Lamb

Our Saviour is by the Baptist declared to be the Lamb of God, because to be sacrificed to him, as a Lamb, to take away the sins of the world. Hence our Saviour, upon the account of his sacrifice, is represented in the Revelation by the symbol of a lamb. This is special, and therefore none else comes under the same symbol but himself.

Though in general, in the symbolical language, any horned beast may signify a king or monarch, because of the horns which denote power: so, according to the Ori­ental Oneirocritics, chap. 242, a ram is the symbol of a plain monarch or prince: but other horned beasts are to be explained with some adjunct; as a goat signifies, accord­ing to the same interpreters, a fool-hardy fighting prince. And therefore the prince of Persia, Darius, a settled king, is properly represented by a ram in one of Daniel’s vi­sions; and Alexander, the most furious and rash of all warriors, is as properly represented by a goat.

Thus the wild beasts, Θηρία, with horns, signify tyrants. But a lamb is the meekest of all animals; and therefore very proper in that respect also to signify our Saviour, who was slain as a lamb, without opening his mouth against those who persecuted him. Isa 53:7; Act 8:32.

The lamb, as the symbol of meekness, is also used in Isa 11:6; Isa 65:25; Jer 11:19. Christ is therefore the good Shepherd or King, the Ram of the flock, who laid down his life for the sheep. And to this purpose it is observable, that in several places of Scripture the word which pro­perly signifies a ram, is taken for a prince; as in the Song of Moses, in Exo 15:15, áàåî H4124 éìéà, H352, the mighty men of Moab; in the LXX. ῎Αρχοντες Μοαβιτῶν, the Princes of the Moabites. And this is plainly from the metaphor; for the prince is the ram of the flock or people. See Psa 80:1; Psa 78:71-72.

The same may be said of the word çéìà, which is both a bull and a prince. It is so explained by the Oriental Oneirocritics, in chap. 238. And so Boga or Buga,^f1 in the Turkish language, which properly signifies a bull, or the mate of any cattle, is also a name of dignity, signifying chief or leader.

A ram of a golden or purple colour portends, according to the Thuscan Commentaries, produced by Macrobius,^f2 "an universal happiness and prosperity to the person in­vested with the supreme power."

F1 Herbelot. Tit. Boga.

F2 Macrob. Saturnal. L, iii. c. 7.

It would have been needless to have paused over this word, or inserted it in this place, but from the very earnest and special use made of it in reference to the Lord Jesus Christ, as typical of his person and nature; but considered with an eye to him, nothing can be more interesting than to behold how unceasingly the Holy Ghost is glorifying our Lord under this beautiful figure through the whole word of God. Every one knows the character of a lamb: among all the creatures of God there are none so harmless, inoffensive, meek, and gentle as the lamb. A lamb will receive injuries, but will offer none. There is a loveliness in the tender lamb of the fold which interests every beholder. In every point the lamb is useful: its fleece affords covering, and its flesh food; both in life and death the lamb is eminently profitable. Nothing could be more happily chosen to depicture Christ Jesus in his immaculate holiness and purity; his meekness, gentleness, and patience, is indeed as the Lamb of God, "for in his mouth was found no guile; who when he wasreviled, reviled not again, when he suffered, he threatened not." He was "holy, harmless, undefiled, separate from sinners, and made higher than the heavens." Well might it be said of him, that "he was led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so opened he not his mouth." (Isa. l3: 7.) And what endears Christ in this lovely character, and which the typical representation of the lamb eminently sets forth, he is both the covering for his people, and their suste - nance; for his righteousness istheir garment of sal - vation, and "his flesh is meat indeed, and his blood drink indeed., In every and all points of view, in his designation as a sacrifice, he is "the Lamb slain from the foundation of the world." (Rev. 13. 8.) In his manifestation to Israel in the days of his flesh, his humiliation unto death, and his exaltation to glory, still is he the Lamb of God, and the Lamb in the midst of the throne, the Christ of God, and the salvation of God to every one that believeth. The song of heaven is one and the same with the hymn of earth: Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing; for thou wast slain, and hast redeemed us to God by thy blood." (Rev. v. 9 - 12.)

