
Maybe Cain was a little squeamish at the thought of killing a little
lamb, but later, we know that he slays his own brother.
Cain fixed up something that is aesthetically pleasing in the eyes of
man, but God requires blood. (How
[Hebrews 9] We
have three statements that you must master that relate to this.
[Hebrews 9:7; not without blood.] [Hebrews
9:18; 22] That’s the fundamental truth to get in mind concerning
sacrifice and concerning the Lamb of God. “Without
the shedding of blood”; “Not without blood”.
[Exodus 12] In
the book of Genesis, there are no occurrences of shed blood with respect to
animal sacrifice. What’s the
first occurrence of blood with respect to animal sacrifice?
It’s the Passover in [Exodus 12:6-7:
And ye shall keep it up until the fourteenth day of the same month: and
the whole assembly of the congregation of Israel shall kill it in the evening.
And they shall take of the blood, and strike it
on the two side posts and on the upper door post of the houses, wherein they
shall eat it.]
Look with me on down in [Exodus 12:12-13:
For I will pass through the land of Egypt this night, and will smite all
the firstborn in the land of Egypt, both man and beast; and against all the gods
of Egypt I will execute judgment: I am the LORD.
And the blood shall be to you for a token upon the houses where ye are:
and when I see the blood, I will pass over you, and the plague shall not be upon
you to destroy you, when I smite the land of
Egypt.] The blood was placed on the
doorpost for the firstborn only. The
Passover was the slaying and eating of a lamb or goat by all Israel and Gentiles
who had been circumcised. The
sprinkling of the blood was only for the firstborn. The firstborn had the right of the birthright.
In the NT, the first occurrence of the blood in relation to
the Passover sacrifice is in [Matthew 26:26-28: And as they were eating, Jesus took bread, and blessed it,
and brake it, and gave it
to the disciples, and said, Take, eat; this is my body [for all]. And he took
the cup, and gave thanks, and gave it to them,
saying, Drink ye all of it; For this is my blood of the new testament, which is
shed for many for the remission of sins].
[John 19:30: When
Jesus therefore had received the vinegar, he said, It is finished: and he bowed
his head, and gave up the
ghost [spirit].] Jesus the Christ was the Passover “Lamb of God, which
taketh away the sin of the world”. Then
after he gave up the spirit, in [John 19:34:
But one of the soldiers with a spear pierced his side, and forthwith came
there out blood and water.]
death of Jesus and the shedding of his blood were separated from the time that
He gave up the ghost and when the soldiers pierced his side. Jesus the Christ did not bleed to death. If
Jesus had bled to death he would not have had the strength or be conscious
enough to do what is recorded in [Luke 23:46:
And when Jesus had cried with a loud voice, he said, Father, into thy
hands I commend my spirit: and having said thus, he
gave up the ghost [he
expired; breathed out his life; breathed his last].]
blood was shed for many; it was shed for those who are the firstborn and are
therefore entitled to the birthright. This
is in agreement with the account of the killing of the Passover lamb and the
sprinkling of the blood in Exodus.
What is the significance of the Passover and the sprinkling
of blood? [Hebrews 11:28:
Through faith he kept the Passover, and the sprinkling of blood, lest he
that destroyed the firstborn should touch them.]
The conjunction “and” connects the Passover with the sprinkling of
blood, but it does not make them the same event.
The Passover lamb was for all in the house, but the blood
was only for the firstborn. The sad
thing is that all those who were protected by the blood in Egypt were destroyed
in the wilderness, and they did not enter into the land flowing with milk and
honey, except the children of the children of Israel, along with Joshua and
What is the importance of the firstborn?
The firstborn was very important as shown in [Genesis 38:28:
And it came to pass, when she travailed, that the one put out his hand:
and the midwife took and bound upon his hand a scarlet thread, saying, This came
out first.] The use of a scarlet
thread was no accident.
Being scarlet seems to speak of the blood and the
birthright of the firstborn. The
firstborn was spared by the blood of the lamb.
Rahab and her family were spared by the scarlet thread, which was the
symbol for the firstborn. [Joshua
2:18a: Behold, when we come into
the land, thou shalt bind this line of scarlet thread in the window which thou
didst let us down by...]
[For more on the scarlet thread, refer to Leviticus 14:1-8.
But, to sum it up, there were three substances that were used as common
materials in the purification rites, to go along with the clean birds:
The cedar (juniper). the resin of which was a preservative against decay,
and was used in medicines for some skin diseases, the “scarlet”, which was a
band of twice-dyed scarlet wool, with which the living bird, the hyssop, and the
cedar were tied together when they were dipped into the blood and water.]
