WORTHY IS THE LAMB 1

Worthy is the Lamb: The Nature of Christ as Lamb

And Rightful Worship of the Godhead

Rebekah DeGroff

A Senior Thesis submitted in partial fulfillment

of the requirements for graduation
in the Honors Program
Liberty University
Spring 2022
WORTHY IS THE LAMB 2

Acceptance of Senior Honors Thesis

This Senior Honors Thesis is accepted in partial

fulfillment of the requirements for graduation from the
Honors Program of Liberty University.

_________________________
Donald Fowler, Th.D.
Thesis Chair

___________________________
Michael J. Smith, Ph.D.
Committee Member

___________________________
James H. Nutter, D.A.
Honors Director

___________________________
Date
WORTHY IS THE LAMB 3

Abstract

The Lamb motif can be traced throughout Scripture and is often paired with depictions of a

sacrificial, substitutionary, and atoning nature. The New Testament portrays Jesus Christ as the

perfect and acceptable Lamb of God, confirmed through His victorious death on the cross.

Revelation 5 parallels the worship of Christ as Lamb with His death that provided payment for

the justification of man and qualified Him to bring about God’s final judgment and redemption

of creation. Thus, Christ’s identity as the Lamb results in the justification and judgment of

mankind, the glorification of God the Father, and the worship of Jesus as the spotless Lamb of

God.
WORTHY IS THE LAMB 4

Worthy is the Lamb: The Nature of Christ as Lamb and Rightful Worship of the Godhead

Introduction

“Worthy is the Lamb that was slain to receive power and riches and wisdom and might

and honor and glory and blessing,” (Revelation 5:12b).1

The image of Jesus Christ as a Lamb can be traced throughout the entirety of Scripture

and each instance sheds light on the intricacies of His nature. The goal of this study is to analyze

how the Lamb motif of Scripture highlights Christ’s substitutionary death as the perfect sacrifice

for the atonement of mankind’s sins and gives further purpose to the worship of both the Father

and Himself due to the redemption that His death brought to men. The image of the Lamb seen

throughout Scripture is perfectly fulfilled in Jesus Christ as the victorious, atoning, salvific,

substitutionary, and sacrificial Lamb of God and is effectually seen in the justification of man

and the worship of the Godhead.

Lamb Terminology

Scripture uses at least 5 major words for the main sacrificial animal found within its

pages. While each of these terms is important, two are vital to the contents of this study: αμνός

and ἀρνίον. These terms are the only two used within Johannine literature and provide a

foundational understanding of the sacrificial lamb concept seen throughout Scripture.

1
All biblical references and quotes will be taken from the New American Standard Version unless
otherwise stated.
WORTHY IS THE LAMB 5

Αμνός

The term αμνός was used initially for a young sheep, commonly a one-year-old, and was

used in cultic occasions for sacrifices.2 Fragments of writing from Sophocles and Aristophanes

make a clear distinction between this term and the generic term for sheep (πρόβατον), but αμνός

did not become commonly used until the 3rd century BC.3 The LXX often accompanies the term

with ἐνιαύσιος (Ex 29:38; Lev 9:3; etc.), making even clearer the specific designation of αμνός

as a lamb of about one year.4 The term occurs over 100 times within the Septuagint and is used

predominately within sacrificial passages, over half of which are found in the book of Numbers.5

The lamb played a vital role within Israel’s sacrificial system and is seen consistently throughout

the Old Testament in presentations as burnt offerings and sacrifices (Lev 9:3; Num 15:5). They

were used by God as a mechanism by which “to atone for and to cleanse individual persons (e.g.,

lepers, Lev 14:10) or the people as a whole or at the sanctuary.”6

J. Gess briefly mentions the Passover feast in Exodus 12 as well as the prophecies of

Ezekiel as important mentions of the αμνός.7 However, Gess emphasizes the Christological

foreshadowing of the Old Testament within the Isaiah 53 portrayal of this αμνός as a lamb

acquainted with patient suffering and grief. This is the first time that Scripture speaks of a human

2
J. Gess, “αμνός.” The New International Dictionary of New Testament Theology, Edited by Colin Brown,
410-412, vol. 1 (Grand Rapids, MI: Zondervan, 1975), 410.
3
Ibid.; Moisés Silva, New International Dictionary of New Testament Theology and Exegesis, Second
edition, vol, 1 (Grand Rapids, MI: Zondervan, 2014), 266.
4
G. Dautzenberg, “Ἀμνός, Ἀρήν, Ἀρνίον.” Exegetical Dictionary of the New Testament, edited by Horst
Robert Balz and Gerhard Schneider, 1:71-72 (Grand Rapids, MI: Eerdmans Publishing Co., 1990), 70.
5
Silva, New International Dictionary, 266.
6
Silva, New International Dictionary, 266.
7
Gess, “αμνός,” 410.
WORTHY IS THE LAMB 6

as fulfilling the functions of a sacrificial animal.8 This passage will be subsequently discussed in

further detail, but it is significant that this text is quoted within a New Testament Christological

context in Acts 8:32. This text contains a discussion between Phillip and an Ethiopian Eunuch

which directly correlates the text of Isaiah 53 with the risen Jesus.

Including the Acts 8:32 passage, there are only 4 uses of αμνός in the New Testament. 1

Peter 1:19 displays a strong parallel between the person of Jesus and the Jewish sacrificial

system and “belongs to the multifaceted juridical and cultic interpretations of the death of Jesus

in the primitive Christian tradition.”9 This passage describes the blood of Christ as that of a

spotless and unblemished lamb, alluding to the Day of Atonement (Leviticus 16) in which an

unblemished lamb was an absolute necessity. The simile of the lamb is introduced “in order to

make clear the atoning power of the sacrificial death of Jesus.”10 The New Testament image

displays the ransom Christ provides and the idea of purification from sin through His blood to

form a complex metaphorical image of a sacrificial lamb from its’ Old Testament roots.11 Both

Acts 8:32 and 1 Peter 1:19 use this symbolic language to paint a picture of Jesus Christ as one

like a lamb, which is alluded to through the inclusion of the particle ὡς in both passages.12

The other two uses of αμνός within the New Testament are found within the first chapter

of John’s gospel in John the Baptist’s proclamation which declares Jesus as “the Lamb of God”

8
Verlyn Verbrugge, ed., New International Dictionary of New Testament Theology: Abridged Edition
(Grand Rapids, MI: Zondervan Academic, 2017), 41.
9
Dautzenberg, “Ἀμνός, Ἀρήν, Ἀρνίον,” 71.
10
Ibid.
11
Dautzenberg, “Ἀμνός, Ἀρήν, Ἀρνίον,” 71.
12
Silva, New International Dictionary, 267.
WORTHY IS THE LAMB 7

to the world (John 1:29, 36). Moisés Silva differentiates John’s NT usage from references of

αμνός outside of Johannine writings in that these declarations by John are “not merely a

comparison in which Jesus is said to be like a lamb; rather he is the Lamb of God.”13 This

identification of Jesus is analogous to John’s other εγω-ειμι sayings and expands upon the

metaphorical concept of Jesus’ identity as the perfect Lamb of God.14 G. Dautzenberg notes that

John uses the genitive case “of God” to specify Jesus as the only one who can fulfill the reality

of a perfect sacrifice to which the OT sacrificial system points.15

Christ’s identification and title as “Lamb of God” is found exclusively in Johannine

literature, whereas other texts only use the metaphorical picture of Christ as a lamb. The first of

