Tuesday 22 January 2019

The Church of Love


THE CHURCH OF LOVE - from a Cathar text of the year 1148. The Church of Love has no structure, only understanding. It has no members, only those who feel and know that they belong to it. It has no rivals, because it does not feed the spirit of competition. It has no ambition, it only seeks to serve. It knows no boundaries, because love has no boundaries. It is not limited to itself, it seeks to enrich all groups and all religions. It recognizes all the great teachings that have manifested the Truth of Love in all times. Those who belong to it practice the truth of love with all their beings. Who they are, they know. It does not seek to teach, but to be, for in that state of being it is able to give. Recognize the whole earth as a living being of which we are all part. Recognize that the time has come for a final turn, away from egocentricity, and for a voluntary return to unity. It does not make itself known loudly, but works in the domains of freedom of being. Greet all those who have enlightened the way of love and who have dedicated their lives to it. In their ranks there is neither hierarchy nor rigid organization because each one is equal to the other. It does not promise a reward, either in this life nor in the other, besides the joy of being and being in love. Its members are recognized for their works and for their being, and for their eyes; and for no other external sign other than support and fraternal embrace. They know neither fear nor shame,and their testimony will always be valuable, in good times as well as bad. The Church of Love has no secrets, no mystery or initiation other than a great understanding of the power of Love and the knowledge that, if desired, the world will change; but only if one changes oneself first. Those who feel that they are part of it, belong to it. They are all part of the Church of Love.

Also known by the title "Concerning Justice", this text by Epiphanes, the son of the Gnostic teacher Carpocrates, is found in Clement of Alexandria, Stromaties, III 6,1-9,3.

On Righteousness
The rightousness of God is a kind of sharing along with equality. There is equality in the heaven which is stretched out in all directions and contains the entire earth in its circle. The night reveals all the stars equally. The light of the sun, which is the cause of the daytime and the father of light, God pours out from above upon the earth in equal measure to all who have power to see. For all see alike, since here is no distinction between rich and poor, people and governor, stupid and clever, female and male, free men and slaves. Even the irrational animals are not accorded any different treatment; but in just the same way God pours out from above sunlight equally upon all the animals. He establishes his justice to both good and bad by seeing that none is able to get more than his share and to deprive his neighbor, so that he has twice the light his neighbor has.

The Sun causes food to grow for all living beings alike; the universal justice is given to all equally. In this respect there is no difference between the species of oxen and particular oxen, between the species of pigs and particular pigs, between the species of sheep and particular sheep, and so with all the rest. In them universiality is manifest in justice. Furthermore all plants after their kind are sown equally in the earth. Common nourishment grows for all beasts which feed on the earth´s produce; to all it is alike. It is regulated by no law, but rather is harmoniously available to all through the gift of him who gave it and commanded it to grow.

And for birth there is no written law; otherwise it would have been transcribed. All beings beget and give birth alike, having received by justice an inate equality.The Creator and father of all with his own justice appointed this, just as he gave equally the eye to all to enable them to see. He did not make a distinction between female and male, rational and irrational, nor between anything else at all; rather he shared out sight equally and universially. It was given to all alike by a single command. As the laws could not punish men who were ignorant of them, they thaught man to transgress. For particularity of the laws cut up and destroyed the universal equality of the divine law...

The ideas of Mine and Thine crept in through the laws which cause the earth, money, and even marriage no longer to bring forth fruit of common use. For God made vines for all to use in common, since they do not refuse the sparrow or the thief; and similarly wheat and other fruits. But outlawed sharing and the vestiges of equality generated the thief of domestic animals and fruits. For man God made all things to be common property. He brought the female to be with the male in common and in the same way united all the animals. He thus showed rightousness to be a universal sharing along with equality. But those who have been born in this way have denied the sharing which is the corollary of their origin and say Let him who has taken one woman keep her, whereas all can share her, just as the other animals show us. With view to the permanence of the race, he has implanted in males a strong and ardent desire which neither law nor custom nor any other restraint is able to destroy. For it is God´s decree......

Consequently one must understand the saying You shall not desire as if the lawgiver was making a jest, to which he added the even more comic words Your neighbors goods. For he himself gave the desire to sustain the race orders that it is to be supposed, though he removes it from no other animals. And by the words Your neighbors wife he says something even more ludicrous, since he forces what should be common property to be treated as private posession.

Wednesday 16 January 2019

I believe

I believe in God, the Father almighty,
creator of heaven and earth.
I believe in Jesus Christ, God's only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to the dead.
On the third day he rose again;
he ascended into heaven,
he is seated at the right hand of the Father,
and he will come to judge the living and the dead.
I believe in the Holy Spirit,
the holy gnostic/Congregationalist Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.

Monday 14 January 2019

The Epistle of Barnabas and the Number 318

The Epistle of Barnabas and the Number 318

"Now when Abram heard that his brother was taken captive, he armed his three hundred and eighteen trained servants who were born in his own house, and went in pursuit was far as Dan." Genesis 14:14

"Three hundred and eighteen" — If Abram could spare three hundred and eighteen slaves and leave a sufficient number to take care of the flocks, what a large establishment he must have had. From this number of men of an age for vigorous warfare, we can gauge the size of Abram's encampment, which could well have totalled a thousand people.

And all the men of his house, born in the house, and bought with money of the stranger, were circumcised with him. Genesis 17:27

318 = ע 1 + ל 30 + י 10 + א 70 + ז 7 + ר 200

The Hastings Bible Dictionary, Vol. III (T & T Clark. 1900): 566-567, “…the  number 318 is the equivalent of ‘Eliezer’ [Hebr. ’ly`zr], if the numerical values of the different letters of this name are added together: 1+30+10+70+7+200=318”. It  would be a coincidence if the number of Abraham’s ‘trained servants’ stood in such  a relation to ‘Eliezer,’ the only name known of a trained servant of Abraham”, but  the text does not mention Eliezer by name in Gen 14, and this rests on assumptions  about Hebrew letters having numerical values.

In the early church, in the late first and second centuries, some writers made use of 318 (made up of 300+10+8,) to signify Jesus on the cross. In Greek, which can also use the numerical=alphabetical system as it too is without numerals, Tau=300 and is equivalent to the Hebrew letter, Tau, both of which represent a cross in the shape of a capital 'T', which is closer to the shape of a crucifixion cross than a modern crucifix. The 18 comes from Eta plus Iota, which stood in the Greek alphabet order where ח cheth and י yodh stand in the Hebrew, thus they stood for 8 and 10 respectively, making the 18. Now, IH, in Greek is Iota-Eta, the first two letters of Jesus' name ΙΣΟΥΣiêsous, just as God's name, YHVH, could be represented by its shorter version YH (Yah). So the Epistle of Barnabas, written between 70-135 A.D. says:

Barnabas 9:6 Learn therefore, children of love, concerning all things abundantly, that Abraham, who first appointed circumcision, looked forward in the spirit unto Jesus, when he circumcised having received the ordinances of three letters.

