the mystical self-communication of Christ to his people. Whosoever believes in him has eternal
life, which begins here in the new birth and will be completed in the resurrection of the body.^840
Herein also the Apocalypse well agrees with the Gospel and Epistles of John. Christ is
represented as the victor of the devil.^841 He is the conquering Lion of the tribe of Judah, but also
the suffering Lamb slain for us. The figure of the lamb, whether it be referred to the paschal lamb,
or to the lamb in the Messianic passage of Isaiah 53:7, expresses the idea of atoning sacrifice which
is fully realized in the death of Christ. He "washed" (or, according to another reading, he "loosed")
"us from our sins by his blood;" he redeemed men "of every tribe, and tongue, and people, and
nation, and made them to be unto our God a kingdom and priests." The countless multitude of the
redeemed "washed their robes and made them white (bright and shining) in the blood of the Lamb."
This implies both purification and sanctification; white garments being the symbols of holiness.^842
Love was the motive which prompted him to give his life for his people.^843 Great stress is laid on
the resurrection, as in the Gospel, where he is called the Resurrection and the Life. The exalted
Logos-Messiah has the keys of death and Hades.^844 He is a sharer in the universal government of
God; he is the mediatorial ruler of the world, "the Prince of the kings of the earth" "King of kings
and Lord of lords."^845 The apocalyptic seer likewise brings in the idea of life in its highest sense as
a reward of faith in Christ to those who overcome and are faithful unto death, Christ will give "a
crown of life," and a seat on his throne. He "shall guide them unto fountains of waters of life; and
God shall wipe away every tear from their eyes."^846
IV. The Doctrine of the Holy Spirit (Pneumatology). This is most fully set forth in the
farewell discourser, of our Lord, which are reported by John exclusively. The Spirit whom Christ
promised to send after his return to the Father, is called the Paraclete, i.e., the Advocate or
Counsellor, Helper, who pleads the cause of the believers, directs, supports, and comforts them.^847
He is "another Advocate" (ἄλλος παράκλητος), Christ himself being the first Advocate who
intercedes for believers at the throne of the Father, as their eternal High priest. The Spirit proceeds
(eternally) from the Father, and was sent by the Father and the Son on the day of Pentecost.^848 He(^840) John 6:47; and the whole mysterious discourse which explains the spiritual meaning of the preceding miracle.
(^841) Apoc. 12:1-12; 20:2. Comp. with 1 John 3:8; John 8:44; 12:31, 13:2, 27; 14 30; 16:11.
(^842) Apoc. 1:6; 5:6, 9, 12, 13;7: 14, etc. Comp. John 1:29; 17:19; 19:36; 1 John 1:7; 2:2; 5:6. The apocalyptic diminutive
ἀρνιον(agnellus, lambkin, pet-lamb) for ἀμνός is used to sharpen the contrast with the Lion. Paul Gerhardt has reproduced it in
his beautiful passion hymn: "EinLämmleingeht und trägt die Schuld."
(^843) Apoc. 1:5: "Unto him that loveth us," etc.; comp. John 15:13; 1 John 3:16.
(^844) Apoc. 1:5, 17, 18 2:8; comp. John 5:21, 25; 6:39, 40 –11:25.
(^845) Apoc. 1:5; 3:21; 17:14; 19:16.
(^846) Apoc. 2:10; 3:21; 7:17; 14:1-5; 21:6, 7; 22:1-5. Comp. Gebhardt, l.c., 106-128, 343-353.
(^847) John 14:16, 26; 15:26; 16:7. Comp. also 1 John 2:1, where Christ is likewise called παράκλητος. He is our Advocate
objectively at the throne of the Father, the Holy Spirit is our Advocate subjectively in our spiritual experience. The E. V. renders
the word in all these passages, except the last, by " Comforter" (Consolator), which rests on a confusion of the passive παράκλητος
with the active παρακλήτωρ. See my notes in Lange’s Com. on John, pp. 440 sqq., 468 sqq.
(^848) There is a distinction between the eternal procession (ἐκπόρευσις)of the Spirit from the Father (παρὰ τοῦ Πατρὸς ἐκπορεύεται,
procedit,John 15:26), and the temporal mission (πέμψις) of the Spirit from the Father and the Son (15:26, where Christ says of
the Spirit: ὃν ἐγὼ πέμψω, to, and 14:26, where he says: ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου). The Greek church to this day
strongly insists on this distinction, and teaches an eternal procession of the Spirit from the Father alone, and a temporal mission
of the Spirit by the Father and the Son. The difference between the present ἐκπορεύεται and the future πέμψω seems to favor
such a distinction, but the exclusive alone (μόνον) in regard to the procession is an addition of the Greek church as much as the
Filioque is an addition of the Latin church to the original Nicene Creed. It is doubtful whether John meant to make a metaphysical
distinction between procession and mission. But the distinction between the eternal trinity of the divine being and the temporal
A.D. 1-100.