Gnostic Doctrine

Tuesday, 28 August 2018

Christ's Own Need Of Salvation

Christ's Own Need Of Salvation

Now the angels were baptised in the beginning, in the redemption of the Name which descended upon Jesus in the dove and redeemed him. And redemption was necessary even for Jesus, in order that, approaching through Wisdom, he might not be detained by the Notion of the Deficiency in which he was inserted, as Theodotus says.

Not only do humans need redemption, but also the angels, too, need redemption, along with the image and the rest of the Pleromas of the aeons and the wondrous powers of illumination. So that we might not be in doubt in regard to the others, even the Son himself, who has the position of redeemer of the Totality, needed redemption as well, - he who had become man, - since he gave himself for each thing which we need, we in the flesh, who are his Church. Now, when he first received redemption from the word which had descended upon him, all the rest received redemption from him, namely those who had taken him to themselves. For those who received the one who had received (redemption) also received what was in him.

Gospel of philip

Jesus revealed himself [at the] Jordan River as the fullness of the Kingdom of Heaven. He who was begotten before everything, was begotten anew. He who was once anointed, was anointed anew. He who was redeemed, in turn redeemed others.

This shows that the some gnostic groups understood that Jesus first needed redemption for himself before he could redeem those for whom he came to die for. Jesus is thus the redeemed redeemer coming in our sinful nature the savour himself was in need of redemption

78. The Lord was conceived (born again) from what is imperishable, from God. The [Lord arose] from among the dead. But [He did not come into being as he was. Rather [his body] was [completely] perfect. It was of fleshand this [flesh is indeed] true flesh.¹ [Yet our flesh] is not true, but rather a mirror-image of the true [flesh]. (¹Jn 1:14, 20:27, II-Jn 7; NHS p. 174

This passage shows that the spiritual body is corporeal (tangible) and it has flesh and this flesh is true flesh, which is called spiritual flesh thus spiritual body but our flesh is only a shadow of the true like Adam who was only a type of him who was to come/

Ode 8
20) Pray and increase, and abide in the love of the Lord;
21) And the beloved ones in the Beloved, and those who are protected in Him Who liveth, and those who are saved in Him Who was saved.
22) And ye shall be found incorrupt in all ages, on account of the Name of your Father.

The interpretation of Knowledge::
 And through the one who was reproached and the one who was redeemed we receive grace.


He included himself in the living offering, together with your offspring. He offered them up as an offering to the All. For it is not cattle that you will offer up for sin(s) of unbelief, and for the ignorances, and (for) all the wicked deeds which they will do NHS p. 601

He included himself in the living offering, together with your offspring

Here this passage teaches that Christ the high - priest offered his own body for his own redemption He offered himself for himself and his brothers his offspring in the living offering that is his life as a living sacrifice

Adam was "sentenced to return to the ground from whence he was taken - a sentence which defiled and became a physical law of his being, and was transmitted to all his posterity" (Clause 5);

Jesus Christ "though wearing the condemned nature, was to obtain a title to resurrection by perfect obedience, and, by dying, abolish the law of condemnation for himself, and all who should believe and obey him" (Clause 8);

Jesus was "a sufferer, in the days of his flesh, from all the effects that came by Adam's transgression, including the death that passed upon all men, which he shared by partaking of their physical nature" (Clause 10); that the offering of Jesus’ body was "a propitiation to declare the righteousness of God, as a basis for the remission of sins" (Clause 12).

Because of his human nature, Jesus experienced minor illnesses, tiredness etc. just as we do. It therefore follows that if he had not died on the cross, he would have died any way, e.g. of old age.

In view of this, Jesus needed to be saved from death by God. Intensely recognizing this, Jesus "offered up prayers and supplications with strong crying and tears unto him (God) that was able to save him out of death, and was heard for his godly fear" (Heb. 5:7 A.V. mg.).

The fact that Christ had to plead with God to save him from death rules out any possibility of him being God in person.

“this body of death” (Rom. 6:24 mg.) needs 'redemption' (Rom. 8:23) which comes on the basis of Christ’s sacrifice (Rev. 5:9) when we are 'clothed upon' with our house from heaven (2 Cor. 5:2) which results in mortality being swallowed up of life (2 Cor. 5:4)"

(The Lord’s own body was redeemed on this same basis – (Heb. 9:12, 23 etc.).

After Christ's resurrection, death had "no more dominion over him" (Rom. 6:9), implying that beforehand it did.

Many of the Psalms are prophetic of Jesus; when some verses from a Psalm are quoted about Christ in the New Testament, it is reasonable to assume that many of the other verses in the Psalm are about him too. There are a number of occasions where Christ's need for salvation by God is emphasized:-

- Ps. 91:11,12 is quoted about Jesus in Matt. 4:6. Ps. 91:16 prophesies how God would give Jesus salvation: "With long life (i.e. eternal life) will I satisfy him, and shew him my salvation."- Ps. 69:21 refers to Christ's crucifixion (Matt. 27:34); the whole Psalm describes Christ's thoughts on the cross: "Save me, O God...Draw nigh unto my soul, and redeem it...Let thy salvation, O God, set me up on high" (vs. 1,18,29).

- Ps. 89 is a commentary upon God's promise to David concerning Christ. Concerning Jesus, Ps. 89:26 prophesies: "He shall cry unto me (God), Thou art my father, my God, and the rock of my salvation."

Christ's prayers to God for salvation were heard; he was heard because of his personal spirituality, not because of his place in a 'trinity' (Heb. 5:7). That God resurrected Jesus and glorified him with immortality is a major New Testament theme:-

- "God...raised up Jesus...Him hath God exalted with his right hand to be a Prince and a Saviour" (Acts 5:30,31).