There was another Lamech of the descendants of Cain. (See Gen 4: 17, 18.) He appears to have been the first who broke the divine commandment, by taking more wives than one. (See Gen. 2: 24.) See the Lord’s displeasure at this, Mai. 2: 14 - 16. And yet more particularly hear what the Lord Jesus Christ saith upon this subject, Matt. xix. 3 - 10. The names of his two wives are in some measure descriptive of his sin and folly, for Adah and Zillah compounded, would imply an assembly, a shadow. It were well if the favourers ofpolygamy would consider these things. The Lord Jesus declares, that from the beginning it was not so; and perhaps in no one instance hath it been free from sorrow. And as from an authority which becomes unquestionable, the married state is declared to be sacred, as typical of Christ’s union with his church, the abettors of double marriages would farther do well to consider, what a running counter this is to this blessed doctrine, as well as to the original appointment of heaven. (See Ephes. v. 23. to the end, 1 Cor. 7: 2.)See Concubine.

The young of the sheep, and also the kid of the goat, Exo 12:5, Christ is the Lamb of God, Joh 1:29, as being the accepted sacrifice for human sin. The sacrifices of the Old Testament were an ordained and perpetual foreshadowing not only of his spotless holiness and his unresisting meekness, Isa 53:4-9 . He is described in Jer 5:6 12:11, as wearing the form of a sacrificial lamb in heaven itself. See PASSOVER and SACRIFICES.\par

The sacrificial type of the Lamb of God, therefore the most frequent victim (Isa 53:7; Joh 1:29; taleh; Isa 65:25, "a sucking lamb," 1Sa 7:9, from whence comes the Aramaic talitha, "maid," Mar 5:41). Kebes, "a lamb from the first to the third year"; offered in the daily morning and evening sacrifice (Exo 29:38-41), on the sabbath (Num 28:9), at the new moon feasts (Num 28:11), that of trumpets (Num 29:2), of tabernacles (Num 29:13-40), Pentecost (Lev 23:18-20), Passover (Exo 12:5), at the dedication of the tabernacle (Numbers 7), Aaron’s consecration (Lev 9:3), Solomon’s. coronation (1Ch 29:21), Hezekiah’s purification of the temple (2Ch 29:21), Josiah’s Passover (2Ch 35:7), women’s purification after childbirth (Lev 12:6), at a leper’s cleansing (Lev 14:10-25), the Passover presentation of firstfruits (Lev 23:12), for sins of ignorance (Lev 4:32), in beginning and closing the Nazarite’s separation (Num 6:12; Num 6:14).

Amnos is used in the Gospel of John, which describes the life and death of Jesus as the paschal, sacrificial Lamb. In Joh 21:15 alone arnia is used, so in Revelation also arnion. This arnion being a diminutive expresses "endearment", namely, the endearing relation in which Jesus, now glorified, stands to us as the consequence of His previous relation as the sacrificed amnos on earth; so also our relation to Him, He the "precious Lamb," we one with Him and His dear lambs (Isa 40:11). Kar, "the wether": Mesha of Moab paid 100,000 as tribute to Israel (Isa 16:1; 2Ki 3:4). Tsown, strictly "a flock" (Exo 12:21). Seh, each individual of a flock.