Barnabas 9:7 For the scripture saith; And Abraham circumcised of his household eighteen males and three hundred. What then was the knowledge given unto him? Understand ye that He saith the eighteen first, and then after an interval three hundred In the eighteen 'I' stands for ten, 'H' for eight. Here thou hast JESUS (IHSOYS). And because the cross in the 'T' was to have grace, He saith also three hundred. So He revealeth Jesus in the two letters, and in the remaining one the cross.

The Epistle of Barnabas explains this number by the correspondence with Greek letters and sees there "the men saved by Jesus in cross". And that due to the fact that the number 318 is figured by the Greek letter T, "tau", which has the aspect of a cross, and by the group IH, Iota-Eta, composed of the first two letters of the name of Jesus, IHSOYS: T + IH = 300 + 10 + 8 = 318.

The number 318 represents for the Gnostics the value of the word "Christ

Writing later in the 3rd century, Clement of Alexandria in his Stromata, "Miscellanies", on 'The Mystical Meanings In The Proportions Of Numbers, Geometrical Ratios, And Music' says:

As then in astronomy we have Abraham as an instance, so also in arithmetic we have the same Abraham. For, hearing that Lot was taken captive, and having numbered his own servants, born in his house, 318, he defeats a very great number of the enemy. They say, then, that the character representing 300 is, as to shape, the type of the Lord's sign, and that the Iota and the Eta indicate the Saviour's name; that it was indicated, accordingly, that Abraham's domestics were in salvation, who having fled to the Sign and the Name became lords of the captives, and of the very many unbelieving nations that followed them. (Clement, Stromata, Book 6, Chapter 11)

Heracleon on the Devil

Heracleon on the Devil

John 8:44 Revised Standard Version (RSV)

44 You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies.

Heracleon: Fragments from his
Commentary on the Gospel of John


Fragment 20, on John 4:21 (In John it says, “Jesus said to her, ‘Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.’”) The mountain represents the Devil, or his world, since the Devil was one part of the whole of matter, but the world is the total mountain of evil, a deserted dwelling place of beasts, to which all who lived before the law and all Gentiles render worship. But Jerusalem represents the creation or the Creator whom the Jews worship. . . The mountain is the creation which the Gentiles worship, but Jerusalem is the creator whom the Jews serve. You then who are spiritual should worship neither the creation nor the Craftsman, but the Father of Truth. And he (Jesus) accepts her (the Samaritan woman) as one of the already faithful, and to be counted with those who worship in truth. 

In the Bible mountains represent kingdoms or empires

For Heracleon the mountain represents the totality of the material order of things (the devil and the world) worshipped by those who existed before the introduction of the Law of Moses in particular the gentiles

Fragment 44, on John 8:43-44a (In John 8:43-44a, “Why do you not understand what I say? It is because you cannot bear to hear my word. You are of your father the devil, and your wish is to do your father's desires.”) The reason why they were unable to hear Jesus’ words and understand what he said is provided in the words, “You are of your father the Devil.” He says, ‘Why are you unable to hear my word? Because you are of your father the Devil’ meaning you are of the substance of the Devil. Thus he makes clear their nature, after convincing them in advance that they are neither the children of Abraham otherwise they would not have hated him, nor children of God because they did not love him.

For Heracleon the inability of the pharisees to hear the divine word of Christ john 8:43 is rooted in their possession of the diabolic nature children of the devil neither the children of Abraham nor the children of God but rather the children of the devil possess a nature that is utterly different than the "psychics" and "pneumatics"

the Hylics hylics, also called somatics (from Gk σώμα (sōma) "body"), this refers to the thinking of the flesh or the carnal mind "
it represents that physical principle of the animal nature, which is the cause of all its diseases, death, and resolution into dust. It is that in the flesh "which has the power of death" and it is called sin, because the development, or fixation, of this evil in the flesh, was the result of transgression. Inasmuch as this evil principle pervades every part of the flesh, the animal nature is styled "sinful flesh," that is, "flesh full of sin"; so that sin, in the sacred style, came to stand for the substance called man. In human flesh "dwells no good thing" (Rom. 7:17,18); and all the evil a man does is the result of this principle dwelling in him. Operating upon the brain, it excites the "propensities", and these set the "intellect" and "sentiments" to work. The propensities are blind, and so are the intellect and sentiments in a purely natural state; when therefore, the latter operate under the sole impulse of the propensities, "the understanding is darkened through ignorance, because of the blindness of the heart" (Eph. 4:18). The nature of the lower animals is as full of this physical evil principle as the nature of man; though it cannot be styled sin with the same expressiveness; because it does not possess them as the result of their own transgression; the name, however, does not alter the nature of the thing. Elpis Israel

Fragment 45, on John 8:44a Those to whom the word came were of the substance of the Devil. 

Heracleon makes an important distinction between those who are children of the devil by nature and substance and those who make themselves the devil's servants by choice. 

Origen As if the substance of the devil were different than the substance of other rational beings 

So what is the devil's nature or substance?

The diabolical nature is flesh:

Man in his physical constitution is imperfect; and this imperfection is traceable to the physical organization of his flesh, being based on the principle of decay and reproduction from the blood; which, acted upon by the air, becomes the life of his flesh. All the phenomena which pertain to this arrangement of things are summed up in the simple word sin; which is, therefore, not an individual abstraction, but a concretion of relations in all animal bodies; and the source of all their physical infirmities. Now, the apostle says, that the flesh thinks, that is, the brain, as all who think are well assured from their own consciousness. If, then, this thinking organ be commanded not to do what is natural for it to do under blind impulse, will it not naturally disobey? Now this disobedience is wrong, because what God commands to be done is right, and only right; so that "by his law is the knowledge of sin"; and this law requiring an obedience which is not natural, flesh is sure to think in opposition to it. The philosophy of superstition is -- religion in harmony with the thinking of the flesh; while true religion is religion in accordance with the thoughts of God as expressed in His law. Hence, it need excite no astonishment that religion and superstition are so hostile and that all the world should uphold the latter; while so few are to be found who are identified with the religion of God. They are as opposite as flesh and spirit.

Sin in the flesh is hereditary; and entailed upon mankind as the consequence of Adam's violation of the Eden law. The "original sin" was such as I have shown in previous pages. Adam and Eve committed it; and their posterity are suffering the consequence of it.