John’s two proclamations of the Lamb is accompanied by the phrase “who takes away the sin of

the world,” which is a seemingly clear allusion to the αμνός of Isaiah 53 which has taken upon

himself “the iniquity of us all.”16 Jesus as the αμνός is publicly identified as one able to take

away sin, pointing again to His perfection and capability as seen necessary in Leviticus 16 for

the atonement of sins.17 J. Jeremias notes that John’s view of Christ as shown through John 1:29

and 36 “describe[s] the atoning power of his death: he bears, i.e., wipes out, the sin of the

13
Silva, New International Dictionary, 267.
14
Dautzenberg, “Ἀμνός, Ἀρήν, Ἀρνίον,” 71.
15
Ibid.
16
Verbrugge, New International Dictionary of New Testament Theology, 41.
17
J. Jeremias, “Ἀμνός, Ἀρήν, Ἀρνίον.” Theological Dictionary of the New Testament, edited by Gerhard
Kittel, G. W. Bromiley, and Gerhard Friedrich, 1:338–41 (Grand Rapids, MI: Eerdmans Publishing Co., 1964), 339.
WORTHY IS THE LAMB 8

world.”18 John’s high Christological view of the αμνός is thus displayed through his portrayal of

Jesus as the perfect atoning Lamb of God in connection with Leviticus 16 and Isaiah 53.19

The Talyā Debate

One additional meaning for the phrase “Lamb of God” found in John 1:29 and 36 must be

discussed. There are possible ties between αμνός and the Aramaic term talyā, which has a dual

meaning of “lamb” and “servant” or “boy.”20 Jeremias poses the question as to the origin of the

“Lamb of God” phrase, arguing that this was either a mistranslation or a gradual creation of the

Christian community and should in fact be rendered as “Servant of God.”21 He notes that the

primitive community of the earliest periods saw Jesus as the fulfillment of the Servant of the

Lord in Isaiah 53 and that Jesus Himself identified as such.22 The Isaiah 53 passage displays a

view of a suffering servant in comparison to a lamb, which Jeremias sees as a connection that

demonstrates a high possibility of being the origin of Jesus’ description as the αμνός.23 He argues

that there is a “highly singular genitive combination” found in the expression “Lamb of God”

which is only explainable in light of the Aramaic expression “Servant of God.”

While this interpretation is certainly thought-provoking and does hold some merit,

Jeremias’ interpretation seems to neglect the phrase ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου which has

18
Silva, New International Dictionary, 267.
19
Dautzenberg, “Ἀμνός, Ἀρήν, Ἀρνίον,” 71.
20
G. K. Beale, The Book of Revelation: A Commentary on the Greek Text, New International Greek
Testament Commentary (Carlisle, Cumbria; Grand Rapids, MI: W.B. Eerdmans, 1999), 351.

21
Jeremias, “Ἀμνός, Ἀρήν, Ἀρνίον,” 339.

22
Ibid.
23
Jeremias, “Ἀμνός, Ἀρήν, Ἀρνίον,” 339.
WORTHY IS THE LAMB 9

a strong view of the Old Testament sacrificial system of atonement and its’ apparent fulfillment

in the person of Jesus. Dautzenberg holds to this position, stating that the opposing argument

“cannot even begin to account for its inclusion of the idea of the removal of the guilt of the

κόσμος.”24 A lamb with the nature of a servant is a plausible explanation, and Christ’s humble

nature is certainly portrayed through passages such as John 13, Mark 10:45, and Luke 22:26-27.

However, the complete dismissal of the lamb concept in John 1 is highly unlikely due to the

symbolic nature of the Old Testament seen in the removal of sin from the world. Scholars such

as Silva and Gess link John’s declaration with the lamb imagery in Isaiah 53 and the clear picture

of this Messianic figure healing through His wounds, bearing the sins of many, and being

crushed for the transgressions of the world.25 It is suggested that the lamb and servant concepts

are not in opposition to one another and rather make an insightful addition to the overall profile

of the αμνός.

Ἀρνίον

The term ἀρνίον originated as a diminutive of ἀρήν, translating as “little lamb,” but by

the time of the New Testament was no longer considered as such and was used generically for a

sheep of any age.26 This is common within the general tendencies of colloquial Greek in New

Testament Times which used forms ending in -ιον and easily lost diminutive significances.27

Balz notes that this validifies a broad scope of translations such as ram, sheep, or lamb.28 The

24
Dautzenberg, “Ἀμνός, Ἀρήν, Ἀρνίον,” 71.

25
Gess, “αμνός,” 410; Silva, New International Dictionary, 267.
26
Silva, New International Dictionary, 266; Danker, A Greek-English Lexicon of the New Testament, 133.
27
Dautzenberg, “Ἀμνός, Ἀρήν, Ἀρνίον,” 71.
28
Ibid.
WORTHY IS THE LAMB 10

Jewish usage of the term within the Greek is extremely important for its’ understanding in the

New Testament as it is seen only four times within the LXX and is always precisely translated as

a “lamb.”29 This same specification holds steady throughout the Psalms of Solomon as well as in

the works of Aquila and Josephus.30

Within the New Testament, the term is solely found in Johannine literature: once in the

book of John and 29 times in the book of Revelation. In John 21:15, Jesus exhorts Peter to feed

His “lambs” and uses the term in reference to “the community as an object of the loving care of

Jesus.”31 Apart from this one usage, every other occurrence of ἀρνίον in the New Testament is

found in the book of Revelation, and all but one of these verses are used in direct reference to

Jesus. The only exception to this is found in Revelation 13:11 in which the term is used in

reference to the beast as an anti-type of Christ.32

The term ἀρνίον is the most common title that John uses for Jesus within the book of

Revelation.33 It seems to be apparent that this is a Christological term in John’s eyes, however,

what translation of the term should be used is more commonly debated. On the one hand, the

standard meaning of ἀρνίον as a lamb is often rendered as such due to its’ appearance of standing

as one who had been slain (Rev 5:6). Dautzenberg describes this term as a reference to the

salvific effect of the slain lamb’s blood and therefore a connection with statements from the New

29
Jeremias, “Ἀμνός, Ἀρήν, Ἀρνίον,” 341.
30
Ibid.
31
Ibid.
32
Silva, New International Dictionary, 267; Jeremias, “Ἀμνός, Ἀρήν, Ἀρνίον,” 341.
33
Dautzenberg, “Ἀμνός, Ἀρήν, Ἀρνίον,” 71.
WORTHY IS THE LAMB 11

Testament which speak of Jesus as a sacrificial lamb, such as 1 Peter 1:19.34 Scholars such as

Verlyn Verbrugge, Gess, and Silva don’t make any mention of the discussion in their analysis of

the words and automatically translate the term as “lamb.”

The arguments against a “lamb” translation are not to be overlooked. Several textual

markers may seemingly point towards a translation of “ram,” such as the anger of the ἀρνίον

(6:16) which points to its function as judge (14:10), the ἀρνίον’s victory in war against its’

enemies, the ἀρνίον leading his own, and the 7 horns as symbols of a mighty king and warrior.35

Old Testament passages such as Ezekiel 34 and Daniel 8 symbolize the ram as one of might and

victory, therefore it is not out of the question that the powerful ἀρνίον of Revelation could

possibly be translated in relation to such passages. Jeremias also presents an intriguing historical

argument, noting that there has been a common inclination over the years “to identify the ἀρνίον

of Rev. with the zodiac and to explain its individual features astrologically” in light of the zodiac

ram.36

No matter the chosen translation, the text clearly presents a singular figure who is an

ἀρνίον of both sacrificial humility and victorious might. It seems as though the text itself points

to a combination of both ram and lamb concepts to form an all-encompassing view of the ἀρνίον.

