Monday, July 6, 2015

THE CHRISTIAN CREED


ABOUT CREEDS


(Excerpted from the book "Godhead Theology," by Bishop Jerry Hayes.  Look for it on Amazon.)
Throughout the history of the Lord’s church creeds have been used; first as a teaching tool and second as a cohesive element for the community. This is because the Creed is first—the bases of the didactic, and second—the substance of what the candidate at baptism declares to be his, or her, own faith.

The word “Creed” is from the Latin credo: I believe. In this sense it is primarily an individual’s statement of faith. However, when we move beyond one’s personal relationship with the Creed it takes on a life force that extends itself far into the life of the Christian community.

Life Stages of the Creed
One may see six definite life stages of the Creed in the Christian community: 
  • First, as stated before, the Creed is the basis of catechesis in that it exists in, and as, a formal statement.  
  • Second, the candidate at baptism declares the Creed to be his, or her, faith, and may reasonably expect to be questioned on his, or her, understanding of its tenets.  
  • Third, all communicants confessing the selfsame Creed are united into a visible Church by their common affirmation.  
  • Fourth, the Creed, thus confirmed, becomes the test of orthodoxy for the community.  
  • Fifth, the orthodoxy established by the Creed becomes the denunciation of heresy.   
  • Sixth, and finally, the common creedal acceptance becomes the basis for the apostolates of the community. 

Validity of the Creed
Because some would oppose the use of creeds, a word should be said here concerning their validity in the Lord’s Church. In that a creed may be use to formally put forth false (as well as true) doctrine, it may be an agent of evil, as well as good. However, this is not to sit aside the creed as a God given tool of discipleship and communal cohesiveness. Then there are those who would ascribe to the adage, “No creed but the Bible.” To those of this mindset it should be pointed out that this too is a creed. So then, even those who would oppose formal doctrinal statements in the form of creeds are, themselves, ardent subscribers to a creed.

Creed of the Old Covenant (Testament)
The Creeds of the Lord’s Church are seen to have grown out of the first formal list of God’s requirements for His covenant people, the Jews. Of course, I speak of the Decalogue (see Exodus 20:3-17).
Exodus 20: 3-17.
“You shall have no other gods before Me. 
“You shall not make for yourselves an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. 
“You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, 
But showing lovingkindness to thousands, to those who love Me and keep My commandments. 
“You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain. 
“Remember the sabbath day, to keep it holy. 
“Six days you shall labor and do all your work, 
“But the seventh day is a sabbath of the LORD your God; in it you shall not  do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you. 
“For in six days the LORD made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the LORD blessed the sabbath day and made it holy. 
“Honor your father and your mother, that your days may be prolonged in the land which the LORD your God gives you.
“You shall not murder. 
“You shall not commit adultery. 
“You shall not steal. 
“You shall not bear false witness against your neighbor. 
“You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife or his male servant or his female servant or his ox or his donkey or anything that belongs to your neighbor.” 
Truly, the Decalogue presents itself as the fountainhead of all other statements of faith.

After the Decalogue, one need look no further (for the evidence of creedal forms) than that all important passage from Deu-teronomy 6:4-7 known the world over, and throughout all ages, since it’s writing as the “Shema.” (See Numbers 15:37-41 and Deuteronomy 11:13-21.)
Deuteronomy 6: 4-9
“Here, Oh Israel! The LORD is your God, the LORD is one! And you shall love the LORD your God with all your heart and with all your soul and with all your might.  And these words, which I am commanding you today, shall be on your heart; And you shall teach them diligently to your sons and shall talk of them when you sit in your house and when you walk by the way and when you lie down and when you rise up.  And you shall bind them as a sign on your hand and they shall be as frontals on your forehead. And you shall write them on the doorposts of your house and on your gates...” (NKJV)

The Shema (so called for the first word of the text: “hear”) was what every covenanted person was to “hear.” It was written on the doorposts of their houses, and as frontlets worn on their foreheads and phylacteries bound to their arms. It was the credo of the Israelite of the Old Testament and continues to be so for the Orthodox Jewish persons of today. The Shema constitutes the first utterance heard as a newborn and the last upon the lips of devout Jews departing this life.

Declarations of Faith as Foundations to Creeds
Moving to the New Testament one many very well see the seeds of formal statements of faith in the proclamations of three of our Lord’s apostles: namely, Nathaniel (also called Bartholomew), Peter, and Thomas.
  • In John 1:49 Nathaniel declared: “Rabbi, You are the son of God; You are the King of Israel.” 
  • In Matthew 16:16 Peter confessed: “Thou art the Christ, the Son Of the Living God.” (See Micah 5:2; Isaiah 9: 6.) 
  • From John 20:28 one reads of Thomas’s statement of Faith: “My Lord and my God!” 
All three of these apostles give testimony in their proclamations of the deity of Jesus.

