How should we understand the Lion and the Lamb passage?

"And I saw standing in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb, as though it had been slain, having seven horns and seven eyes, which are the seven spirits of God, sent forth into all the earth." The Lamb is not here represented as upon the throne, but in the midst of a circle formed by the throne, the living creatures, and the elders. Lamb as He is (and the word used emphasizes the connected thought of feebleness in some way), the attribute of perfect power is seen in the seven horns as that of omniscience is seen in the seven eyes, with the still more decisive interpretation given them. Still the feebleness is again marked, and to the extreme, in the note appended that it was "as though it had been slain." Weakness, then, we are to mark in the One depicted here as well as power, and the evident tokens of past suffering even to death, although alive out of death. Evidently this is how He has prevailed. He has conquered death through dying, conquered it in its own domain by going into it, giving Himself a sacrifice, a vicarious offering, for the lamb was well known as that. Sin has been thus met by atonement; evil triumphed over by good, the might of pure love acting according to holiness, where power otherwise there was none, or it was against the Sufferer. This was the victory that opened the book. But we must not read this as if it was meant to assure us that the Christian view of the Lamb has replaced or set aside or come as in a mystery to explain the Jewish conception of the Lion. This is the thought of many, but it is entirely wrong and hopelessly confusing. The Lion and the Lamb are but one blessed Person; and, moreover, One who remains, through whatever changes of position, wholly unchanging Himself, - "Jesus Christ, the same yesterday, to-day, and forever" (Heb. xiii. 8). This is true, and necessarily true, and it is our joy and consolation for all time; but it does not turn condemnation into salvation, or make the judgment of wrath a piping instead of mourning. The Lion of the tribe of Judah is not a mere Jewish notion, but a true and scriptural conception. It is Jewish indeed - not Christian; and for that very reason cannot be the equivalent of the "Lamb as it had been slain." And yet it is in His victory over death that He acquires the power which as the Lion of Judah He displays. This is how the two views, in themselves so manifestly different, find their relation to one another. Yet it is the Lamb that takes the book, and the Lion of the tribe of Judah who does so. As the first, He is the Interpreter of the counsels of redeeming love, as they embrace the whole circle of its objects. As the second, He takes up Israel specifically to deliver them from surrounding enemies and establish them in peace under the shield of His omnipotence. His title here has plainly to do with power displayed against the foes of His people. And this is what plainly gives the necessary standpoint from which we can see aright the meaning of the chapters which follow for the larger part of the remainder of the book. Yet it is no wonder that up in heaven, among the redeemed, it is as the Lamb slain that the myriad voices celebrate Him, and the Lion of Judah seems to be forgotten. This is not really so; nor does it show that the one title is not to be distinguished from the other. When He acts according to the latter, we shall find how intense are the sympathies of this heavenly throng. To no act of His can there be indifference. But the praise and homage of heaven are to the Lamb slain. Redemption is what declares Him to the heart, and that a redemption by purchase, though redemption by power be its necessary complement. The Lamb slain gives the one side; the Lion of the tribe of Judah speaks of the other. When the Lamb takes the book, the redemption song is heard in heaven. "And when He had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb, having every one of them a harp, and golden bowls full of incense, which are the prayers of the saints. And they sing a new song, saying, 'Worthy art Thou to take the book, and to open the seals thereof; for Thou wast slain, and didst purchase unto God with Thy blood out of every tribe and tongue and people and nation, and madest them unto our God a kingdom and priests, and they shall reign over the earth." In this "new song," the living creatures and the elders are united. The angels we find in the verses succeeding these, worshiping in a circle outside and in other terms. This surely is another sign of what is taking place, and where the vision brings us. The symbols of administrative government, which the living creatures present to us, are now connected with redeemed men, and no longer with angels. "Unto angels hath He not put in subjection the world to come whereof we speak.

The Lion of the tribe of Judah is not a mere Jewish notion, but a true and scriptural conception. It is Jewish indeed — not Christian; and for that very reason cannot be the equivalent of the "Lamb as it had been slain." And yet it is in His victory over death that He acquires the power which as the Lion of Judah He displays. This is how the two views, in themselves so manifestly different, find their relation to one another.

