Why Gnosticism Does Not Support Karma

 

Why Gnosticism Does Not Support Karma  

The concept of karma, which originated in India with the *Rig Veda*, is not a Jewish, Christian, or Gnostic teaching. Karma, as commonly understood, is a principle of cause and effect where actions determine future experiences, often linked to reincarnation. However, neither Valentinian Gnosticism nor the teachings found in *Eugnostos the Blessed* support such an idea. Instead, these traditions address fate and providence in distinct ways, but neither suggests a system of karmic justice governing human existence.  

The word karma originates from the Sanskrit root kṛ, meaning "to act" or "to do." In Hinduism and Buddhism, karma refers to the moral law of cause and effect, where one's actions determine future experiences. However, this concept is distinct from the Greek and Hebrew terms used in biblical and Gnostic texts. The Greek word for fate, μοίρα (moíra), refers to an allotted portion or destiny, while πεπρωμένο (peproméno) signifies something that has been predetermined. Neither of these terms carry the moral causality implied in karma. Furthermore, fate is not the same as providence, which is expressed by the Greek πρόνοια (pronoia), meaning divine foresight or care. Unlike karma, which suggests an impersonal moral mechanism, providence implies an intentional guiding force, often associated with God’s will in biblical thought.

Ecclesiastes 9:11 provides a perspective that directly contrasts with the deterministic implications of karma. The verse states: "I returned and saw under the sun that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happen to them all." Here, the Hebrew word מִקְרֶה (miqreh) and the Greek ἀπάντημα (apántēma) convey the idea of random chance or unforeseen events, emphasizing unpredictability in life. This contradicts the notion of karma, which suggests that one’s past actions always determine their future outcomes. Instead, the biblical and Gnostic perspectives recognize that human experiences are shaped by a mixture of fate, providence, and random occurrences, none of which align with the karmic cycle of action and reaction.

## The Valentinian Perspective: Fate and Providence  

Valentinian Gnosticism acknowledges the existence of fate (*heimarmene*) and providence (*pronoia*), but it does not equate these with karma. Fate is seen as a system of opposing forces that influence human existence through cosmic alignments, while providence is the means by which salvation is granted through Christ. According to the Valentinians, the celestial bodies and their movements indicate the workings of unseen powers, but they do not independently cause events. Instead, these movements display the activity of higher powers, which guide births and circumstances.  

However, Valentinian Gnosticism teaches that the coming of Christ liberates believers from fate, transferring them to divine providence. This transition is achieved through baptism, which is not merely a ritual but a transformative act that frees one from the constraints of fate. Before baptism, fate is real, but afterward, it no longer holds power over the believer. This belief places emphasis on knowledge (*gnosis*) as the key to salvation, rather than on a deterministic system of cause and effect like karma.  

The idea that one's destiny is shaped by past actions and carried forward in a cycle of rebirth is absent in Valentinian thought. Instead, fate governs those who lack *gnosis*, while those who attain knowledge are freed from it. The Valentinian tradition presents a dualistic worldview where opposing forces influence human existence, but ultimate liberation comes through the knowledge and guidance of Christ, not through karmic retribution.  

## Eugnostos the Blessed: A Rejection of Fate and Providence  

The non-Valentinian text *Eugnostos the Blessed* goes even further in rejecting any concept of fate, providence, or self-governance. Unlike the Valentinians, who see fate as real until transcended, *Eugnostos* dismisses all such concepts as misguided human speculation. The text states:  

> “The wisest among them have speculated about the truth from the ordering of the world. And the speculation has not reached the truth. For the ordering is spoken of in three (different) opinions by all the philosophers; hence they do not agree. For some of them say about the world that it was directed by itself. Others, that it is providence (that directs it). Others, that it is fate. But it is none of these. Again, of three voices that I have just mentioned, none is true. For whatever is from itself is an empty life; it is self-made. Providence is foolish. Fate is an undiscerning thing.”  

This passage makes it clear that *Eugnostos* does not accept fate as a governing force over human affairs. It also rejects providence as lacking wisdom and denies the idea that the world directs itself. Instead, the text argues that true knowledge comes not from philosophy or cosmic determinism, but from the revelation of the true God. 

Both *Eugnostos* and Ecclesiastes emphasize the limitations of relying on external forces and highlight the randomness of existence, which stands in direct contrast to the structured cause-and-effect system of karma.   

## Galatians 6:7-8 and the Rejection of Karma  

Galatians 6:7-8 states:  

> “Do not be deceived: God is not mocked. For whatever a man sows, that he will also reap. For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.”  

At first glance, this passage may seem similar to karma because it speaks of reaping what one sows. However, the key difference is that this principle is not an impersonal law of cause and effect operating over multiple lifetimes. Instead, it is a moral and spiritual truth governed by God’s judgment, not by an automatic system. The passage warns that choices have consequences, but these consequences are based on divine will, not a mechanical cycle of rebirth or karmic debt.  

Unlike karma, which suggests that every action produces a corresponding effect in a future life, Galatians 6:7-8 presents two clear paths: corruption for those who live according to the flesh and eternal life for those who live by the Spirit. This distinction is not based on an endless cycle of rebirth but on a direct relationship with God, who grants eternal life as a gift. The emphasis is on spiritual transformation rather than inevitable repayment for past deeds. This understanding of sowing and reaping is rooted in the biblical concept of divine justice rather than an impersonal cosmic law, making it incompatible with karma.

## 

## Gnostic Thought and the Rejection of Karma  

Neither Valentinian Gnosticism nor *Eugnostos the Blessed* supports the idea of karma. The Valentinians acknowledge fate as a temporary condition from which one can be liberated through Christ, while *Eugnostos* outright denies fate, providence, and self-governance. In both perspectives, salvation comes through knowledge, not through a cycle of moral retribution.  

Unlike karma, which suggests that past actions determine future experiences in a continuous cycle, these Gnostic perspectives emphasize the role of knowledge in transcending worldly conditions. Valentinian thought allows for fate’s influence until it is overcome, while *Eugnostos* dismisses the very idea that fate or providence has any real power.  

Thus, Gnosticism does not support karma, because it neither upholds a system of moral causality nor believes in reincarnation. Instead, it presents a path of liberation through knowledge, rejecting the idea that human existence is bound to an endless cycle of consequences dictated by past actions.

