Who Is the Lamb in Revelation 5?

Summary

Summary prepared by Acts 2:38 Life from the transcript below — the preacher’s words follow in full.

The question — and two general comments

• The question posed (in the host's frame): in Revelation 5, John records a vision: one seated on the throne in heaven, holding a scroll in his hand; as the vision continues, John sees this figure he identifies as the Lamb, who comes and takes the scroll out of the hand of the one seated on the throne. It's very clear from the context of John's description that the Lamb is Jesus. So, taken at face value: isn't this passage then showing us that there's a distinction between the one who's seated on the throne — who's God, of course — and the Lamb, Jesus Christ? His answer: this is an important question, and we must look at the book of Revelation as a whole. We can't just focus on one or two verses. So let me give you some general comments, and then we'll look at various verses that are relevant. First of all: the book of Revelation is a book of prophecy, or apocalyptic literature. It's highly symbolic. Nobody takes all the symbols literally. Nobody, for example, expects to go to heaven and see a physical, literal lamb, and bow down and worship an animal. And you can see that, because the Lamb was slain, but yet it's walking around. It has seven eyes, which are explained as the seven spirits of God — seven being the number of completion, or perfection. So even there, nobody expects that there are seven different divine spirits — because the whole of Scripture says there's one Spirit of God. So immediately we understand: we're dealing with something highly symbolic, figurative, visual.
• Second thing: it's important to understand — throughout the New Testament, there is a real distinction between God as the Creator and Father, and Jesus Christ the Son of God — the true human being who died for our sins. Now, under trinitarian theology, they posit these are actually two different persons. But what do we mean by 'persons'? That's problematic. The Bible never speaks of God as persons, plural — whether two or three. And if you think of 'person' as an individual being, a distinct center of consciousness, then that would violate the fundamental teaching throughout Scripture: Deuteronomy (chapter 6, verse 4 — delivered fused as '64'): here, O Israel (as the opening word is heard) — the Lord our God is one Lord.

Scriptures: Deuteronomy 6:4

Revelation's tension — resolved by the incarnation

• But what we find in Revelation — which has to be emphasized, because Revelation is talking about how God completes the plan of salvation, how he finally redeems human beings; of course, that took place on the cross, but Revelation shows how it's going to be played out in human history, in the future, in the end — so Revelation has to emphasize that Jesus Christ was a real human being, who died for us. So you do find Revelation talking about Jesus as a man, who was sent by God to do the will of God — not a second person sitting up in heaven, but a human being, born to do the will of God. But you also find him as God. So you find a tension, if you will, between Jesus being seen as the man who died for our sins, and Jesus as the King of Kings and the Lord of lords — the God of the universe. And of course, that is explained in other podcasts: we're talking about the incarnation. 2 Corinthians 5:19: to wit, that God was in Christ, reconciling the world to himself. Colossians 2:9: in him — that's Jesus Christ — dwells all the fullness of the Godhead bodily. So Jesus is God — John 20:28; same author, John. But he's also the Son of God — John 20 (verse 31, delivered fused as '2031'). He's God manifested in the flesh. So we always have to keep that in mind.

