Eugene Visser

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The sevenfold Spirit of Revelation and its Relevance to the Seven Churches of Revelation Just as Jesus is Lord of the Church, so the Holy Spirit is Lord in the Church. This statement can easily be mentioned in casual conversation but one wonders if there is any real thought given to the details. This certainly is something that interests me greatly with specific reference to the outpouring of the latter rain. If we could find a biblical correlation to seven Holy Spirit characteristics, and we could assimilate these characteristics to the seven churches of Revelation, then by default we could find a characteristic that suits the church of Laodicea, our own church! Clearly this would be of immense benefit, not only to the casual reader, but more importantly to a genuine searcher yearning for the soon return of our Lord Jesus Christ. Now about the Holy Spirit, we have a very special announcement in the opening verses of Revelation: and from the seven Spirits which are before His throne (Revelation 1:4). The interesting thing is that the phrase is repeated later several more times. In Revelation 3:1 Jesus says, And unto the angel of the church of Sardis write, These things says He Who has the seven Spirits of God and the seven stars. I know thy works, that thou hast a name that thou livest and art dead. It is again confirmed in Revelation 4:5 where we read, And out of the throne proceeded lightnings and thundering and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Then again, in the throne scene in chapter 5, verse 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. We now have to ask the following questions: 1. Is there scriptural proof that the Sevenfold Spirit is the Holy Spirit? 2. If so, do we have scriptural evidence that gives us seven functions/characteristics? 3. If so, can we relate these functions/characteristics to the seven churches? I am not suggesting that there are definitive answers to these questions rather, this paper would set out as a genuine fact-finding mission to satisfy a genuine interest. Also, I do not wish to suggest that the Holy Spirit is seven different spirits; it is my fundamental belief that the Holy Spirit is one, and as such is one with the Father and the Son. That He has a sevenfold nature seems to be implied by a casual understanding and such is the premise of research for this paper. In theological circles there does seem to be some energetic debate with regards to Bible hermeneutics as can be seen not only in the various denominations, but more to the point in the various schools of interpretation. Academia in general tend to be rather arrogant, both in world view and interpersonal relationships and with this in mind, and from an intense personal desire, I shall endeavour to make this paper not only readable, but basic in its approach, simple in its understanding and ultimately, practical in its application. 1

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1. Is there scriptural proof that the Sevenfold Spirit is the Holy Spirit? The Bible interprets the Bible and hence we need to stick to Sola Scriptura and do careful exegesis of relevant texts. In his book The Revelation of Jesus Christ, Dr Ranko Stefanovich makes the point that the plurality of the Holy Spirit is evident in the book of Revelation when passages like Revelation 22:6 [1] KJV Revelation 22:6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Although the KJV does not include it, the NU-Text and Masoretic text reads spirits of the prophets He gives further evidence for the sevenfold concept when he states: The seven spirits before the throne of God are identical to the seven Spirits of God [2] Further reading however presents immediate problems when cross-referencing this concept with Isa 11:2, if one is to be pedantic since KJV Isaiah 11:2 And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; presents only 6 characteristics. Cross reference this text however with John 1:32 KJV John 1:32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. The Old Testament uses ruwach Meaning: 1) wind, breath, mind, spirit 1a) breath 1b) wind 1b1) of heaven 1b2) quarter (of wind), side 1b3) breath of air 1b4) air, gas 1b5) vain, empty thing 1c) spirit and the New Testament pneuma Meaning: 1) a movement of air (a gentle blast 1a) of the wind, hence the wind itself 1b) breath of nostrils or mouth 2) the spirit, i.e. the vital principal by which the body is animated 2a) the rational spirit, the power by which the human being feels, thinks, decides and it is evident that we are talking about the same entity. The seven Characteristics of the Spirit will be dealt with at a later stage but our investigation currently is for Biblical proof. Does John talk of a Spirit of plurality? From a casual glance it certainly does not seem plausible. More light might be given from Zechariah Chapter 4. 2 And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: {a bowl: Heb. her bowl} {seven pipes...: or, seven several pipes to the lamps} 6 Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts. {might: or, army} 10 For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro

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through the whole earth. {for they...: or, since the seven eyes of the LORD shall rejoice} {plummet: Heb. stone of tin} So the seven lamps of verse 2 is explained in verse 10 as the eyes of the Lord which go through the whole earth. This is a simple deduction to make if we hold that Jesus Christ kept his human form when returning to heaven after the resurrection, and His words And surely I am with you always (Matt 28:20) would then denote the omnipresence of Christ manifested in the Holy Spirit. The activity of the Holy Spirit in the world is what verse 6 indicates in that we observe these activities not by might, nor by power, but by my spirit Some authors argue against this interpretation, for they see it as three fold (each spirit consisting of two qualities), or six fold, and not seven[3] as previously mentioned. The seven Spirits might also correspond to the seven Virtues (Dunamis), or the seven Potencies of God: Courage, Fortitude, Temperance, Justice, Hope, Faith, Charity. [4] In the New Testament, the term "Dunamis" (translated as Virtues) suggests a class of exalted spiritual beings; the same perhaps parallel to the "chief Princes" (Sar rishown) in the Old Testament, of which Michael is stated to be one (Daniel 10:13). [5] Note: the word "Dunamis" means something closer to 'strength', 'power' or 'ability' not 'virtues', as examinations of a Greek lexicon or concordance would reveal. Also there is no support within scriptures or most of Christian tradition for understanding the word itself as referring to 'spiritual beings'. Some scholars like Loenertz and Lohmeyer have taken the number seven to extreme levels of interpretation in coming up with the sevenfold design theory[6] and applying this to various levels of understanding, including the sevenfold Spirit. It seems clear then that a cursory glance at this topic may reveal sevenfold interpretations! It seems prudent then to turn to the Bible for anwers. Let us look a few relevant text and see if we can find that incontrovertible truth. If we were to say that the seven eyes represent the Holy Spirit and the all-knowing vision of God, then... Proverbs 15:3(KJV) 3 The eyes of the Lord are in every place, beholding the evil and the good. would confirm that. If we were to say that in all that we endure Jesus sees and understands. He promises that He will make all circumstances result in good for those who love Him, then Romans 8:28(KJV) 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose would confirm that. No controversy here we have not stated anything beyond what the Bible explicitly teaches. But obviously this ideology needs to stem from somewhere other than two devotional verses? For this we need to dig deeper into the annals of Biblical understanding.

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KJV Exodus 37:23 And he made his seven lamps, and his snuffers, and his snuffdishes, of pure gold. Here we see the first imagery of the sevenfold concept coming to bear in the sanctuary. And let them make me a sanctuary; that I may dwell among them (Exodus 25:8). The golden candlestick with its seven golden lamps was on the south side of the first apartment of the sanctuary. It was made of gold beaten into shape by the workman's hammer (Exodus 25:31-37). The candlestick in the type held seven lamps. The beloved disciple also had a view of the heavenly lamps, of which the earthly ones were models. Before the throne of God in heaven he saw the seven lamps of fire, "which are the seven Spirits of God" (Revelation 4:2,5). The church of Christ is the candlestick to hold up the light in the midst of moral darkness. The Saviour says, "Ye are the light of the world." The Spirit of the Lord is said to be the eyes of the Lord which "run to and fro throughout the whole earth, strongly to hold with them whose heart is perfect toward Him" (2 Chronicles 16:9). Conclusion: It would take a very determined study to disprove the traditional view of the sevenfold Spirit as being the Holy Spirit this issue creates little controversy among scholars and it is a generally accepted view. Scholars with much higher credentials than myself have come to the same conclusion and it is with this premise that I draw a line under this issue and accept it as fact. 2. If so, do we have scriptural evidence that gives us seven functions/characteristics? The source of the enumeration of "seven" gifts is often given as Isaiah 11:2-3. The term "Holy Spirit" does not appear, but the "Spirit of the LORD." In the Hebrew St. Petersburg Codex text only three spirits with two characteristics each, totalling six, are mentioned, and fear is mentioned twice in a concluding comment. Later Christian usage conforms to the Latin Vulgate, which takes the list from the Septuagint. In the Septuagint the first "spirit of... fear of the Lord" is "spirit of... godliness" the second "fear of the Lord" is fear of the Lord According to the Catechism of the Catholic Church[7] and descriptions outlined by St. Thomas Aquinas in the Summa Theologica,[8] the seven gifts are as follows: 1. Wisdom: We see God at work in our lives and in the world. For the wise, the wonders of nature, historical events, and the ups and downs of life take on deeper meaning. We see God as our Father, appreciate the dignity of others, and find God in all things.
2.

