The End of Formlessness

 

Behold the Lamb: Sin's Defeat and Our New Life in Grace

Have you ever been told that sin is a non-issue and there is no need for a saviour because? It's a common challenge in the secular world, and it highlights a fundamental misunderstanding of what the Bible teaches about sin and salvation. To truly grasp the Gospel message, we may need to delve into the most profound declaration ever made by the greatest prophet that ever lived, John the Baptist (Luke 7:28). And perhaps it's time to accept that our part is all about receiving (lambano), that comes with the afforded righteousness and gloriousness of the absolute Grace extended onto us, shed abroad from before the foundation of the earth.

So, imagine the scene on the dusty banks of the Jordan River, a crowd gathered around John the Baptist, a wild-looking prophet whose life's mission was to prepare the way for the Messiah. People from all walks of life came to him, confessing their sins and seeking a cleansing baptism. John's ministry was powerful, yet he consistently pointed beyond himself to the One who was to come.

Then, one day, as Jesus approached, John called out a monumental declaration, so utterly foundational to Christian faith, that it echoes through history: "Behold the Lamb of God, which taketh away the sin of the world!" (John 1:29, KJV).

This single sentence, uttered by a prophet standing on the cusp of the Old and New Covenants, encapsulates the entire Gospel message. To truly grasp its weight, we must peel back the layers of its meaning, exploring the rich tapestry of its Greek words and their profound implications for sin (not what you may think it is), salvation, and the finished work of Christ.

"Behold!" - A Call to Profound Attention

John's opening word, "Behold!" (Greek: Ἴδε - Ide), is far more than a casual suggestion to "look." It's an imperative, a loud command demanding immediate and focused attention. It's an urgent summons to witness something of unparalleled significance. Ide compels the listener to fix their gaze, not just on a man walking by, but on the very revelation of God's heart for humanity. It's like a prophet shouting, "Pay attention! This is crucial!" As we will see, this "beholding" is key to our transformation.

"The Lamb of God" - Echoes of Sacrifice and Deliverance

The term "Lamb" (Greek: ἀμνός - amnos) is the beating heart of John's proclamation, instantly connecting Jesus to centuries of Old Covenant sacrificial practices. For any Jew hearing John, the word "lamb" would have evoked powerful imagery:

• The Passover Lamb: The most prominent association. In Exodus 12, the blood of a spotless lamb, painted on the doorposts, protected the Israelites from the angel of death, leading to their deliverance from Egyptian bondage. This lamb was a substitute, its life given so that others might live.

• Exodus 12:5 (KJV): "Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:"

• Exodus 12:13 (KJV): "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 thee, when I smite the land of Egypt."

• Jesus is the ultimate Passover Lamb, whose blood delivers us from the bondage of sin (not what you may think - read on) and spiritual death (1 Corinthians 5:7 - "For even Christ our passover is sacrificed for us:"). Just as the blood protected the Israelites, Christ's blood protects us from spiritual death and the judgment of sin.

• The Daily Sacrifices: Lambs were offered daily in the Temple as burnt offerings and sin offerings (Leviticus chapters 1-7). These sacrifices provided a temporary covering for sin, a constant reminder of humanity's fallen state and the need for atonement. They pointed forward to a perfect, final sacrifice. Think of it as a recurring payment that never quite settled the debt; it only pushed it back. These daily rituals underscored the persistent nature of sin and the continuous need for God's mercy.

• The Suffering Servant: The prophet Isaiah famously described a suffering servant who would be "led as a lamb to the slaughter" (Isaiah 53:7). This servant would bear the sins of many, making intercession for transgressors.

• Isaiah 53:7 (KJV): "He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth."

• Isaiah 53:11 (KJV): "He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities."

• John's declaration identifies Jesus as this very Suffering Servant, the one destined to bear the weight of the world's sin. This prophecy, written centuries before Jesus, precisely describes His mission and sacrifice, offering hope for true deliverance.

Elisha as a Type of Jesus: Life from Death

Elisha, in his role as a prophet, foreshadows several aspects of Jesus Christ. The account in 2 Kings 13:20-21 is a curious one, often overlooked, yet it provides a powerful type: "So Elisha died, and they buried him. And the raiding bands from Moab invaded the land in the spring of the year. And it came to pass, as they were burying a man, that, behold, they saw a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet."