- "God...hath glorified his Son Jesus...whom God hath raised from the dead" (Acts 3:13,15).

- "This Jesus hath God raised up" (Acts 2:24,32,33).

- Jesus himself recognized all this when he asked God to glorify him (John 17:5 cp. 13:32; 8:54).

If Jesus was God Himself, then all this emphasis would be out of place, seeing that God cannot die. Jesus would not have needed saving if he were God. That it was God who exalted Jesus demonstrates God's superiority over him, and the separateness of God and Jesus.

We do not believe that the sacrifice of the Lord Jesus Christ was not required for the cleansing of his sin nature. [The Lord's sacrifice was necessary for his own redemption. His sacrifice was a public demonstration that his flesh was rightly related to death and a declaration of the righteousness of God that required the offering of his life in devotion to Him. By his sacrifice the ungodly propensities (diabolos) of his nature was destroyed (Heb. 2:14; 9:12; 7:27), thus providing for the granting of immortality


Monday, 27 August 2018

The Greater and Lesser Yahweh Exodus 23:21

The Greater and Lesser Yahweh

'two powers in heaven' (shtei rashunot ba-shammayim)

During the second temple period an idea developed within a number of Jewish texts, about a second divine figure, either beside YHWH or beneath him this lead to the idea that there are many powers in heaven Mishnah Sanhedrin 4:5 - Sefaria or two powers in heaven (shtei rashunot ba-shammayim).

these two powers are referred to has the Greater and Lesser Yahweh

In the gnostic works Pistis Sophia and the Book of Jeu we encounter the "Great Iao" and the "Little Iao" (Pistis Sophia, chs. 7 [twice], 86, 140; Book ofJeu, ch. 50). These may correspond to the titles "greater YHWH" and "lesser YHWH" found in the Merkabah texts (3En 48B:1[44]; 48D:1[90]) (cf. Odeberg, 3 Enoch, pt. 1, app. 2, pp. 188-92)

Two Yahwehs in the bible 

 The teaching first comes from Exodus 23:20,21 

Exodus 23:
20 “See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. 21 Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him.

There is an angel who is called Yahweh (Exodus 23:20,21)

in Exodus 24:1-2, we see one Yahweh who instructs Moses to go to another Yahweh

24:1 And to Moses he (that is Yahweh) said: “Go up to Yahweh

However these two Yahweh's are angels or elohim one is "the Lord God" or "Yahweh Elohim" (that is the archangel Michael the Lesser Yahweh). Read chapter 23 and 24 together to see this. 
EL and Elohim
Gen 35:1 ¶ And God <0430> said unto Jacob , Arise , go up to Bethel , and dwell there: and make there an altar unto God <0410>, that appeared unto thee when thou fleddest from the face of Esau thy brother .

Gen 35:1 Then Elohim (or an angel) said to Jacob, "Arise, go up to Bethel and dwell there; and make an altar there to the El, who appeared to you when you fled from the face of Esau your brother."
2 And Jacob said to his household and to all who were with him, "Put away the foreign gods that are among you, purify yourselves, and change your garments.
3 Then let us arise and go up to Bethel; and I will make an altar there to the El, who answered me in the day of my distress and has been with me in the way which I have gone."

ESV: Then the LORD rained on Sodom and Gomorrah sulfur and fire from the LORD out of heaven.

here one Yahweh engage in conversation with another Yahweh

In Genesis 19:23, for example, we see the "Yahweh who was Sent calling up to His Elohim or Yahweh the Greater who SENT Him to destroy the cities of Sodom and Gomorrah.

Amos 4:11 "I overthrew some of you, As Elohim overthrew Sodom and Gomorrah, And you were like a burning stick plucked from the burning; Yet you have not returned to me," Says Yahweh.

Who is the “I” and who is the “Elohim”

The "I" is Michael the Lesser Yahweh and the Elohim is Yahweh the Greater

This angel is the chief angel or archangel Michael whose name means who is like the Divine One (God) EL or power

Yahweh is the head angel in the O.T....right?

Thus, Yahweh is said to have appeared to Abraham as he sat in the door of his tent. (Gen. 18:1) When he first saw the visitor, though, he did not see the Lord but “three men” or Elohim, of whom one was the chief. Read all of Genesis 18 to 19:29 and you will see that the Everlasting Deity talks and acts by or through these Elohim, but chiefly through one of them called the Lord God or Yahweh Elohim.

Second Century Jewish Literature

In 3 Enoch, Metatron is called the lesser YHWH.

The Third Book of Enoch

CHAPTER XII God clothes Metatron in a garment of glory, puts a royal crown on his head and calls him "the Lesser YHWH" 

 R. Ishmael said: Metatron, the Prince of the Presence, said to me: (1) By reason of the love with which the Holy One, blessed be He, loved me more than all the children of heaven. He made me a garment of glory on which were fixed all kinds of lights, and He clad me in it. (2)And He made me a robe of honour on which were fixed all kinds of beauty, splendour, brilliance and majesty. (3) And he made me a royal crown in which were fixed forty-nine costly stones like unto the light of the globe of the sun. (4) For its splendour went forth in the four quarters of the Araboth Raqia', and in (through) the seven heavens, and in the four quarters of the world. And he put it on my head. (5) And He called me THE LESSER YHWH in the presence of all His heavenly household; as it is written (Ex. 23:21): "For my name is in him"
Philo of Alexandria

in Allegorical Interpretation, II (2.86), God is said to be the supreme power and His logos the second one.