Understanding: In understanding, we comprehend how we need to live as followers of Christ. A person with understanding is not confused by the conflicting messages in our culture about the right way to live. The gift of understanding perfects a person's speculative reason in the apprehension of truth. It is the gift whereby self-evident principles are known, Aquinas writes.[8]

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3. Counsel (Right Judgment): With the gift of counsel/right judgment, we know the difference between right and wrong, and we choose to do what is right. A person with right judgment avoids sin and lives out the values taught by Jesus. 4. Fortitude (Courage): With the gift of fortitude/courage, we overcome our fear and are willing to take risks as a follower of Jesus Christ. A person with courage is willing to stand up for what is right in the sight of God, even if it means accepting rejection, verbal abuse, or physical harm. The gift of courage allows people the firmness of mind that is required both in doing good and in enduring evil. 5. Knowledge: With the gift of knowledge, we understand the meaning of God. The gift of knowledge is more than an accumulation of facts. 6. Piety (Reverence): With the gift of reverence, sometimes called piety, we have a deep sense of respect for God and the Church. A person with reverence recognizes our total reliance on God and comes before God with humility, trust, and love. Piety is the gift whereby, at the Holy Spirit's instigation, we pay worship and duty to God as our Father, Aquinas writes. 7. Fear of the Lord (Wonder and Awe): With the gift of fear of the Lord we are aware of the glory and majesty of God. A person with wonder and awe knows that God is the perfection of all we desire: perfect knowledge, perfect goodness, perfect power, and perfect love. This gift is described by Aquinas as a fear of separating oneself from God. He describes the gift as a "filial fear," like a child's fear of offending his father, rather than a "servile fear," that is, a fear of punishment. Fear of the Lord is the beginning of wisdom (Prov 1:7) because it puts our mindset in correct location with respect to God: we are the finite, dependent creatures, and He is the infinite, all-powerful Creator. St. Thomas Aquinas says that four of these gifts (wisdom, understanding, knowledge, and counsel) direct the intellect, while the other three gifts (fortitude, piety, and fear of the Lord) direct the will toward God. However, I find this classification subjective in stating them as he has, St. Thomas has made them virtues instead of characteristics of the Holy Spirit. For me the text in Revelation speaks to the sevenfold nature of God and not as gifts or virtues imparted on humanity. That humanity can benefit from these characteristics is not in dispute, however, for the purpose of this study I do not feel comfortable extending the scope of this paper beyond the explicit confines of the text. In my ignorance I do not find scriptural evidence for imparting the 7 characteristics to humanity as gifts. Isaiah clearly talks about the Incarnation and the Spirit of the Lord resting on the shoot from the stump of Jesse. This surely indicates characteristics imparted to Jesus Christ by the Holy Spirit.

Having said that, I am comfortable with the 7 headline characteristics as outlined by St. Thomas and I will use these as my primary headings, as the issues surrounding the naming of 6 and extending it to 7 has been adequately dealt with.

Eugene Visser 1. The Spirit of Wisdom

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The Holy Spirit is the Spirit of Wisdom. Many times throughout the Bible we are told that the Spirit of Wisdom is a defining characteristic of the Holy Spirit. KJV Exodus 28:3 And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron's garments to consecrate him, that he may minister unto me in the priest's office. KJV Exodus 31:1 And the LORD spake unto Moses, saying, 2 See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: 3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship KJV Deut 34:9 9 And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses. How was this Spirit imparted? It is obvious that this Spirit was imparted on Jesus Christ and it therefore follows that the Spirit never departed from Him. The characteristic of the Holy Spirit is the characteristic of God it does not come and go. 1 John 2:27 27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him. Clearly the Bible is expounding a concept here that is a definitive attribute of the Holy Spirit and indeed of God himself. As John the revelator looks into the heavens he sees not a gift or virtue given to man, but in the context of the vision he sees God in all his various functions. As he sees Christ as Mediator, Warrior and Ancient of Days; he sees the Holy Spirit as also possessing traits that are endemic not only to the Trinity, but to the role the Spirit plays among the churches. 2. The Spirit of Understanding How do we know the things about God? How did Jesus know the things about God as He grew in stature The Psalmist describes it nicely in Psa 119:27 Make me to understand the way of thy precepts: so shall I talk of thy wondrous works. If this characteristic of God was imparted in Jesus in human form, it stands to reason that God has this quality as an integral part of His being. Bezaleel was given this spirit of understanding because he needed to ensure that the items to be made for the temple would be accurate the last detail. The Spirit of understanding was withheld from Daniel when he was told to seal up the vision in Dan 8:26, 27 26 "The vision of the evenings and mornings that has been given you is true, but seal up the vision, for it concerns the distant future." 27 I, Daniel, was exhausted and lay ill for several days. Then I got up and went about the king's business. I was appalled by the vision; it was beyond understanding.

