Hermeneutical Perspectives on the Spirit in the Book of Rev. - De Smidt

[JPT 14 (1999) 27-47]

HERMENEUTICAL PERSPECTIVES ON THE SPIRITIN THE BOOK OF REVELATION

Kobus de Smidt*

PO Box 39543,Moreleta Park, Pretoria, South Africa, 0044

email: [email protected]

1. Introduction: The Qualitative Involvementof the Spirit in Revelation

The general Christian biblical doctrine of the Holy Spirit is compre-hensive (cf. Heyns 1978: 291; Mller 1997: 1). The Holy Spirit is theSpirit of the Father and the Son. The Spirit expresses unity between theFather and the Son. Through the Spirit there exists a relationshipbetween God and humankind. The Spirit creates unity among believers(cf. Mller 1997: 146). He is equal in power and dignity to God theFather and God the Son. The works of the Spirit have, inter alia, to dowith the salvation of humankind, namely the church, the communion ofbelievers, forgiveness, the resurrection of the body, and eternal life. Heis the comforter and teacher of the saints, the generator and caretaker ofthe universal church. He reaches people through the faithful church, andperforms other similar functions.

In later New Testament writings we observe a reduced awareness ofthe involvement of the Spirit; it is more formalized, more institutional-ized (Bauckham 1980: 66). There are no detailed theologies, thoughthey may be assumed. The involvement of the Spirit is more evident ineveryday activities (Dunn 1982: 705; Van der Watt 1989: 407).

The prominent role of the Spirit is an important characteristic of the

* Kobus de Smidt (DTh, University of South Africa) is head of the Depart-ment of Religious Studies at Vista University in Pretoria. He also pastors theHatfield Assembly of the Apostolic Faith Mission of South Africa in Pretoria.

28 Journal of Pentecostal Theology 14 (1999)

book of Revelation, where an interesting emphasis on the doctrine ofthe Holy Spirit is expressed. In Revelation the author creates (Rev.1.11) and uses the concepts Spirit and Spirit of the Lord in variouscombinations. In every case the Holy Spirit is meant, although he isnever called by this name (Morris 1989: 49). The references to the con-cept Spirit (singular or plural) are one of the links between the letters,the foregoing and the subsequent parts of the book (de Smidt 1994:232).

The term pneuma is found in the following texts: Rev. 1.4, 10; 2.7,11, 17, 29; 3.1, 6, 13, 22; 4.2, 5; 5.6; 11.11; 13.15; 14.13; 16.1-3, 14;17.3; 18.2; 19.10; 21.10; 22.6, 17. Some scholars do not accept, as amatter of course, that the term refers to the Spirit in every instance (cf.Engelbrecht 1987: 6; Mounce 1992: 2).

In Revelation the Spirit, in harmony with God and the Lamb, isactively engaged as the mediator of the revelation of John. He gaveJohn a vision (1.10). This vision was in coram Spiritu and of an all-embracing nature. We can deduce, therefore, that the Holy Spirit doesnot play an insignificant role in Revelation.

In addition, the author received a mission. This entailed, inter alia,the written communication of his vision to the early Christians (1.11). Itwas precisely in the fulfilment of this, his mission, that the Spirit ren-dered the author creative and dynamic.

Quantitatively the Spirit is not prominent in Revelation, but he isqualitatively active throughout (cf. Coetzee 1988: 289). In the saluta-tion (1.14), the blessing is bestowed by the seven spirits before histhrone. This expression also occurs in 1.4; 3.1; 4.5 and 5.6, and placesRevelation in a pneumatological perspective.

In Revelation several aspects of the work of the Spirit are all veryclearly brought to light.

2. Hermeneutical Perspectives on the Work of the Spirit

a. A Phenomenological PerspectiveIn Rev. 1.11 the Spirit revealed himself phenomenologically throughthe author. The author received a vision (1.1). He had an extraordinaryexperience which is expressed by the term ejn pneuvmati, in the Spirit.This occurs four times in Revelation, namely in 1.10; 4.2; 17.3 and21.10 (Bauckham 1980: 66). Johns inaugural vision is introduced bymeans of the words ejgonovmhn ejn pneuvmati (1.10). These have vari-

DE SMIDT Spirit in the Book of Revelation 29

ously been translated as I was in the Spirit (Bruce 1973: 339) andThe Spirit took control of me (Engelbrecht 1987: 5).

John relates (1.10) that he had been in the Spirit on the Lords dayand that he had then heard a loud voice. In 4.2 the expression isrepeated. According to 17.3, an angel transported John to a desert in theSpirit. Something similar is mentioned in 21.10, where John states thatan angel took him, in the Spirit, to a great and very high mountain(Bruce 1973: 339; Engelbrecht 1987: 15).

