Chapter rev 1: The Seven Spirits

Chapter 1

Rev 1:4 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”,

There appear to be two camps of thought on just who or what these seven Spirits represent; one group of experts believe that the seven Spirits are seven angels that stand in the presence of God around His throne, (Rev 8:2, 15:1, 6-8); waiting to carrying out God’s instructions; and the other group believes that the seven Spirits are not seven actual separate spirits at all, but is actually none other than the Holy Spirit Himself in all of His fullness and perfection without measure.

I personally agree with the latter position mostly due to the fact that John, in his greeting to the seven churches mentions Him here for the first time ever, in between God the Father and the Lord Jesus Christ; (normally greetings from the apostle Paul and others always mention God the Father and the Lord Jesus Christ, but never the Holy Spirit!). Angels have certainly never been mentioned in such greetings; so I find no reason to believe that the seven Spirits are seven angels before His throne.

While it is true that different angels are around God’s throne at different times and for different reasons (Rev 7:11, 8:2, 15:1), the seven Spirits who are before His throne appear to be there for purposes that extend far beyond the work of any angels; for example In chapter 4, and verse 5 of Revelations the seven Spirits are referred to as seven lamps, an obvious allusion to Zech 4:2-6; in chapter 5 and verse 6, the seven Spirits are portrayed as the seven eyes of the Lamb, an allusion to Zech 4:10; these descriptions and what they allude too could only be referring to the Holy Spirit of God. In chapter 3 and verse 1 of Revelations, notice that Christ has the seven Spirits, but notice also in this verse that He also has the seven stars, which we know are the angels of the seven churches (Rev 1:20); therefore the seven Spirits and the seven angels of the seven churches cannot be the same group of spirits.

Differing Points of View
In his book The Interpretation of St John’s Revelation, Lenski gives some insight into the phrase, “before His throne”, he writes; “The throne of God” and of

the Lamb symbolizes their majesty, power, glory, and rule. When the Holy Spirit is said to be “before” the throne we understand this preposition as symbolizing the

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Spirit’s going forth (Rev 5:6) on his mission to effect the triumph of the kingdom. “Before the throne” should not be understood as denoting a local place. “The throne” itself is not a chair but the symbol of God’s infinite majesty, power, and

dominion. It thus has no local space in front of it. “Before” expresses the relation

of the Spirit to God’s majesty, power, and dominion, the relation which reaches out into all the world. See the prepositions and the adverbs in 4:3, etc., none of which signify space or location, all of which denote relation to the throne.”

R. C. H. Lenski, The Interpretation of St. John's Revelation, 41 (Columbus, O.: Lutheran Book Concern, 1935).

“This prophetic epistle is also from “the seven spirits who are before the throne.” Although some identify these spirits with the seven archangels, mentioned in Jewish writings (e.g.,1 En.20:1–8)* or with the seven angels of the trumpets and bowls (Rev. 8:2; 15:1, 6–8), the expression is more likely a figurative designation of the effective working of the Holy Spirit,.......”

G. K. Beale, The Book of Revelation : A Commentary on the Greek Text, 189 (Grand Rapids, Mich.; Carlisle, Cumbria: W.B. Eerdmans; Paternoster Press, 1999).

“the seven Spirits which are before his throne—The oldest manuscripts omit “are.” before—literally, “in the presence of.” The Holy Spirit in His sevenfold (that is, perfect, complete, and universal) energy. Corresponding to “the seven churches.” One in His own essence, manifold in His gracious influences. The seven eyes resting on the stone laid by Jehovah (Rev 5:6). Four is the number of the creature world (compare the fourfold cherubim); seven the number of God’s

revelation in the world.”

Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, Re 1:4 (Oak Harbor, WA: Logos Research Systems, Inc., 1997).

