Revelation 5:6

Rev_5:6-7

A Lamb as it had been slain.

The Lamb and the book

I. God has a plan for the construction of His Church.

1. The plan is on a large scale. It fills a book. Redemption is Gods greatest effort.

2. God is resolved to work out the plan. Right hand--symbol of executive energy.

3. The plan is an infinitely difficult one. Sealed with seven seals. How to reconcile man to God, the great mystery of the universe.

4. The plan is essential to the happiness of humanity. John wept when no one could open the book.

II. Christ is the administrator of Gods plan for the construction of His Church.

1. He is qualified by appointment. My servant.

2. He is qualified by character. Lamb.

3. He is qualified by suffering. Slain.

4. He is qualified by perfection of ability. Seven horns, etc. Perfection of knowledge and power.

III. The administration by Christ of Gods plan for the construction of His church is productive of universal joy.

1. The joy of the Church (verses 8-10).

2. The joy of the angels (verses 11, 12).

3. The joy of the creation (verse 13).

4. The joy of God. This is My beloved Son, etc. (B. D. Johns.)

The Lamb in the midst of the throne

I. The blessed object which John beheld is heaven.

1. The title given Him is most endearing.

(1) A favourite one with the inspired writers (Isa_53:7; Joh_1:29; 1Pe_1:19, etc.). St. John uses the expression nearly thirty times, and always in most important connections.

(2) An appropriate and expressive title.

2. The position He occupies is pre-eminently striking.

(1) Conspicuous.

(2) Dignified. And if such be His position in heaven, should He be placed in the background upon earth?

3. The attributes symbolically ascribed to Him are highly imposing. These are power and wisdom.

II. The special act which He is represented as performing.

III. The feelings of joy and adoration with which the circumstance referred to was regarded.

1. By the redeemed.

2. By the angelic hosts.

3. By the whole intelligent creation. (Expository Outlines.)

The Lamb in the midst of the throne

I. The lamb in the midst of the throne. The designation of the Lion of the tribe of Judah, the Root of David, appealed to one class of associations in the apostles mind; the appearance of a lamb as it had been slain, to another. The design was to combine the two, as better calculated than each one singly to convey the full impression of the person who had prevailed to open the sealed book. A lamb was selected by God from the period of the Fail as best calculated, by its natural meekness and innocence, to typify the real propitiation for sin which tie had provided from the foundation of the world. As such He was foretold by Isaiah, He is brought as a lamb to the slaughter. As such He is pointed out by John the Baptist, Behold, the Lamb of God! and as such He is described by Peter, Ye were redeemed with the precious blood of Christ, as of a lamb without blemish and without spot. The Book of Revelation records the triumphs of the Lamb. The Old Testament had given the history of the preparation for His coming; the New had tracked His sorrowful course on the earth; all that was now needed was to trace the effects of the death of Christ upon future ages of the world, and throw out some intimations of its blissful and inter-ruinable reward. A Lamb as it had been slain, in the midst of the throne, suggests that certain indications remain in the glorified person of the Redeemer in the midst of its purity and splendour, of its oblation on the Cross. Were the sufferings of Christ the foundation of the glory that should follow? Is His exaltation in proportion to His humiliation? Then must the glory of His person be in proportion to its shame, and the radiance of His scars pre-eminently bright. This becomes the everlasting memorial to the redeemed of their title to those realms, and of the ever-living intercession within the veil. Justice requires the detention of this memento of their chartered bliss.

II. The acceptance of the challenge by the Lamb to open the sealed book. AS the rising sun chases from a whole hemisphere the gloom and silence of night, burnishes the billows, gems the crystal caves, tinges the forests, gilds the waving corn, enamels the flowers, fringes the clouds, empurples the sky, fills cities with life, homes with mirth, and groves with songs; so the appearance of the Lamb on the throne turns the stillness of creation into life, the gloom into day, the silence into songs. The joy that spread through the whole creation when the Lamb took the sealed book intimates that all creation was interested in its contents. The book in the hand of Christ insured its fulfilment. (G. Rogers.)

Christ in heaven

1. There is a wide difference between the present and former condition of the Saviour.

2. The exaltation of Christ has made no change upon the spirit and disposition by which He is actuated.

3. Jesus Christ is invested with a threefold office. He is here symbolised by a Lamb, which naturally reminds us of His sacrificial work and of His priestly character; but, as this Lamb had seven horns and seven eyes, He must be a king and a prophet as well as a priest.

4. Jesus Christ is a Divine person.

5. Saints are under peculiar obligations to praise and honour God.

6. See the true and direct way for relief to the burdened mind. Is the soul afflicted with a deep sense of guilt? Look to the Lamb of God, which taketh away the sin of the world. (R. Culbertson.)

The appearance of the Mediator in heaven

I. That the mediator appears as the centre of heavenly society.

1. The position is indicative of the pre-eminence of Christ. While on earth He was despised and rejected of men; in heaven He is the centre of enjoyment and worship.

2. This position is indicative of the attraction of Christ. We are assured that Christ is not merely the centre of the society of heaven because of His royal dignity, but also because of the beauty of His character, the glory of His redemptive work, the wealth of His mercy, the depth of His condescension, and the wondrous achievements of His grace in bringing so many to the promised kingdom.

3. This position is indicative of the supreme life and activity of Christ. The Redeemer stood in the midst of the throne and of the company of heaven; thus indicating His rising up from the grave, His entrance upon a life which should never again yield to death, and His readiness for the redemptive work of the future.

II. That the mediator appears with the tokens of redemptive suffering. A Lamb as it had been slain (verse 6).

1. This figure indicates the gentle spirit of Christ. He deals tenderly with wounded spirits, now that He is in heaven, even as He did when on earth.

2. This figure indicates the painful sufferings of Christ. Here then is great encouragement for all penitent sinners, in that humanity is represented in heaven, and in that Christ can never forget the humiliation He endured to bring them to God.

III. That the mediator appears as executing the most important work.

1. He accomplished a work vastly important to mankind. Surely nothing could be of greater importance than that man should have light cast upon destiny.

2. lie accomplished a work which none other being could achieve. All created intelligences had been challenged to open the book which they saw in the Divide hand, but were not equal to the task. (J. S. Exell, M. A.)

Christ the expounder of the mystery

I. Christ, as the expounder of the mystery of the Divine government, occupies a central position, and assumes the most extraordinary aspects.

1. The position He occupies. He is in the midst of the throne; He is in the very centre of the intelligent creation. He attracts all--lie enlightens all--lie governs all--He blesses all with new life and beauty.

2. The aspect He assumes. In His person are combined the marks of suffering humanity and the attributes of perfect Divinity.

II. Christ, as the expounder of the mystery of the Divine government, awakens, in all classes of holy mind, ineffable delight.

1. Here is humility: they fell down before the Lamb. The profoundest reverence mingled with their joy.

2. Here is harmony: here are harps--emblems of music.

3. Here is acceptableness: golden vials full of odours. Its breathing ecstacies ascend as fragrant incense to God.

4. Here is prayerfulness: the prayers of saints. Death terminates the saints need of prayer for certain objects, such as forgiveness, deliverance from error, and victory over foes, but not the spirit of prayer--the spirit of felt dependence upon God.

III. Christ, as the expounder of the mystery of the Divine government, is deemed worthy of the office, because of his redemptive achievement.

1. He has redeemed. The redemption of man consists in a deliverance from the power and penalty of sin.

2. He has redeemed by sacrifice. What was the sacrifice? A few self-denying efforts?--a world? No; His life. By Thy blood; by the sacrifice of Thy life--Thyself.

3. He has redeemed, by sacrifice, all classes. Out of every kindred, and tongue, and people, and nation. The atonement is designed to redeem the world, and some of all its multitudinous sections have been thus redeemed, and millions more are to follow yet.

4. He has redeemed all classes, by sacrifice, to the highest honours. They are priests, in relation to their Maker, offering up the sacrifice of a devout and grateful soul; they are kings, in relation to their race, wielding a governing influence over their thoughts and hearts. A true Christian is a moral sovereign. (Homilist.)

The Lamb in glory

I. Jesus in heaven appears in His sacrificial character; and I would have you note that this character is enhanced by other conspicuous points. Its glory is not diminished, but enhanced, by all the rest of our Lords character: the attributes, achievements, and offices of our Lord all concentrate their glory in His sacrificial character, and all unite in making it a theme for loving wonder.

1. We read that He is the Lion of the tribe of Juda; by which is signified the dignity of His office, as King, and the majesty of His person, as Lord. The lion is at home in fight, and the Lord is a man of war. Like a lion, He is courageous. Though He be like a lamb for tenderness, yet not in timidity.

2. Further, it is clear that He is a champion: The Lion of the tribe of Juda hath prevailed. What was asked for was worthiness, not only in the sense of holiness, but in the sense of valour. One is reminded of a legend of the Crusades. A goodly castle and estate awaited the coming of the lawful heir: he, and he only, could sound the horn which hung at the castle gate; but he who could make it yield a blast would be one who had slain a heap of Paynim in the fight, and had come home victorious from many a bloody fray. So here, no man in earth or heaven had valour and renown enough to be worthy to take the mystic roll out of the hand of the Eternal. Our champion was worthy.

3. In this wonderful vision we see Jesus as the familiar of God. To Him there is no danger in a close approach to the infinite glory, for that glory is His own.

4. We observe, in addition to all this, that He is the prophet of God. He who unveils the eternal will of the Highest is the Lamb of God which taketh away the sin of the world.

5. Our Lord always was, and is now, acknowledged to be Lord and God. Yet, in the glory of His Deity, He disdains not to appear as the Lamb that has been slain. This still is His chosen character. Write, then, the passion of your Lord upon the tablets of your hearts, and let none erase the treasured memory. Think of Him mainly and chiefly as the sacrifice for sin.

II. In the second place, note that, in this character, Jesus is the centre of all. In the midst of the throne, and of the four living creatures, and in the midst of the elders, stood a Lamb as it had been slain. The Lamb is the centre of the wonderful circle which makes up the fellowship of heaven.

1. From Him, as a standpoint, all things are seen in their places. Looking up at the planets from this earth, which is one of them, it is difficult to comprehend their motions--progressive, retrograde, or standing still; but the angel in the sun sees all the planets marching in due course, and circling about the centre of their system. Standing where you please upon this earth, and within human range of opinion, you cannot see all things aright, nor understand them till you come to Jesus, and then you see all things from the centre. The man who knows the incarnate God, slain for human sins, stands in the centre of truth.

2. The Lambs being in the midst signifies, also, that in Him they all meet in one. Christ is the summing up of all existence. Seek you Godhead? There it is. Seek you manhood? There it is. Wish you the spiritual? There it is in His human soul. Desire you the material? There it is in His human body. Our Lord hath, as it were, gathered up the ends of all things, and hath bound them into one.

3. Being in the centre, to Him they all look. As the Fathers eyes are always on Jesus, so are the eyes of the living creatures and the four-and-twenty elders which represent the Church in its Divine life and the Church in its human life. All who have been washed in His blood perpetually contemplate His beauties.

4. All seem to rally round Him as a guard around a king. All things ordained of the Father work towards Christ, as their centre; and so stand all the redeemed, and all the angels waiting about the Lord, as swelling His glory and manifesting His praise.

III. Thirdly, our Lord is seen in heaven as the Lamb slain, and in this character He exhibits peculiar marks. None of those marks derogate from His glory as the sacrifice for sin; but they tend to instruct us therein.

1. Note well the words: Stood a Lamb as it had been slain. Stood, here is the posture of life; as it had been slain, here is the memorial of death. Our view of Jesus should be two-fold; we should see His death and His life: we shall never receive a whole Christ in any other way.

2. Note, next, another singular combination in the Lamb. He is called a little lamb; for the diminutive is used in the Greek; but yet how great He is! In Jesus, as a Lamb, we see great tenderness and exceeding familiarity with His people. He is not the object of dread. A lamb is the most approachable of beings. Yet there is about the little Lamb an exceeding majesty. The elders no sooner saw Him than they fell down before Him.

3. He hath seven horns and seven eyes. His power is equal to His vigilance; and these are equal to all the emergencies brought about by the opening of the seven seals of the Book of Providence.

IV. Jesus appears eternally as a Lamb, and in this character He is universally adored.

1. Before He opened one of the seals this worship commenced. We trust Him where we cannot trace Him. Before He begins His work as the revealing Mediator, the Church adores Him for His work as a sacrifice. Jesus our Lord is worshipped not so much for what benefits He will confer as for Himself.

2. That adoration begins with the Church of God. The Church of God, in all its phases, adores the Lamb. If you view the Church of God as a Divine creation, the embodiment of the Spirit of God, then the living creatures fall down before the Lamb. No God-begotten life is too high to refuse obeisance to the Lamb of God.

3. The Lamb is not only worshipped by the Church, He is worshipped by angels. What a wonderful gathering together of certain legions of the Lords hosts we have before us in this chapter I

4. Nay, it is not merely the Church and angelhood; but all creation, east, west, north, south, highest, lowest, all adore Him. All life, all space, all time, immensity, eternity; all these become one mouth for song, and all the song is, Worthy is the Lamb.

5. Now, then, if this be so, shall we ever allow anybody in our presence to lower the dignity of Christ, our sacrifice? (C. H. Spurgeon.)

The Lamb in the midst of the throne

I. The scene in heaven.

1. A redemption scene. There is not one person or one object in the heavenly mansions but stands closely connected with the wonders of redeeming love.

2. A rejoicing, blissful scene. Let us mark here not merely the fact that it is a scene of triumphant song, but especially the object that causes the gladness, and the difference in the mode of expressing it. We have here four different songs. First, the song of the living creatures; secondly, the song of the elders; thirdly, the song of the angels; fourthly, the song of all creation. But the one grand question is, who is the object of praise? Clearly, in all cases, the Lamb on the throne; all eyes are turned to Him; all hearts fixed on Him. He is the life, the soul, the all in all of these songs. Heaven is full of triumph. The universe is glad in its exalted and crowned Saviour.

3. A communion scene. Observe how clearly this is set forth in the terms of the text. The Lamb is in the midst of the throne; but the elders, the living creatures, the angels, are all holding fellowship with the Lamb, and with one another. He is the object of all their love, the centre of all attraction, the source of all their light, and life and joy. The Eternal Three are holding their blessed communion of love, into the depths of which no creature may penetrate. But the four living creatures, the elders, the angels, are holding intercourse with that Lamb, and with one another. All are linked to the throne by love. Now remember that Gods family are partly on earth, and partly in heaven; some at home with their Father, others still pilgrims and sojourners in a foreign land. But Jehovah has no greater love for the saints now in glory than for you. Jesus is not more certainly in the midst of the Church in triumph than in the midst of her in tribulation. There is not a more certain fellowship with Him around the throne than in this vale of tears. There is positively no other opening up of the wells of salvation to the glorified saints than to us. The grand thing is, the Lamb is the same, the life and love are the same. Yes, and all the more you can feel your own poverty, necessity and sinfulness, the more will you exalt the Lamb as your all; and then the sense of your necessity, and the sight of His riches and glory endearing Him to your soul, will bring Him near to your heart.

II. The connection between these things and certain other things here specified of the Lamb on the throne, as the foundation of them.

1. The most prominent is the death of the Lamb. He appears a Lamb as it had been slain. It is in His death that all the virtue is found which produces the results to which we have directed your minds. The death of that Lamb is death to all our fears; for we see how He that spared not His own Son will with Him also freely give us all things. That death of the Lamb is also the death of a guilty conscience; for while reposing on this Lamb of God, the effect of His righteousness is quietness and assurance for ever. His death is even the death of death itself; for as we fix our faith on the throne, we hear Him say, I am He that liveth, etc.