But the most universal of all things is God; and in the second place the word of God. But other things have an existence only in word, but in deed they are at times equivalent to that which has no existence. (Allegorical Interpretation, II)

And the most ancient word of the living God is clothed with the word as with a garment, for it has put on earth, and water, and air, and fire, and the things which proceed from those elements. But the particular soul is clothed with the body, and the mind of the wise man is clothed with the virtues. (111) And it is said that he will never take the mitre off from his head, he will never lay aside the kingly diadem, the symbol of an authority which is not indeed absolute, but only that of a viceroy, but which is nevertheless an object of admiration. Nor will he "rend his clothes;" (112) for the word of the living God being the bond of every thing, as has been said before, holds all things together, and binds all the parts, and prevents them from being loosened or separated. (ON FLIGHT AND FINDING)

John 1:1 In [the] beginning the Word was, and the Word was with God, and the Word was a god. 

the Word or Logos was the chief or the firstborn among all the other angels whom the bible call elohím or “gods.

Fragment 1, on John 1:3 (In John 1:3, “All things were made through him, and without him nothing was made.”) The sentence: "All things were made through him" means the world and what is in it. It excludes what is better than the world. The Aeon (i.e. the Fullness), and the things in it, were not made by the Word; they came into existence before the Word. . . “Without him, nothing was made” of what is in the world and the creation. . . "All things were made through Him," means that it was the Word who caused the Craftsman (Demiurge) to make the world, that is it was not the Word “from whom” or “by whom,” but the one “through whom (all things were made).”. . . It was not the Word who made all things, as if he were energized by another, for "through whom" means that another made them and the Word provided the energy.

Philo of Alexandria
 Now this disposition stands in need of two powers to take care of it, the power that is of authority, and that of conferring benefits, in order that in accordance with the authority of the governor, it may obey the admonitions which it receives, and also that it may be greatly benefited by his beneficence. But the other disposition stands in need of the power of beneficence only; for it has not derived any improvement from the authority which admonishes it, inasmuch as it naturally claims virtue as its own, but by reason of the bounty which is showered upon it from above, it was good and perfect from the beginning; (1.163) therefore God is the name of the beneficent power, and Lord is the title of the royal power.



The Symbolism of The Cherubim

The Symbolism of The Cherubim

Symbolical figures used in the Scriptures to represent the majesty and ruling power of God; also His attributes (Exod. 25:18-22).

The word "Cherubim" of Genesis 3:24 symbolise protection, or sacred life. The inner spiritual life is protected from the outward senses, the carnal mind. The "flame of a sword" is the divine logos or Word of God. Believers must unite with the inner Word, or sacred life, through spiritual thought, meditation, and prayer and bible study.

The Word is made flesh, or is brought into manifestation, when we transform our minds to the ideas of the Divine Mind and set up the activity of the divine will, which is perfect thought and corresponding perfect action. The "way of the tree of life" is the narrow path referred to by Jesus Christ; it is the way of unfolding the divine consciousness by studying the word of God the bible.

The fact that these cherubim had the face of a man to the front went nicely with the fact that they had the hands of a man under their wings and also that the cherubim had, in general, “likeness with the appearance of a man.” The heavenly cherubim also have the God-given quality or attribute of love, just the same as man has, the first man Adam having been created in the image and likeness of God. (Genesis 1:26-28) The face of a lion, in being on the right side of the head of each cherubim, emphasized the quality of rightousess, justice. This justice has power as its support, which is well pictured in that opposite the lion’s face there was, to the left, a bull’s face. In his later description of the cherubim, Ezekiel calls the bull’s face the “face of the cherub.” (Ezekiel 10:14) Doubtless, cherubim are creatures of great power, like that of the bull.

the eagle’s face to the rear of the cherub’s head points to wisdom, the heavenly wisdom, which corresponds with the heavens in which the high-flying eagle soars. This face fits in nicely with the fact that the cherubim had each four wings, enabling them to match the eagle in its flight. The eagle’s face, as well as the man’s face, the lion’s face and the bull’s face, is found among the faces of the four cherubim living creatures that were seen in vision about seven hundred years later by the John, these latter cherubim being located around the throne of God in heaven.—Revelation 4:6-9.

Thus, consistently, down through the centuries, the same symbols represent God’s wisdom (the eagle), power (the bull), justice (the lion) and love (the man). These four attributes, are in perfect balance with one another, Yahweh has gifted his heavenly creatures and his earthly human creatures with the suitable measure of these four attributes.

these attributes must always be present in the holy of holies within our minds. we have this holy place and these cherubim with their wings spread over the whole Ark. No matter how great a backslider you may be, the presence of the Spirit of God is not far away from your conscious mind.  engraved on the very substance of your being (two tables of stone).

If we do not have this higher realization before us constantly, we shall drop down to the physical plane and our religion will become a mere phenomenal display.

We are to become Cherubims

We are to become Cherubims

Now a Cherub is an angel or they are called the four beasts or 4 living ones in Ezekiel and Rev of John they are also symbolic of the redeemed representing the 4 fold camps of Israel 12 is % by 4

"The cherubim" of Eden (Gen 3:24 -- R.V.) are the angels (compare Num.22 : 31); those of Moses and Solomon were manufactured figures of divine specification, that ritually represented men of God made one in Christ and "equal unto the angels". The cherubim and living creatures of Ezekiel and John represent this "one body"

Rev 5:8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.
9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;
10 And hast made us unto our God kings and priests: and we shall reign on the earth.

From this it is evident that the cherubim, etc., represent the total of those redeemed from the nations in their resurrection state. The Lamb, the four cherubs, and the twenty-four elders are a symbolical representation of what is expressed by the phrase, "them that are sanctified in Christ Jesus, called saints“; that is, those who have been constituted the righteousness of God in Christ in a glorified state.