There is no clear semantic background to the term that would lead John to use it over αμνός,

therefore, it is plausible that John chooses a word that is open to various interpretations to allow

34
Dautzenberg, “Ἀμνός, Ἀρήν, Ἀρνίον,” 71.
35
Ibid.
36
Jeremias, “Ἀμνός, Ἀρήν, Ἀρνίον,” 341.
WORTHY IS THE LAMB 12

the reader a view of multiple Old Testament connotations of the lamb.37 The inclusion of

Christological traditions such as the ransom of the Church and the sacrificial death of Jesus in the

book of Revelation seemingly point to the author’s reshaping of the symbol “so that a complex

and scarcely more concrete metaphorical statement emerges: the ἀρνίον as the one who shares

God’s throne (5:6; 7:17; 22:1, 3) and as the Redeemer and Master of the Church (5:9f.; 7:17;

14:4; 19:7, 9).”38 The tension presented by the semantic range of ἀρνίον is not irresolvable as the

Hebrew word kebeś, most frequently defined as a young ram, is found within the LXX under the

Greek translation ἀρνίον and was a commonly used term for a humble sacrificial animal.39

A dual significance of the ἀρνίον, such as that of the ram and lamb, is a common

presentation within John’s literature. The dynamic picture of the slain lamb as the victorious ram

is used throughout the entirety of Revelation and is specifically highlighted within chapter 5.

This is the first presentation of Christ as lamb and constructs the image of the lamb which is to

be held throughout the remainder of the book.40 Likewise, John’s image of the lamb in

Revelation 5 is twofold; He is the divine opener of the seals and is worthy of all worship, yet is

equally and fully the slain lamb who has redeemed people of every race to God through His

blood and made them to be a kingdom and priests.41 The lowliness of the crucified ἀρνίον is

contrasted and combined with the omnipotence and omniscience of the powerful ἀρνίον with

37
Ed Hindson, class notes of Rebekah DeGroff in BIBL 450, Daniel and Revelation, Liberty University,
Fall 2020; Silva, New International Dictionary, 266.
38
Dautzenberg, “Ἀμνός, Ἀρήν, Ἀρνίον,” 71.
39
Ibid.
40
This is apparent through the notable absence of the Greek article at the first mention of the lamb in
Revelation 5:6 and the inclusion of the article in all other mentions of the lamb throughout the book.
41
Silva, New International Dictionary, 267.
WORTHY IS THE LAMB 13

seven horns and seven eyes.42 This concept is also seen through the original description of the

lamb as a mighty lion in verse 5.

The Old Testament Image of the Lamb

The Lamb Necessitated

The necessity of the can be traced back to Genesis 3 in which the fall of man is recorded.

While this is not a distinct portrait of a lamb by any means, the basis of humanity’s need for a

sacrifice is displayed and there is a possible allusion to sacrificial offerings. The fall of mankind

led to broken communion between God and man, displayed through Adam’s knowledge of his

nakedness and avoidance of God’s presence (Genesis 3:10). God then presents what is often

seen as the “first gospel promise in the Scriptures… called the ‘protoevangelium,’” (Genesis

3:14-15).43 This passage contains the promise of God’s judgment on sin through the guarantee

that the head of the serpent will one day be crushed.44 There is an underlying notion within

Genesis 3:14-15 that salvation is necessary on the behalf of mankind, seen through the New

Testament’s broadly Messianic tone when referencing this passage (Rom 16:20; Heb 2:14;

Revelation 12).45 Therefore, although unspecified, this is the beginning of the need for the

Salvific Lamb.

42
Dautzenberg, “Ἀμνός, Ἀρήν, Ἀρνίον,” 71.

43
Andrew E. Steinmann and Tremper Longman III, Genesis: An Introduction and Commentary (Westmont,
IL: InterVarsity Press, 2019), Accessed January 23, 2022, ProQuest Ebook Central.
44
Victor P. Hamilton, The Book of Genesis: Chapters 1-17, The New International Commentary on the Old
Testament (Grand Rapids, MI: Eerdmans Publishing Co., 1990), 200.
45
Gordon J. Wenham, Genesis, Word Biblical Commentary (Grand Rapids, MI: Eerdmans Publishing Co.,
1987), 81.
WORTHY IS THE LAMB 14

There is also the matter of mankind’s covering in verse 21 of the same passage. It is

widely debated if there is an allusion to atonement within the verse and scholars such as Victor

Hamilton suggest that it is slightly too speculative to claim this text as a referent to the sacrificial

system.46 However, he claims that “the word skin here refers to animal skins, and we do have in

Genesis itself the idea of animal skins as coverings.”47 It seems an apt conclusion that this skin-

covering likely had origins in an animal of some type. Howard Vos also holds to this position,

although he mentions nothing of symbolism or typology in the passage.48 The necessity for a

covering of some kind is apparent and God steps in to accomplish what Adam and Eve are

unable to do for themselves.49 While the possibilities of salvific promises and sacrificial

coverings can be debated within the text of Genesis 3, the necessity of the Lamb and His work is

portrayed through the description of man's fall and the hope of God’s promised redemption.

The Lamb Displayed

Genesis 22 describes a pivotal moment in Jewish history and the first widely agreed upon

portrayal of the substitutionary nature of the coming Lamb as seen in Scripture. This chapter,

often titled the ‘Akedah' or 'Akedath Yitzhak’ (the ‘binding’ or ‘binding of Isaac’), showcases

the provision of God in the face of what could have been the collapse of the coming nation of

Israel before it was even begun.50 When Abraham was commanded to sacrifice Isaac, “he was

46
Hamilton, The Book of Genesis, 207.
47
Ibid.
48
Howard F. Vos, Genesis, Everyday Bible Commentary (Chicago, IL: Moody Publishers, 2019),
Accessed January 23, 2022. ProQuest Ebook Central.
49
Hamilton, The Book of Genesis, 207.
50
Gustav Dreifuss, “Isaac the Sacrificial Lamb,” Journal of Analytical Psychology 16, no. 1 (January
1971): 69–78.
WORTHY IS THE LAMB 15

being asked to sacrifice the son in whom God’s promises were stored up.”51 God gave Abraham

a promise in Genesis 12 that, along with a national land, there would be a great nation that would

arise from his descendants.52 This great familial nation would continue to be a blessing to all

other nations. Therefore, the sacrifice of Isaac which God commanded was a steep one, as the

death of his promised son would’ve ended the Jewish nation and dissolved the promises of God.

Yet Hebrews 11 states that Abraham was convinced of the faithfulness of God and obediently

brought Isaac to Mount Moriah to be offered as a sacrifice per God’s commands.

Upon the recognition of the missing sacrificial animal, Isaac raises one of the most vivid

questions in the entire Old Testament. J. Wesley Ferguson notes that “his question, ‘Where is the

lamb?’ marks one of the great moments in OT foreshadowing of the Lamb of God.”53 This seems

to be a theme cry of the Old Testament: the need for a greater sacrifice. Much of Old Testament

prophecy is in preparation and longing for the coming of the great Messiah who would answer

this question once and for all. Abraham’s answer is also extremely notable: God will provide.