Fragment 46, on John 8:44a The verse “You are of your father the Devil” is to be understood as meaning ‘of the same substance as the Devil.’ On “and your wish is to do your father’s desires”: The Devil has no will, but only desires. . . This was said not to those who are by nature children of the Devil, but to the animate people who have become children of the Devil by intent. Some who are of this nature may also be called children of God by intent. Because they have loved the desires of the Devil and performed them, they become children of the Devil, though they were not such by nature. The word “children” may be understood in three ways: first, by nature; secondly, by inclination; thirdly, by merit. (A child) by nature means (the child) is begotten by someone who is himself begotten, and is properly called “child.” (A child) by inclination is when one who does the will of another person by his own inclination is called the child of the one whose will he does. (A child) by merit is when some are known as children of hell, or of darkness and lawlessness, and the offspring of snakes and vipers. For these do no produce anything by their own nature; they are destructive and consume those that are cast into them; but, since they did their works, they are called their children. . . He now calls them children of the Devil, not because the Devil produces any of them, but because by doing the works of the Devil they became like him.

Heraccleon suggests that individuals can become children of the devil and possess the diabolical nature in three ways by natural birth (we are all hylics by nature) 
by will that is after being enlightened those who choose to follow the desires of the devil 

by worth that is the enemies of God those described in the bible as children of gehenna or offspring of serpents 

The 2nd and 3rd are sons of the devil by adoption

the error and ignorance of the devil is rooted in his inherent nature which is the opposite of the truth

Hilgenfeld, Volkmar, and DeConick consider that the Evangelist shows that he embraced the opinion of the Valentinians and some earlier Gnostic sects that the father of the devil was the Demiurge or God of the Jews. But this idea was unknown to Heracleon, who here interprets the father of the devil as his essentially evil nature; to which Origen objects that if the devil be evil by the necessity of his nature, he ought rather to be pitied than blamed

Wednesday 9 January 2019


(Taken from the Dead Sea Scrolls)
1QS Columns 3 to 4; The Bentitudes 4Q525

States the Talmud, the ancient commentary on Biblical law.

Both the T12P and the sectarian texts use light and darkness as symbols for good and evil, make use of the dualistic doctrine of the two spirits and the two ways, and refer to the spirit of truth and the spirit of error, and the spirit of falsehood. But these terms are not actually spirits but principles in human nature.

