The Elohim Angels are Aeons psalm 104:4

 The Elohim Angels are Aeons

The concept of angels, often referred to as messengers of God, is a subject of deep spiritual reflection across various religious traditions. In the Hebrew Bible, the word "malakh" and its Greek counterpart "aggelos" both mean "messenger." These terms describe both human and divine messengers, as seen in texts like Matthew 11:10, Luke 7:24, and James 2:25. The term "Sons of God" can similarly refer to both angels and men, as exemplified in Job 38:7, Deuteronomy 14:1, and John 1:12. These instances suggest that the divine and human realms share a complex connection, where divine messengers transcend physical and spiritual boundaries. 

In Gnostic texts, the idea of divine beings extends further into the concept of Aeons. Aeons are not mere beings or celestial locations but are hypostases, or extensions of God, representing aspects of the divine. These emanations of God are boundless and eternal, lacking any spatial or temporal limitations. Aeons are extensions of divine unity, manifesting as individual essences while remaining part of a unified whole. This is where the connection between angels and Aeons becomes significant.

In Gnosticism, Aeons are depicted as personifications of divine attributes or archetypes. They are spiritual forces through which one can experience the essence of God. For example, to attain eternal life, one would seek the Aeon representing eternal life. To seek divine truth, one would go through the Aeon of Christ. These Aeons, accessible through Gnosis, represent a path to understanding the true nature of God, beyond the teachings of established religious institutions. 

The Gnostic understanding of Aeons provides a deeper insight into the nature of angels. Angels, in this context, are not external beings but divine thoughts, spiritual perceptions, and insights that dwell in the presence of God. They are the personified ideas and messages from the divine mind, projected into human consciousness. In this view, angels are hypostases of the One, extensions of the divine unity that transcend physicality. They represent the divine presence in the spiritual and intellectual realms, guiding human consciousness toward higher understanding.

In biblical texts, angels are often depicted as messengers of God, but they also have a broader role in Gnostic thought. They are described as beings of light, servants of God, and emanations of divine wisdom. For example, the Four Lights—Armozel, Oriel, Daveithai, and Eleleth—are described as angels who serve the divine Autogenes in the Gnostic *Apocryphon of John*. These angelic beings are extensions of the divine, representing different aspects of God's light and wisdom.

Angels are also associated with various spiritual rites in Gnosticism, such as the Five Seals, where they take on roles like giving robes, baptizing, enthroning, and glorifying the initiate. In this way, angels are seen as intermediaries who guide the soul through spiritual transformation and into the presence of the divine.

The Aeons, like angels, are extensions of the Father, emanating from the divine source without separation. They represent the expansion of the One into the many, yet all remain unified in their origin. This concept is expressed in Gnostic texts such as the *Tripartite Tractate*, which describes the emanation of the Totalities from the One as a process of extension rather than separation. In this view, the Aeons are like rays of light emanating from a single source, each representing a different aspect of the divine.

Angels and Aeons share many similarities, particularly in their roles as emanations of God and as beings of light. Both are organized into various orders or hierarchies, with some texts describing angels as part of the "Assembly of the Holy Ones" or "Shadowless Lights." In the *Gospel of the Egyptians*, angels are arranged into different orders, including thrones, powers, glories, authorities, and angels, all serving the divine purpose.

In conclusion, the Elohim, often associated with the concept of God in the Hebrew Bible, can be understood as Aeons in the Gnostic tradition. These Aeons are divine emanations, representing different aspects of God's essence, and are closely related to the idea of angels as spiritual messengers and extensions of the divine. The Gnostic interpretation of Aeons as hypostases of God offers a profound understanding of the interconnectedness of divine beings, human consciousness, and the ultimate unity of all creation in the One.

In both the Hebrew Bible and early Christian traditions, the concept of angels (malakh in Hebrew and aggelos in Greek) emerges as divine messengers. However, in Gnostic thought, these angels transcend their traditional roles as individual entities. Instead, they are seen as Aeons—eternal extensions or hypostases of the divine. This interpretation enriches our understanding of the Elohim, a plural term often used for God in the Hebrew Bible, by aligning them with the Gnostic idea of Aeons.

The term "Elohim," used in Genesis 1:26 ("Let us make man in our image"), is plural, indicating a multiplicity within the divine essence. In Gnostic teachings, this plurality can be understood as the Aeons—divine attributes or hypostases that emanate from the One, the ineffable source of all being. The Apocryphon of John, a Gnostic text, describes how the One extends itself into the many through a series of emanations known as Aeons. These Aeons are not separate beings but are rather aspects of the divine unity, similar to how the Elohim represents a plurality within the unity of God.

Gnostic texts further elaborate that these Aeons are not confined to time and space. They are eternal, boundless, and spiritual, emanating from the divine source without separation. As the *Tripartite Tractate* explains, the emanation of Aeons occurs not as a division from the One but as a continuous process of extension. This idea mirrors the concept of Elohim, where divine plurality exists within unity. Just as the Elohim in Genesis represent different facets of God's creative power, the Aeons are extensions of the divine essence, each representing a specific attribute or archetype of God.

The *Apocryphon of John* mentions four primary Aeons—Armozel, Oriel, Daveithai, and Eleleth—who serve the divine Autogenes (the self-generated One). These Aeons are also referred to as angels, suggesting that in Gnostic thought, angels and Aeons are synonymous. They are extensions of the divine mind, representing spiritual insights and attributes. This aligns with the biblical portrayal of angels as messengers or extensions of God's will, as seen in passages like Luke 1:11, where an angel delivers a divine message to Zechariah.

In addition to their roles as messengers, Gnostic Aeons are seen as personifications of divine principles. For example, in the *Sophia of Jesus Christ*, Christ describes the ineffable nature of the divine source, emphasizing that the One is beyond all creation and understanding. The Aeons, as extensions of this ineffable One, embody various divine attributes such as wisdom (Sophia), truth (Christ), and life (Eternal Life). These Aeons are not separate from God but are manifestations of God's essence, much like the Elohim in the Hebrew Bible.

The Gnostic understanding of Aeons also includes their role in human salvation. In Valentinian Gnosticism, the Elect—those who possess divine knowledge—are destined to reunite with the Aeons in the Upper Pleroma, the divine fullness. This is described in *Adversus Haereses*, where the spiritual beings will divest themselves of their souls and become intelligent spirits, ultimately reuniting with the angels (Aeons) around the Savior. This idea of reunion with the divine reflects the biblical concept of humans being made in the image of God, as seen in Genesis 1:26-27. Just as humans are created in the image of the Elohim, Gnostic believers seek to reunite with the divine Aeons, becoming one with God.