The book, thus introduced, strong angel appears on the scene, and cries with a loud voice, challenging, as it were, the whole universe, "Who is worthy to open the book, and to loose the seals thereof?" There was no response to the challenge; for, in truth, there was not one, from Gabriel downwards, of all God's creatures, who had the requisite qualification to undertake the task. John, on this account, wept much because no man (" no one ") was found worthy to open and to read the book, neither to look thereon. (vv. 2-4.) Then one of the elders — not the angel, remark, but one of the elders — for it is these alone who possess the intelligence of God and of His ways (compare Rev. 7:13-14), said unto him, "Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof." (v. 5.) It is the Messiah of prophecy who is thus indicated, though, as we shall see, the Messiah who had been rejected and "slain," and was now, in consequence, exalted to the right hand of power. Jacob had thus spoken: "Judah is a lion's whelp; from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?" And the very next verse speaks of the coming of Shiloh, unto whom the gathering of the peoples should be. (Gen. 49:9-10.) The Lion of the tribe of Judah, therefore, tells of the irresistible, all-conquering power of Messiah in conflict with His enemies. (Compare Psalm 18:37-44); and the "Root of David" sets Him forth rather as David's Lord than as David's Son — the Root here, not the Offspring. In this presentation we have, then, the Messiah in the truth of His divine Person, combined with His victorious power in conflict. John "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." (v. 6.) What a contrast between the thoughts of God and the thoughts of man! "A Lion, the Root of David." What majesty, dignity, visible display of strength, energy, and all-commanding power might we expect to behold! But no; it was a Lamb, and a Lamb as it had been slain! Ah! here is the divine secret of His exaltation, and of His having prevailed to open the book, and to loose the seven seals thereof. Let us examine this wonderful exhibition more in detail.

Judah we know to be the tribe from which sprang the Christ or Messiah. Hence the style and character in which the elder announced the only One who could open the book — "the Lion of the tribe of Judah." Majesty and power among wild beasts upon earth are conveyed by the metaphor employed. Jacob compared Judah to a lion. One great chain runs through all scripture. The Holy Ghost who spoke by Jacob on his death-bed speaks now through John, and reveals that, rejected as He may be on earth, the Lion of the tribe of Judah is owned on high, the One in whom God's purposes all centre. He is also "the root of David." This implies more than being David's Son: He is David's Lord. He might be of David's line, but He is David's root, the real though secret cause of all his titles and promises; just as John the Baptist said that He who came after him really was before him. But there is another remarkable intimation. It is not merely said that He is worthy, but that "He hath prevailed." That little word "prevailed" (conquered or overcame) is bound up with the whole subject of the chapter. It is the victory of Jesus by His blood. The Lord Jesus had personal worthiness at any time to take the book, but if He had received and opened it on the ground of His own worthiness alone, what would this have availed for us? All must have been sealed to us still. Therefore the Lord not only proved that He had personal worthiness to open the book which contained these future counsels of God, but He prevailed, and by virtue of that prevailing we are entitled to listen and to understand the mind of God even as to the future.

"And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing as it had been slain," etc. (ver. 6). John had heard of a Lion, but now that he came to look, it was a Lamb. When he expected to see the symbol of power, there stood before all the picture of most holy suffering and rejection. And this was the emblem of Christ as seen even on the throne in all the glory of heaven — a smitten One, guileless and unresisting "a Lamb as it had been slain." He is clothed with perfection of power; the seven horns no doubt mean as much. The seven eyes are the symbol of perfect intelligence — the fulness of the Spirit, here in respect of earth and its government. But the One who is seen with all the power and wisdom is the Lamb. The basis I believe, of all our blessing stands in that blessed truth. The Lord of glory has become a Lamb, and as such must be known, if we are to profit by Him.

Hence, although Christ is coming forth as "the Lion of the tribe of Judah," the executor of God's judgments, and as "the root of David," the centre of His earthly counsels, how does He appear? "And I beheld, and, lo, 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, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth." (v. 6.) While God's praises as Creator are celebrated, Christ is "in the midst of the throne" in his own essential glory — the glory of God. But when earthly government and judgment are in question, He stands forth in his derived human glory as the Lamb that had been slain. He is now clothed however with perfect power, as shown in the seven horns, and possesses perfect knowledge and wisdom, as symbolized in the seven eyes, "which are the seven Spirits of God." For Christ, as man, receives from the Spirit the knowledge and wisdom of God, and thus discerns everything throughout the whole earth.