Scriptures: 2 Corinthians 5:19; Colossians 2:9; John 20:28; John 20:31

Revelation 1: a true man — who is the Almighty

• So with that in mind, let's get the context. We really would need to read the whole book of Revelation — so let's start with chapter 1, to see where we are. In chapter 1, verse 7 and verse 8 — I'm reading from the New King James: behold, he is coming with clouds, and every eye will see him, even they who pierced him; and all the tribes of the earth will mourn because of him. Even so, amen. Obviously, that's Jesus, who's coming in the clouds. One personal being — we're not expecting two bodies, or three bodies, but we're expecting one. It would be Jesus Christ. Every eye will see him. Those who pierced him — that's clearly Jesus. So then, verse 8: this one is speaking — I am the Alpha and the Omega, the beginning and the end, says the Lord, who is and who was and who is to come, the Almighty. From the context, we would say that's Jesus. And in fact, those of you that have red-letter Bibles — although red letters are not original; that's the interpretation of the translators — but they universally put that passage in red, saying: we know that's Jesus. So: Alpha and Omega — that's the first and the last letter of the Greek alphabet — so it's equivalent to saying: the beginning and the end, the first and the last. Which of course, if you know your Bible: in the Old Testament, the book of Isaiah — Jehovah, Yahweh, the one God of Israel — said: I'm the first; I am the last. So here Jesus is the first and the last — Alpha, Omega — beginning and the ending, says the Lord. He's the Lord, who was, who is, and was — and is to come. That reminds of Exodus 3, when God told Moses, at the burning bush — who are you? — I am that I am: the Eternal One, the one who always is, the always will be. And that, of course: 'I am' is first person singular. But the name Yahweh, or Jehovah — the personal name of the one true God — comes from the Hebrew word 'to be', the third person singular, meaning: he is. So this 'I am' and this 'he is' is the same one: Yahweh. So here: he is, and was, and is to come — that's Yahweh; that's the I AM; that's the God of Israel; the God who spoke to Moses; the God of Exodus chapter 3. And then: the Almighty. So here Jesus is given all these divine titles, which only God — only Yahweh in the Old Testament — is given: first and last; Lord; I AM; Almighty. So clearly Jesus is identified as God. Okay, so he's identified as God — but he's identified as human, because you're going to see him coming in the clouds; he was pierced.
• Later in chapter 1 — the 'when I saw him' passage, which he introduces under verse 18: when I saw him, I fell at his feet as dead. So here is John, the beloved disciple, that was such close friends with Jesus that he sat right next to him at the Last Supper, and even leaned against him — the position of honor. So he knew Jesus personally, intimately, as a friend; he conversed with him every day. But when he sees the glorified Christ, he falls down as if he's dead. So why is that? Because he's seeing him as God — not just as a man, but as a man radiating the glory of God. And so: he laid his right hand on me, saying: do not be afraid; I am the first and the last. Then, going to verse 18: I am he who lives, was dead — and behold, I'm alive forever more, amen — and have the keys of Hades and of death. So here he uses the same description — first and last — but then he makes it clear: I'm alive; I was dead, but I'm alive forever more. Obviously, that can only be Jesus. So my point here, in Revelation 1: we find Jesus as a true man, who was capable of dying, and actually did die — but he rose again. But yet he is the Lord, the I AM, the first and the last, the Almighty. He is God. So he's both, at the same time.

Scriptures: Revelation 1:7; Revelation 1:8; Isaiah (book-only); Exodus 3; Revelation 1:17-18

Revelation 4: one throne — and God revealed as Jesus

• Now fast-forward to chapter 4:2: immediately, I was in the Spirit; and behold, a throne set in heaven, and one sat on the throne. So if you're going to visualize heaven, and what God's going to be like: it's not three thrones; not two thrones. And I think I have another podcast on Jesus at the right hand of God — but obviously that's figurative, because God is a spirit. There are not two thrones in heaven. And you'll find many trinitarian scholars will say this — going back to Martin Luther, and even today — saying: if you think you're going to go to heaven and see two golden chairs, and the Father sitting in one golden chair, and the Son sitting in another golden chair, you're wrong. That's figurative; it's not meant to be literal. So here we find clearly: there's only one throne, and one sat on the throne. Well, obviously, that's God. Notice, in chapter 4:8, how this one on the throne is described: the four living creatures, who are around the throne, they cry out to him: holy, holy, holy, Lord God Almighty, who was and is and is to come. Obviously, that's the one God. But from Revelation 1, we know that's Jesus. So we know the one God is on the throne — but we also know he's Jesus. And that makes sense, because Colossians 1:15 says Jesus is the image of the invisible God; 2 Corinthians 4:4 says Christ is the image of God; and then 2 Corinthians 4:6 says the glory of God is revealed in the face of Jesus Christ. So, from Revelation 1 and Revelation 4, we find: there's one divine throne; God is on the throne; and God is revealed as Jesus Christ, who is a true human — but he reveals the invisible God. Okay, so far, that's very clear.

Scriptures: Revelation 4:2; Revelation 4:8; Colossians 1:15; 2 Corinthians 4:4; 2 Corinthians 4:6