The Gnostic texts also provide a hierarchical structure of Aeons, similar to the angelic orders in traditional Christian theology. For instance, the *Gospel of the Egyptians* describes thrones, powers, glories, and authorities, all surrounding the divine presence. These orders of Aeons are akin to the angelic hierarchies mentioned in the New Testament, such as in Colossians 1:16, where Paul speaks of thrones, dominions, rulers, and authorities created by Christ.

In conclusion, the Gnostic concept of Aeons offers a profound interpretation of the Elohim as divine extensions rather than separate beings. Just as the Elohim in the Hebrew Bible represent the plurality within the divine, the Aeons in Gnostic thought are manifestations of God's attributes, emanating from the ineffable One. These Aeons, often identified with angels, serve as messengers, guides, and embodiments of divine principles, ultimately leading believers back to the divine source. Through this lens, the Elohim can be understood as Aeons, extensions of the divine unity that permeate all creation.

The concept of "Elohim" in the Hebrew Bible, often translated as "God" or "gods," can be intriguingly aligned with the Gnostic concept of Aeons when viewed through the lens of ancient esoteric teachings. Both terms refer to divine entities that are extensions or emanations of a supreme, ineffable source, with roles that encompass creation, governance, and the communication of divine will.

### Elohim as Aeons: The Nature of Divine Emanations

In Gnostic cosmology, Aeons are understood as hypostases or emanations of the One, the ultimate, ineffable source of all existence, sometimes referred to as the Monad or the Father. These Aeons are not independent beings but are extensions of the divine essence, each embodying specific attributes of the One. This idea is echoed in the Biblical concept of Elohim, where the term, though often singularly translated, is plural in form, suggesting a multiplicity within unity.

The Hebrew word "malakh" and the Greek "aggelos," both meaning "messenger," refer to divine messengers or agents of God, which aligns closely with the role of Aeons in Gnostic thought. These messengers, whether they are angels or Aeons, serve as intermediaries between the divine and the material worlds. For instance, the Gnostic text *The Sophia of Jesus Christ* describes the ineffable nature of the Father, who is beyond all comprehension, yet reveals Himself through the emanations known as Aeons.

### The Role of Aeons and Angels

Aeons in Gnostic belief are extensions of the Deity's unity, without spatial or temporal boundaries, representing various aspects of the divine. They are often personified as beings of light, similar to the angels in Judeo-Christian traditions. The *Apocryphon of John* mentions the Four Lights—Armozel, Oriel, Daveithai, and Eleleth—as key Aeons who emerge from the divine Autogenes, analogous to the high-ranking angels surrounding God's throne in the Bible.

Furthermore, Gnostic texts like the *Trimorphic Protennoia* and the *Gospel of the Egyptians* describe rituals involving angels who perform sacred functions, such as enrobing, baptizing, and glorifying the initiate. These angels, also referred to as "receivers" or "shadowless lights," can be seen as parallels to the Elohim who execute God's will in the Old Testament, as seen in Genesis 1:26-27, where God says, "Let us make man in our image, after our likeness."

### Angels as Extensions of the Divine

In both Gnostic and Biblical traditions, angels are more than mere servants; they are embodiments of divine thought or intention. For example, Luke 1:11 describes an angel of the Lord appearing to Zechariah, symbolizing a direct communication from God. This mirrors the Gnostic view of angels as spiritual perceptive faculties, dwelling in the presence of the Father, or Yahweh, and acting as divine messengers who manifest God's will in the material world.

Moreover, the *Gospel of the Egyptians* and other Gnostic writings elaborate on the hierarchical structure of these beings, organized into orders like thrones, powers, glories, and authorities. This hierarchy reflects the Biblical portrayal of angels, as seen in 1 Kings 22:19-21, where the prophet Micaiah envisions Yahweh's heavenly court, with the host of heaven standing by Him.

### Elohim and Aeons: A Unified Vision

In conclusion, the Elohim of the Hebrew Bible and the Aeons of Gnostic tradition share significant similarities, both representing extensions of the divine that interact with the material world. The Elohim, often perceived as plural, mirror the Gnostic concept of Aeons—divine emanations that are both distinct and united in their source. Through this lens, the Elohim can be seen as Aeons, bridging the ineffable One and the created order, revealing the divine will through their actions, much like the angels who serve as messengers in both traditions.

These parallels offer a profound insight into the nature of divinity, suggesting that the ancient understanding of God encompasses a multiplicity of forms, all rooted in the singular essence of the divine, transcending the limitations of time, space, and individual identity.

Both the Hebrew malakh´ and the Greek aggelos literally mean “messenger.” and is used of both human and divine messengers. It is used of humans in the following places: Matt. 11:10; Luke 7:24, 27; 9:52; and James 2:25.

note "Sons of God" can refer to angels as it may in Job 38:7, but the expression is also used of men. (See Deut. 14:1, R.S.V.; Hosea 1:10; Luke 3:38; John 1:12; 1 John 3:1).

In the New Testament, as in the old, the word Angel is sometimes no more than another word for a divine communication or divine operation personified

Yahweh (He Who Is is ineffable)

The Savior said: "He Who Is is ineffable. No principle knew him, no authority, no subjection, nor any creature from the foundation of the world until now, except he alone, and anyone to whom he wants to make revelation through him who is from First Light. From now on, I am the Great Savior. For he is immortal and eternal. Now he is eternal, having no birth; for everyone who has birth will perish. He is unbegotten, having no beginning; for everyone who has a beginning has an end. Since no one rules over him, he has no name; for whoever has a name is the creation of another." (The Sophia of Jesus Christ.)

- The Upper Aeons are invisible, eternal, imperishable, spiritual, light.

Time is a personified as a deity (Chronos) also the word age(s) or Aeon is also personified as a deity. Chronos is usually portrayed as an old, wise man with a long, grey beard, such as "Father Time".
Aeon is usually identified as the nude or semi-nude young man within a circle representing the zodiac, or eternal and cyclical time

This will help us to understand the Aeons as angels or as personifications of the Deity or aspects extensions of being attributes or archetypes of the Deity. Aeons are not beings, places nor are they astrological categories or spaces in a heavenly kingdom

The Aeons are a series of hypostases (extensions of being attributes or archetypes of God) that emanated outward from a common source.
The Aeons are extensions of the Deity’s unity, but without spacial or temporal measure (i.e. boundless and eternal).


