And I beheld. Again a new feature of the vision is indicated (see on Revelation 5:1). And, lo, in the midst of the throne and of the four beasts, and in the midst of the elders. For a description of the position of the throne and the living beings and the elders, see Revelation 4:6.
The passage would, perhaps, be more plainly rendered, "Between the throne and the four living creatures on the one hand, and the elders on the other, stood," etc. The repetition of "in the midst" is a Hebraism (of.
Genesis 1:4, Genesis 1:6, Genesis 1:7, LXX.). The Lamb would thus occupy a central position, where he would be visible to all. Stood a Lamb. The Greek word ἀρνίον, which is here employed, and which is constantly used throughout the Apocalypse, occurs elsewhere in the New Testament only in John 21:15.
The Lamb of John 1:29 is ἀμνός. This word has therefore been brought forward as an evidence that the writer of the Gospel was not also the writer of the Apocalypse, since, when the word is applied as a title of our Lord, the term differs.
But the passage John 1:29 is a quotation from Isaiah, and the writer naturally adheres to the form found in the LXX. version in that place. But on other occasions, when he is free to employ his own diction, as in John 21:15 and in the Apocalypse, he invariably employs the term ἀρνίον.
Some have found in the fact that ἀρνίον (avalon) is originally a diminutive form of ἀμνός (amnos), a reference to, the lowliness and meekness of our Lord; and they see a contrast in the power indicated by the seven horns.
But such interpretations, however helpful and suggestive, are not warranted by anything in the grammar of the word; since, although no doubt originally a diminutive, the word had lost all such force in St.
John's time; so much so, that the varying cases were formed from both words. As it had been Main. We are here confronted with what Stuart calls an "aesthetical difficulty." How could the Lamb, which was alive, standing, and active, exhibit any appearance which would give St.
John the idea that it had been slain? Similarly, in the following verses, how could the Lamb take the book, or the four living beings handle harps and bowls, or the elders play on harps while also holding bowls?
In the first place, it is perfectly immaterial to inquire. St. John is not giving a circumstantial narrative of certain historical facts which occurred in the material, sensible world; but he is reproducing ideas conveyed to him in some way (certainly not through the senses), which ideas are symbolical of events occurring in the natural and spiritual worlds, and of the condition of men or bodies of men.
Therefore, if we can ascertain what these mental pictures are intended to portray to us, it matters not in what way the ideas were conveyed to the mind of the seer. In the second place, it must be remembered that the whole is a vision; and that although St.
John says, "I saw," in point of fact none of the mental impressions which he obtained were conveyed through the senses. Just as a person relating a dream says, "I saw," when in reality his eyes had been shut and his senses asleep, so the writer here says, "I saw;" and just as in a dream we receive distinct ideas concerning an object without knowing how or why we know the particular fact, and that, too, when such qualities seem contradictory to others with which the object is invested, and yet no incongruity is apparent to us, so St.
John realized that these objects possessed qualities which, in the sensible world, would have been impossible. Having seven horns. Throughout the Bible an emblem of power. Moses blessed the tribe of Joseph in the words, "His horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth" (Deuteronomy 33:17).
Hannah sang, "Mine horn is exalted" (1 Samuel 2:1). The seven denotes perfection (see on Revelation 1:4; Revelation 5:1, etc.). The symbol, therefore, attributes to the Lamb complete power (cf. the words of Christ in Matthew 28:18, "All power is given unto me in heaven and in earth").
And seven eyes. The seven eyes symbolize perfect knowledge—omniscience (cf. Zechariah 4:10, "They shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth;" and 2 Chronicles 16:9, "For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in behalf of them whose heart is perfect towards him").
Which are the seven Spirits of God. "Which" refers to the seven eyes (cf. Revelation 1:4, "The seven Spirits which are before his throne;" and Revelation 3:1, "He that hath the seven Spirits of God, and the seven stars;" and Revelation 4:5, "Seven lamps of fire burning before the throne, which are the seven Spirits of God").
The Holy Ghost, proceeding from the Father and the Son, with his sevenfold gifts, is indicated by these symbols of illumination. For he illuminates and makes brighter those in whom he dwells, and renders clearer to them those things outside themselves, and enables them more fully to appreciate the manifold wisdom of God.
Sent forth into all the earth. That is, the seven Spirits are sent forth ( ἀπεσταλμένα; though, as πνεύματα, "the spirits," are also ὀφθαλμοί, "the eyes," A reads ἀπεσταλμένοι).