Late Jewish and Christian writings make it clear that the best under-standing of this phrase in the Spirit is in the Spirits control. We donot know exactly what this experience entailed. It has various connota-tions. Aune (1986: 83) mentions that the experience is peculiar to apoc-alypses in that the vision is narrated while all but brief references to thepreparatory ritual procedures are generally omitted (cf. Bauckham1980: 66). The phenomenological aspects are not mentioned; no par-ticular mode of the Spirits operation is specified. Dunns (1982: 10)opinion is that it is difficult, especially for those of us who are rational-ists, to enter sympathetically into the world of thoughts and experiencesof our ancestors. We cannot reconstruct this experience two millenniaafter the fact (Jeske 1985: 50). This emphasizes the fact that apocalypticnarrative is the antithesis of rational religion. The apocalyptist is thevisionary par excellence. The non-rational and the ecstatic playedimportant roles in early Christianity (Dunn 1982: 9), although of coursethe non-rational was not irrational and the ecstasy was not insanity(Dunn 1982: 9). Visions were enjoyed by all the prominent figures,including Peter, Stephen, Philip and Paul (Dunn 1982: 10).

Throughout the Bible the Holy Spirit is depicted as illuminator,energizer and enabler (Williams 1996: 155). For John to be in theSpirit meant, phenomenologically, that the Spirit enabled him to seeinto heaven in a conscious state (1.10; 4). The Spirit drew aside the thinveil between the physical and spiritual worlds for the seer and displayedto him, in a unique state of visionary consciousness, the spiritual worldfrom his location in the physical world (de Smidt 1994: 239). Afterpreliminary instruction in respect of each of the seven churches, Johnwas somehow transported by the Spirit into the heavenly throne room(Rev. 4). Phenomenologically, he was lifted through the agency of theSpirit beyond the elements of space and time and into the world ofeternity (cf. Barclay 1976: 43; Meeks 1986: 144). The Spirit enabled


the author of Revelation to give a literary expression to this phenomen-ological experience.

Thompson (1990: 8, 56) regards concepts such as going up, open-ing and Spirit as transformational symbols: there is a dimension toheaven which cannot be perceived by the natural eye, but whichbecomes visible through transformational symbols (1.9; 3.22; 1.10;4.1). The author is transformed into the Spirit, a transformation hom-ologous to being brought into heaven (cf. de Smidt 1994: 237).

Through this enablement of the Spirit, Johns readers enter Godsalternative world. Eternal things are anticipated by the author throughthe Spirit. To be in the Spirit is possible only through the interventionof the Holy Spirit. It was the Spirits task to prepare a persons spirit forthe divine visions he or she was to receive (du Preez 1974: 2). Theauthors experience was unique but comprehensible in terms of earlyChristian usage (Bauckham 1980: 67; Engelbrecht 1987: 16). The workof the Spirit may thus be summarized as prophetic-cum-visionary.

The expression ejn pneuvmati accordingly symbolizes a unique state ofpersonal visionary consciousness (for a critical view of ecstasy see deSmidt 1994: 234-35). At the same time it is also a symbol of reception(Jeske 1985: 463). The vision John imparts to his readers, he hasreceived from the exalted Christ through the Spirit.

Phenomenologically, the Spirit can, according to Revelation, bothuse and fulfil human consciousness. The author experienced a suspen-sion of his normal consciousness (Bauckham 1980: 68). His accus-tomed sensory experience was replaced by visions and auditionsgranted him by the Spirit (cf. de Smidt 1994: 235).

b. A Literary PerspectiveThe author received a mission (1.11), and the Spirit revealed andreveals himself in a literary manner through the author. This is sug-gested by the literary purpose of ejn pneuvmati (Jeske 1985: 458). In theNew Testament this formula is found with a range of associations. Theauthor of Revelation borrowed it from his sources but applied it in anew literary context (Jeske 1985: 454, 456). The formula has strategicimportance and implications for the broader structure of the writing: forinstance, the strategic placing of the formula in Revelation (1.10; 4.2;17.3; 21.10; Jeske 1985: 463; cf. du Rand 1991b: 311; 1993: 309).

The Spirit speaks to the author in the language of his own Jewishheritage (Thompson 1990: 5). The Spirit therefore incorporates theauthors understanding. But the Spirit also renders the author creative


and dynamic, thus enabling him to fulfil his mission and communicatehis vision. Under the guidance of the Spirit, the author, in the throes ofhis visionary experience, retains the freedom of his individuality(Bauckham 1980: 68). The Spirit makes the author responsible for writ-ing down the Apocalypse (1.11). The formula ejn pneuvmati thusbecomes a symbol of prophetic responsibility (Jeske 1985: 463).

According to Jeske (1985: 458), the author was familiar with thewritings of Paul and the models Paul applied in his itinerant ministry inorder to stay in contact with his distant congregations. As an itinerantprophet, the authors greatest problem was his physical distance fromhis sphere of influence. Like Paul, the prophetic speaker became anauthor and his hearers, readers (Jeske 1985: 457). The language he usesis that of prophetic discourse.

Under the guidance of the Spirit the author casts his vision in themould of a specific genre: an apocalypse (cf. Mounce 1990: 18; Cloeteand Smit 1992: 56; de Smidt 1994: 230). His creativity is illustrated bythe fact that he incorporates elements, inter alia, of epistolary art, nar-rative, prophetic writings and the principles of rhetoric. His literary endproduct is, then, an apocalyptic and prophetic, yet pastorally reassuringdocument with unique stylistic characteristics. This document is sentout to the congregations (cf. Botha 1988: 13; Puskas 1989: 51; du Rand1991b: 287; Wall 1991: 12; Carson 1992: 479; de Smidt 1994: 230).