God emanates the different aspects and they come to be their own essence that is why they are called individual Aeons even though they are made up of the unity. and it’s hard to know that or understand that because we live in the universe of compartmentalisation so we will always understand rather through time and space the way to overcome or transcend time and space is to see it that way in your mind you have access to all of these vital forces or essences of God. That God is not hiding them from you God actually wants to reveal them to you and he did this through Gnosis, which is the right-hand path through Christ. Christ purposely came here so that you may know the true father and the essence of who God really is not what you have been told by the Church. That is there too so that you may have individuation because everybody is going to come to their truth in their own way through the darkness through the ignorance. but the ignorance is there so that you may find your wisdom that’s what wisdom is wisdom is not had by it being given to you wisdom can only be had through experiencing the essence of existence through the Aeons and with Soph witches in this case is through Sophia. Now there are different aspects of God if you want to if you want the essence of eternal life then you go through that Aeon. If you want the essence of truth then you go through the Aeon known as Christ if you want the essence of God through prudence then you go through that Aeon so forth in it so on. But all of these Aeons have always been accessible to you because you are an extension of God you are part of God you it has always been part of you from the eternal past in the eternal moment and the eternal future

All angels are beings in the Upper Aeons.
- Each angelic being is a hypostasis, extension, image or reflection of the One.

Like the One, all beings in the Upper Aeons are androgynous angels (i.e. - both male and female).

Gen 1:26 ¶ And God said, Let us make man in our image, after our likeness[in the image of the angels, male and female]: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
Gen 1:27 So God created man in his own image, in the image of God created he him; male and female created he them.


angel, --messenger; messengers of God. angels represent spiritual insight, ideas that come from the divine mind. Angels are the Thought(s) of Yahweh (Luke 1:11). angels are spiritual perceptive faculties, which ever dwell in the presence of the Father. (Matt. 13:49, (Matt. 18:10). Angels are not external beings but interior spiriual thoughts and divine insights

angels as messengers of God; the projection into consciousness of a spiritual idea direct from the Fountainhead, Yahweh. "And there appeared unto him an angel of the Lord standing on the right side of the altar" (Luke 1:11). The word of Truth, in which is centered the power of God to overcome all limited beliefs and conditions. the intellectual perception of Truth that cleanses the mind and heart and leads to the coming or conscious presence of the indwelling Spirit of truth, the Christ.

A Vision of God’s Throne Room

1 Kings 22:18 And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil?
19 And he said, Hear thou therefore the word of Yahweh (He Who Is is ineffable): I saw Yahweh (He Who Is is ineffable) sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.
20 And Yahweh (He Who Is is ineffable) said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner.
21 And there came forth a spirit (aeon), and stood before Yahweh (He Who Is is ineffable), and said, I will persuade him.
22 And Yahweh (He Who Is is ineffable) said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit (aeon) in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.
23 Now therefore, behold, Yahweh (He Who Is is ineffable) hath put a lying spirit (aeon) in the mouth of all these thy prophets, and Yahweh (He Who Is is ineffable) hath spoken evil concerning thee.
24 But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit (aeon) of Yahweh (He Who Is is ineffable) from me to speak unto thee?
25 And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.
26 And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son; (1 Kings 22:18-26)

Spirit and Mind are synonymous; therefore we know God--Spirit--as Mind, the one Mind, or Intelligence, of the universe.

Angels, though they are androgynous, multiply through consent with their consorts.

Many important angels are named in the Gnostic texts.

Aeons bear a number of similarities to Judaeo-Christian angels, including roles as servants and emanations of God, and existing as beings of light. In fact, certain Gnostic Angels, such as Armozel, are also Aeons.

- Foremost among these are the Four Lights: Armozel, Oriel, Daveithai and Eleleth: “For from the light, which is the Christ... the four lights (appeared) from the divine Autogenes... the light-aeon Armozel, which is the first angel.... And the second light (is) Oriel... And the third light is Daveithai,... And the fourth light Eleleth... These are the four lights which attend the divine Autogenes” (Apocryphon of John)


- Also of great importance are the triads of angels who enrobe, baptize, enthrone, glorify and snatch away the initiate in the rite of the Five Seals: “And I delivered him to those who give robes - Yammon, Elasso, Amenai - and (...) to the baptizers - Micheus, Michar, Mnesinous - and (...) to those who enthrone - Bariel, Nouthan, Sabenai - and (...) to those who glorify - Ariom, Elien, Phariel - and (...) to those who snatch away - Kamaliel, [...]anen, Samblo (...) And he received the Five seals.” (Trimorphic Protennoia)

- Angels are also called ‘receivers’: “they who are worthy of (the) invocation, the renunciations of the five seals in the spring-baptism, these will know their receivers as they are instructed about them, and they will know them (or: be known) by them. These will by no means taste death.” (Gospel of the Egyptians)

- Angels are also called ‘Assembly of the Holy One’ and ‘shadowless lights’: “The whole multitude of those angels are called Assembly of the Holy Ones, the Shadowless Lights.” (Eugnostos the Blessed)

Aeons are an extension of the Father, without separation: “The emanation of the Totalities, which exist from the one who exists, did not occur according to a separation from one another, as something cast off from the one who begets them. Rather, their begetting is like a process of extension, as the Father extends himself to those whom he loves, so that those who have come forth from him might become him as well.” (Tripartite Tractate)

- This expansion of the One (monad) to the many (the all) continued from tens of thousands to countless myriads: “Among the things that were created the monad is first, the dyad follows it, and the triad, up to the tenths. Now the tenths rule the hundredths; the hundredths rule the thousandths; the thousands rule the ten thousands. This is the pattern among the immortals.” (Eugnostos the Blessed) “They (the immortals) provided for themselves hosts of angels, myriads without number for retinue.” (Eugnostos the Blessed)

Angels are arranged into so many hypostases, aeons, orders or hierarchies around the One, although all are ultimately one with their source.