Both Nathaniel and Peter acknowledge Jesus as the “Son of God.” Apart from the paternal aspect of His birth from the Holy Spirit and Mary, we should consider the term “Son of God” at a more profound level. This title (as used by Nathaniel and Peter) should not only be understood in terms of a paternal father-son relationship, but rather, as one is the “son of” an attribute. James and John (the sons of Zebedee) are said to be the “Sons of Thunder” (Mark 3:17); Paul’s traveling companion, Barnabas, has a name which means “Son of Consolation” (Acts 5:36). In the Middle East one who lives in the desert is called a “Son of the Desert.” In this sense the term “son” is the manifestation of the essence which one is a son of. Thus, Jesus termed the “Son of God” meant that He was the physical manifestation of the very essence, nature, and being of God. The Jews of the first century understood this, even if twenty-first century Christians do not. The Jews of Christ’s day sought to kill Him because He claimed God (Yahweh) was His Father; “making himself equal with God” (John 5:18). The Jews said it plain enough in John 10:33, “For a good work we do not stone You, but for blaspheming; and because You, being a man, make Yourself out to be God.” Jesus had just told them (from verse 25 to verse 30) that God was His Father.

Moreover, Nathaniel refers to Christ as “the King of Israel” (John 1:49). Nathaniel, being familiar with the Psalms, knew that Yahweh was the only King of Israel (see Psalms 10:16; 24:7-10; 44:4; 89:18 , etc.). Therefore, Nathaniel acknowledges Jesus as Yahweh!

When Peter recognizes Jesus as “the Christ” (Matthew 16:16) he is acknowledging Him as the Mighty God of Israel. Peter knew the prophet Isaiah had written of the Messiah in this manner: “For a child will be born to us, a son will be given to us; And the government will rest up one His shoulders; And His name will be called Wonderful Counselor, Mighty God, Eternal Father, Prince of Peace” (Isaiah 9:6);  nor, had Micah escaped his notice when that prophet had written that the Messiah (Christ) would be the eternal One (see Micah 5:2).

Finally, the Apostle Thomas confessed for himself, and respectively for all believers, that Jesus of Nazareth, Mary’s baby boy, is “My Lord and My God” (John 20:28). Because of his confession he received the Lord’s commendation: “Because you have seen Me, have you believed?” Then Jesus pronounces a blessing on all who would ascribe to the credo of Thomas: “Blessed are they who did not see and yet believed.”

Apostolic Formulas of Faith
One must acknowledge that some years passed between the birth of the Church, on the day of Pentecost (A.D. 30), and the writing of the New Testament scripture. We know, for instance, that the book of James was written around A.D. 50 with the epistles of Paul soon afterwards, and the Gospels even later. The point is: by the time written scripture begin to make its rounds in the Christian community The Faith had ALREADY been established by the oral instructions of the apostles and their surrogates. In fact, the epistles are replete with evidence of preexisting formal doctrinal formulas which were drawn upon for the writing of the New Testament scriptures. This evidence suggest preexistent Christian formulae in both creedal and hymnal structure.

It seems more than abundantly clear that some type of formal confession of faith, such as a creed, is reflected in Hebrews 10:23 where the writer states: “Let us hold fast the confession of our hope without wavering, for he who promised is faithful;” (NKJV). The KJV renders this verse thus: “Let us hold fast the profession of our hope without wavering; (for he is faithful that promised;)” 