The Law of Moses as the Tree of Knowledge of Good and Evil

The Law Of Moses As An Adversary

# **The Law of Moses as the Tree of Knowledge of Good and Evil**  

The Law of Moses serves as a type of the Tree of Knowledge of Good and Evil, as it imparts the knowledge of sin but does not provide salvation. The apostle Paul affirms this in his letter to the Romans:  

**"By the law is the knowledge of sin" (Romans 3:20).**  

The Gospel of Philip makes this connection explicit:  

**"The law was the tree. It has power to give the knowledge of good and evil. It neither removed him from evil, nor did it set him in the good, but it created death for those who ate of it. For when he said, 'Eat this, do not eat that,' it became the beginning of death."** (**The Gospel of Philip 75**)  

The Law, like the Tree of Knowledge, introduced a system of commandments that made humans aware of sin but could not remove their fallen state. Instead, it set the stage for the coming of Christ, who would fulfill the Law and replace it with grace and truth. As Paul writes:  

**"Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby" (Ephesians 2:15-16).**  

The "enmity" in this passage refers to the Law of commandments contained in ordinances, specifically the penalties and divisions that the Law created between Jews and Gentiles. The Law, while given by God, established distinctions that kept the two groups separate, with commandments, rituals, and legal barriers that prevented full unity. Through His death, Jesus abolished the enmity—not by nullifying God's moral principles, but by removing the barriers and penalties that the Law imposed.By doing so, He made peace, creating one new humanity in Himself, where both Jews and Gentiles are reconciled to God as one body. The Gospel of Truth describes how Jesus took on this burden, represented as a book, and was nailed to the cross, signifying the fulfillment and transcendence of the Law: 

**"For this reason Jesus appeared. He put on that book. He was nailed to a cross. He affixed the edict of the Father to the cross."** (**The Gospel of Truth**)  

The Law was the knowledge of sin, and Jesus bore its burden, fulfilling and transcending it. He became the true fruit of knowledge, but unlike the original Tree, He did not bring death to those who partook of Him. Instead, He brought joy and salvation:  

**"He was nailed to a tree. He became a fruit of the knowledge of the Father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery."** (**The Gospel of Truth**)  

The imagery of the Tree of Knowledge is further connected to the fig tree, which symbolizes Israel and the Law. Adam and Eve covered themselves with fig leaves after eating from the tree, just as the Jews sought righteousness through the works of the Law. However, these leaves were insufficient, just as the Law was insufficient for salvation. The true covering came from the slain Lamb:  

**"The fig leaves which Adam and Eve covered themselves with also represented the Law, seeing they were replaced by the slain lamb. Their initially glossy appearance typifies well the apparent covering of sin by the Law, which faded in time. The fig tree is a symbol of Israel. It seems reasonable to speculate that having eaten the fruit of the tree of knowledge, they made their aprons out of its leaves, thus making the tree of knowledge a fig tree."**  

Jesus Himself cursed the fig tree when He found it barren, symbolizing the end of the Old Covenant and the coming of the New:  

**"Seeing a fig tree by the road, he went up to it but found nothing on it except leaves. Then he said to it, 'May you never bear fruit again!' Immediately the tree withered" (Matthew 21:19).**  

The Pharisees, who strictly adhered to the Law but lacked true righteousness, are likened to this tree:  

**"Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outwardly, but are within full of dead men's bones, and of all uncleanness" (Matthew 23:27).**  

The word **"beautiful"** used here is the same word used in the Septuagint to describe the Tree of Knowledge, drawing a connection between the Pharisees and the Law that could only bring death.  

The Law, though divinely given, was not the final revelation of God but a necessary stage in the divine plan. It served to teach humanity about sin and the need for a Savior. As Paul explains:  

**"The law was our schoolmaster to bring us unto Christ, that we might be justified by faith" (Galatians 3:24).**  

The Gospel of Philip reinforces this idea:  

**"The law was the tree. It has power to give the knowledge of good and evil [for without it we would not know sin nor could we become 'as gods' setting ourselves up as gods in the temple of God (our bodies)]. It neither removed him from evil, nor did it set him in the good, but it created death for those who ate of it [there is no salvation available from the works of the law according to the 'letter' but the 'spirit' of the law was life for those who discerned it as an allegory pointing to the Savior and the power of sonship]. For when he said, 'Eat this, do not eat that,' it became the beginning of death [This Command was the groundwork for the great task of creating sons. Shortly after the precept Adam was given his first taste of free will and his conscience failed him and as a result, construction could now begin on the greatest temple (not made with hands) ever created!]."** (**The Gospel of Philip 75**)  

Thus, the Law was both a curse and a preparation. It revealed sin but could not remove it. It was the Tree of Knowledge that brought death, yet through Christ, who took it upon Himself, it became a means to life. Jesus, the true revelation of the Father, fulfilled the Law and established a new covenant of grace, bringing true righteousness apart from the works of the Law.  

As John declares:  

**"For the law was given through Moses, but grace and truth came through Jesus Christ" (John 1:17).**  

Therefore, while the Law served its purpose, true life and salvation come only through Christ, the living fruit of the knowledge of the Father.

The law was the tree. It has power to give the knowledge of good and evil. It neither removed him from evil, nor did it set him in the good, but it created death for those who ate of it. For when he said, "Eat this, do not eat that", it became the beginning of death. (The Gospel of Philip)

For this reason Jesus appeared. He put on that book. He was nailed to a cross. He affixed the edict of the father to the cross. (The Gospel of Truth)

He was nailed to a tree. He became a fruit of the knowledge of the father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery.
(The Gospel of Truth)

15  Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

16  And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

Here is the rewritten 800-word document that aligns with your request, ensuring that all references to the Law of Moses as an adversary or false accuser are removed, while retaining the perspective that the Law represents the Tree of Knowledge of Good and Evil.

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**The Law as the Tree of Knowledge of Good and Evil**  

The Gospel of Philip provides a striking perspective on the nature of the Law:  

*"The law was the tree. It has power to give the knowledge of good and evil. It neither removed him from evil, nor did it set him in the good, but it created death for those who ate of it. For when he said, 'Eat this, do not eat that,' it became the beginning of death."* (Gospel of Philip)  

This understanding aligns with the biblical narrative of Genesis, where the Tree of Knowledge introduced an awareness of good and evil. The Law, given to Israel, similarly brought knowledge of righteousness and sin, yet it could not grant the power to overcome sin entirely. Instead, it revealed the limitations of human nature and the need for something greater.  

Paul elaborates on this in his writings, explaining that the Law, though good and holy in itself, revealed the human inclination toward disobedience. He states, *“The strength of sin is the law”* (1 Corinthians 15:56), not because the Law itself was sinful, but because it exposed sin and made it evident in human actions.  