Eugene Visser 3. The Spirit of Council

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The discern between right and wrong is certainly a valuable attribute to have and if we were to say that this council is imparted to us from the Holy Spirit, it would be an admirable thing. However, herein lies the problem in order for us to have this Spirit, by default it would mean that the Holy Spirit has this attribute. Does that mean the Holy Spirit can be tempted to sin and hence need to distinguish between right and wrong? Certainly not, that would untenable. But what does the Scripture teach regarding the Spirit of Council? Is it a scripturally undergirded principle? Job 15 tells us 8 Do you listen in on God's council? Do you limit wisdom to yourself? The Psalmist tells us the same thing in Psalm 89 7 In the council of the holy ones God is greatly feared; he is more awesome than all who surround him. Jeremia 23 expounds the same virtues of a just God 18 But which of them has stood in the council of the LORD to see or to hear his word? Who has listened and heard his word? 22 But if they had stood in my council, they would have proclaimed my words to my people and would have turned them from their evil ways and from their evil deeds Solomon knew the value of sound council and when asking for wisdom in his prayer he extolled the need to be able to distinguish between right and wrong in chapter 3 9 So give your servant a discerning heart to govern your people and to distinguish between right and wrong. For who is able to govern this great people of yours?" God cannot give anything He doesnt have and hence the point is well made that the Spirit of Council, the ability to distinguish between right and wrong is not only God-given, but inherently part of God and a defining characteristic of the Holy Spirit. John the revelatory get the instruction right at the closing of the book of Revalation to write in chapter 22 11 Let him who does wrong continue to do wrong; let him who is vile continue to be vile; let him who does right continue to do right; and let him who is holy continue to be holy." 4. The Spirit of Fortitude Is God brave? Does He fear anything? Can we see a heroic and brave conqueror when we see God? Is it a fair assumption to say that this a defining characteristic of the Holy Spirit? The Greek word used in Isaiah 11:2 is gebuwrah {gheb-oo-raw'} Meaning: 1) strength, might, bravery. No selfrespecting Christian would deny that we have an image of God that is one of might and strength, but is there scriptural proof for that belief? Deut. 3:24 24 O Lord GOD, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth, that can do according to thy works, and according to thy might?

Eugene Visser Job knew about Gods might in ch. 12

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13 With him is wisdom and strength, he hath counsel and understanding. Micah accepted his calling as coming directly from God and hence received Godly qualities in ch.3 8 But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. It cannot be disputed that God is a mighty God from the parting of the waters to the shaking of the mountain, from the raising of the dead to the resurrection, God displays His power for all to see. 5. The Spirit of Knowledge Isaiah 11:2 uses the word da`ath {dah'-ath} Meaning: 1) knowledge 1a) knowledge, perception, skill 1b) discernment, understanding, wisdom. Is knowledge and discernment a characteristic of God? Can we find scriptural proof for this? Samuel seems to think so in 1 Sam 2 3 Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed. It is well known that Solomon asked for wisdom but a careful reading of the text would suggest that he not only asked for wisdom, but also for knowledge as we see in 1 Chro 1 10 Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great? 11 And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth, or honour, nor the life of thine enemies, neither yet hast asked long life; but hast asked wisdom and knowledge for thyself, that thou mayest judge my people, over whom I have made thee king: 12 Wisdom and knowledge is granted unto thee; and I will give thee riches, and wealth, and honour, such as none of the kings have had that have been before thee, neither shall there any after thee have the like. Again, God cannot grant what He does not possess and hence it becomes an established fact that one of Gods defining characteristics is the Spirit of Knowledge. 6. The Spirit of Piety This is one of the controversial ones since as mentioned earlier, this Spirit did not appear in the Hebrew St. Petersburg codex, but only later in the Latin Vulgate and is translated as godliness. Immediately we encounter problems with terms such as godliness and piety since it begs the question whether or not God needs godliness or piety. Does a God that requires reverence in His presence need to possess reverence? Are there even scriptural proof that God requires piety or reverence? The word euvsebe,w eusebeo {yoo-seb-eh'-o} Meaning: 1) to act piously or reverently 1a) towards God, one's country, magistrates, relations, and all to whom dutiful regard or reverence is due, occurs only once in the entire Bible. The word is however from an earlier root and that root,