Scriptural evidence that formal confessions established ortho-doxy among Christians is common enough throughout the Pauline letters. The following is a list of that evidence:
First: The apostle Paul admonishes his son Timothy to, “Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus.” The KJV reads, “Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus” (2 Timothy 1:13). Here, the Greek word translated “standard” in the NASB, and “form” in the KJV is hupotuposis (Strong’s #NT5296); means: a sketch (figure) for imitation: - form, pattern. Paul references a “sketch” a “pattern” of “sound words” to be imitated among believers. This BODY of “sound words” was formulated - therefore: a formula of doctrinal belief.
Second: The Apostle references the same formula in Romans 6:17 where he addresses the Roman Christians and says: “But God be thanked, ..., but ye have obeyed from the heart that form of doctrine which was delivered you” (KJV). The NASB reads almost the same way: “But thanks be to God ..., you became obedient from the heart to that form of teaching to which you were committed...” Here, the word translated “form” is the Greek word tupos (Strong’s #NT5179) which means: a stamp..., a shape, i.e. a statue, ... a model, ...en-(ex)ample, fashion, ... form, ... pattern,...” So, here too, the doctrine which the Roman’s had “obeyed from the heart” was delivered unto them in a shape, a model, to be imitated; it was in a pattern; a stamp. This formula was in place and establishing apostolic orthodoxy BEFORE the New Testament canon was available to the Romans, or anyone else for that matter. 
Third: In both 1 Timothy 6:20 and 2 Timothy 1:14, Paul urges Timothy to keep the parakatatheke (par-ak-at-ath-ay-kay) (Strong’s #NT3872) - “deposit” that was committed unto him. The “deposit” to which Paul referred was the “form of sound words” that Timothy is admonished to “hold fast” in 2 Timothy 1:13; and is this “form of sound words” that the young Timothy is instructed to “commit ... to faithful men, who shall be able to teach others also” (2 Timothy 2:2). 
Fourth: In the letters of First and Second Timothy Paul mentions the “faithful words.” Obviously this is a reference to the sayings that were common currency in the Christian community. Therefore, before we pass from the topic of a “form of sound words” we should, at least, give cursory attention to the “faithful words” passages of First and Second Timothy. The list that follows is a record of the “faithful words” of the pastoral epistles: 
  • 1 Timothy 1:15 and following, “This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. ...” 
  • 1 Timothy 3:1 and following, “This is a true saying, If a man desire the office of a bishop, he desirous of good work. ...”
  • 1 Timothy 4:8-9,  “For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. This is a faithful saying and worthy of all acceptation.” 
  • 2 Timothy 2:11 and following, “It is a faithful saying: For if we be dead with him, we shall also live with him....”
In the Scriptures given above (called “The Faithful Words Passages”) it is discerned that formulas of words were common currency among the first Christians. These “sayings” were universally known and accepted as true. This knowledge should go a great distance in helping the student of Church history understand the use of formulas of faith to establish orthodoxy before the canon of Scripture was written.
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Confession of Faith
Once introduced to the Pauline epistles, the student of Holy Scripture soon sees the importance of confessions of faith and the central position held by these confessions in the life of the first Christian communities. The Apostle instructs Timothy to: “Fight the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses.” (1 Timothy 6:12). From his instructions to his son Timothy, Paul has told us four things:
  1. That Timothy was “called” to eternal life (see Rom 1:7 “called to be saints;” 8:28 “to them who are called according to his purpose;” see also 8:30; 9:24; 1 Cor 1:9 1:26; Gal 1:6; 1:15; 5:13; Eph 4:4; Col 3:15; 1 Thess 2:12; 2 Thess 2:14; 2 Tim 1:9; 1 Pet 1:15; 2:9; 2:21; 5:10; 2 Pet 1:3; Jude 1:1; Rev 17:14; 19:9). 
  2. That he made a confession of faith regarding that eternal life which he was called unto. See Romans 10:1 “... if you confess with your mouth Jesus as Lord, and believe in your heart that God raised him from the dead, you shall be saved.” 1 John 4:15 “Who ever confesses that Jesus is the Son of God, God abides in him, and he in God.”  2 John 7, “ For many deceivers are entered into the world, who confessed not that Jesus Christ is come in the flesh....” (KJV). 
  3. Timothy’s confession was made publicly before many witnesses. One  recalls the words of Jesus recorded by Matthew in his Gospel chapter 10, and verse 32, “Everyone therefore who shall confess Me before men, I will also             confess him before My Father who is in heaven.” (See Revelation 3:5 “... and I will confess his name before My Father, and before He is Angels.” See also Luke 12:8 “And I say to you, everyone who confesses Me before men, the Son Of Man shall confess him also before the angels of God;”).
  4. Lastly, Timothy’s confession was said, by Paul, to be “ten kalen homologian;” literally, “The Good Confession.” The definite article “ten” before “kalen homologian” (good confession) declares Timothy’s confession to have been a particular confession. Not simply “a” good confession, but “the” good confession. A Definite (Particular) One!  One would expect the requirement of a particular confession to be in keeping with apostolic thought, in light of all the Apostle Paul taught concerning: holding “fast the confession of our hope” (Heb 10:23); holding “the form of sound words” (2 Tim 1:13); and the need to guard “the good deposit” (1 Tim  6:20 and 2 Tim 1:14).
The Elements of the Confession
The basic creedal elements of the “Good Confession” may be ascertained from the essential tenets of the Christian faith, as these tenants appear in creedal language throughout Paul’s letters. The confession would naturally give assent to the gospel Paul preached. This gospel was rather simple and straightforward; it comprised five basic elements:
  1. The deity of Jesus Christ; 
  2. The fact of the death of Christ; 
  3. The fact of His burial; 
  4. The fact of His resurrection; 
  5. The necessity of a confession. 
Paul writes clear enough in Romans 10:9-10, “... if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you shall be saved; for with the heart man believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation.”
The above five elements are deposited in creedal form in key locations throughout the Pauline epistles. As examples, one might notice the following:
  1. Concerning the deity of Jesus: Colossians 1:15-19; 2:9-10; 1 Timothy 3: 16. 
  2. Concerning the death and burial of Jesus: Romans 6:4; Colossians 2:12. 
  3. Concerning the resurrection of Jesus: 1 Corinthians 15:3-4. 
  4. Concerning confession: Romans 10:9-8; reflected in Hebrews 10:23; see also 1 Timothy 6:20 with 2 Timothy 1:4, and 2 Timothy 1:13. 
Orthodoxy
Although it is true that first century orthodoxy is not so easily identified in twenty-first century Christianity, it, nonetheless did exist and was established by the Lord’s apostles.  It is to that orthodoxy that all true disciples of Jesus Christ must strive to attain. That such orthodoxy did (and does) exist is apparent from such New Testament passages as: 1 Corinthians 15:3, “For I delivered to you as a first importance what I also received.” The orthodoxy that Paul is here passing on to the Corinthians was the tradition he had received from earlier Christians; it had been established before his ministry began. This is seen earlier in his first letter to the Corinthians (11:23) where he is giving instruction on the Lord’s Supper and writes: “For I received from the Lord that which I also delivered to you,...” Paul wrote this before any of the Gospels were written; he, therefore, received it by oral tradition in the form of a faithful pattern that was passed on. This “form of sound words” which comprises the “good deposit” was the agent of establishing apostolic orthodoxy. The first century believers were admonished to “hold fast the form” (formula, pattern) “of sound words” (2 Timothy 1:13). The writer of Hebrews urges to “let us hold fast the confession of our hope...” (Hebrews 10:23). The same writer observes that, “for we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end;” (Hebrews 3:14). The writer of Hebrews is simply echoing in v14 what he had written in verse 6: “... but Christ was faithful as a Son over His house -- whose house we are, if we hold fast our confidence and the boast of our hope firm until the end.” Jude, in his epistle “to those who are the called, beloved in God the Father, and kept for Jesus Christ,” writes; “Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write you appealing that you contend earnestly for the faith which was once for all delivered to the saints.” (Jude vv1&3).  Both the apostles Paul and Jude (the half-brother of our Lord) writes concerning our “assurance” and “confidence” in the “faith that was once and for all delivered to the saints” and admonishes all Christians everywhere of the importance of holding to the original “assurance” and “confidence” in the faith that was delivered complete in the very beginning.