But, scarlet seems to speak of the blood and the birthright
of the firstborn. What is the right
of the firstborn? It has to do with
inheritance. [Deuteronomy 21:16-17
"Then it shall be, when he maketh his sons to inherit that which he hath,
that he may not make the son of the beloved firstborn before the son of the
hated, which is indeed the firstborn: But he shall acknowledge the son of the
hated for the firstborn, by giving him a double portion of all that he hath: for
he is the beginning of his strength; the right of the firstborn is his.]
The inheritance of the firstborn was to be double that of his brothers.
Joseph received the birthright, therefore his two sons, Ephraim and
Manasseh were given inheritances in the land, which, in essence, was twice that
of Joseph's other brothers, but not in area.
The conduct of Simeon and Levi at Schekem also carried
consequences. The tribe of Levi had no inheritance in the land.
[Joshua 13:14a: Only unto the tribe of Levi he gave none inheritance;]
The tribe of Simeon received a Gentile inheritance among the tribe of
Judah. [Joshua 19:1:
And the second lot came forth to Simeon, even for the tribe of the
children of Simeon according to their families: and their inheritance was within
the inheritance of the children of Judah.]
The way you live will not affect whether or not you are
saved, but it does make a difference how you live! If you despise the birthright you will lose reward and it
will affect your inheritance. [2
John 1:8: Look to yourselves, that
we lose not those things which we have wrought, but that we receive a full
reward.] Is your salvation a
reward? Is your salvation something
you have wrought? Is it partial?
Can it be lost?
Well, what is the birthright? [Genesis 25:30-31: And
Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am
faint: therefore was his name called Edom. And Jacob said, Sell me this day thy
birthright.] Galatians 6:9 tells us
that “in due season we shall reap, if we faint not.” [Hebrews 12:16: Lest
there be any fornicator [as Reuben was (1 Chronicles 5:1)], or profane person,
as Esau, who for one morsel of meat sold his birthright.]
Esau lost his double portion inheritance and the blessing because he did
not think the birthright was very important.
Our inheritance is based on our service as shown in
[Hebrews 9:14 (Bible): How much
more shall the blood of Christ, who through the eternal Spirit offered himself
without spot to God, purge your conscience from dead works to serve the living
God?] and in [Colossians 3:23-24: And
whatsoever ye do, do it heartily, as to the Lord, and not unto men; Knowing that
of the Lord ye shall receive the reward of the inheritance: for ye serve the
The birthright included not only a double portion of the
inheritance, but it also included the blessing. Let’s take a look at the blessing. [Genesis 27:29: Let
people serve thee, and nations bow down to thee: be lord over thy brethren, and
let thy mother's sons bow down to thee: cursed be every one that curseth thee,
and blessed be he that blesseth thee.] This
is the blessing given to Abraham in [Genesis 12:3:
And I will bless them that bless thee, and curse him that curseth thee:
and in thee shall all families of the earth be blessed.]
The blessing of the birthright was to rule over those in the family. Jacob was to rule over Esau and Esau was to serve Jacob.
[Romans 9:12: It was said unto her, The elder [greater] shall serve the
How does sin affect the birthright?
[Genesis 25:34: Then Jacob gave Esau bread and pottage of lentiles; and he
did eat and drink, and rose up, and went his way: thus Esau despised his
birthright.] Esau's inheritance was
in Edom, which is outside the land of Canaan.
Jacob's inheritance was in the land of Canaan.
[Genesis 36:8: Thus dwelt
Esau in mount Seir: Esau is Edom.]
[Malachi 1:3: And I hated
Esau, and laid his mountains and his heritage waste for the dragons of the
The consequence of the sin of Reuben is revealed in [1
Chronicles 5:1: Now the sons of
Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he
defiled his father's bed, his birthright was given unto the sons of Joseph ...]
[Numbers 32:23: But if ye will not do so, behold, ye have sinned against the
LORD: and be sure your sin will find you out.]
[Ephesians 1:7 (Bible):
In whom we have redemption through his blood, the forgiveness of sins,
according to the riches of his grace;]
“We have:” This verb is a present, active, indicative
of “echO”. The present tense is
durative; it is a continuous, process of “having”.
The word “We” is a reference to “the saints” and “the
faithful” in Ephesians 1:1, and to the “chosen” in Ephesians 1:4. The present tense can be stopped. In this case, it can be stopped by those who are having the
redemption; the forgiveness of sins. If
we do not appropriate the shed blood of the Lord Jesus Christ, we will continue
to be in bondage to sins and we will lose our inheritance.
“In whom we have redemption…” The law of redemption as found in Leviticus 25 and the
application of that law in the book of Ruth help us to see that redemption is a
family matter and it pertained to one's inheritance and who we serve.
[Leviticus 25:48-49: After
that he is sold he may be redeemed again; one of his brethren may redeem him:
Either his uncle, or his uncle's son, may redeem him, or any
that is nigh of kin unto him of his family may redeem him; or if he be able, he
may redeem himself.] This is not
salvation! This is someone who is family!