Note the utter dependence that Abraham displays on God for the provision of the sacrifice. God

had provided a son for Abraham in Genesis 21 and would continue to provide for His glory to be

shown and His will to be done.

Abraham reaches the top of the mountain and prepares Isaac by binding him and placing

him on the altar as is customary of sacrificial offerings. Yet at the last moment, Abraham is

halted by the angel of the Lord who commends him for his fear of God. Abraham is instructed to

51
J. Wesley Ferguson, What the Bible Teaches: Genesis (Beansburn, Kilmarnock, Scotland: John Ritchie
Ltd., 2000), 142.
52
Note that Abraham’s seed is the continued seed of the women as seen in Genesis 3.
53
Ferguson, Genesis, 144.
WORTHY IS THE LAMB 16

abstain from killing his son and sacrifices a ram which was caught in a thicket nearby in Isaac’s

place. This ram is an evident example of provision from God in order that a sacrifice still be

made in the place of Isaac and thus signifies the fulfillment of God’s promise to Abraham. This

has dramatic implications for the future Messiah and points forward to when the promise of God

is “ultimately fulfilled by the Lamb of God (see John 1:29).”54 The substitutionary nature of the

coming Lamb is seen through this picture of Isaac taken off of the altar and the ram placed upon

it.

A major theme of Genesis 22 shows a grand picture of Isaac’s continued life due to the

provision of God found in this substitutionary ram. This is the gospel being declared decades

before the coming of the Messiah. Ferguson notes that God had brought life from death two

times with the birth of Isaac from a barren woman (Genesis 21) and the substitution of the ram in

Isaac’s place as a sacrifice.55 Likewise, God would bring life from the death of His perfect Lamb.

Allen Ross makes similar comments on this passage, noting that “in the New Testament God

substituted His only Son for the animal, and the perfect Sacrifice was made.”56 God orchestrated

this event in the lives of Abraham and Isaac as a foreshadowing event for the provisional

sacrifice that would one day be found in His Spotless Lamb. The substitutionary provision of the

ram for Isaac showcases God’s care for mankind, for in this act “God spared Abraham’s heart a

54
William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad
(Nashville, TN: Thomas Nelson, 1995), 59.
55
Ferguson, Genesis, 142.
56
Allen P. Ross, “Genesis,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J.
F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 65.
WORTHY IS THE LAMB 17

pang He would not spare His own.”57 It is through this passage that the believer truly comes to

understand the words of Jesus: “Greater love has no man than this” (John 15:13).

One final detail must be explored concerning the Genesis 22 narrative: the ram caught in

the thicket. The danger with this passage would be to swap out details such as this for logistics

that would seemingly suit the intentions of thematic study. However, it is evident according to

Scripture that the animal in question is not specified as a lamb, but rather as a horned ram. Brent

Sandy provides some insight into the biblical image of the ram, noting that this animal is often

seen as a symbol of power (ex. Ezekiel 34 and Daniel 8).58 The contrast of this is noteworthy, as

the powerful ram of Genesis 22 takes the place of the bound young man as a sacrifice to God.

It is important to note that a ram is literally a fully matured male sheep (whereas the immature

specimen would be a lamb). Thus, a distinction of terms may be used to bring out different

nuances and biblical implications, but cannot be overemphasized unless biblically evident. Sandy

himself states that “clear distinctions cannot be made between sheep, ram, and lamb in this

symbolism, for lamb can symbolize each of these concepts.”59 Many church fathers such as

Augustine, Tertullian, Origen, Chrysostom, Theodoret, and Ambrose discerned a type of Christ

from the ram of Genesis 22.60 Thus, historical evidence and tradition join solid biblical

documentation to solidify the usage of a ram in this section as an addition to the depth of the

57
MacDonald, Believer’s Bible Commentary, 59.
58
D. Brent. Sandy, “John the Baptist’s ‘Lamb of God’ Affirmation in Its Canonical and Apocalyptic
Milieu.” Journal of the Evangelical Theological Society 34 (4), 447-459:
[Link]
live&scope=site, 1991, 7.
59
Ibid., 6.
60
H. D. M. Spence-Jones, Genesis, The Pulpit Commentary (London; New York: Funk & Wagnalls
Company, 1909), 284.
WORTHY IS THE LAMB 18

lamb narrative in Scripture. The specific title does not pose threats to any qualities placed at the

forefront of Christ’s designation as Lamb.

The Lamb Commanded

Another clear example of the lamb in Scripture is the sacrificial animal used within the

Passover meal. Much of the usage of the term “lamb” throughout the remainder of the Old

Testament is concerning this event which is described in Exodus 11-12.61 The Passover signaled

the protection of Israel from God’s judgment on the Egyptians and their release from Egyptian

bondage. The last of 10 plagues that God would send on the Egyptian people was the slaughter

of every firstborn in the land of Egypt by the power of the Lord. However, provision was made

for Israel to be passed over in this judgment through their sacrifice and consumption of a lamb.

Detailed instructions for the children of Israel are laid out by God through Moses in Exodus 12

and are concluded with God’s statement: “When I see the blood I will pass over you, and no

plague will befall you to destroy you when I strike the land of Egypt,” (Exodus 12:13). The

blood on the doorpost of each home would signify to the angel of the Lord that the sacrifice had

already been made and blood was no longer required.

Verse 5 of Exodus 12 gives the qualifications of this Passover Lamb: unblemished, male,

a year old, and from the sheep or goats (kid or lamb) (Ex. 12:5). This was to be a perfect

specimen. Douglas steward notes that the reason for this perfection was not for the quality of the

meal, but the symbolic purpose both seen in the original Passover and its’ later fulfillment: “The

animal served as a reminder of the eventual deliverance that a perfect God perfectly provided for

61
Dorothy Lee, “Paschal Imagery in the Gospel of John: A Narrative and Symbolic Reading,” Pacifica 24,
no. 1, 13-28 (February 2011), 16.
WORTHY IS THE LAMB 19

His people as a part of the process of making them holy like Himself.”62 Just as God provided for

His people in the Passover event, He would one day provide the final perfect lamb in the person

of Jesus Christ. The Passover feast was placed into the annual Jewish calendar as a reminder of

God’s saving power towards His people. The people were to sacrifice to God just as had been

done in the Passover event as a reminder of God’s work on behalf of His people and as a

foreshadowing of the greater sacrifice to come. It is noteworthy that God’s instructions for the

coming Passover event and the continual remembrance feast lead to His worship by the people

for His provision (Ex. 12:27). The work of God in their lives naturally led them to worship out of

thankfulness and honor.

An important passage concerning ritual sacrifice within the Old Testament is that of

Leviticus 16 which describes the Day of Atonement. This yearly event required a lamb to be

sacrificed in order to temporarily cleanse the people of their sins before the Lord (Lev 16:30).