The cherubim are the Corporate symbol; and the eyes, representative of the individuals constituted in him who is signified by the Cherubim. The Lamb is introduced to represent the relationship between the holy eyes, or saints, and the Cherubic Faces; that is, between them and the Lord Jesus; while "the twenty-four elders" are indicative of their constitution as "the Israel of God". There are twenty-four, because the Kingdom of God, being an Israelitish Commonwealth, is arranged with the twelve sons of Jacob as its gates ; and with the twelve apostles of the Lamb as its foundations; (Rev. 21:14; Eph. 2:20) the former being the entrance into present life of the fleshly tribes, or subjects; and the latter, the foundations of the adopted tribes, or HEIRS of the kingdom; so that twenty-four is the representative constitutional number of the spiritual Israel of God; for without the natural the spiritual could not be;

But how are we to become Cherubims?

1 ¶ Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:
2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord,
3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:
4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

Lk 20;36 Neither <3777> <1063> can <1410> (5736) they die <599> (5629) any more <2089>: for <1063> they are <1526> (5748) equal unto the angels <2465>; and <2532> are <1526> (5748) the children <5207> of God <2316>, being <5607> (5752) the children <5207> of the resurrection <386>.

So the true believers will be equal unto the aggelos or angels

To be a partaker of the divine nature means to become like the Lord Jesus is now to have all the fullness of the Deity dwell in bodily form Col 2:9

Jn 10:30 I and my Father are one. Yes that’s right Jesus and the father are one but he also wants all true believers to have the same oneness

Jn 17:20 ¶ Neither pray I for these alone, but for them also which shall believe on me through their word;
21 That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
22 And the glory which thou gavest me I have given them; that they may be one, even as we are one:
23 I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

This multitudinous manifestation of the one Deity - one in many, and many in one, by His spirit - was proclaimed to the Hebrew nation in the formula of Deut. 6:4, "Hear, O lsrael, YAHWEH our ELOHIM is the ONE YAHWEH;" that is, "He who shall be our Mighty Ones is the One who shall be." Certain Mighty Ones are promised to Israel - pastors according to YAHWEH's heart, who shall feed them with knowledge and understanding; - they will be spirit, because "that which is born of the spirit is spirit." He, the Spirit, the AIL, or Power of the universe, self-styled YAHWEH, is their Divine Father. His nature will be theirs; so that they will be consubstantial with Him, as all children are consubstantial with their parents. The Deity will then be manifested in the Sons of Deity; He in them, and they in Him, by the one spirit. And this company of sons, led to glory by the captain of their salvation, is "the ONE who shall be," or "the ONE YAHWEH." Eureka vol 1

All the true believers who have been immersed into the name of the Father, and of the Son, and of the Holy Spirit - not three names, but the One Name of the DIVINE MANIFESTATION - are a manifold unit - One in many, and many in one. They are "the one who shall be" - the Yahweh echad, the One Yahweh, not yet perfected and glorified; but when so, to be "King over all the earth" (Zech. 14:9; Apoc. 5:10). Eureka vol 1

All this development: of an earthborn family of Sons of God, who shall take their stand in the universe as Seraphim and Cherubim of Glory, is through and on account of Jesus Christ. He is the foundation, the chief and precious corner stone of this new manifestation of the Father-Spirit.

It is not "One God in three Gods," and "Three Gods in One;" but one Deity in a countless multitude revealed in the memorial name, and expounded in the mystery of godliness. The knowledge of this mystery was lost sight of by the Babel-builders of the third and fourth centuries; who, as a substitute, invented the Athanasian conceit of three persons in the Divine Essence, coeternal and coequal. They bound up the Father, Jesus Christ, and the Holy Ghost, three distinct persons, into one person, or body; and called the fiction "the Triune God." They did not perceive that the Deity was but one person, and one substance, peculiar to himself. One Deity and not three; that Holy Spirit is an emanation from His substance, intensely radiant and all pervading; and that, when focalized under the fiat of His will, things and persons without limit, as to number or nature, are produced. Eureka vol 1

The Holy Spirit is a Feminine Aspect of God

Ode 24

  1. The dove fluttered over the head of our Lord Messiah, because He was her head.
  2. And she sang over Him, and her voice was heard.

Ode 19

  1. A cup of milk was offered to me, and I drank it in the sweetness of the Lord's kindness.
  2. The Son is the cup, and the Father is He who was milked; and the Holy Spirit is She who milked Him;
  3. Because His breasts were full, and it was undesirable that His milk should be ineffectually released.
  4. The Holy Spirit opened Her bosom, and mixed the milk of the two breasts of the Father.
  5. Then She gave the mixture to the generation without their knowing, and those who have received it are in the perfection of the right hand.
  6. The womb of the Virgin took it, and she received conception and gave birth.
  7. So the Virgin became a mother with great mercies.
  8. And she labored and bore the Son but without pain, because it did not occur without purpose.
  9. And she did not require a midwife, because He caused her to give life.
  10. She brought forth like a strong man with desire, and she bore according to the manifestation, and she acquired according to the Great Power.
  11. And she loved with redemption, and guarded with kindness, and declared with grandeur.

Ode 36

  1. I rested on the Spirit of the Lord, and She lifted me up to heaven;
  2. And caused me to stand on my feet in the Lord's high place, before His perfection and His glory, where I continued glorifying Him by the composition of His Odes.
  3. The Spirit brought me forth before the Lord's face, and because I was the Son of Man, I was named the Light, the Son of God;
  4. Because I was the most glorified among the glorious ones, and the greatest among the great ones.
  5. For according to the greatness of the Most High, so She made me; and according to His newness He renewed me.
  6. And He anointed me with His perfection; and I became one of those who are near Him.
  7. And my mouth was opened like a cloud of dew, and my heart gushed forth like a gusher of righteousness.
  8. And my approach was in peace, and I was established in the Spirit of Providence.