As the slain Lamb, invested with authority to execute judgment, He receives His commission from God. "And He came and took [the book] out of the right hand of Him that sat upon the throne." (v. 7.) And now the homage to "the name of Jesus" begins. "And when He had taken the book, the four living creatures and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof, for thou wast slain, and hast redeemed [us] to God by thy blood out of every kindred, and tongue, and people, and nation, and hast made them [not us] unto our God kings and priests: and they [not we] shall reign on [or rather over] the earth." (vv. 8-10.) Here Christ is worshipped, not as God, but as the slain Lamb, because "He humbled Himself, and became obedient unto death, even the death of the cross." According to the strict grammatical sense — which does not however always determine the meaning — it is only the elders who are said to have harps, and therefore we may conclude only the elders who raise this song. But however this may be, the four living creatures join in the adoration of the Lamb, falling down before Him in worship, thus signifying perhaps the fact that God's power in judgment, which they represent, is now placed in Christ's hands. The song is new, for though the merits of Christ's death are not new, the character in which He now appears, as the One who takes the book of God's judgment, and opens the seals thereof, is new. It is a character which He only assumes after the Church has been taken to heaven. The elders worship as priests. As a "royal priesthood" they celebrate on the harp "the praises of Him who has called them out of darkness into His marvellous light." (1 Peter 2:9.) As heavenly priests too, in "the holiest of all, which had the golden censer" (Heb. 9:3-4), they have "golden vials full of odours, which are the prayers of saints."

(V. 6) Then John turns to see the Lion and, behold, he sees a Lamb. Having heard of the Lion, he might naturally expect to see in Christ a vision of mighty power, but instead, he sees a Lamb, the emblem of weakness, and, too, as it had been slain. The One that prevails as the Lion, is the One who first suffered as the Lamb. His power to overcome in opening the book is that He has overcome by going into death. As the Lamb slain He overcame sin, and death, and the devil. Having overcome as the suffering Lamb He has acquired the power to overcome every enemy as the mighty Lion. With Him are found the seven horns and the seven eyes. The seven horns speak of complete and irresistible power — omnipotence; the seven eyes, which are the seven Spirits of God, of complete and all searching omniscience in the power of the Spirit. Going forth into all the earth speaks of His omnipresence.

"And I beheld, and lo, in the midst of the throne, and of the four living ones, 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. And He came and took the book out of the right hand of Him that sat upon the throne." Here the mystery is solved. In redemption Christ has obtained a title to be the whole creation's lord, as well as the church's blessed Head. As the suffering, meek, and unresisting Victim, Heaven accords to Him the title to universal power and praise. Already - though hidden in the throne - He is manifested to the eye of faith, as being possessed of the perfection of power - "having seven horns" - and also of the controlling, all-pervading energy of God's universal Spirit - "having seven eyes, which are the seven spirits of God, sent forth into all the earth." Here, therefore, there is One equal to solve this problem; unsolvable by all besides; and to accept a challenge that must be declined by all besides. For who can undertake to save the rights of the eternal God, and to bring back a sin-stained universe to His favour? And who can expel the power of evil by which the scattering and dissevering from God of His creation had been achieved? Before this can be, sin must be atoned, and death undone, and Satan bound. But all this power and worthiness is found in Him who was David's Son and David's Lord. "The Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof." In death, this title of Redeemer has been sealed as the Lamb's; and in redemption-power will all God's glory, in connection with the creature, eventually stand. The tribute of the universe must be paid alone to Him, who to the death asserted the glory of God in a world of evil; and who, in the administration of the affluence of His power and glory, will turn every stream of creature-good back to the Creator's praise.

Happy is it for the saint, thus instructed in the mind of heaven, to rest in the love and grace of Him who is in the midst of the throne; and happier still, in seeking now to uphold the honour of His name, to count on His power alone, who has the "seven horns and the seven eyes." For how surely is His power and grace directed to sustain the heart that counts on His goodness in seeking in a world of evil to do His will. Soon that power, which now secretly sustains, controls, and overrules, amidst the confusion of Satan's power, will be openly displayed. And how is the heart's joy augmented by the thought, that then the worthiness of the Lamb will not be a secret carried feebly in the bosom of the saint, and contradicted and gainsaid on every hand besides; but evil being removed by the hand of Power, every eye shall gaze upon His beauty, and every heart shall own His claims, and every voice re-echo His worthy praise! And Oh how soon will this bright scene of glory burst upon our dim anticipations! "We have not followed cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ." "And He which testifieth these things saith, Surely I come quickly." But there is another side of the picture. Heaven's counsels about the Lamb, alas! are fraught alone with sorrow for great Babylon in her luxurious glory, and for the thoughtless dwellers on the earth! When power Divine shall be put forth to vindicate the claims of earth's rejected Victim, what but dismay and displacement can be the result to those who despise His name, and will at last be found in martial array to resist His claims. "These shall make war with the lamb, and the Lamb shall overcome them; for He is King of kings, and Lord of lords!" But before this hour arrives what a picture of the world's dismay does the Lamb's opening of the sixth seal present! "And I beheld when He had opened the sixth seal, and lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the lamb; for the great day of His wrath is come; and who shall be able to stand?"