* 20 ¹ And these are the names of the holy angels who watch. ² Uriel, one of the holy angels, who is over the world and over Tartarus. ³ Raphael, ⁴ one of the holy angels, who is over the spirits of men. Raguel, one of the holy angels who takes vengeance on the world of the luminaries. ⁵ Michael, one of the holy angels, to wit, he that is set over the best part of mankind and over chaos. ⁶ Saraqâêl, one of the holy angels, who is set over the spirits, who sin in the spirit. ⁷ Gabriel, one of the holy angels, who is over Paradise and the serpents and the Cherubim. ⁸ Remiel, one of the holy angels, whom God set over those who rise.

Pseudepigrapha of the Old Testament, ed. Robert Henry Charles, Enoch 20:1–8 (Bellingham, WA: Logos Research Systems, Inc., 2004).

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“The Holy Spirit is also the source of grace and peace. This unique phrase—the seven spirits before his throne—occurs only in Revelation and probably refers to the Holy Spirit, though others would see seven major angels meant here and thus deny the Trinitarian nature of this passage. Although the adjective holy is not used with Spirit in Revelation, the singular form that we are more familiar with (the Spirit) appears often (for example, Rev 2:7).”

Kendell H. Easley, vol. 12, Revelation, Holman New Testament Commentary; Holman Reference, 14 (Nashville, TN: Broadman & Holman Publishers, 1998).

“The seven Spirits who are before His throne (v. 4) is one of the more perplexing expressions in the Book of Revelation. Commentators usually take it to mean “the sevenfold Spirit of God”—a reference to the Holy Spirit as described in Isaiah 11:2. He is there called the Spirit of the Lord, of wisdom, of understanding, of counsel, of might, of knowledge, and of the fear of the Lord. This explanation probably has more in its favor than most alternatives. If this is the correct identification, then the greeting has moved from a focus upon the Father to a focus upon the Holy Spirit, to be followed in the next verses by a focus upon the Son. While most epistles wish the readers grace and peace from the Father and from the Son, this is the only one to include the Spirit as well.”

Steve Gregg, Revelation, Four Views : A Parallel Commentary, Re 1:4–6 (Nashville, Tenn.: T. Nelson Publishers, 1997).

“The Spirit is designated by The seven Spirits (τῶν ἑμτὰ πνευμάτων). Paul nowhere joins the Spirit with the Father and the Son in his opening salutations. The nearest approach is 2 Cor. 13:13. The reference is not to the seven principal angels (Rev. 8:2). These could not be properly spoken of as the source of grace and peace; nor be associated with the Father and the Son; nor take precedence of the Son, as is the case here. Besides, angels are never called spirits in this book. With the expression compare Rev. 4:5, the seven lamps of fire, “which are the seven Spirits of God:” Rev. 3:1, where Jesus is said to have “the seven Spirits of God.” Thus the seven Spirits belong to the Son as well as to the Father (see John 15:26). The prototype of John’s expression is found in the vision of Zechariah, where the Messiah is prefigured as a stone with seven eyes, “the eyes of the Lord, which run to and fro through the whole earth” (Zech. 3:9; 4:10). Compare also the same prophet’s vision of the seven-branched candlestick (Zech. 4:2).

Hence the Holy Spirit is called the Seven Spirits; the perfect, mystical number seven indicating unity through diversity (1 Cor. 12:4). Not the sevenfold gifts of the Spirit are meant, but the divine Personality who imparts them; the one Spirit under the diverse manifestations. Richard of St. Victor (cited by Trench, “Seven Churches”) says: “And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace.”

Marvin Richardson Vincent, Word Studies in the New Testament, Re 1:4 (Bellingham, WA: Logos Research Systems, Inc., 2002).

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“The “seven spirits” here might refer to the sevenfold messianic Spirit of Isaiah 11:2, but more likely refers to the seven holy archangels recognized by Judaism around the throne (Rev 8:2; see comment on 5:6). (Some Dead Sea Scrolls texts and some second-century Jewish Christians viewed the Holy Spirit as an angel, although most usually recognized the Holy Spirit as the Spirit of

God; we need not suppose such a confusion here, however. That the sevenfold

Spirit imagery of Is. 11:2 was current is suggested by 1 Enoch 61:11,* [though this section of 1 Enoch, the Similitudes, is of uncertain date]; cf. Psalms of Solomon 17:37, but see comment on Rev. 5:6.).”

Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament, Re 1:4 (Downers Grove, Ill.: InterVarsity Press, 1993).

“and from the seven Spirits who are before His throne” There have been several theories as to the identity of these seven spirits: (1) because this phrase comes between a reference to God as Father and Jesus the Messiah, many commentators have asserted that it definitely referred to the Holy Spirit. This is possible, but not certain. This same phrase is also used in Rev. 3:1; 4:5; and 5:6. In these other instances it is not at all certain that it is a reference to the Holy Spirit unless an allusion in Zech. 4 is assumed; (2) others believe that it is an allusion to Isa. 11:2 from the Septuagint, where the sevenfold gifts of the Spirit are mentioned. However, in the Masoretic Text there are only six gifts mentioned; (3) those of a Jewish inter-biblical background would identify these with the angels of the presence as the seven archangels before the throne of God; (4) others relate them to the angels or messengers of the seven churches which are mentioned in Rev. 1:20.”

Robert James Dr. Utley, Volume 12, Hope in Hard Times -

The Final Curtain: Revelation, Study Guide Commentary Series, 21 (Marshall, Texas: Bible Lessons International, 2001).

* ¹¹ and the Elect One, and the other powers on the earth and over the water On that day shall raise one voice, and bless and glorify and exalt in the spirit of faith, and in the spirit of wisdom, and in the spirit of patience, and in the spirit of mercy, and in the spirit of judgement and of peace, and in the spirit of goodness, and shall all say with one voice: “Blessed is He, and may the name of the Lord of Spirits be blessed for ever and ever.”

Pseudepigrapha of the Old Testament, ed. Robert Henry Charles, Enoch 61:11 (Bellingham, WA: Logos Research Systems, Inc., 2004).

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“The sevenfold Spirit. Although I believe the reference is to the Holy Spirit, for reasons given in the next paragraph, the literal translation, “the seven spirits” (here and at Rev. 3:1, 4:5, 5:6), has strong arguments in its favor. The spirits could be seven angels attending God before his throne (Judaism recognized seven archangels—Mikha’el, Gavri’el, Rafa’el, Uri’el, Suri’el, Fanu’el and Yechi’el; see Rev. 8:2). At Messianic Jews 1:14 angels are called “spirits who serve,” which is consistent with describing the Lamb’s seven eyes (Rev. 5:6) as “the seven spirits sent out into all the earth.” Messianic Jews 1:7 quotes Psalm 104:4, “ … who makes his angels winds [Hebrew ruchot, also translatable as “spirits”] and his servants fiery flames.” The rendering “seven spirits” would make Rev. 4:5 parallel to Psalm 104 (with the terms reversed): “ … before the throne were seven flaming torches, which are the seven spirits of God.”

However, the above understanding presents a major difficulty in that it means the author, who opposes angel-worship (Rev.19:10, 22:8–9), has sandwiched into his divine greeting, between God and Yeshua, a reference to seven created beings. Moreover, two passages from the Tanakh suggest a special relationship between the Holy Spirit and the number seven—Isaiah 11:2, which gives seven attributes of the Spirit, and Zechariah 4:2–10, in which some of the “seven”-imagery of Revelation is associated with the Spirit.”

David H. Stern, Jewish New Testament Commentary : A Companion Volume to the Jewish New Testament, electronic ed., Re 1:4 (Clarksville: Jewish New Testament Publications, 1996).
According to Lenski in his book The Interpretation of St. John's Revelation

“The seven spirits are not seven “throne angels”; aside from all else, Revelation never uses πνεύματα with reference to good angels (in Rev. 16:14, they are evil). This is not Jewish apocryphal fiction borrowed from Tobit 12:15: “I am Raphael, one of the seven angels who stand before the Lord”; or from the Book of Enoch: “the seven first white ones,” the angelic retinue of the Lord.”