The animal seen here is a ram, just like the animal in Genesis 22. These are among the only

occurrences of “burnt offering,” “appear, be seen”, and “ram” appearing together and both

instances contain the concept of sacrifice on behalf of another.63 However, one difference

between this passage and the Genesis 22 narrative is that the sacrifice is made specifically with

the view of atonement from sin. It was necessary that the people be cleansed from their

impurities before they were able to stand before the Lord. Once the Tabernacle, which was their

meeting place with God, had been purified of the people’s sin they were able to have access to

62
Douglas K. Stuart, Exodus, New American Commentary (Nashville, TN: Broadman & Holman, 2006),
275.
63
Victor P. Hamilton, The Book of Genesis: Chapters 18-50, The New International Commentary on the
Old Testament (Grand Rapids, MI: Eerdmans Publishing Co., 1995), 113.
WORTHY IS THE LAMB 20

God’s presence. These sin offerings strongly foreshadow the coming sacrifice of Jesus Christ

which would be made to redeem mankind to God.64

The following sections in Leviticus further discuss sacrificial mandates for the Israelite

nation. Within the next chapter, chapter 17, two important theological statements are necessary

for this discussion: “the life of the flesh is in the blood” and that “it is the blood by reason of life

that makes atonement” (Lev 17:11). This is one of the first and only times that Scripture

specifically notes why blood (sacrifice) is necessary for the atonement of sins. Mark Rooker

explores this concept, noting that “because the life of a creature is in the blood, blood makes

atonement for one’s life. One life is sacrificed for another. The shedding of substitutionary blood

on the altar makes atonement, since the blood of the innocent victim was given for the life of the

one who has sinned.”65 Blood is the chosen substance of sanctification and cleansing, so unless

the people are cleansed they will be declared as unclean and unable to fellowship with God in

any form.66

The death of an animal was only used to temporarily cover the sin of mankind as

demonstrated in Exodus 12. Just as the blood of the lamb signified a passing over of the

household, the blood of the sacrificial lamb in Leviticus 16 indicated a passing over and

temporary atonement of the sins of God’s people. Therefore, the Day of Atonement took place

64
Mark F. Rooker, Leviticus, The New American Commentary (Nashville, TN: Broadman & Holman,
2000), 225.
65
Ibid., 236.
66
Gordon J. Wenham, The Book of Leviticus, New International Commentary on the Old Testament (Grand
Rapids, MI: Eerdmans Publishing Co., 1979), 236.
WORTHY IS THE LAMB 21

yearly and could not be discontinued because this sacrifice was not adequate to justify the sinner

eternally (Heb 8:7). A greater sacrifice was necessary.

It might be noted that this sacrificial aspect of Jesus Christ also points to His other

characteristics. The laws which were given to the Children of Israel clearly state that the animals

used in sacrifices must be without any sort of impurity (Lev 1:3, 10, 3:1, 6, 4:3, etc.). This points

the reader to a beautiful picture of the pure and perfect character of the Messiah: “Jesus, the

Sinless One, fulfilled the requirement of being the Lamb “without blemish” who delivered sinful

humanity at the price of his blood.”67 The sacrifice would not be possible if the Lamb were not

spotless. Yet John the Baptist’s announcement that this Lamb would take away the sins of the

world is a sweet reminder of the perfect qualification of the Lamb to sacrifice itself for the

salvation of His people (John 1:29).

The Lamb Foretold

Isaiah 53 uses the metaphor of sheep both as a negative example of humanity and a

positive example of the coming Messiah who shares the same nature with mankind but is

altogether pure and separate from humanity’s fallen state.68 The figurative language emphasizes

the story of humanity’s fall and the Slaughtered Lamb who did not resist as the Lord caused the

iniquity of mankind to fall upon it. While this is not the primary metaphor of Isaiah 53 (often

called the “suffering servant” passage), it is impossible to separate this servant from the

67
Victoria B. Parco, “The Christian Passover.” Landas 18 (1):
[Link]
live&scope=site, (2004), 39.
68
John Oswalt, The Book of Isaiah, NIV Application Commentary Series (Grand Rapids, MI: Eerdmans
Publishing Co., 1986), 391.
WORTHY IS THE LAMB 22

sacrificial analogy of the Old Testament.69 Even Sandy, who argues heavily against the general

lamb motif within the passage, notes that “the reference to a lamb in v. 7 cannot be completely

divorced from the wider sacrificial context.”70 John Oswalt comments on this passage, noting the

undeniability of the sacrificial narrative:

It is difficult to escape the conclusion that it is not accidental that the only extended
metaphor in this poem involves sheep, the primary animal of sacrifice. The Servant is to
be struck down on account of the rebellions of His people (v.8), and He will go as a lamb
to the slaughter. If the author did not intend his readers to think in terms of sacrifice, he
certainly made a major blunder in his choice of metaphors. Many commentators (cf. C.
K. Barrett; R. Schnakenburg) agree that this verse is a primary source of John’s
ejaculation, “Here is the Lamb of God who takes away the sin of the world” (John
1:29).71

Exegetes have connected lamb imagery in Isaiah 53 and the ritual sacrifices of the

Pentateuch from the dawn of biblical interpretation.72 It is hard to miss the vivid connection

between the sacrificial lamb for the Israelites and Jesus Christ as the sacrificial Lamb for all of

humanity. This section has ties to both the Old Testament sacrificial system and its’

Christological narrative; such as the burnt offering through Christ’s wholehearted sacrifice, the

meal-offering through His perfect character, the peace offering through the atonement provided,

the sin offering through His payment for the transgressions of men, and the trespass offering for

His death regarding sin’s impact.73 These ritual sacrifices in the Pentateuch have been interpreted

69
Joseph Blenkinsopp, “The Sacrificial Life and Death of the Servant (Isaiah 52:13-53:12).” Vetus
Testamentum 66 (1), 1-14 (2016), 14.
70
Sandy, John the Baptist’s ‘Lamb of God’ Affirmation, 4.
71
Oswalt, The Book of Isaiah, 392.
72
Jeremy I. Schipper, “Interpreting the Lamb Imagery in Isaiah 53.” Journal of Biblical Literature 132 (2):
[Link]
live&scope=site (2013), 317.
73
Bruce Wilkinson and Kenneth Boa, Talk Through the Bible (Nashville, TN: Thomas Nelson Publishers,
1983), 192.
WORTHY IS THE LAMB 23

throughout the Christian tradition through the lens of Jesus Christ in the crucifixion accounts,

which is notably consistent with the character of the Isaiah 53 lamb (Matt 26:63; 27:12-14; Mark

15:5; Luke 23:9; John 19:9).74

Christ’s Fulfilment as the Lamb

Declaration of Christ as Lamb

The first instance within Scripture of Jesus Christ being directly referenced as a lamb is

seen in John the Baptist’s declaration, “Behold, the Lamb of God who takes away the sin of the

world,” (John 1:29). However, scholars have different opinions as to John’s intended emphasis

within this statement. Allen Ross sees this statement as John’s reference to the Genesis 22 event,

foreshadowing God’s final substitution of His only Son as the perfect sacrifice to take away

man’s sin.75 John’s declaration could’ve been a notable signal to the Jews that Jesus was to be

the substitute for their own lives. Others, such as John Heading, argue that the Jewish

background of John the Baptist would’ve given him proper knowledge of the Old Testament

with which to easily recognize Jesus as the fulfillment of the original Passover event. 76 The

Exodus 12 narrative of Passover is present in most OT mentions of the term “lamb” and is often

considered the primary referent of the Johannine metaphor due to the significant lambic typology

present in the Gospel of John.77

74
Schipper, Interpreting the Lamb Imagery in Isaiah 53, 317; Oswalt, The Book of Isaiah, 392.
75
Ross, Genesis, 65.
76
John Heading, What the Bible Teaches: John (Beansburn, Kilmarnock, Scotland: John Ritchie Ltd.,
2000), 30.
77
Lee, Paschal Imagery in the Gospel of John, 287.
WORTHY IS THE LAMB 24

While there is clear symbolism behind John the Baptist’s powerful statement, it is unclear

if the full essence of the title “Lamb of God” was meant or even known by John. It is probable

that John the Baptist did not fully understand the depths of Christ as the Lamb. Brent Sandy

argues that “John the Baptist should be understood to be saying, ‘Look, here is our deliverer who

will purge the world of evil,’” and that there is no evidence that John the Baptist had any

indication of the sacrificial element of this title.78 John was presumably not anticipating Jesus’

redemptive death and was rather proclaiming Jesus as the messianic ruler who would restore the

kingdom to the Jewish nation.79 Sandy supports these findings through his survey of the

Messianic Lamb in passages such as Isaiah 53 and argues that this Lamb was not portrayed as a

substitutional or atoning sacrifice and was intended to be displayed as a victorious conqueror

who would free the Jewish nation.

