He that hath the seven Spirits of God (see notes on Revelation 1:4, Revelation 1:16, Revelation 1:20; but observe that this designation of Christ does not occur in the opening vision). In Revelation 5:6 the Lamb is seen "having seven horns and seven eyes, which are the seven Spirits of God."
The seven Spirits being the Holy Spirit in his sevenfold activity, it is manifest (as Trench observes) that this passage is of importance in reference to the doctrine of the double procession. The Son hath the Spirit, not as One who receives it from the Father, but as One who can impart it to men.
As man he received it; as God he gives it. And a Church sunk in spiritual deadness specially needs such a gift. Hence the repetition about having the seven stars, which appears also in the address to the Church in Ephesus (Revelation 2:1).
Note, however, that here we have ἔχων for κράτῶν, which would not have been appropriate to express the Son's possession of the Spirit. It is he who holds in his hand the angels of the Church that also has the Spirit wherewith to quicken them.
Those that are alive owe their life and growth to him. Those that are dying or dead may be restored to life by him. Thou hast a name that thou livest, and thou art dead. This, again, is thoroughly in the style of the Fourth Gospel.
St. John frequently states some gracious fact, and in immediate sequence gives the very opposite of what might have been expected to result from it. "Thou hast a reputation for life, and (instead of being full of vigour and growth) thou art a corpse."
This has been called "the tragic tone" in St. John (comp. John 1:5, John 1:10, John 1:11; John 3:11, John 3:19,John 3:32; John 5:39, John 5:40; John 6:36, John 6:43, etc.). In all these cases the contrast is introduced by a simple καί, which may be rendered "and yet;" but the simple "and" is more forcible.
Beware of the unworthy literalism which suggests that the Bishop of Sardis bore a name which implied life, e.g. Zosimus, or Vitalis. As already stated (notes on Revelation 1:20), it is improbable that "the angel" means the bishop.
And in any case "name" is here used in the common sense of character or reputation. Comp. Herod., 7.138, where the historian says that Xerxes' expedition had the name ( οὔνομα εἷχε) of being directed against Athens, but was really a menace to the whole of Greece.
We have very similar uses of ὄνομα in Mark 9:41 and 1 Peter 4:16. The Church in Sardis had a name for Christianity, but there was no Christianity in it.