Does theology trump context? - Rev 1:4-5 (Monday with Mounce 172)

From Robert Mounce, while his son Bill is traveling.

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In the first chapter of Revelation, “grace. . . and peace” is sent from three different sources: from God (“the one who is, and who was, and who is to come”), from “Jesus Christ,” and from “the seven spirits before [God’s] throne” (1:4-5). And who are the “seven spirits?” That‘s the question.

The customary answer is, “The Holy Spirit, of course.” The Trinity is expected because “Father, Son and Holy Ghost” is such a well- known ecclesiastical expression. However, the three-fold designation, “Father, Son and Holy Spirit” occurs only once in the entire Bible (Matt 28:19). The question is, to understand a Biblical word or phrase shall we turn to theology or context?

The view that the “seven spirits” is a symbolic representation of the Holy Spirit (seven being a number of completeness) normally turns to the LXX rendering of Isa 11:2 for support. But the MT has three couplets of two virtues each for a total of six, not seven. The NIV refers to these six virtues as wisdom and understanding, counsel and might, knowledge and fear of the Lord. Not a convincing exegetical base. The argument that it would be improper to bracket anyone less with the Father and the Son is weakened by passages such as Luke 9:26 and 1 Tim 5:21 where “holy/elect angels” are found to serve that purpose.

So let’s turn to the larger context of Revelation and see what we find. In 3:1 the seven spirits are coupled with the “seven stars” and said to be held in the hand of Christ (cf. 1:20). It is difficult to see the Holy Spirit in that role. In 4:5 the seven spirits are “seven torches of fire . . . burning before the throne.” Again, a strange representation of the Holy Spirit. And finally, in 5:6 the seven spirits are identified as “seven horns and seven eyes.” Only if concern for theological precision is allowed to trump the rather straight forward teaching of the text can it be said that “seven spirits” are not seven spirits.

So who are the seven spirits? What we do know is that they join the Father and the Son in expressing grace and peace to the churches, they are under the control of the Son, they are torches of fire burning before the throne, and they are the horns and eyes of the Lamb, sent out into all the earth. The conclusion to which I came in my commentary on Revelation is that they are best understood as “part of a heavenly entourage that has a special ministry in connection with the Lamb” (p. 48).

The larger point that I want to support is that in biblical matters, it is wise to begin with what is said rather than with the theological structure we are building. If there is any “trumping” to be done, let it be what God has said.

Comments

[Debbie White, ChristFocus Book Club]

"If there is any “trumping” to be done, let it be what God has said."

Amen.

[ounbbl]

Thank you for such Scripture-based clarification on the topic, unlike banal understanding by some others mired in doctrines (i.e. eisegesis). To many Trinitarian thinkers/writers, does every word 'spirit' smell like the Holy Spirit, whatever it may be for them, as if something that looks like a bone for hungry dogs? :-<

[Tim Webb]

Ounbbl,

The only reason we read the Bible is for theological reasons - we believe that the Scriptures are the word of God. In fact, the reason that we have the books that we do in the Bible are for theological reasons. Theology pervades the entire enterprise of biblical interpretation. Moreover, interpretive methods -- even modern, "grammatical-historical" ones that many use -- also have a history and their own presuppositions and baggage. Interpretation is not simple and easy because it involves historical and philophical issues, not to mention the fact that language itself is very complex.

To use your example, referring to the Son instead of the Spirit, Christians often see signs of Jesus in the Old Testament or Hebrew Scriptures, because Jesus himself said that those scriptures speak of him (see John 5:39). Regarding the Spirit, the Spirit speaks of the Son, as Jesus says in the gospel according to John (see especially chapters 14-16). And Jesus himself refers to the Spirit from Old Testament scriptures (such as in Luke 4:18-19).

Trinitarians / Christians do not see every mention of the word 'spirit' to refer to the Holy Spirit, of course, because 'spirit', like all words, has a variety of meanings, but in some contexts it can be difficult to determine exactly which meaning was intended. Unless you have an example of someone who foolishly sees every meaning of 'spirit' to mean 'Holy Spirit'?

Peace in Christ, Tim

[Joe Rutherford]

I did a quick glance at 9 english translations and see that a number of translators believe the seven spirits is the Holy Spirit. Some leave the word spirit generic and at least one of these offer the alternative in footnote. Beginning in chapter 2, all those translations indicate the Holy Spirit is speaking to the Churches. I believe the seven spirits in Rev 1:4 is the Holy Spirit. My reasons are more than just because the majority translation is such. Opinions of translation in the Church have a long history. We first need to do all we can to keep peace in the family. We also need to always pray that the Lord will give us understanding of His awesome holy word!

[Ted Bigelow]

Hi -

Could you show any instances where the word spirit (pneuma) refers to an angel (as opposed to the holy Spirit, or a demon)?