This narrative highlights several parallels:

• A Vessel of God's Power: Elisha performed many miracles, demonstrating the power of God working through him (2 Kings 4:1-7, multiplication of oil; 2 Kings 4:32-37, raising the Shunammite's son). This mirrors Jesus, who, as the Son of God, displayed divine power in His miracles, healings, and raising of the dead (e.g., John 11:43-44, the raising of Lazarus; Luke 7:11-17, raising the widow's son).

• Anointed by God: Elisha was the successor to Elijah, receiving a double portion of his spirit (2 Kings 2:9-14). This anointing symbolized God's special favor and empowerment, prefiguring Jesus' anointing by the Holy Spirit (e.g., Matthew 3:16-17, Jesus' baptism).

• Rejected and Persecuted: Though a prophet of God, Elisha faced opposition and rejection (e.g., 2 Kings 6:31, the king's threat). This foreshadows Jesus' rejection by His own people and His suffering at the hands of those He came to save (e.g., Isaiah 53:3 - "He is despised and rejected of men...").

• His Death Leading to Life: Even in death, Elisha's bones brought life. This points to the ultimate paradox of the cross: Jesus' death, though seemingly a defeat, became the means of salvation and life for all who believe. Just as the dead man found life in touching what remained of Elisha, we find life in touching the finished work of Christ. It's a powerful illustration of how God can bring life out of what appears to be the end, a precursor to the ultimate life-giving power of Christ's sacrifice.

"Who Takes Away the Sin of the World" - A Radical Removal

This phrase reveals the unparalleled nature of Jesus' mission.

"Takes Away" (Greek: αἴρων - airōn): This is the present active participle of the verb airō (αἴρω), which has a rich semantic range:

• To lift up, to carry: As in carrying a burden. Jesus literally carries the weight of our sin (Isaiah 53:12 - "and he bare the sin of many").

• To take up, to take away: As in removing something completely. This is crucial. Unlike the Old Covenant sacrifices that covered sin (Hebrew: kaphar - כָּפַר, to cover, atone), Jesus removes it. Imagine a stain that's merely covered up versus one that's completely eradicated.

• To bear: To endure or suffer the consequences of something. Jesus bore the penalty for our sin on the cross (1 Peter 2:24 - "Who his own self bare our sins in his own body on the tree...").

The continuous action implied by the present participle (airōn) suggests an ongoing effect of His singular act – a perpetual removal of sin's power and guilt for all who believe.

So, then what is “sin”?

"Sin" (Greek: ἁμαρτία - hamartia): This term fundamentally means "missing the mark." It's not just individual wrongdoings, but the inherent human condition of rebellion against God, our falling short of His perfect standard. It encompasses our nature, our thoughts, our words, and our deeds that are contrary to God's will.

• Romans 3:23 (KJV): "For all have sinned, and come short of the glory of God;"

• Romans 6:23 (KJV): "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." Sin is the barrier between humanity and a holy God, leading to spiritual death and separation. It's the inherent flaw that prevents us from being in right relationship with our Creator.

Yet, hamartia is also the opposite state of metamorphoō  - to have no form (see this important post).

The word for no form is analogous to the Greek word hamartia, which is generally translated in our Bibles as sin (also meaning to be without a share, to miss the mark, to be mistaken, to wander from the path, etc.).

The origin of the word hamartia comes from the root Greek word meros that means part, assignment, destiny, allotment. Adding the prefix ha to the word meros turns the word into the negative form. Thus, hameros or hamartia means to loose your original form or to be without part.

"The World" (Greek: κόσμος - kosmos): This signifies the entire created order, particularly humanity in its fallen state. John's declaration is not limited to Israel but extends to all people, everywhere, throughout time. It speaks to the universal problem of sin and the universal scope of God's solution.

• John 3:16 (KJV): "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." This verse beautifully underscores the universal reach of God's love and the salvation offered through Christ.

The Problem is Our Understanding of Sin: A Condition, Not Just an Action

Many Christians (and non-Christians alike) still struggle with the issue of sin. The problem is that we've often been taught that sin is primarily a verb—an action we commit or fail to commit. While actions are certainly involved, this understanding misses the deeper truth.