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eusebes, occurs 4 times, three times in relation to a devout man and once as a godly man. The word reverence occurs far more frequently and here we start to see a correlation Lev 19 30 Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD. Psalm 89 stresses the same concept when the Psalmist states 7 God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him. If God requires reverence, piety and even godliness, surely it would mean by default that these are inherent qualities of His character. God does not require of us such as He is not able to emulate hence the point is well made that reverence is a Godly trait. 7. The Spirit of Awe The original translation of the word as Isaiah uses it places it firmly in the realm of respect which begs the question who does God respect? The word occurs 400 times in the Bible in various forms but only 45 times in relation to respect, so clearly it is a serious concept. We all understand that we need to respect God for obvious reasons but is respect an inherent quality of the Holy Spirit? Is there a lever of mutual respect between the members of the Trinity? Do we learn our respect from a God who possesses the same quality? 2 Sam 23 tells us something 3 The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God. The story of Jonah is a good case in point, not only because of Jonahs obvious fear of the Lord, but the men on the boat, who were not believers in Jehova, yet they upheld a strange wonder and awe for the God of the Jews as seen in ch.1 16 Then the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows. That God inspires fear and awe is undeniable and rightly so anyone who comes into his presence must be fully aware of the God they serve. Too often we forget that and our we require God to conform to our style, our culture and our manner of worship when in truth it is us who should conform to God. Conclusion The point is thus well made that there is sufficient scriptural evidence for the seven Spirits of God mentioned in Revelation, to be none other than the Holy Spirit, and furthermore, there is abundant evidence that these Spirits are characteristics of the living God, manifested in the Holy Spirit. Having established that, the following question can thus be asked:

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3. If so, can we relate these functions/characteristics to the seven churches? Turning our attention back to the Apocalypse, it is to be noted that the 7 churches of revelation were not the only churches in Asia minor, and they were certainly not the only churches with problems. However, by divine foreknowledge they were chosen as the subject of prophesy because they suited not only the immediate and universal benefit of correction, but also as the subject of future prophetic fulfilment. If we were then to accept their instruction to have both immediate and future application, would it then be prudent to attempt to assign a characteristic of the Holy Spirit to each church? Furthermore, if we were to take the churches and their prophetic timeline to be linear and concurrent, do we then take the characteristics of the Holy Spirit as discussed earlier and fit those into the churches chronologically? We know that it is a common practise in Jewish writings to provide any given list in order of importance, but can that apply to the seven spirits of Isa 11:2? Since I make no excuses for my belief that the 7 churches of Revelation represent an overview of Christian history from 31AD to the second coming[9][10], it is with great interest that I start this investigation into the 7 churches of Revelation. The seven churches at a glance.
Ephesus 2:1-7 Period described Smyrna 2:8-11 Pergamum 2:12-17 Thyatira 2:18-29 Sardis 3:1-6 Philadelphia 3:7-13 Awakening, Bible printed and studied, to mid 1800s Laodicea 3:14-22 The endtime church, content but sinful, to End.

The early The church church, to AD under pagan 100 persecution, to 313

Paganism Papal Protestant enters the supremacy of reformation and church, to Dark Ages, to fossilization, to 500s mid 1500s late 1700s

Opening Description of Christ

To the angel of the church . . . write

Holds 7 stars, First and Last, The One with Eyes of fire, Holds 7 spirits Holy, true, holds walks among 7 Died and came two-edged feet like brass; and 7 stars keys, opens and lampstands to life sword searches shuts minds

Amen, true witness, Beginning of creation

What Christ Works, knows patience

labor Works, trials, poverty; blasphemy of false Jews

Works, living More works, Works, (and Works where love, service, see "What you Satan's faith, patience have") throne is Have a names undefiled few Kept command to persevere

Works: neither cold nor hot

Commendation

Tested false Rich in spite of Held to My (above) prophets, poverty name & faith perseverance even in time of martyr Left first love

Rebuke

Ones with Jezebel with Works doctrine of immorality imperfect Balaam permitted

Lukewarm, wretched, blind, naked

Counsel

Remember, Do not repent, do first suffering works

fear Repent

Hold fast till I Watch, come strengthen remainder

Hold fast, Buy gold, preserve crown clothes, ointment

eye

Warning

Lampstand will be removed

Will fight with Jezebel into I will come as sword of sickbed, thief if you do mouth children killed not watch

I will spit you out; rebuke and punishment

What have

you My hatred for Tribulation Nicolaitans coming

Also have ones with Nicolaitans doctrine

Rest do not have false doctrine, not Satanic

A name as A little strength, Not what you alive, but dead My word and think you have (and see name above)

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Reward for Eat from tree of Not hurt by Hidden Power over Clothed in Made pillar, Sit on overcomers life second death manna, white nations; white, name in inscribed with throne stone morning star book, new name confessed Other promises Eternal life to ones faithful to death

my

Rest are given Undefiled ones Submission of Eat with those no other will walk in false Jews; Kept who open door burden white from hour of trial

