e`pta pneu,mata

Ryan M. Kocak

Exegesis of Revelation Dr. Mulholland Kocak 1

Introduction and Background

The is often viewed by pop culture (and by some groups within the

Church) as a mysterious book of riddles about the end times, rapture, or future prophecies.

Fortunately, the reality being conveyed by John is much different than Nostradamus or the

Mayan Calendar predictions. John begins the Apocalypse stating clearly not what he intends to unveil, but whom he intends to unveil: Jesus Christ (Rev. 1:1). The Revelation of John is not a revelation of anything less than the reality of Jesus Christ. The first of the seven “blessings” found in Revelation testify that what John saw in his vision was intended to be communicated, understood, and applied (Rev. 1:3). I agree with M. Eugene Boring that John expected ordinary men and women to have understood his message, regardless of if they decided to actually employ the faithfulness to Christ that John advocated.1 As time passed, the readers of Revelation became more and more divorced from the world of the writer and his original audience. For example, few individuals today know what a black cockade is, let alone it represented the

Federalist Party in the eighteenth century.2 So to responsibly interpret the meaning of how e`pta and pneu/ma are used together in Revelation, I will look to investigate what these terms would have meant to John and his original audience.

John states in Rev. 1:10, he was “in the spirit (pneu,mati) on the Lord’s day.” John here is describing a visionary experience he had which transcended physical reality. I agree with G.K.

Beale that John attempts to communicate the message of his visionary experience on four levels: linguistic, visionary, referential (pertaining to history), and symbolic.3 Just as a person needs sound, pictures in motion (video), and 3-D glasses to correctly see the full reality of a 3-D movie,

1 M. Eugene Boring, Revelation (Louisville: John Knox Press, 1989), 47. 2 Wikipedia. “The Federalist Party,” http://en.wikipedia.org/wiki/Federalist_party. Accessed on 3 May 2009. 3 G.K. Beale, The Book of Revelation: A Commentary on the Greek Text (Grand Rapids: WM. B. Eerdmans Publishing Co., 1999), 52-55. Kocak 2 we need to utilize all four levels of communications to enter into the reality that John is attempting to convey. John chooses commonly understood symbols, which were readily available to his Jewish mind, to help convey the meaning of the visionary experience to his audience. M. Robert Mulholland calls theses commonly understood Jewish symbols the “Jewish pool of images.”4 Jewish readers would have understood these images, much like in western culture we understand what golden arches (McDonalds), a bitten apple (Apple Computers), and a patriotic elephant (Republican Party) represent. In this paper, I will utilize the Jewish pool of images, the history of interpretation on Revelation, and exegetical analysis to unpack the meaning of e`pta pneu,mata in Revelation and apply what this reality means for us today.

Word Study

e`pta- A gloss of this word is simply “seven”, but a number often conveys a more precise meaning in Judaism and the ancient near east than its English gloss.5 The usage of seven as a sacred number in the ancient near east is linked to the way time was kept, according to the four phases of the moon, in seven-day periods.6 Seven is the totality of all directions – north, south, east, west, up, down, and the origin point. There are seven colors in a rainbow and seven is the sum of two other sacred numbers four and three.7 The pattern of the seven in the natural order shows it is associated with totality and fullness. Seven days represent a complete span of time, a full week.

In the Old Testament, it is the seventh day of Creation that God chose to bless and sanctify (Gen. 2:2-3). The Lord did not decide to take a break at the midpoint of the seven days,

4 M. Robert Mulholland, Revelation – Holy Living in an Unholy World (Grand Rapids: Zondervan, 1990), 20. 5 Fredrick William Danker, ed., “e`pta,” A Greek - English Lexicon of the New Testament and other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), electronic version. 6 Heinrich Rengstorf, “e`pta,” Theological Dictionary of the New Testament, Gerhard Kittle, ed., trans. G.W. Bromiley, (Grand Rapids: WM. B. Eerdmans Publishing Company, 1964), vol. II, 627. 7 Ellen Frankel and Betsy Platkin Teutsch, The Encyclopedia of Jewish Symbols (Jason Aronson Inc.: Northvale, New Jersey, 1992), 149. Kocak 3 but at the end, upon completion of his work. Not only was the number seven attached to the

Sabbath day, but also the sabbatical year. Reverence to the Sabbatical year is demonstrated by the Theocratic agriculture of Israel, sowing for six years and allowing the land to rest the seventh year as written in Exodus 23:10-11 and Leviticus 25:1. Seven is a constant theme in the OT:

Noah was given seven days notice (Gen. 7:4) and was told to bring seven animals on the ark

(Gen. 7:2-3); Jacob worked for seven years for Rachel and Leah (Gen. 29); there were seven years of plenty and seven years of famine (Gen. 41); after seven years, male Hebrew slaves were set free (Ex.21:2 cf. Jer. 34:14); seven is associated with time of becoming ceremonially clean from disease (Num. 19); Joshua marched around the city seven times after waiting seven days

(Joshua 6:15); Elijah looked to the sea seven times (1 Kings 18); there were seven (thousand) who did not bow to Baal (1 Kings 19); the promises of the Lord are like gold purified seven times (Psalm 12:6); seven times a day the Lord is praised (Psalm 119:164); Ezekiel waited seven days for the Lord to come to him (Ezk. 3:16); and Zechariah sees a golden lamp stand with seven lamps and seven lips on it (Zech. 4:2). As demonstrated in the passages above, the usage of e`pta in the OT carries along with its numerical meaning the sense of God’s fullness and completeness.

