It is far more probable, however, that the true source of the expression is to be found in the important place which the "lamb" occupies in the sacrifices, especially of the Priestly Code. In these there was the lamb of the daily morning and evening sacrifice. How familiar this would be to the Baptist, being a member of a priestly family! On the Sabbath the number of the offerings was doubled, and at some of the great festivals a still larger number were laid upon the altar (see
Ex 29:38;
Nu 28:3,
9,
13). The lamb of the Passover would also occupy a large place in the mind of a devout Israelite, and, as the Passover was not far off, it is quite possible that John may have referred to this as well as to other suggested ideas connected with the lamb. The sacrificial significance
of the term seems to be far more probable than the mere comparison of the character of our Lord with meekness and gentleness, as suggested by the words of the prophets, although these contain much more than the mere reference to character (see below). That this became the clearly defined conception of apostolic teaching is clear from passages in Paul and Peter (
1Co 5:7;
1Pe 1:18 f). In the Book of Revelation the reference to the Lamb occurs 27 times. The word here used differs from that in John. The amnos of the Gospel has become the arnion of the Apocalypse, a diminutive form suggestive of affection. This is the word used by our Lord in His rebuke and forgiveness of Peter (
Joh 21:15), and is peculiarly touched therefore with an added meaning of pathetic tenderness. Westcott, in his Commentary on
Joh 1:29, refers to the conjecture that there may have been flocks of lambs passing by on their way to Jerusalem to be used at the feast. This is possible, but fanciful. As applied to Christ, the term certainly suggests the meekness and gentleness of our Lord's nature and work, but could not have been used by John without containing some reference to the place which the lamb bore in the Judaic ritualism.