### **Christ and the Fulfillment of the Law**  

Jesus’ mission was not to abolish the Law but to fulfill it, bringing about a new way of reconciliation between humanity and God. The Gospel of Truth describes this fulfillment in symbolic language:  

*"For this reason Jesus appeared. He put on that book. He was nailed to a cross. He affixed the edict of the Father to the cross."* (Gospel of Truth)  

Here, Jesus is portrayed as embodying the Law—"putting on the book"—and bringing it to its intended fulfillment through His death and resurrection. He became the means through which humanity could move beyond the limitations of the Law.  

*"He was nailed to a tree. He became a fruit of the knowledge of the Father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery."* (Gospel of Truth)  

Unlike the first experience with the Tree of Knowledge, where eating brought consequences of mortality, Jesus' fulfillment of the Law transforms this knowledge into joy. He grants access to true understanding and reconciliation with God.  

### **Reconciliation and the New Creation**  

Paul explains this transformation in his letter to the Ephesians:  

*"Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby."* (Ephesians 2:15-16)  

The "enmity" described here is the division created by the Law. While it established a standard of righteousness, it also distinguished between those under the covenant and those outside of it. Through Christ, this division is abolished, and all are invited into unity with God.  

### **The Law as a Tutor Leading to Christ**  

Paul describes the purpose of the Law in Galatians:  

*"Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster."* (Galatians 3:24-25)  

The Law served as a guide, teaching the people about righteousness and sin, but its role was temporary. It was never meant to be the final solution; rather, it pointed forward to Christ. Once faith in Him is established, believers are no longer under the instruction of the Law in the same way, for they have entered into a new relationship with God.  

Paul further explains this shift:  

*"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh."* (Romans 8:3)  

The Law was unable to change human nature because it depended on human effort to uphold it. Christ, however, accomplished what the Law could not by condemning sin itself and offering a new way through the Spirit.  

### **The Spiritual Transformation**  

Galatians 5 contrasts the works of the flesh with the fruits of the Spirit, showing how living by the Spirit leads to transformation beyond the requirements of the Law:  

*"If you be led of the Spirit, you are not under the law."* (Galatians 5:18)  

This does not mean the Law was evil, but rather that its function as a guide has been surpassed by the life of the Spirit. Those who follow Christ are no longer bound to the written commandments but are led by a deeper, spiritual connection with God.  

Paul connects this transition with the concept of crucifixion:  

*"They that are Christ’s have crucified the flesh with the affections and lusts."* (Galatians 5:24)  

Just as Jesus was crucified, putting an end to the enmity created by the Law, His followers are called to crucify their former ways of living. The transformation is not about rejecting the Law itself but moving beyond it into a new reality in Christ.  

### **The Freedom Found in Christ**  

In Colossians, Paul emphasizes the freedom believers have received:  

*"Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross."* (Colossians 2:14)  

This does not mean the Law was evil, but rather that its role in condemning sin has been fulfilled. In Christ, believers find a new foundation for their relationship with God, one based on grace rather than adherence to legal commands.  

Paul summarizes this transformation in Romans 7:  

*"But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter."* (Romans 7:6)  

The Law, like the Tree of Knowledge, brought awareness of good and evil, but it could not provide the means to transcend the struggle. Through Christ, humanity is invited into a new life, where righteousness is not attained by human effort but through union with Him.  

### **Conclusion**  

The Law was given as a means of instruction, revealing the nature of righteousness and sin. Yet, like the Tree of Knowledge, it could not grant the power to overcome sin. Through Christ, the purpose of the Law was fulfilled, and believers are now called to live by the Spirit. This is not a rejection of the Law’s value but an acknowledgment that its role has been completed in the new creation established through Jesus. The joy found in Christ is the true fruit of knowledge, leading not to condemnation but to life and unity with God.

Moses and Jesus John 1:17,18

Moses and Jesus John 1:17,18

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The Law of Moses, the Demiurge, and the Revelation of God in Christ

John 1:17-18

The Law Given Through Elohim

The Law, as recorded in the Pentateuch, was not directly given by God the Father but was ordained through the agency of angels, also referred to as Elohim. This is evident from multiple scriptural testimonies. Stephen, in his defense before the Sanhedrin, affirms:

"Who have received the law by the disposition of angels, and have not kept it" (Acts 7:53).

The Greek word for "disposition" is diatagas, signifying ordinance or arrangement. This demonstrates that the Law was mediated through angels, not given directly by the Father. The Apostle Paul reinforces this understanding:

"Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary" (Galatians 3:19, ESV).

The reference to angels in the giving of the Law aligns with Moses' own account of encountering an angel in the burning bush:

"And the angel of Yahweh appeared unto him in a flame of fire out of the midst of a bush" (Exodus 3:2).

This angel, speaking in the name of God, acted as an intermediary, just as the Elohim mediated the giving of the Law. Hebrews further affirms:

"For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompence of reward…" (Hebrews 2:2).

These verses establish that the Law was delivered through angelic beings, not by the Father directly.

Ptolemy’s Interpretation of the Law

The early Christian teacher Ptolemy offers a significant interpretation of the Law’s nature. He rejects the views of both the Jewish tradition, which attributes the Law to the perfect God, and the Marcionites, who claim that it was given by a malevolent being. Instead, he presents a more nuanced view:

"For it is evident that the Law was not ordained by the perfect God the Father, for it is secondary, being imperfect and in need of completion by another, containing commandments alien to the nature and thought of such a God." (Letter to Flora)

He further divides the Law into three parts:

1. The Law of God – True commandments given by the Deity Himself.
2. The Law of Moses – Commandments given by Moses from his own reasoning.
3. The Traditions of the Elders – Human commandments interwoven into the Law.

Jesus confirms this division in His disputes with the Pharisees:

"Because of your hard-heartedness Moses permitted a man to divorce his wife; from the beginning it was not so" (Matthew 19:8).

Jesus contrasts the original divine intention with Moses' accommodation. Additionally, He rebukes the traditions of the elders:

"You have nullified the Law of God through the tradition of your elders" (Matthew 15:6).

This distinction aligns with Ptolemy’s claim that the Law, while containing divine elements, is not wholly from the Father but mediated through Elohim and shaped by human traditions.

If the Law was mediated by angels, also called Elohim in the Hebrew Scriptures (Psalm 82:1, 6), and if the Demiurge is identified as the intermediary who gave the Law, then it follows logically that the Elohim are the Demiurge. Ptolemy’s interpretation clarifies that the Law was neither from the perfect Father nor from an evil being but from an intermediary power—the Demiurge—who is distinct from both.