The orthodoxy of the apostles was the absolute test of fellowship for biblical Christianity; this is stated emphatically in Galatians 1:6-9 were Paul writes to those “foolish Galatians” who had departed from the true faith “for a different gospel.” Those who would preach “a different gospel” were anathema (accursed) from the faith of Christ, Paul wrote. Furthermore, the Ephesian letter speaks plainly when it states: “There is one body and one Spirit, just as also you are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all” (Eph 4:4-5).

The “good confession” (1 Tim 6:12, compare to: Heb 10:23) which established the apostolic orthodoxy of the first century is recalled in the above texts which are worded in formal creedal language.

 The Apostolic Creed
After serving the Lord's church for several decades as a Apostolic Pentecostal evangelist, this author discovered a sameness of doctrine throughout the movement, but a multitude of ways in presenting it. In short we felt the need for a creed that would be common to us all. So, for over a period of ten years we worked with many Apostolic leaders in several countries and several organizations, including independents, to devise such a statement of faith.
This writer feels strongly that the Holy Spirit lead him throughout the entire journey. The end result is the combined consensus of the Apostolic movement at large, as pastors and leaders have made suggestions over the years of its formation. I feel reasonably safe in stating that “The Apostolic Creed” is twenty-first century Apostolic (Modalist/Oneness Pentecostalism) orthodoxy.
As is true with all faiths, there are those on the fringe who have their strange ideas—who feel that God has revealed the truth to only them. The Creed does not attempt to speak for these persons. However, if one would care to poll the major Oneness Pentecostal organizations’ formal statements of faith, one would find unanimous agreement with this Credo.