2. The attitude of the Lamb. He stands in the midst of the throne. This is manifestly His attitude as the intercessor of His people. He has entered in once for all into the holiest of all, there to appear in the presence of God for us. A soldier of old, who was accused of being a traitor to his country, came into the presence of his sovereign, showed the scars on his breast, the memorials of his courage while fighting in the thickest of the battle, and was there received with applause in the face of all his accusers.

3. The freshness of the Lamb slain is a wonderful sight. The Lamb appears standing, bleeding still, as if the sword of justice had been just then drawn from the wounds it inflicted, and the blood were still streaming from the victim. It is not like the blood of bulls and of goats, that could grow cold, and hard, and unfit for sacrifice; but through eternal ages the Father sees that blood, and saints behold it, in all the power of a recent death. By faith the sinner ever sees it too, and has no fear it shall ever lose its efficacy with God.

III. The connection of both these former heads of discourse with the special work of communion to-day.

1. Now you see prominently here that we are alike showing forth the cross and crown-rights of our glorious Immanuel. I have little fear that you forget His death on a day like this; but I am certain that we do often overlook His exaltation. And now we put ourselves afresh under His sway, and vow submission to His law as a rule of life and holiness.

2. There is an inseparable connection between this and all the consolations of the believer. The Lamb has not only the seven crowns or seven horns, but He has also the seven eyes, or seven spirits of God. Christ has all authority and power in heaven and on earth, and He has all the spiritual graces to bestow. The power would be useless without the spiritual influences to shed forth, and these again would be in vain without the rightful authority to bestow them. But Christ has both.

3. Another thing is the hope of the Church in the second coming of the Lord. (John Walker.)

The slain Lamb, beheld in heaven by the redeemed

I. There will be a glorious manifestation of the Lord Jesus in the heavenly world.

1. The manifestation of the Saviours person.

(1) In His exalted human nature.

(2) In connection with His divinity.

2. The manifestation of the Saviours offices. We speak here of a manifestation to the minds of the redeemed.

(1) In this manner, for instance, they will be led to know and meditate upon His priesthood; a capacity in which He gave Himself as a sacrifice for us. And the redeemed, gazing upon Him thus, will dwell with enlarged comprehension upon the wonders of His dying love, in its source, in its process, and in its results.

(2) In this manner, again, they will also know and meditate upon His royalty; a capacity in which He undertook the government of all beings and of all worlds, that their redemption and the purposes of the Godhead might be completed and performed.

3. In the heavenly world the manifestation of the Saviours person and offices will be unchanging and eternal. Yes, there will be no shrouding of Him, there will be no withdrawal of Him, there will be no separation from Him. He is the Root of the tree; and that Root will never dry or fail to circulate its fertilising influences. He is the Shechinah of the temple; and that Shechinah will never be obscured or extinguished, He is the Sun of the firmament: and that Sun will never be clouded, or decline, or set, or cease from pouring out the beams of its high, eternal noon.

II. The glorious manifestation of the Lord Jesus in the heavenly world will produce animating and delightful influences on all to whom it is revealed.

1. From the manifestation of the Lord Jesus there will be secured purity. The character of the Lord Jesus Himself is that of unsullied purity; and it is impossible but that there should be an assimilating influence exercised upon all those who are brought spiritually to commune with Him. Surely these who have been redeemed by His precious blood from our apostate race, will find, in their contemplation of Him, reasons for incessant and invariable conformity to His likeness. Besides this, we must remember the nature of those employments, in which He will engage them while they shall dwell before Him. And so it is, according to the conclusion of inspiration, that we shall be like Him because we shall see Him as He is; and we shall be like Him for ever, because we shall see Him for ever.

2. This manifestation will also be found to secure pleasure.

3. The manifestation of the Saviours presence in the heavenly world also, we find, secures praise.

(1) It is the praise of worship.

(2) It is the praise of gratitude. (J. Parsons.)

The Lamb in the midst of the throne

I. The vision is set before us to remind us of the method of atonement; it is by the blood of Jesus, as of a lamb without blemish and without spot. Amid all the error abounding in this world there are few so infatuated as to maintain that they have not committed sin. Hew is this sin to be forgiven? By our repentance and reformation, may possibly be the reply. But till there is a work of grace upon the heart there can be no genuine repentance, no godly reformation. There may be feelings of remorse and regret; but these are not penitence. But granting, for the sake of argument, that man could of himself wring out a true repentance, still it can be shown that there is nothing in that repentance to make atonement for past sin. In no case can it make any amends to the insulted justice of God. Perhaps you now say that you trust in the mercy of God. You trust, you say, in the mercy of God; but how is this mercy to be exercised? Mercy is not the sole perfection of God. Holiness and justice--these are as essential to His nature as benevolence. How, then, can God be just, and yet the justifier of the ungodly? Human reason can give no intelligent, no satisfactory answer to this question. The mind feels that it has nothing to rest on; no truth on which the understanding can settle and the heart repose, till such time as it sees a Lamb as it had been slain, in the very midst of the throne of God.

II. The vision is set before us to remind us of the character of Jesus, of His meekness and gentleness, so fitted to win the human heart. The question under the last head was, How is God to be reconciled to man? The Question under this head is, How is man to be reconciled to God? How is his confidence to be won and his heart engaged?

1. I remark that in order to the gaining of the feelings of the heart it is needful that the conscience be pacified. A troubled conscience always leads the mind to avoid, as if instinctively, the remembrance of the party offended. There cannot be true and filial love in a mind in which conscience has not been appeased, nor can there be any of those allied graces, such as faith and confidence, hope and joy, which ought to fill and animate the soul. Not only so, but in order to gain the heart there must be a free, a full, and an instant forgiveness. It must be free; for it cannot be purchased or earned by us. It mast be full; for if anything were left unforgiven the conscience would still reproach. Observe how all this is secured in the very view here presented to our fatten. The Lamb, the image of gentleness, in the midst of the throne, shows that God is pacified, and the blood that flows from it proves that this has been done in strict accordance with justice. The conscience, the law in the heart, is satisfied, for God Himself, the law-giver, is satisfied. The believer, as he looks to the object set up, can say, It is God that justifieth; who is he that condemneth?

2. But secondly, in order to gain the heart there must be a lovely object presented to it. Such an object is presented in Jesus, a Lamb as it had been slain. The character of our Lord, set forth as an object on which the faith and affection of mankind may rest, has in itself everything that is grand and attractive. Just as fleece is a beauty in shape and colour that pleases the eye, and a sweetness of sound that delights the ear, so there is a moral loveliness that should draw towards it the affections of the soul. But here, in the character of God set forth in the face of His Son, we have all kinds of beauty meeting and harmoniously blending. In the Mediator the Divine and human natures are united in such a manner that the one does not destroy or overpower the other, but each retains its own properties, while the whole is a unity. The brightness of the Fathers glory, without being shorn of a single ray, is seen in Christ under a milder lustre. Coldness and indifference are dispelled when we think that in drawing near to Jesus it is man coming to man. Unbelief vanishes when we realise that we have a brothers heart beating for us on the throne of glory. While our hearts are naturally drawn by sentiments and sympathies towards every brother man, there are certain men of classes of men towards whom we are attracted with greater force; as, for instance, towards all whose sensibilities are quick and whose feelings are tender. And if the persons have themselves been in trouble, if their heart has been melted and softened by fiery trial, our hearts go towards them in yet fuller assurance. Disposed at all times to love such, we are especially drawn towards them when we ourselves are in trouble. It is by this attracting power that believers are drawn so closely to their Saviour. The brotherliness of His human nature, as well as the holy love of His Divine nature, are brought out before us in almost every incident of His life. The forsaken lift up their head and are comforted in communion with Him who was Himself forsaken. Every one acquainted with mans nature knows that if his heart is gained it must be gained by love. It must be by presenting a loving object. Such is the loving object set before us--a Lamb as it had been slain.

III. The vision is set before us to remind us that Jesus is the grand source of joy to the saints in heaven. As it was the view of Christ crucified that first gained the heart of the sinner, so it is a view of the same object seen in the visions of faith that continues to keep and fix his regards. The faith that saves does not consist of a single glance; looking unto Jesus is the habitual attitude of the believers soul. Led to love the Lamb of God when on earth, trained by the Spirit of God and by all the dispensations of God to love Him more and more, he finds when he has crossed the dark valley of the shadow of death that the first object that meets his eye, and the most conspicuous, is a Lamb as it had been slain. But we cannot utter that which is unutterable, or describe that which is indescribable; and so we cannot picture or so much as conceive of that joy unspeakable and full of glory which the believer feels on his first entering into the presence of his Saviour, and which he is to enjoy for ever. True, there will be enjoyments not flowing so directly, though still proceeding indirectly from Him. There will be joys springing from the holy affections of confidence and love, which Christ by His Spirit plants in the breasts of His people. These graces, flowing, overflowing, and ever increasing, will be a source of great and ever-deepening happiness throughout eternity. Again, there will be joys springing from the glorious society of heaven, from the company of saints and angels. The question has often been asked, Where is heaven? We may not be able to answer it geographically, but we can answer it truly. It is where Jesus is. Where I am, there ye shall be also.

1. A man must be born again before he can enter the kingdom of God.

2. Oh, that I had but lived in the days when Jesus sojourned on the earth! is the wish that will sometimes rise up in our breasts. Oh, that I had but seen His sacred person i Oh, that I had but heard His gracious words! These wishes, if proceeding from a sincere and sanctified heart, may yet be gratified, lie who was dead is alive, and behold He liveth for evermore. As He was on earth, so is He now in heaven. (J. McCosh.)

The Zion--the lamb

He looked for a lion; he saw a lamb; the Greek says little lamb--lamb, emblem of meekness; little lamb, emblem of apparent meekness; slain, emblem of sacrifice. And yet this lamb had seven horns and Seven eyes; the horns, emblem of power; seven horns, emblem of perfect power; eyes, emblem of wisdom; seven eyes, emblem of perfect wisdom. We continually make this mistake; we think that it is might that rules; we look for a lion. We think that the power in government is to be found in congresses, presidents, kings, armies, and have not yet learned that the power is in homes and wives and mothers. The disciples, when Christ came, were looking for a lion. They believed that the Messiah would appear suddenly, and the hosts of heaven would gather about Him and the hosts of paganism would gather against Him, and in one terrible last battle He would conquer and ride victorious over a bloody field. But when the angel told the watching shepherds the Messiah was come, the angel also said to them, This is the sign of His Messiahship--that He is but a babe, and a babe cradled in s manger. Because Thou hast died, and hast purchased us unto God, Thou art worthy to receive power and riches and wisdom and might and glory and honour and blessings. Power belongs to love. The most potent of all earths potencies love. Only love has any right to power. It is not the lion, it is the lamb that conquers. The eagle is dead, the lamb lives on for ever. To the lamb belongs the worlds wealth. It is not the greedy, ravening lions that acquire wealth, it is the lamb. Only the lamb is worthy to receive riches. They do not belong to shrewd selfishness, but to large-minded love. No man has a right to wealth save he who holds it as a trust and administers it in love. It is only love that is worthy to be rich; nay, it is only love that really has riches; for we have not what we hold in our hand, but what ministers to life. It is love serving and sacrificing itself for others that alone is worthy to be rich, that alone is truly rich. It is love only that is wisdom. The cynic and the misanthrope pride themselves on their knowledge of human nature. They know just as much of it as a man might know of the cold earth who did not know there were any seeds beneath the surface. It is love only that is wise; for love sees the possibility in human nature which eyes blinded by cynicism fail to see. It is love which sees a future statesman in a rail-splitter. It is love which sees the emancipator of Europe in the monk. Love looks beneath the surface and sees the Divine in humanity. Wisdom belongs to love. It was the Lamb that saw in the publican Matthew the great biographer: the Lamb that saw in the recreant and unstable Simon the great Apostle Peter. And to the Lamb ,t belong the glory, and the honour, and the blessing--not to power, not to wisdom, save as power and wisdom are used by love to make itself impart more. There are ranks and hierarchies of glory. Conscience is a great glory--conscience that sees righteousness and understands it; and faith is a great glory--faith that rejoices in the invisible and the eternal; and hope is a great glory--hope that beckons on the man to a larger and nobler and yet larger and nobler achievement. But best and highest of all is love. And so to love will come the song of universal blessing. To the lamb, and the little lamb as it had been slain. We worship Thee, O God, not for Thy power, though that power we might fear; nor for Thy wisdom, though that wisdom we must admire; we worship Thee for Thy love. (Lyman Abbott, D. D.)

The lamb on the throne

The first impression of these words must have been one of the most startling originality. To that old world the idea of a lamb on a throne was a contradiction in terms. I do not mean that the ancient earth was a stranger to gentleness. To combine in one nature the elements of the lion and of the lamb would be as natural for Livy as it was for the writer of the Apocalypse. But the old Pagan world, like the pre-Christian Jewish world, could never say of this element of gentleness, Thine is the kingdom, and the power, and the glory; the kingdom, the power, and the glory were not for it. The part of mans nature reserved for them was the self-asserting part. No nation that I know had a lamb as a symbol of its greatness. The Roman would have understood an eagle on the throne, for his ideal was the soaring of ambition. The Jew would have understood a lion on the throne, for his Messiah was a physical conqueror. But the lamb was ever victim, the symbol of the vanquished, the sign of the dependent soul. Its place was not the throne, but the altar; it could never be the emblem of dominion. It suggests to us that even in our days we have a strong view of Christs exaltation. What is our view of Christs exaltation? It is that He has vanquished His Cross, ceased to be a servant, and become once more a king. St. John says it is the Cross itself which has been exalted, it is the Servant Himself who has been ennobled. No one will deny that at the present hour Christ occupies a different position in the world from that which He held in the first century of our era. He has passed from the foot to the head of the social ladder; He has become the name that is above every name. This will be admitted by all classes--believing and unbelieving. What is the cause of this transformation? It is that Christianity exerts more physical power over the world in our days than it did in the days of St. John? Assuredly not. In point of fact it does not exert more physical power. There are laws in every Christian land as to the regulation of Christian worship, but no individual man is compelled to worship. Why then is it that, in some sense, men of every creed and of no creed bow down before the name of Jesus? It is because the thing which the old world disparaged is the thing which the new world prizes. We are living after the resurrection; but let us never forget that it is the resurrection of the Crucified. The Christ who has risen from the grave is not Christ who has triumphed over suffering; it is a Christ in whom suffering has triumphed. And let us begin by asking what was that kingdom which the seer of Patmos had in his mind when he claimed for Christ the throne of universal dominion. If the empire to be conquered be a physical one, it is not a lamb that will do it. No man who looked for a physical conquest could for a moment have conceived the simile of a world held in restraint by the power of a sacrificial life. But suppose now we test the logic of St. Johns words by another empire. For there is another empire--a kingdom more unruly than the physical, more hard to subdue and more difficult to keep; it is the dominion of the human heart. The kingdom to be conquered, then, is the heart; we may consider this as settled. The next question is, How is the conquest to be made? Now, at the time when St. John wrote there had already been three attempts to deal with the problem of the heart. They may be described under the names Stoicism, Buddhism, and Judaism. Stoicism proposed to quell the passions of the heart by plucking out the heart altogether; it sought to get rid of temptation by getting rid of feeling. Buddhism proposed to quell the passions of the heart by teaching that the heart itself was a delusion, that every pursuit of human desire ended in the discovery that the object was a shadow. Judaism proposed to quell the passions of the heart by the restraining hand of fear; it proclaimed the presence of a lawgiver; it set up an embankment against the flood;. it kept the tree of life by the cherubim and the flaming sword. Now, to these three methods there is one thing in common--they all achieve their end by contracting the object of their search. Their aim is to conquer a certain tract of country; they do conquer it, but they reduce it to the ashes in the process. Can any of these systems be said to possess the throne of the heart? It is a conquest without a kingdom, a victory without a prize, a triumph that has been only purchased by the mutilation of what was made to be beautiful. Now, this is not the conquest which any man desires. Even in the physical sphere, what a potentate seeks is an extended, not a contracted possession. In the sphere of the heart it is the same. The reason why we object to lawless passion in the soul is that it contracts the soul. We do not want to cure either by plucking, withering, or stunting the flower; we wish to expand it. We wish to cure lawless passion on the homoeopathic principle--by creating passion on the other side. It is more life and fuller that we want. You want a counter-passion, an opposing attraction, a positive stimulus pushing the other way. The desire of the flesh can only be met by the desire of the spirit--the thing called love. Now, remember that to St. John light is ever the analogue of love. He applies the two names as synonymous descriptions of God. And why? Because to his mind there was an identity between the process of the redemption of the flower by light and the redemption of the heart by love. The light conquers the flower. It conquers, not by contracting, but by expanding the flower. But there is one other thing which must be added to this; it conquers by dying for the flower; ere it can bring out the bloom it must itself be slain. For, what is the process by which the flower is kindled? It is an act of death on the part of the kindling substance. So far from waiting till it grows, it must itself be the principle of its growth. It must go down to it in the dark and in the cold, must take part in its darkness and its coldness. If it reaps the glory of its resurrection, it is because it shares the ignominy of its grave. It sits upon the throne by reason of its sacrifice. Such is the thought which St. John sees in light and transfers to love. He sees Christ sitting on the throne of human hearts--King, by the most infallible mode of conquest, and by a conquest that enhances the value of the possession. (George Matheson, D. D.)

