The person of Jesus frames the book of Revelation. In my previous post I arguedthe major theme of Revelation is worship, so it is no surprise that the object of this worship is often Jesus as the Messiah, the Lamb of God.
The book begins with John’s vision describing Christ in terms of a theophany (1:12-18). Chapter 19 Christ returns to this world as the King of Kings and Lord of Lords (19:16). The most common description of Jesus in the book of Revelation is as a “Lamb,” appearing some 28 times in the book (Rev 5:6, 12-13). This is a natural extension of the theology of the Gospel of John, which clearly describes Jesus Christ as the perfect Sacrificial Lamb to save the world from its sins (John 1:29, 36).
Obviously the image of a Lamb was intended to evoke a sacrificed animal. When no one is found worthy to open the scroll in Revelation 5, John weeps bitterly. And angel tells him that the “Lion of Judah” has triumphed and his worthy to open the scroll. But when John looks to see the Lion of Judah, he sees the “Lamb that was slain.” This lamb is on the throne of God ready to receive the scroll.
The description of the Lamb is somewhat unexpected – seven horns and seven eyes. There is no “lamb” imagery associated with the Messiah in Judaism, but it is an important them for the gospel of John. The seven eyes may allude to the number of times Christ says that he “sees” in the letters to the seven churches (Rev 2:2, 9, 13, 19; 3:1, 8, 15). That the Lamb was slain may allude to imagery of the messiah as a lamb “lead to the slaughter” in Isa 53:7.
While this Lamb brings salvation to the world, he is also the Lion of the Tribe of Judah. He returns as a judge over the nations that oppose God (Rev 5:5, 19:15). This is intentionally ironic since a lamb is not a good symbol for judgment. But the Christ is both a sacrifice and a judge. Taking the Johannine literature as a while, Jesus as the Lamb of God is the subject of the gospel of John, while the image of Jesus as a conquering king is the subject of Revelation. Both roles are important in John’s theology of Jesus as Messiah, Son of God.
In the book of Revelation, Jesus is equal to God and equally worthy of the praise of all creation. John intentionally equates the “one who sits on the throne” and the Lamb by using the same words applied to God in 4:11 to the Lamb in 5:12-13. In 7:10-12, the worshipers declare that salvation belongs to “Our God, who sits on the throne” and to the Lamb. Both God and the Lamb are “worthy of praise.
Unfortunately only Revelation 4-5 dominate Christian worship (Revelation Song, for example). But if the whole book of Revelation is about worship of the Lamb, how could other sections of the book be used as models of worship for the church today? How might we “worship through Revelation”?
Bibliography. David Aune has an excursus on Christ as Lamb of God (Revelation 1:367ff ). See also C. K. Barrett, “The Lamb of God” NTS 1 (1954-55) 210-18; N. Hillyer, “‘The Lamb’ in the Apocalypse.” EvQ 39 (1967) 228-36.