- In the Gospel of the Egyptians, there are at least five orders of angels: thrones, powers, glories, authorities and angels. E.g. - “...and the thrones which are in them, and the powers which surround them, glories, authorities, and the powers”(Gospel of the Egyptians) “She (Providence) passed through all the aeons which I mentioned before. And she established thrones of glory, and myriads of angels without number who surrounded them, powers and incorruptible glories, who sing and give glory, all giving praise with a single voice, with one accord, with one never-silent voice, (...) to the Father, and the Mother, and the Son.” (Gospel of the Egyptians)

- In the Untitled Text in the Bruce Codex, there are at least five types of angels, though the order is uncertain: powers, glories, angels, archangels, ministers. “These are the powers which were given to the forefather who was placed in the aeon of the mother. And there were given to him myriads upon myriads of glories, and angels and archangels and ministers, so that those that are of matter should serve him.” (Untitled Text in the Bruce Codex)

- Angels may also be arranged in a hierarchy from the One to ‘the countless myriads’: “Among the things that were created the monad is first, the dyad follows it, and the triad, up to the tenths. Now the tenths rule the hundredths; the hundredths rule the thousandths; the thousands rule the ten thousands. This is the pattern among the immortals.”(Eugnostos)


- In Valentinian Gnosticism, certain human beings (the seeds or Elect) have promised themselves to angels, and will re-unite with them in the Upper Aeons: “When the whole seed is perfected (...) the Savior and Sophia [will] form a pair (syzygy). These then are said to be bridegroom and bride, and the bridal chamber is the entire Pleroma. The spiritual beings will divest themselves of their souls and become intelligent spirits, and, without being hindered or seen, they will enter into the Pleroma, and will be bestowed as brides on the angels around the Savior.” (Irenaeus, Adversus Haereses 1.7.1. See also Valentinian Exposition 39:29)

Mary Magdalene is a symbol of wisdom and the church The Gospel of philip

Mary Magdalene is a symbol of wisdom and the church The Gospel of philip

Literal meaning of Mary:

Mary, ma'-ry (fr. Heb.)--contradiction; rebellious outcry; bitter complaint; bitterness; myrrh; bitter waters; aromatic spirits.

Mary Magdalene is a figure of wisdom and the church the bride of Christ she is also a leader of the early church

Mary Magdalene is an inspired leader of the early church

Mary Magdalene is seen as one of the most important of Jesus' disciples

Mary Magdalene is honoured as one of the first witnesses of the Resurrection of Jesus, and received a special commission from him to tell the Apostles of his resurrection
Mary Magdalene, who according to John 20:17–18 and Mark 16:9–1 was commissioned by the risen Jesus to inform the disciples of his resurrection, is called "the apostle to the apostles".

Matthew 28:1–8 and Luke 24:10 speak of women (in the plural), including Mary Magdalene, carrying out this function. An early Christian commentary on the Song of Songs, has Christ speak of two women, whom it calls Mary and Martha, as apostles to the apostles: "Christ showed himself to the (male) apostles and said to them: ... 'It is I who appeared to these women and I who wanted to send them to you as apostles.

Jesus could have appeared first to Peter, John, or one of the other male disciples. Instead, he chose to favour these women by making them the first eyewitnesses of his resurrection and by commissioning them to bear witness about it to his male disciples

Symbolic meaning of Mary: 

The feminine, the soul, the affectional and emotional phase of man's being, both when seemingly bound and limited by sensate thought, and in its freed, exalted state.

Through Jesus seven demons were cast out of Mary Magdalene. This means the releasing of the mind and heart (soul) from the emotional errors that have their existence in the unregenerated feelings, and establishes peace and poise in the consciousness raised to divine understanding and power,. As the soul is purified and lifted day by day out of the bondage of the errors (demons), it pours out upon the whole consciousness. Both soul and understanding (love and wisdom) must enter into our affirmations of Truth if those affirmations are really to become substance and life to us.

There were three who always walked with the Lord: Mary, his mother, and her sister, and Magdalene, the one who was called his companion. For Mary is his sister and his mother and his companion. (The Gospel of Philip)

The sentence suggests that there is only a single Mary one who is his mother, his sister, and his companion. The Gospel of Philip wants us to see these figures are more than literal historical characters

Truth did not come into the world naked, but it came in types and images. The world will not receive truth in any other way. There is rebirth and its image. The Gospel of Philip

Mary a symbol of repentance from the vanities of the world.
Mary is also an image of a greater spiritual truth:

As for the Wisdom who is called "the barren," she is the mother of the angels. And the companion of the Saviour. Mary Magdalene she is the one the Saviour loved her more than all the disciples, and used to kiss her often on her mouth. The rest of the disciples they said to him "Why do you love her more than all of us?" The Savior answered and said to them,"Why do I not love you like her? When a blind man and one who sees are both together in darkness, they are no different from one another. When the light comes, then he who sees will see the light, and he who is blind will remain in darkness." (The Gospel of Philip)

Isaiah 54:1 "Sing, barren woman, you who never bore a child; burst into song, shout for joy, you who were never in labor; because more are the children of the desolate woman than of her who has a husband," says Yahweh.

Gal 4:26 But the Jerusalem above is free, and she is our mother. 27 For it is written, “Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labour! For the children of the desolate one will be more than those of the one who has a husband.”

if we understand Mary as wisdom this explains how she is at once mother, sister and his companion

she is the mother of the angles and his spiritual sister since the son does not have children but siblings and his female counterpart

Mt 12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

Mr 3:35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

Luke 7:35 But wisdom is justified of all her children.

This helps to explains how Mary is at once Mother his spiritual sister and companion

The word angel means messengers this could be divine or human messengers. However I would understand that the angels are human messengers begotten by spiritual wisdom the word of God
with a spiritual kiss

Kissing refers to the close acceptance of spiritual teaching for not only does the Lord suggest that the male disciples should seek to be loved by him in the same way, but he also says:

We are nourished by the promise of heaven, from the mouth of the word. If the word emanated from the mouth, it is perfect. For it is by a kiss that the perfect conceive and give birth. For this reason we also kiss one another. (The Gospel of Philip)

This again explains how Mary is at once Mother for she conceives and gives birth to spiritual teaching through the kiss, his spiritual sister and companion. This shows the special relationship of Mary Magdalene to Jesus based on her spiritual perfection

I would argue that Mary Magdalene is a figure for the bridal archetype of the Church. That is, she is a symbol or sign for the Church that is called into relationship with it’s spiritual spouse, Christ the Divine Bridegroom.

Then, “Jesus said to her, “Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God” (John 20:17).

“Do not touch me” or “do not hold me.” It is here that the Song of Songs continues to inform us of what is happening, “when I found him whom my soul loves. I held him, and would not let him go.” (Song 3:3-4).

Jesus wasn’t holding Mary away at arms length, as some would imagine. In fact, she was embracing him, and he tells her she has to let him go now, and fulfil her mission: to be a witness of this encounter and an “apostle to the apostles.”

Mary Magdalene therefore not only models the courageous and faithful disciple who remained with Jesus through his crucifixion, but she also reveals the Church as a missionary Bride to us. Each member of the Body of Christ, must encounter the Lord, as she did. We must embrace him with love (something we can do every time we pray and remember his sacrifice). But, no faith, no matter how powerful and personal is ever private. We cannot simply cling to Jesus for ourselves. He sends us forth, the Good News of our Risen Lord is meant to be shared and lived out by loving others with his tender love.