The atonement

The mere crucifixion of any slave has in it that which would excite compassion; but this event has no parallel in the history of the world; never was a death like the death of Jesus.

1. As we look at this Lamb of God, let us mark the direful malignity of sin.

2. But we see in the Lamb slain, not only the work of sin, but the work of love. Review the whole history of this Lamb of God, and as we feel that He crowned all this love by dying in our stead, that we might have life, let us ask ourselves what return of love ought we to make to Him who loved us even unto death (Rom_12:1). (Bp. Stevens.)

Having seven horns and seven eyes, which are the seven Spirits.--

Union with Christ by the Spirit

The mystical scene before us is the appearance of the Lord, once crucified, once sacrificed, and now the Conqueror, in the heavenly sanctuary; at, and then upon, the heavenly throne. It is the ascension, it is the triumph of the Lord ascended, shown to us in sign and symbol, from the point of view of heaven. It is a new fact, a new phenomenon, in the holy region. The Lord of propitiation, of redemption, is seen here as the immediate fountain-head for earth, the sacred point of radiation downward, of the sevenfold Spirit. To the Spirit, I venture to believe, refer not only the seven mystical eyes but the seven horns, the symbol of perfect spiritual power. I wish to speak of our union by the Holy Spirit with our exalted Lord; of the life of the true members in their Head through the Divine Lifegiver, that Head being the Lamb that was slain. Now, the union of Christ with His people and of them with Him is a truth which may be described, in the light of the New Testament, as not only a great truth of spiritual life, but the truth of truths. It is related to all other kindred doctrines as that which combines, harmonises, and explains them. It appears as the end where they appear as means. Hither they gather and converge. If any man have not the Spirit of Christ, he is none of His. That word, the Spirit of Christ, reminds us of Him who is the earthward eyes, who is, as it were, the effluent presence for His Church below, of the exalted Lamb. The Paraclete comes, and behold He mediates and makes for the Christians soul and self a presence of the Lord which somehow is better, far better, for the Christian in this his pilgrimage and tabernacle than even the joy and glory, if it were granted, of His Saviours corporeal proximity. It is in the Spirit that the saint, that is to say the genuine Christian here below, has access in Christ unto the Father. It is those who are led by the Spirit who are in truth and deed, not in a certain sense, but in reality and nature, the sons of God in His Son. It is by the Spirit that they mortify, they continuously do to death, the deeds of the body, in the power and name of Christ. It is by the Spirit that they walk in Christ. It is because of the Spirit dwelling in them, a truth full of deep significance as to the nature of the body of the resurrection, that their mortal body shall be quickened in the day when their Lord from heaven shall change it into likeness to His own. Of that harvest the indwelling Spirit is the first-fruits. Of that inheritance He is the earnest. So the sevenfold One is sent forth into all the earth, as the eyes, as the presence, of the exalted Lamb of the blessed Sacrifice. It is by Him, and by Him alone, that that presence is in the Church and is in the Christian. Sent forth into all the earth: from the presence of the blessed, from the heaven of heavens, into all the earth; from the heart of God to the heart of man; from amidst the song of the heavenly elders to you and to me, to the concrete circumstances of our life to-day, to the stones and dust and thorns and pollutions in our path, to the snares and the illusions, to the crowds and to the solitude, of earth. Yes, He is sent forth into the present, the visible, the temporal. He is intended, He intends Himself, to be no dreamy abstraction above our heads and hearts, but to be the inmost Friend, the living strength, the infinitely ready and versatile resource and expedient, of the hour of your temptation and of mine. Over the real deeds of our body, He is able to give victory. Our tremendously real infirmities, He is here and now able to subvent, to help, to transfigure into strength, as to us who look for Him He makes perfect in our weakness the strength of the Lamb who has overcome. He is able so to undertake our feeble, our erring steps, that we shall walk by the Spirit, and, in a blessed reality of deliverance, not fulfil the lusts of the flesh, yea, in all the range of the meaning of that phrase. He is able, and indeed He is willing, here and now, to take and shew to us the things of that Christ of whom He is the eyes and presence here below. He is able to make all the flying days and hours of inestimable and never-returning time sacred to us, and yet to take out of them all anxiety; to fill the heart with the things eternal and yet to open to it as no other touch can do all that is truly rich and beautiful in the things of this life. He is able, in a word, having united us to Christ, to make that union a living, bright reality, a possession that we use as well as have, in the whole of life. All these things worketh that one and the self-same Spirit, dividing to every man severally as He will. And, meanwhile, He worketh thus as the eyes, as the presence, of the Lamb. All is drawn from, all is related to, Christ, still Christ, Christ glorified, Christ crucified. Ah, be that in its turn recorded and remembered. Of whom is this Holy One the presence? Whose life, and love, and peace, and power does He convey and mediate to the heart and life He has Himself regenerated, breathing where He listeth, but so breathing that thou hearest the sound of the heavenly wind in the being that He vivifies? It is not a merely abstract Christ, if I may use the phrase. It is not merely archetypal goodness, righteousness, truth and beauty, It is the Lamb that was slain. It is the propitiation. It is the sinners Prince of peace. (H. C. G. Moule, M. A.)

The seven eyes of the slain Lamb

The eye seems a singular symbol for the Spirit, but it may be used as suggesting the swiftest and subtlest way in which the influences of a human spirit pass out into the external universe. The teaching of this emblem, then, is: He, being by the right hand of God exalted, and having received the promise of the Father, sheds forth this. The whole fulness of spiritual Divine power is in the hand of Christ to impart to the world.

I. The slain Lamb is the Lord and Giver of the spirit. He hath the seven spirits of God. Whatsoever there is, in Deity, of spirit and power; whatsoever of swift flashing energy; whatsoever of gentleness and grace; whatsoever of holiness and splendour; all inheres in the Man Christ Jesus; unto whom even in His earthly lowliness and humiliation, the Spirit was not given by measure, but unto whom in the loftiness of His heavenly life that Spirit is given in yet more wondrous fashion than in His humiliation. But it is not as the recipient, but as the bestower of the Spirit, that He comes before us in the great words of my text. All that He has of God He has that He may give. Whatsoever is His is ours; we share in His fulness and we possess His grace.

II. Look at the representation here given of the infinite variety of gifts which Christ bestows, The number seven, of course, at once suggests the idea of perfection and completeness. So that the thought emerges of the endless, boundless manifoldness and wonderful diversity of the operations of this great life-spirit that streams from Jesus Christ. Think of the number of designations by which that Spirit is described in the New Testament. In regard to all that belongs to intellectual life, He is the Spirit of wisdom and of illumination in the knowledge of Christ, He is the Spirit of truth. In regard to all that belongs to the spiritual life, He is the Spirit of holiness, the Spirit of liberty; the Spirit of self-control, or, as rendered in our Bible, of a sound mind; the Spirit of love. In regard to all that belongs to the practical life, He is the Spirit of counsel and of might; the Spirit of power. In regard to all that belongs to the religious life, He is the Spirit of adoption, whereby we cry, Abba! Father! the Spirit of grace and of supplication; the Spirit of life. So, over the whole round of mans capacity and nature, all his intellectual, moral, practical and religious being, there are gifts which fit each side and each part of it. Whatsoever a man needs, that he will find in the infinite variety of the spiritual help and strength which the Lamb slain is ready to give. It is like the old fable of the manna, which the Rabbis tell us tasted upon each lip precisely what each man chose. So this nourishment from above becomes to every man what each man requires. Water will take the shape of any vessel into which you choose to pour it; the Spirit of God assumes the form that is imposed upon it by our weaknesses and needs.

III. The unbroken continuity of the gifts which the slain Lamb has to give. The word sent might be rendered being sent, expressive of a continual impartation. Ah! Gods Spirit is not given once in a way and then stops. It is given, not by fits and starts. There are variations in our receptiveness; there are no variations in its steady efflux. Does the sun shine at different rates? Are its beams cut off sometimes, or poured out with less energy, or is it only the position of the earth that makes the difference between the summer and the winter, the day and the night, whilst the great central orb is raying out at the same rate all through the murky darkness, all through the frosty days? And so the gifts of Jesus Christ pour out from Him at a uniform continuous rate, with no breaks in the golden beams, with no pauses in the continual flow.

IV. The universal diffusion of these gifts. Seven spirits of God sent forth into all the earth. The words are a quotation from a remarkable prophecy in the book of Zechariah, which speaks about the seven eyes of God, running to and fro over all the earth. There are no limitations of these gifts to any one race or nation as there were in the old times, nor any limitations either to a democracy. On My servants and on My handmaidens will I pour out of My Spirit. In olden days the mountain tops were touched with the rays, and all the lowly valleys lay deep in the shadow and the darkness. Now the risen sunshine pours down into the deepest clefts, and no heart so poor, no illiterate so ignorant but that it may receive the full sunshine of that Spirit. Every Christian man and woman is inspired, not to be a teacher of infallible truth, but inspired in the true and deep sense that in them dwells the Spirit of Jesus Christ. All of us, weak, sinful, as we are, ignorant and bewildered often, may possess that Divine life to live in our hearts. Only remember it is the slain Lamb that gives the Spirit. And unless we are looking to that Lamb, slain as our hope and confidence, we shall not receive it. (A. Maclaren, D. D.)

The sevenfold offices of the Holy Spirit

The seven operations of the Holy Ghost are--

1. First as the Convincer of sin. There is a certain consciousness of sin which may be without the Holy Ghost. There is scarcely any man who is not aware that he has done many wrong things. But there are two things in that mans sense of sin which prevent its being real repentance. He does not view his sins as grieving God, still less as having crucified Christ.

2. Then the Holy Ghost will show that man the real and only ground of all pardon. He will show him that Christ has been to this world to this very end, to bear our sins.

3. Then comes the great, blessed office of the Holy Ghost, to be our Comforter. First He makes us so to accept Gods mercy that we rest in our forgiveness. And when the Holy Ghost has given us this first and chief comfort, then He will continue to be our Comforter every day in all our other sorrows. Other comforters generally try to remove our sorrow by making us forget it, or by putting something in its place. The Holy Ghost does not do that. He finds the elements of His comfort in the sorrow. He turns it into joy.

4. Then the Holy Ghost is the Great Teacher. He teaches as none else can ever teach. And for this reason He has the mind of God. And when He comes into our mind, He makes that mind to conform to the mind of God.

5. And He sanctifies. That is His great aim--to imbue us with Himself, to make us like God. In the Divine alchemy every metal turns to gold. A higher motive; a whole heart; a humble spirit; an untiring love; an inward communion of all thoughts--that changes, that purifies, that elevates. The old nature becomes gradually the new man, and God Himself sees us in Him; sees His own image, and He is satisfied.

6. From that time we carry within us wherever we go an inward light, a spring of joy, a voice which says so gently and yet so distinctly, This is the way, walk ye in it; when ye turn to the right hand, and when ye turn to the left.

7. And, finally, in all these wonderful and living ways, the Holy Ghost puts a seal upon us. He impresses us in our inner and outer life, with that image of the superscription of God--that badge of our high calling. (J. Vaughan, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rev 5:6-7. And I beheld, and lo, &c. — Upon this I observed, in my vision, a new representation; in, or on, the midst of the throne and of the four living creatures — Within the circle which they made round him; and in the midst of the elders — Making a larger circle round him and them; stood a Lamb — Αρνιον εστηκος, a lamb standing. He no more falls on his face; the days of his weakness and mourning are ended! He is now in a posture of readiness to execute all his offices of Prophet, Priest, and King; as it had been slain — For sacrifice; bearing the recent marks of slaughter, in the wounds and blood on its throat and breast. And because he was slain, he was now worthy to open the book, (Rev 5:9,) to the joy of his own people and the terror of his enemies. Nor was this lamb only represented as a sacrifice; but having seven horns and seven eyes — Emblematical of perfect power and perfect knowledge, whereby he is able to accomplish what is contained in the book; namely, by his almighty and all-wise Spirit, even to reveal future events respecting the world and the church, and to accomplish all God’s designs of providence and grace. To these seven horns and seven eyes answer the seven seals and the seven-fold song of praise, Rev 5:12. In Zechariah, likewise, (Zec 3:9; Zec 4:10,) mention is made of the seven eyes of the Lord, which go forth over all the earth. Which (both the horns and the eyes) are the seven Spirits of God sent forth into all the earth — They represent that divine wisdom and energy which operate everywhere; or that effectual working of the Spirit of God, which goes through the whole creation: and that in the natural as well as spiritual world. For could mere matter act or think? Could it gravitate or attract? Just as much as it could think or speak. And he came — Here we have an instance of the accomplishment of the words recorded Psa 2:8, Ask of me and I will give thee, &c: and took the book, &c. — It is one state of exaltation that reaches from our Lord’s ascension to his coming in glory, yet this state admits of various degrees. At his ascension, angels, and principalities, and powers, were subjected to him. Ten days after he received from the Father, and sent, the Holy Ghost. And now he took the book out of the right hand of him that sat upon the throne — Who gave it to him as a signal of his delivering to him all power in heaven and earth. He received it in token of his being both able and willing to fulfil all that was written therein.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