In contrast, the Greek word used in the New Testament is much more explicit, often using "sin" as a noun. Sin is a condition rather than merely an action.

Sin is a condition, a sickness, a state. The Greek word for sin is hamartia. It is a noun used more than 200 times in the New Testament. The word denotes a condition whereby the person is in error, misses the mark, is without a share, or takes the wrong path. It is used mainly in singular form, referring to that specific condition of mankind. Even the Hebrew word ḥaṭṭā'āṯ talks about a condition of missing the mark.

Hamartia comes from a Greek root word hamartanō, which is the verb, with the same meaning but only used 48 times throughout the New Testament where people referred to their own sinning and trespassing (also Romans 6:15). This distinction is vital: we commit sins (plural, actions) because we are in a state of sin (singular, condition).

This deeper understanding of hamartia aligns perfectly with its etymological roots. The origin of the word hamartia comes from the root Greek word meros that means part, assignment, destiny, allotment. Adding the prefix ha to the word meros turns the word into the negative form. Thus, hameros or hamartia means to lose your original form (purpose) or to be without part. It signifies a state of being disconnected from our true design and purpose, a state of "formlessness."

The Finished Work of Christ: Sin's Ultimate Defeat and Our New Condition

John's declaration points directly to the cross – the epicenter of God's grace and the locus of Christ's finished work. Jesus, as the perfect, unblemished Lamb, offered Himself as the ultimate sacrifice, fulfilling and superseding all the Old Covenant types.

• His sacrifice was once for all. It was not a temporary covering, but a permanent removal.

• Hebrews 7:27 (KJV): "Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself."

• Hebrews 9:26 (KJV): "For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself."

• Hebrews 10:10 (KJV): "By the which will we are sanctified through the offering of the body of Jesus Christ once for all."

• Hebrews 10:14 (KJV): "For by one offering he hath perfected for ever them that are sanctified." These verses emphasize the singular, complete, and eternally effective nature of Christ's sacrifice. There's no need for repeated offerings because the payment was complete.

• The shedding of His innocent blood, the Lamb's blood, was the perfect atonement, satisfying divine justice and reconciling humanity to God.

• Hebrews 9:22 (KJV): "And almost all things are by the law purged with blood; and without shedding of blood is no remission."

• 1 Peter 1:18-19 (KJV): "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot:" His blood is precious because it alone could pay the infinite price for infinite sin.

• Through this finished work, the old covenant of law and sacrifice was replaced by a new testament of grace and forgiveness.

• 2 Corinthians 5:19 (KJV): "To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation."

• 2 Corinthians 3:18 is the exact opposite of our hamartia, saying we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. The Greek word used for transformed or change here, is metamorphoō and it means to obtain form, to take on another form. It is to take on the original form, our original design we had even before creation was. Jesus manifested to His own to remind and renew our form. The word metamorphoō is used in this context in only four occasions in the whole of the Bible, twice in the gospels when Jesus was transformed on the mount of transfiguration, once here in 2 Cor 3:18 to explain our glorious position looking into our perfect Mirror, and once when Paul said in Romans 12:2 that we should not conform to this world but rather be transformed (metamorphoō) by the renewing of our minds.

• Jeremiah 31:34 (KJV): "And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more." This prophetic passage, fulfilled in Christ, speaks of a radical, internal transformation.

The finished work of Christ is a triumphant victory over sin and death, offering freedom to all who believe.

• 1 Corinthians 15:55-57 (KJV): "O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ." This declaration celebrates the ultimate defeat of death through Christ's resurrection.

The Beautiful Exchange: From Formlessness to Glorious Form

Yet, the Good News is... "the Lamb of God, taketh away the sin [formlessness and hamartia] of the world." (John 1:29).

Isaiah 53:2 describes Jesus on the cross, taking on our formlessness, as that "he hath no form nor comeliness;... no beauty that we should desire him." In this profound act, He took upon Himself the very state of hamartia – our disconnection, our being "without part," our loss of original form.

In the beautiful exchange (metamorphoō) on the cross, He took on our form(lessness) to enable us to take on His perfect form, to stand before God without blemish, without fault, speck or wrinkle... rather flawless - just as per our original design. This is the essence of God's grace: a complete, unmerited transformation.