In Hebrew, Coptic and Syriac the word spirit is a feminine noun leading to references as "She". Also wisdom (that is the mind of God) is called “She”. The parallelism in Ode 36:5, "She made" ... "He renewed" more strongly reflects the general NT perspective on the Spirit as the power and mind of God.

ruach: breath, wind, spirit
Original Word: רוּחַ
Part of Speech: Noun Feminine
Transliteration: ruach
Phonetic Spelling: (roo'-akh)
Definition: breath, wind, spirit

Since the holy spirit is a feminine noun that is why it can be spoken of as a Mother giving birth.

Gospel of Thomas Saying 101 Those who do not hate their father and mother as I do
cannot be my students,
and those who do not love their father and mother as I do
cannot be my students.
For my mother gave me falsehood,
but my true mother gave me life. 

The holy spirit is Jesus' mother by his resurrection from the dead by being born again.

Rom 1:3  Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh; 4  And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

John 3:6 What has been born from the flesh is flesh, and what has been born from the spirit is spirit. 7 Do not marvel because I told you, YOU people must be born again.
8 The wind blows where it wants to, and you hear the sound of it, but you do not know where it comes from and where it is going. So it is with everyone that has been born from the spirit.”

Notice the feminine description of the spirit in v8 one is born of the spirit. to use the langue of being born is describing the holy spirit as a mother

Mt 11:19 But wisdom is justified by her children.

Therefore God is androgynous being both male and female, Father and Mother, the holy spirit is a feminine aspect of God.

However the holy spirit is a force, the invisible power and energy of the Father by which God is everywhere present.

The Spirit is the power of God through which God's Family works. The chosen messengers have been given only the power and authority from Yahweh they need to accomplish their mission. Gen 1:2; Num 11:17; Mt 3:16; John 20:22; Ac 2:4, 17, 33.

The Spirit is not a 'separate' or 'other' person. Ac 7:55, 56; Re 7:10 The spirit is God's own radiant power, ever out flowing from Him, by which His 'everywhereness' is achieved. Ps 104:30; 1 Cor 12:4-11.

The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead"

The Deity is Androgynous! Genesis 1:27

The Deity is Androgynous! Genesis 1:27

Thus the logos of the Father goes forth into the All, being the fruit of his heart and expression of his will. It supports the All. It chooses and also takes the form of the All, purifying it, and causing it to return to the Father and to the Mother, Jesus of the utmost sweetness. The Gospel of Truth

God is Androgynous!

But what Does Androgynous Mean?

Being both male and female;
Having both masculine and feminine characteristics.
Having an ambiguous sexual identity.
Neither clearly masculine nor clearly feminine in appearance.-

In other posts I have shown that the holy spirit is a Feminine Aspect of God. Spirit in Hebrew is a feminine noun; but in Greek, neuter. The Holy Spirit is often associated with women’s functions: the birthing process (Jn. 3:5; cf. Jn. 1:13, 1 Jn. 4:7b, 5:1, 4, 18), consoling, comforting, an prophitc groaning in travail of childbirth, emotional warmth, and inspiration.

In this post I will show that God is Androgynous

Consider this: it is only when BOTH man and woman are created in Genesis 1 that God is fully portrayed:

“So God created man in his own image, in the image of God he created him; male and female he created them” – Genesis 1:27

In fact, the first time we see God declaring something to be “not good” is when Adam finds himself alone in the Garden:

“Then Yahweh Elohim said, “It is not good that a man should be alone: I will make him a helper fit for him.” – Genesis 2:18

Why did God need to create BOTH genders before mankind fully displayed the image of God? One reason is that this is an allegory of Christ and the church especially when man and woman come together as “one flesh” we see the mystical body of Christ (Genesis 2:24).

Female images for God (drawn from women’s biological activity)

a mother who does not forget the child she nurses (Isa. 49:14-15)

a mother who comforts her children (Isa. 66:12-13) Isaiah 66:12-13

a mother who births and protects Israel (Isa. 46:3-4).

In Isaiah 46:3 God says, "Listen to Me, O house of Jacob, and all the remnant of the house of Israel, you who have been borne by Me from birth and have been carried from My womb."

a mother who gave birth to the Israelites (Dt. 32:18)

You have forgotten the Rock who fathered you, and put out of mind the God who gave you birth.

God has feminine attributes as well as masculine.

God has manifested himself to be both Father and Mother so that we might be more aware of God’s constant presence and willingness to assist us

Later in Isaiah, God says to His people: "Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you!" (Isaiah 49:15).

"God did not satisfy himself with proposing the example of a father, but in order to express his very strong affection, he chose to liken himself to a mother, and calls His people not merely children, but the fruit of the womb,

Likewise, when we think of God’s love for those who are reconciled to him in Jesus, we not only think of a strong, protective and wise father, but we can also take comfort in his tender, nurturing, kindness and care seen most beautifully in a mother’s love for her child. What a dynamic God we worship

God is Spirit John 4:24

God is Spirit John 4:24

John 4:24  "God is spirit; and those who worship Him must worship in spirit and truth" (RSV) 

PROBLEM: This verse is quoted to show that God is not tangible.

Most people misunderstand this verse and assume or declare that Spiritual beings are immaterial.

SOLUTION: Jesus is not saying that God is immaterial

Jesus is concerned with redemption and worship that is acceptable not with a description of whether God is tangible or not. cf. v.7 - 23.

It is in the framework of this purpose that men must worship the Father4. Jesus was teaching the woman that in the redemption he had brought, he had living waters5 to offer so that they could worship God "in spirit".

4 "To be spiritually minded is life". (Rom. 8:6).