And I beheld. Again a new feature of the vision is indicated (see on ver. 1). And, lo, in the midst of the throne and of the four beasts, and in the midst of the elders. For a description of the position of the throne and the living beings and the elders, see Rev_4:6. The passage would, perhaps, be more plainly rendered, "Between the throne and the four living creatures on the one hand, and the elders on the other, stood," etc. The repetition of "in the midst" is a Hebraism. (cf. Gen_1:4, Gen_1:6, Gen_1:7) The Lamb would thus occupy a central position, where he would be visible to all. Stood a Lamb. The Greek word arnion , which is here employed, and which is constantly used throughout the Apocalypse, occurs elsewhere in the New Testament only in Joh_21:15. The Lamb as in Joh_1:29 is amnov . This word has therefore been brought forward as an evidence that the writer of the Gospel was not also the writer of the Apocalypse, since, when the word is applied as a title of our Lord, the term differs. But the passage of Joh_1:29 is a quotation from Isaiah, and thewriter naturally adheres to the form found in the LXX version in that place. But on other occasions, when he is free to employ his own diction, Joh_21:15 and in the Apocalypse, he invariably employs the term arnion . Some have found in the fact that arnion (avalon) is originally a diminutive form of amnov (amnos), a reference to, the lowliness and meekness of our Lord; and they see a contrast in the power indicated by the seven horns. But such interpretations, however helpful and suggestive, are not warranted by anything in the grammar of the word; since, although no doubt originally a diminutive, the word had lost all such force in St. John"s time; so much so, that the varying cases were formed from both words. As it had been Main. We are here confronted with what Stuart calls an "aesthetical difficulty." How could the Lamb, which was alive, standing, and active, exhibit any appearance which would give St. John the idea that it had been slain? Similarly, in the following verses, how could the Lamb take the book, or the four living beings handle harps and bowls, or the elders play on harps while also holding bowls? In the first place, it is perfectly immaterial to inquire. St. John is not giving a circumstantial narrative of certain historical facts which occurred in the material, sensible world; but he is reproducing ideas conveyed to him in some way (certainly not through the senses), which ideas are symbolical of events occurring in the natural and spiritual worlds, and of the condition of men or bodies of men. Therefore, if we can ascertain what these mental pictures are intended to portray to us, it matters not in what way the ideas were conveyed to the mind of the seer. In the second place, it must be remembered that the whole is a vision; and that although St. John says, "I saw," in point of fact none of the mental impressions which he obtained were conveyed through the senses. Just as a person relating a dream says, "I saw," when in reality his eyes had been shut and his senses asleep, so the writer here says, "I saw;" and just as in a dream we receive distinct ideas concerning an object without knowing how or why we know the particular fact, and that, too, when such qualities seem contradictory to others with which the object is invested, and yet no incongruity is apparent to us, so St. John realized that these objects possessed qualities which, in the sensible world, would have been impossible. Having seven horns. Throughout the Bible an emblem of power. Moses blessed the tribe of Joseph in the words, "His horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth". (Deu_33:17) Hannah sang, "Mine horn is exalted". (1Sa_2:1) The seven denotes perfection (see on Rev_1:4 Rev_5:1, etc.). The symbol, therefore, attributes to the Lamb complete power (cf. the words of Christ in Mat_28:18, "All power is given unto me in heaven and in earth"). And seven eyes. The seven eyes symbolize perfect knowledge omniscience. (cf. Zec_4:10, "They shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth;" and 2Ch_16:9, "For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in behalf of them whose heart is perfect towards him Which are the seven Spirits of God. "Which" refers to the seven eyes. (cf. Rev_1:4, "The seven Spirits which are before his throne;" and Rev_3:1, "He that hath the seven Spirits of God, and the seven stars;" and Rev_4:5, "Seven lamps of fire burning before the throne, which are the seven Spirits of God The Holy Ghost, proceeding from the Father and the Son, with his sevenfold gifts, is indicated by these symbols of illumination. For he illuminates and makes brighter those in whom he dwells, and renders clearer to them those things outside themselves, and enables them more fully to appreciate the manifold wisdom of God. Sent forth into all the earth. That is, the seven Spirits are sent forth ( apestalmena ; though, as pneumata , "the spirits," are also ofyalmoi , "the eyes," A reads apestalmenoi).

The goings forth of the Holy Ghost.

"The seven Spirits of God which are sent forth," etc. In all possible ways the Church declares her faith in the Lord Jesus Christ and his redemption. By the name, Christian; by the sacrament of the Holy Supper; by symbols the cross everywhere; by her literature, etc. And all this is right; the example of it is given in Scripture, for Christ is the Alpha and Omega of the Bible: "Him first, him last, him midst, and without end." But this is not all the truth. For it is equally true that the holy and perfect Spirit of God is sent forth into all the earth working in, upon, for, and around us everywhere. The doctrine is most blessed, and an essential part of the gospel of Christ, though it has not the prominence in our thought or speech that "the truth as it is in Jesus" receives. We do not realize as we should that the Holy Spirit is the Christ within us, and whose coming made it "expedient" that the Christ who in our nature died. for us upon the cross "should go away." Note

I THE EVIDENCE FOR THE GOING FORTH OF THE SPIRIT OF GOD. We see the Spirit striving with men in the days of Noah; as yet earlier and more successfully because the striving was with matter, not with mind we see him bringing order out of chaos at the Creation. "Whither shall I go from thy Spirit?" asks the psalmist; "or whither shall I flee from thy presence?" David piteously pleads, "Take not thy Holy Spirit from me!" His presence is recognized in every part of the sacred history, and in the New Testament Pentecost is told of, and the truths concerning him are dwelt upon still more at large. In this Book of Revelation we read once and again of his gracious work. (cf. Rev_1:4 Rev_3:1 Rev_4:5 Rev_5:6. Cf. also conclusion of all the letters to the seven Churches, Re 2 and Re 3) At Rev_19:10 we are told that "the testimony of Jesus is the spirit of prophecy." The Holy Spirit confirms the "voice from heaven", (Rev_14:13) which declares, "Blessed are the dead which die in the Lord. Yea, saith the Spirit," etc. It was under the influence of the Spirit the book was written: "I was in the Spirit," St. John repeatedly affirms. And at the end of the book the Spirit is heard along with the bride and others, bidding all come and take the water of life freely. Scripture, therefore, does plainly tell of a Spirit the Spirit of God, "sent forth into all the earth.

II THE MANNER OF HIS GOING FORTH. This seen:

1. In nature.

(1) Creation. He is called "the Spirit of life." "Thou sendest forth thy Spirit, they are created.

(2) At each returning spring.

2. Amongst men. Here it is that the Divine Spirit"s work may be most manifestly seen.

(1) As a fact, there is much good amongst men who have not been and are not within the circle of the Church much that is lovely and of good report and worthy of all praise. See the laws and literature of ancient nations; and the lives of their noblest men. Who that is acquainted with ancient history will for a moment deny this? And today there is much of good that yet is, formally, without the circle of the Church. No doubt a large part of this is owing to what Carlyle called "a great after shine" of Christianity. The inspiration of many professedly non-Christian moralists is Christian after all. They have unconsciously absorbed it, and then reproduced it as from some other source.

(2) Now, whence comes all this? Many say that "natural goodness" is sufficient to account for it. And that there is some good in every man, we can hardly deny. And we are unable to accept the Augustinian theory that such goodness, being unconnected with faith, "has the nature of sin." For is not this doctrine perilously near that of which our Lord speaks in Mat_12:24, where his enemies attributed his deeds to the prince of devils? We know of no such thing as natural goodness. How can it coexist with the universal corruption which we confess? But we do know of God as the Source of goodness, and of Satan as the inspirer of evil, and to him we cannot ascribe the goodness of which we are speaking. We therefore look for its source in that going forth of the Spirit of God of which the text tells. Does not all light come from the central sun? The flame that leaps forth from the coal, heated above a certain temperature, and with which we are so familiar, is but latent light liberated at length after having been imprisoned there since the days when it first was radiated from the one central sun. And has not science showed that life only can produce life? Dead matter cannot originate it; it must come from life. And this is true in the realm of moral and spiritual life also. And does not Scripture assert this? St. James says, "Do not err, my beloved brethren, Every good gift... cometh down from the Father of lights," etc. (Jam_1:17) And St. John (Joh 1) tells of "the light that lighteth every man that cometh into the world." We therefore claim all goodness as due to the going forth, etc.

3. In the Church. Here, of course, it is most of all to be seen. Let the waters of a lake be agitated by any cause, the greatest movements will be seen nearest the point where that which stirred the waters came into contact with them, although the movements will not stay until the whole body of the lake has been more or less affected thereby. And so, because the Church is the point of contact, amid the wide extent of humanity at large, with the blessed power of the Spirit of God, therefore in the Church will his power most of all be seen, though his power goes forth far beyond. In the Church it is seen in all stages of the spiritual life in conviction, conversion, inward peace, bright hope, growing holiness. And in all the manifestations of that life trust, fidelity, charity, zeal, self-denial, love, joy, peace, etc. It is more evidently seen in great spiritual movements like that at Pentecost, in which vast numbers of human hearts are touched, moved, and saved thereby. Then everybody notes it, and asks, "What strange thing is this?" But it may be seen, also, in equally real operation in the case of individuals who, one by one, the Holy Spirit draws to God. And this going forth shall be seen again:

4. At the resurrection. "The Spirit of him that raised up Jesus from the dead shall also quicken your mortal bodies," etc. (Rom_8:11) Each spring season is God"s perpetual parable of the resurrection. The whence, the whither, and the cause are all portrayed when "The spring-tide hour Brings leaf and flower.

CONCLUSION. If we be asked Why, if it be so that the Spirit of God thus goes forth, why is the world no better? we can only reply:

1. The higher the life the longer its development demands. What wonder, then, that "the end is not yet"?

2. The Spirit may be resisted; is so. The old fable of the sirens is of everyday fulfilment. The sweet, seductive song of the siren-like world lures souls in myriads to abandon the leading of the Spirit of God. Is it not so? The wonder is, not that so few escape, but that any do. No wonder, therefore, that his work is slow.

3. But it is sure. The Spirit is likened to fire to torches of fire (see Revelation 4), which will stand the rough blasts of the world and the tempests of sin, and yet burn on. And as fire transforms and strives strenuously till it gains its ends, so we believe the Spirit will, for we "believe in the Holy Ghost.

4. What reception has he from us? Doubt him not, resist him not, but seek his aid for yourselves, for others, and, as you so do, you will increasingly believe in, see, and rejoice in, the goings forth of the Spirit of God. S.C.

Vers. 6-10. Christ the Expounder of the mystery.

"And I beheld, and, lo," etc. This passage presents to us Christ as the Expounder of the mystery of the Divine government. Various orders of intelligence surround him as he takes the "book;" they prostrate themselves at his footstool with "harps" and "vials" and "song." Notice

I Christ, as the Expounder of the mystery of the Divine government, OCCUPIES A CENTRAL POSITION, AND ASSUMES THE MOST EXTRAORDINARY ASPECTS.

1. Look at the position he occupies. He is in the "midst of the throne;" he is in the very centre of the intelligent creation. He attracts all, he enlightens all, he governs all, he blesses all with new Life and beauty.

2. Look at the aspect he assumes. In his Person are combined the marks of suffering humanity and the attributes of perfect Divinity.

"Stood a Lamb as it had been slain," the marks of Calvary on his Person, having "seven horns," perfect power, and "seven eyes," perfect knowledge. Blessed thought. Our nature is associated with Divinity on the throne of the universe. Its human scars preach, in mute but thrilling force, love and justice in the ear of all spirits; and its Godhead glories command the reverence and praise of all.

II That Christ, as the Expounder of the mystery of the Divine government, AWAKENS IN ALL CLASSES OF HOLY MIND INEFFABLE DELIGHT. "And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps," etc. These numbers probably designate indefinite multitudes of representative classes. Their attributes and aspects are further developed in other places of this book. The language here employed may denote the characteristics of their delight.

1. Here is humility. They "fell down before the Lamb." The profoundest reverence mingled with their joy.

2. Here is harmony. Here are harps, emblems of music. I do not know that we are authorized to assume from such symbolical language that there is vocal or instrumental music in heaven. It is not the sound but the spirit of music that is there.

3. Here is acceptableness. "Golden vials full of odours." Its breathing ecstasies ascend as fragrant incense to God.

4. Here is prayerfulness. "The prayers of saints." Death terminates the saint"s need of prayer for certain objects, such as forgiveness, deliverance from error, and victory over foes, but not the spirit of prayer the spirit of felt dependence upon God. This humble, harmonious, acceptable, and prayerful delight Christ awakens in the universe as the Expounder of God"s great plan.

III That Christ, as the Expounder of the Divine government, is DEEMED WORTHY OF THE OFFICE BECAUSE OF HIS REDEMPTIVE ACHIEVEMENT. "Thou art worthy to take the book, and to open the seals." Why? "For thou wast slain, and hast redeemed us to God." Observe:

1. He has redeemed. The redemption of God consists in a deliverance from the power of sin.

2. He has redeemed by sacrifice. What was the sacrifice? A few self-denying efforts? a world? No; his life. By the sacrifice of his life itself.

3. He has redeemed, by sacrifice, all classes. "Out of every kindred, and tongue, and people, and nation.

4. He has redeemed all classes by sacrifice to the highest honours. "And hast made us unto our God kings and priests: and we shall reign on the earth." They are priests in relation to their Maker, offering up the sacrifice of a devout and grateful soul; they are kings in relation to their race, wielding a governing influence over their thoughts and hearts. A true Christian is a moral sovereign.

What a work is this redemptive work! Well may the universe deem Jesus worthy to "open the book," because of what he has done to save the world! D.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Revelation

THE SEVEN EYES OF THE SLAIN LAMB

Rev 5:6

John received a double commission, to write the things which are and the things which shall be. The things which are signify, I suppose, the unseen realities which flashed upon the inward eye of the solitary seer for a moment in symbol when the door was opened in Heaven. All that is here is seeming and illusion; the only substantial existences lie within the veil. And of all those ‘things which are,’ in timeless, eternal being, this vision of the throned ‘Lamb, as it had been slain’ is the centre.

Between the Great White Throne and the outer ring of worshippers, representing in the ‘living creatures’ the crown and glory of creatural life, and in the elders, the crown and glory of redeemed humanity, stands the Lamb slain, which is the symbolical way of declaring that for ever and ever, through Christ and for the sake of His sacrifice, there pass to the universe all Divine gifts, and there rise from the universe all thankfulness and praise. His manhood is perpetual, the influence of His sacrifice in the Divine administration and government never ceases.

The attributes with which this verse clothes that slain Lamb are incongruous; but, perhaps, by reason of their very incongruity all the more striking and significant. The ‘seven horns’ are the familiar emblem of perfect power; the ‘seven eyes’ are interpreted by the seer himself to express the fullness of the Divine Spirit.

The eye seems a singular symbol for the Spirit, but it may be used as suggesting the swiftest and subtlest way in which the influences of a human spirit pass out into the external universe. At all events, whatever may have been the reason for the selection of the emblem, the interpretation of it lies here, in the words of our text itself. The teaching of this emblem, then, is: ‘He, being by the right hand of God exalted, and having received the promise of the Father, sheds forth this.’ The whole fullness of spiritual Divine power is in the hand of Christ to impart to the world.

I. The ‘slain Lamb’ is the Lord and Giver of the Spirit.

He ‘hath the seven Spirits of God’ in the simplest sense of all, that the manhood of our Brother who died on the Cross for us, lifted up to the right hand of God, is there invested and glorified with every fullness of the Divine Spirit, and with all the mysteries of the life of God. Whatsoever there is, in Deity, of spirit and power; whatsoever of swift flashing energy; whatsoever of gentleness and grace; whatsoever of holiness and splendor; all inheres in the Man Christ Jesus; unto whom even in His earthly lowliness and humiliation the Spirit was not given by measure, but unto whom in the loftiness of His heavenly life that Spirit is given in yet more wondrous fashion than in His humiliation. For I suppose that the exaltation with which Christ is exalted is not only a change of position, but in some sense His manhood is progressive; and now in the Heavens is yet fuller of the indwelling Spirit than it was here upon earth.

But it is not as the recipient, but as the bestower of the Spirit, that He comes before us in the great words of my text. All that He has of God, He has that He may give. Whatsoever is His is ours; we share in His fullness and we possess His grace. He gives His own life, and that is the very central idea of Christianity.

There are very many imperfect views of Christ’s work afloat in the world. The lowest of them, the most imperfect, so imperfect and fragmentary as scarcely to be worth calling Christianity at all, is the view which recognizes Him as being merely Example, Guide, Teacher. High above that there comes the view which is common amongst orthodox people of the more superficial type - the view which is, I am afraid, still too common amongst us - which regards the whole work of Jesus Christ as terminated upon the Cross. It thinks of Him as being something infinitely more than Teacher and Guide and Example, but it stops at the thought of His great reconciling death as being the completion of His work, and hears Him say from the Cross, ‘It is finished,’ with a faith which, however genuine, cannot but be considered as imperfect unless it is completed with the remembrance that it was but one volume of His work that was finished when He died upon the Cross. His death was really a transition to a form of work which if not loftier was at all events other than the work which was completed upon Calvary. His earthly life finished His perfect obedience as Pattern and as Son; His death on the Cross finished His mighty work of self-surrender and sacrifice, which is propitiation and atonement for the sins of the whole world. His life on earth and His death on the Cross taken together finished His great work of revealing the Father in so far as that revelation depended upon outward, objective facts. But His life on earth and His death on the Cross did not even begin the work, but only laid the foundation for it, of communicating to men the life which was in Himself. He lived that He might complete obedience and manifest the Father. He died that He might ‘put away sin’ and reveal the Father still more fully. And now, exalted at the right hand of God, He works on through the ages in that which is the fruit of His Cross and the crown of His sacrifice, the communication to men, moment by moment, of His own perfect life, that they too may live for ever and be like Him.