Lamb. Exo 12:3. The young of the sheep, though the original word means also the kid or young of the goat; and by the Jewish law it is expressly provided that the sacrifice at the passover might be a lamb, either of the sheep or goat. Exo 12:5. Sundry peculiar enactments are contained in the same law, respecting the qualities of the animal. Exo 22:30; Exo 23:19; Lev 22:27. The prophet represents Christ as a lamb led to the slaughter, Isa 53:7, and the same figure is employed by John the Baptist. Joh 1:29; Joh 1:36. It expresses the meekness and gentleness of Christ, and designates him as the great sacrifice for sin. Throughout the Scriptures, from the beginning to the end, the lamb and the sacrifice of a lamb are used as a type of the Lord Jesus Christ and of his blood shed for our sins. In the Revelation he is expressly called "The Lamb" 27 times. He is represented as now standing in the midst of the throne of God, as a "Lamb as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God," "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 us unto our God kings and priests." "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." Rev 5:6; Rev 5:8-9; Rev 5:12-13; Rev 6:1; Rev 6:16; Rev 7:9-10; Rev 7:14; Rev 7:17; Rev 12:11; Rev 13:8; Rev 17:14; Rev 21:9; Rev 21:22-23; Rev 21:27, etc. See Sheep.

The lamb is symbolical of meek submissiveness, and when selected for the sacrifices, must be without blemish and without spot: a very apt type of the Lord Jesus, the Lamb of God. He, the submissive and spotless One, was "like a lamb dumb before his shearer," and was proclaimed by John as "the Lamb of God which taketh away the sin of the world;" and again as ’the Lamb of God’ as an object for the soul’s contemplation. Joh 1:29; Joh 1:36. In John’s vision of heaven the Lord Jesus is seen as a Lamb ’which had been slain,’ to whom universal adoration is given.

The special character attached to the title of ’Lamb’ in the book of Revelation is that of suffering, the earth-rejected One, but seen in the midst of the throne in heaven. He who suffered is vindicated there, and finally possesses His bride, the new Jerusalem, in which the throne of God and of the Lamb is established. He will always bear the character of the chosen One of God "that taketh away the sin of the world" on the ground of the sacrifice of Himself. Rev 5:6-13; Rev 6:1; Rev 6:16; Rev 7:9-17; Rev 12:11; Rev 14:1-10; Rev 15:3; Rev 17:14; Rev 19:7; Rev 19:9; Rev 21:9-27; Rev 22:1; Rev 22:3. In all these passages in the Revelation the word is ἀρνίον, the diminutive of ἀρνός, ’a lamb,’ signifying a ’young lamb,’ or ’lambkin.’ The same word was used by the Lord to Peter in Joh 21:15; "Feed my lambs," applying it to the Lord’s young disciples.

LAMB.—See Animals (vol. i. p. 64^a), Names and Titles of Christ, and Sheep.

LAMB.—See Sheep, and next article.

An emblem of Our Lord, the victim offered as a sacrifice for our sins. In the Jewish sacrifices a lamb prefigured the coming Messias. Saint John the Baptist pointing out the Saviour to the multitude, said: "Behold the Lamb of God." One of the few Christian symbols dating from the first century is that of the Good Shepherd carrying a lamb on His shoulders with two others by His side, and on a sarcophagus of the 4th century, Christ in a series of Gospel scenes is represented as a lamb. The lamb is sometimes portrayed standing bearing a cross or banner, or lying as if slain, on a book closed with seven seals, as described by Saint John in the Apocalypse. It is also a general symbol of modesty and innocence, and hence an emblem of the virgin-martyr Saint Agnes, whose name according to some means "lamb-like"; of Saint John Baptist, it typifies sacrifice without blemish. In Christian art the lamb is a symbol of