5 the teaching of the Spirit (i.e. Word of God) (cf. v.14).

The verse does not say that we must have received some divine effluent from God into our hearts before we can worship correctly. The context shows that: 
correct knowledge ("in truth") is one necessity, "salvation is of the Jews". (v. 22). 
attitude of mind ("in spirit" i.e. sincerity, Josh. 24:14) is the other necessity6. 
"Ye shall neither in this mountain, nor yet at Jerusalem, worship the Father." (v. 21). 

6) It was not where the worship occurred (empty tradition or letter) that mattered but the attitude of the worshipper that mattered i.e. a positive response showing love and zeal for the truth. cf. 2 Cor. 3:5, 6.
God is Corporeal
The phrase "God is Spirit" is sometimes offered as evidence that He is immaterial but Jesus (whom we know to be a corporeal being) is called the Lord the Spirit in 2 Cor. 3:17,18. "He is now no longer flesh and blood; but Holy Spirit Nature a flesh and bones embodiment of Spirit."

Then He said to Thomas, “Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing.” (John 20:27).

"And they gave him a piece of a broiled fish,....and he (Jesus) took it, and did eat before them" (Luke 24:43).

Dr. Thomas’ comments as follows: 

"The spiritual body is constituted of flesh and bones energized by the spirit. This appears from the testimony concerning Jesus. On a certain occasion, he unexpectedly stood in the midst of his disciples, at which they were exceedingly alarmed, supposing they beheld a spirit, or ghost, as at a former time. But, that they might be assured that it was really he himself, he invited them to handle him, and examine his hands and feet: "For", said he, "a spirit hath not flesh and bones as ye see me have". He gave them further proof by eating a piece of fish and. Thomas placed his hand into his side, and was convinced that he was the same who had been crucified. What stronger proof can we need of this that the spiritual body is corporeal and tangible in nature? It is the animal body purified, not evaporated into gas, or vapour. It is a bloodless body; for in the case of Jesus he had poured out his blood on the cross. The life of the animal body is in the blood: but not so that of the spiritual body: the life of this resides with the Father." (Elpis Israel)

Since Jesus has flesh and bones it seems inconsistent that his Father would not. The writer to the Hebrews says that Christ was "the very image of his substance"

The angels are "ministering spirits" but they were seen by men many times.

Many passages in scripture show that God is corporeal and shares emotions that we do:

"And God said, Let us make man in our image, after our likeness." (Gen. l:26).

"God created man, in the likeness10 of God made he him" (Gen. 5:1, 3).

"He that sitteth in the heaven shall laugh" (Psa. 2:4).

"Hide not thy face . . . incline thine ear unto me" (Psa. 102:2).

"He hath looked down from the height of His sanctuary" (Psa. 102:19).

" ... sat on the right hand of God" (Mark 16:19).

"Man... is the image ... of God" (1 Cor. 11:7).

"Christ, who is the image of God"11 (2 Cor. 4:4).

"Men, which are after the similitude of God" (James 3:9).

Jesus is not saying that God is immaterial nor is he just referring to the nature of God, but is stating that God is acting in a specific manner for the redemption of man, as he once acted in the past. 

We should continually remember that to Israel God was Spirit, an Angel bearing His Name. This statement can be verified by an analysis of Isaiah 48:16, 17, 20.
"The Lord Yahweh, and his Spirit hath sent me. Thus saith Yahweh, thy Redeemer, the Holy One of Israel; I am Yahweh thy God ... which leadeth thee the way that thou shouldest go."

Note that the Spirit is "the Holy One of Israel".

In this Spirit activity of redemption, there was to be corresponding spirit in their worship.

So if God is spirit - and the Bible emphatically declares this truth - it does not mean that he does not have material form! It is consistent to say that God, *in the sense of an individual person* has a body of spirit

The fact that Israel believed God has a human form is quite clear from Gen 1:26 where God makes man in their image (demut), and their likeness (tselem). That this image and likeness refers to *genetic* resemblance is made clear from Gen 5:1,3 where Adam begets a son after his own likeness (tselem) after his image (demut) and called his name Seth.

2nd Century Understanding 
Also for early Christians like Origen, Heracleon, and Theodotus understood God to be Corporeal:

Heracleon understands this verse to refer to the nature of worship and not the nature of God:

Fragment 24, on John 4:24 (In John 4:24a, it says,) “God is spirit.” Undefiled, pure, and invisible is his divine nature. (In John 4:24b, it says,) “Those who worship him must worship in spirit and truth." Worthily of the one who is worshipped, in a spiritual, not a fleshly fashion.....and they worship in truth, not in error, as the Apostle teaches when he calls this kind of piety “ a rational service.” (Romans 12:2) (Heracleon: Fragments from his Commentary on the Gospel of John)

Theodotus understood the spirit world to have shape and body: 

10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be "inapproachable Light" as" Only-Begotten," and "First-Born," "the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man," - and such a one shall not be found either among the First-Created or among men, - but they "always behold the face of the Father" and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided. (Extracts from the Works of Theodotus)

14 The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade. And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, “It is sown a body of soul, it is raised a body of spirit.” And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, “Fear him who, after death, is able to cast soul and body into hell.” Now that which is visible is not purged by fire, but is dissolved into dust. But, from the story of Lazarus and Dives, the soul is directly shown by its possession of bodily limbs to be a body. (Extracts from the Works of Theodotus)

God is Corporeal

God is Corporeal
The Corporeal Nature of God

First what does Corporeal mean?

The word Corporeal means The definition of corporeal is something related to your body or something physical or tangible

Most Christians today may not know that early Judism, the proto-orthodox church and the Christian Gnostic churches had a beilef in a Corporeal God that is in a Deity who has a physical form

Whilst man was made in the image of God it might be interesting to consider just how like God Man really is from reviewing relevant scriptures on this theme. so now we will look at the physical aspect.