He died that we might not die; He lives that the life which we live in the flesh may be His life and not ours. We may not draw comparisons between the greatness of the various departments of our Master’s work, but we can say that His earthly life and His death of shame are the foundation of the work which He does to-day. And so, dear brethren, whilst nineteen centuries ago His triumphant words, ‘It is finished,’ rang out the knell of sin’s dominion, and the first hope for the world’s emancipation, another voice, far ahead still in the centuries, waits to be spoken; and not until the world has been filled with the glory of His Cross and the power of His life shall it be proclaimed: ‘It is done !’

The interspace between these two is filled with the activity of that slain Lamb who, by His death, has become the Lord of the Spirit; and through His blood is able to communicate to all men the life of His own soul. The Lord of the Spirit is the Lamb that was slain.

II. Then let me ask you to look, secondly, at the representation here given of the infinite variety of gifts which Christ bestows.

Throughout this Book of the Revelation we find this remarkable expression, in which the Spirit of God is not spoken of as in His personal unity, but as in sevenfold variety. So at the beginning of the letter we find the salutation, ‘Grace and peace from Him which is and was, and which is to come; and from the seven Spirits which are before His Throne.’ And again we read, in one of the letters to the churches: ‘These things saith He that hath the seven Spirits of God, and the seven stars’; the correspondence being marked between the number of each. And again we read in the earlier part of this same vision, in the preceding chapter, that before the throne there were seven torches flaming, ‘which are the seven Spirits of God.’ And so, again, in my text, we read, ‘seven Spirits of God sent forth into all the earth.’

Now it is obvious that there is not any question here of the personality and unity of the Divine Spirit, which is sufficiently recognized in other parts of the Apocalypse, such as ‘the Spirit and the Bride say: “Come!”‘ and the like; but that the thing before the Evangelist’s mind is the variety of the operations and activities of that one Spirit.

And the number ‘seven,’ of course, at once suggests the idea of perfection and completeness.

So that the thought emerges of the endless, boundless, manifoldness, and wonderful diversity of the operations of this great life-spirit that streams from Jesus Christ.

Think of the number of designations by which that Spirit is described in the New Testament. In regard to all that belongs to intellectual life, He is ‘the Spirit of wisdom’ and of ‘illumination in the knowledge of Christ,’ He is ‘the Spirit of Truth.’ In regard to all that belongs to the spiritual life. He is ‘the Spirit of holiness,’ the ‘Spirit of liberty’; the Spirit of self-control, or as rendered in our Bible, ‘of a sound mind’; the ‘Spirit of love.’ In regard to all that belongs to the practical life, He is ‘the Spirit of counsel and of might,’ the ‘Spirit of power.’ In regard to all that belongs to the religious life, He is ‘the Spirit of Adoption, whereby we cry, Abba! Father!’; the ‘Spirit of grace and of supplication,’ the ‘Spirit of life.’ So over the whole round of man’s capacity and nature, all his intellectual, moral, practical, and religious being, there are gifts which fit each side and each part of it.

Think of the variety of the symbols under which He is presented: ‘the oil,’ with its soft, gentle flow; ‘the fire,’ with its swift transmuting, purifying energy; the water, refreshing, fertilizing, cleansing; the breath, quickening, vitalizing, purifying the blood; the wind, gentle as the sigh of an infant, loud and mighty as a hurricane, sometimes scarcely lifting the leaves upon the tender spring herbage, sometimes laying the city low in a low place. It is various in manifestation, graduating through all degrees, applying to every side of human nature, capable of all functions that our weakness requires, helping our infirmities, making intercession for us and in us, with unutterable groanings, sealing and confirming our possession of His grace; searching the deep things of God and revealing them to us; guiding into all truth, freeing us from the law of sin and death. There are diversities of operation, but the same Spirit. It is protean, and takes every shape that our necessities require.

Think of all men’s diverse weaknesses, miseries, sins, cravings - every one of them an open door through which God’s grace may come; every one of them a form provided into which the rich molten ore of this golden Spirit may flow. Whatsoever a man needs, that he will find in the infinite variety of the spiritual help and strength which the Lamb slain is ready to give. It is like the old fable of the manna, which the Rabbis tell us tasted upon each lip precisely what each man chose. So this nourishment from above becomes to every man what each man requires. "Water will take the shape of any vessel into which you choose to pour it; the Spirit of God assumes the form that is imposed upon it by our weaknesses and needs. And if you want to know the exhaustless variety of the seven Spirits which the Lamb gives, find out the multiplicity and measure, the manifoldness and the depth, of man’s necessities, of weakness, of sorrow, and sin, and you will know how much the Spirit of God is able to bestow and still remain full and unexhausted.

III. Still further, my text suggests the unbroken continuity of the gifts which the slain Lamb has to give.

The language of the original, for any of you that can consult it, will show you that the word ‘sent’ might be rendered ‘being sent,’ expressive of a continual impartation.

Ah! God’s Spirit is not given once in a way and then stops. It is given, not by fits and starts. People talk about ‘revivals,’ as if there were times when the Spirit of God came down more abundantly than at other times upon the world, or upon churches, or upon individuals. It is not so. There are variations in our receptiveness; there are no variations in its steady efflux. Does the sun shine at different rates, are its beams cut off sometimes, or poured out with less energy, or is it only the position of the earth that makes the difference between the summer and the winter, the days and the nights, whilst the great central orb is raying out at the same rate all through the murky darkness, all through the frosty days? And so the gifts of Jesus Christ pour out from Him at a uniform continuous rate, with no breaks in the golden beams, with no pauses in the continual flow. Pentecost is far back, but the fire that was kindled then has not died down into grey ashes. It is long since that stream began to flow, but it is not yet shrunken in its banks. For ever and for ever, with unbroken continuity, whether men receive or whether they forbear. He shines on, communicating Himself and pouring out the Spirit of grace, ay! even into a non-receiving world! How much sunshine seems to be lost, how much of that Spirit’s influence seems lost, and yet it pours on for ever.

Men talk about Christianity as being effete. People to-day look back upon the earlier ages, and say: ‘Where is the Lord God of Elijah?’ The earlier ages had nothing that you and I have not, and Christianity will not die out, and God’s Church will not die out, until the sun that endureth for ever is shorn of its beams and forgets to shine. The seven Spirits are streaming out as they were at the beginning, and as - blessed be God! - they shall do to the end.

IV. And, lastly, my text suggests a universal diffusion of these gifts. ‘Seven Spirits of God sent forth into all the earth.’ The words are a quotation from a remarkable prophecy in the book of Zechariah, which speaks about the ‘seven eyes of God,’ running - ‘To and fro over all the earth.’

There are no limitations of these gifts to any one race or nation as there were in the old times, nor any limitations either to a democracy. ‘On My servants and on My handmaidens will I pour out of My Spirit.’ In olden days the mountain-tops were touched with the rays, and all the lowly valleys lay deep in the shadow and the darkness. Now the risen sunshine pours down into the deepest clefts, and no heart so poor, so illiterate, so ignorant but that it may receive the full sunshine of that Spirit.

Of course, in the very widest of all senses the words are true of the universal diffusion of spiritual gifts from Christ; for all the light with which men see is His light; and all the eyes with which they have ever looked at truth, or beauty, or goodness, come from Him who is ‘the Master-light of all our seeing.’ And poet, and painter, and thinker, and teacher, and philanthropist, and every man that has helped his fellows or has had any glimpse of any angle or bit of the Divine perfection, has seen because the eye of the class or order. Christianity as the true Lord has been in some measure granted to him, and ‘the inspiration of the Almighty has given him understanding.’

But the universal diffusion of spiritual gifts of this sort is not what is meant in my text. It means the gifts of a higher religious character. And I need not remind you of how over broad lands that were heathen when John in his rocky Patmos got this vision, there has now dawned the glory of Christ and the knowledge of His name. Think of all the treasures of the literature of the Christian Church in Latin and African and Teutonic lands that have come since the day when this chapter was written. Think of what Britain was then and of what it is to-day. Remember the heroisms, holinesses, illuminations that have shone over these then barbarous lands since that time; and understand how it has all come because from the Lamb by the Throne there has been sent out over all the earth the Spirit that is wisdom and holiness and life.

And think how steadily down through layers of society that were regarded as outcast and contemptible in the time of the founding of the Church, there has trickled and filtered the knowledge of Himself and of His grace; and how amongst the poor and the humble and the outcast, amongst the profligate and the sinful, there have sprung up flowers of holiness and beauty all undreamed of before; and we shall understand how all classes in all lands may receive a portion of the sevenfold Spirit.

Every Christian man and woman is inspired, not to be a teacher of infallible truth, but inspired in the true and deep sense that in them dwells the Spirit of Jesus Christ. ‘If any man have not the Spirit he is none of His.’ All of us, weak, sinful as we are, ignorant and bewildered often, may possess that Divine life to live in our hearts.

Only, dear brethren, remember it is the slain Lamb that gives the Spirit. And unless we are looking to that Lamb slain as our hope and confidence, we shall not receive it. A maimed Christianity that has a Christ, but no slain Lamb, has little of His Spirit; but if you trust to His Sacrifice, and rest your whole hopes on His Cross, then there will come into your hearts His own mighty grace, and ‘the law of the Spirit of life in Christ Jesus will make you free from the law of sin and death.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

5:6 The Jews expected the Messiah to appear as a conquering lion. Instead, Jesus came as a Lamb (John 1:29, 36; Acts 8:32-35; 1 Cor 5:7; 1 Pet 1:19). The Lamb that had been slaughtered but was now standing refers to Jesus’ death and resurrection. • The Lamb’s seven horns represent his complete power, and the seven eyes represent his complete knowledge (see Zech 4:10). He is also fully related to the perfect Spirit of God (Rev 1:4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 5:6. Ἀρνίον) Ἀμνὸς is used absolutely, Joh 1:29; 1Pe 1:19: now, ἀρνίον is used, with reference to the flock about to follow Him. Κριὸς, ἀμνὸς, and ἀρνίον differ in age. Orig. t. 2, f. 140, on Joh 1:29. Ἀρνίον, a young lamb; as far, however, as it combines the idea of the male sex, it properly looks to the taking the lead of the flock.[66]

[66] Ἀμνὸς is used in the Gospel of John, which describes the life and death of Jesus, as the paschal, sacrificial Lamb. In Joh 21:15 alone, ἀρνία is used: so in Rev. also, ἀρνίον. Ἀρνίον, being a diminutive, expresses endearment; viz. the endearing relation in which Jesus, now glorified, stands to us, as the consequence of His previous relation, as the sacrificed ἀμνός on earth: so also our relation to Him: He the “precious Lamb,” we one with Him and His dear lambs; Isa 40:11.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_5:6. ἐν μέσῳ τοῦ θρονοῦ

καὶ ἐν μέσῳ τῶν πρεσβυτέρων. Incorrectly, Ebrard: The Lamb appears in the midst of the throne, so as at the same time to sit in the centre of the four living beings, and in the centre of the twenty-four elders sitting around without, forming a more remote concentric circle,a truly monstrous idea,the Lamb sitting[1892] in the midst of the throne. The double ἘΝ ΜΈΣῼ designates, in the Heb. way,[1893] the two limits between which the Lamb stands,[1894] viz., in the space whose centre, the throne, is beside the four beings, and which is bounded externally by the circle[1895] of the elders. Yet we must not necessarily understand that the Lamb stood on the crystal sea,[1896] as De Wette does, who, in accordance with his explanation of Rev_4:6, finds a parallel in Heb_9:24. Of the sea of glass, and the position of the Lamb with regard to it, there is nothing at all to be said here; as for the rest, we may point to Rev_7:17, Rev_22:1, as against De Wette.

ἀρνίον ἑστηκὸς ὡς ἐσφαγμένον. The diminutive form, which is in general peculiar to the Apoc.,[1897] serves here to strengthen the contrast between the announced Lion, and the form of a little lamb which is now presented. Entirely remote is the reference to the brief life of the Lord in comparison with the extreme age of the elders.[1898] Incorrect also is the remark that ἀρνίον, from the masc. ἀρήν, is used with respect to the flock that is to follow;[1899] for the diminutive, which is not at all from ἀμνός, is entirely without this exclusive designation of sex,[1900] and the context itself (ὡς ἐσφαγμ.) bars the reference to the leading of a flock.

Great as in other respects is the contrast between the Lion and the little Lamb, yet there is also a deep harmony of the two views; for as the struggles of the Lion presupposed in Rev_5:5, i.e., his patient suffering and death, concur with the slaying of the Lamb, so also the victory of the Lion gained in conflict, which becomes manifest in the resurrection, is appropriated by the little Lamb, since it stands as one slain. The ἐστηκός clearly declares that it is living,[1901] while it at the same time (ὡς ἐσφαγμένον) appears as one that had (previously) been led to the shambles and slain. The word σφάζειν, properly to open the throat with a knife, so that the blood flows out, designates pre-eminently the slaying in making a sacrifice,[1902] but also any other slaying,[1903] and any form of putting to death.[1904] By ὡς the ἐσφαγμένον is not especially emphasized as significantly presented,[1905] as though equivalent to ώς in passages like Rev_17:12; Mat_7:29; Joh_1:14; Rom_15:15, where the reality of a relation in its normative or fundamental significance is marked,for in this way, in the present passage, the absurd and actually false idea would result, that the Lamb stood as one slain, i.e., at that time dead; but the ῶς[1906] serves rather to reconcile the opposition between the ἑστηκός and ἐσφαγμένον, as the Lamb standing (and therefore living) is represented as one slain, i.e., as such an one whose still-visible scars show that it has once been slain.[1907] John, therefore, applies to the Lamb the very same that the Lord, in Rev_1:18, says of himself. There is in this view no violation whatever of the laws of the plastic art.[1908]

The Lamb had a twofold emblem: κέρατα ἑπτὰ, the symbol of perfect power,[1909] and ὀφθαλμοὺς ἐπτά, which is expressly interpreted οἵ εἰσι τὰ πνεύματα τοῦ θεοῦ ἀπεσταλμένα εἰς πᾶσαν τὴν γῆν. The reference of the spirits of God, symbolized by the seven eyes,[1910] to the omniscience of the Lord,[1911] is too limited. The correct interpretation is determined by the context itself (ἀπεσταλμένα). The (seven) spirits of God are also, here,[1912] the potencies which in their independent reality are present with God, and by means of which he works on and in the world. That Christ has[1913] these spirits (this Spirit) of God, is symbolized here by the seven eyes of the Lamb, just as before the throne of God (the Father) the same Spirit appears as seven lamps.[1914] This, moreover, in no way compels the conception, that the vision has changed after the manner of a dream, and now where the seven eyes of the Lamb are represented, the seven lamps have vanished,[1915] as indeed the belonging of the Spirit to the Enthroned One, as also to the Lamb, is intended to be symbolically represented.