In the Intertestamental literature, the concept of e`pta as fullness and completeness is expanded. In the book of Tobit, e`pta is used describe the number of husbands that Sarah had who were killed (Tobit 2:8, 3:15, 6:14); the wedding feast lasted seven days (Tob. 11:18); but most relevant to our usage of e`pta in Revelation is the identification of as one of the seven angels who stand ready before the glory of God (Tobit 12:15). From the book of Sirach, the reader is warned they would not receive a sevenfold crop if they sowed injustice (Sirach 7:3); paying seven times over (Sirach 20:14); the mourning of the dead lasts seven days (Sirach

22:12); and death is described as coming seven times more to sinners (Sirach 40:8-9). In 1 Kocak 4

Maccabees the pyramids that Simon constructed are seven (1Mac. 13:28) and in 2 Maccabees there is a repeated theme of the seventh day Sabbath observance (2Mac. 6:11, 12:38, 15:4). In 2

Esdras the usage of e`pta is applied to the way the disobedient spirit is afflicted after it leaves a person after death (2 Esdras 7:78-87); there are also seven orders for those who have kept the law of the Lawgiver (2 Esdras 7:88-99); and after the spirit releases from the body after death, it is given seven days of freedom (2 Esdras 7:101).

In the New Testament, the previous usages of e`pta contained in the OT and

Intertestamental writings are continued and amplified. The direct usage of the OT handling of e`pta is seen in Romans 11:4 where Paul quotes the 1 Kings 19:18 passage of seven thousand not kneeling to Baal.8 The usage of e`pta is elsewhere in the NT: as describing an entire week (Acts

20:6, 21:4,27); as a round number (Mt. 15:32 cf. Mk. 8:1); as identifying the idea of the infinite or supreme, as seen in the Sadducees hypothetical reference to seven brothers (Mt. 22:23); as the worse possible state of corruption, as seen in the seven spirits cast out of Mary Magdalene (Lk.

8:2 cf Mk. 16:9); as identifying the officials of the church (Acts 6:2); and the seventy disciples sent out (Lk. 10:1).9 e`pta is seen also not only in the direct usage within the text, but also the author’s arrangement of themes throughout the text. There are seven “signs” in the Gospel of

John, seven parables in Matthew (Mt. 13), seven characteristics of wisdom (James 3:17), and the seven churches of Revelation (Rev. 2-3).10 The history and usage of e`pta makes it more than just an ordinary numerical value, but a number representing the additional realities of completion and

8 Rengstorf, 629. 9 Ibid., 630-634. 10 Leland Ryken, James C. Wilhoit, and Tremper Longman III. Dictionary of Biblical Imagery (Downer’s Grove: InterVarsity Christian Fellowship/USA, 1998), electronic text.

Kocak 5 fullness. The readers of Revelation would have understood the significance of seven much like we know in America the added significance of 911.

pneu/ma- The frequency of usage for pneu/ma in Biblical Greek is extensive. The word has a multitude of potential English glosses: 1- Air in movement, blowing wind; 2- that which animates or gives life to the body; 3 – a part of human personality, spirit; 4 – an independent noncorporeal being, in contrast to that of the physical senses; 5 – God’s being as controlling influence; 6 – The Spirit of God as exhibited in God’s people; 7 – An activating spirit that is not from God; 8 – An independent transcendent personality.11 The later development of pneu/ma a,`gion is not found in secular Greek, but is unique to biblical Greek. The Greek understanding of pneu/ma is said to have ceased when the term was no longer associated with the natural sense- phenomenon of wind or breath. 12

In the OT (LXX) pneu/ma has a high frequency of occurrences. I count 237 times that pneu/ma is used between Genesis and Malachi. I will attempt to highlight verses that help to convey the multitude of meanings that pneu/ma has been documented to take. pneu/ma in the OT is used to describe: a hot wind blowing in Jeremiah (Jer. 4:11); as a breath of life in Job compared with the usage of pnoh/j (Job 27:3); the breath of the Messiah figure in Isaiah is said to kill the wicked (Is. 11:4); a filling of artistic sense to make sacred vestments for Aaron (Ex. 28:3); in Job the breath of the Almighty is what generates understanding (Job 32:8); God will pour out his

Spirit on all descendents of Jacob (Is. 44:3); the idea of the new spirit being placed within those described in Ezekiel (11:19). In Genesis alone, pneu/ma is used to describe the wind from God

(Gen. 2:2); when the Lord limited the number of days of humans, he said his Spirit shall no long

11 Danker, ed., “pneu/ma,” electronic version. 12 Ibid., 338-59. Kocak 6 strive with humans (Gen 6:3); and all life that is taken on Noah’s ark is said to contain the

“breath of life” (Gen. 7:15).

The OT usage of pneu/ma was picked up in the Intertestamental period and applied to describe other things, such as angels. pneu/ma still carried with it some of the OT usages such as: being a breath of life that rekindles the hearts of the people (1Maccabees 13:7); to the one who is devoted to the study of the Most High, he will be filled with a spirit of understanding (Sirach

39:6); to describe a demon or unclean spirit (Tobit 6:8); the usage of pneu/ma is also linked to all functions of the soul (Wis. 5:3 and Tobit 4:3). The usage of pneu/ma by Josephus is documented as dealing with a possession – i.e. Saul being posses by a ponhro.n pneu/ma (Ant., 6, 211). Any mention of the “ pneu/ma of God ” in Josephus is in reference to the past ministry of the prophets and nothing to do with the prophesying of the Zealots and Essenes.13 The most relevant development of pneu/ma during the Intertestamental period (with regards to its usage in

Revelation) is its association to the heavenly beings of angels and other servants of God. A great portion of the development of pneu/ma as “angels or heavenly beings” is found in the

Pseudepigrapha (Ethiopic Apocalypse of Enoch) and the book of Jubilees. In the book of Enoch, the angels referenced are fallen angels who are described as spiritual and immortal, but commingled with the flesh of women (Eth. En.15). The spirits (pneu/ma) of light are called to bless and praise the name of the Lord of Spirits (Eth. En. 61:12). The “Lord of Spirits” occurs 104 times in the Parables of Enoch (Eth. En. 37-71).14 There are also elemental spirits mentioned in the Pseudepigrapha (Jub. 2:2; Eth. En. 60:14-21; 69:22; 75:5).15 The usage of

13 Ibid., 375. 14 David E. Aune, Word Biblical Commentary (New Testament): -5, (Nashville: Nelson Reference and Electronic, 1997), vol. 52a, electronic copy. 15 Schweizer, 375-376. Kocak 7 pneu/ma in the Intertestamental writings (mostly focused in the Pseudepigrapha) shows another possible usage of pneu/ma is to describe angelic beings.

pneu/ma is used 379 times in the Greek New Testament. My intention is to trace the key developments of pneu/ma in the GNT. In the Gospels of Mark and Matthew we find a low frequency of recurrences of pneu/ma.16 They are on par with the usages of the OT usages in that: they are related to unclean spirits (Mk. 5); they refer to the seat of perceptions and feelings (Mk.