The author uses the well-known rhetorical principles of his times (duToit 1992: 470; de Smidt 1994: 231). By using the principle of ethos (apersuasion tool), the author attempts to present a positive image of him-self to his readers (1.9). In this regard the formula ejn pneuvmati is asymbol of identification (cf. Jeske 1985: 463). The author uses this codeand the principle of ethos to convince his readers, from whom he isseparated, of the legitimacy of his prophetic message. The logos prin-ciple contained the requirements for logical deliberation. This appearsfrom the structuring of Revelation (cf. du Rand 1990: 358). The pathosprinciple appeals to the readers emotions (e.g. 1.3-4; cf. du Toit 1992:470). He uses these principles in a rhetorical, historical situation. TheSpirit renders him creative so that he can lead his readers to an under-standing and acceptance of their crisis or transition situation (Botha1988: 13; Schssler Fiorenza 1989: 181; du Rand 1990: 582).

The logos aspect in particular is carefully developed. With the aid ofapocalyptic symbols (symbols were important in the logos aspect) andimages, the author, among other things, executes a quantum leap and


creates a symbolic universe (Vorster 1986: 159; Schssler Fiorenza1989: 6). He uses, for example, an old metaphor, the city of Jerusalem,to depict eternity (21.9). The author creates a conceptual world inwhich his readers, the aggrieved Christians of Asia Minor, can findencouragement and experience a positive sense of resignation. In orderto create this symbolic universe, the author, through the Spirit, uses,among others, the concept ejn pneuvmati (de Smidt 1993: 231).

Du Rand (1991b: 311; 1993: 309) indicates that the formula ejnpneuvmati was functional in the structuring of Revelation and points tothe importance of contrast. This formula contrasts the earth and theheavens (1.10; 4.12); the desert (17.1, 3) and the high mountain (21.10);Christs deeds in the church and in the cosmos (cf. 4.1). The fall ofBabylon (17.3) is contrasted with the destination of the bride (church)in 21.10, etc.

Blevins (1980: 394) is of the opinion that John did his writing in AsiaMinor, the very heart of Greek culture. Blevins (1980: 395) indicatesclear similarities between Revelation, the theatre in Ephesus and theGreek tragedies. According to him, Revelation is a literary work inwhich John made use of Greek forms and motifs to communicate hismessage clearly to his readers. It is not, however, literary fiction (Visser1975: 25). Hendriksen (1952: 40) refers to Revelation as Gods audio-visual presentation.

Among the most important stylistic characteristics of Revelation arethe authors use of anthropomorphisms and metaphors. Texts which areof importance in this regard are 1.4; 3.1; 4.5 and 5.6. In these, referenceis made to the seven spirits and the seven eyes of the seven spirits(cf. Bauckham 1980: 75; 1993: 162; de Smidt 1994: 241; 1995: 160-65;Fekkes 1994: 108).

The seven eyes of the Spirit (5.6) is an anthropomorphism. TheBible, and specifically the author of Revelation, describes Gods deedsanthropomorphicallyin other words, as if he were in human form.This is proof of the inadequacy of human discourse on the subject ofGod, because God is essentially hidden. We should, however, recallthat the oriental person of Johns day expressed him/herself more visu-ally and less abstractly than his/her modern Western counterpart (deSmidt 1995: 165).

Much more could be said about the literary perspective of the for-mula ejn pneuvmati. As the inspiration of the authors narrative, theSpirit seeks to reveal himself to the early Christians through Johns dis-


tinctive stylistic approach. The Spirit thus reveals himself ejn pneuvmatiin a literary manner. This suggests the wholeness of life within thebelieving community of Asia Minor with which God continued tocommunicate (cf. Wall 1991: 57).

The stylistic characteristics probably have their roots in the Old Tes-tament and apocalyptic writings, in particular. This presupposes that theauthor uses language and symbols which were already known to thecommunity he is addressing. Just as every community has its insidejokes, this one had its inside metaphors, which helped to give it asense of separate identity.

But with these stylistic techniques, the Spirit shows that he is by hisvery nature involved in, and concerned with, the congregations and theworld. He has a living relationship with humankind and the world. Heis the life-generating Spirit, and awakens the believers spiritual lifethrough human language. In this regard Revelation may also be called abook with a supremely human orientation.

The idea that the Spirit took control of a human being, and was theninstrumental in revealing divine truths and the will of God to him inliterary terms, underlines the fact that neither the prophet nor the Chris-tian community had become robots. The prophet was used within thescope of his human capabilities and shortcomings (de Smidt 1995:164).

c. A Social PerspectiveThe concept ejn pneuvmati may, as a symbol of relationship, also beinterpreted from a sociological perspective. The Spirit thus also revealshimself in the socio-historical milieu in which Revelation made sense toits original readers (for a discussion of the socio-historical circum-stances of Revelation, cf. de Smidt 1994: 29).

At the command of the Spirit, the author addresses, towards the endof the first century, a prophetic-cum-pastoral letter to the congregationson the coast of South-West Asia. Sociologically speaking, the lettercontains a sociology of conflict (e.g. 1.9; 13.16; 14.8). The author issevere in his condemnation of the prevailing social order. The reasonfor this was that Christians were experiencing social deprivation inmany areas (e.g. 1.9). Ethnically, culturally and spiritually they hadbeen largely displaced and this had, in turn, led to social tension (e.g.11.7-9). The Christians had come to regard themselves as a liminal,marginal community. Their structural attributes formed an antithesis to


the surrounding social structures of the first century (e.g. 2.6; de Smidt1995: 159).