Closing

Listen to what the Spirit says to the churches

Of interest to me is the reproof given to each church surely this would expose the shortcoming of the particular church and hence this would expose the revelation of the Holy Spirit to that church. As mentioned previously, there does not seem to be any correlation between a linear or concurrent description of the 7 characteristics, but for the sake of clarity I will attempt to portray it as such. The order of the churches in Revelation did follow the actual postal route from Ephesus through to Laodicea so it seems logical to follow along these lines. Chapters 2-3 of the Revelation has specific messages for each of the seven churches. The message of each of the seven letters is directed to the angel of the particular church that is mentioned. John sees a vision of the Son of Man, who walks among seven lampstands and has seven stars in his right hand. Revelation 1:20 states that "The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches." The comparison of a teacher to a star is scriptural as we see in Dan chapter 12. If we then take inspiration to come from God, to Jesus, via the angel, to John, by definition we assume that the Spirit of God was given to the angel which was given to John. 1. Ephesus The Spirit of Wisdom Ephesus was a prominent citythe gateway to Asia Minor. The city was the center for the worship of Diana (Mother of the gods) and in 480 BC the great temple of Diana was erected here as a symbol to the world. Her temple was four times the size of the Parthenon in Athens and was counted among the seven wonders of the ancient world. The temple was destroyed in 263 AD and only the foundation stones remain.[11] The problem with Ephesus was that they lost their first love. The original excitement and purity of the Apostolic age had waned and they were falling back into the practises and mind-sets of the past. The Ephesus letter teaches us to value LOVE for God above everything, recapture it when necessary and refuse to allow petty divisions. Christianity had struck major blows to the pagan worship practises and the silversmiths making a fortune out of pendants and idols were not happy. Can we apply this Spirit of Wisdom to the church of Ephesus? Paul also wrote an epistle to the church in Ephesus and it is interesting that we find confirmation of this in Eph 1:17 I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better.

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It is not a huge leap of faith to assign the Spirit of Wisdom to the church in Ephesus Paul clearly thought they needed it. It makes logical sense to assume that a church that has lost its first love would need an injection of wisdom to regain lost ground. 2. Smyrna The Spirit of Understanding Smyrna was situated 60 kilometers north of Ephesus at the present-day port of Izmer, which today is Turkey's second largest city with one of the most important harbors in the region. Smyrna housed the shrine to the goddess Nemesis and was one of the last cities to fall to Islam. Acts 19:10 suggests that the church in Smyrna may have been established by Paul on his third missionary journey. The letter to Smyrna poses a small problem in my summation since it contains no admonishment, and as the name implies, the sacrifice which Christians were called upon to make in this time period served to draw people to Christ (see 2 Corinthians 2:14-15). To this church, many of whose members would actually suffer death by persecution, Jesus introduced Himself as "the first and the last, which was dead, and is alive" (Revelation 2:8). Then the words of the coming peril were given, "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days" (Revelation 2:10). The name Smyrna means myrrh, an anointing oil and spice which was used to prepare the dead for burial. The more one crushed it, the sweeter the fragrance. Tertullian (145-220 A.D.) wrote in his Apology, ch. 50, The oftener we are mown down by you, the more in number we grow; the blood of Christians is seed.[12] So it was with the martyrs of this time period. They were crushed by the full fury of the Roman Empire, but the more they were killed, the more fragrant the aroma before God and men. Men marveled at their great courage and converted to Christ faster than Rome could kill them. The ten days of persecution that John mentions in Rev. 2:10 are generally taken to include the final ten years of the most horrible persecution of Diocletian from 303 to 313 AD. However, he was only the tenth emperor to make such persecution a policy of government. There were ten Roman Emperors who persecuted Christians as a matter of public policy. These may be thought of as ten days or times of persecution and tribulation for this church. They are as follows: 1. Nero (64 AD) 6. Severus (202) 2. Domitian (95) 7. Maximus (235) 3. Trajan (107) 8. Decius (249) 4. Hadrian (127) 9. Valerianus (257) 5. Aurelius (165) 10. Diocletian (303) In its Old Testament counterpart we find the Korah rebellion runs parallel to the Church of Smyrna. In that story, Korah and his supporters represent a viewpoint in the Smyrna church, while Moses and Aaron represent God's viewpoint and the overcomers. In Num. 16:1-3 we read,