Since multiple scriptural passages affirm that angels, or Elohim, were responsible for delivering the Law (Acts 7:53, Galatians 3:19, Hebrews 2:2), they collectively fulfill the role of the Demiurge. This does not mean they are malevolent but rather that they function as intermediaries, governing the present age until Christ, the true revelation of the Father, inaugurates the world to come (Hebrews 2:5). Therefore, the Elohim, as celestial rulers and administrators of the Law, are rightly understood as the Demiurge, the architect of the material order and its legal structures.

The Revelation of the Deity in Christ

The Law, being mediated through angels and imperfect in its final form, stands in contrast to the ultimate revelation of the Deity in Christ. John declares:

"For the law was given through Moses, but grace and truth came through Jesus Christ" (John 1:17).

While Moses received the Law through angelic mediation, Jesus reveals the Father directly:

"No one hath seen God at any time: An Only Begotten God, The One existing within the bosom of the Father, He, hath interpreted him" (John 1:18, Rotherham).

Moses did not see the Father but saw the Elohim. When Moses asked to see the Elohim's glory, he was only permitted to see a limited manifestation through an intermediary:

"And I will take away my hand, and thou shalt see my back: but my face shall not be seen" (Exodus 33:23).

Jesus, the Logos made flesh, fully reveals the Father:

"All things have been delivered to me by my Father, and no one fully knows the Son but the Father, neither does anyone fully know the Father but the Son and anyone to whom the Son is willing to reveal him" (Matthew 11:27).

Jesus is the exegete of the Father. The Greek term exegeomai means "to declare, interpret," from which we derive "exegesis." Christ, by His life, death, and resurrection, fully expounds the nature of God, surpassing the limited revelation given through the Law.

The Intermediate Role of the Demiurge

Ptolemy, recognizing that the Law was neither from the Father nor from an evil being, identifies the Demiurge as its author:

"For if the Law was not ordained by the perfect God himself, as we have already taught you, nor by the devil, a statement one cannot possibly make, the legislator must be some one other than these two. In fact, he is the demiurge and maker of this universe and everything in it; and because he is essentially different from these two and is between them, he is rightly given the name, intermediate." (Letter to Flora)

This aligns with the concept that the angels, as intermediaries, administered the Law. The present age is subjected to these celestial rulers:

"For unto the angels hath he not put in subjection the world to come" (Hebrews 2:5).

This indicates that the coming age, under Christ’s rule, will no longer be governed by these intermediaries.

Conclusion

The Law was mediated by angels (Elohim) and structured through Moses, but it was incomplete. Ptolemy's division clarifies its nature, distinguishing divine precepts from human additions. Jesus Christ, the Logos, surpasses this mediated revelation by fully revealing the Father. As John declares:

"And of His fullness we have all received, and grace for grace" (John 1:16).

Thus, while the Law served its purpose, the fullness of divine truth is found only in Christ..














John 1:17 Because, the law, through Moses, was given, favour and truth, through Jesus Christ, came into existence.
18 No one, hath seen, God, at any time: An Only Begotten God, The One existing within the bosom of the Father, He, hath interpreted him. (Rotherham's Emphasized Bible)

Some say (Jews,Ebionite and Christians) that it is legislation given by God the Father; others (Marcion Christians), taking the contrary course, maintain stubbornly that it was ordained by the opposite, the Devil who causes destruction, just as they attribute the fashioning of the world to him, saying that he is the Father and maker of this universe. Both are completely in error; they refute each other and neither has reached the truth of the matter.

Ptolemy begins by showing these two views are utterly in error

For it is evident that the Law was not ordained by the perfect God the Father, for it is secondary, being imperfect and in need of completion by another, containing commandments alien to the nature and thought of such a God. (Ptolemy's Letter to Flora)


First, you must learn that the entire Law contained in the Pentateuch of Moses was not ordained by one legislator - I mean, not by God alone, some commandments are Moses', and some were given by other men. The words of the Savior teach us this triple division. The first part must be attributed to God alone, and his legislation; the second to Moses - not in the sense that God legislates through him, but in the sense that Moses gave some legislation under the influence of his own ideas; and the third to the elders of the people, who seem to have ordained some commandments of their own at the beginning. You will now learn how the truth of this theory is proved by the words of the Savior.

In some discussion with those who dispute with the Savior about divorce, which was permitted in the Law, he said Because of your hard-heartedness Moses permitted a man to divorce his wife; from the beginning it was not so; for God made this marriage, and what the Lord joined together, man must not seperate. [Matt 19:8] In this way he shows there is a Law of God, which prohibits the divorce of a wife from a husband, and another law, that of Moses, which permits the breaking of this yoke because of hard-heartedness. In fact, Moses lays down legislation contrary to that of God; for joining is contrary to not joining.

The Savior also makes plain the fact that there are some traditions of the elders interwoven in the Law. For God,he says, Said, Honour your father and your mother, that it may be well with you, But you , he says addressing the elders, ...have declared as a gift to God, that by which you have nullified the Law of God through the tradition of your elders. Isaiah also proclaimed this, saying, This people honours me with their lips, but their hearts are far from me, teaching precepts which are the commandments of men. [Matt 15:4-9].

Therefore it is obvious that the whole Law is divided into three parts; we find in it the legislation of Moses, of the elders, and of God himself. This division of the entire Law, as made by us, has brought to light what is true in it.

For if the Law was not ordained by the perfect God himself, as we have already thaught you, nor by the devil, a statement one cannot possibly make, the legislator must be some one other than these two. In fact, he is the demiurge and maker of this universe and everything in it; and because he is essentially different from these two and is between them, he is rightly given the name, intermediate. (Ptolemy's Letter to Flora)

the demiurge is the intermediate just like the angels been the intermediary Galatians 3:19




Moses and Angels The Law was given through Moses by angles or the Elohim this can be seen from Stephen's speech in acts 7 and Moses’ testimony to his encounter with the Angel of Yahweh (Ex 3:16 Ex 14:19,20).



Acts 7:53 Who have received the law by the disposition of angels, and have not kept it
The word "disposition" is the Gr. diatagas and signifies "ordinance." It has the idea of constitution or arranging. The NIV has "the law that was put into effect by angels," whereas the NEB has "the law as God's angels gave it to you." In receiving the Law, Moses did not see the great Uncreated and Eternal Spirit personally, but an angelic representative (Num. 12:8; Exo. 20:1; Gal. 3:19; Heb. 2:2; Acts 7:38).

In the case of God's own Son, the circumstances were entirely different (Heb. 1:1 -2); he was elevated to become the medium of the divine will, described as the "Word made flesh" (Jn. 1:14).



Galatians 3:19 Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. (English Standard Version)

By Angles: See Exo 3:2; 23:20; Isa 63:9; cp Heb 2:2-4.