By means of the pastoral letter, the author through the Spiritstrengthens and nurtures the communitas of Christians. The author pro-vides his readers with a steady anchor: the Spirit is involved in theircommunitas (cf. 1.10; 4.2; 5.6, etc.). The Spirit gives them the strengththey need to resist Satanic confrontations from without and within (3.1).They do experience social deprivation, but the specific depiction of theSpirit reveals to them those Christ-centred values which bolster theminwardly. In addition, the Spirit shows them that they are not in fact aliminal, marginal community. Through his Spirit, God has establishedhis kingdom in their midst: they are therefore Gods community ejnpneuvmati.

d. A Congregational PerspectiveThe work of the Spirit in Revelation is aimed at the life of the congre-gation, the communitas (Jeske 1985: 458). To be ejn pneuvmati is a sym-bolic code for participation in the community of the Spirit.

The author of Revelation expresses the closest possible unionbetween the Spirit and the congregations when he links both Spirit andcongregations to the burning lampstand in the Old Testament tabernacle(1.12, 13; du Preez 1971: 50). It is clear from Revelation that the Spiritis intimately connected with the salvation, the sanctification, the wor-ship, the discipleship, the witness, the prayer life and the unity of thecongregations and, by implication, of the church (cf. du Preez 1971: 48;Potgieter 1984: 3).

The term seven spirits in the salutation (1.4) could also be a symbolof the various manifestations of the Spirit which were localized in eachof the seven congregations (Jeske 1985: 462). The fact that the authorof Revelation works throughout with Old Testament motifs makes itprobable that his scriptural background may be found in Isa. 11.1-2,where the Spirit manifests in a sevenfold manner as the Spirit (1) of theLord, (2) of wisdom, (3) of understanding, (4) of counsel, (5) of power,(6) of knowledge, and (7) of the fear of the Lord (Coetzee 1988: 289).

The Spirit in Relation to the Salvation of the Congregation. The saluta-tion (1.4-5a) probably reflects the structure of the tabernacle in thedesert (cf. Exod. 25.22-31; Zech. 4.1-1; Rev. 4; 5.6; du Preez 1971: 49-50). The author of Revelation adapts the symbolism in his own manner.


In the salutation (1.4), the blessing is bestowed by the seven spiritsbefore his throne. This expression puts the salvation of the congrega-tion in a pneumatological perspective.

The Spirit is included in the salutation in the closest possible workingrelationship with the Father and the Son (Coetzee 1988: 289). With theFather and the Son, the Spirit is the giver of grace and peace. Grace andpeace (1.4) both refer to the salvation which was accomplished byChrist (du Preez 1971: 50-51). Grace is Gods unmerited, forgivingmercy. Peace is the all-embracing fruit of Gods grace. It is onlythrough the Spirit that the elements of grace and peace enter and fill thelives of Gods elect.

Revelation 22.17 is an especially noteworthy call to the faithless:whosoever is thirsty should drink of the water of life before it is toolate. This urgent vertical cry of the believers through the Spirit, Come,Lord Jesus, echoes forth horizontally into the world, taking the form ofan urgent plea: Come, O sinner, come before the Lord comes. Sincethis is one of the last words addressed by God to the congregations(22.17), it accordingly has much urgency as far as the salvation of theworld is concerned (du Preez 1971: 53).

There is also an extraordinary relationship between the speakingJesus and the speaking Spirit in the seven letters. Each letter com-mences with an introduction by Jesus himself and concludes with a callto recognize the authority of the Spirit (e.g. 2.8, 11, 18, 29).

The Spirit and the Sanctification of the Congregations. The congrega-tions with which the Spirit is united are identified by golden lampstandsand white clothes, implying holiness (1.12; 4.4). The Spirit, with whomthe congregations are united, is identified by seven burning lamps offire (4.5), implying burning holiness and purity (1.12; 11.1). In Revela-tion 2 and 3, five of the seven congregations are warned by the Spiritagainst all manners of sin (du Preez 1971: 51). Nowhere in Revelationis the Spirit called the Holy Spirit, but the holiness which salvationimplies is stressed in different ways.

The Spirit and Worship. The formula ejn pneuvmati also has a liturgicalmeaning (Jeske 1985: 463). Being ejn pneuvmati in one of the sevenchurches of Asia Minor on the Lords day is to be in koinonia first withthe Spirit who addresses them and also with other believers in theirstruggle (1.9, 10).


In this regard Thompson (1990: 72) defines prophetic revelation inRevelation. The prophet is one who, enlightened by the Spirit, revealsGods hand in history both to Gods people and those who have an earto listen (1.10; 2.7). In the Bible, prophecy is never a matter of mereclairvoyance or of forecasting the future (Coetzee 1988: 295). InRevelation it centres more on the already, the now and the not yetof Gods deeds.