Erroneous is the explanation of Beda: The septiform spirit in Christ is because of the eminence of its power compared to horns, and because of the illumination of grace to eyes.[1916] But if even grammatically it is not impossible for the οἵ, which introduces the explanatory sentence, to refer to ὀφθαλμούς and κέρατα, the annexed interpretation, οἵ εἰστ τὰ πνεύμ., κ.τ.λ., applies only to the ὀφθαλμούς, and not at the same time to the κέρατα. It would, of course, be in itself inconceivable,[1917] if one and the same thing were represented by two symbols, perhaps in two different connections: but here are two symbols, which throughout do not designate the same thing; for while by the horns, a symbol known already from the O. T., and therefore applied by John without any particular hint, the attribute of power is symbolized, the eyes, according to the express interpretation of the text, designate in no way an attribute of the Lamb, but the Spirit really present with God and the Lamb together (the Father and the Son), and belonging in like manner to them both, who is here indeed to be regarded according to the standard of the symbol (ὀφθαλμ.) pre-eminently as the One seeing through all things.[1918] Because Christ has the Spirit, he knows every thing, even things upon earth, whither the Spirit is sent,the doings of his enemies, the state of his own people, etc.

[1892] ἑστηκός; which Alcas., just as correctly, translates by lying.

[1893] Cf. Lev_27:12; Lev_27:14 : וּבַּיןבֵין. LXX.: ἀναμέσον

καὶ ἀναμέσον.

[1894] Ew., De Wette, Hengstenb.

[1895] Cf. Rev_4:4.

[1896] Rev_4:6.

[1897] Rev_5:8; Rev_5:12-13, Rev_6:1; Rev_6:16, Rev_7:9; Rev_7:14, Rev_12:11, Rev_13:8, Rev_17:14. Cf., on the other hand, Joh_1:29; Joh_1:36; 1Pe_1:19; Act_8:32 : ὁ ἀμνός. The expression τὰ ἀρνία μου, Joh_21:5, whereby Christ designates his believerscf. Meyer on the passagedoes not belong here, because used here in an especial way, upon the basis of Isa_53:7, to designate Christ himself. Against Hengstenb.

[1898] Against Bengel and Hengstenb.

[1899] Beng.

[1900] Cf. Psa_114:4; Psa_114:6; Jer_11:19; Joh_21:15.

[1901] Grot., etc.

[1902] Cf. Exo_12:6.

[1903] Isa_53:7.

[1904] Rev_13:3; Rev_13:8; 1Jn_3:12; cf. my commentary on the latter passage.

[1905] Ebrard.

[1906] N. de Lyra refers the tanquam occisum to the daily bloodless sacrifice in the mass.

[1907] Cf. Rev_13:3. Andr., C. a Lap., Grot., Vitr., Beng., Herd., Ew., De Wette, Stern, Hengstenb.

[1908] De Wette.

[1909] Cf. Rev_17:3 sqq.; Psa_112:9; Psa_148:14; 1Sa_2:10; Dan_7:20 sqq., Rev_8:3 sqq.

[1910] Cf. Rev_1:4, Rev_3:1, Rev_4:5.

[1911] Cf., especially, Vitr., who refers the power to the opening, and the knowledge to the reading and understanding, of the book.

[1912] Cf. Rev_1:4, Rev_4:5.

[1913] Rev_3:1.

[1914] Rev_4:5.

[1915] Ebrard.

[1916] So also Beng., De Wette, etc.; only that these expositors, with less error, regarded the eyes as a symbol of knowledge.

[1917] Against Ebrard.

[1918] Cf. 1Co_2:10.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 5:6 . Christ, crucified and risen, is in the centre. To him all things bow and sing. It is prosaic to attempt any local definition, as though the author had some architectural plan in his mind ( ἐν μ . = “half-way up the throne,” or by repetition = “between,” cf. Gen 1:7 ), or to wonder how so prominent a figure had hitherto escaped his notice. Plainly the ἀρνίον did not originally belong to the mise-en-scène of iv., though the symbol may have none the less had an astral origin (= Ram, in Persian zodiac). The prophet brilliantly suggests, what was a commonplace of early Christianity, that the royal authority of Jesus was due to his suffering for men, but the framework of the sketch is drawn from messianic dogmas which tended to make Christ here a figure rather than a personality. ἀρνίον (like θηρίον , diminutive only in form) is not aries (so variously Havet and Selwyn, 204 208), nor substituted (Vischer, Rauch) for the “lion” of the original Jewish source, but probably applied ( cf. Hort on 1Pe 1:19 ) to Jesus from the messianic interpretation of Isa 16:1 or Isa 53:7 , though the allusions elsewhere to the Exodus (Exo 15:2 f.) and the Johannine predilection for the paschal Lamb suggest that the latter was also in the prophet’s mind. The collocation of lion and lamb is not harder than that of lion and root (Rev 5:5 ), and such an editor as Vischer and others postulate would not have left “lion” in Rev 5:5 unchanged. Christ is erect and living ( cf. Rev 14:1 and Abbott’s Joh. Vocabulary , 1725), ὡς ἐσφαγμένον (as could be seen from the wound on the throat), yet endowed with complete power ( κέρατα , Oriental symbol of force, cf. reff. and the rams’ horns of the Egyptian sun-god) and knowledge. For ἀρνίον and ἀμνός , cf. Abbott, 210 f. In Enoch lxxxix. 44 f. (Gk.) David is ἄρνα prior to his coronation and Solomon “a little sheep” ( i.e. , a lamb). ὀφθαλμοὺς κ . τ . λ ., the function ascribed by Plutarch ( de defectu orac. 13) to daemons as the spies and scouts of God on earth. The naïve symbolism is borrowed from the organisation of an ancient realm, whose ruler had to secure constant and accurate information regarding the various provinces under his control. News (as the Tel-el-Amarna correspondence vividly shows) was essential to an Oriental monarch. The representation of Osiris in Egyptian mythology consisted of an eye and a sceptre ( cf. Rev 2:27 ), denoting foresight and force (Plut. de Iside , 51), while the “eyes” and “ears” of a Parthian monarch were officials or officers who kept him informed of all that transpired throughout the country. Elsewhere the seven spirits are identified with seven torches, but John is more concerned to express from time to time his religious ideas than to preserve any homogeneity of symbolism (seven eyes similarly varied in Zech. cf. reff.). The inconsistency cannot, in a writing of this nature, be taken as evidence of interpolation or of divergent sources, though it may be an editorial gloss. An analogous idea underlies Plutarch’s explanation of the “travelling” power of Isis ( Iside , 60), for which he adduces the old Greek etymology (= knowledge and movement, θεὸς from θέειν “to run”); and this etymology in turn ( cf. Otto on Theoph. ad Autolyc . i. 4) reaches back to a star cultus. N.B. In the Apoc. ἀρνίον , which is opposed to θηρίον and is always (except Rev 13:11 f.) used of Jesus, denotes not only the atoning sacrificial aspect of Christ (Rev 5:6 ; Rev 5:9 f., Rev 5:12 , Rev 12:11 ) but his triumphant power (horned) over outsiders (Rev 17:14 ) and his own people (Rev 7:16 f.). Neither the diminutive ( cf. below, on Rev 12:17 ) nor the associations of innocence and gentleness are to be pressed ( cf. Spitta, Streitfragen der Gesch. Jesu , 1907, 173 f.). The term becomes almost semi-technical in the Apocalypse. As a pre-Christian symbol, it is quite obscure. The text and origin of the striking passage in Test. Ios. xix. do not permit much more than the inference that the leader there (a μόσχος ) becomes an ἀμνός , who, supported by Judah the lion, ἐνίκησεν πάντα τὰ θηρία . The virginbirth is probably a Christian interpolation. No sure root for the symbolism has yet been found in astro-theology (Jeremiah 15 f.). For attempts to trace back the idea to Babylonian soil, cf. Hommel in Exp. Times , 14:106 f., Havet, 324 f., and Zimmern in Schrader , 597 f. One Babylonian text does mention the blood of the lamb as a sacrificial substitute for man, which is all the more significant as the texts of the cultus are almost wholly destitute of any allusion to the significance of the blood in sacrifice. But no influence of this on pre-Christian messianism, or of contemporary cults on this element of Christian symbolism, can be made out from the extant evidence. In any case, it would merely supply the form for expressing a reality of the Christian experience.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The sum of this Revelation: Christ the mediator taketh and openeth the book, verses 6, 7. Therefore in his Revelation is described the person of Christ, in this verse. His fact, in the next verse. The person is thus described, Christ, the mediator between God, Angels and men, as the eternal word of God, and our redeemer: as the Lamb of God, standing as slain, and making intercession for us by the virtue and merit of his everlasting sacrifice, is armed with the Spirit of God, in his own person, that is, with the power and wisdom of God essentially unto the government of this whole world.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Here, I. The apostle beholds this book taken into the hands of the Lord Jesus Christ, in order to its being unsealed and opened by him. Here Christ is described, 1. By his place and station: In the midst of the throne, and of the four beasts, and of the elders. He was on the same throne with the Father; he was nearer to him than either the elders or ministers of the churches. Christ, as man and Mediator, is subordinate to God the Father, but is nearer to him than all the creatures; for in him all the fulness of the Godhead dwells bodily. The ministers stand between God and the people. Christ stands as the Mediator between God and both ministers and people. 2. The form in which he appeared. Before he is called a lion; here he appears as a lamb slain. He is a lion to conquer Satan, a lamb to satisfy the justice of God. He appears with the marks of his sufferings upon him, to show that he interceded in heaven in the virtue of his satisfaction. He appears as a lamb, having seven horns and seven eyes, perfect power to execute all the will of God and perfect wisdom to understand it all and to do it in the most effectual manner; for he hath the seven Spirits of God, he has received the Holy Spirit without measure, in all perfection of light, and life, and power, by which he is able to teach and rule all parts of the earth. 3. He is described by his act and deed: He came, and took the book out of the right hand of him that sat on the throne (Rev 5:7), not by violence, nor by fraud, but he prevailed to do it (as Rev 5:5), he prevailed by his merit and worthiness, he did it by authority and by the Father's appointment. God very willingly and justly put the book of his eternal counsels into the hand of Christ, and Christ as readily and gladly took it into his hand; for he delights to reveal and to do the will of his Father.

II. The apostle observes the universal joy and thanksgiving that filled heaven and earth upon this transaction. No sooner had Christ received this book out of the Father's hand than he received the applauses and adorations of angels and men, yea, of every creature. And, indeed, it is just matter of joy to all the world to see that God does not deal with men in a way of absolute power and strict justice, but in a way of grace and mercy through the Redeemer. He governs the world, not merely as a Creator and Lawgiver, but as our God and Saviour. All the world has reason to rejoice in this. The song of praise that was offered up to the Lamb on this occasion consists of three parts, one part sung by the church, another by the church and the angels, the third by every creature.

1. The church begins the doxology, as being more immediately concerned in it (Rev 5:8), the four living creatures, and the four-and-twenty elders, the Christian people, under their minister, lead up the chorus. Here observe, (1.) The object of their worship - the Lamb, the Lord Jesus Christ; it is the declared will of God that all men should honour the Son as they honour the Father; for he has the same nature. (2.) Their posture: They fell down before him, gave him not an inferior sort of worship, but the most profound adoration. (3.) The instruments used in their adorations - harps and vials; the harps were the instruments of praise, the vials were full of odours or incense, which signify the prayers of the saints: prayer and praise should always go together. (4.) The matter of their song: it was suited to the new state of the church, the gospel-state introduced by the Son of God. In this new song, [1.] They acknowledge the infinite fitness and worthiness of the Lord Jesus for this great work of opening and executing the counsel and purposes of God (Rev 5:9): Thou art worthy to take the book, and to open the seals thereof, every way sufficient for the work and deserving the honour. [2.] They mention the grounds and reasons of this worthiness; and though they do not exclude the dignity of his person as God, without which he had not been sufficient for it, yet they chiefly insist upon the merit of his sufferings, which he had endured for them; these more sensibly struck their souls with thankfulness and joy. Here, First, They mention his suffering: "Thou wast slain, slain as a sacrifice, thy blood was shed." Secondly, The fruits of his sufferings. 1. Redemption to God; Christ has redeemed his people from the bondage of sin, guilt, and Satan, redeemed them to God, set them at liberty to serve him and to enjoy him. 2. High exaltation: Thou hast made us to our God kings and priests, and we shall reign on the earth, Rev 5:10. Every ransomed slave is not immediately preferred to honour; he thinks it a great favour to be restored to liberty. But when the elect of God were made slaves by sin and Satan, in every nation of the world, Christ not only purchased their liberty for them, but the highest honour and preferment, made them kings and priests - kings, to rule over their own spirits, and to overcome the world, and the evil one; and he has made them priests, given them access to himself, and liberty to offer up spiritual sacrifices, and they shall reign on the earth; they shall with him judge the world at the great day.

2. The doxology, thus begun by the church, is carried on by the angels; they take the second part, in conjunction with the church, Rev 5:11. They are said to be innumerable, and to be the attendants on the throne of God and guardians to the church; though they did not need a Saviour themselves, yet they rejoice in the redemption and salvation of sinners, and they agree with the church in acknowledging the infinite merits of the Lord Jesus as dying for sinners, that he is worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. (1.) He is worthy of that office and that authority which require the greatest power and wisdom, the greatest fund, all excellency, to discharge them aright; and, (2.) He is worthy of all honour, and glory, and blessing, because he is sufficient for the office and faithful in it.

3. This doxology, thus begun by the church, and carried on by the angels, is resounded and echoed by the whole creation, Rev 5:13. Heaven and earth ring with the high praises of the Redeemer. The whole creation fares the better for Christ. By him all things consist; and all the creatures, had they sense and language, would adore that great Redeemer who delivers the creature from that bondage under which it groans, through the corruption of men, and the just curse denounced by the great God upon the fall; that part which (by a prosopopoeia) is made for the whole creation is a song of blessing, and honour, and glory, and power, (1.) To him that sits on the throne, to God as God, or to God the Father, as the first person in the Trinity and the first in the economy of our salvation; and, (2.) To the Lamb, as the second person in the Godhead and the Mediator of the new covenant. Not that the worship paid to the Lamb is of another nature, an inferior worship, for the very same honour and glory are in the same words ascribed to the Lamb and to him that sits on the throne, their essence being the same; but, their parts in the work of our salvation being distinct they are distinctly adored. We worship and glorify one and the same God for our creation and for our redemption.

We see how the church that began the heavenly anthem, finding heaven and earth join in the concert, closes all with their Amen, and end as they began, with a low prostration before the eternal and everlasting God. Thus we have seen this sealed book passing with great solemnity from the hand of the Creator into the hand of the Redeemer.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I beheld, and, lo--One oldest manuscript, A, omits "and, lo." Another, B, CYPRIAN, &c., support, "and, lo," but omit, "and I beheld."

in the midst of the throne--that is, not on the throne (compare Rev 5:7), but in the midst of the company (Rev 4:4) which was "round about the throne."

Lamb--Greek, "arnion"; always found in Revelation exclusively, except in Joh 21:15 alone: it expresses endearment, namely, the endearing relation in which Christ now stands to us, as the consequence of His previous relation as the sacrificial Lamb. So also our relation to Him: He the precious Lamb, we His dear lambs, one with Him. BENGEL thinks there is in Greek, "arnion," the idea of taking the lead of the flock. Another object of the form Greek, "arnion," the Lamb, is to put Him in the more marked contrast to Greek, "therion," the Beast. Elsewhere Greek, "amnos," is found, applying to Him as the paschal, sacrificial Lamb (Isa 53:7, Septuagint; Joh 1:29, Joh 1:36; Act 8:32; Pe1 1:19).

as it had been slain--bearing marks of His past death wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object.

seven horns--that is, perfect might, "seven" symbolizing perfection; "horns," might, in contrast to the horns of the Antichristian world powers, Rev 17:3; &c.; Dan 7:7, Dan 7:20; Dan 8:3.

seven eyes . . . the seven Spirits . . . sent forth--So one oldest manuscript, A. But B reads, "being sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth," apostellomena, or else apestalmenoi, is akin to the term "apostle," reminding us of the Spirit-impelled labors of Christ's apostles and minister throughout the world: if the present tense be read, as seems best, the idea will be that of those labors continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence for His Church, and against her foes.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Stood a Lamb] Christ, so called because he was a sacrificial offering; αρνιον signifies a little or delicate lamb.