• Saint Agnes of Rome

• Saint Francis of Assisi

• Saint John the Baptist

New Catholic Dictionary

lam: (1) The most used word is כּבשׂ, kebhes, “a young ram”; compare Arabic kebsh, “ram”; often of sacrifices; (feminine) כּבשׁה, kabhsāh, or כּבשׁה, kibchsāh, “ewe lamb” (2Sa 12:3); by transposition כּשׂב, kesebh, and feminine כּשׂבּה, kisbāh (Gen 30:40; Lev 3:7; Lev 5:6). (2) כּר, kar, “lamb” (Deu 32:14; 1Sa 15:9; 2Ki 3:4). (3) שׂה, seh, “one” of the flock (Gen 22:7; Lev 5:7). (4) צאן, cō’n, “sheep,” “goats,” “flock”; compare Arabic ḍâ’n, “sheep” (Exo 12:21); and צאן בּן, ben cō’n (Psa 114:4). (5) טלה, ṭāleh, “young lamb”; compare Arabic ṭalı̂, “young lamb”; and טלאים, ṭ^ela’ı̄m (1Sa 7:9; Isa 40:11; Isa 65:25). (6) אמּרין, ’imm^erı̄n (Ezr 6:9, Ezr 6:17; Ezr 7:17). (7) ἄρνας, árnas, accusative plural (Luk 10:3); diminutive ἀρνίον, arnı́on (Joh 21:15; Rev 5:6, etc.). (8) ἀμνός, amnós (Joh 1:29, Joh 1:36; Act 8:32; 1Pe 1:19). See SHEEP.

The point of view for this subject is suggested by Delitzsch: ‘All the utterances in the New Testament regarding the Lamb of God are derived from this prophecy [Isa_53:7], in which the dumb type of the Passover now finds a tongue’ (Com. on Isaiah, Eng. translation , 1890, ii. 297).-(1) In Philip’s interpretation of this passage to the eunuch who questioned him concerning its meaning, he showed that its fulfilment was found in Jesus (Act_8:32).-(2) In 1Pe_1:19, Christ is compared with a sacrificial lamb; as an offering on behalf of sin He gave Himself (1Co_5:7), without blemish and without spot (cf. Lev_23:11). If the allusion here is first to the descriptive terms of Isaiah, yet there is included an association derived from the Levitical ritual. Christ was not only a quiet, unresisting sufferer, but also a sacrificial offering for sin.-(3) The main use of the term ‘Lamb’ in the NT is in Revelation, where it occurs 28 times. The word of which it is a translation is a diminutive, and is peculiar to the Apocalypse.

Many surprises await one who, familiar only with the significance of the Lamb in the Levitical sacrifices, traces the new forms in which the figure made itself at home in the visions of the Seer of Patmos. It is evident that the writer had been fascinated by the suggestion on account of which he first employed the term to designate the Exalted Christ (Rev_5:6), and he was afterward conscious of no incongruity or embarrassment in continuing to use the title when he referred to Christ, even when he associated the most incompatible qualities, relations, and activities with it. In the interest of clearness and consistency one may try to substitute ‘Christ’ for ‘Lamb’ wherever the latter term occurs in this book, but it will be found that then something almost indefinable but very real has fallen out and that nothing of equal worth has taken its place. We move here in a region of prophecy, of symbolism, and of spiritual values, where the imagination supplies itself with wings, and where exact logical thought has to plod along as best it can afoot.