8:12); to the vital life force (Mt. 27:50); pneu/ma is used to show the Power of God to perform miracles (Mt.12, Mk. 6-7, 9). In the baptism account of Mark 1:9, Jesus is marked as a bearer of the Spirit, a Messianic expectation.17 The Spirit acts upon Jesus after his baptism, driving

(evkba,llei) Christ into the wilderness (Mk. 1:11). In the Luke account of this event (Lk. 4:1),

Jesus isn’t forced by the spirit, but led (h`,geto) into the wilderness. Luke also continues the OT concept of pneu/ma as the Spirit of prophecy witnessed in Lk. 4:23-27. In Luke pneu/ma is used three times more than in Mark and in the first twelve chapters of Acts is found the greatest occurrences of pneu/ma.18 The book of Acts records the fulfilled promises of the OT and the

Gospels of pneu/ma. For example, in Luke, Jesus promises that the Holy Spirit would teach those who have the pneu/ma what is to be said in the very hour of their testimony before authorities

(Lk.12:12). This promise is fulfilled in the testimony of Stephen (Acts 6-7) and Paul (Acts 22).

In the Gospel of John the concept of the Paraclete is presented in the pneu/ma th/ avlhqei,aj (Jn.

14:17, 15:26, 16:13). The concept of pneu/ma as the Spirit of Truth abiding with and inside us is realized in the Pentecostal infilling of the Holy Spirit described in Acts 2:1-4. The ministry of the

Paraclete comes after Jesus’ ascension (7:39; 16:7).

16 Ibid., 396. 17 Ibid., 400. 18 Ibid., 404. Kocak 8

The Apostle Paul uses pneu/ma in a variety of ways: to describe the Power of faith not resting in persuasive wisdom, but in demonstration of the pneu/ma (1Cor.2:3-16); to contrast sa,rx with pneu/ma (Gal. 3:2,5); to describe the intercessory prayer of the Spirit (Rom. 8:15, 26 and

Gal. 4:6); and the Spirit as a power of sanctification (Rom. 15:16; 1Cor. 6:11; 2 Th. 2:13). In the

Pastoral Epistles pneu/ma appears only six times.19 Worth noting in the Pastoral Epistles is the development of pneu/ma as the means by which we are regenerated and renewed and not by deeds

(Titus 3:5). The usages of pneu/ma have taken on new meanings throughout its usage in history.

The developments of pneu/ma that I find to be most the most illuminating to the Revelation passages (1:4; 3:1; 4:5; 5:6) are the definitions surrounding the angelic beings and the Paraclete.

Context (mostly) and History of Interpretation (less) will help to determine the usage of e`pta pneu,mata in Revelation.

History of Interpretation of e`pta pneu/ma

The history of interpretation of e`pta pneu,mata in Revelation is divided into two camps.

The first camp views e`pta pneu,mata as representing the Holy Spirit with variations on how this is and what this means. The second camp translates e`pta pneu,mata as seven angels with some translators specifying archangels. In this section, I will be in dialogue with commentators from a variety of styles, traditions, and time periods. The verses that will be investigated are the verses where e`pta pneu,mata occurs: Revelation 1:4; 3:1; 4:5; 5:6.

Rev. 1:4 – Caesarius of Arles writing in the late 5th and into early 6th century, notes the presence of e`pta and its relation to the seven churches. Caesarius suggests that it is through the promise of the Spirit Paraclete from heaven that God sends forth the sevenfold grace to the seven

19 Ibid., 445. Kocak 9 churches, 20 which G.K. Beale also affirms as representing the church universal.21 Mulholland also helpfully notes the source of the grace and peace is also from these e`pta pneu,mata.22 The most widespread and ancient Christian view is that is presenting the fullness of the Holy Spirit.23

I agree with George Eldon Ladd that the fullness of the Holy Spirit is being represented and the plurality of its functions in the NT (Heb 2:4; 1 Cor. 12:11; 14:32; Rev. 22:6), but I disagree with the Trinitarian presuppositions he makes of John in order to prove the fullness of the Holy

Spirit.24 Victorinus of Petovium and Aprgingius of Beja both quote the attributes of the Spirit mentioned in Isaiah 11:2-3.25 I do agree with Ben Witherington and Aune that automatically applying the attributes given to the Spirit of the Lord in Isaiah 11:2-3 is unwise.26 John Wesley’s explanation on e`pta pneu,mata is most helpful. Wesley holds that nowhere in Revelation are angels referred to as Spirits and that the e`pta pneu,mata are referring not in “regard to his essence, which is one, but with regard to his manifold operations.”27 Beale writes that John could be either referring to seven angles or seven spirits depending on your translation of pneu,mata. Beale argues for “spirits” as the proper translation, which he finds to be more consistent with the New

Testament instead of the occasional Intertestamental usage of pneu,mata as angel.28

Witherington and others hold to the view that the e`pta pneu,mata are representing the angels of the great King that keeps watch over the church for the Lamb. He references the