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1 Now Korah the son of Izhar... took action... 3 and they assembled together against Moses and Aaron, and said to them, You have gone far enough, for all the congregation are holy, every one of them, and the Lord is in their midst; so why do you exalt yourselves above the assembly of the Lord? The Church of Smyrna faced this same problem from up to 313 A.D. The people began to install priests and bishops in those days who were not truly called of God. Having left their first love already, desiring other men to represent them before God, they lost the ability to discern who was truly called and who was merely ambitious. Thus, many were fooled, even as Korah had persuaded many in his day to revolt against Moses and Aaron. Even as Korah used truth in the attempt to fulfill his personal ambitions, so also was this manifested in the Smyrna Church era. The Spirit of Understanding was sorely needed. 3. Pergamum the Spirit of Council Pergamos (also called Pergamon or Pergamum) was situated 60 kilometres past Smyrna along the ancient Roman postal road. The name means "elevation" or "exalted." Appropriately, the religious and cultural center of the city was on top of a conspicuous mount. Pergamos inherited the ancient system of sun worship from Babylon. According to Revelation 2:13, Pergamos was Satan's seat. It was a center of ancient sun worship, and the place where the famous altar of Zeus stood on a terrace on the slopes of the mount. When persecution could not rid the earth of Christianity, the great adversary turned to deception and compromise to rid the world of its influence. The letter rebuked the church of Pergamos for fraternizing with those who held the doctrines of Balaam and the Nicolaitans. It was Balaam who led Israel to moral corruption, just before they were due to cross over the Jordan into the Promised Land. The Nicolaitans, a heretical sect who compromised with the pagan cults, had been rejected by the Ephesian church but were courted by the church of Pergamos. Clearly there was a need for the Spirit of Council, the ability to decide between right and wrong. John reminds is in 1 John 4 KJV 1 John 4:1 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: 3 And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 4. Thyatira the Spirit of Fortitude Thirty kilometers west of Pergamos on the imperial Roman road lay Thyatira, where the town of Akhisar lies today. Apollo, the sun god, was the chief deity of the city. The city was also noted for its industries, the most notable being the dying of clothparticularly in the colors purple and crimson.

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The church of Thyatira represents the Church of the Middle Ages. Thyatira received the longest of the letters, containing grave information about the conditions that would prevail. The Church would be inundated with false doctrines and persecuted for faithfulness to God and His Word. The spirit of compromise that started with Pergamos would reach its zenith in the time of Thyatira. As the name sweet savour of labor implies, works as a means to obtaining grace would become a prominent feature of the time. The introductory statement in the letter to Thyatira highlights this point: I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first (Revelation 2:19 NKJV). Fortitude is not foolhardiness or rashness, "rushing in where angels fear to tread." Indeed, part of the virtue of fortitude, as Fr. John A. Hardon, S.J., notes in his Modern Catholic Dictionary, is the "curbing of recklessness."[13] Putting our bodies or lives in danger when it is not necessary is not fortitude but foolishness. Sometimes, however, the ultimate sacrifice is necessary, in order to stand up for what is right and to save our souls. Fortitude is the virtue of the martyrs, who are willing to give their lives rather than to renounce their faith. That sacrifice may be passiveChristian martyrs do not actively seek martyrdombut it is nonetheless determined and resolute. Clearly Pergamos suffered from a lack of fortitude and it is not by small chance that this particular characteristic of the Holy Spirit is associated with this church. We see this period as being the Middle Ages and few eras has ever required so much fortitude and bravery than the era of the martyrs. 5. Sardis the Spirit of Knowledge Sardis (today called Sart) was the capital of the province of Lydia, situated some 40 kilometers southwest of Thyatira. The city stood on a hill, and at the foot of that hill were the temples of Artemis and Zeus.[14] In view of Sardis location and natural protections, the people of Sardis considered the city impregnable. They felt so secure that their guard was not always up in time of crisis. History reveals that the city was conquered without resistance by both Cyrus and Antiochus,[15] and in this lies a spiritual lesson. In its opening address, the letter to Sardis says, "I know thy works, that thou hast a name that thou livest, and art dead" (Revelation 3:1). It is with this in mind that we apply the Spirit of Knowledge to the church of Sardis. It was their knowledge that made them feel secure and this false sense of security was their ultimate downfall. The gift of knowledge is not just the accumulation of facts Sardis seemingly had all the knowledge, but their application of this knowledge was flawed and led to their downfall. How much knowledge do we possess and what do we do with it? Are we also in a situation whereby we think we are secure and safe or will destruction come upon us suddenly? 6. Philadelphia - the Spirit of Piety Philadelphia lies 45 kilometers east of Sardis and today the city of Alashehir stands where the ancient city stood. Philadelphia was situated at the foot of the mountains leading to Annatolia and, as such, was the doorway to this region.[16] 14