Our New Condition: Righteousness and Life in Christ

With this background of Christ's finished work and the true nature of sin as a condition, let's now consider Paul's powerful encouragement to believers, particularly in Romans 6, and align it with the glorious transformation we experience.

Notice that Romans 6 starts with the words "What shall we say then?" The operative word here is "then," just like the word "therefore" at the beginning of chapter five. It tells you that the conclusion made is derived from what had been discussed beforehand.

Paul was explaining how believers are justified and in peace with God through Jesus (Romans 5:1 - "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:"). He was explaining that following the Law could not achieve this. And, most importantly, that we have been made the righteousness of God, imputed upon the believer (Romans 4:24 - "But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;" and preceding verses).

So, then what about sin? Because we have obtained this condition (position) of righteousness and have been justified before God forever, our condition of sin is no longer valid. It had been taken away by the Blood of the Lamb.

Romans 6:1-15 (KJV) - What shall we say then about sin?

"What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.

Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under the law, but under grace.

What then? shall we sin, because we are not under the law, but under grace? God forbid."

No. Our condition has changed. Because our previous condition has been completely taken away, we shall no longer live (stay, reason and regard ourselves) from a position of constantly missing the mark or formlessness. Hamartia is buried, and we walk in newness (verse 4) because of the resurrection of Jesus and live in newness of life (Jesus). (Note the words translated here as "should walk" can be much more accurately translated just as "walk" or even "live").

We Are Changed: The Miracle of Metamorphosis

This radical change in our condition is a divine transformation. 2 Corinthians 3:18 says that "we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."

The very moment we receive like a child, not beholding and forever considering the tree we once ate from, this tree-of-the-knowledge-of-good-and-evil (the Law), but instead beholding the tree of life, His Grace only... the veil is taken away so that we can see that we are miraculously transformed.

How? From Glory to Glory!

From a previous state that could not last into a state of everlasting Glory in the Beloved Son of God, we are transformed (changed, metamorphoō-ed) into the very image of Jesus. We look into a mirror (glass), Him (the Perfect Law of Liberty - James 1:25), and see ourselves! We see our original design and purpose! Oh, glory!

Transformation? metamorphoō

The Greek word used for transformed or changed here, is metamorphoō, and it means to obtain form, to take on another form.

It is to take on the original form, our original design we had even before creation. Jesus manifested to His own to remind us of this position.

The opposite state of metamorphoō is to have no form.

The word for no form is analogous to the Greek word hamartia, roughly translated in our Bibles as sin (also meaning to be without a share, to miss the mark, to be mistaken, to wander from the path, etc.). This beautifully illustrates that sin is not just what we do, but a state of being disconnected from our intended form.

Our Part? Just Receive!

In all this we had no part in the work of salvation. And the only part we could ever have, is to receive.

Paul says it beautifully. Behold!

How do I do that?

Behold - look attentively!

The thing about Grace is that you can add nothing to it. As soon as you do, it becomes something else. Adding to it even gives it another name, because it then is no longer free and becomes attained through work. Grace is God's unmerited favor. It is given freely. It can in no way be earned. It is an absolute free gift of which the receiver has and never will have any contribution. All he does... is receive!

Lambanō

The Greek word for receive is lambanō, a most wonderful word with a wonderful word-picture (see this post). It depicts to open one's hands, to take hold, to pull the Gift real close, to embrace It, to seize It and not let go. To attain and make your own!

Paul so eloquently elaborates on this: "But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ." (1 Corinthians 2:9-16, KJV)

All we do is receive! That is our part. "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name" (John 1:12, KJV).

When we receive we are transformed (metamorphoō) "by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." (Romans 12:2, KJV).

Because of Jesus, we are no longer defined by our sin condition. We are now defined by His righteousness imputed onto us. This understanding comes as we renew our minds to think as He thinks and transforms how we view ourselves and how we live. We don't strive to overcome sin to earn God's favor; instead, we live righteously because we are favored by God and have been freed from sin's dominion. This freedom is not a license to sin, but a license for right living as a co-heir in Christ, empowered, renewed, sanctified, in glorified form, reflecting the image of Christ.