According to Rev_5:6, in the central place before the throne, in the midst of the four and twenty elders, and the four living creatures, the Revelationist turned to see a Lion, symbol of majesty and overmastering power, when lo! instead of a lion he beheld a Lamb, standing, bearing still the wound by which He was slain in sacrifice, yet with the emblems of power and wisdom in the highest degree. ‘He looked to see power and force, whereby the foes of his faith should be destroyed, and he saw love and gentleness by which they should be conquered’ (G. B. Stevens, The Theology of the NT, 1899, p. 542). The reason Hofmann offers why the Lion which has conquered appears as a Lamb is that He has gained His victory in that form (Weissagung und Erfüllung, 1841-44, ii. 328; cf. Isa_53:12). Attempts to trace the symbolism to astrotheology (cf. A. Jeremias, Babylonisches im NT, 1905) or to a Babylonian source discover a single reference to the blood of a lamb substituted as a sacrificial offering for men; but no influence of this on pre-Christian Messianism, or of contemporary cults on this particular symbolism, has been found (cf. J. Moffatt, Expositor’s Greek Testament , ‘Revelation,’ 1910, p. 385). But always at the heart of every picture of the Lamb throughout this book is the never-to-be-forgotten fact of His sacrifice and victorious power, and all the properties and functions of the Exalted Christ take their rise from this fact. Among the functions assigned to Him is: (a) that of loosing the seals of the Divine judgments, i.e. of carrying history through its successive stages to its ultimate goal. Henceforth the life of the world must be dominated by the ideal which He has realized, and the power for its fulfilment must proceed from Him. (b) At the very centre of the heavenly host, together with God He receives universal homage from the highest beings in heaven-innumerable angels-and the entire animated creation (Rev_5:8-13; Rev_7:9-10). The significance of this worship, springing as it does from a convinced monotheistic faith on the part of the writer, is not to be mistaken. Not a higher and a lower worship are here, but the two are of the same order and unite in one stream. The Lamb does indeed share the throne of God (Rev_22:1), yet the throne of God and of the Lamb is one. (c) To Him as slain the redeemed owe their power over sin and death (Rev_5:6; Rev_5:9; Rev_5:12, Rev_7:10; Rev_7:14, Rev_12:11, Rev_14:4); nor in this connexion does the author shrink from the word ‘purchase.’ (d) To Him is entrusted the eternal welfare of men, symbolized by the ‘book of life’ (Rev_21:27; cf. Rev_3:5), the history and significance of which may he traced in Isa_4:3, Exo_32:3 f., Psa_38:16; Psa_89:19, Eze_13:9, Mal_3:16, Dan_12:1, Enoch 47:3, Apoc. Bar. 24:1, Asc. Is. 9:12, Luk_10:26, Php_4:3). (e) Still, as in the earthly life, the redeemed follow Him and He maintains the life which was begun through Him, by keeping them in fellowship with Himself and with God as the source of life (Rev_7:17; Rev_14:1; Rev_14:4). As the vision unfolds, several startling paradoxes are thrown into the foreground. The Lamb bears the marks of a violent death at the hand of others, yet He is all-powerful (Rev_5:6). He gave Himself in the surrender of a perfect love for the sake of sinners, yet He is moved by fierce wrath against evil-doers (Rev_6:16). The Lamb becomes the great Shepherd of the sheep, whom He guides and they follow Him (Rev_7:17). Hostile forces shall make war against the Lamb, and the Lamb shall overcome them (Rev_17:14). In the final chapters, the scene shifts and still more striking symbolism appears. The Lamb is pictured as the central figure in a marriage feast-the Bridegroom whose bride is the New Jerusalem (Rev_19:7; Rev_19:9, Rev_21:9), hidden with God until the fullness of time. Again the scene changes to the New Jerusalem, whose foundations are the twelve apostles of the Lamb (Rev_21:14), whose temple is the Lord God Almighty and the Lamb (Rev_21:22), and whose lamp is the Lamb (Rev_21:23).

In closing we may summarize the significance of ‘Lamb’ in the Apocalypse. The meaning of the person and work of Christ is disclosed in sacrifice. The secret of His nearness to God, of His personal victory and power over others, and the common spirit by which His activity on earth is bound to that in heaven, is found in love. And still further, central in the throne of God, the law of the moral order of the world, the power which moves history to its goal, the all-pervading spirit of the angelic hosts, the principle in which the paradoxes of life are resolved, the magnet which draws heaven down to earth and domiciles it with men, and the light in which all social good is revealed and glorified is sacrificial love.

C. A. Beckwith.

Gen 22:7 (b) It is quite evident that this lamb is a type of the Lord JESUS CHRIST who was described by John as "the Lamb of God." Abraham’s reply indicates the same truth, for he said "God will provide Himself a lamb for a burnt offering." It does not say He will "provide for Himself." The Lord JESUS was and is one of the persons of the Godhead, and He gave His own self to be a sacrifice.

Exo 13:13 (b) In this place again the Lord JESUS is evidently the anti-type, while we are represented by the ass. The Scripture says "man is born a wild ass’s colt." Each one of us must be redeemed by the Blood of the Lord JESUS, the Lamb of GOD, or else we shall be punished ourselves.

Lev 23:12 (c) The Lord JESUS was inspected before He was offered as the Passover Lamb.