“In whom we have redemption through his blood, the
forgiveness of sins…” The word “forgiveness” comes from the Greek word
“aphesis” which is also translated as “remission” in Hebrews 9:22. The word “aphesis” is found twice in Luke 4:18 and is
translated as “deliverance” and “liberty”.
[Luke 4:18: The Spirit of
the Lord is upon me, because he hath anointed me
to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to
preach deliverance to the captives, and recovering of sight to the blind, to set
at liberty them that are bruised.] When
we sell ourselves into bondage to the world, flesh, lawlessness, or the devil,
the only way that we can be released is through the shed blood of Jesus Christ.
There is cleansing from sin through the shed blood as
described in [1 John 1:7: But if we
walk in the light, as he is in the light, we have fellowship one with another,
and the blood of Jesus Christ his Son cleanseth us from all sin.] along with
confession in [1 John 1:9: If we
confess our sins, he is faithful and just to forgive us our sins, and to cleanse
us from all unrighteousness.] There
is cleansing from sin through the shed blood along with confession, but we need
deliverance from the power of these taskmasters known as the world, flesh,
lawlessness, and the devil, so that we can be free to serve the Lord.
We can be thankful that we can be made free from the power
of sin. [Revelation 1:5:
Unto him that loved us, and washed us [More reliable manuscripts loves
us, and looses us] from our sins in his own blood,]
This is consistent with the meaning of the word “remission”.
“In whom we have redemption through his blood, the
forgiveness of sins, according to the riches of his grace;”
“The riches of his grace.” The
grace of Jesus Christ is nothing other than His power.
[2 Corinthians 12:9: And he
said unto me, My grace is sufficient for thee: for my strength is made perfect
in weakness. Most gladly therefore will I rather glory in my infirmities, that
the power of Christ may rest upon me.] [Hebrews
12:28: Wherefore we receiving a
kingdom which cannot be moved, let us have grace, whereby we may serve God
acceptably with reverence and godly fear:]
[1 Corinthians 15:10: But by
the grace of God I am what I am: and his grace which was
bestowed upon me was not in vain; but I laboured more abundantly than
they all: yet not I, but the grace of God which was with me.]
We’re redeemed from sin, but we’re also redeemed from
tradition. [1 Peter 1:18-19:
Forasmuch as ye know that ye were not redeemed with corruptible things,
as silver and gold, from your vain conversation [manner of life; behavior; your
profitless affairs] received by tradition from your fathers; But with the
precious blood of Christ, as of a lamb without blemish and without spot:]
Paul had this problem as shown in [Galatians 1:13:
For ye have heard of my conversation in time past in the Jews' religion,
how that beyond measure I persecuted the church of God, and wasted it:]
Paul had been taught things that “made the commandment of God of none
effect by your (their) tradition,” as it says in Matthew 15:6.
It takes the shed blood of Christ to deliver us from the bondage of a
vain life style. [Philippians 1:27:
Only let your conversation be as it becometh the gospel of Christ: that
whether I come and see you, or else be absent, I may hear of your affairs, that
ye stand fast in one spirit, with one mind striving together for the faith of
the gospel;] The question is asked in [Colossians 2:20-22 Wherefore if ye
be dead with Christ from the rudiments of the world, why, as though living in
the world, are ye subject to ordinances, (Touch not; taste not; handle not;
Which all are to perish with the using;) after the commandments and doctrines of
How does all of this come about? It takes the shed blood!
[Hebrews 13:20-21: Now the
God of peace, that brought again from the dead our Lord Jesus, that great
shepherd of the sheep, through the blood of the everlasting covenant, Make you
perfect [to equip, to fit, to mend] in every good work to do his will, working
in you that which is wellpleasing in his sight, through Jesus Christ; to whom be
glory for ever and ever. Amen.]
Without the shed blood of Jesus Christ, it would be
impossible for God to equip us to do good works, to do His will, and to be found
well pleasing in his sight. [Philippians
2:13: For it is God which worketh
in you both to will and to do of his good pleasure.]
died for all, but his blood was shed for many.
Jesus the Christ died on the cross so that all might be saved.
After his death on the cross, He shed his blood that we might have
fellowship with Him and be blessed with the inheritance of the firstborn.
We need to obey [1 John 1:7: But
if we walk in the light, as he is in the light, we have fellowship one with
another, and the blood of Jesus Christ his Son cleanseth us from all sin.]
are encouraged in [2 Timothy 2:15 to: Study
[be diligent] to show [present] thyself approved unto God, a workman that
needeth not to be ashamed.] The
shame of Esau, Reuben, and others is evident:
They lost the blessing and double portion inheritance because they did
not value the birthright nor the commandments of God.
Esteem the birthright. Be
diligent and present yourself approved so that in that great and glorious day
you won’t need to be ashamed.