Intertestamental writings of Tob. 12:15 and 1En. 20:1-8 as evidence for the

20 Caesarius of Arles, “Exposition on the Apocalypse I.4,” Ancient Christian Commentary on Scripture – Revelation, ed. Thomas C. Oden and William C. Weinrich, (Downer’s Grove: InterVarsity Press, 2005), vol. XII, 3. 21 Beale, 186-187. 22 Mulholland, 71. 23 Aune, electric copy. 24 George Eldon Ladd, A Commentary on the Revelation of John, (Grand Rapids: W.B. Eerdmans Publishing Company, 1972), 24-25. 25 Aprgingius of Beja, “Tractate on the Apocalypse I.4,” Ancient Christian Commentary on Scripture – Revelation, eds. Thomas C. Oden and William C. Weinrich, (Downer’s Grove: InterVarsity Press, 2005), vol. XII, 3. 26 I give further explanation of why I disagree with this in my “Exegetical Analysis” section of this verse. 27 John Wesley, “Notes on the Revelation of Jesus Christ,” Wesley Center Online, http://wesley.nnu.edu/john_wesley/notes/revelation.htm#Chapter+I, Accessed May 4th, 2009. 28 Beale, 189-190. Kocak 10 before the throne of God.29 Witherington is not alone though in his angelic theory, Oecuminus, writing around the 10th century also agrees these e`pta pneu,mata are seven angels under the command of the Messiah.30 David Aune favors the seven-angel theory out of the three possibilities he gives: the Holy Sprit, seven angles, and the near eastern view of seven astral deities.31 Aune like Witherington translate pneu/ma based heavily on its usage in Intertestamental

Judaism, but as Aune pointes out in his commentary, angels are referred to as spirits only once in the NT (Heb. 1:14)32

Rev. 3:1 – Andrew of Caesarea does well to show both views, either as angelic or the

Holy Spirit are under Christ’s control. He says that Christ governs the angels and as Lord is o`moou,sioj, the supplier of the Spirit.33 Aune does some exegetical footwork in his interpretation of e`pta pneu,mata in Rev. 3:1. The seven stars (revealed in 1:20 to be the angels of the seven churches) are mentioned by John alongside the e`pta pneu,mata which Aune commented on in 1:4 to be seven archangels; therefore, he chooses to translate kai, as “namely” since he believes that the e`pta pneu,mata constitute a heavenly reality whereas the seven stars are a symbol of this reality.34 Such a translation of 3:1 is where the e`pta pneu,mata as “angels” theory starts to implode since it must adapt the Greek to fit in with their theory. If the e`pta pneu,mata are truly archangels or even angels as Aune and others suggest, why does John chose to not employ the technical name for archangels “ avrca,ggeloj” found elsewhere (2 Esdras 4:36 and Jude 9) or the general word for angel “av,ggeloj” as he does elsewhere in Revelation? I would agree with Ladd

29 Ben Witherington III, Revelation, (New York: Cambridge University Press, 2003), 75-76. 30 Oecumenius, “Commentary on the Apocalypse I.4b,” Ancient Christian Commentary on Scripture – Revelation, eds. Thomas C. Oden and William C. Weinrich, (Downer’s Grove: InterVarsity Press, 2005), vol. XII, 4. 31 Aune, electronic copy. 32 Ibid. 33 Andrew of Caesarea, “Commentary on the Apocalypse 3.I.,” Ancient Christian Commentary on Scripture – Revelation, eds. Thomas C. Oden and William C. Weinrich, (Downer’s Grove: InterVarsity Press, 2005), vol. XII, 40. 34 Aune, electronic copy. Kocak 11 that e`pta pneu,mata here is referring to the fullness of the Holy Sprit that Christ posses, but I would disagree with his assertion that the seven stars are symbolic of Christ’s concern for the churches (1:20 reveals the seven stars to be the angels of the seven churches).35 Wesley once again affirms that the e`pta pneu,mata represents the Holy Spirit and that the seven stars are subordinate to Christ.36

Rev. 4:5 – Beale rightly resources Ezekiel 1:13 as the Jewish image for the theophany taking place in verse 5 and equates the seven lamps with the lamps of the Spirit of Yahweh.37

The e`pta pneu,mata as Holy Spirit is mentioned in this verse according to Ladd, in order to reference his work in the creation and preservation of the natural world (Gen. 1:2 ; 2:7).38 While

I agree with Ladd that the e`pta pneu,mata is the Holy Spirit here; I also agree with Aune that John is alluding to Rev. 1:4 with the phrase “which are the seven spirits of God.” Aune also properly references Zechariah 4:2 (which includes the image of a golden lampstand with seven bowls, lamps, and lips on top) as the allusion that John is suggesting. I disagree, however, with Aune’s allegorical interpretation here of e`pta pneu,mata as representing seven angelic beings. Aune’s basis for this assertion based on Rev. 3:1 is the view found in early Judaism that angels are made of fire.39 Witherington equates once again the e`pta pneu,mata to be seven angles and mentions the theophany that is taking place here to be not unlike what Exodus says happened on Sinai.40

Mulholland has a lot of insights into the relation between Jesus Christ and God and the Spirit.

35 Ladd, 55-56. 36 John Wesley, John Wesley, “Notes on the Revelation of Jesus Christ,” Wesley Center Online, http://wesley.nnu.edu/john_wesley/notes/revelation.htm#Chapter+III , Accessed May 4th. 37 Beale, 326-327. 38 Ladd, 76. 39 Aune, electronic copy. 40 Witherington, 117. Kocak 12

We see the culmination of this in Rev. 22:1 where John is shown the river of the water of life

(image of the Spirit) flowing from the throne of God and the Lamb.41

Rev. 5:6 – Mulholland is right to point out that the main point of this passage is the Lamb appears to have been slain and yet is a God of all power that pervades the created order; therefore, interpretation of e`pta pneu,mata must be done with this reality in focus.42 Aune did a fair job in his interpretation of the seven horns and the seven eyes, but once again translates e`pta pneu,mata as seven angels. The seven horns represent the fullness of power (Jer. 48:25; Ps. 18:1-