dualistic beliefs are set forth

Chapter 1
Light and Darkness
1) Listen now all you who know righteousness, and consider the works of God, for He has a dispute with all flesh and will condemn all who despise Him.
2) You must gain understanding of the sons of light and the nature of all the children of men according to the kind of spirit that they possess with their distinctive characters and their works you can identify them during their lifetime.
3) From Yahweh the God of Knowledge (Gnosis) comes all that is and shall be.
4) Before ever they existed, He established their whole design, and when, as ordained for them, they come into being, it is in accord with His glorious design that they accomplish their task without change.
5) The laws of all things are in His hand and He provides them with all their needs.
6) Yahweh has created man to govern the world, and has appointed for him two spirits in which to walk until the time of His visitation: the spirits of truth and injustice.
7) Those born of truth spring from a fountain of light, but those born of injustice spring from a source of darkness.
8) All the children of righteousness are ruled by the Prince of Light and walk in the ways of light, but all the children of injustice are ruled by the Angel of Darkness and walk in the ways of darkness.
9) The Angel of Darkness leads all the children of righteousness astray, and until his end, all their
Sin, iniquities, wickedness, and all their unlawful deeds are caused by his dominion in accordance with the mysteries of God.
10) Every one of their chastisements, and every one of the seasons of their distress, shall be brought about by the rule of his persecution, for all his allotted spirits seek the over row of the sons of light.
11) But Jehovah the God of Israel and His Angel of Truth will succour all the sons of light.
12) For it is He who created the spirits of Light and Darkness and founded every action upon them and established every deed upon their ways.
13) And He loves the one everlastingly and delights in its works forever; but the counsel of the other He loathes and forever hates its ways.
14) These are their ways in the world for the enlightenment of the heart of man, and so that all the paths of true righteousness may be made straight before him, and so that the fear of the laws of God may be instilled in his heart.
15) A spirit of humility, patience, abundant charity, unending goodness, understanding, and intelligence; a spirit of mighty wisdom which trusts in all the deeds of God and leans on His great loving-kindness a spirit of discernment in every purpose.
16) Of zeal for just laws, of holy intent with steadfastness of heart, of great charity towards all the sons of truth of admirable purity, which detests all unclean idols, of humble conduct, sprung from an understanding of all things, and of faithful concealment of the mysteries of truth.
17) These are the counsels of the spirit to the sons of truth in this world.
18) And as for the visitation of all who walk in this spirit, it shall be healing, great peace in a long life, and fruitfulness, together with every everlasting blessing and eternal joy in life without end, a crown of glory and a garment of majesty in unending light.
19) But the ways of the spirit of falsehood are these: greed, and slackness in the search for righteousness, wickedness and lies, haughtiness and pride, falseness and deceit, cruelty and abundant evil, ill-temper and much folly.
20) And brazen insolence, abominable deeds committed in a spirit of lust, and ways of lewdness in the service of uncleanness, a blaspheming tongue, blindness of eye and dullness of ear, stiffness of neck and heaviness of heart, so that man walks in all the ways of darkness and guile.
21) And the visitation of all who walk in this spirit shall be a multitude of plagues by the hand of all the destroying angels, everlasting damnation by the avenging wrath of the fury of God, eternal torment and endless disgrace together with shameful extinction in the fire of the dark regions.
22) The times of all their generations shall be spent in sorrowful mourning and in bitter misery and in calamities of darkness until they are destroyed without remnant or survivor.
23) The nature of all the children of men is ruled by these two spirits, and during their life, all the armies of men have a portion of their division; and walk in both their ways.
24) And the whole reward for their deeds shall be, for everlasting ages, according to whether each man's portion in their two divisions is great or small.
25) For Jehovah has established the spirits in equal measure until the final age, and has set everlasting hatred between their divisions.
26) Truth abhors the works of injustice, and injustice hates all the ways of truth.
27) And their struggle is fierce in all their arguments for they do not walk together.
28) But in the mysteries of His understanding and in his glorious wisdom, God has ordained an end for injustice, and at the time of the visitation, He will destroy it forever.
29) Then truth, which has wallowed in the ways of wickedness during the dominion of injustice until the appointed time of judgment, shall arise in the world forever.
30) God will then purify every deed of man with His truth; He will refine for Himself the human frame by rooting out a spirit of injustice from the bounds of his flesh.
31) He will cleanse him of all wicked deeds with the spirit of holiness; like purifying waters, He will shed upon him the spirit of truth to cleanse him of all abomination and injustice.
32) And he shall be plunged into the spirit of purification, that he may instruct the upright in the knowledge of the Most High and teach the wisdom of the sons of heaven to the perfect of way.
33) For God has chosen them for an everlasting Covenant and all the glory of Adam shall be theirs.
34) There shall be no more lies and all the works of injustice shall be put to shame.
35) Until now the spirits of truth and injustice 'struggle in the hearts of men and they walk in both wisdom and folly.
36) According to his portion of truth so does a man hate injustice, and according to his inheritance in the realm of injustice so is he wicked and so hates truth.
37) For Jehovah has established the two spirits in equal measure until the determined end, and until the Renewal, and He knows the reward of their deeds from all eternity.
38) He has allotted them to the children of men that they may know good and evil, and that the destiny of all the living may be according to the spirit within them at the time of the visitation.
Chapter 2
The Beatitudes
1) God has placed before you two way one which is good and one which is evil. If you choose the good way, He will bless you But if you walk in the evil way he will curse you.
2) Blessed are the ones faultless in their way the ones walking in the law of Jehovah.
3) Blessed are those observing his reminders with all there heart they keep searching for him.
4) Blessed is the man that has not walked in the counsel of the wicked ones, and in the way of sinners has not stood and in the seat of ridiculers has not sat.
5) For evildoers they themselves will be cut off but those hoping in Jehovah are the ones that will possess the earth.
6) Watch the blameless one and keep the upright one in sight for the future of that man will be peaceful.
7) Blessed is the man in fear of Jehovah in whose commandments he has taken very much delight.
8) Blessed are the people knowing the joyful shouting of Jehovah in the light of your face they keep walking.
9) Blessed is the one who looks for God for his help whose hope is in Jehovah his God.
10) Happy is he that is trusting in Jehovah.
11) Happy will the ones be that walk in the good way for on the Day of Judgment they will be blesses
12) Blessed is the man with a pure heart and does not slander with his tongue.
13) Blessed are those who hold to her (Wisdom's) precepts and do not hold to the ways of error.
14) Blessed are those who rejoice in her, and do not burst forth in ways of folly.
15) Blessed are those who seek her with pure hands, and do not pursue her with a treacherous heart. 16) Blessed is the man who has attained Wisdom, and walks in the Law of the Most High.
17) He directs his heart towards her ways, and restrains himself by her corrections, and always takes delight in her chastisements.
18) For he does not forsake her when he sees distress, nor abandon her in time of strain.
19) He will not forget her on the day of fear, and will not despise her when his soul is afflicted.
20) For always he will meditate on her, and in his distress, he will consider her?
21) For he that has it as gain is better than having silver as gain and having it as produce than gold itself.
22) She is the prime thing acquire wisdom and all so with all that you acquire, acquire understanding.
23) Blessed is the man that has found wisdom and he that gets discernment.
24) He will place her before his eyes, so as not to walk in the ways of folly, for a wise man will listen and take in more knowledge and understanding is for the one who acquires skill full direction.
25) Do not forsake your inheritance to the nations nor your portion to strangers for Jehovah will not forsake his people nor will he leave his own inheritance
26) For the wise God will instruct with sweetness.
27) Those who fear God observe her ways and walk in all her precepts and do not reject her corrections.
28) The intelligent will bring out sayings of praise to the Most High and all those who walk in perfection will turn aside injustice, but they will not reject her admonitions and will carry her with him all the days of there lives.
29) The sensible will recognize her ways and meditate on her depths.
30) Those who love God will withdraw to Wisdom and keep God’s Laws, let the fear and love for Jehovah direct your feet with the steps you take in life.
31) Blessed is he who opens his lips blessing and praising God.
32) Cursed every man who opens his lips for the bringing into contempt and calumny of his neighbour, because he brings God into contempt.
33) Blessed is he who blesses all Jehovah’s works.
34) Cursed is he who brings Jehovah’s creation into contempt.
35) Blessed is he who looks down and raises the fallen.
36) Cursed is he who looks to and is eager for the destruction of what is not his.
37) Blessed is he who keeps the foundations of his fathers made firm from the beginning.
38) Cursed is he who perverts the decrees of his forefathers.
39) Blessed is he who imparts peace and love.
40) Cursed is he who disturbs those that love their neighbours.
41) Blessed is he who speaks with humble tongue and heart to all.
42) Cursed is he who speaks peace with his tongue, while in his heart there is no peace but a sword.
43) Blessed are the pure in heart for they shall see God.
44) Blessed are they who have kept the flesh pure for they shall become a temple of God.
45) Blessed are the continent, for to them will God speak.
46) Blessed are they who have renounced this world for they shall be well pleasing to God.
47) Blessed are they who have fear of God for they shall become sons of God.
48) Blessed are they who tremble at the word of God for they shall be comforted.
49) Blessed are they who will receive the wisdom of the Messiah for they shall be called sons of the Most High.
50) Blessed are they who have laid hold upon the understanding of the Messiah for they shall be in light.
51) Blessed are the merciful for they shall obtain mercy and shall not see bitterness when the Day of Judgment comes.
52) For all these things will be laid bare in the weighing-scales and in the books, on the day of the great judgment.

The 144,000

The 144,000

"And there were sealed an hundred and forty and four thousand"—The 144,000 represent the whole number of the, redeemed. This appears from ch. 14:3, where they are styled kthe redeemed1 (or those acquired by the Lamb by the ransom, or price paid, even his blood) vfrom the earth/ The real, or exact, number of the 'redeemed with the precious blood of Christ, as of a lamb without blemish, and without spot' (1 Pet. 1:18,19), we are told in Apoc. 7:9, is 'a great multitude which no man could number.'

Numbers have a symbolic significance in Scriptures (e.g. Rev. 13:18). It is obvious from the succeeding verses of this chapter, that this number is not to be taken literally, for it is made up of an equal number from each of the twelve tribes of Israel. The total, 144,000, is derived from the square of twelve, denoting perfect government. It is the symbolic number of fixedness and full completion (12 x 12), relating specifically to Israel, and therefore representing the Israelitish nature of the hope. The priestly and martial aspects oi Israel were already symbolised in the twenty-four elders and four living ones of Rev. 4; and now the general organisation of Israel is brought into focus. Whereas twelve is representative of the tribes of Israel, its square, or one hundred and forty four, denote the families of Israel (cp. Zech. 12:12-14).

Thus, then, the 144,000 being a miniature representation of an unknown predetermined original, it cannot be interpreted by what is called the literal; a rule which, when applied to the Apocalypse, reduces it to an unintelligible absurdity, which commends itself only to the mind of a "churchman," or of one hopelessly spoiled by "philosophy and vain deceit."