Aeon Spiritual Time Psalm 90:4 2Peter 3:8

spiritual time Odes of Solomon Ode 9

Ode 9 

1 Open your ears and I will speak to you. Give me your souls that I may also give you my soul,
2 The word of the Lord and His good pleasures, the holy thought which He has devised concerning his Messiah.
3 For in the will of the Lord is your salvation, and His thought is everlasting life; and your end is immortality.
4 Be enriched in God the Father, and receive the thought of the Most High.
5 Be strong and be redeemed by His grace.

 6 For I announce to you peace, to you His saints;

Philo speaks of "aeon" as being in the life of God what "time" is in the life of Man. Time is measured by physical motion, but aeon by spiritual motion. Spiritual motion can only be conceived of, by us men, as "Thought". It is God's Thought. 

God's Thought as is reiterated throughout the Odes is a Thought, Plan, or Design, of Redemption for Man. This Thought was revealed by God's Word or Son moving and expressing Himself in the sons of Man, more especially in Abraham, Isaac, and Jacob. 

Galatians 3:16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

These three Philo calls "measures of aeon," that is to say, phases of God s Thought of Redemption as it was developed through Faith, Joy, and Righteousness

Philo says (i. 277) that "time,", being measured by the motions of the physical Cosmos, may be called son of Cosmos, but only the grandson (not the son) of God, who is the Father of Cosmos.

Aeon, he says, is the archetype of Time. We might be disposed to say that it must be measured by the motions of God's Thought; but he thinks of God's Thought as never past or future but always present: (id.) "In aeon, nothing has passed away, nothing is future, but everything simply subsists."

Ps 90:4  For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.

2Pe 3:8  But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day.

 The Hebrew view is that God combines past, present, and future, in a motion that is also rest. 

Elsewhere Philo says that the race of Wisdom produced (i. 455) "the threefold fruits of him that seeth, [namely], Israel." These are "Abraham, Isaac, and Jacob," and he calls these three "measures of aeon" i.e. apparently of divine Time. According to Philo (i. 342),

 "aeonian" does not mean "infinite in time" but "He that is graciously giving always and continuously...," in other words, "infinite in His scope of graciousness," so that no limit of space, time, or thought, can be attached to it.

For him the heroes of Israel are incarnate thoughts of God. His series of illustrations is a picture-book of the progressive phases of God's foreordained redemptive Purpose expressed in human beings. It represents spiritual lives (which are, as Philo says, "measures of aeon 1"],

When Abraham "believed." Nothing outward and visible took place then. But inwardly and invisibly a new spiritual period began, the period, or age (aeon), of "Faith." Such an age is not measured by days or years or by "time" at all. For time depends on physical, aeon on spiritual, motion

With Abraham began the aeon of Faith.

Then after the aeon of Joy typified by Isaac, and the aeon of Hopeful Endurance typified by Jacob, and after the silent aeons of the Egyptian oppression during which the patriarchal seed was being prepared to grow up into the tree of national life came Moses

Now the divine Aeons are not in time and space the Aeons of the Father they always have been and they are and they always will be as they are part of God just our thought or gnosis of the existence of the true Father brings about the creation of those things the beginning of those things for us you see but they always were those vital forces or those essences always existed.

The Repentance and Restoration of Sophia Genesis 3:16

The Restoration of Sophia

The restoration of Sophia

opening reading from the gospel of Philip

When Eve was still with Adam, death did not exist. When she was separated from him, death came into being. If he enters again and attains his former self, death will be no more.

If the woman had not separated from the man, she should not die with the man. His separation became the beginning of death. Because of this, Christ came to repair the separation, which was from the beginning, and again unite the two, and to give life to those who died as a result of the separation, and unite them. But the woman is united to her husband in the bridal chamber. Indeed, those who have united in the bridal chamber will no longer be separated. Thus Eve separated from Adam because it was not in the bridal chamber that she united with him. (Gospel of Philip)

Israel surely would not have been visited by god and brought out of the land of Egypt and the house of bondage if it had not sighed to god and wept about its oppressive labors. Again in the Psalms it is written, (the Exegesis of the soul)

This whole account is an allegory of what is occurring in the heavens (to include the earth). The Father separated a part from within Himself (“Ruach”, the feminine spirit that moves in all creation) and infused it into the body of Adam (mankind). This resulted in the beginning of the first death for the spirit became “individualized” (i.e. was given free will) in the foreknowledge that we might learn through experience all of the facets of the Father’s love and wisdom. It was the only way our heavenly Father could introduce to us the complete knowledge of good and evil that we might come to know the power of agape’ (love).

“Israel” represents the wife who was separated from Him by the veil of flesh that they might learn obedience through suffering (something they could not achieve any other way).

Lamentations 2 New International Version
2:1 How the Lord has covered Daughter Zion with the cloud of his anger!
He has hurled down the splendor of Israel from heaven to earth;
he has not remembered his footstool in the day of his anger.

Jesus was the “firstborn in many brothers” who rent the veil of flesh and by doing so He became the head of the bride of which each body part is being united in the bridal chamber(s) (through the image, our hearts) one member at a time until the whole body is completed. Then shall the dead all be raised in Christ and those who belong to Him at His coming that they be caught away to be with Him for the grand ceremony!

Eve is the mother if all living also a symbol of wisdom and the tree of life

Gen 2:20 ¶ And Adam called his wife’s name Eve; because she was the mother of all living.

Pr 3:18 She [is] a tree of life to them that lay hold upon her: and happy [is every one] that retaineth her.

Reading again now from the Gospel of Philip with commentary notes

When Eve [holy spirit (mother of everyone living)] was still with Adam [still in the creative thoughts of the Father], death did not exist [God does not die, hence His image and likeness would not die as long as it continued in Oneness with the Father]. When she was separated from him [when she was manifest in creation as individual spirit consciousness (i.e. was able to make independent choices)], death came into being [by making the wrong choice to follow a path contrary to Gods Law causing double mindedness – it is the separation of the will of the Father from the will of individual spirit]. If he enters again [into harmony with the will of the Father] and attains his former self [brings body, soul and spirit back together as One], death will be no more [this is victory over death] (Philip 56)

The separation of Eve from Adam happened at the fall:

Eve, through her presumptuous action, had lost her equality, her "one-ness" with her husband, and her restoration to this position was made subject to him.

Genesis 3:16 And to the woman He says, "Multiplying, yea, multiplying am I your grief and the groaning of your pregnancy. In grief shall you bear sons. "Yet by your husband is your restoration, and he shall rule over you. (Concordant Literal Version)

Some read teshuwqah, return, instead of teshuwqwah, desire. The Concordant Version reads: "By your husband is your restoration, and he shall rule over you."