3; Dan. 8:3) and the seven eyes as omniscience (2 Chr 16:9; Job 28:10; Ps. 34:15; 1 Pet 3:12;

Heb 4:13). Aude holds e`pta to be significant since it is both the seven eyes and seven horns that are interpreted as the e`pta pneu,mata of God.43 Witherington also agrees with Aune in that e`pta pneu,mata is referring to angels here who are the eyes of the Lamb in the church and in all the earth and the seven eyes represent omniscience.44 Omniscience seems to be an imprecise term to apply to the seven eyes of Christ, since Christ himself said there are things only the Father knows

(Mt. 24:6). Moreover, the means by which the Lamb is omniscient would be mediated through angels and not through the divine person of the Holy Spirit according to the angel theory of e`pta pneu,mata. Mulholland on the other hand, sees the “horn” to represent power in the Jewish pool of images and hence the seven horns represent the totality of that power. The “eyes” represent not omniscience, but the presence of God with God’s people.45 Ladd describes the presence of e`pta pneu,mata with the Lamb as showing the Holy Spirit’s relationship with Jesus Christ as in Rev.

4:5 shows the Holy Spirit’s relationship with God the Father. Ladd suggests also the sending forth of the e`pta pneu,mata into all the world as the fulfillment of the promises given in the NT

41 Mulholland, 147. 42 Ibid., 161. 43 Aude, electronic copy. 44 Witherington, 120-121. 45 Mulholland, 161. Kocak 13

(Gal. 4:6; Jn. 14:26; Jn. 15:26).46 Beale, helpfully mentions the possibility of a variant in this verse, but shows that whether or not e`pta is added or omitted by scribes, the spirits would still have been understood to represent the e`pta pneu,mata mentioned in Rev. 1:4, 3:1, 4:5. Beale also shows that John interprets the “seven eyes” of Zechariah as Yahweh’s Spirit, which now are in the possession of the Lamb. The seven spirits representing the seven burning lamps before God’s throne are no longer confined to the throne room (1:4; 3:1; 4:5), but by the death and resurrection of the Lamb are now Christ’s agents throughout the entire world.47 John Wesley notes the “seven eyes” are an emblem of perfect knowledge and wisdom whereas the “seven horns” are an emblem of perfect strength. The seven spirits are sent forth throughout the entire earth for the effectual working of the Holy Spirit goes throughout both the entire natural and spiritual world.48

Exegetical Analysis of e`pta pneu/ma in Revelation

Rev. 1:4 – ΔIwa¿nnhß tai√ß e˚pta» e˙kklhsi÷aiß tai√ß e˙n thØv ΔAsi÷aˆ: ca¿riß uJmi√n kai« ei˙rh/nh aÓpo\ oJ w·n kai« oJ h™n kai« oJ e˙rco/menoß kai« aÓpo\ tw◊n e˚pta» pneuma¿twn a± e˙nw¿pion touv qro/nou aujtouv. This verse is the beginning of an Epistolary greeting from John to the seven churches located in Asia. The phrase “ca¿riß uJmi√n kai« ei˙rh/nh” is used often in the

Epistles of the GNT as an epistolary greeting (i.e. - Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3;

Eph. 1:2; Phil. 1:2; Col. 1:2; 1 Thes. 1:2). Following this blessing of grace and peace, the preposition aÓpo\ is included to show the grace and peace come from either God, Christ, or both.

John is extending not his own grace and peace, but the grace and peace that is from “him who is and who was and who is to come,” “from the seven spirits,” and “from Jesus Christ.” The threefold giving of this blessing is witnessed in the rhetorical recurrence of “kai« aÓpo ” that

46 Ladd, 88. 47 Beale, 355-356. 48 John Wesley, John Wesley, “Notes on the Revelation of Jesus Christ,” Wesley Center Online, http://wesley.nnu.edu/john_wesley/notes/revelation.htm#Chapter+V, Accessed May 4th. Kocak 14 precedes each of the later two persons. The first person to extend this greeting, “him who is and who was and who is to come” is referring to the Lord God of Israel, an expansion of the “Egw¿ ei˙mi oJ w‡n” of Exodus 3:14. Putting on hold the second extender of the grace and peace, the e`pta pneu/ma,twn, let’s go to the third person mentioned in verse 5, Jesus Christ. The first passage (1:1) informs us this literary work of John is an “ ΔApoka¿luyiß ΔIhsouv Cristouv.” It is an unveiling of Christ and in the Epistolary greeting of Rev. 1:4-5 this unveiling is emphasized by the length of Christ’s introduction compared to the other two persons – he is the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.

The seven spirits, the second person to extend “grace and peace” is positioned between

God and an extended description of Jesus Christ. This is the first appearance of the phrase “e˚pta» pneuma¿twn” in the GNT. Already in verse 4 we are finding the presence of “e˚pta»” used with the churches in Asia mentioned in the greeting. In Revelation, the e˚pta» e˙kklhsi÷aiß is representing not only the particular seven churches mentioned, but also the church in the universal sense. Evidence for e˚pta» in the Jewish pool of images denoting both totality and fullness as well a literal number is found in Leviticus 4:16-17. In this passage the anointed priest sprinkles blood before the LORD literally seven times, but this action is also symbolic of completeness. So the usage of e˚pta» pneuma¿twn in Rev. 1:4 may be referring to a reality greater than just the numerical value of seven. The fullness of the Spirit we are told in 1:4 is before God’s throne. The introduction of both the e˚pta» e˙kklhsi÷aiß and the e˚pta» pneuma¿twn in Rev. 1:4 is no coincidence and should not be overlooked. e˚pta» pneuma¿twn occurs only in the first five chapters of Revelation before the scroll is opened and e˚pta» e˙kklhsi÷aiß occurs only in the first chapter of Revelation though the Epistle. The fullness of the Kocak 15

Holy Spirit (seven spirits) is extending grace and peace to the fullness of the Church (seven churches).