The seer received his visions on the Lords day (1.10)in sacrotemporethe day of worship in the early church. Aune (1986: 89) andThompson (1990: 72) are of the opinion that one of the liturgical func-tions of Revelation was to evoke a new actualization of the originalrevelatory experience of the seer. According to Paul, prophetic revela-tion is both received and proclaimed in the context of worship (1 Cor.14.26, 32). All prophets should be allowed to present their revelation,so that all of their people may both learn and be comforted. The prophetmay employ any one of several forms of worship: a prayer, a hymn, arevelation or even a teaching. The important thing is that the serviceshould be orderly and controlled. True prophets, even when they are inthe Spirit, have control in this regard. The close connection betweenworship and prophetic revelation in Revelation possibly conforms towhat Paul says in 1 Corinthians in reference to several of these aspects(Thompson 1990: 72).

One of the characteristics of Spirit-inspired prophecy is that it is satu-rated with a number of glorious outbursts of praise to God (e.g. 4.8, 11;5.9, 10, 12, 13; 7.10, 12; 11.5, 17-18; 15.3-4; 19.1-8). Indeed, the graceof the Spirit in the life of Gods people makes them an irrepressiblesinging communitas under all circumstances (cf. Wall 1991: 47).

Revelation is a letter intended to be read in the assembly of thebelievers (1.3). It also takes into account, especially in 22.17 (Whoeveris thirsty, let him come), the presence in the service of those who arestill interested outsiders. Whosoever hears the congregations prayersand praises to God should also be moved to pray; and whosoever isthirsty should drink of the water of life before it is too late. What awitnessing power is revealed in a divine service where people worshipand are filled with the Spirit of God! The direct vertical act of worship-ping God has immediate and far-reaching horizontal effects.

Revelation 22.17 takes place within the context of a congregation atworship and summarizes wonderfully and urgently that which may betermed the kingdom task of the congregation; their worship and praise


of God, their witness in the world, their prayers for the world (du Preez1971: 53).

The Spirit and Discipleship. Adams (Wall 1991: 47) has identifiedcategories pertaining to discipleship in Revelation which demonstratethe authors pastoral concern. The text references disclose a direct rela-tion between the work of the Spirit and the functioning of discipleship.

The characteristics of discipleship are found in the various exhorta-tions to the first readers. These occur throughout the book: (1) hear (i.e.obey and repent in the light of) the Word of the Lord (2.17; 3.22; 22.17;cf. 1.3; 3.3); (2) endure suffering (2.17; 3.21; 14.10, 12; cf. 1.9; 2.2;7.4; 12.11; 13.10); (3) be faithful to the point of death (2.10; 11.3;14.13; cf. 12.11; 20.4); (4) understand the significance of names asmarks of true identity (2.17; cf. 14.1, 9; 20.4); (5) affirm publicly theapostolic definition of orthodoxy, especially affirmation by the commu-nitys teachers (2.4, 5, 11; cf. 2.2, 15, 20); (6) undergo self-evaluationleading to correction and repentance (2.21, 22, 29; 3.3, 6, 19, 22; cf.2.5, 16; 9.20, 21; 16.9, 11); (7) witness the gospel publicly by overcom-ing evil and living for God, which is orthopraxy (2.7, 11, 17, 26, 29;3.4-6, 15-22; 5.5-6; 15.2; 17.3, 14; 21.7; cf. 12.11; 14.4; 18.4; 22.11,14); and (8) worship God and Gods lamb publicly (4.8, 11, 15; 15.6, 9-10; 11.5, 17; 15.3; cf. 1.17; 5.12-13; 7.10; 11.15; 16.5; 19.1, 5-6).

In virtually all these text references, the Spirit is involved with disci-pleship in the congregations.

The Spirit and the Witness of the Congregations in the World. In 5.6there is an image of the crucified but resurrected Lord, with perfectpower (seven horns) and perfect sight (seven eyes). The author says theseven eyes of the Lamb are at the same time the seven spirits sent outinto all the earth. The spirits are sent out. The verb is ajpestagevnoi,from which the word apostle is derived, and the form of the wordsuggests that the Spirit is still active in the world (cf. 2 Chron. 16.9).The seven eyes in Rev. 5.6 symbolize the watchful, active operation ofGods Spirit poured forth through the death and victory of the Lamb.As the eyes of the Lamb, the Spirit has a mission to all the earth (duPreez 1971: 52).

But the Spirit is sent into the world through the congregations. Theauthor of Revelation links the Spirit and the congregations closelytogether in the Old Testament symbol of the golden lampstand with its


seven lamps of fire (1.12; 5.6; 11.4). Its lamps, made of beaten gold,burn throughout the night. They are fuelled with pure oil of crushedolives in order that they may produce a pure light. Du Preez (1971: 52)sees this as a symbol of Gods people, witnesses for him in the worldbecause they are filled with the Spirit of him who was crushed to deathbut who, for the very reason that he was willing to be the sacrificialLamb, became the peoples pure Lamp (21.23; du Preez 1971: 52).

The prophetic task of the congregations, to witness the Lamb, is fur-ther worked out in the relation of the Spirit (5.6) and the two witnessesin 11.3. In the biblical image, two witnesses represent a powerful andlegitimate act of witness. This is also a symbol of the propheticpreaching of the congregations. The Spirit therefore renders the victoryof the Lamb and the preaching of the congregations both credible andpowerful. The witnessing of the sacrificed Lamb who was victorious isuniversal. The Spirit grants the congregations (church) the power toprophesy (11.3; cf. de Smidt 1995: 163).