THE APOSTOLIC CREED
I believe in one God, solitary in being; Maker of Heaven and Earth, and all things therein: by His eternal Word. That is to say: By the breath of His mouth. Thereby, and because of creation, reasonably termed the Father.
Who, because of us sinners, and for our salvation, became manifested in flesh. Conceived by the Holy Spirit, born of the virgin Mary, This incarnation not lessening His deity, nor altering His humanity; fully God and fully man, consubstantiated. Therefore, the angel named Him Jesus—Yahweh Savior. As to His deity, He is the same essence, nature, and being as the Father. As to His humanity, He is a like essence, nature, and being with us men. Thereby, and because of generation and redemption, reasonably termed the Son of God.
Who suffered under Pontius Pilate, was crucified, died, was buried, and descended into Hades. Who, in His deity raised Himself from the dead on the third day, ascending to the right hand of the Majesty on High, from which He shed forth His Spirit on the Day of Pentecost. Thereby, and because of emanation and sanctification, reasonably termed the Holy Spirit.
I believe in the one true saving gospel: the death, burial, and resurrection of Jesus Christ, which saving graces are individually appropriated respectively through repentance; water baptism by immersion with the invocation of Jesus’ name: thereby washed in his blood; and the infilling of His Spirit as in the beginning.
I believe in the holy, universal, and apostolic Church; the communion of the saints; and the forgiveness of sins; the sacramental mysteries of: Jesus name water baptism, the Lord’s Supper, and the laying on of hands. I believe in the resurrection of the body; the catching away of the church; the physical return of Jesus Christ; eternal judgment; and life everlasting.

Amen


Apostolically Speaking
☩ David Ignatius

View the video version of this essay at:

Read The Apostolic Creed with Scriptures footnoted at:
http://bishopjerrylhayes.blogspot.com/2019/04/the-apostolic-creed.html

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Wednesday, July 1, 2015

CORRECT METHOD OF INTERPRETING REVELATION

EXCERPTED FROM "THE APOCALYPSE" BY BISHOP JERRY L. HAYES, LOOK FOR IT ON AMAZON

Concerning the Method of Interpretation of the Apocalypse

It would not be an exaggeration to say that hundreds of feet of library shelves have been filled over the centuries with different views of how the book of Revelation is to be understood. Of course, the problem with determining the correct method of interpretation has challenged Bible students almost since the very beginning. However, through the centuries there have been four  primary systems used to interpret the Apocalypse (the Greek word for Revelation). All of these views cannot be correct. Only the one intended by the Holy Spirit, speaking through John, will unlock the esoteric (hard to be understood) knowledge, intended to remain hidden from all except the faithful.
First, we will examine the four systems of interpretation which have been commonly applied. After our examination of these four systems, an observation will be made. From this observation, a compass heading will be established for future excursions into John’s Revelation of Jesus Christ. Given below are the four systems to be examined with a brief definition of each:
  1. Preterit (Pret-er-it): The word means “past.” Those who hold to this view see the book of Revelation as having already been fulfilled within the lifetime of the apostles, or, at least by the end of the first century. A disciple of this system is called a “Preterist.” 
  2. Futuristic: The Futuristic system of interpretation places the visions of the Revelation into the very end of human history (most of which takes place after the church has left the earth via the rapture). Disciples of this system are called “Futurists.”
  3. Idealic: The Idealic system views the prophecies and visions as having no particular fulfillment, but as being symbolic pictures of timeless truths; such as the triumph of good over evil.
  4. Historic: The Historic system of interpretation views the Revelation as describing the mystery of God as it unfolds from the time of the Church’s beginning up to, and including, the end of human history. Disciples of this system are called “Historicists.”
As stated earlier, we will make an observation at this point, based upon Revelation’s own testimony. As is the nature of apocalyptic literature, the secret keys of understanding are always encoded into the text, in such a way that the searcher of the text will trip upon the key for which he or she searches.  As should be the case for a search of any great and complicated edifice, the key ought to be found at the very entry way. Or one could, nay—would, wander aimlessly, inside the mysterious labyrinth, amid thunderings, lightnings, blasting trumpets, terrifying voices; earthquakes, hailstones; demon locusts, diabolic frogs, dragons, wounded and bleeding Lambs, beheaded corpses crying for revenge, galloping horses: first white, then the red, followed by the black, then the pale; here, a woman bright and radiant—there another lustful and drinking blood; here a man eating a book—there a man weeping over a book unopened; here, an altar with four horns which speak—there, great birds with the flesh of kings in their beaks—all this within a thick, disorienting smoke. Such a key is found at 1:19.
So, here, in the very first chapter, in the introduction to the very first vision, is found the “key” of understanding the great mystery book of the New Testament. The Lord gives the apostle John instructions concerning the visions he is about to behold. John is told, in no uncertain terms, “Write the things which thou hast seen, and the things which are, and the things which shall be hereafter.” (1:19)
Behold, the “key” to unlock the system of interpretation for the Revelation. The recorder is to write what he “has seen”—past: from the beginning of the Church up to his present time (see Acts 11:15 where the apostle Peter references the day of Pentecost as the beginning of the kingdom of God); further, John is to write the things “which are”—the present: those things presently transpiring in his world (the current events that plague upon the Church and Empire); and he was to write what “shall be hereafter”—the future: the events of the Church and the world up to and including the very end of human history.
When this schematic is compared to the four systems of interpretations (Preterit, Futuristic, and Idealic, Historic), it becomes clear that some will be eliminated, being proven invalid. Keep in mind that this “key” possesses three dimensions. These dimensions are past, present, and future. Let us look at our suggested methods and see how they fare when compared to the past, present, and future dimensions of the “Key of Interpretation” (1:19).
Preterit: This first system listed is eliminated by the futuristic dimension of the key. Namely, when the key mentions “things which shall be hereafter,” it effectively removes the Preterit model from valid application to the Revelation.
Futuristic: The second system listed is eliminated by the past and present dimensions contained in the key: “things which thou hast seen ... things which are.”
Idealic: The third system listed is eliminated by the fact of the Revelation having a reality in the concrete world. Therefore, the Idealic denial of any real fulfillment of John’s visions is discredited by the past fulfillment of the visions demonstrated in any honest reading of history. The past, present and future dimensions of the “key” (1:19) moves the truth of the Revelation far beyond mysterious parables that teach endless truths.
Historic: The only system that is not eliminated by Revelation’s own “key” is the Historic method of interpreting the visions. Therefore, Revelation should be understood from a Historicist’s view. Namely, that this apocalyptic Scripture describes the history of the Church and world empires from the time of the Church’s beginning, up to, and including, history’s consummation.
By viewing Revelation in the light of the Historic method we may expect some of the visions to have been fulfilled, some visions to be in the process of being fulfilled, and some visions awaiting fulfillment in the future.