The Septuagint and Syriac are similar, and render "turning or returning." The Septuagint renders by the Greek apostrophee, "a turning oneself, an escape, a place of refuge from evil" (see Liddell & Scott Greek Lexicon).

"Desire" is "teshuwqah", found in the OT only here and in Gen 3:16; 4:7; Song 7:10. Eve’s desire was for what she had lost, but hoped to regain it through him. This expresses a desire to return, a desire for oneness, a desire that the individual will (even HIS will!) should be subordinated to the needs of the unit which is the couple: "And the two will become one flesh" (Eph 5:31; cp Jn 17:21; Act 4:32; 27:23; 1Co 6:19,20). Instead "teshuwqah" some read "teshuwbah" return. Thus the Concordant translation renders: “By your husband is your restoration and he shall rule over you”. the LXX and the Syriac also render it as “return.” all these meanings are most significant. 

Spiritually, this state of equality between man and woman is restored in Christ (see Gal. 3:28), for both have equal privileges and status in him. But this is only a token of the complete restoration to equality with "the man" Christ Jesus in the age to come, to which the Lord referred in his prayer: "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" (John 17:21).

As for the Wisdom who is called "the barren," [the little wisdom (Phi 28)] she is the mother of the angels [those who were anointed as men of "God" i.e. the righteousness seeking people who overcome the world and become prophets and guides to the royal line of Israel]. And the companion of the [...Christ was called] Mary Magdalene.  [...He] loved her more than all the disciples [she represents those with a pure heart who are willing and able to hear what the spirit is saying], and used to kiss her often on her mouth [this is a euphemism for passing on the deeper meanings of the Word in love (see Philip 32) – Mary obviously had a pure and unadulterated heart which is what Jesus loves most in people so He was willing to answer her deeper questions, ones the disciples would not ask]

Eve being the mother of all living she is justified by her children

Luke 7:35 But wisdom is justified of all her children.

The restoration of Sophia begins with her children Believers justify or vindicate Sophia

Wisdom or Sophia could be used collectively of the ecclesia the Bride of Christ we can see this from The Exegesis on the Soul it is at the end of the text when we get a clear understanding of who or what the soul is.

Repentance

Reading now from the The Exegesis on the Soul:

Israel surely would not have been visited by god and brought out of the land of Egypt and the house of bondage if it had not sighed to god and wept about its oppressive labors. Again in the Psalms it is written,

I was greatly troubled in my groaning. I will bathe my bed and my cover each night with my tears. I have become old in the midst of all my enemies. Depart from me, all you who work at lawlessness, for look, the lord has heard the cry of my weeping and the lord has heard my prayer.

If we repent, truly god will heed us, he who is long-suffering and abundantly merciful, to whom be glory forever and ever. Amen. (The Exegesis on the Soul)

The text seems to be referring to the nation of Israel or the Israel of God the ecclesia collectively has the soul which needs to repent this can be seen at the end of the document:

If we repent, [we like Israel need to ask for forgiveness] truly God will listen to us, he who is long suffering and abundantly merciful, to whom is the glory for ever and ever. Amen! (Exegesis on the Soul )

The word repent is a Jewish or Hebrew term and would be understood by Jewish-Christian readers

"If we repent, truly God will listen to us,"

The soul is used collectively for the nation of Israel and the church or the Israel of God. (Galatians 6:16) The author of the Exegesis on the Soul is using figurative language the soul is symbolic of a group of people (Genesis 14:21 Genesis 23:8 Jeremiah 48:6)

In the phrase "If we repent, truly God will listen to us" It is obvious "We" is the members of the Church or the spiritual Israel. It also shows the text is addressing a group of people calling them to repentance.

Just as the soul is an allegory for the sons of Israel or the church so is Wisdom or Sophia

So our repentance is also the repentance of Sophia remember wisdom is justified of all her children.

The Restoration

Song of Solomon 7:10 New International Version

I belong to my beloved, and his desire is for me.

When the Bride exclaims: "His desire is toward me," she means that the promised restoration is directed to her, that she has been chosen to enjoy this privilege. It is significant, that immediately upon making this statement, she launches into a description of labor to be performed in mutual cooperation: "let us go forth," "let us lodge," "let us get up early," "let us see." When her Lord returns she shall be united to him, and will experience that glorious unity promised, including a restoration of that state of fellowship and equality that existed before sin entered into the world.

Therefore, Christ came to correct the separation that was from the beginning. There was both unity and equality in Eden before sin made its ugly appearance. The man and the woman were as one rejoicing together before God, which was brought to an end by the seductive suggestion of the serpent, and its terrible fruit of sin. 

The unity in Eden was broken, and because the woman was first in the transgression, she was brought into subjection to her husband (1Tim 2:12-14). After God told the serpent, He would provide a Redeemer who would bruise its head and release man from its power (sin). sentence was than pronounced upon the woman: Gen 3:16 And to the woman he said, I will greatly multiply thy pains and thy groanings; in pain thou shall bring forth children, and thy desire shall be to thy husband, and he shall rule over thee. Your desire... to Your husband: Woman's desire to man, Christ: Song 2:16; 6:3. Man's pre-eminence over his wife: Eph 5:22-24. 

Eve was reminded that her restoration, return, was subject to her husband, and that he must exercise the rule over her. Eve, however, was typical of the bride of Christ, and these words spoken to her have an added significance when related to the bride. The restoration of the bride is subject to her husband (Christ), and he must bear rule over her, if she would attain unto it.

What is the restoration?

That unity for which Christ prayed the Father when he declared: John: 17:20,21 Neither pray I for these alone, but for them also which shall believe on me through their word; 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.

This expresses the complete union of marriage; that oneness that shall only be experienced when the marriage of the lamb hath come. For the moment, the bride is espoused as a “chaste virgin” to Christ, and in this relationship, there is partial restoration. Thus, Paul wrote: Galatians: 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 

Paul taught that in Christ there is a restoration of oneness. We experience that initially at baptism, for no matter of which sex we might be, we are than made personally responsible to Christ. But the “oneness” there indicated, is but a token of the complete restoration in the future, when Christ’s prayer will be fulfilled, and when, taking her to himself in the bridal chamber, he will acknowledge that they are “one flesh” (Eph 5:31). Meanwhile, the second Eve remains in subjection to her husband (1Tim 2:11-12 Eph 5:22 Col 3:18)

The Marriage

Reading again from the Exegesis on the Soul

Then, by the will of the father, the bridegroom came down to her in the bridal chamber, which had been prepared. And he decorated the chamber.