But what is the mystery of the Deity secreted in this number? Why should the number representing the redeemed be 144,000? Why might not 121,000, or any other number, have sufficed? I reply, because 12 and not 11, is the square root of "that great city, the Holy Jerusalem," which is the Bride of Christ (xxi. 2,9,10). The holy root of the Good Olive Tree is 12; which, when multiplied into itself, produces 144, thousands, furlongs, or cubits, as the number or mensuration may be in the premises. If, in the Holy Root, there had been only 11 sons of Israel, "the Urim and the Thummim" would have consisted of no more than eleven precious stones; the foursquare breastplate of judgment would have been defective in one of its rows, a twelfth stone would have been wanting; there would have been only eleven oxen under the laver, and eleven tribes of Israel; only eleven lions on the steps of Solomon’s throne; there would not have been a double 144, "instructed in the songs of Yahweh" (1 Chron. xxv. 7); nor a double 144,000, under twelve captains, or princes (1 Chron. xxvii. 15): there would have been only eleven thrones of the House of David, which would have required only eleven apostles to occupy them in the regeneration (Matt. xix. 28). Had 11 been the square root, and not 12, there would have been only twenty-two elders, and 121,000 sealed, 11,000 from each of 11 tribes; there would have been only eleven gates to the Holy Jerusalem, and at the gates only eleven angels standing; there would have been only eleven foundations to the city on which only eleven names of apostles would have been inscribed. The city would have been only 11,000 furlongs, and the encircling wall but 121 cubits; and lastly, the Wood of Life would produce only eleven fruits. >From this, the reader may see how the difference of a unit in the root of the Holy Square would have affected the divine numerical system from Genesis to the end of the Apocalypse.

Any number multiplied into itself will produce a square. In 144, we have a square number given, from which the square root is extractable according to rule. The extraction is the finding of the number, which, multiplied into itself, will make the given number. Thus, 12 x 12 = 144 -- thousands, furlongs, or cubits, as the case may be. It is the square of twelve, and, as the symbol of a commonwealth, polity, or city, applicable only to a community all of whose citizens are based upon a square root of 12. In the Apocalypse, this root is doubled in ch. iv. 4, there being "twenty-four elders;" and in ch. xxi. 12, there being twelve gates and twelve angels at the gates. The reason of this is, that the Holy Square, styled Jerusalem "holy" and "new," and "above the Mother of us all," both Jews and Gentiles in Christ, consists of two classes; the one, based upon the prophets; and circumcision of flesh, which made them citizens of the polity founded on the twelve sons of Israel -- their faith in promises made and covenanted to the fathers, giving them citizenship in the Holy Square; one 12, therefore, is their symbol: the other class, without regard to flesh, are adopted into the Foursquare Polity, and partake of the square root 12 with those under the law; and are also based upon another 12, the apostles of the Lamb, with whom the believers before Christ came as yet had no acquaintance. Hence, to represent these two classes united in one and the same square, the square root is doubled in the elders, and the gates and their angels; and in Chronicles both the root and its square, where the numbers are 24 and 288, the last being a double 144. The 24 has been transferred to the apocalypse, where the 288 has been halved, 12 being the square root of neither 24 nor 288

Some religious groups have picked up on this 144,000 and have attempted to say that this is the exact number that are going to be saved and going to be living in the kingdom of God and so forth, and folks, it just doesn’t make any sense. It isn’t logical. That’s what happens when you take things literally out of the scripture.

The 144,000 is simply symbolic. It means a wide number of people. It’s going to refer to both Jews and gentiles. Both Jewish Christians and gentile Christians. “A great multitude from every nation,” is what he says down here in verse nine. Go down to verse nine. “After this, I looked, and behold, a great multitude which no man could number from every nation, from all tribes and peoples and tongues, standing before the throne and before the lamb, clothed in white robes with palm branches in their hands.”

Peoples from all tribes and peoples and tongues. This includes the 144,000 as a reference to all the faithful who are going to be saved. And the symbology has to do with 12 times 12. The 12 tribes and the 12 apostles. 12 carries with it the idea of spiritual completeness. Spiritual completeness. The number of seven sort of carries the same idea; spiritual fulfillment or completion. But the number 12 really means completion in a broader sense, I suppose. Spiritual completion. And it’s simply a symbolic number.

Tuesday 8 January 2019


The total value of the Hebrew Alphabet is, 1,495; and a remarkable fact is bound up in this number.

To establish the years of the duration of the lav/ of Moses, it is necessary to consider carefully, Paul's statement in Galatians 3:17. He says, in effect, that the "covenant" was "confirmed" and that the "law" came, 430 years after that event.

If we can determine the date on which this covenant was confirmed, we would then know the date given as the commencement of the law.

Most chronologers give this date as A.M. 2083 which corresponds with Abram's 75th year and Genesis 12, where God made certain promises to him. However, these"promises" which were part of the "covenant" were not confirmed until Genesis 17, when Abram was nearly 100 years old. Not until the 17th chapter is Abram called Abraham and the covenant confirmed, and it is to this date that we must add the 430 years in order to establish the date of the commencement of the "law." The date is A.M. 2107, add to it the 430 years and we find that the date in which the law became operative was A.M. 2537. We know that the law terminated with the rending of the Vail of the Temple and this happened in the A.M. year, 4032. The duration of the law then, was exactly 1495 years—the EXACT value of the Hebrew Alphabet.

God revealed Himself to man in the Hebrew language, but only to Hebrews or Hebrew proselytes, until the time of Jesus. Near to the time determined for the law to terminate, Jesus, the light of the Gentiles was born and another language was chosen, that God may be revealed to those Gentiles. The new language was the Greek and the very first chapter of this new revelation begins with the account of the birth of Jesus. This momentous occasion took place in the A.M. year, 3999. The total value of the letters of this new language of revelation is EXACTLY 3999.

What, ft I'anl ,i:A it- ruvcljl ion LhJ :» in. Who coulil luvu otdered tlut>, but Almighty God.

The mass of numerical evidence already presented has completely eliminated chance,or co-incidence and if these things are not emplanted in the scriptures by chance or co-incidence, they must have been placed there by DESIGN and if a design, then

we must needs have a designer. The only one capable of such tremendous knowledge is that Mighty Mathematician—The Lord God. We now conclude with a very profound statement from Dr. Ivan Panin.

"No mortal in 100 years could possibly have carried out the design found in a single book of the Bible if he devoted the entire 100 years to the task. It must be remembered that with each additional sentence the difficulty greatly increases, and owing to the limitations of human intellect, soon becomes hopeless."

Many capable scholars have set out to accomplish a similar pattern in secular writings and each in turn has failed. In contrast there is not a single chapter of the Bible that is not locked together with this pattern of seven. This interlocking from Genesis to Revelation is super oroof that God alone is the author and every word can be relied upon with complete confidence. This fact is born out in the following quotations: 2 Timothy 3:16, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect3 throughly furnished unto all good works."