EXCERPTED FROM "THE APOCALYPSE" BY BISHOP JERRY L. HAYES, 
LOOK FOR IT  ON AMAZON

Apostolically Speaking
☩ ☩ Jerry L Hayes
(Mar David Ignatius)
Read other epistles from the Bishop on eschatology:

God’s New Covenant With Israel
https://bishopjerrylhayes.blogspot.com/2019/05/gods-new-covenant-with-israel.html

Apostolic Eschatology
https://bishopjerrylhayes.blogspot.com/2013/02/apostolic-eschatology.html

The Prophets Speak of the Church
https://bishopjerrylhayes.blogspot.com/2013/04/the-prophets-speak-of-church.html

Apostolic Kingdom Theology vs Futurism

Dating the Book of Revelation

Prophecy and the Spiral Staircase
https://bishopjerrylhayes.blogspot.com/2013/04/bible-prophecy-and-spiral-staircas.html

The Three Horsemen of Dispensationalism
https://bishopjerrylhayes.blogspot.com/2014/01/the-three-horsemen-of-dispensationalism.html

Correct Method of Interpreting the Book of Revelation
http://bishopjerrylhayes.blogspot.com/2015/07/correct-method-of-interpreting.html

Joel's Messianic Kingdom (The Church of Jesus Christ)
https://bishopjerrylhayes.blogspot.com/2019/06/joels-messianic-age-church-of-jesus.html

Biblical Eschatology
https://bishopjerrylhayes.blogspot.com/2019/09/biblical-eschatology.html

Millennial Reign of Christ
http://bishopjerrylhayes.blogspot.com/2019/09/millennial-reign-of-christ.html

All These Things (A Study on Matthew 24)
http://bishopjerrylhayes.blogspot.com/2019/09/all-these-things-kingdom-teaching-of.html

Second Coming of Christ Jesus
https://bishopjerrylhayes.blogspot.com/2019/09/second-coming-of-christ-jesus.html

The Apocalypse, is the introduction to the biblical book of Revelation. Here Bishop Hayes also gives a verse by verse commentary of the first three chapters of the Apostle John's Revelation of Jesus Christ, covering the letters addressed to the seven churches of Asia Minor. The Bible student will thrill at the Bishop's easy evangelistic style of presenting deep and unique truths never before published. In this study a wealth of information will be shared with the disciples of Christ on each verse of this great manuscript.
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After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure to interest all students of Scriptures.
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THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH



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THE SEVEN SPIRITS OF GOD


Excerpted from the book entitled "The Apocalypse," BY BISHOP JERRY HAYES. Look for it on Amazon.
1:4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;
Greetings
“John to the seven churches which are in Asia.” ～ The seven churches in view here are named in v11 of this chapter. They were all located in western Asia Minor, which is modern-day Turkey. The congregations were chosen for their particular circumstances at the time of the Revelation’s writing. The cities were positioned about 50 miles apart in a clockwise formation, beginning with Ephesus at about 7 o’clock and ending with Laodicea at about 5 o’clock. Some have suggested that the cities were postal centers serving their own districts.
 If so, it demonstrates the method of apostolic evangelism; churches were planted strategically, not haphazardly, throughout the ancient world. 
“Grace be unto you, and peace,…” ～ John greets the churches with: “Grace… and peace.” He uses “Grace” only twice in this book, here and 22:21. It is important to note that it forms the first and last word to the churches. Grace is such a powerful word that a more appropriate salutation of greeting could not have been used. Charis (the Greek), coming from the Greek culture, brings the idea of joy, pleasure, delight, sweetness, charm, and loveliness. But the New Testament writers use charis preeminently of that kindness about which God bestows favors, even upon those who do not deserve them, and grants to sinners pardoning of their offenses, and bids them accept eternal salvation through Christ (Rom 3:24; 1 Cor 15:10; Gal 1:15; Eph 1:6; Phil 1:7; Col 1:6 etc.). Furthermore, charis is used at the beginning and end of the Epistles to show the writer’s craving that the readers have the favor (grace) of Christ, to which all blessings, especially spiritual, are due. And, finally, charis is used of the merciful kindness of God, exerting His holy influence upon souls, turning them to Christ; keeps, strengthens and increases them in Christian faith, knowledge, and affections; and kindles them to the exercise of Christian virtues (favor). John’s first century readers clung to this word of greeting as one awash in a raging sea would hold to a life buoy. Grace was everything to a church in the throes of persecution, because the word produced a confidence in the surety of Christ. Also, the peace (Grk, eirēnē) of Christ was far different from the Hebrew salutation. The Hebrew shalom implies the gift of salvation, while its Greek counterpart, eirēnē, implies prosperity; thus, indicating the fullness of the Messianic blessing (see John 14:27 and 20:19). In that the Revelation spans the whole spectrum of the Messianic struggle and ultimate triumph, the salutation of “peace” was, and is, an appropriate greeting, indeed.
“…from him which is, and which was, and which is to come;…” ～ To show the Hebraism of the Apocalypse, and be assured it is Hebrew in character throughout, John greets his readers in behalf of the true Revelator, namely Jesus Christ. Jesus is introduced in a paraphrase of the divine name from the Old Testament: “I AM THAT I AM” (Ex 3: 14, 15). John refers to Him as the one “which is, and which was, and which is to come.” The implication between Christ and Yahweh is further seen from v8 and again in chapter 4, v8. Clearly, Jesus is viewed as the Almighty God in this passage. Also associated with this Old Testament name of Yahweh (“I AM THAT I AM”) is Hebrews 13:8 which declares Jesus to be the “same yesterday, and today, and forever.”
“…and from the seven Spirits which are before his throne,…” ～ We noticed that the Revelation is addressed from “the seven Spirits which are before his throne.” Chapter 4, v5 gives more commentary on these Spirits: “… And there were seven lamps of fire burning before the throne, which are the seven Spirits of God.” 
The concept of the “seven spirits” of God is found throughout the first part of the book of Revelation (3:1; 4:5; 5:6). We are told in Eph 4:4 that there is but ONE Spirit in relation to God. Then there is John 4:24 which defines God as “Spirit.” Therefore, God is but ONE Spirit, in the strictest manner of speaking. Yet, here we are told that God has “seven Spirits.” Because of the nature of apocalyptic literature we know that the “seven Spirits” of God must be understood in the light of symbolic language. The reader of Revelation is informed that the language of the manuscript is symbolic because of v1, where he is told that the Revelation would be shown to John by significations (esēmanen). Since seven is the biblical number of completion, the Spirit of God is presented in the Apocalypse as seven attributes of one complete and total Holy Spirit. (Pope Damasus I, A.D 366—384, offered a list of the seven Spirits of God: Pope Damasus I, (366-384) list of the seven Spirits of God; 1. Spirit of Wisdom (1 Cor 1:24); 2. Spirit of Understanding (Ps 31[32]:8); 3. Spirit of Council (Is 9:6 LXX); 4. Spirit of Power (1 Cor 1:24); 5. Spirit of Knowledge (Phil 3:8); 6. Spirit of Truth (John 14:16; 16;13); 7. Spirit of Fear (Ps 110[111];10; Prov 9:10).) Furthermore, the passage here is an echo of Zech 4:2-10 where the prophet Zechariah saw the seven Spirits of God as seven lamps (4:5), which are also called the “seven eyes” of the LORD, “which run to and fro through the whole earth” (Zech 4:10). This is a remarkable parallel to 5:6, “And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.”
Pope Damasus I  aside, most commentators will reference Isaiah 11:2 for the list of the seven Spirits of God. This writer feels this to be a mistake for the following reasons: Once Isaiah 11:2 is viewed (“And the Spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, the spirit of council and might, the spirit of knowledge and of the fear of the LORD;”) it is clear that the “spirit of wisdom and understanding” is a coupling, and, therefore, should be considered as but one of the “spirits,” or attributes, of the LORD, as is the “spirit of council and might” and the “spirit of knowledge and fear of the LORD.” Moreover, the first statement of the verse, “And the Spirit of the LORD...” should not be considered as one of the “seven Spirits” since the “seven Spirits” are elements of the “Spirit of the the LORD” (God). The best that can be said for Isaiah 11:2 is that it gives us three of the seven Spirits of the LORD.