- Pilate’s wife inspected Him socially.

- Pilate inspected Him for the civil government.

- Herod inspected Him for the military government.

- Judas inspected Him from the standpoint of personal fellowship.

- the Centurion inspected Him as a law-enforcement officer.

All of them found Him without a blemish, and therefore fit from the human standpoint to be the Lamb of GOD.

Pro 27:26 (c) It may be that this also is a picture of the Lord JESUS in that we must be clothed with Him as the Scripture say; "Put ye on the Lord Jesus Christ." The garment of salvation, and the robe of righteousness are just His own wonderful self given to us to cover all our sins and discrepancies.

Joh 1:29 (a) The Lord JESUS is often compared to a lamb, and for many reasons. The lamb was used for food, and the Saviour has told us to eat of Him. The lamb is used for growing wool to make warm garments, and so we are clothed with CHRIST that we may be accepted by GOD in Him. The lamb was an acceptable sacrifice to GOD, and so the Saviour offered Himself to GOD as our sacrifice. The lamb was used as the Passover sacrifice, and the Scripture says, "Christ our Passover is sacrificed for us." The lamb’s a gentle creature, and our Lord said he was "meek and lowly in heart." The lamb does not object to being sheared or killed, and so "He was led as a lamb to the slaughter, and as a sheep before her shearer is dumb, so He opened not His mouth."

Rev 5:6 (a) Throughout the book of Revelation, the Lord JESUS is presented under the type of "a lamb as it had been slain." It appears that CHRIST constantly bears the marks of the crucifixion, and that He still has the wounded hands, feet, side, back, head and face. GOD will never let us forget that the Lord JESUS became a sacrifice for our sins, and for ourselves. He is called "the Lamb" in order to keep this truth constantly before the hearts and minds of saved and unsaved in eternity. The sufferings of the lost are said to be "in the presence of the holy angels, and of the Lamb."

See Sheep

Most of the Old Testament references to lambs are related to sacrificial rituals. (For references to matters other than sacrifice see SHEEP.) Abel’s offering was probably a lamb (Gen 4:4), Abraham considered a lamb to be the natural animal for a burnt offering (Gen 22:7-8), and the Israelites in Egypt offered sacrificial lambs at the time of the original Passover (Exo 12:3-8; see PASSOVER). In the religious system that God gave Israel, lambs were one of the animals most commonly used for sacrifice (Lev 3:1; Lev 3:7; Lev 4:32; Lev 9:3; Lev 12:6; Lev 14:10; Lev 23:12; Num 28:4; Num 28:11; Num 29:13; Ezr 6:17; Ezr 7:17; Eze 46:4-15; see BLOOD; SACRIFICE).

A lamb offered in sacrifice had to be without defects, symbolizing its fitness to be the guiltless substitute for the guilty offerer (Exo 12:5-6; Lev 4:32; Lev 9:3). Although the shedding of a sacrificial animal’s blood was necessary, no animal sacrifice in itself could take away a person’s sin (Heb 9:22; Heb 10:4). Jesus Christ, the Lamb of God, achieves what all the animal sacrifices could not achieve. He willingly gave his life as a sacrifice for guilty sinners, and through his sacrifice takes away their sin (Joh 1:29; Act 8:32; 1Pe 1:18-19).

In the visions of the book of Revelation, the Lamb again symbolizes Jesus Christ. Having died for sin, he has now overcome death and is the Lord of life and salvation (Rev 5:6; Rev 5:9; Rev 5:12; Rev 7:14; Rev 12:11). He is the conqueror of Satan, the Saviour of his people, the judge of the world, the King of kings, and the object of heaven’s worship (Rev 7:17; Rev 14:1; Rev 14:10; Rev 17:14; Rev 19:7; Rev 21:23; Rev 22:1; Rev 22:3).

A symbolic name for Jesus Christ. It

means that he was an offering for sin

like the lambs that were offered as a

sacrifice to God in the Old Testament.