From this it is clear that the witnessing task of both the congregationsand the disciples includes the spontaneous witness of a Spirit-filled lifeas well as the deliberate act of witness through the proclamation of aSpirit-filled word (du Preez 1971: 52).

For various scholars the phrase in 19.10 (for the testimony of Jesusis the spirit of prophecy) is a crux interpretum (cf. Bruce 1973: 337;Ford 1975: 284; Morris 1989: 222; de Smidt 1994: 242). Two compo-nents of the text are of particular importance, namely the testimony ofJesus and the spirit of prophecy.

The expression the testimony of Jesus refers to Jesus himself as thefaithful witness (1.5; 3.14). This testimony includes the truth that Jesushimself revealed. In this case the whole of Revelation is the truthrevealed to the people (22.16, 20; cf. de Smidt 1983: 108, 132; 1994:242). This presupposes that Jesus and the truth he proclaimed, andspecifically as it appears in Revelation, had become the responsibilityof the Spirit and the believers. They were obliged to tell of Jesus andproclaim his truth. This is both proclamation and parenesis.

A dynamic translation of the spirit of prophecy could possibly be:the Spirit that gave the prophecy. The Spirit was therefore instrumen-tal in conveying to the congregations the truth which Jesus hadrevealed. The whole of Revelation could be regarded as a speaking ofthe Spirit (14.13; du Preez 1974: 2; cf. Coetzee 1988: 292).

The double witness of the believers with a Spirit-filled life and a


Spirit-filled word should be proclaimed to a sinful and essentiallyantagonistic world. The author of Revelation clearly shows that wit-nessing implies suffering in one form or another (1.9). But to be Spirit-filled means to possess witnessing zeal under all circumstances. Whenthe community of the Spirit neglects this task, it grieves the Spirit, whowas sent into the world for the sake of the world (du Preez 1971: 53).The horizontal role of the Spirit, which is the congregations task, is toengage actively in a worldwide witnessing task (22.17).

The Spirit and the Unity of the Congregation. The Spirit (5.6) activelyconcerns himself with the unity of the congregations, in other words, ofChristianity itself (de Smidt 1994: 74). In Revelation there are powerfulimages of the unity of Christianity (du Preez 1991: 4).

In 5.6 John sees the Lamb standing in the centre of the throne ofGod and encircled by 24 elders. This is an image of the community ofthe Spirit (the church), with the throne of God and the Lamb at itscentre. Christianity in its diversity is united around the victorious Lamb.The elders (Christianity in its entirety) sing as if from one mouth thepraises of the Lamb (5.9-10). He has ransomed them from every tribeand language and nation and dedicated them to God. Christ is alsoencircled by seven golden lamps, the seven congregations in AsiaMinor which represent the entire church on earth (1.20).

The unity of Christianity remains of real interest to the Spirit (duPreez 1991: 4; de Smidt 1995: 174).

The Spirit and the Omega-Point Prayer in the Congregations. The con-gregations have a vertical task: prayer, in which the Spirit takes theinitiative. The Spirit and sincere prayer are often intimately linked inthe Scriptures. He is and remains forever the bearer of the prayers of thebelievers (Coetzee 1988: 293). This prayer is directed to Christ. On twooccasions in Revelation 22 the Bridegroom says: I come quickly(22.7, 12; cf. 1.7, 3.11). In answer to this assurance, just as in theinstance of v. 20, the Bride offers her ardent prayer, moved by theSpirit: Even so, come, Lord Jesus (du Preez 1971: 53).

The verb come is written in a form (present imperative) whichincludes not only the Lords final coming, but all his comings throughthe ages, with their consummation in the final coming. It can also mean,proceed with thy work of coming. But come as a matter of urgency(du Preez 1971: 54).

The conclusion may thus be drawn that the Spirit is also the bearer of


the most glorious final eschatological prayer. It is likewise a sigh amidgreat tribulation (cf. 7.14; 22). But this is not the sigh of the despon-dent, but that of the yearning Bride who joyfully awaits the advent ofher bridegroom.

The same Spirit who sympathetically prays with the Bride in times ofsocial and spiritual deprivation (3.10), prays for the adventbut alsopromises the congregations that the grace of the Lord Jesus is withGods people (22.21). The Bible concludes with this prayer, which hassimultaneously a Spirit-filled and a joyful tone (Coetzee 1988: 293).

The Spirit as the Life-Generating Spirit. Throughout Revelation theSpirit is the life-generating Spirit (3.1). He summons to life the congre-gations which are spiritually moribund (3.1; 2; 6; cf. Ezek. 37.1-14).The Spirit then demands the obedience of the seven congregations(2.11; 3.6). This is followed by the promise of victory and the inheri-tance of eternal life with God and Christ (e.g. 2.17, 26; 3.5, 21).