The meaning of “pneuma¿twn” as the Holy Spirit is contested by some scholars who attribute it to meaning seven angels. The basis for this argument is their translation of pneuvma as angel in some Intertestamental writings (especially Enoch). There is also the evidence in Tobit

12:15 “I am Raphael, one of the seven angels who stand ready and enter before the glory of the

Lord.” In the LXX of this verse, however, the words that the author uses are “tw◊n e˚pta» aJgi÷wn aÓgge÷lwn.” Clearly, the author uses “aÓgge÷lwn” and not “pneuma¿twn” to describe the seven beings that are before the glory of the Lord. There may be seven angels/archangels that are before the glory of the Lord, but this is not what John is trying to convey when we look at the entirety of Revelation and the New Testament. Only once in the New Testament, Heb. 1:14 is pneuvma translated as angels- most translators of this verse strenuously point out that the spirits are in fact angels (i.e. the NRSV translates this verse “Are not all angels spirits in the divine service”). Another potential hole in this “angelic theory” is the presence of e˚pta» aÓgge÷louß later in Revelation (8:2, 6; 15:6,7; 16:1; 17:1; 21:9).49 If John desired to show these e˚pta» pneuma¿twn were seven angels, he possessed the language that would have unquestionably communicated e˚pta» pneuma¿twn to be seven angels by using e˚pta» aÓgge÷louß which he employed later in Revelation.

I disagree also with those that would automatically attribute e˚pta» pneuma¿twn to the

Spirit of the Lord that is described in Isaiah 11:2-3 as if each spirit of 1:4 represents an attribute of the spirit described in Isaiah 11:2-3. There are three reasons why I do not ascribe the seven spirits of Revelation to Isaiah 11:2-3: the seven attributes found in Isaiah are only given in the

49 Mark Wilson, Charts on the Book of Revelation: Literary, Historical, and Theological Perspectives, (Grand Rapids: Kregel Publications, 2007), 47-19. Kocak 16 latter LXX, the Masoretic Text only contains six, six are mentioned in rabbinical Judaism, and only six appear in early Christian traditions. The fullness of the Holy Spirit is being conveyed here in Rev. 1:4, but not by means of Isaiah 11:2-3.

Rev. 3:1 – Kai« twˆ◊ aÓgge÷lwˆ thvß e˙n Sa¿rdesin e˙kklhsi÷aß gra¿yon: Ta¿de le÷gei oJ e¶cwn ta» e˚pta» pneu/mata touv qeouv kai« tou\ß e˚pta» aÓste÷raß: oi•da¿ sou ta» e¶rga o¢ti o¡noma e¶ceiß o¢ti zhØvß, kai« nekro\ß ei•. The “Kai” at the beginning of the greeting to the church of Sardis is evidence that this is a continuation of the letters sent to the other churches. There is a recurrent formula in each of the greeting to the seven churches: “Twˆ◊ aÓgge÷lwˆ thvß e˙n (name of church) e˙kklhsi÷aß gra¿yon: Ta¿de le÷gei.” Each of the seven churches has not only the exact introduction formula, but also concludes with a very similar address: “Let anyone who has an ear listen to what the Spirit is saying to the churches.” It is worth pointing out here that Spirit is singular “pneuvma” and churches “e˙kklhsi÷aß” is plural. It is an interesting modulation of the imagery and may imply the ontological oneness of “Spirit” even though it is described as “e˚pta» pneuma¿ta.” I humbly suggest that this is John’s attempt to convey realities that push the limits of language. John is stating a specific reality to the seven specific churches in his day, but also is conveying a transcendent reality to the universal church for all time. This is why there can be both seven spirits and one Spirit - seven churches and one church. There is one Spirit just as there is one church, but to express the fullness of these concepts, John includes the numerical adjective “seven.” A person can have four quarters, but also still have one dollar.

In Rev. 3:1 we are told the words are from him (Jesus Christ) who has the seven spirits of

God and the seven stars. It has already been revealed in Rev. 1:20 by John that Christ has the seven stars (which we are told represent the angels/messengers of the seven churches) in his right hand, however, Christ is now being described by John as also possessing the e˚pta» pneuma¿ta. Kocak 17

Whether each of the “angels” addressed in the seven churches are angelic beings or human messengers, they are in his right hand, under the authority of Jesus Christ. Christ holds the seven stars in his right hand. Christ also is identified here as having the seven spirits which are now directly identified as “of God.” So Christ not only holds the messengers to the churches in his right hand, but also possesses the fullness of the Spirit. The church of Sardis was known for their good works, but inwardly was dead and would soon decay to death, but Christ has not taken his eyes off of them (seven eyes of 5:6) and has the power (seven horns of 5:6) to renew and bring life back to them by means of the e˚pta» pneu/mata.

Rev. 4:5 – Kai« e˙k touv qro/nou e˙kporeu/ontai aÓstrapai« kai« fwnai« kai« brontai÷, kai« e˚pta» lampa¿deß puro\ß kaio/menai e˙nw¿pion touv qro/nou, a‚ ei˙sin ta» e˚pta» pneu/mata touv qeouv,. This particular verse is taking place during John’s heavenly throne room experience where John is taken up to in the Spirit (4:1-2). It is interesting to compare the throne room experience of Rev. 4-5 with that of Rev. 22. In Rev. 4:5 there is “one” seated on the throne whereas in 22:1 there is the throne of God and of the Lamb. In 4:5 there is theophany proceeding from the throne whereas in 22:1 there is living water. In 4:5 the seven spirits are described as seven flaming torches whereas in 22:6 there is no need for a lamp for the Lord God is the light.