As it had been slain] As if now in the act of being offered. This is very remarkable; so important is the sacrificial offering of Christ in the sight of God that he is still represented as being in the very act of pouring out his blood for the offences of man. This gives great advantage to faith: when any soul comes to the throne of grace, he finds a sacrifice there provided for him to offer to God. Thus all succeeding generations find they have the continual sacrifice ready, and the newly-shed blood to offer.

Seven horns] As horn is the emblem of power, and seven the number of perfection, the seven horns may denote the all-prevailing and infinite might of Jesus Christ. He can support all his friends; he can destroy all his enemies; and he can save to the uttermost all that come unto God through him.

Seven eyes] To denote his infinite knowledge and wisdom: but as these seven eyes are said to be the seven Spirits of God, they seem to denote rather his providence, in which he often employs the ministry of angels; therefore, these are said to be sent forth into all the earth. See Clarke on Re 1:4.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) And I beheld, and lo . . .—Better, And I saw (omit “and lo”) in the midst of the throne and of the four living beings, and in the midst of the elders, a Lamb (or, a little Lamb), standing as if having been slain. The position of the Lamb is described from the seer’s point of view: the Lamb is not on the throne, but in the middle front of it, and so apparently between the living creatures, and in the midst of the circle formed by the twenty-four elders. The passage is most striking. The Evangelist is told of the Lion which will open the seals: he looks, and lo, it is a Lamb! yes, a little Lamb—for the word is diminutive. There is deep significance in this. When we read of the Lion, we think of power and majesty, and we are right; all power in heaven and earth is Christ’s, but it is power manifested in seeming weakness. The waters of Shiloah are mightier than the Euphrates (Isa_8:6-8); righteousness and purity, meekness and gentleness, are greater than carnal weapons (comp. 2Co_6:6-7; Eph_6:11, el al.); the Lamb mightier than the roaring lion which goeth about seeking whom he may devour (1Pe_5:8). But it is a Lamb as if it had been slain. The wound-marks are there, but it is not dead; it is standing, for it represents Him who though He died is alive for evermore; but the signs of suffering and death are visible, for it is not the Lamb, but the suffering Lamb, which is exalted; it is not the Christ, but the Christ crucified, which is the power of God; the Christ lifted up from the earth draws all men unto Him (Joh_12:32; 1Co_1:23-24); the corn of wheat which dies brings forth fruit (Joh_12:24). As such He is the worship of the Church and the world which He has redeemed. (See Rev_5:8-9; comp. Rev_7:14.) The reference to earlier Scriptures (Exo_12:46; Isa_53:7; Joh_1:29; Joh_1:36; 1Co_5:7-8) is not to be overlooked. From the tokens of suffering the seer passes to the tokens of strength and wisdom which he saw in the Lamb. He describes it as “having seven horns, and seven eyes, which are the seven spirits of God sent forth (or, which are being sent forth) into all the earth.” The horn is the strength of the animal which carries it. It is so used in the blessing of Joseph: “His horns are like the horns of a wild bull” (“unicorns” in Authorised version); “with them shall he push the people together,” &c. (Deu_33:17; comp. Psa_89:24; Psa_148:14). The seven horns denote completeness or fulness of strength. The seven eyes, like the seven lamps (Rev_4:5), represent the Holy Spirit in H’s manifold girts of grace; but as they are described as eyes of the Lamb, they betoken His omniscience who is in heaven and yet, by His Spirit, everywhere (Mat_28:20); whose eye is on all events, great and small; whose eyes behold the children of men. Note, also, that the seven spirits are ascribed to the Son as well as to the Father. (Comp. Joh_14:26; Joh_15:26.) The seven spirits are said to be “sent”; the word is from the same root as the word “apostle.” There is an apostolate of the Spirit as well as an apostolate of the Church; and, if we adopt the version here which gives the present participle, this spiritual apostolate is being continually exerted; the seven spirits are in process of being sent out by Him who says to this one “Go,” and he goeth; to the twelve, “Go ye into all the world,” .and sends His Spirit to confer on His people grace according to the measure of the gift of Christ.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. and lo] Should be omitted: the construction is, “And I saw in the midst of … a Lamb standing.”

in the midst of the throne] See on Rev_4:6. In this passage, the sense might be merely “in the centre of the (semicircular?) space surrounded by …,” but Rev_7:17 disproves this. If it be not rash to attempt to work out the details of the picture, I would conjecture that the four living creatures were under the four corners of the Throne, with their heads and wings projecting beyond it: and the Lamb stood in the midst of the front of it, appearing as proceeding from between the feet of Him Who sat thereon.

stood] Expressed by a participle, and with the true reading (see above) should be so translated, “I saw … a Lamb standing.”

Lamb] See Isa_53:7; Joh_1:29; Joh_1:36. Too much importance has been given to the fact that St John uses a different Greek word here from that in his Gospel, and in the LXX. of Isaiah. It is doubtful whether the LXX. is used in the O. T. references in this Book; and the form here used is a diminutive and a neuter. It is awkward to use a neuter noun of a Person, but in this Book St John boldly uses masculines in reference to the Lamb (as in his Gospel he once or twice does in reference to the Spirit): while in the Gospel he is less regardless of grammatical rules, and therefore prefers the masc. form.

as it had been slain] The true construction calls attention to the paradox, a Lamb appearing with its throat cut, yet not lying dead or dying, but standing. It serves to typify “Him that liveth and was dead, and is alive for evermore” (Rev_1:18). The risen Christ bore, and doubtless bears, the wounds of His Passion unaltered—unhealed, though apparently not bleeding, Joh_20:25; Joh_20:27.

seven horns and seven eyes] The Spirit is to Him both strength and wisdom. The horn is throughout the Bible the symbol of conquering might and glory: see e.g. 1Ki_22:11; Zec_1:18 sqq., while 1Sa_2:1, &c. shew that divine glory as well as earthly may be so expressed. For the seven eyes, see Zec_3:9; Zec_4:10. It is hardly fanciful to observe on the combination of horns and eyes, that a bull shuts his eyes when he charges. Sagacity in discerning truth in all its aspects, and power and promptitude in resolve and execution, are excellences scarcely ever combined in the great men of the world, the one usually varies inversely as the other; but “Christ the Power of God and the Wisdom of God” (1Co_1:24) unites both.

seven spirits] Rev_1:4, Rev_4:5.

sent forth, &c.] Taken, of course, from Zec_4:10 already referred to. The seven lamps of Rev_4:5 represent the Spirit as eternally proceeding from and belonging to the Father: these represent Him as sent by the Son and belonging to the Son.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I beheld, and, lo, in the midst of the throne and of the four beasts,.... These words, "in the midst of the throne and of the four beasts", are left out in the Syriac version:

and in the midst of the elders stood a Lamb; John, upon the intimation given him by the elder, lift up his eyes, and with great earnestness looked about, and saw the person he pointed at, though not in the form of a lion, but in the appearance of a lamb, to which Christ, both in the Old and New Testament, is often compared; and that very aptly, for his innocence and purity of nature; for his harmless and inoffensive conversation; and for his meek and humble deportment throughout the whole of his life; and for his patience at the time of his sufferings and death; and for his usefulness both for food and clothing to his people; and chiefly for his sacrifice for them, typified both by the passover lamb, and by the lambs of the daily sacrifice: hence it follows,

as it had been slain; or "as having been slain"; Christ had been really slain by the wicked hands of the Jews, and not in appearance only; the as, here, is not a note of mere similitude and likeness, but of reality and truth; see Joh 1:14; but he was now risen from the dead, and therefore is said to have been slain some time before, though now alive; and he appeared to have the marks of his sufferings and death upon him, as he had after his resurrection the print of the nails and spear, in his hands, feet, and side; and he was as a lamb that had been newly or lately slain: and it may denote the continued efficacy of his blood, to cleanse from all sin, and of his sacrifice to take it away; he was as a Lamb slain from the foundation of the world, with respect to the continual virtue of his blood and sacrifice; and he will be, on the same account, the Lamb as it had been slain, unto the end of the world. The position and situation of this Lamb were, he "stood in the midst of the throne, and of the four beasts, and in the midst of the elders"; he "stood", being risen from the dead, and ascended up into heaven, but was not as yet set down upon the throne with his Father, but was very near it; he stood before it, ready to be placed upon it, and receive his power and his kingdom; he stood between the throne, and between the living creatures, and the elders, being the Mediator between God, and his church, and people; he, appeared before the throne for them, as their advocate, and stood ready to give them all the assistance, and to do them all the good he could: and this his situation may also denote, that he is continually in view, is always in the sight of God, as the Lamb that had been slain; his blood is carried within the vail, is sprinkled upon the mercy seat, and is always in sight, and calls for peace and pardon; and God the Father always looks upon it, and to his righteousness, sacrifice, and satisfaction, on account of his people: moreover, his being in the midst of the four living creatures, and elders, may signify his presence in his churches, and with his ministers, which he has promised them to the end of the world. This Lamb is further represented,

as having seven horns; it is very unusual for a lamb to have horns, and especially seven: these horns are expressive of the power of Christ, of his dominion and government, even of his kingly power and authority; so kings are signified by horns in Dan 8:20; and Christ himself is called the horn of David, and the horn of salvation, Psa 132:17; and signify, that upon his resurrection from the dead, and ascension to heaven, he was made and declared Lord and Christ; and the number "seven" expresses the fulness and perfection of his power and authority, having, as Mediator, all power in heaves and in earth given him; and what is above all power, might, dominion, and every name in this world, and that to come; and may have some relation to the seven states of his churches in so many periods of time; and show not only that he has power sufficient to protect and defend his people in all times, and to push at and destroy his and their enemies, but to open the then sealed book, and unloose the seals: and as another qualification for this work, it follows,

and seven eyes, which are the seven spirits of God sent into all the earth; which some understand of angels, and of a sufficient number of them, which belong to Christ, and are at his command, and who are ready to do his will, and to be sent forth by him, into the several parts of the earth, to execute his pleasure: but these rather design the Spirit of God and his gifts, which Christ received without measure, both in his human nature, at his incarnation, and after his resurrection from the dead, and ascension; which he bestowed on his apostles and ministering servants, whom he sent forth into all the world, to preach his Gospel with them; and which he has, more or less, ever since continued to do. The Ethiopic version reads in the singular number, "and this is the Spirit of God which is sent into all the earth"; See Gill on Rev 1:4; these "seven eyes" may design the perfect knowledge of Christ, his foresight of future events, and his all wise providence, which is always and everywhere concerned to fulfil and accomplish them; so that he is every way qualified to take the book of future events, as to the church and world, and reveal it, open and explain it, and fulfil the things contained in it; see Zac 3:9.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

Ver. 6. In the midst of the throne] As a fit mediator between God and men, even the man Christ Jesus, who gave a ransom, 1Ti 2:5-6.

A Lamb as it had been slain] This form of speech is put (saith an interpreter) to show the continual recent virtue of Christ’s death eternally effectual before God, as whereby once for all he hath purchased eternal redemption. Some think that he still retains in heaven the prints and scars of those wounds that he received on earth in his hands, feet, and side. His glorified body (saith one) is that golden censer, which through the wounds that are in it, as through chinks or holes, fumeth forth always a pleasant and sweet savour in the nostrils of his Father. It is also the note of a learned interpreter here, that the benefit of knowing the prophecies concerning the Church, Christ, before he was slain, had it not so as he had after his death. It was the purchase of the blood of Christ to have those things opened.

Having seven horns] Plenty of power. Antichrist hath but two horns, Rev 13:11.

And seven eyes] No want of wisdom, no need of a visible head to the Church or any other vicar general to Christ, than the Holy Ghost, called here "the seven spirits of God sent forth into all the earth."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And I beheld, and, lo, in the midst of the throne - We are not to suppose that he was in the center of the throne itself, but he was a conspicuous object when the throne and the elders and the living beings were seen. He was so placed as to seem to be in the midst of the group made up of the throne, the living beings, and the elders.

And of the four beasts - See the notes at Rev 4:6.

Stood a Lamb - An appellation often given to the Messiah, for two reasons:

(1)Because the lamb was an emblem of innocence and,

(2)Because a lamb was offered commonly in sacrifice. Compare the notes on Joh 1:29.

As it had been slain - That is, in some way having the appearance of having been slain; having some marks or indications about it that it had been slain. What those were the writer does not specify. If it were covered with blood, or there were marks of mortal wounds, it would be all that the representation demands. The great work which the Redeemer performed - that of making an atonement for sin - was thus represented to John in such a way that he at once recognized him, and saw the reason why the office of breaking the seals was entrusted to him. It should be remarked that this representation is merely symbolic, and we are not to suppose that the Redeemer really assumed this form, or that he appears in this form in heaven. We should no more suppose that the Redeemer appear: literally as a lamb in heaven with numerous eyes and horns, than that there is a literal throne and a sea of glass there; that there are “seats” there, and “elders,” and “crowns of gold.”

Having seven horns - Emblems of authority and power - for the horn is a symbol of power and dominion. Compare Deu 33:17; 1Ki 22:11; Jer 48:25; Zec 1:18; Dan 7:24. The propriety of this symbol is laid in the fact that the strength of an animal is in the horn, and that it is by this that he obtains a victory over other animals. The number seven here seems to be designed, as in other places, to denote completeness. See the notes on Rev 1:4. The meaning is, that he had so large a number as to denote complete dominion.

And seven eyes - Symbols of intelligence. The number seven here also denotes completeness; and the idea is, that he is able to survey all things. John does not say anything as to the relative arrangement of the horns and eyes on the “Lamb,” and it is vain to attempt to conjecture how it was. The whole representation is symbolical, and we may understand the meaning of the symbol without being able to form an exact conception of the figure as it appeared to him.

Which are the seven Spirits of God sent forth into all the earth - See the notes on Rev 1:4. That is, which represent the seven Spirits of God; or the manifold operations of the one Divine Spirit. As the eye is the symbol of intelligence - outward objects being made visible to us by that - so it may well represent an all-pervading spirit that surveys and sees all things. The eye, in this view, among the Egyptians was an emblem of the Deity. By the “seven Spirits” here the same thing is doubtless intended as in Rev 1:4; and if, as there supposed, the reference is to the Holy Spirit considered with respect to his manifold operations, the meaning here is, that the operations of that Spirit are to be regarded as connected with the work of the Redeemer. Thus, all the operations of the Spirit are connected with, and are a part of, the work of redemption. The expression “sent forth into all the earth,” refers to the fact that that Spirit prevades all things The Spirit of God is often represented as sent or poured out; and the meaning here is, that his operations are as if he was sent out to survey all things and to operate everywhere. Compare 1Co 12:6-11.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I saw....a Lamb standing as it were slain, with the prints and marks of its wounds. It was of this lamb (i.e. of our Saviour Jesus Christ) that St. John the Baptist said: "Behold the Lamb of God, that taketh away the sins of the world." (John i. 29.) (Witham) --- Here again Jesus Christ is plainly marked out, the Lamb of God, the victim of expiation, who by his death has reconciled us with his Father; and who, even in heaven, bears the marks of his passion, and by the wounds therein received continually inclines his Father to shew us mercy. He has seven horns, as so many crowns and marks of his omnipotence; and seven eyes, to represent his infinite knowledge and wisdom. (Calmet) --- Having seven horns and seven eyes, (to signify his power and his knowledge,) which are the seven spirits subject to Christ. See Chap. i. 4. It is observed that in the Revelation of St. John, the number seven is divers times applied to signify a multitude, and a number implying perfection, and three and a half for a small number. Thus are represented the seven candlesticks, seven churches, seven spirits, seven seals, seven trumpets, seven vials, &c. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And I beheld; hearing the mention of a Lion of the tribe of Judah, he looks about wistly to see if he could see any justifying that representation.