Revelation 5: the Lamb comes out of the throne

• But then, in chapter 5, something unusual happens. The one on the throne — who was God, but who is Jesus — he has a scroll, and it is sealed with seven seals. And an angel cries out: who's worthy to open the scroll, loose the seals? It appears that this scroll would represent — we're not sure; different interpreters may vary — but it seems to be, you might say, the title deed to the human race: it's the destiny of humanity. But as the seals are broken, judgment comes upon fallen humanity. But as you continue reading Revelation 5: no one was worthy to open it, and so John weeps. So apparently this represents, you know, our human inheritance. But one of the elders says: don't weep — the line of the tribe of Judah is coming, and he's going to open the scroll. So when John looks up, he looks at this line — of course, the line (the word is heard as 'line' throughout) represents the king; so the line of the tribe of Judah would be the king, which — the Messiah, which is Jesus Christ. So he looks around to see the great line — and instead: I looked — this is Revelation 5 (verse 6, delivered fused as '56') — I looked, and behold: in the midst of the throne, and of the four living creatures, and in the midst of the elders, stood a Lamb, as though it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. Then he came and took the scroll out of the right hand of him who sat on the throne — verse 7. So instead of seeing a line, he sees a Lamb. And obviously, the Lamb represents Jesus Christ as the sacrifice for sin — because this is a Lamb that was slain. So here we see Jesus, the Son of God — true human being, who died on the cross for our salvation. He's the one who purchased the title deed of the human race. He's the one who is entitled to open the scroll, and to redeem us, and to proclaim our inheritance. So here's the key thing: does this represent two divine persons? Well, I would say no. It only represents Jesus Christ in his sacrificial role. Because the first clue is: he's in the midst of the throne. So actually — now, this is a vision — so it's almost like John is looking around for a line to come out of the side; instead, a Lamb pops out. You could translate: in the midst of the throne — the center of the throne. And we're going to see this in a minute. It looks like, out of the throne — but yet there's a figure still on the throne. Now, if you try to make this extremely literal, you say: well, there has to be two persons, because there's this figure on the throne, and there's this dead Lamb walking around. But if you're going to separate them, then you have to say: the first person is a man; the second person is an animal. Nobody believes that. Instead, what you have to say: this is a figurative display of how Jesus Christ could die for our sins. So the incarnation — saying: the one true God himself made this provision, as I already quoted: 2 Corinthians 5:19 — God was in Christ, reconciling the world unto himself. Not bringing people back to someone else, but bringing people back in relationship to himself.
• So think of it this way: of course, this is all inspired by God. But if you were trying to do a video of the incarnation, how would you do it? If you were trying to do a painting of the incarnation, how would you do it? So: there's one God, who fills the universe. He doesn't stop being God. He doesn't stop giving orders to the angels. He doesn't stop being the God of heaven. But yet he comes down to Earth as a human, to be the sacrifice for our sins. Can we say heaven was empty, for the 30-some years of Jesus on Earth — the angels all sitting there for 30 years, twilling (as the word is heard) their thumbs: well, God's down on Earth; we can't see him; we don't know where he is; he's not talking to us? No — God's still God. Could the wise men from the East be directed by God, even while the baby Jesus was on Earth? Of course. Could people pray, and still talk to God, while Jesus was walking around Earth? Yes. So how would you visually depict: God is still God; God is still omnipresent; God is still giving directions to the angels — but yet God is providing the sacrifice for sins? So you have to make some distinction. Now, if it was two different human beings — males — that would lead us to think: two different persons. But when it's a humanlike figure, and an animal, then you're not so prone to say: oh, that's two persons. Because: your second person is an animal, and we know that's not right; and your second person is dead, and we know God can't die — so that can't be right. And so what we see here: if you were going to do a visual description of the incarnation and atonement, this is how it would have to be. The Lamb comes out of the throne; the Lamb comes back, and takes the scroll from the one who's still on the throne; and then the Lamb, I'll show you in a minute, comes back to the throne. So it's almost like — I get the impression — the Lamb kind of emerges from the throne, and does this work, and then merges back, to be sitting on the throne. Now, this is not just a narrow Oneness interpretation. If you go to the pull pit commentary (the Pulpit Commentary, as the name is heard) — which is a historic, classic commentary series, probably one of the most respected in the last couple hundred years — the pull pit commentary says: the one on the throne is the Triune God — Father, Son, and Holy Spirit — and the Lamb, who comes out of the throne, is the second person, in his sacrificial role, as a human. Well, that's the same thing I'm saying — except we don't have to have three persons to explain that. The one on the throne is God. The Lamb is the man Christ Jesus, in his sacrificial role, dying for our sins. And the vision shows: it's God who does it himself.