R. C. H. Lenski, The Interpretation of St. John's Revelation, 42 (Columbus, O.: Lutheran Book Concern, 1935).

As stated by Craig Keener above, many hold the view that Isa. 11:2 is a key

insight passage for explaining the so-called seven aspects of the seven Spirits

mentioned in the book of Revelation; I personally find Isaiah 11:2 to be problematic insofar as the seven Spirits are concerned, mostly because only six aspects are mentioned; I am not buying the assessment of some who claim that the first part of verse 2 where it states, [["The Spirit of the Lord will rest on Him," >> Isa 11:2]].......counts as one of the aspects.

“In our opinion this “seven,” then, does not refer to Isa. 11:2: the spirit of wisdom, understanding, counsel, might, knowledge, fear of the Lord—which also

are only six designations and not seven. Since the “seven” of the Spirit and the

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“seven” of the church agree, i. e., since the Spirit fills the church and bestows God’s grace and peace, we go back to Zech. 4:2, to the golden candelabrum with seven lamps that were fed with olive oil. Hence also we have the golden sevenbranched candelabrum in the Temple of God’s people Israel. “As many as are led by the Spirit of God, they are the sons of God,” Rom. 8:14. Since seven = three united with four, we do not see that “the seven spirits who are before God’s throne” refers to seven powers, virtues, gifts, or effects of the Holy Spirit. 1 Cor. 12:4, etc., also shows no less than eight different gifts of the selfsame Spirit.”

R. C. H. Lenski, The Interpretation of St. John's Revelation, 42 (Columbus, O.: Lutheran Book Concern, 1935).

“Rev 1:4; 3:1; 4:5; 5:6 contain related terminology; the “seven spirits” designate the throne angels of God (cf. the seven archangels in Tob 12:15), though they simultaneously represent God’s spirit (→ 3.e).”

Horst Robert Balz and Gerhard Schneider, vol. 3, Exegetical Dictionary of the New Testament, 119 (Grand Rapids, Mich.: Eerdmans, 1990-).
I cited several references that pertain to both camps here and one can see that there is considerable controversy that exist over just who or what the seven Spirits are; to me the seven Spirits are none other than the Holy Spirit of God in all of it’s fullness, perfection and completeness without measure.

Chapter 2

Rev 1:7 Coming with the Clouds

“Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen”.

“as surrounding Him at His Second Coming (Matt. 24:30; 26:64; Mark 13:26;

14:62; Luke 21:27; Rev. 1:7; 14:14–16); as surrounding ascending or descending saints or angels (1 Thess. 4:17; Rev. 10:1; 11:12 [in regard to God in Ps. 18:12; 97:2; Is. 19:1])”.The Complete Word Study Dictionary : New Testament,

Spiros Zodhiates, electronic ed. (Chattanooga, TN: AMG Publishers, 2000).
“The Cloud in Eschatology. Familiar motifs are to be found in the eschatological use in the narrower sense. The new element is that they are now firmly linked with the person of Jesus. Along these lines Jesus warns His judges that they will see the Son of Man, i.e., Himself, coming with the clouds of heaven (Mk. 14:62, corresponding to the original Da. 7:13 Θ: μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ,
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Mt. 26:64 following LXX: ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ, not in Lk.). The same note is to be heard in the Synoic apocalypse (Mk. 13:26: ἐν νεφέλαις, Mt.

24:30 the same as 26:64, Lk. 21:27 more Hellenistically: ἐν νεφέλῃ). The linking of the Daniel motif with the saying in Zech. 12:10 ff., which is taken to be a threat, seems to be traditional (cf. Mt. 24:30 with Rev. 1:7: μετὰ τῶν νεφελῶν). In Rev. 14:14–16 the Christ who comes again in power and glory is already described as the One who sits on the cloud. The white colour of the cloud corresponds to the fact that this coming is a heavenly triumph, → 27, 250. Believers will also comes on the clouds at the parousia, 1 Th. 4:17 (→ ἀπάντησις, I, 380 f.). Theological Dictionary of the New Testament, ed. Gerhard Kittel, Geoffrey W. Bromiley and Gerhard Friedrich, electronic ed. (Grand Rapids, MI: Eerdmans, 1964-).

The clouds that will accompany Christ at His return is a huge mass of glorified believers and the Angelic Host

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