This marriage is not like carnal marriage, in which those who make love with each other become satiated in their lovemaking. And as if it were a burden, they leave behind the annoyance of physical desire. They turn their faces from each other. In this marriage once they join they become a single life. As the prophet said about the first man and woman,

They will become a single flesh.

They were originally joined to each other when they were with the father, before the woman led the man astray, who is her brother. This marriage brings them together again, and the soul joins her true love and real master, as the scriptures tell us :

The woman’s master is her husband.

Then gradually she recognized him and was again happy, weeping before him as she remembered the disgrace of her former widowhood. She adorned herself abundantly so he might be pleased to stay with her.

And the prophet said in the Psalms,

Hear, my daughter, and see me and bend your ear, and forget your people and your father’s house, for the king has desired your beauty, and he is your lord.

He has her turn her face from her people and the gang of her adulterers with whom she had mingled, to devote herself now to her king, her real lord, and to forget the house of the earthly father with whom things were bad for her, and remember her father in heaven. So Abraham was told,

Leave your country and kin and your father’s house. (Exegesis on the Soul)

As Above, So Below Matthew 6:10

As Above, So Below 

A Saying Of Jesus

when you make the below 

like the above

Title: The Gnostic Dimensions of "As Above, So Below" in Ancient Christian Texts

Introduction:

The phrase "As Above, So Below" has profound implications in various ancient Christian texts, especially in the Gnostic tradition, where the duality of the spiritual and material realms is explored. This discussion focuses on Matthew 6:10, examining how this saying of Jesus reverberates through Gnostic scriptures like "The Acts of Peter," "Gospel of Philip," "The Acts of Philip," and "Odes of Solomon," as well as its reflection in the Gospel of Thomas.

Gnostic Perspectives:

1. The Acts of Peter:

The Acts of Peter conveys a mysterious teaching attributed to Jesus, emphasizing the harmonization of opposites. Jesus instructs that unless one aligns what is on the right with what is on the left, and what is above with what is below, the kingdom will remain unrecognized. This underscores a Gnostic understanding of the interconnectedness and unity of dualities.

2. Gospel of Philip:

The Gospel of Philip delves into the significance of the veil being rent from top to bottom during the crucifixion. This rending symbolizes a connection between the realms above and below, allowing access to the truth. The text suggests that the veil's tearing reveals a profound unity, where the spiritual influences the material and vice versa, echoing the Gnostic belief in transcending dualities.

3. The Acts of Philip:

In The Acts of Philip, the protagonist, Philip, hangs in a cruciform position and explains his willingness to endure such a fate. He claims to bear the form of the first man, symbolizing the inversion of the worldly order. This inversion aligns with Jesus's precept to make the below like the above, challenging conventional perspectives on the crucifixion and emphasizing the transformative power of embracing opposites.

4. Odes of Solomon:

The Odes of Solomon express the idea that everything below is a reflection of the divine pattern above. The text encourages believers to embrace simplicity of heart, connecting the inward and outward realms, and recognizing that true knowledge transcends superficial divisions. The Odes illustrate the Gnostic concept that everything real emanates from the divine above, while what is below is mere illusion without understanding.

5. Gospel of Thomas:

Saying 22 in the Gospel of Thomas expands on the idea of making the inside like the outside and the above like the below. This saying urges the unification of opposites and the transcendence of dualistic thinking. It envisions a state where the male and female become one, eyes replace an eye, and a likeness of God replaces the human image. The Gospel of Thomas echoes the Gnostic theme of achieving oneness and enlightenment by merging apparent contradictions.

Conclusion:

The Gnostic implications of "As Above, So Below" in Matthew 6:10 resonate throughout various ancient Christian texts. These writings underscore the interconnectedness of the spiritual and material realms, challenging conventional views on dualities and encouraging a holistic understanding of existence. The Gnostic teachings emphasize the transformative power of aligning opposites, transcending superficial divisions, and recognizing the divine pattern that unifies all aspects of reality. The saying becomes a guiding principle for seekers of spiritual truth, urging them to bridge the gap between the above and below in their quest for enlightenment.

The Gnostic Implications of The Message “Bible’s” “As Above, So Below” Matthew 6:10 comes from  many ancient Christian documents which speak of a above and below.  

The Acts of Peter 

"Concerning this the master says in a mystery, 'If you do not make what is on the right like what is on the left and what is on the left like what is on the right, and what is above like what is below, and what is behind like what is before, you will not recognize the kingdom.'"

Gospel of Philip 

For this reason, the veil was not rent at the top only, since it would have been open only to those above; nor was it rent at the bottom only, since it would have been revealed only to those below. But it was rent from the top to bottom. Those above opened to us the things below, in order that we may go in to the secret of the truth.

The Acts of Philip

139 And Philip, still hanging, spoke to them and told them of his offense 140 And some ran to take him down: but he refused and spoke to them . . . . " Be not grieved that I hang thus, for I bear the form (type) of the first man, who was brought upon earth head downwards, and again by the tree of the cross made alive from the death of his transgression. And now do I fulfil the precept. For the Lord said to me: Unless ye make that which is beneath to be above, and the left to be right (and the right left), ye shall not enter into my kingdom. Be like me in this: for all the world is turned the wrong way, and every soul that is in it."

Odes of Solomon

Ode 34 There is no hard way where there is a simple heart, nor barrier for upright thoughts,

Nor whirlwind in the depth of the enlightened thought.

Where one is surrounded on every side by pleasing country, there is nothing divided in him.

The likeness of that which is below is that which is above.

For everything is from above, and from below there is nothing, but it is believed to be by those in whom there is no understanding.

Grace has been revealed for your salvation. Believe and live and be saved.

Hallelujah.

"From above." This probably implies, as often in Jewish literature, that there is no dualism between "above" and "below." Comp. Ode 34:4 5 there is nothing that is divided, the likeness of what is below: He is the one that is above";

below and above the spiritual and the natural the worlds

likeness  the Syr. might perhaps be better translated "pattern" (instead of "likeness"} as it is in Exod 25:9 "according to all that I shew thee, the pattern of the tabernacle," alluded to in Heb. 8:5 "See, saith he, that thou make all things according to the pattern that was shewed thee in the mount." 

"likeness, pattern, image--"A mental representation of anything not actually present to the senses" (Webster). Everything that is manifested was first a mental picture and was brought into expression by the forming power of the imagination.

pattern--The divine manifestation of Jesus is the divine pattern for all men who are seeking the Christ way of life.