Permit me to offer the list that I favor:
The Seven Spirits of God Are These:
  1. The Spirit of Wisdom and Understanding ....... Isaiah 11:2;
  2. The Spirit of Council and Might .......................Isaiah 11:2;
  3. The Spirit of Knowledge and  Fear of the LORD .....Isaiah 11:2;
  4. The Spirit of Judgment ....................................Isaiah 4:4; 28:26;
  5. The Spirit of Truth  ..........John 14:17; 15:26; 1 John 4:6;
  6. The Spirit of Faith ...............................2 Corinthians 4:13;
  7. The Spirit of Life .....................................Revelation 11:11.

When rightly divided, the Word of Truth demonstrates the “seven Spirits” of God to be, in fact, seven attributes of the Holy Spirit. Seven symbolizes fullness, completeness, or perfection. One could, and probably should, speak of the sevenfold Spirit of God.
Apostolically Speaking
☩☩ Jerry L Hayes
(Mar David Ignatius)

Read other essays from the Bishop on the subject of the Godhead:

"The Dual Nature Of Jesus Of Nazareth"

"The Worlds, Made By The Son"

"Hebrews 13:8 vs 1 Corinthians 15:28"

"Glory With The Father"

"Philippians 2:6-8, Answering Trinitarian Objections"

"How Is God One?"

"Hebrew Monotheism"


"The Apostolic Creed"

"Jesus Is Father God"

"Homoousia And The Creed Of Nicaea"

"The Triquetra And Modalism"

"Modalism, Simultaneous Or Sequential?"

"Micah 5:2-4, An Exegesis"


"Elohim, the Plural form For God"

"Can the Deity of Jesus Be called The Son Of God?"

"Mathematical Equation For The Godhead"

"Hebrew Monotheism, Second Edition"

"Jesus, On God's Right Hand"

"The Name of the Deity" (The Tetragrammaton)

"Christology of the Apostolic Church Fathers"

"Christian Modalism challenged by the Greeks"

"The Apologists and the Logos Christology"

"Logos Christology"

"The Seven Spirits of God"

"Historical Numerical Superiority of the Monarchians"

"How Is God One?" Second Edition

"Creed of Nicæa (Creed of the 318) Affirmed"

"Another Comforter (Answering Objections to Modalism)"

"Echad vs Yachid (Answering Objections to Modalism)"

"The Godhead Teaching of Ignatius of Antioch"

"Hebrews 1:8, (Answering Objections to Modalism)"

"Godhead Theology of the Tabernacle of Moses"

"Proper Biblical Understanding of the Word 'Person'"

"Defense of Isaiah 9:6, Answering Objections to Modalism"
https://bishopjerrylhayes.blogspot.com/2017/04/defense-of-isaiah-96.html

Defense of 1 Timothy 3:16 (Answering Objections to Modalism)


Godhead Theology is a study of Christian Godhead theology. ... Was He God or not? In Godhead Theology Bishop Jerry Hayes follows that debate through the first 300 years of the Church's history. Our book is in five sections: Section One ... demonstrates Modalistic Monarchianism as the original orthodoxy of the Chruch; Section Two introduces the Apostolic Creed ... ; Section Three is an affirmation of Modalistic Monarchianism; Section Four is Modalism's responses to objection from the pluralists Trinitarians, Binitarians, Arians and Semi-Arians. Included are two comprehensive indexes: Subject Index and Scripture Index. 613 pages.

Own this classic book today by ordering from the link provided here:https://www.amazon.com/Godhead-Theology-Modalism-Original-Orthodoxy/dp/1516983521/ref=sr_1_4?keywords=Bishop+Jerry+hayes&qid=1554244653&s=books&sr=1-4





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Excerpted from the book entitled "The Apocalypse," By BISHOP JERRY HAYES. Look for it on Amazon.
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