The Spirit and the Covenant. In the trinitarian salutation (1.14), the firstperson mentioned is God the Father, the second person the Spirit andthe third person Jesus Christ. The trinitarian order according to Revela-tion is therefore: Father, Holy Spirit, Son. The place the Spirit occupiesin the salutation as well as the work he does (sending grace and peace)puts him on an equal footing and in a close working relationship withthe Father and the Son. The Spirit, according to Revelation, occupies ahierarchically important place (Coetzee 1988: 289). Du Preez (1971:49) is convinced that the reason for this unusual trinitarian order is to befound in the fact that this salutation is based on the structure of thecovenant tabernacle in the desert, with its most holy part, its holy part,and its court. The author sees covenant grace and peace flowing forthfrom the most holy place, where the mercy seat resembles the throne ofGod the Father (the name of God here is the great covenant name ofGod, cf. Exod. 3.14-15; 25.22). Then, with the same tabernacle struc-ture in mind, the grace and peace flow forth from the holy place, wherethe lampstand with its burning candles (Exod. 25.27) resembles theHoly Spirit, cf. Rev. 4.5. Eventually the author sees grace and peaceflowing forth from the court, where the different offerings had to bebrought and the laver of bronze stood filled with waterall resemblingthe covenant work of atonement through Jesus Christ (Exod. 40.28-33).The Holy Spirit is thus active in the covenant work of atonement (duPreez 1971: 50).


The Spirit is invariably more closely qualified as the Spirit who isbefore the throne of God (4.2, 5; 5.6; cf. de Smidt 1995: 168). This isa key motif in Revelation and is indicative of a strong relation betweenthe Spirit and the covenant number (7), and the Spirit and the kingdomof God. The number seven is an Old Testament covenant number andoccurs more frequently in Revelation than anywhere else in the Scrip-tures. It is a sign of Gods covenant relation with humanity and espe-cially with the seven congregations (the church). Where the Spirit inRevelation is linked with the covenant number seven, he is clearlyrepresented by Gods great gift of the last days (cf. du Preez 1971: 50;Coetzee 1988: 291).

The seven golden lampstands in Revelation are clearly connectedwith the Spirit (1.12; 4.5). The seven lampstands symbolize thecovenant people of God. At the time when the author wrote this, therewere more congregations in the area than the seven specifically men-tioned (e.g. Colossae: Morris 1989: 48). But in order to highlight thecovenant number seven (1.10, 20) only seven were chosen. In otherwords, the seven congregations of Asia, represented by the sevengolden lampstands, represent Gods covenant people not only in thoseseven Asian congregations, but his people from all nations and alltimes. The union between the Spirit and the congregations means cove-nant communion, that is, communion between the covenant God andhis covenant people (cf. du Preez 1971: 50).

The sincere bond between the Spirit and the covenant also emergesfrom Rev. 4.2-6, where the sign of the covenant, in the form of a rain-bow, is linked to the throne and the Spirit (4.2-6; cf. Ezek. 1.13-19; 26-28; Coetzee 1988: 292).

The throne-Spirit-kingship link is clear from 1.4-10 and its parallels.Besides the term throne, kingdom/kingship occurs three times (cf.1.5c, 6a, 9b), plus the kingly term Pantocrator (v. 8), and the Spirittwice (vv. 4c, 2a).

In Revelation the working of the Spirit is thus placed in a strongcovenant and kingdom perspective.

e. A Metaphorical (Anthropomorphic) Circumscription of the Spirit: APossible Interpretation of the Seven Spirits, Seven Eyes and SevenHorns

The Origin of the Metaphor. The expression seven spirits is found inRev. 1.4; 3.1; 4.5 and 5.6 (Bauckham 1993: 150; de Smidt 1995: 160,


165). It is a symbol of the Spirit of God. This symbol was possibly usedby the author of Revelation on the grounds of his exegesis of Zech. 4.1-4 (for a detailed description and alternative views of Zechariahs visionand alternative interpretations see Bauckham 1993: 163; de Smidt1994: 241; 1995: 160-64; Fekkes 1994: 108). The number seven is asymbolic indication of the plenitude of the Holy Spirit. The lampstandmotif (Zech. 4.2, 3; Rev. 1.12; 4; 5.6; 11.4) articulates the transcenden-tal and immanent work of the Spirit in a unique manner. In Zech. 4.2the lampstand is a representation of God himself. The seven lamp wicksare symbolic of the Spirit and the eyes of the Lord. There were also twowitnesses who were fed from the bowl of olive oil; they are symbolic ofthe messengers of God (de Smidt 1995: 161, 163).

Relation of the Spirit with God and the Lamb (Trinity). In the(trinitarian) salutation (1.1-10) the Spirit is mentioned second, and notthird. The Spirit is therefore in the closest interactive working relation-ships with the Father and the Son.

Besides the Spirits relation with the throne of God (5.5, 6), there isthe close relation of the Spirit with the Lamb. The vision of the thronefeatures the Lamb standing before the throne. He has seven horns andseven eyes. The seven eyes are also the seven spirits of God who weresent out over the earth. The relation is so intimate that God, the Lamband the Spirit are sometimes referred to as collateral terms (Bring1987: 265).

The author sees the Spirit throughout as the equivalent of God andthe Lamb. God, the Lamb and the Spirit are seated on the throne. TheSpirit is also the Spirit of God and of the Lamb. The eyes of the Spiritare also the eyes of God and of the Lamb. The message of God is alsothat of the Lamb and of the Spirit (cf. 1.1-2; 3.21; 4.5; 5.6; 7; 9-10;11.3-13; 17; 22.1, 3). This means that God rules the congregations ofthe universe through the Lamb (Christ events) and the Spirit. Godsomnipotence is manifested through the Lamb and the Spirit. This takesplace because the Lamb was sacrificed (Bring 1987: 266; de Smidt1995: 171).