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The letter to the church of Philidelphia does not contain a reproof which is significant in reference to this study the name means brotherly love and hence it is easy to correlate this characteristic with the spirit of piety or reverence. And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth (Revelation 3:7). The time period it represents was to open the door to the Gospel so that it could be spread to the ends of the world. The Word of God was to be restored and truth would triumph. This is also significant in the light of current problems suffered by the church in terms of piety and reverence. Once again we return to the assumption that the 7 Spirits of God is the Holy Spirit and thus is God. It is not a big leap of faith the apply a spirit of reverence to the presence of God and coupled with this was apply it to a church full of brotherly love and we see a godly church! "Not I, but Christ" was the watchword of the Philadelphian Christians, and the same motto should be for all of Christ's followers. Once we lay our selves down in humility, Christ and His love can conquer through us. The Word-based unity and love-based community of the Church of Philadelphia is a shining example of what all who aspire to follow Christ should seek to acquire. 7. Laodicea the Spirit of Awe and Wonder Laodicea was situated 60 kilometers southeast of Philadelphia and was a famous health resort. The city was popular for its hot baths and the collyrium eye salve that was produced there.[17]The hot water for the baths was ingeniously piped to the resorts in insulated pipes, but because of the distances involved, the water was often only lukewarm by the time it arrived at its destination. The symbol of lukewarmness applied to the Laodicean Church is thus very appropriate. Mineral-rich waters are also extremely unpalatable when taken lukewarm, and this feature makes the words of the Faithful and True Witness regarding those who refuse to accept His counsel all the more appropriate. With the gift of fear of the Lord we are aware of the glory and majesty of God. A person with wonder and awe knows that God is the perfection of all we desire: perfect knowledge, perfect goodness, perfect power, and perfect love. If we were to have this Spirit in the church, surely we would not be lukewarm? Once again we take the Spirit of Awe and apply it to God as a defining characteristic if Jesus has wonder and awe for His Father, and the Holy Spirit has wonder and awe for Jesus, how much more should we have these characteristics in relation to our view of God? Conclusion At the outset of this paper I asked three questions: 1. Is there scriptural proof that the Sevenfold Spirit is the Holy Spirit? 2. If so, do we have scriptural evidence that gives us seven functions/characteristics? 3. If so, can we relate these functions/characteristics to the seven churches?

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1. Is there scriptural proof that the Sevenfold Spirit is the Holy Spirit? Answer: Yes. This was answered definitively in the preceding pages with sufficient scriptural evidence Question 2 2. If so, do we have scriptural evidence that gives us seven functions/characteristics? Answer: Yes. Sufficient scriptural evidence was provided to prove the seven characteristics of God Question 3 3. If so, can we relate these functions/characteristics to the seven churches? Answer: Perhaps. Although this is a seemingly logical development from the previous deductions, it remains only a homiletic and perhaps wishful outcome. I have not found sufficient scriptural proof to put this forward as a theological certainty. Although the circumstantial evidence is quite overwhelming, actual exegetical proof remains to be seen. This does not mean that scriptural proof does not exist; it simply means that I have exhausted my limited grasp of the concept. Perhaps a homiletical outcome is sufficient and from this we can learn something: 2 Timothy 3:16 (NIV) 16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness

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1. Stefanovich R. (2002) The Revelation of Jesus Christ, Berrien Springs, Andrews University Press, p60 2. Ibid 3. Witherington B.(2003) Revelation (New Cambridge Bible Commentary) page 75. ISBN 0-52100068-8 4. Coulombe Charles A. (2008) The Pope's Legion: The Multinational Fighting Force that Defended the Vatican, page 240, Palgrave MacMillan, ISBN 978-0-230-60058-4 5. White Thomas B. (2011) The Believer's Guide to Spiritual Warfare, page 54, Regal. ISBN 9780-8307-5725-1 6. Guthrie, D. (1962) New Testament Introduction, Hebrews to Revelation, London, The Tyndale Press, p292 7. Catechism of the Catholic Church, Part 3 Section 1 Chapter 1 Article 7 8. Summa Theologica, s.3008, webpage: S3008. 9. Unger's Bible Dictionary 1975 (Chicago: Moody Press), p924 10. Scofield, W. I.(1996) The Scofield Study Bible (New York: Oxford University Press) p1331 11. John Freely, The Western Shores of Turkey: Discovering the Aegean and Mediterranean Coasts 2004, p. 148; Clive Foss, Ephesus after antiquity: a late antique, Byzantine, and Turkish city, Cambridge University Press, 1979, pp. 86 - 87 & footnote 83. 12. Apologeticus pro Christianis (Apology for the Christians) 13. Hardon, JA, Modern Catholic Dictionary (1980), 14. Henry George Liddell, Robert Scott, A Greek-English Lexicon, On Perseus Digital Library 15. Rhodes, P.J. A History of the Classical Greek World 478-323 BC. 2nd edition. Chichester: Wiley-Blackwell, 2010, p. 6. 16. "Philadelphia". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. 17. Ibid

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