God is spirit but this is not merely disembodied spirit it is in fact embodied

The first clue is to be found in Leviticus:

Leviticus 26:11 And I will set my tabernacle among you: and my soul shall not abhor you.

So God has soul 1Sa 2:35; Ps 11:5; 24:4; Pr 6:16; Isa 1:14; 42:1; Jer 5:9; 6:8; 12:7; 14:19; 15:1; 32:41; 51:14; La 3:20; Eze 23:18; Am 6:8; Mt 12:18; Heb 10:38.

God speaks of “my soul” (Le 26:11, 30; Ps 24:4; Isa 42:1) . By speaking of ‘my ne´phesh,’ The Deity clearly means “myself” or “my person. The Old Testament consistently talks of God as a person; God is spoken of as having eyes, hands, and so forth.

God has a soul and therefore a body. A soul would indicate that this comprises of both spirit and body.

The word soul is  used for the physical body:

1 Corinthians 15:44 It is sown a physical body, it is raised up a spiritual body. If there is a physical body, there is also a spiritual one. 45 It is even so written: “The first man Adam became a living soul.” The last Adam became a life-giving spirit. 46 Nevertheless, the first is, not that which is spiritual, but that which is physical, afterward that which is spiritual.

1 Corinthians 15:44  It is sown a body of the soul, it is raised a body of the spirit; if there is a body of the soul, there is also of the spirit:--
45  Thus, also, it is written--The first man, Adam, became, a living soul, the last Adam, a life-giving spirit.
46  Howbeit, not first, is the [body] of the spirit, but that, of the soul,--afterwards, that of the spirit.

God is not just spirit but also has his spirit contained within some almighty corporeal entity, i.e. a divine body. 

A divine/spiritual body implies a substance (Hypostasis Hebrews 1:3)  or divine nature (2Peter 1:4) 

Hebrews 1:3 He is the reflection of [his] glory and the exact representation of his very being, and he sustains all things by the word of his power; and after he had made a purification for our sins he sat down on the right hand of the Majesty in lofty places.

The Son is the character or exact representation, and the Father is the hypostasis.

God’s holy SPIRIT emanates from His substance (Hypostasis) his body or divine nature. This helps us to understand the statement in The Apocryphon of John which says the Monad is both corporeal and none incorporeal at the same time: 

"The One is not corporeal and is not incorporeal." (The Apocryphon of John)

Tertullian notes that "This for certain is He who being in the form of God, thought it not robbery to be equal with God, In what form of God? Of course he means in some form, not none. For who will deny that God is a body although God is a spirit? (John 4:24). For spirit has a bodily substance of its own kind, in its own form. Whatever therefore, was the substance of the Word that I designate a person, I claim for it the name of Son; while I recognize the Son, I assert the distinction as second to the Father." Now interestingly, in the footnote, the editors themselves note "This doctrine of the soul's corporeality in a certain sense is treated by Tertullian in his "De Ressur. Carn" xvii and "De Anima" v. By Tertullian, spirit and soul were considered identical." (ANF, Vol. 3, p. 467).

Clement talked about angels, archangels and , First-Created (Exc.10:1,5) in the following Extracts from the Works of Theodotus: 10, 11, 12 and 14. Exc. 10

Extracts from the Works of Theodotus

10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be “inapproachable Light” as” Only-Begotten,” and “First-Born,” “the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,” – and such a one shall not be found either among the First-Created or among men, – but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided. (Extracts from the Works of Theodotus)

14 The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade. And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, “It is sown a body of soul, it is raised a body of spirit.” And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, “Fear him who, after death, is able to cast soul and body into hell.” Now that which is visible is not purged by fire, but is dissolved into dust. But, from the story of Lazarus and Dives, the soul is directly shown by its possession of bodily limbs to be a body.

God is revealed as a real, tangible person, with a bodily existence. It is also a fundamental belief of Christianity that Jesus is the Son of God. If God is not a corporeal (bodily) being, then it is impossible for Him to have a son who was the "image of His person" (Heb.1:3). Further, it becomes difficult to develop a personal, living relationship with 'God', if 'God' is just a concept in our mind, a formless, shapeless thing, floating out in space like a cloud of mist, only with a mind and will.

It is tragic that the majority of religions have this unreal, intangible conception of God.

God being so infinitely greater than us, it is understandable that many people's faith has unwilling to accept the clear promises that ultimately we will see God. Israel lacked the faith to see God's "shape" (Jn. 5:37), clearly showing that He does have a real form. Such faith comes from knowing God and believing His word:

"Blessed are the pure in heart: for they shall see God" (Matt.5:8).

If God is not a real, personal being, then the concept of spirituality is hard to wrestle with. If God is totally righteous but is not a material being, then we cannot really conceive of His righteousness manifested in human beings. However, once we appreciate that there is a personal being called God, then we can work on our characters, with His help and the influence of His word, to reflect the characteristics of God in our beings.

God's purpose is to reveal Himself in a multitude of glorified beings. His memorial name, Jehovah Elohim, indicates this ('He who shall be mighty ones', is an approximate translation). If God is not a corporeal being, then the reward of the faithful is to have a non-physical existence like God. But the descriptions of the reward of the faithful in God's coming Kingdom on earth show that they will have a tangible, bodily existence, although no longer subject to the weaknesses of human nature.

The faithful are promised that they will inherit God's nature (2 Peter 1:4). If God is not a person then this means we will live eternally as immaterial spirits. But this is not Bible teaching. We will be given a body like that of Jesus (Phil. 3:21), and we know that he will have a literal body in the Kingdom which will have hands, eyes and ears (Zech. 13:6; Isa. 11:3). The doctrine of the person of God is therefore related to the Gospel of the Kingdom.