In 4:5 there is something like a sea of glass, like crystal, but in 22:1 there is the river of the water of life, bright as crystal, flowing from the throne. The e˚pta» pneuma¿ta are still identified as they were in 1:4, being before the throne of God. This time there is a further explanation of the seven spirits – seven flaming torches that burn before the throne. Seven flaming torches in the

Jewish pool of images is a reference to the seven lamps on the lampstand in Zechariah 4:2, “He said to me, “What do you see?” And I said, “I see, and behold, a lampstand all of gold with its bowl on the top of it, and its seven lamps on it with seven spouts belonging to each of the lamps which are on the top of it.” Previously in John’s vision, he identifies the golden lampstands as Kocak 18 the seven churches (Rev. 1:20). There is an intimate relationship between the seven spirits as burning lamps and the church as a lampstand with Christ mysteriously in their midst (Rev. 1:12-

13). As we will see in the next occurrence of e˚pta» pneuma¿ta, these flaming torches (the fullness of the Holy Spirit) will be sent out into all the earth (5:6).

Rev. 5:6 – Kai« ei•don e˙n me÷swˆ touv qro/nou kai« tw◊n tessa¿rwn zwˆ¿wn kai« e˙n me÷swˆ tw◊n presbute÷rwn aÓrni÷on e˚sthko\ß wJß e˙sfagme÷non e¶cwn ke÷rata e˚pta» kai« ojfqalmou\ß e˚pta» oiº ei˙sin ta» [e˚pta»] pneu/mata touv qeouv aÓpestalme÷noi ei˙ß pa◊san th\n ghvn. Before looking at the [e˚pta]» pneuma¿ta in Rev. 5:6, we must take note of a few developments that are taking place in verse 5 – “The Lion of the tribe of Judah, the Root of

David, has conquered (e˙ni÷khsen), so that he can open the scroll and its seven seals.” Before the

Lamb is revealed in 5:6 as “the Lamb standing as if it had been slaughter”, he is identified as the

Lion of the tribe of Judah that has conquered. Here we see a further glimpse of the reality of

Christ – The lion is the lamb. The aorist active indicative is used for e˙ni÷khsen in 5:5 - this is a completed action. Christ isn’t coming to conquer, but has already conquered. The posture of the lamb, “as if it had been slaughtered” is a reference to the resurrection and the conquering that

Christ already completed on the cross.

In this throne room vision, the Lamb is described as having seven horns and seven eyes.

There is a repetition of e˚pta in this verse relating to “horns”, “eyes”, and “spirits.” Seven here is in operation to describe the totality or the fullness of the nouns that it modifies. The horns

“ke÷rata” in the Jewish pool of images represent power and strength. In Num. 23:22, the manner in which the Lord emancipated Israel is described, “God, who brings them out of Egypt, is like the horns of a wild ox for them” and this is expanded upon further in 24:8 “he shall devour the nations that are his foes and break their bones.” One image of the horns is that of total power and authority – the immanent victory of Christ. The other image of the horn in the Jewish pool of Kocak 19 images is when the horn is used as an instrument, such as a shofar. In Joshua 6, Joshua summons seven priests to take seven trumpets made of rams’ horns and blow them in front of the arc of the covenant of the LORD. The blowing of the shofar in later Judaism also became associated with the announcement of the year of Jubilee, in which every fifty years slaves, debts, and lands were released.50 So the horn may also represent the comprehensive proclamation of the Lord and a final and complete Jubilee where all slaves, debts, and lands are released forever. The image of the horn can sustain both meanings – it is the absolute proclamation of the LORD and the totality of His power to all who are before him.

Eyes “ojfqalmou\ß” in the Jewish pool of images are what God opens to allow people to see what he has for them to see (Num. 22:31; Deut. 11:7, 12, 34:4; Ps. 119:18). Most relevant to this passage in Rev. 5:6, “eyes” are also used to describe proper relationship with God as witnessed best in the Psalter: the Lord’s eyes behold and also test the Sons of Man (Ps. 11:4); the cry to have our eyes enlightened by the Lord (Ps. 13:3; 19:8); the cry to remain as the apple of the Lord’s eye (Ps. 17:8); the eyes of the Lord are on the righteous (Ps. 33:18; 34:15); eyes waiting for God (Ps. 69:3); What the Lord does is also seen by us (Ps. 118:23); our eyes are raised up to look for the Lord’s help (Ps. 121:1, 123:1); our eyes are pointed to the Lord and we receive assistance (Ps. 141:8, 145:15). These verses are but a sampling from the Psalter of how

“eyes” are used to describe God seeing us and us seeing God – sight here means the presence of

God with his covenant people. The seven eyes are thus the fullness of God’s presence with his people, an awareness of that the Lamb that was slain is also Immanuel – God with us (Jn. 14:9,

16-17).

50 Wikipedia, “Shofar,” http://en.wikipedia.org/wiki/Shofar#cite_ref-0, Accessed on May 5th, 2009. Kocak 20

There are some commentators who interpret the seven eyes of Rev. 5:6 to mean God’s omniscience.51 I want to make note before we begin of the echoes and images that John is pulling from Zechariah 4. Here the seven eyes are clearly an image being used, “These seven are the eyes of the LORD, which range through the whole earth (Zech. 4:10).” I would not attribute this occurrence to immediately mean omniscience, but to God’s ability to see the entirety of the earth. There is no one that the Lord is not willing to see, but for us to see the Lord we must see the Lamb that was slain. I concede that there is evidence for God’s Omniscience in the (2

Chr 16:9; Job 28:10; Ps. 34:15; 1 Pet 3:12; Heb 4:13), but this is not what John is ascribing to the

LAMB in Rev. 5:6. The reality is not just that the Lion who is the Lamb is all powerful and knowing, but that he has ransomed people for God from every tribe and made us into a kingdom of priests (evidenced in the new song of heaven that is sung in Rev 5:9-10). God sees us and we now see him in the Lamb – God is with us even now in the Holy Spirit. I also find a theological fallacy in those who interpret the e˚pta» pneuma¿ta as the seven angels of the Lord, and also interpret the seven eyes as omniscience. The ramifications of this interpretation is the Lamb’s omniscience is mediated in the earth through the seven angels – beings who are of a different substance than God. If one is to argue for the interpretation of seven eyes as omniscience then e˚pta» pneuma¿ta must be interpreted as the fullness of the Holy Spirit in order that the divine attribute of omniscience is maintained in the substance of the triune God.