2 Peter 1:21, ''For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Spirit.' Romans 11:33-36, "0 the depth of the riohes both of the wisdom and knowledge of God', how unsearchable are his judgments^ and his ways past finding out! For who hath known the mind of the Lord? or who have been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and to him, ai>e all things: to whom be glory for ever. Amen.

Please note: It must be kept in mind that Bible numerology only applies to the original text of both Greek and Hebrew.



I. The number 153 stands for sons of God. The expression "sons of God" (Hebrew,

"Beni Ha-Elohim") has the numerical value of 153. It is interesting to note

that exactly 153 people received a direct blessing from Jesus the Christ.

1. The leper, Matt. 8:2

2. Centurion and servant, Matt. 8:5

3. The mother of Peter's wife, Matt. 8:14

4. Two possessed with devils, Matt. 8:18

5. Palsied man and bearers, Matt, 9:2; Mark 2:3

6. Jairus and his daughter, Matt. 9:18

7. Woman with issue of blood, Matt. 9:21

8. Blind man, Matt. 9:27

9. Dumb man, Matt. 9:32

10. Eleven apostles, Matt. 10:2

11. Man with withered hand, Matt. 12:10

12. Blind and dumb devil, Matt. 12:22

13. Brethren of the Lord, Matt. 13:55

14. Syrophoenician woman and daughter, Matt. 15:22

15. Lunatic child and father, Matt. 17:14

16. Blind men leaving Jericho, Matt. 20:30

17. Simon the leper, Matt. 26:6

18. Mary the sister of Lazarus, Matt. 26:7

19. Centurion, Matt. 27:54

20. Salome, mother of Zebedee's children, Matt. 27:56

21. Mary, mother of James and wife of Cleopas, Matt. 27:56

22. Mary Magdalene, Matt. 27:56

23. Joseph of Arimathea, Matt. 27:57

24. Man with an unclean spirit, Mark 1:23

25. Man deaf and dumb, Matt. 7:32

26. Blind man, Matt. 8:22

27. Son of the widow of Nain, Luke 7:12

28. A woman, a sinner, Luke 7:37

29. Joanna and Susanna, Luke 8:3-6

30. A disciple "follow me" Luke 9:59

31. The seventy disciples, Luke 10:1

32. Martha, Luke 10:38

33. Woman with infirmity, Luke 13:11

34. Man with dropsy, Luke 14:21

35. The ten lepers, Luke 17:12

36. The blind man (approaching Jericho) Luke 18:35

37. Zaccheus, Luke 19:2

38. Malchus (John 18:10), Luke 22:51

39. Penitent thief, Luke 23:43

40. Two disciples at Emmaus, Luke 24:13

41. Nicodemus, John 3:1

42. Woman of Samaria, John 4:4

43. Nobleman and sick son, John 4:46

44. Impotent man (Bethesda) John 5:1

45. Woman taken in adultery, John 8:11

46. Man born blind, John 9

47. Lazarus, John 11

48. Mary, mother of Jesus, John 19:25


II. This is the great lesson of the 153 fishes (sons of God) caught in the gospel



Who Are the Quartodecimans?

Who are the Quartodecimans?

We will begin this study with a reading from the Epistula Apostolorum or the Letter (Epistle) of the Apostles

this is how I will do it after going to the Father, and you, remember my death. When the Passover happens, (Epistula Apostolorum chapter 15)

A Quartodeciman, from Quartodecimani (‘fourteenther’) Quartodecimanism (from the Vulgate Latin where quarta decima refers to the ‘fourteenth’ day in Leviticus 23:5,) refers to the custom of some early Christians celebrating Passover beginning with the eve of the 14th day of Nisan

This post is about the historical date of Easter or Passover

Note this post does not support the false teaching of Jehovah's Witnesses who claim that the breaking of bread, the weekly celebratory or communal meal should be done once a year:

“And they devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers. And all who believed were together and had all things in common. And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts” (Acts 2:42,44-46). 

The term "Quartodecimans" refers to those Christian communities in the early Church which celebrated Easter on the 14th of Nisan (die quarta decima ), the day of the Jewish Passover (Ex 12.6).

Some scholars recognized that these “Fourteenthers” were following the original apostolic pattern. One historian said: “As regards the day for observing the Pascha, the usage of the Quartodeciman churches of Asia was continuous with that of the Jerusalem church. In the 2nd century these churches at their Pascha on the 14th of Nisan commemorated the redemption effected by the death of Christ.”—Studia Patristica, Volume V, 1962, page 8.

While many in Asia Minor followed the apostolic practice, the churches in and around Rome changed to the practice of celebrating Easter always on the Sunday following first Full Moon following the vernal equinox, calling it "the day of the resurrection of our Saviour". About the year 155 C.E., Polycarp of Smyrna, a representative of the Asian Churches, visited Rome to discuss this and other problems. Unhappily, no agreement was reached on this matter.

Irenaeus of Lyons wrote in a letter: “Neither could Anicetus [of Rome] persuade Polycarp not to observe what he had always observed with John the disciple of our Lord and the other apostles with whom he consorted; nor yet did Polycarp persuade Anicetus to observe it, for he said that he ought to hold to the custom of the elders before him.” (Eusebius, Book 5, chapter 24) Note that Polycarp reportedly based his stand on the authority of the apostles, whereas Anicetus appealed to the custom of previous elders in Rome.

however, reaching agreement. Pope victor (189–198) sought unity through a series of synods held in both East and West; all accepted the Roman practice except the Asiatic bishops.

Replying on behalf of those in Asia Minor, Polycrates of Ephesus refused to bow to this pressure. He said: “We keep the day without tampering with it, neither adding, nor subtracting.” He then listed many authorities, including the apostle John. “These all,” he maintained, “observed the fourteenth day for the Pascha according to the Gospel, in no way deviating therefrom.” Polycrates added: “I for my part, brethren, . . . am not affrighted by threats. For those better than I have said, We must obey God rather than men.”—Eusebius, Book 5, chapter 24.

When Victor attempted coercion by excommunication, St. irenaeus of lyons intervened to restore peace (eusebius, Ecclesiastical History 5.23–25). During the third century Quartodecimanism waned; it persisted in some Asiatic communities down to the fifth century.

In 314 C.E. the Council of Arles (France) tried to force the Roman arrangement and suppress any alternative. The remaining Quartodecimans held out. In order to settle this and other matters that were dividing the professed Christians in his empire, in 325 C.E. the pagan emperor Constantine called an ecumenical synod, the Council of Nicaea. It issued a decree that instructed all in Asia Minor to conform to the Roman usage.