The Lion and the Lamb. Possessed of divinely given intelligence, the elders are able to witness to the One who can open the book. They say to John, "Behold the Lion of the tribe of Juda, the root of David, has prevailed to open the book, and to loose the seven seals thereof." The lion is the symbol of strength as we read, "A lion which is strongest among beasts" (Prov. 30:30). His power then is irresistible, so the prophet Micah can say of the lion he "both treads down, and tears in pieces, and none can deliver" (Micah 5:8). The lion of the tribe of Judah tells us of this mighty power being exercised in the cause of God's ancient people, according to the prophecy of Jacob, which foretells that Judah will prevail over his enemies — "Thy hand shall be in the neck of shine enemies." In order that Judah may prevail he has the strength of "a young lion." But the real source of Judah's strength is that out of that tribe the One would come to whom the people would gather (Gen. 49:8-10). Christ is the true Lion of Judah.

(Vv. 9, 10) The New Song. The praying time is over, the singing time is come. The song they sing is new. Hitherto the ransomed of the Lord had been on the way to glory singing songs of redemption; but those songs looked on to victory and the reign of glory. They were songs of hope. With the taking of the book their hopes will all be fulfilled, and the songs of hope will be changed to songs of victory. Moreover, their songs celebrate the worthiness of the Redeemer, and the greatness of His redemption, rather than the blessings of the redeemed. Thus, in the better translation, their reference to redemption is impersonal. The song is general as to the people who are redeemed, but special as to the One who has redeemed them. All heaven is occupied with the Lamb — "THOU art worthy," "THOU wast slain," "THOU hast redeemed," and "THOU hast made."

(Vv. 11, 12) The Angelic Host. The new song sung by the saints awakens the praise of the whole angelic host. The elders strike the note, the angels prolong the strain. They ascribe worthiness to the Lamb. He is worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. Men have paid homage to one another, and dishonoured the Lamb. They have enthroned man, and crucified the Lamb. The day is coming when it will be seen that the Lamb alone is worthy to receive all power, riches, wisdom, strength, honour, glory, and blessing. The history of the world witnesses that, in the hands of man, all these things have been used to exalt himself and shut out God. The Lamb alone is worthy to receive all these things, for He alone will use them for the glory of God.

We have before seen that these elders represent the redeemed in heaven. Their song confirms this. If the words, "and hast redeemed us to God" were correct, the evidence would be still stronger. But though most manuscripts so read, the omission of "us" from a few copies is confirmed by the fact that in the next verse the reading undoubtedly is, "And have made them unto our God, kings and priests, and they shall reign over the earth." The word "us," therefore, is doubtful. But still the whole song, being a celebration of Christ's work in redemption as entitling Him to take the book, naturally belongs to those who represent the redeemed. Who should be so interested in the fact that men were redeemed to God by His blood, were made kings and priests, or should reign over the earth, as the redeemed themselves? All these topics, so natural for them, are omitted from the angels' song, showing that these elders have a far deeper interest in the redeemed than the angels. A difficulty may arise from the words, "and they shall reign on the earth;" but the true reading is, "over the earth;" and while it is certainly never said that the heavenly saints shall dwell on the earth again, it is distinctly promised that when Christ reigns over the earth, they shell reign with Him.

The praise of the angels follows. "And I beheld, and I heard the voice of many angels round about the throne and the living creatures and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." (vv. 11, 12.) At the time here spoken of, the Psalmist's words are fast approaching their fulfilment: "Jehovah has prepared His throne in the heavens; His kingdom rules over all" (Ps. 103:19); and even now "His angels that excel in strength," the "ministers of His that do His pleasure" bless Him in the person of "the Son of man," through whom His rule is carried on, and who is about to have all things put under His feet. (Ps. 8:4-6.) But there is a great difference between this worship of the angels and that of the elders. The angels look at his "obedience unto death," and own that it is as the slain Lamb He is entitled to receive glory and blessing; but they say nothing about redemption. To them the central object in the cross is the perfect obedience there manifested; to the elders the central object in the cross is the redeeming work there accomplished.