In Rev 4:5 the seven spirits of God are called “seven lamps” which reflect Zechariah’s seven lamps (Zec 4:2). In 4:5 and 5:6 the seven spirits echo Zec 4. The indwelling of the Spirit is the coming of Christ within (Jn 14:17–18 cp. He graciously imparts the Spirit to his apostles to lead them into all the truth (Jn 16:13 20:22 cp. Christ is the one who asks the Father to give the Spirit (Jn 16:5–7) so that “when the Helper comes, whom I will send to you from the Father, that is the Spirit of truth” (Jn 15:26 cp. John’s Gospel emphasizes Christ’s receiving the Spirit (Jn 1:33), giving the Spirit (Jn 3:34 20:22), and baptizing with the Spirit (Jn 1:32). In 3:1 an image of Christ drawn from the vision at 1:16 appears where he “has the seven Spirits of God” (also in 5:6 the Lamb’s “seven eyes. (9) Rev’s three parallel appearances of this designation all point to the Holy Spirit. (8) The Holy Spirit is the characteristic identification of pneuma in the NT when found in conjunction with or as part of an apparent formula with God and Christ. By way of example, see the Pauline and Petrine benedictions listed above. (7) In the NT the source of grace and peace - the source of benedictory blessings - is always divine. To elevate angels as a source of grace and peace clashes with this tendency. (6) Rev expressly rejects any adoration of angels (19:10 22:8). The benediction comes from three (apo / apo / apo, 1:4–5) the Father has a three-fold title (is / was / coming, 1:4) Christ’s identity is presented in a three-fold manner (witness, first-born, ruler, 1:5) and John gives a three-fold benediction rooted in Christ’s work (to him who loves / released / made us, 1:5–6). (5) The context employs a pattern of threes which would most naturally expect the paralleling of the divine Spirit with the divine Father and Christ. A thought-provoking treatment of a fascinating and confusing topic.įor more study materials, go to: The second half of the book shows Revelation’s date of writing, proving its composition as prior to the Fall of Jerusalem in A.D. Convincing biblical and historical evidence showing that the Beast was the Roman Emperor Nero Caesar, the first civil persecutor of the Church.
This expects a divine source rather than a mixed source such as from God, the divine Christ, and created angelic beings.Ī popularly written antidote to dispensational sensationalism and newspaper exegesis. (4) The benediction of grace and peace flows equally “from” each of these three persons: apo / apo / apo (1:4–5). After all, John uses a variety of images for both God and Christ and his apocalyptic imagery can allow for a symbolic, pluralized image-form. The fact that he does not directly call him “the Spirit” or that he actually pluralizes his singular person (“seven spirits”) does not counter this observation. (2) It would be strange to put angels here before Christ himself since he is the dominant character in the drama and the angels are his subordinates. (1) This identity fits with the context that is presenting the Father (1:4c) and the Son (1:5). 1:4–5)ĭespite the debate, the evidence strongly suggests that John is speaking of the Holy Spirit when he mentions the seven spirits.
John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. That initial text (with a portion of its context) reads:
A significant issue debated by Revelation scholars revolves around the “seven spirits” first mentioned in Rev.
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