It is interesting to note one of the principal arguments advanced for abandoning the observing of the Memorial of Christ’s death according to the date on the Jewish calendar. A History of the Christian Councils, by K. J. Hefele, states: “It was declared to be particularly unworthy for this, the holiest of all festivals, to follow the custom (the calculation) of the Jews, who had soiled their hands with the most fearful of crimes, and whose minds were blinded.” (Volume 1, page 322) To be in such a position was viewed as a “‘humiliating subjection’ to the Synagogue which irked the Church,” says J. Juster, quoted in Studia Patristica, Volume IV, 1961, page 412.

Anti-Semitism! Those who celebrated the Memorial of Jesus’ death on the same day that he died were viewed as Judaizers. It was forgotten that Jesus himself was a Jew and that he had given the day its meaning by then offering his life in behalf of mankind. From then on, the Quartodecimans were censured as heretics and schismatics and were persecuted. The Council of Antioch in 341 C.E. decreed that they were to be excommunicated. Nevertheless, there were still many of them in 400 C.E., and they persisted in small numbers long thereafter.

This does not mean that they only celebrated the Eucharist annually at this time, but that they observed Pascha on Passover rather than on Sunday as was the practice of many other Christians. Quartodecimans defended their Passover tradition against internecine efforts to eradicate it for at least a few hundred years beginning with the inception of Christianity.

It is uncertain whether Jewish Christian sects such as the Ebionites or Elcesaites could also be deemed Quartodecimans, but they probably observed the Passover in addition to other Jewish festivals, in connection with Jesus. 

Acts 20:7 ¶  And upon the first [day] of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.

And upon the first day of the week" — Some suggest that this was the "first sabbath" after Passover (v. 6), and that therefore the brethren only met once a year for communion on that day. But Paul had tarried at Philippi for the eight days of unleavened bread, and a further week in Troas after five days at sea (v. 6), indicating that this was the usual regular time for the weekly gathering of disciples.

On this first day of the week believers receive strength and encouragement through the word of exhortation; they are comforted by the fraternization that results from fellowship with brethren and sisters. Spiritual self discipline is invaluable, and is practised when unwavering devotion is given to the invariant keeping of this ordinance. And the grand example of the first Church is being imitated; for "they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers" (Acts 2:42).

this is how I will do it after going to the Father, and you, remember my death. When the Passover happens, there is one of you who will be put into prison because of my name and and he will be in a state of grief and concern that you were keeping the Passover while he was in prison and not with you. For he will grieve that he was not keeping the Passover with you. For I will send my power in the likeness of Gabriel the angel. The gates of the prison will open. He will come to you and will keep a vigil (lit. a measure of watch) with you and stay with you until the cock crows. When you complete the remembrance which is for me  and the agapê, he will once again be put into prison as a witness until he comes forth and preaches the things I said to you." We said to him, "Lord, is it not necessary once again that we take the cup and drink ?" He said to us, "Yes, it is necessary until the day when I come together with those who have been killed for my sake."(Epistula Apostolorum chapter 15)

chapter 15 of the Epistula Apostolorum speaks suddenly and unexpectedly of the memorial of the death of Jesus which the apostles are to celebrate every Passover night (until the cock crows) as a Memorial consisting of the Eucharist and a fellowship meal called agape

The Didache, written shortly after the close of the first century, speaks of Christians coming together each Lord’s day and breaking bread (9:1-12; 14:1)

Chapter 14. Christian Assembly on the Lord's Day. But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one who is at odds with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: "In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations."

For the Valentinians celebrate the breaking of bread or Eucharist this is is confirmed by the Gospel of Philip. The Gospel of Philip in particular shows that Valentinians understood the flesh and the blood of the Savior to be symbolic thus, for instance, the “flesh” is the Logos and the “blood” is the Holy Spirit.

The Lord's Day once a week (bread prepared on a weekly basis for a celebratory or communal meal)

The Lord's Supper feast annually (feast annually in remembrance of Jesus and his Last Passover Supper.)

Did the Apostle Peter EVER Visit Rome?

Did the Apostle Peter EVER Visit Rome?


Fulfilling the instruction of the Lord to his disciples when faced with times of persecution (Mat. 10:23). Peter sought a place of greater safety, and is next mentioned as being present at the Jerusalem Conference (Acts 15:7).

Peter, having fled Jerusalem, had gone to ‘another place’ (Acts 12:17). This place was not Rome, as is often thought. This idea is based on the book of Revelation, where Rome is compared with Babylon. However, the Babylon referred to at the end of 1Peter denotes an actual place. To ensure that Herod could not find him, the apostle had to leave the territory of the Roman Empire. For that reason, he went to Babylon, where there was a Jewish community. From there he writes to Gentile Christians in Asia Minor,

According to Peter’s own testimony, he composed his first letter while at Babylon. (1Pe 5:13) Possibly also from there he wrote his second letter. Available evidence clearly shows that “Babylon” refers to the city on the Euphrates and not to Rome, as some have claimed. Having been entrusted with ‘the good news for those who are circumcised,’ Peter could be expected to serve in a center of Judaism, such as Babylon. (Gal 2:8, 9)

There was a large Jewish population in Babylon. The Encyclopaedia Judaica (Jerusalem, 1971, Vol. 15, col. 755), when discussing production of the Babylonian Talmud, refers to Judaism’s “great academies of Babylon” during the Common Era. Since Peter wrote to “the temporary residents scattered about in [literal] Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1Pe 1:1), it logically follows that the source of the letter, “Babylon,” was the literal place by that name. The bible Never states that Peter was ever in Rome.

When Paul wrote to the Romans, sending greetings by name to many in Rome, he never mentions or refers to Peter. Had Peter been a leading bishop there, this would have been an unlikely exclusion. Also, Peter’s name is not included among those sending greetings in Paul’s letters written from Rome—Ephesians, Philippians, Colossians, 2 Timothy, Philemon, Hebrews.

The Ecclesiastical Writers of the period succeeding the times of the New Testament, are not reliable. They all belonged to that class of men who set up for successors of the apostles with clerical authority; and where facts were wanting, did not hesitate to substitute conjecture. For our own part, we rely upon nothing ecclesiastical outside the Old and New Testaments. What they testify we believe; but whereon they are silent, we have no faith. Peter may refer to Rome in using Babylon; but there is no evidence that he certainly does. If by Babylon he do indeed mean Rome, it favours the supposition that the Apocalypse was written before his decease; because this is the only Scripture extant in which Rome is certainly comprehended in the name.

The Big Picture

The Big Picture

God is love. God is perfect.
Like begets like.

From 1 + 2 follows that God wanted to create love and loving beings. (=A)

The basis for love is free will. There is no love without free will!

From 1 + 2 + 3 follows that God had to create free willed moral agents to create loving individuals. There is no other way to achieve this goal! (=B)

God created a vast number of angels over a long period of time. God set rules for the interaction of those beings.
Free will means, that the agent is free to exercise his will freely, either obeying the rules set forth by the authority or breaking them.

