WHO ARE THE SEVEN SPIRITS OF REVELATION?

Of the seven appearances of the plural “spirits” in this book, four of them appear in the phrase “seven spirits” (Revelation 1:4; 3:1; 4:5; 5:6). But it is not transparently clear, even to Bible scholars, who or what these spirits are. Below are some interpretive options that have been suggested along with comments.

They are angels

Newman simply states without any supporting evidence that the seven spirits are to be equated with the seven angels of 8:2 who carry the trumpets. And Beale notes that “some identify these spirits...with the seven angels of the trumpets and bowls (Rev. 8:2; 15:1,6-8)” without himself endorsing that viewpoint. Ford appears to hold to this interpretation in her comment that some manuscripts (a very small minority) of Revelation 4:5 omit “the” in front of “seven spirits,” indicating that it is no particular group of spirits or angels.

Of course, even that does not negate the use of the definite article in the other three occurrences of the term. And the clinching argument against this view is provided by Paige, who points out, “In Revelation 3:1 the 'seven spirits' are distinguished from angels (the 'seven stars,' cf. Rev 1:20).” In the same vein, Paige says that “significantly the seven spirits are never said to join in the adoration of God by this [heavenly] court (Rev. 4:8,9-11).”

They are archangels

A more popular variation on the above interpretation casts the seven spirits in the role of the seven archangels, the principal angels of God mentioned in Jewish apocryphal writings such as Tobit 12:15; 1 Enoch 20:1-8; and II Esdras 4:1. 1 Enoch enumerates these as Uriel, Raphael, Raguel, Michael, Saraqael, Gabriel, and Remiel. Of these, only Michael and Gabriel are mentioned in the canon of Scripture.

Helyer states, “It is possible that Revelation 4:5 refers to these seven archangels as 'the seven spirits of God' (cf. Rev. 1:4).” And Ruiz treats this interpretation as one of two likely meanings of the phrase.

However, Mounce comments that this “would represent a strange intrusion of Jewish tradition into Christian thought.” But this does not necessarily pose an insurmountable problem in light of the similar use of extra-biblical material in the Epistle of Jude. More damning are the objections above made by Paige in reference to angels in general.

They represent the Holy Spirit

This is by far the most popular understanding among the commentators I have consulted. Thus:

Ruiz lists it as one of the two most likely possibilities “as a symbolic reference to the manifold energies of the spirit of God (Isa 1:2).” And Morris feels the phrase is probably “an unusual way of designating the Holy Spirit.”

Beale and McDonough: “The wording is likely a figurative designation of the Holy Spirit, expressing the diversity of God's work in the church and the world. The expression 'seven spirits' [in Rev. 1:4] is part of a paraphrased allusion to Zech. 4:2-7 (as is evident from 4:5; 5:6), which identified the 'seven lamps' as God's one Spirit, whose role is to bring about God's grace in Israel through the successful completion of the rebuilding of the temple.” They also note that the “wording from Ezek. 1:13 has merged with the description in Zechariah.” In addition, Beale notes elsewhere: “It is possible that Isa. 11:2ff (LXX) [i.e. the Septuagint] is included along with Zechariah in the background of the 'seven spirits,' since this text is alluded to in Rev. 5:5-6...”

“These should be understood to represent the Holy Spirit rather than seven individual spirits or angels, with the concept of the sevenfold character of the Spirit (Isa. 11:2-3; cf. Rev. 1:4; 5:6).” (Walvoord)

Beasley-Murray comments of Rev. 5:6: “In the OT the seven eyes (signifying omniscience) belongs to Yahweh (cf. Zc. 4:10).”

Ellul says that “the Seven Spirits are the totality of the Spirit and so the equivalent of the Holy Spirit. There is no Spirit except in God...and this Spirit is characterized by plurality, the diversity of his actions, or his interventions, and at the same time as by the relation between the Creator and the creation, which implies the number seven.”

“The seven Spirits of God symbolize the Holy Spirit in His plenitude and fullness.” (Phillips)

One of the strongest arguments for this third interpretive option comes from Paige. He notes that in Revelation 1:4, although “spirits can stand for angels, the structure of Revelation 1:4 appears trinitarian.” The only minor problem with that argument is that, as Beale admits, “the reason for the unusual placement of the Spirit before Christ is not clear.”

Adding to that minor uncertainty is Mounce's argument that just because the Father and Son are mentioned together in 1:4-5, that does not mean that the third description (seven spirits) must necessarily be the Holy Spirit. He points to Luke 9:26 and I Timothy 5:21 in which angels accompany God and Jesus Christ instead. But then neither does it eliminate that strong possibility.

And I could add that the chiastic nature of the whole book shows a strong relationship between themes and language in the first and last chapters. So if there is a reference to the Trinity in 1:4-5, then it is matched with another mention of the Three Persons of the Trinity in Revelation 22:17-18.

Finally, I should point to one minor bone of contention among all the above endorsements for the Holy Spirit as the proper identification of “the seven spirits.” It concerns where in the Old Testament the phrase came from. Should we look to Isaiah 11:2-3; Zechariah 4:2-7,10; or Ezekiel 1:13? Paige relegates the reference to Isaiah 11:2-3 in Rev. 5:6 to a belief of “older interpreters” whereas “few modern interpreters hold this to be the source for Revelation.” I will leave it to you to read those OT passages and decide for yourself.