What the poet means is "The pattern (i.e. type, or idea) of everything [that is real] below is above [in the Mount of God]." This makes the next words clear, " For everything [that is real] is above [in the Mount of God, or, in the Mind of God]. What is below [so far as it differs from the pattern above] is nothing: it is [mere seeming] what seems to those in whom know ledge has no existence." 

ODE 34.

1 No way is hard where there is a simple [undemanding/meek] heart [this one is malleable and easily moved wherever the spirit guides him]. 2 Nor is there any wound [affliction in one's conscience] where the thoughts are upright [toward the heavenly things]: 3 Nor is there any storm [turbulence that arises] in the depth [the lower/outward (fleshly) forms] of the illuminated thought [the higher/inward (spiritual) substance]: 4 Where one is surrounded on every side by beauty [this one sees the beauty of God's plan in every work], there is nothing that is divided [to this one the outward becomes the inward in One Spirit, One Truth, One Master, One Way]. 5 The likeness [image] of what is below [the outward (visible) traditions, ordinances, festivals etc. that are conducted in by those of the first birth hoping to gain life by them] is that which is above [they are only a picture of the inward (hidden) struggle that anyone who truly has Christ in them must endure i.e. they eat a physical loaf of bread and drink a physical cup of wine saying they are the body and blood of Christ in ignorance not knowing that the bread (the body of Christ) is now His faithful, obedient followers who not only eat the true hidden manna from heaven but become that bread and that the cup, the blood of His covenant is the persecution and suffering His True Disciples must endure while "in the world"]; for everything is above [all what you see whether in the image or in your spiritual body is of God]: what is below is nothing but the imagination of those that are without knowledge [religion that "do not see what is in front of them"]. 6 Grace has been revealed [by the Word, the Truth] for your salvation. Believe [first step (even the demons do this) so one must also have (true) faith which included obedience] and live [find the resurrection in Christ while still in the earth by learning obedience through suffering (crucify the flesh) and be saved. Hallelujah.

The Gospel of Thomas 

saying 22 Jesus saw some little ones nursing. He said to his disciples, "These little ones who are nursing resemble is those who enter the kingdom." They said to him, "So shall we enter the kingdom by being little ones?" Jesus said to them, "When you (plur.) make the two one and make the inside like the outside and the outside like the inside and the above like the below, and that you might make the male and the female be one and the same, so that the male might not be male nor the female be female, when you make eyes in place of an eye and a hand in place of a hand and a foot in place of a foot, an image in place of an image - then you will enter [the kingdom]."

22) ##Jesus saw infants [the Elect] being suckled [by their true spiritual mother]. He said to His disciples, "These infants being suckled are like those who enter the Kingdom." They said to Him, "Shall we then, as children, enter the Kingdom?" Jesus said to them, "When you make the two [the higher/inward (spiritual) substance and the lower/outward (fleshly) form)] one, and when you make the inside [where the Kingdom of God actually is] like the outside [where they allege it to be - you make it this way by your fruit] and the outside like the inside [replacing their image with the Fathers which is spread out over the earth - see v-113], and the above [heavenly] like the below [earthly], and when you make the male [spirit] and the female [soul] one and the same, so that the male not be male nor the female female [you become One in spirit]; and ##when you fashion eyes [two levels of seeing] in the place of an eye [one level], and a [right] hand [which knows what Jesus is doing (in His Power)] in place of a [left] hand [which doesn't (in your own power], and a [right] foot [which walks in the Way, the Truth and the Life] in place of a [left] foot [which doesn't], and a likeness [image of God] in place of a likeness [image of man]; then will you enter [the Kingdom]."

above and below see John 8:23

'make that which is above like that which is below' (saying 22). Yet the kingdom is not really a place above (saying 3) but a state of consciousness in which the Mind and the Heart are in harmony with the Mind of God.

The Message, intended as a "version of the New Testament in a contemporary idiom",uses the maxim in its translation of the Lord's Prayer from Matthew 6:10. (The prayer's phrase is traditionally rendered "on earth, as it is in heaven".)

Matthew 6:7-13 The Message (MSG)

7-13 “The world is full of so-called prayer warriors who are prayer-ignorant. They’re full of formulas and programs and advice, peddling techniques for getting what you want from God. Don’t fall for that nonsense. This is your Father you are dealing with, and he knows better than you what you need. With a God like this loving you, you can pray very simply. Like this:

Our Father in heaven,

Reveal who you are.

Set the world right;

Do what’s best—

as above, so below.

Keep us alive with three square meals.

Keep us forgiven with you and forgiving others.

Keep us safe from ourselves and the Devil.

You’re in charge!

You can do anything you want!

You’re ablaze in beauty!

Yes. Yes. Yes.

God is Corporeal 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

"We should not assume that anything we cannot see or hear or touch is by nature, by its basic character, silent, immaterial or invisible. We cannot see God who is Spirit. We cannot, today, see angels who are spirits. We hear no voice from heaven. Yet we know that some men heard, saw and touched things which are eternal, things which may be described as eternal." 2

Stephen saw the "heavens opened, and the Son of man standing on the right hand of God",3 Acts 7:56 while those around saw nothing. So we cannot argue that God, Jesus and the angels are immaterial because we by our limited senses cannot see or touch them.4

Angels appeared as ordinary men to Abraham ("three men stood by Him", Gen.18:2).

In the future the "inhabitants of Jerusalem ... shall look upon me (Jesus) whom they have pierced". (Zech. 12:10). They will say unto him, "What are these wounds in thine hands?" 

That conception of God which thinks of Him as mere abstract power, intangible, universal, without person or locality is not true. We cannot worship abstract universal power and claim we worship God.

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.

Notice that "Adam begat a son in his likeness, after his image." If this language is understood, then surely it can be seen that we are created in the image of God even as Jesus was the express image of Him. 

If we are to be one with God even as Jesus is one with the Father (John 17:22) then we must be physically and morally like Jesus was after his glorification. 

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 neither the spiritual nor the intellectual things, nor the archangels <and> those created first, nor even he is shapeless and formless and figureless and incorporeal, but he also has his own shape and body proportionate to his superiority over all spiritual things, just as also those created first (have their own shape and body) proportionate to their superiority over the beings beneath them.

For in general what has come to be is not without substance, but unlike the bodies in this world, they have form and body. For male and female here differ from each other, but there the Only-Begotten and uniquely intellectual one has been furnished with his own form and substance that is utterly pure and sovereign, and he has the immediate benefit of the Father’s power. The ones created first, even if in number they are distinct and each is bounded and delineated, in any case the likeness of their deeds demonstrates their unity, equality, and likeness. (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)