4 + 5: Given a large enough number of free willed beings and given a large enough timescale, it is mathematically certain that sooner or later one of those beings would use his free will in opposition to the rules/the authorities. This becomes even more likely if those moral agents do not have an experience of the consequences of breaking the rules. (=C)

God knows the end from the beginning.

C + 6: God knew from the start of creation that at a certain point one creature will start to go wrong and disobey him. And he knew that this example will have an impulse and impact on other agents as well. (=D)

God wants his creatures to obey his rules out of love and an understanding that those rules are essential for a morally sustainable coexistence.
God knew that this experience of the consequences of disobedience was a necessary step to develop this understanding and such mature love.

7 + 8: Mature obedience means obeying God’s rules out of love and out of knowledge of the superiority of those rules. (=E)

Adding this all up shows, that the whole setup of creation was created to perfect free moral angels to a point where they would have learnt, grasped and internalised that the set of divine commandments was plainly given to their best, that this set of rules is the minimum number of rules that a society has to obey and that by doings so the highest stage of satisfaction, love, peace and bliss can be achieved. By understanding this, those moral agents would freely and autonomously decide to use their free will in accordance with the will of God and would reach the point of perfect love at which point they become true sons of God, divine beings themselves. à Like begets like.

The Divine Face 2 Enoch 22 and 39

The Divine Face 2 Enoch 22 and 39

The Second Apocalypse of Enoch is a pseudepigraphic text which describes the ascent of Enoch through ten heavens in the tenth heaven Enoch sees the appearance of god a description of the divine face is given in chapter 22

Chapter 22
In the tenth heaven the archangel Michael led Enoch to before the Lord’s face

1On the tenth heaven, which is called Aravoth,I saw the view of the face of the Lord, like iron made burning hot in a fire and brought out, and it emits sparks and is incandescent. Thus even I saw the face of the Lord. But the face of the Lord is not to be talked about, it is so very marvelous and supremely awesome and supremely frightening. 
2 And who am I to give an account of the incomprehensible being of the Lord, and of his face, so extremely strange and indescribable? And how many are his commands, and his multiple voice, and the Lord's throne, supremely great and not made by hands, and the choir stalls all around him, the cherubim and the seraphim armies, and their never-silent singing. 
3 Who can give an account of his beautiful appearance, never changing and indescribable, and his great glory? 4 And I fell down flat and did obeisance to the Lord  (2 Enoch 22:1-4, the longer recension).[8]

the face of yahweh is like iron this would symbolis his corporeal substance or divine nature
the fire would also the nautre of yahweh God is spirit and
 it emits sparks  this symoises the emanations of the spirit 

For Yahweh thy God is a consuming
fire" — A consuming fire will eat up all
that it attacks. Yahweh is such to His
enemies. See Deut. 9:3. When Israel was
gathered at the mount, "the sight of the
glory of Yahweh was like devouring fire"
(Exod. 24:17).

Yahweh makes his ministers a flame of fire

the description of Yahweh's corporeality

In chapter 39 Enoch reports this theophanic experience to his sons during his short visit to the earth, adding some new details. Although both portrayals demonstrate a number of terminological affinities, the second account explicitly connects the divine face with the Lord's anthropomorphic "extend." The following account is drawn from the shorter recension of 2 Enoch:

Chapter 39

Enoch’s pitiful admonition to his sons with weeping and great lamentation, as he spoke to them

And now, my children it is not from my lips that I am reporting to you today, but from the lips of the Lord who has sent me to you. As for you, you hear my words, out of my lips, a human being created equal to yourselves; but I have heard the words from the fiery lips of the Lord. For the lips of the Lord are a furnace of fire, and his words are the fiery flames which come out. You, my children, you see my face, a human being created just like yourselves; I am one who has seen the face of the Lord,[9] like iron made burning hot by a fire, emitting sparks. For you gaze into my eyes, a human being created just like yourselves; but I have gazed into the eyes of the Lord, like the rays of the shining sun[10] and terrifying the eyes of a human being. You, my children, you see my right hand beckoning you, a human being created identical to yourselves; but I have seen the right hand of the Lord, beckoning me, who fills heaven. You see the extent of my body, the same as your own; but I have seen the extent of the Lord,[11] without measure and without analogy, who has no end... To stand before the King, who will be able to endure the infinite terror or of the great burning (2 Enoch 39:3-8)

fthis describes God's physical corporeal body

Chapter 44
Enoch instructs his sons, that they revile not the face of man, small or great
1The Lord with his hands having created man, in the likeness of his own face, the Lord made him small and great.
2Whoever reviles the ruler’s face, and abhors the Lord’s face, has despised the Lord's face, and he who vents anger on any man without injury, the Lord’s great anger will cut him down, he who spits on the face of man reproachfully, will be cut down at the Lord’s great judgment.

3Blessed is the man who does not direct his heart with malice against any man, and helps the injured and condemned, and raises the broken down, and shall do charity to the needy, because on the day of the great judgment every weight, every measure and every makeweight will be as in the market, that is to say they are hung on scales and stand in the market, and every one shall learn his own measure, and according to his measure shall take his reward. 

The inner realization of the divine presence, of having met God face to face, and of having succeeded through prayer in attaining the divine favor and blessing that have been sought (turned toward God, face of God, within the presence of Godvision of God, recognition of God, beholden of God). At Peniel Jacob's name was changed to Israel because, as it was explained to him, "thou has striven with God and with men, and hast prevailed," had power with, margin (Gen. 32:28).

To see a vision of God's face is to experience the inner realization of the divine presence, of having met God face to face, and of having succeeded through prayer in obtaining the divine favour and blessing that have been sought within the presence of God.

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.

12 Therefore the First-Created behold both the Son and each other and the inferior orders of being, as also the archangels behold the First-Created. But the Son is the beginning of the vision of the Father, being called the “face” of the Father. And the angels, who are intellectual fire and intellectual spirits, have purified natures, but the greatest advance from intellectual fire, completely purified, is intellectual light, “into which things the angels desire to look,” as Peter says. Now the Son is still purer than this: “light unapproachable” and “a power of God” and, according to the Apostle, “we were redeemed by precious and blameless and spotless blood.” And his “garments gleamed as the light, and his face as the sun,” which it is not easy even to look at.

15 “And as we have borne the image of the earthly, we shall bear also the image of the heavenly,” that is of the spiritual, as we advance towards perfection. Again he says “image” in the sense of spiritual bodies. And again, “For now we see in a mirror, confusedly, but then face to face”; for immediately we begin to have knowledge. . . there is not even “face” – form and shape and body. Now shape is perceived by shape, and face by face and recognition is made effectual by shapes and substances.