While it is plausible that John the Baptist may have not known all of what the Messiah

would be, the Holy Spirit assuredly had full power over John the Baptist to portray connotations

of the title that John the Baptist did not fully, or even slightly, comprehend at the time.80 While

passages such as Isaiah 53 and John 1:29 certainly display the victorious nature of Christ as the

Lamb, it is clear through the Gospel accounts that Jesus fulfills these passages in a sacrificial and

atoning way as well. This is the paradox of the death of Christ: His sacrifice was victory and His

death brought life. Even Sandy remarks that, by the time the book of John was written, the

78
Sandy, John the Baptist’s ‘Lamb of God’ Affirmation, 3.
79
Ibid., 2.
80
D. A. Carson, The Gospel According to John, Pillar New Testament Commentary (Leicester, England:
Inter-Varsity Press, 1991), 149.
WORTHY IS THE LAMB 25

Church had a deeper understanding of this title being that of the spotless atoning Lamb portrayed

within the Old Testament.81

It cannot be ignored that John the Baptist’s declaration references the removal of the

sins of the world. The concept of Christ as a lamb is here paired with that of His work in sin-

removing and the sacrificial significance of the cross is highlighted through the relation between

the forgiveness of sins and the appellation ‘Lamb of God.’82 “The verb ‘takes away’ conveys the

notion of bearing off. It is perhaps not specific enough to point to any one particular means of

atonement, but it does signify atonement, and that by substitution.”83 Even if the atoning aspect

of Christ’s character had not been fully revealed at the time of the proclamation, it is still clear

that much of the identification of Christ as Lamb is paired with this concept of victory over sin in

some aspect.

Confirmation of Christ as Lamb

Jesus Christ’s death on the cross is the crux of the biblical imagery of the Lamb. All Old

Testament imagery came to a meeting point as the sacrificial, substitutionary Lamb of God was

crucified for the salvation of mankind. This event is recorded in all four of the gospel accounts

and is the fulfillment of the Old Testament Scriptures.84 The lamb motif is one of substitutionary

sacrifice, atonement, and salvific victory. This is what Jesus was on the cross: a sacrificial

substitute whose death made atonement for sin and offered victorious salvation to fallen

81
Sandy, John the Baptist’s ‘Lamb of God’ Affirmation, 12.
82
Daniel G. Reid, The IVP Dictionary of the New Testament: a One-Volume Compendium of
Contemporary Biblical Scholarship (Downers Grove, Ill: InterVarsity Press, 2004), 281.
83
Leon Morris, The Gospel According to John, New International Commentary on the New Testament,
Revised edition (Grand Rapids, MI: Eerdmans Pub. Co., 1995), 130.
84
Accounts of the crucifixion are recorded in Matthew 27, Mark 15, Luke 23, and John 19.
WORTHY IS THE LAMB 26

humanity. Johannine theology merges the different events throughout the OT lamb motif in the

death picture of Jesus Christ.85

While the crucifixion merges the entire lamb motif into the person of Jesus Christ,

scholars have paid special attention to the connections between this event and that of the

Passover. The Exodus 12 narrative is a clear foreshadowing event of the perfect Passover that

was fulfilled by the Lamb of God. It is clear from the vantage point of the full plan of redemption

that Jesus’ death and victory over sin were in mind when the Passover was initiated in Exodus.86

Just as the blood of the Passover lamb had a redemptive power that protected God’s people,

Jesus Christ provided a means of atonement and salvation through His death on the cross.87 The

writer John makes a clear attempt to depict the death of Jesus as that of a Passover sacrifice

throughout the passion story.88 It is plausible that Jesus may have attempted to link Himself with

the pascal lamb in the mind of the disciples through His commands to take and eat His body

during their celebration of the Passover, just as was done in the original Passover event (Exodus

12:1-13; Matt. 26:26-30; 1 Cor. 11:23-26).

The qualifications for the pascal sacrifice further confirm Christ’s identity as the final

Passover lamb. Jesus was young at the time of His death, a male, and the embodiment of

perfection.89 Stuart notes that “His sinlessness qualified Him and Him alone to be the lamb of

85
Gerald L. Borchert, John 12-21, The New American Commentary (Nashville, TN: Broadman & Holman,
2002), 274.
86
Stuart, Exodus, 275.
87
Parco, The Christian Passover, 37.
88
Reid, The IVP Dictionary of the New Testament, 281.
89
Stuart, Exodus, 275.
WORTHY IS THE LAMB 27

God, a human lamb rather than an animal of the flock, and yet a lamb in the sense of one meeting

the criteria for the Passover meal.”90 Jesus the Lamb of God perfectly met the qualifications

necessary for the Passover lamb, yet was also fully God and thus able to bring about its’

cessation as the final fulfillment of Passover.

The timing of the Passion Week events must also be noted. Gerald Borchert comments

that “as indicated in 19:14, it was the day before Nisan 15, the day before Passover; it was the

day of Preparation, the day on which the lambs were slaughtered… The Lamb of God (cf. 1:29,

36) had died along with the Passover lambs, and that confluence of events must have seared

itself into the mind of John.”91 John’s decision to include such details further shows his

conviction that Jesus was Passover’s fulfillment. The IVP Dictionary also notes the hyssop and

basin present at the cross (Jn 19:29, Ex 12:22), the emphasis on blood flowing from Jesus’ side

(Jn 19:35, Ex 12:13), and the detail that the soldiers did not break His legs (Jn 19:31-37, Ex

12:46).92 The offer of salvation for mankind was fully completed as blood and water flowed from

Jesus’ side: symbols of salvation that the paschal lamb of Exodus 12 could only imperfectly

mirror.93 The beauty of the saving Lamb of the Old Testament Passover is a mere glimpse of the

beauty of the perfect Savior who died for the sins of all mankind.