And, lo, in the midst the throne and of the four beasts, and in the midst of the elders, stood a Lamb: instead of a Lion he seeth a Lamb; Christ Jesus, called a Lamb by this apostle, Joh 1:29,36, and very often in this book; a Lamb, for whiteness and innocency, 1Pe 1:19, for meekness and patience, Act 8:32, but here with reference to the paschal lamb.

As it had been slain; for he appears wounded and pierced, as if he had been slain; and to show that he was equal with the Father, he appears in the midst of the throne; and in the midst of the elders, and of the four living creatures, to show his presence with his church and ministers, Mat 28:20, and his walking (as was said, Rev 2:1) in the midst of is churches, which were the golden candlesticks there mentioned.

Having seven horns; he appeareth now with seven horns, which are members in which the beasts’ strength, power, and beauty is much seen, to denote his glory and beauty, and the power he had now received to offend and conquer all his enemies.

And seven eyes, which are the seven Spirits of God; and with seven eyes, which were the seven Spirits of God, mentioned Rev 1:4; 4:5; endued with the Spirit of God, (which is also called his Spirit), not given to him by measure.

Sent forth into all the earth; which spiritual gifts and perfections he exerciseth over all the earth, both with relation to his church, and to his church’s enemies.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Beheld, and lo—For the first time the Lamb dawns on the seer’s sight in the midst of the celestial group. He is at once Lion and Lamb. The repetition of the phrase in the midst, is a Hebraism, which obscures the sense of the English, in which it should be used but once. The Lamb stood centrally in the group of cherubim and elders, either between the sea and the lamps or outside the lamps. Hengstenberg emphasizes too strongly the fact that the Greek word for lamb is ‘αρνιον, arnion, a diminutive, little lamb, a lambkin. But it does not appear that St. John’s grammatical diminutives ending in on, denote a diminutive object. Thus the diminutive βιβλιον, biblion, does not signify a little roll, but has a diminutive βιβλαριδιον, biblaridion, (Rev_10:2,) which does. The diminutive θηριον, therion, signifies a great beast. And this uniform use of this sort of diminutive seems, also, to invalidate Wordsworth’s ingenious idea, that St. John uses the forms ‘αρνιον and θηριον to mark an antithesis. This word for lamb is used by John in the Apocalypse twenty-seven times, and in his Gospel (Rev_21:15) once, and occurs nowhere else in the New Testament.

As it had been slain—By being the slain Lamb he had become the conquering Lion. St. John recognised the slain Lamb by his wounded side and hands, just as Thomas did after the resurrection.

Seven horns—An undoubted antithesis to the seven horns of the dragon and of the beast, but without any reference here to the seven hills of Rome. As horns are, in biblical language, a symbol of power, they tell us that this slain Lamb is a mighty Being. The number marks divine perfection of power, as those of the dragon mark diabolic supremacy of power. The seven spirits of God, represented by the seven eyes, denote the all-pervasive, all-searching Holy Spirit, the third Person of the Trinity, dwelling in, and proceeding from, the Son. Their sevenfoldness are their perfect manifestation in manifold modes, and arise from their unity in him; just as the four winds are one atmosphere, one universal air.

Sent forth—The spiritual Apostle (apostle signifies sent) sent forth, not only with every true apostle, but to many a clime and many a soul no apostle ever reached. The imagery is borrowed from Zec_4:10.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And I saw - First, Christ in or on the midst of the throne; secondly, the four living creatures making the inner circle round him; and, thirdly, the four and twenty elders making a larger circle round him and them. Standing - He lieth no more; he no more falls on his face; the days of his weakness and mourning are ended. He is now in a posture of readiness to execute all his offices of prophet, priest, and king. As if he had been slain - Doubtless with the prints of the wounds which he once received. And because he was slain, he is worthy to open the book, verse 9, to the joy of his own people, and the terror of his enemies. Having seven horns - As a king, the emblem of perfect strength. And seven eyes - The emblem of perfect knowledge and wisdom. By these he accomplishes what is contained in the book, namely, by his almighty and all-wise Spirit. To these seven horns and seven eyes answer the seven seals and the sevenfold song of praise, verse 12. In Zechariah, likewise, iii, 9; iv, 10. Zech. iii, 9, Zech. iv, 10 mention is made of "the seven eyes of the Lord, which go forth over all the earth." Which - Both the horns and the eyes. Are the seven spirits of God sent forth into all the earth - For the effectual working of the Spirit of God goes through the whole creation; and that in the natural, as well as spiritual, world. For could mere matter act or move? Could it gravitate or attract? Just as much as it can think or speak.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

beasts

living creatures. (See Scofield "Eze 1:5").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Observe here, 1. That St. John had a vision of Christ in the former verse, under the representation of a lion: here he is represented under the form and figure of a lamb, as wounded, bloody, sacrificed, and slain: as bearing upon him the signs and scars, the marks and tokens of his by-past death: his appearing as a lamb slain, denoted his death; his stand, denoted his resurrection. There stood a lamb, as it had been slain, it is added--having seven horns, the strength of a beast lying in its horns; this expression of seven horns denotes that omnipotent power which Christ has in himself, and that fulness of power which he does exert and put forth on all occasions in defence of his church.

It follows, and seven eyes, which are the seven Spirits of God; these represent the Holy Spirit of God in its manifold graces given by Christ unto the church, as his agent and advocate upon earth; so that here in the text and context are all the three Persons in the Holy Trinity, whose divinity we believe, and in whom we trust; God the Father upon the throne, with a book in his hand: Christ the Lamb in the midst of the throne, opening the book: and the Seven Spirits, or Holy Ghost, distinct from the two former.

Observe, 2. The office, which Christ, as Mediator God-man, performs; he goes to the throne, and takes the book out of the Father’s hand, that is, he received power from God to open the book of mysteries, and to execute them: Christ sat upon the throne as God, but went to the throne for the book, as God-man; this power was due unto him as the reward of his sufferings.

Observe, 3. The joyful acclamations accompanied with the profoundest adorations which were deservedly given by the holy inhabitants of heaven to Jesus Christ, as the only person worthy to take the book and open the seals: They fell down before the Lamb, saying, Thou art worthy, for thou wast slain, and hast redeemed us.

Note here, Divine worship given to Christ the Lamb, which proves his deity; they sing an hymn of divine praise to the blessed Redeemer, with harps, and golden vials in their hands,--a new song: that is, a most excellent song, setting forth the benefits, and extolling the praises of the Lord the Redeemer.

Observe, 4. The church’s celebration of those benefits and blessings, which by the death of Christ she had received, namely,

1. They were redeemed unto God out of every kindred and tongue, people and nation; which shows the universal extent of the gospel church scattered over the face of the whole earth in and among all the nations of the world.

2. They were by him made kings and priests unto God, to reign on earth; that is, spiritual kings and priests unto God, to reign over sin, Satan, and the world, trampling their spiritual enemies under their feet, not expecting an earthly dominion.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

6, 7. When John looked to behold the Lion of Judah, the root of David, who should open the book, he beheld the only being in the universe who could take it from the hand of God. There is none other to whom the future is revealed. He only, to whom all power in heaven and earth has been given, can control the events of earth. He only can hold in his hand the book of destiny, open its leaves, and reveal its record to men. John looked to see this mighty one who was deemed worthy to exercise the prerogative of God. But he appears in symbolic form, as a Lamb of God slain for sins; a sacrificial Lamb bearing wounds, the marks of having been slain. The Lion had become a Lamb. The Lamb became a Lion, a conqueror, and “prevailed” so as to be able to hold and open the book, or to hold the reins of all power by submitting unto death. Seven horns, and seven eyes. This symbolic Lamb had seven horns, the perfect number joined to the well-known symbol of power; the seven horns denoting omnipotence; also the Lamb had seven eyes, defined by John to symbolize the omniscience of him who hath the Spirit without measure. See note on “the seven Spirits of God” in 1:4.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

The Lamb appears in the throne room. (See: Introduction of New and Old Participants)

a Lamb

A "lamb" is a young sheep. Here is it used symbolically to refer to Christ. (See: Symbolic Language)

seven spirits of God

The number seven is a symbol of completeness and perfection. The "seven spirits" refers either to the Spirit of God or to seven spirits who serve God. See how you translated this in Revelation 1:4. (See: Symbolic Language)

sent out into all the earth

This can be translated with an active verb. AT: "which God sent out over all the earth" (See: Active or Passive)

He went

He approached the throne. Some languages would use the verb "come." AT: "He came" (See: Go and Come)

translationWords

lamb

life

creature

spirit

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6. καὶ εἶδον. With אB2P 1 Cyp[193] Primas[194]; Text. Rec[195] reads καὶ εἶδον καὶ ἰδού with Vg[196]; A reads καὶ ἰδού.

[193] St Cyprian as quoted by Haussleiter.

[194] Primasius, edited by Haussleiter.

[195] Rec. Textus Receptus as printed by Scrivener.

[196] Vulgate.

ἑστηκώς. With א 1; Text. Rec[197] ἑστηκὸς with AB2P.

[197] Rec. Textus Receptus as printed by Scrivener.

ἔχων. With אAB2; Text. Rec[198] and Lachmann read ἔχον with P.

[198] Rec. Textus Receptus as printed by Scrivener.

6. καὶ εἶδον. There is high ancient authority for substituting καὶ ἰδοὺ, and some for adding it.

ἐν μέσῳ τοῦ θρόνου. See on Rev 4:6. In this passage, the sense might be merely “in the centre of the (semicircular?) space surrounded by …,” but Rev 7:17 disproves this. If it be not rash to attempt to work out the details of the picture, I would conjecture that the four living creatures were under the four corners of the Throne, with their heads and wings projecting beyond it: and the Lamb stood in the midst of the front of it, appearing as proceeding from between the feet of Him who sat thereon.

ἀρνίον. See Isa 53:7: Joh 1:29; Joh 1:36. Too much importance has been given to the fact that St John uses a different Greek word here from that in his Gospel, and in the LXX. of Isaiah. It is doubtful whether the LXX. is used in the O.T. references in this book; and the form here used is a diminutive and a neuter. It is awkward to use a neuter noun of a Person; but in this book St John boldly uses masculines in reference to the Lamb (as in his Gospel he once or twice does in reference to the Spirit): while in the Gospel he is less regardless of grammatical rules, and therefore prefers the masc. form.

ἑστηκὼς ὡς ἐσφαγμένον. If ἑστηκὼς be right we should surely read ἰδοὺ above, a masculine nominative participle agreeing with a neuter accusative would be almost incredibly harsh. The construction calls attention to the paradox—a Lamb appearing with its throat cut, yet not lying dead or dying, but standing. It serves to typify “Him that liveth and was dead, and is alive for evermore” (Rev 1:18). The risen Christ bore, and doubtless bears, the wounds of His Passion unaltered—unhealed, though apparently not bleeding, Joh 20:25; Joh 20:27.

κέρατα ἑπτὰ κ.τ.λ. The Spirit is made to Him both strength and wisdom. The horn is throughout the Bible the symbol of conquering might and glory: see e.g. 1Ki 22:11; Zec 1:18 sqq., while 1Sa 2:1, &c. shew that divine glory as well as earthly may be so expressed. For the seven eyes, see Zec 3:9; Zec 4:10.

τὰ ἑπτὰ πνεύματα. Rev 1:4, Rev 4:5.

ἀπεσταλμένοι. Taken, of course, from Zec 4:10 already referred to. The seven lamps of Rev 4:5 represent the Spirit as eternally proceeding from and belonging to the Father: these represent Him as sent by the Son and belonging to the Son.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6.] The vision of the Lamb. And I saw in the midst of the throne and of the four living-beings, and in the midst of the elders (the words seem to indicate the middle point before the throne; whether on the glassy sea (De W.) or not, does not appear; but certainly not on the throne, from what follows in the next verse. ἐν μέσῳ is repeated, as ἀναμέσον in Lev 27:12, Lev 27:14) a lamb (the use of ἀρνίον, the diminutive, as applied to our Lord, is peculiar to the Apocalypse. It is difficult to say what precise idea is meant to be conveyed by this form. Elsewhere, it is ἀμνός, Joh 1:29, Joh 1:36; 1Pe 1:19; Act 8:32: and as ἀμνός is found in Isa 53:7, from which the figure here is taken, the alteration of the word appears to be purposely made. Possibly, as De W., it may be to put forward more prominently the idea of meekness and innocence) standing (i. e. in its natural living position: the word is probably chosen on account of what immediately follows. Though ὡς ἐσφαγμένον, it was not lying, but standing), as if slain (i. e. retaining the appearance of death-wounds on its body: looking as if it had been slain: cf. ch. 1:18. So the majority of Commentators: cf. especially Vitringa;—“vivens equidem, verumtamen insignitum nota majoris alicujus in jugulo vulneris, et conspersum sanguine.” Ebrard is quite wrong in supposing that the ὡς has any emphasis on it: it merely serves to solve the apparent paradox lying in the juxtaposition of ἑστηκός and ἐσφαγμένον), having (the gender again is that not of the thing expressed, but of the thing signified. See above, ch. 4:1) seven horns (the horn is the well-known emblem of might: cf. 1Sa 2:10; 1Ki 22:11; Psa 112:9, 148:14; Dan 7:7, Dan 7:20 ff., Dan 7:8:3 ff.; ch. 17:3 ff. The perfect number seven represents that “all power is given unto Him in heaven and earth,” Mat 28:18) and seven eyes, which (eyes) are the seven spirits of God, sent forth (as they have been) into the whole earth (i. e. which eyes represent the watchful active operation of God’s Spirit poured forth through the Death and by the victory of the Lamb, upon all flesh and all creation. The weight of the whole sentence lies on the predicative anarthrous participle ἀπεσταλμένα. As the seven burning lamps before the throne represented the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same Spirit in his sevenfold perfection, profluent, so to speak, from the incarnate Redeemer: busied in His world-wide energy: the very word ἀπεσταλμένα reminding us of the apostolic work and church.

Observe, οἵ εἰσιν does not as Bede (“Spiritus in Christo septiformis propter eminentiam potestatis cornibus, propter illuminationem gratiæ comparatur oculis”), Bengel, De W., al., refer to both κέρατα and ὀφθαλμοί: this would be of course grammatically possible, but it seems otherwise decided here both by the context, and by Zec 4:10: ἑπτὰ οὗτοι ὀφθαλμοί εἰσιν [add κυρίου A; pref. ], οἱ ἐπιβλέποντες (E. V. which run to and fro; Heb. מְשׁוֹטְטים, from שׁוּט, remigare, cursitare) ἐπὶ πᾶσαν τὴν γῆν).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

And lo! Omit.

In the midst of. Not on the throne, but perhaps in the space in the center of which is the throne, and which is surrounded by the twenty - four elders. A Lamb [αρνιον] . The diminutive, very frequent in Revelation, and once in the Gospel of John (xxi. 15). Nowhere else in the New Testament. Compare Isa 53:7; Joh 1:29, 36. Christ had just been spoken of as a lion. He now appears as a lamb. Some interpreters emphasize the idea of gentleness, others that of sacrifice.

Slain [εσφαγμενον] . The verb indicates violence, butchery. See on 1Jo 3:12. It is also the sacrificial word. Exo 12:6.

Stood [εστηκος] . Rev., more correctly, standing. Though slaughtered the lamb stands. Christ, though slain, is risen and living.

Seven horns and seven eyes. See remarks on the Apocalyptic imagery, chapter Rev 1:16. The horn is the emblem of might. See 1Sa 2:10; 1Ki 22:11; Psa 112:9; Dan 7:7, 20 sqq.; Luk 1:69. Compare Mt 28:18. The eyes represent the discerning Spirit of God in its operation upon all created things.

Sent forth [απεσταλμενα] . See on Mr 3:14.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.