Exodus 3:2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.



"And the angel of Yahweh appeared unto him" — The angel spoke in the name of Deity, and therefore can be identified with the angel referred to in ch. 23:20-23.


Examples of angels speaking in the name of God are found throughout the Word. A typical example is given in Judges 2:1. The angel of Yahweh visited Israel with the message: "I made you to go up out of Egypt." The work is there attributed to the angel, whilst elsewhere it is declared as being of Yahweh. In fact, the work of deliverance was effected by Yahweh through "His ministers," the angels as the Elohim (cp. Psa. 103:20-21; Heb. 1:14).


The Law is given by the angels it is called the word spoken by angels in hebrews 2:2 that is, by the ministration of angels.. the

5 ¶ For unto the angels hath he not put in subjection the world to come,

This age or world is subjected meaning controlled by the angels

Because Angels control world rulers, "principalities and powers" can refer both to them and the Angels behind them.


The words, “No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known.” (John 1:18), were spoken, not by the Baptist, but by the disciple.

No one, hath seen, God, at any time Not even Moses (Exo 33:18,20).

Moses’ experience of seeing a veiled manifestation of the Glory of God whilst he was hidden in a cleft of the rock (Ex. 33:22). “No man hath seen (and goes on seeing) God at any time”, not even Moses/ for the theophany he beheld was specifically limited (v.22, 23). When the covenant was made at Sinai a theophany was not only heard but also seen (Ex. 24:10,11);

An Only Begotten God, The One existing within the bosom of the Father, He, hath interpreted him

led him forth, i.e. into full revelation.

(Matthew 11:27) All things have been delivered to me by my Father, and no one fully knows the Son but the Father, neither does anyone fully know the Father but the Son and anyone to whom the Son is willing to reveal him.




"Exegeomai": to declare, interpret (cp English "exegesis"). In this final verse of the prologue is the climactic and ultimate statement of the career of the Logos, "the Word of God made flesh", Jesus of Nazareth. His whole life, all his teachings, and at last and especially his death and resurrection and ascension to heaven, all "expound" or "interpret" his heavenly Father.




This verse proves that, Jesus had a knowledge of God above that which any of the ancient prophets had, and that the fullest revelations of his character are to be expected in the gospel. By his Word and Spirit he can enlighten and guide us, and lead us to the true knowledge of God; and there is no true and full knowledge of God which is not obtained through his Son. Comp. #Joh 14:6 1Jo 2:22,23.

God cannot be understood in his completeness by outer consciousness. The indwelling Word, the Christ, God's spiritual idea, declares God and makes him manifest to outer consciousness by redeeming the life and substance of the body and raising it to spiritual glory.

John 1:18 And of His fullness we have all received, and grace for grace. 17 For the law was given through Moses, but grace and truth came through Jesus Christ. 18 No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him

Verse 18: No man hath seen the Creator at any time. "God" meaning "elohim" refers to angels. See Exod# 33. 11, 20. The showing of YHWH to Moses was the showing of a highly placed angel, typifying that the people would see the manifestation of God in Jesus.

there are many powers in heaven

Elohim and Creation

or

Gods and Creation

"there are many powers in heaven" Mishnah Sanhedrin 4:5 - Sefaria. 

# **There Are Many Powers in Heaven**  

The Mishnah states, *"There are many powers in heaven."* (Sanhedrin 4:5, Sefaria). This statement, though brief, reflects an ancient belief that divine power is not singular in manifestation but operates through multiple agencies. Early Christian Gnostic sects were accused of heresy for teaching that the Deity is not the immediate creator of the world and humanity. The Valentinians taught that a creative agency called the Demiurge (meaning "craftsman" or "artisan") and the archons created and oversee the physical universe. These entities were seen as subordinate *Elohim* (gods or angels) to the spiritual *Logos*.  

But where does this teaching originate? Is it biblical?  

## **Historical Traditions of Multiple Powers in Heaven**  

This concept is not unique to Gnostic Christianity; it has deep roots in Jewish traditions. The *Tripartite Tractate*, a Valentinian text, highlights conflicting interpretations among Jewish sects regarding divine agency. It states:  

*"By interpreting them, they established many sects which exist to the present among the Jews. Some say that the God who made a proclamation in the ancient scriptures is one. Others say that he is many. Some say that God is simple and was a single mind in nature. Others say that his activity is linked with the establishment of good and evil. Still others say that he is the creator of that which has come into being. Still others say that it was by the angels that he created."* (*Tripartite Tractate*)  

Those who attribute creation to angels appear to be those who "say that he is many." This belief finds support in various Jewish writings, including the *Book of Jubilees*.  

### **The Book of Jubilees and Angelic Agency**  

The *Book of Jubilees* (dated to 160–150 BCE) presents a tradition where angels played an essential role in the revelation of divine laws and the creation of the world. It claims to be a record of Moses' revelations from angels on Mount Sinai:  

*"And He said to the angel of the presence: Write for Moses from the beginning of creation till My sanctuary has been built among them for all eternity."* (*Jubilees* 1:26)  

Chapter 2 of *Jubilees* speaks of the creation of the *Elohim*, called "spirits" and "angels" in the Ethiopic texts. If an original Hebrew text were available, the word for "angel" might have been *Elohim*, meaning "powers" or "mighty ones." The angels serve before the Deity in a structured hierarchy, with some controlling the natural world.  

The pronouns *"we"* and *"us"* in *Jubilees* are consistently applied to the angels acting on behalf of the Deity, never as a "royal we." For example:  

- *"And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work."* (*Jubilees* 2:17)  

- *"And on the six days of the second week we brought, according to the word of God, unto Adam all the beasts, and all the cattle, and all the birds."* (*Jubilees* 3:1)  

- *"And the Lord said unto us: 'It is not good that the man should be alone: let us make a helpmeet for him.'"* (*Jubilees* 3:4)  

This perspective suggests that when Genesis 1:26 states, *"Let us make man in our image,"* it refers to God addressing His angels rather than using a plural form for Himself.  

## **The Book of Enoch and the Archangels**  

The *Book of Enoch* expands on the concept of heavenly hierarchies, listing seven archangels:  

*"These are the names of the holy angels who watch: Uriel, Raphael, Raguel, Michael, Saraqâêl, Gabriel, and Remiel."* (*Enoch* 20)  

Each archangel has a specific function:  

- Uriel: Over the world and Tartarus  

- Raphael: Over the spirits of men  

- Raguel: Over the luminaries  

- Michael: Over righteous humanity and chaos  

- Saraqâêl: Over the spirits who sin  

- Gabriel: Over Paradise and the cherubim  

- Remiel: Over those who rise at the Resurrection  

This understanding influenced the Gnostic concept of the *Hebdomad*, a group of seven archons governing the world.  