1 Corinthians 5 likewise confirms Jesus as the final Lamb amid the rebuke of immorality

within the Corinthian church. Paul appeals to the Passover feast and uses Christ’s death as

90
Stuart, Exodus, 275.
91
Borchert, John 12-21, 273.
92
Reid, The IVP Dictionary of the New Testament, 281.
93
Parco, The Christian Passover, 39.
WORTHY IS THE LAMB 28

grounds for being holy. This appeal contains the phase “Christ our Passover” and alludes to His

sacrificial crucifixion. He is pleading with the believers to recognize Christ’s sacrificial death

which made them His children and calling them to live up to that status.94 While not the main

point of this verse, this description of Christ as our Passover displays the growth that had taken

place within the church’s understanding of Christ’s sacrifice on the cross. There was an apostolic

understanding, inspired by the Holy Spirit, that Christ was the perfect fulfillment of the Passover

lamb. Gordon Fee argues this same point:

As in John’s gospel, this is a direct application of the death of Christ to the slaughter of
the Paschal lambs on the first day of Unleavened Bread. The slaying of the lamb is what
led to the Jews’ being ‘unleavened.’ So too with us, Paul says. Our Lamb has been
sacrificed; through His death we have received forgiveness from the past and freedom for
new life in Christ.95

The Lamb of Revelation

The book of Revelation mainly uses the title “Lamb” for Jesus Christ throughout the

book and introduces Him in the scene depicted in Revelation 5 which describes the work and

worship of this Lamb. However, the first look that the reader gets at this character is not a view

of a Lamb, but that of a Lion. John is weeping due to the complete inability of any being in

heaven or on earth or under the earth to open the scroll which is held by God the Father upon the

throne. This weeping is likely due to the fear of an unrealized final kingdom of God contained

within the scroll (Rev. 5:4).96 Yet he is told to weep no longer as a victorious Lion has prevailed

94
Roy E. Ciampa and Brian S. Rosner, The First Letter to the Corinthians, Pillar New Testament
Commentary (Grand Rapids, MI: Eerdmans Publishing Co., 2010), 214.
95
Gordon D. Fee, The First Epistle to the Corinthians, New International Commentary on the New
Testament, Revised Edition (Grand Rapids, MI: Eerdmans Publishing Company, 2014), 239.
96
Grant R. Osborne, Revelation, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI:
Baker Publishing Group, 2002), 252; Robert H. Mounce, The Book of Revelation, New International Commentary
on the New Testament (Grand Rapids, MI: W.B. Eerdmans, 1997), 131; Beale, The Book of Revelation, 348.
WORTHY IS THE LAMB 29

to open the scroll (Rev. 5:5). This victorious Lion is important within Messianic text in early

Judaism and Christianity and is a clear indicator of a Messianic figure.97 G. K. Beale notes that

this Lion is used to bring out a conquering significance since it concerns the prophecy of a

messianic figure who will overcome His enemy through judgment.98 This is seen through the

elder’s declaration that this figure “has been victorious” as seen in ἐνίκησεν. The root word

νικάω can also be seen with a meaning of overcoming, prevailing, or conquering.99 Thus, David

Matthewson argues that this verse could be translated as “He conquered so that He is worthy to

open the scroll.”100 It should be understood that the victory of the Messiah is seen here, not only

in the opening of the book but in why He is able to open this book. The Lion’s victory in opening

the book demonstrates that the book is only open due to the worthiness of the Messiah.

The Lion portrayed in this passage shows a connection to the victorious and powerful

Ram of the Old Testament. Yet the passage continues to show that this mighty figure is the same

as the sacrificial Lamb. When John turns to view the one who has opened the scroll he is met

with the picture of a Lamb who is standing as if it was slain (Rev. 5:6) The term used to describe

this slain Lamb is a perfect passive participle, emphasizing that, although the Lamb’s slaughter

has passed, it has ramifications that are continued and permanent. This term used by John

97
David Edward Aune, Revelation 1-5, Word Biblical Commentary (Dallas, TX: Word Books, 1997), 350;
Frederick W. Danker, Walter Bauer, and William F. Arndt, A Greek-English Lexicon of the New Testament and
Other Early Christian Literature, Third edition (Chicago, IL: University of Chicago Press, 2000), 593&906.
98
Beale, The Book of Revelation: A Commentary on the Greek Text, 349.
99
Michael H. Burer and Jeffrey E. Miller, A New Reader’s Lexicon of the Greek New Testament (Grand
Rapids, MI: Kregel Academic & Professional, 2008), 479.
100
David Mathewson, Revelation: A Handbook on the Greek Text, Baylor Handbook on the Greek New
Testament (Waco, TX: Baylor University Press, 2016), 73.
WORTHY IS THE LAMB 30

highlights for the reader the fact that the Lion/Lamb has been victorious in both the current

opening of the book and the conquering of sin and death through His sacrifice.

The description of this Lamb also shows seven horns and seven eyes. The reader must

take note that the horns and eyes are deeply symbolic (as is much of John’s writing in this book).

Robert Mounce notes that “the seven horns of the Lamb symbolize his irresistible might. His

seven eyes speak of that completeness of vision which leads to perfect knowledge.”101 Osborne

sees this as a show of the Lamb’s omnipotence (horns) and omniscience (eyes), which are

characteristics of deity and show the Lamb’s equality with the one on the throne.102 Christ is

pictured as the conquering Lion of Judah and a Lamb with seven horns who has won the right to

open the scroll which represents the covenant of God to give the kingdom. 103 These portrayals of

Christ as Lion and Lamb are parallel as the seven horns signify immense strength as a powerful

ram.104 John is highlighting the antithetical nature of Lion and Lamb and is showing the

character who embodies the connection between both.105

This title of Christ as a Lamb also has clear Old Testament Messianic roots, yet which

ones are to be emphasized is debated among scholars. There are ties to many passages within the

Old Testament such as those previously discussed, but most scholars tend to hone in on the

Isaiah 53 and Exodus 12 passages. Beale argues that both of these views should be included,

“since both have in common with the metaphorical picture in Rev. 5:6 the central function and

101
Mounce, The Book of Revelation, 133.
102
Osborne, Revelation, 257.
103
George Raymond Beasley-Murray, John, . Word Biblical Commentary, Second edition (Nashville, TN:
Thomas Nelson Publishers, 2000), 24-25.
104
Beasley-Murray, John, 24-25.

105
Hindson, Daniel and Revelation Notes.
WORTHY IS THE LAMB 31

significance of the sacrifice of a lamb, which accomplishes redemption and victory for God’s

people.”106 There are possible ties to the Aramaic term talia’, which has a dual meaning of

“lamb” and “servant.”107 If that is the case, it would make evident the combination of the

suffering servant lamb of Isaiah 53 and the Passover lamb.108

The Greek word that is used by John for the Lamb in Revelation is αρνιον, which does

not have clear ties to any specific Old Testament picture of the lamb. Ed Hindson notes that “by

picking a word for Lamb that isn’t so close to one particular connotation, John allows the reader

to see all of the connotations in the word used. He is all of these things.”109 Thus, the Lamb of

Revelation is shown to have the victorious, atoning, sacrificial, substitutional, and salvific

character that is shown throughout the Lamb motif of the Old Testament. This Lamb (who is also

a mighty Lion as seen in verse 5) is a clear image of Jesus Christ who was prophecied through

these Old Testament passages and portrayed in the gospels.

The Effects of Christ as Lamb

Justification and Judgment of Man

The necessity of a final sacrifice began in Genesis 3 and was completed by Jesus Christ

as the final salvific Lamb. Passages such as Romans 3:24-25, 5:8-9, and 1 Peter 1:19 make it

clear that it is through Christ’s death alone that humanity can be redeemed and restored to God.