These seven horns and seven eyes are given an explanatory note by John “which are the seven spirits of God sent out into all the earth (Rev.5:6).” The bracketing around [e˚pta»] in my version of the GNT indicates that this is a variant, but despite [e˚pta»] being added or omitted, it is clear from the context that these are the same e˚pta» pneuma¿ta that John has been developing

51 I spent time developing why this is not the best interpretation for seven eyes in the previous section “History of Interpretation” (pgs. 12-13), but I would like to develop my argument further in this section. Kocak 21 since Rev. 1:4. With oiº ei˙sin being in the plural indicative, an interpretative dilemma for me is generated as to how to properly interpret the seven spirits are either the seven horns, the seven eyes, or both. Looking at the book level of Revelation, both the seven horns and the seven eyes are the e˚pta» pneuma¿ta so that the church may overcome fallen Babylon as Christ has overcome. The full presence of the Lamb (seven eyes – Col. 1:27) and the totality of his power

(seven horns – Acts. 1:8) are administered by the e˚pta» pneuma¿ta in the church (seven lampstands). This reality of the Fullness of the Spirit in the church is an echo back to Zechariah

4:6, “This is the word of the LORD to Zerubbabel: Not by might, nor by power, but by my spirit, says the LORD of hosts.” The path to the fullness of the Holy Spirit (e˚pta» pneuma¿ta) being released into the world goes through the Cross, “Now he said this about the Spirit, which believers in him were to receive; for as yet there was no Spirit, because Jesus was not yet glorified (Jn. 7:39). Earlier in Revelation we saw that the e˚pta» pneuma¿ta were restricted to the throne room, but now the seven flaming torches (Rev. 4:5) have found their lamp stand (the church).

Application of e`pta pneu/ma

Revelation is not a book of the past, the present, or the future for it is an ΔApoka¿luyiß of the one who was, who is, and who is to come, Jesus Christ. It is a book that strengthens the testimony of Jesus Christ in all times no matter how mild or severe the persecution may be. It is the unveiling of the reality of Jesus Christ that exposes the unreality of fallen Babylon. It is the revealing of Christ’s economic stimulus package to a bankrupt, fallen Babylon system. It is a call to the radical discipleship of Jesus Christ in the midst of a fallen Babylon world. But in order to be faithful witnesses of Jesus Christ in this present evil age, we must look beyond our own Kocak 22 strength and sight. Just as the Psalmist lifted his eyes to the hills for help,52 we must lift our eyes to the Lamb, for the presence and power to overcome fallen Babylon comes from him alone.

Fallen Babylon gains ground within churches and society today because the church does not receive the means by which the Lamb has given to overcome. The means are the seven spirits, which are symbolic of the fullness of the Holy Spirit. These seven spirits were once restricted to the throne room of heaven, but now find a home in the church after Christ was glorified. These seven spirits of Revelation are described in 5:6 as having seven horns

(representing both the fullness of Proclamation and Power) and also seven eyes (representing the

Presence of God). The location these seven spirits are sent is into all the earth (5:6). This would be the right place for the fullness of the Holy Spirit to be sent since the saints described in

Revelation are originally from every tribe and language and people and nation (5:9). Every person who is a citizen of New Jerusalem was once a citizen of fallen Babylon. We were in rebellion against God, but the blood of the Lamb has made us into a kingdom and priests serving

God (Rev. 5:10). Our ability to conquer fallen Babylon is found not in our selves, but in the full operation of the Holy Spirit given to church.

It is no coincidence that out of the seven churches mentioned in Revelation 2-3; Christ is introduced as having the seven spirits (fullness of the Holy Spirit) only in the church of Sardis.

Sardis was a church that had a name for being alive, but was in reality dead. There were a few still alive in the church, but the others were asleep and complacent. Their works were known, but they were found to be lacking something essential. The church in America often has the reputation of being alive, but by whose standards? According to God or to Fallen Babylon? A church that is eager to be seen outwardly as alive to the fallen Babylon World will be inwardly dead to God. There are so many programs and social works that churches do, but there still may

52 See Psalm 121:1-2. Kocak 23 be something lacking in this service, much like in the church of Sardis. Works of churches without the Holy Spirit are as unperfected as the works of Humanists. The church in America must no longer continue to flirt with fallen Babylon. The call of Christ in Rev. 3:5 is not to compromise with fallen Babylon, but to conquer. The church conquers by having the word of

God and the testimony of Jesus Christ. If we do anything less than this (or delude ourselves into thinking we can do more than this), our names will be missing in the book of life. We must reclaim in our churches the words of the Lord to Zerubbabel, “Not by might, nor by power, but by my spirit.”53

The reality that the seven spirits in Revelation communicates should be a fresh encouragement to those of us who are hid with Christ Jesus. The fullness of God’s Proclamation,

Power, and Presence are sent forth into the world for his church. The Holy Spirit in Rev. 4:5 is described as seven flaming torches. This image along with that of seven golden lamp stands

(which represent the church)54 are originally from the vision of Zechariah 4:2 where he sees a vision of a lamp stand with seven lamps/torches on top of it. The imagery suggests that there is an intimate relationship between the ministry of the church (seven lampstands) and the ministry of the Holy Spirit (seven spirits). The torch burns brightest when placed on a lampstand. And it gets better, Christ is said to be mysteriously in the midst of the church (seven lampstands).55 We are not alone; the Lamb sees us and is present with us in our ministry! We shall conquer, because Christ has already conquered!

53 See Zechariah 4:6. 54 See Rev. 1:20. 55 See Rev. 1:13. Kocak 24

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