## **Jewish Views from Alexandrian Thought**  

Philo of Alexandria, a Jewish philosopher, distinguished between the supreme God and subordinate divine beings. He interprets Genesis 1:26 as referring to divine assistants:  

*"For no mortal thing could have been formed on the similitude of the supreme Father of the universe, but only after the pattern of the second deity, who is the Word of the supreme Being."* (*Questions and Answers on Genesis*, II)  

Philo describes the *Logos* as God’s reason, His firstborn son, and the instrument through which creation occurs:  

*"God, like a shepherd and a king, governs the earth, the water, the air, and the fire, appointing, as their immediate superintendent, His own right reason (*logos*), His firstborn son, who is to receive the charge of this sacred company as the lieutenant of the great king."* (*On Husbandry*)  

This aligns with John 1:1-3, where the *Logos* (Word) is described as the divine agent in creation.  

## **Gnostic Perspectives on Divine Powers**  

The Gnostic teacher Basilides held that angels created the world and governed nations:  

*"Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it."* (*Irenaeus, Against Heresies*, I.24.4)  

Menander, another Gnostic teacher, taught that the world was created by angels, echoing Jewish and Platonic thought about intermediaries in creation.  

## **Conclusion**  

The idea that there are many powers in heaven is well-supported in both Jewish and early Christian traditions. The *Book of Jubilees*, the *Book of Enoch*, Philo, and early Gnostic writings all describe a structured hierarchy of divine beings who act as intermediaries in creation and governance. The *Elohim* of the Hebrew Bible are not necessarily a singular entity but a collective term for divine beings that assist in executing God’s will.  

Understanding Genesis 1:26, *"Let us make man in our image,"* in this context suggests a reference to divine intermediaries rather than a singular God speaking in plurality. The Christian *Logos*, identified with Jesus, was seen as the highest of these divine powers, the *firstborn of all creation* (Colossians 1:15), through whom all things were made.  

This ancient belief in multiple powers in heaven was not heretical but deeply embedded in Jewish thought, later influencing Christian theology.

Early Christian Gnostic sects were accused of heresy for teaching that the Deity, is not immediately the creator of our world, nor of our race. The Valentinians taught that a creative agency called the Demiurge (meaning "craftsman" or "artisan") and the archons created and oversees the physical universe. The Demiurge and the archons are subordinate gods (Elohim), or angels to the spiritual Logos.

Where does this teaching come from is it biblical?

Well obviously these teachings must have a biblical foundation which we will look at later. But first we will look at the historical tradition of this teaching

First a look at the Tripartite Tractate which shows conflicting interpretations among Jewish sects as pairs of opposite views. Three such pairs are listed:

By interpreting them, they established many sects which exist to the present among the Jews. Some say that the God who made a proclamation in the ancient scriptures is one. Others say that he is many. Some say that God is simple and was a single mind in nature. Others say that his activity is linked with the establishment of good and evil. Still others say that he is the creator of that which has come into being. Still others say that it was by the angels that he created. (The Tripartite Tractate)

"that which has come into being" presumably "created things"

Those who attribute to the angels a mediating role at creation seem to be identical with those who "say that he is many."

Jewish Views From Palestinian  

The first historical text we will look at is the Book of Jubilees (the Oxford Annotated Bible and the Mercer Bible Dictionary conclude the work can be dated to 160–150 BC)

The Book of Jubilees claims to present "the history of the division of the days events of the years, the year-weeks, and the jubilees of the world" as revealed to Moses by angels while he was on Mount Sinai for forty days and forty nights.

Chapter 1:25 And do thou write down for thyself all these words which I declare unto thee on this mountain, the first and the last, which shall come to pass in all the divisions of the days in the law and in the testimony and in the weeks and the jubilees unto eternity, until I descend and dwell with them throughout eternity.'
26 And He said to the angel of the presence: Write for Moses from the beginning of creation till My sanctuary has been built among them for all eternity.

Angels were used to send down the Quran to Muhammad; it was not sent down directly from God. And this seems to apply in every context that We is used in the Quran.

Chapter 2 of the Book of Jubilees gives us information about the creation of the elohim who are called spirits and angels in the manuscripts of the Ethiopic texts which we have from 15th and 16th centuries. However I believe if we could see an Hebrew original manuscript text the word for angel would be elohim spirits of powers or Mighty Ones.

The spirits and the angels are the ones who serve before the Deity there is an hierarchy to the spirits/elohim the angels of the presence and sanctification would seem to be the archangels, other angles control the natural world each group controls different forces of nature: .


The “heavens and the earth”  were created in a beginning before the first “day” of creation began. (Gen. 1:1)

In the book of Jubilees the pronouns "we"  and "us" is always used of the angels who act on behalf of the Deity:

chapter 2:17 And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work.

Chapter 3:1 And on the six days of the second week we brought, according to the word of God, unto Adam all the beasts, and all the cattle, and all the birds,

chapter 3:4 And the Lord said unto us: 'It is not good that the man should be alone: let us make a helpmeet for him.'

Chapter 3:15 And in the first week of the first jubilee, [1-7 A.M.] Adam and his wife were in the garden of Eden for seven years tilling and keeping it, and we gave him work and we instructed him to do everything that is suitable for tillage.

Chapter 10:22 And the Lord our God said unto us: Behold, they are one people, and (this) they begin to do, and now nothing will be withholden from them. Go to, let us go down and confound their language, that they may not understand one another's speech, and they may be dispersed into cities and nations, and one purpose will no longer abide with them till the day of judgment.'
Chapter 14:20 And on that day we made a covenant with Abram, according as we had covenanted with Noah in this month; and Abram renewed the festival and ordinance for himself for ever.

Surah 50:16 And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein (Surah Qaf [50:16])

According to Shia Islam God does not always do works himself directly he uses the angels to do them.

According to one French orientalist and scholar "we" refers to both God and Gabriel the Archangel.

So in the book of Jubilee  "We" is used of the angels it is never used as the "Royal WE" (just as in English for royalty). This is how Christians should understand the "We"  and "Us" used in the book of Genesis 1:26, 3:22; 11:7

Next we come to the book of Enoch which lists seven archangels. The Life of Adam and Eve lists the archangels as well: Michael, Gabriel, Uriel, Raphael and Joel. Although this passage does not speak about the angels involed with the creation it does show again an hierarchy among the angels Uriel is in charge of the world and Tartarus, Raphael controls or rules over the spirits of men, 

The understanding of seven archangels is also the foundation of the understand about the Hebdomad a group of seven archons which rule over the world and the physical universe. 