The justification that God provides through the death of the final Lamb includes the forgiveness

106
Beale, The Book of Revelation: A Commentary on the Greek Text, 351.
107
Ibid.
108
Ibid.

109
Hindson, Daniel and Revelation Notes.
WORTHY IS THE LAMB 32

of the believer's sin and imputation of Christ's righteousness on their account (Gen 15:6; Luke

7:50; John 3:15-16; John 6:40; Col. 2:13-15; Rom. 4:5). Christ’s death acted as a payment for the

believer and purchased the redemption of mankind to God, bringing to an end the separation

between God and man. Through His victorious death and defeat of the grave, the final Lamb has

brought the sacrificial system to completion and has provided that the sins of all men might be

atoned. The description of the slain Lamb standing in Revelation 5 seems to emphasize the

victory of the resurrection and indicated that the marks of His sacrifice will remain throughout

eternity as a reminder to His people of the payment for their redemption.110

The Christian picture of the slain Lamb brings together the entirety of Scripture to see

Christ’s fulfillment of the lamb motif through His act of giving His life as a sacrificial lamb to

achieve our forgiveness and salvation.111 Even John the Baptist’s initial declaration of Jesus

Christ as the Lamb of God identifies Him as qualified to take away sins. The need for the

permanent justification of man can now be met due to Christ’s perfection as both the Son of God

and Son of Man: the perfect Lamb. The Lamb was able to overcome and open the scroll in

Revelation 5 due to His victorious purchase of mankind for God with His sacrifice. Jesus puts

into action God the Father’s great purposes; including the judgment of sin/sinful men and the

salvation of those who put their trust in Christ's sacrifice on their behalf. 112 The victorious Lamb

will initiate the final judgment upon sin one day as seen in John’s vision, but He has already

110
Charles Caldwell Ryrie, Revelation, Everyday Bible Commentary Series (Chicago, IL: Moody Press,
1968), 41.
111
Paul Gardner, Revelation: the Compassion and Protection of Christ, Focus on the Bible (Fearn, Ross-
Shire, Great Britain: Christian Focus Publications, 2008), 83.
112
Gardner, Revelation, 89.
WORTHY IS THE LAMB 33

taken upon Himself this judgment for those who trust in Him.113 The Lamb’s perfect justifying

work is seen throughout the book of Revelation in passages such as 7:14 in which the saints are

made white (purified) by the blood of the Lamb and 12:11 in which the salvation and power of

Christ allow them to overcome by His blood.

Worship of the Father

The basis of the believer’s justification rests upon God the Father, as He is both the one

who demands it and the one who provides it through the blood of His Son. This is seen paralleled

in Genesis 22 through the account of Abraham’s faith by (almost) offering his son Isaac as a

sacrifice and God's provision of a substitutionary sacrifice. Abraham then worships God the

Father through the ram that was provided and honors Him as Jehovah Jireh. Likewise, God the

Father's glory is seen through His provision of Jesus Christ as a substitutional lamb for

mankind’s penalty of death.

Revelation 4 and 5 seem to emphasize God the Father’s role in creation and God the

Son’s role in redemption.114 God the Father set in motion a redemption plan that He would fulfill

through God the Son. The completed work of Christ as Lamb ultimately leads to the Father’s

glorification. Philippians 2 overviews the work of Jesus Christ in redeeming mankind which

leads to His worship and verse 11 states that the worship of Jesus Christ as Lord results in the

glorification of the Father. This is a fulfillment of Jesus’ desire in John 17:1-5 that His Father

may be glorified on the earth and that this would lead to His own glorification as well. This

displays a mutual glorification between the Father and the Son that is highlighted through the

113
Gardner, Revelation, 89.
114
Gordon D. Fee, Revelation: A New Covenant Commentary, New Covenant Commentary Series, Vol. 18
(Eugene, OR: Cascade Books, 2011), 86-87.
WORTHY IS THE LAMB 34

worship scene of Revelation 5. The work of the Son through the provision of the Father leads the

believer and all of the heavenly hosts to the worship of both members of the Godhead.

Worship of the Son

Revelation 5 displays an “integral interpretative relationship between God as creator and

as redeemer through his work in Christ” which suggests that the redemption by the Lamb is a

continuation of the Father’s creational work.115 While the creational and redemptive works of

God are all done in the fullness of the Trinity, Revelation 4 and 5 seem to emphasize God the

Father’s role in creation and God the Son’s role in redemption.116 This is seen in the worship

song of verse 6 and again here in verse 12: “Just as God the Creator is worthy to receive praise

and glory for his work of creation in 4:11, so Jesus is worthy to receive praise for his redeeming

work which will eventually lead to a ‘new creation’ (21:1-5).”117 The Lamb was slain for the

purchase and redemption of mankind and thus is worthy to receive the praise given to Him. He is

exalted to the throne, shares in the rule of creation, and receives the full power and authority to

achieve final eschatological victory as seen through the Lamb’s reception of the book and the

opening of its’ seals.118

The worthiness of the Lamb in taking the book and opening its seals is defended in verse

9 by the addition of the causal conjunction ὁτι. This signals that the remainder of the sentence is

a cause for the worthiness of the Lamb. Thus, the Lamb’s sacrificial death and purchase of

115
Beale, The Book of Revelation, 369.
116
Paige Patterson, Revelation, New American Commentary, Vol. 39 (Nashville, TN: B & H Publishing
Group, 2012), 174; Fee, Revelation, 86-87.
117
Hindson, Daniel and Revelation Notes.
118
Aune, Revelation 1-5, 374.
WORTHY IS THE LAMB 35

mankind for God is a prerequisite for His worthiness to receive sovereign authority and bring

about God’s judgment on mankind. He is victorious and omnipotent to open the scroll and bring

about the final judgment of mankind while also being merciful to bring about the justification of

all men who would believe. He is the ultimate redeemer who has displayed His power and right

to judge the world through His sacrificial and victorious death with which His children are

justified.

The contents of this worship song are unique, as no other creature can bring about the

coming judgments and thus the final restoration of God with mankind. Beale notes that “the

Lamb’s saving word has created a new situation and this elicits a new outburst of praise. No song

that has ever been sung fits the situation quite right, thus the song is new.”119 While verse 9 of

chapter 5 introduces a new song, it is certainly an eternal one. The slain Lamb is worshipped

throughout the rest of the chapter and book (ex. Rev. 15:3). Christ will be worshipped for all of

eternity by both mankind and angelic beings in light of the justification provided through His

sacrifice.

Conclusion

This has by no means been an all-inclusive study on the lamb-imagery of Scripture and

must not be taken to be so. Rather, an attempt to compile the major passages has been made to

display the prevalent theme of Christ as the fulfillment of the Lamb motif in Scripture. The

display of Christ’s salvific, substitutionary, and saving nature ultimately points to His

qualification to both justify and judge the earth. This in turn is a clear designation as to why God

the Father and God the Son are worthy of worship. The worship scene of Revelation 5 displays

119
Beale, The Book of Revelation, 97.
WORTHY IS THE LAMB 36

Christ as the powerful Lion, the humble Lamb, and the victorious Ram.120 He is the

nondiscriminatory and sacrificial Savior, the sovereign Ruler, and the graceful creator of

kingdoms and priests to God. This is a God who is the ultimate definition of worthiness.

All of the events displayed in the book of Revelation are brought about because of the

worthiness of the Lamb and His ability to justify and judge mankind. The triune God will one

day bring to completion every work which was started in creation and was already won by the

Lamb’s victory over sin and death. Revelation 5 is a glimpse into the future that the Lamb has in

store for each one of His justified children: the eternal worship of the Godhead. Let the reader

recognize their desperate need to join the hosts of heaven in absolute adoration and worship of

holy God.

“To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and

dominion forever and ever,” (Revelation 5:13b).

120
Osborne, Revelation, 266.
WORTHY IS THE LAMB 37

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