It should be evident that there can be no sensible concept of worship, or personal relationship with God until it is appreciated that God is a person, that we are in His image physically, although a very imperfect image, and need to develop His mental image so that we may take on the fulnlless of His physical image in the Kingdom of God.

The Comforter: An Angel?

The Comforter: An Angel?

The point has been made by several expositors that as Israel were led by a special Angel through the wilderness, whom Isaiah 63 associates with God's Holy Spirit, so the new Israel were led by a Holy Spirit Angel, the Comforter, who was sent to the church by Jesus after His assuming of all power over the Angels on His ascension. A summary of the reasons for thinking this is now attempted:

- Is. 63:7-11 describes the Angel that guided Israel through the wilderness as the "Holy Spirit"- which is the Comforter.

- The Comforter was sent in God and Christ's Name (Jn. 14:26)- the Angel was sent in God's Name (Ex. 23:21)

- The Comforter would teach (Jn. 14:26), guide (16:13), be a judge (16:8) and prophesy (16:13); the Angel guided Israel through the wilderness, taught them God's ways, judged Egypt and the Canaanites, gave prophecies, and represented God to Israel as the Comforter represented Jesus to His people. As the church began a new Exodus and was constituted God's Kingdom in prospect as Israel were at Sinai, it was fitting that it should also have an Angel leading them, representing God to them.

- The Comforter would "shew you things to come" (Jn. 16:13)- fulfilled by the Angel giving the Revelation to John.

- The Angel testified to the churches (Rev. 22:16)- "the Comforter. . shall testify of Me" (Jn. 15:26).

- The references in Acts to the Holy Spirit as a person are now easier to understand - e. g. "The Holy Spirit said, Separate Me Barnabas. . " (Acts 13:2). Similarly the frequent occurrences of the ideas of God, Jesus and the Holy Spirit together fall into place if the Holy Spirit has some degree of reference to a personal being in the form of an Angel. The error of the doctrine of the trinity is not in identifying the three common forms of God manifestation (i. e. through God Himself, Jesus and the Holy Spirit Angel), but in the blasphemous inter-relationships between them which it proposes. This idea is worth applying to our understanding of the baptismal formula.

- The work of the Comforter Angel may have been confined to the first century, in the same way as the Angel was particularly evident to the ecclesia in the wilderness during the initial Exodus period. Thus the words 'Angel' and 'Spirit' are obviously interchangeable in the book of Acts (e. g. 8:26,29; 10:3,19,20).

- In the same way as the angel of Israel dwelt in the temple after delivering them, so perhaps it is through Christ's Comforter Angel that He dwells in the spiritual temple of the New Israel.

- The Angel in Revelation "like the son of man" (i. e. representing Him but not Him personally) was this same Comforter Angel representing Jesus (Rev. 1:11 cp. 22:13,8,16). He carried the titles of Jesus, who carried the titles of God- e. g. "Alpha and Omega".

- We have seen that our prayers are presented to God through Christ by an Angel (Rev. 8:4) and that God answers prayer through commanding His Angels (Num. 20:16; Dan. 9:20,21). This perhaps allows us to interpret the 'Spirit' of Rom. 8:26,27 as having some reference to Jesus manifested in the Comforter Angel; whilst remembering that Jesus is ultimately the only mediator (1 Tim. 2:5) it may be that the mechanical presentation of the incense of our prayers to Him is done by the Comforter Angel.

- The Comforter is called “the spirit of truth” (Jn. 14:17; 15:26; 16:13). In the Qumran Dead Sea Scrolls literature, this phrase describes an Angelic Spirit who is the leader of the “good forces” and ‘in whom’ the righteous walk [Testament of Judah 20, 1-5]. The Aramaic translation of Job, and the targums on it, uses the term prqlyt to describe the Angelic spokesman [the malak melis] who makes a testimony in Heaven in Job’s defence (Job 16:19; 19:25-27; 33:23).

- Otto Betz, Der Paraklet (AGJU, 1963), brings out many connections between the Comforter and the Angel ‘Michael the Spirit of truth’ in contemporary Jewish writings.

- When we read of the “spirit of the Lord” snatching away Philip, it seems logical to interpret this as the same Angel already mentioned earlier in the chapter (Acts 8:26,29,39). But this Angel is defined as the Lord’s Angel- and the Lord in Acts is nearly always the Lord Jesus. Clearly we are led to understand the Lord Jesus as being associated with a specific Angel.

"He, the Spirit (Angel) of truth. . . will guide you into all truth; for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will show you things to come" (John 16:13). As the present writer understands it, the work of the Holy Spirit Comforter was initially achieved through the miraculous gifts, and now through the spiritual strength we receive from the written word. Thus nearly all the statements made about the Comforter are also made concerning the written word (e. g. Jn. 15:26; 16:13 cp. 17:17; 16:8 cp. 2 Tim. 3:16; 4:2; Titus 1:9; 16:8 cp. 12:40). The Angels being closely associated with inspiration, notably of the Revelation, the Comforter Angel now largely achieves His aims through the written word He has inspired. "Things to come" were shown us by the Comforter Angel inspiring Revelation, the ultimate prophecy of the future. The Comforter was to make known everything that was told Him. It therefore follows that even the mighty Comforter Angel only has the same words of prophecy to study regarding the future unfolding of God's purpose as we have. Therefore they with us earnestly look into these things, and search "what manner of time" must elapse before the final fulfilment of God's word.

Article taken and adapted from Angels by Duncan Heaster (Christadelphian)