The book of Enoch chapter 20

1. And these are the names of the holy angels who watch.
2. Uriel, one of the holy angels, who is over the world and over Tartarus.
3. Raphael, one of the holy angels, who is over the spirits of men.
4. Raguel, one of the holy angels who †takes vengeance on† the world of the luminaries.
5. Michael, one of the holy angels, to wit, he that is set over the best part of mankind ⌈⌈and⌉⌉ over chaos.
6. Saraqâêl, one of the holy angels, who is set over the spirits, who sin in the spirit.
7. Gabriel, one of the holy angels, who is over Paradise and the serpents and the Cherubim.
8. Remiel, one of the holy angels, whom God set over those who rise.

Jewish Views from Alexandrian 

(1.227) For the scripture says: "I have seen what Laban does unto Thee,"{53}{#ge 31:12.} namely, things contrary to the benefits which I conferred on you, things impure, wicked, and altogether suited to darkness. But it is not right for the man who anchors on the hope of the alliance of God to crouch and tremble, to whom God says, "I am the God who was seen by thee in the place of God." (1.228) A very glorious boast for the soul, that God should think fit to appear to and to converse with it. And do not pass by what is here said, but examine it accurately, and see whether there are really two Gods. For it is said: "I am the God who was seen by thee;" not in my place, but in the place of God, as if he meant of some other God. (1.229) What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God (ho Theos);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God (tou Theou), but simply "of God" (Theou); (1.230) and what he here calls God is his most ancient word, not having any superstitious regard to the position of the names, but only proposing one end to himself, namely, to give a true account of the matter; for in other passages the sacred historian, when he considered whether there really was any name belonging to the living God, showed that he knew that there was none properly belonging to him; but that whatever appellation any one may give him, will be an abuse of terms; for the living God is not of a nature to be described, but only to be.

(62) Why is it that he speaks as if of some other god, saying that he made man after the image of God, and not that he made him after his own image? (#Ge 9:6). Very appropriately and without any falsehood was this oracular sentence uttered by God, for no mortal thing could have been formed on the similitude of the supreme Father of the universe, but only after the pattern of the second deity, who is the Word of the supreme Being; since it is fitting that the rational soul of man should bear it the type of the divine Word; since in his first Word God is superior to the most rational possible nature. But he who is superior to the Word holds his rank in a better and most singular pre-eminence, and how could the creature possibly exhibit a likeness of him in himself? Nevertheless he also wished to intimate this fact, that God does rightly and correctly require vengeance, in order to the defence of virtuous and consistent men, because such bear in themselves a familiar acquaintance with his Word, of which the human mind is the similitude and form. (Questions and Answers on Genesis, II)


The logos is only God’s reason, His image, the instrument by which He created the world, or in a more anthropomorphic way, His “first-born son” or His superintendent (On Husbandry 51)


and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason (logos), his first-born son, who is to receive the charge of this sacred company, as the lieutenant of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road."{7}{#ex 23:20.} (On Husbandry)

The Greek word logos is translated reason in 1Peter 3:15 

1Pe 3:15  But sanctify the Lord God in your hearts: and [be] ready always to [give] an answer to every man that asketh you a reason <3056> of the hope that is in you with meekness and fear:

(109) For Moses says that he cannot be defiled neither in respect of his father, that is, the mind, nor his mother, that is, the external sense; {26} {#le 21:11.} because, I imagine, he has received imperishable and wholly pure parents, God being his father, who is also the father of all things, and wisdom being his mother, by means of whom the universe arrived at creation; ()

Philo had inferred from the expression "Let us make man" of the Book of Genesis that God had used other beings as assistants in the creation of man, and he explains in this way why man is capable of vice as well as virtue, ascribing the origin of the latter to God, of the former to his helpers in the work of creation

It is on this account that Moses says, at the creation of man alone that God said, "Let us make man," which expression shows an assumption of other beings to himself as assistants, in order that God, the governor of all things, might have all the blameless intentions and actions of man, when he does right attributed to him; and that his other assistants might bear the imputation of his contrary actions. Philo: On the Creation, XXIV"

The Logos or Word, (which was later manifested in the flesh of Jesus making the Christ), was the Master Worker that He used in creating all things. (John 1:1-3; Col 1:13-16; Pr 8:30) 

This Word, or Logos, was God’s only direct creation, the only-begotten son of God

Certainly the Word or Logos, whom God his Father used in bringing into existence all other creatures, was the chief or the firstborn among all the other angels whom the Hebrew Scriptures call elohím or “gods.” 

Gnostic Views 

Irenaeus writes about the Basilides system Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; (Irenaeus, Adversus Haereses, i. 24, 4.)

menander said that the world was made by the angels the Satornilians, who believed the world was made by only seven angels Epiphanius (Bishop of Constantia in Cyprus) (2009). The Panarion of Epiphanius of Salamis: Book I (sects 1-46)Like that of all else is the creation of mankind as well.


The spiritual Logos moved him invisibly, as he perfected him through the Demiurge and his angelic servants, who shared in the act of fashioning in multitudes, when he took counsel with his archons. Like a shadow is earthly man, so that he might be like those who are cut off from the Totalities. Also he is something prepared by all of them, those of the right and those of the left, since each one in the orders gives a form to the [...] in which it exists. (The Tripartite Tractate)


Ptolemy's Letter to Flora:

For it is evident that the Law was not ordained by the perfect God the Father, for it is secondary, being imperfect and in need of completion by another, containing commandments alien to the nature and thought of such a God.
On the other hand, one cannot impute the Law to the injustice of the opposite, God, for it is opposed to injustice. Such persons do not comprehend what was said by the Savior. For a house or city divided against itself cannot stand [Matt 12:25], declared our Savior. Furthermore, the apostle says that creation of the world is due to him, for Everything was made through him and apart from him nothing was made. [John 1:3] Thus he takes away in advance the baseless wisdom of the false accusers, and shows that the creation is not due to a God who corrupts but to the one who is just and hates evil. Only unintelligent men have this idea, men who do not recognize the providence of the creator and have blinded not only the eye of the soul but also of the body. (Ptolemy's Letter to Flora)

Biblical Interpretation

Gen 1:1 In the beginning God created the heavens and the earth

Mr. Parkhurst, in his lexicon under the word alah, cites many passages where Elohim is associated with other plurals. Upon close examination there will be found no goood reason to question the conclusion, that Elohim [translated God in Gen. 1:1] is a noun plural, and signifies "gods" (Elpis Israel Dr. John Thomas)