The Spirit: The Eyes and Power of God in Every Believer. Revelation 5is the story of the Lambs implied ascent to the throne in the thronechamber. The sacrificed Lamb indicates the oblatory Lamb, the central-ity of the cross of Jesus, where he ransomed humanity for God with his


blood and made them a kingdom of priests of God (5.9-10, cf. deVilliers 1987: 130; de Smidt 1995: 168). Little is said of his death andresurrection or his life and teachings in Revelation (Guthrie 1981: 69;Bring 1987: 265), but the eschatological process of the death, resur-rection, ascent to the throne and the salvation of Gods people is initi-ated by the power of the Spirit. Early Christians interpreted thiseschatological process as the first day of the new creation, the eighthday. This was the day of their hope, of which Rev. 21.5 was the finalgoal (cf. Moltmann 1990: 100, 105; de Smidt 1995: 160).

The Spirit is identified with eyes, the eyes of God, the Lamb and thebelievers (5.6). He sees the entire cosmos. Nothing escapes him. He isthe Spirit of perception (the Deus praesens). He is also identified withthe eyes of every individual believer (5.6). Through the Spirit, John isable to perceive the exigency in the seven congregations (cf. Collins1984: 77; Bring 1987: 265; de Smidt 1995: 165).

In order to strengthen the image of the Lamb, the author links theimage of the seven horns to that of the seven eyes (5.6). These aresymbols of power and victory. In Revelation, the Spirit is the power ofthe Lamb with which he defeats the power of the beast and the dragon(2.1; 12.3; 17.12-13). This indicates the ability of the Lamb to actforcefully through the Spirit whenever and wherever he wishes to doso.1

To summarize, it appears that the Spirit, the congregations and thebelievers are sent by God and the Lamb to proclaim the victory of theLamb. The Lamb perceives everything precisely as it is. He does thisthrough the Spirit (seven Spirits), a reference to the plenitude of the oneSpirit of God which was poured out on the believers on the Day ofPentecost. He would dwell forever in their midst and work throughthem over the entire earth. He works intently in the world in his capac-ity as the eyes of the Lamb. He likewise does so through the eyes ofthose in whose midst he dwells (Hughes 1990: 80; du Preez 1991: 4; deSmidt 1995: 165).

f. A Psychological and Physiological PerspectiveResearchers are of the opinion that, as a result of stress and variousother factors, people can develop an alternate consciousness (Pilch

1. For the Spirit (equivalent to the seven spirits) who is sent out over the wholeearth to proclaim the victory of the Lamb through the prophetic ministry of thecongregations (the two witnesses), see de Smidt 1995: 163.


1993: 232-42). In this condition sensations, perceptions, cognition andemotions are altered. It is characterized by changes in sensing, perceiv-ing, thinking and feeling. It modifies the relationship of the individualto self, body, sense or identity, and to the environment of time, spaceand other people.

Like modern people, John and his readers also experienced stress.According to some researchers (Pilch 1993: 232-42) John could alsohave developed an alternate consciousness. The visions in Revelationmay then be understood as psychological symptoms rather than realecstatic experiences and spirit-guided journeys.

Criticism of this theory is based on the fact that Johns experiencewas both a spiritual and a physical experience; he experienced a unique,personal state of visionary consciousness under the guidance of theSpirit (cf. de Smidt 1994: 238). He did not lose his usual sense ofphysical and mental identity: he retained the freedom of hisindividuality. Similarly, guided by the Spirit to use their uniqueabilities, Michelangelo communicated by means of the visual arts andMozart shared his vision with us by means of music.

g. The Spirit as Interpreter of History through the AuthorIt is Brings (1987: 261) point of view that the author of Revelation is,through the Spirit, an interpreter of the history of his times. Through theSpirit he provides his readers with the theological meaning of theirdifficult times (the reign of Domitian) as an integral part of Godssaving acts (2.10).

The goal and climax of the mighty acts of God is Christ (1.12-19;Bring 1987: 264). Christ was confronted and killed by the sameRoman authority which confronted the faithful. But Christ was victori-ous (20.4). In this way readers are able to make theological sense of thedifficult events they themselves experience: there is victory in Christ(1.17, 18; 3.5; cf. de Smidt 1995: 165-74; 1994: 236; Geyser 1995:654).

3. Conclusion

The pneumatological perspective on Revelation lends meaning to theall-containing vision. Although quantitatively the Spirit is seldom men-tioned, his deeds in Revelation are qualitatively active: so much so thatRevelation was realized in coram Spiritu.


The Spirit granted John a vision, uplifting the gossamer veil betweenthe transcendental and the immanent. A God-inspired paradigm shift ofsense, perception and understanding took place. In the course offulfilling his mission, the Spirit renders the author creative. In thismanner the Spirit involves himself in various ways with the congrega-tions. In coram Spiritu the author also interprets the wholeness andentirety of the life that God continues to mediate through the Spiritwithin the believing community.

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