Scriptures: Revelation 5:6; Revelation 5:7

The end of the matter: one throne, one face, one name

• Now, if that seems maybe a little far-fetched, keep reading, in Revelation 7 (verse 17 — the delivered designation is garbled, '7:1 17'). It says this: for the Lamb who is in the midst of the throne will shepherd them, and lead them to living fountains of waters; and God will wipe away every tear from their eyes. So the Lamb is in the midst of the throne. Now, different translations say this different ways: the Lamb at the center of the throne; the NLT: the Lamb on the throne — and then the NLT puts a note: the Greek literally says, on the center of the throne; NASB: the Lamb in the center of the throne. So all these translators are trying to find a way: the Lamb is in the center of the throne. In other words — and then it says: God will wipe away their tears. So it's not as if the Lamb is sitting on the throne, and God is over here somewhere else, wiping tears away. No — it's obviously God himself, through the Lamb. Go a little bit further: an interesting thing, which you only see in Greek — Revelation 21, verse 22 (delivered fused as '2122'). And if you read it in English, you won't fully get the point, because it simply says: I saw no temple in it, for the Lord God Almighty and the Lamb are its temple. Now, it uses in English the plural verb, 'are', to agree with 'Lord God Almighty and the Lamb'. But in the Greek, it's the singular — it's the third person singular, the verb 'to be' — est, as he sounds it — literally meaning: is. So the translators don't use 'is', because it wouldn't seem grammatically correct. But basically, what it's saying in Greek: the Lord God Almighty and the Lamb is one person. So the Lord God Almighty and the Lamb are not two temples. The Lord God Almighty and the Lamb is to be viewed as one personal being, who is the divine temple of heaven. Which fits very well: God manifest in the flesh. God — Jesus Christ — is the temple in heaven.
• Okay, but if you're still not convinced: the very last chapter of the Bible — Revelation 22, which talks about the eternal state, after the last judgment, after everybody who's been saved, everybody who needed atonement, has all received it. Here's what we see in eternity: Revelation 22, verses 3-4: and there shall be no more curse; but the throne of God, and of the Lamb, shall be in it; and his servants shall serve him; they shall see his face; and his name shall be on their foreheads. Notice: there's one throne — not multiple thrones. The throne, singular — it's the throne of God, and of the Lamb. Now, if you think: well, there are two persons sitting side by side — an old man and an animal, or maybe the old man is holding the animal, you know, one person sitting on the other — but that's not what it's saying. Because it uses singular pronouns, for God and the Lamb: his servants shall serve him. So God and the Lamb is one personal being — not two. So here's the answer to Revelation 5: the throne — one throne. God and the Lamb is one personal being, sitting on the throne. We'll see him — not them. Okay. Who is both God, and the Lamb, at the same time? Who is both the sovereign of the universe, and the sacrifice for sin? Who is both deity, and humanity? It is Jesus Christ. They shall see his face — as I've already quoted: who is the image of the invisible God? So you're not going to see God's Spirit, even in heaven; even as glorified humans, we're not going to see an invisible spirit. So what face are we going to see? 2 Corinthians 4:6: the glory of God is revealed in the face of Jesus Christ. John 14 (verses 9-11): when Philip asked Jesus: show us the Father — Jesus said: if you've seen me, you've seen the Father. How can you say, show us the Father? The Father dwells in me. The words of the Lord are forever settled in heaven. He can't change. He's going to have to tell us the same thing he told Philip — if we say: well, Lord, I want to see the Father — he's going to say: if you've seen me, you've seen the Father. God and the Lamb. And then it says: his name shall be on their foreheads. Well, there are many names and titles of God throughout Scripture. The highest name in the Old Testament is Jehovah, or Yahweh. But what's the highest name of the whole Bible? It's Jesus — which actually includes Yahweh, because it means: Yahweh Savior. And that's why Philippians, chapter 2 (the span fused in delivery as '29-11'), says: God has given him a name which is above every name — that at the name of Jesus, every knee shall bow; and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. So it says: people in Earth; those who are in Earth, under the Earth, in heaven — in other words, the whole created order, the whole universe — will all confess that Jesus Christ is Lord; and specifically, will bow at the mention of the name of Jesus. So Revelation 22 gives us the answer: the Lamb is God manifest in flesh. The Lamb is the sacrifice for sin. There's one personal being on the divine throne. When we get to heaven, we're going to see God and the Lamb as one personal being — with one face, and one name. That's going to be the Lord Jesus Christ.

Scriptures: Revelation 7:17; Revelation 21:22; Revelation 22:3-4; John 14:9-11; Philippians 2:9-11

Scripture index: Deuteronomy 6:4; 2 Corinthians 5:19; Colossians 2:9; John 20:28; John 20:31; Revelation 1:7; Revelation 1:8; Isaiah (book-only); Exodus 3; Revelation 1:17-18; Revelation 4:2; Revelation 4:8; Colossians 1:15; 2 Corinthians 4:4; 2 Corinthians 4:6; Revelation 5:6; Revelation 5:7; Revelation 7:17; Revelation 21:22; Revelation 22:3-4; John 14:9-11; Philippians 2:9-11.