 (Christopher Maddocks)

In the light of this revelation I understand the Mosaic record of the creation. It pleased the King Eternal nearly six thousand years ago to add a new habitable province to His dominion; not by an original creation of a globe, but by the re-constitution of one already existing as one of the solar planets. He commanded His angels to go and execute the work according to the order detailed by Moses. They hearkened unto the voice of His word; and in six days finished all they were commanded to do. (Elpis Israel Dr. John Thomas)

But among all these there was not one fit to exercise dominion over the animal world, or to reflect the divine attributes. Therefore, the Elohim said, "Let us make man in our image, after our likeness: and let them have dominion over the living creatures." So Elohim created man in His image; male and female created He them. Further details concerning the formation of the human pair are given in the second chapter of Genesis, verses 7, 18, 21-25. These passages belong to the work of the sixth day; while that from verse 8 to 14 pertains to the record of the third; and from 15 to 17 is parallel with chapter 1:28-31, which completes the history of the sixth. (Elpis Israel Dr. John Thomas)

Ge 3:5 For God doth know that in what day soever you shall eat thereof, your eyes shall be opened: and you shall be as Gods, knowing good and evil.

In the Hebrew the word rendered "gods" is Elohim, the same as occurs throughout the first chapter. From what other source but the sight of its eyes, unless by divine inspiration, could the serpent have derived information about the "gods"? It spoke of what it had seen and heard. But the animals were still without a king; therefore, said the Chief of the Elohim, "Let us make man in our image." There was none like the Elohim of all the creatures they had made; therefore, they determined to make an animal after their form. They shaped him with head, limbs and body like their own; so that he stood before them the earthly image of the celestial Elohim. As much their image as Seth was the image of his father Adam. (Gen 5:3) (Elpis Israel Dr. John Thomas)

GOD... US: Elohim. Plural: "sons of God", ie angels (Job 38:7; Gen 3:22; Psa 8:5; cp Num 12:8; Act 7:38; Gen 32:30 with Hos 12:3,4; 1Ki 22:19). The plural prob relates to angels, although the verb here is singular. So God prob entered into consultation with His surrounding hosts and conferred with them on the creation of man in their joint image. Angels involved in creation: Job 38:4-7; Psa 148:2 (describing creative acts of Gen 1); Psa 104:4,5 -- again in a creative context.

"It is credible that they [the Elohim] were once animal men of other spheres; that in a former state they were made subject to vanity not willingly; that while in the flesh they believed and obeyed God; that they succumbed to death as mortal men; that they rose from the dead, and so attained to immortality as the Elohim of the Invisible God. ..."

"Mortal and corruptible beings like ourselves become Elohim, mighty in strength, and framers of new worlds."

"Thus the heavens and the earth were finished, and all the host of them;" and the Yahweh Elohim, on reviewing the stupendous and glorious creation elaborated by the Spirit, pronounced it "VERY GOOD." Then the Elohim, or "Morning Stars sang together, and all the Sons of God shouted for joy" (Job 38:4-7).


so that creation is not the work of ONE GOD only, but of many gods.


Brothers, behold, then, your Gods and Creators



Many early Jewish and Gnostic Christians taught that the work of creation was done by the angels or the logos some groups call these beings the Demiurge and and his angelic servants

Names and Titles of the Deity

Chapter 2:1 And the angel of the presence spake to Moses according to the word of the Lord, saying: Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works.
2 For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before him -the angels of the presence, and the angels of sanctification, and the angels [of the spirit of fire and the angels] of the spirit of the winds, and the angels of the spirit of the clouds, and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer and of all the spirits of his creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide <and night>, and the light, dawn and day, which He hath prepared in the knowledge of his heart.
3 And thereupon we saw His works, and praised Him, and lauded before Him on account of all His works; for seven great works did He create on the first day.

The angels themselves are ordered in hierarchical fashion and have been since their creation.

Three levels or ranks may be distinguished: the angels of the presence and the holy ones; the angels appointed over the elements and natural phenomena; and the angels appointed over the powers and other created entities (2:2). 

From the names of the two groups—the angels of the presence and the holy angels—one learns how closely related they are to God and why they are rightly styled the two great kinds (2:18). 

Most of the author references to angels are to these two elite classes.

41:1 2-3 record the creations of the first day, seven in number, viz. heaven, earth, the waters, spirits, the abysses, darkness, light.

According to our Book the angels were created on the first day, and this probably represents the view of earlier Judaism.

18 And all the angels of the presence, and all the angels of sanctification, these two great classes -He hath bidden us to keep the Sabbath with Him in heaven and on earth.

Cf. ii. 18, xv. 27, xxxi. 14. These are the two chief orders of angels. The "angels of sanctification" sing praises to God.

41:4 The various classes of angels that follow constitute the third or lowest order. They preside over the elements and natural phenomena; cf. 1 Enoch lx. 12-21, lxxv., lxxx.; 2 Enoch xix. 1-4, For the "angels of the winds," cf. Rev. vii. 1 f.; 1 Enoch xviii. 1-5, xxxiv.-xxxvi., lxxvi.

Gen 1:1 In the beginning God created the heavens and the earth

"God created" — The Hebrew is bar a Elohim: a verb in the singular number combined with a noun in the plural : "Mighty ones he created" (J. Thomas, Phanerosis p. 51). The use of a singular verb with a plural noun suggests one motivating power manifested through a multiplicity of agents. The one motivating power in creation was the "Spirit of God" (v. 2) or Yahweh Who worked through the angels to bring the creation into existence. 

This intimate relationship, so intimate as to constitute a Unity in plurality, (but not a plurality in the absolute and primary Power the source of all) is expressed in Isaiah 45:18, "Thus, saith Yahweh, that created the heavens hu ha-Elohim, He the Elohim that formed the earth and made it; He hath established it. He created it not in vain, He formed it to be inhabited. I Yahweh, and none without." In this text Yahweh is twice repeated. This expresses one, being in the singular number; but Elohim is plural expressing two or a multitude; 

and this noun of multitude is prefaced, not by they as they the Elohim; but by 'He', as He the Elohim. This unusual feature is doctrinal not accidental, nor an arbitrary custom of language, but designed. It teaches that the creation was produced from one power ex ou, out of which, are all things, and that this one power operated through a plurality of agents, or Elohim, who are the spirit-embodiments of its rays" {Phanerosis p. 52).

SPIRIT OF GOD: Heb "ruach Elohim": "The spirit strength of the Mighty Ones". "Spirit" = the "wisdom" of Pro 8:22-26

“By the Word of Yahweh were the heavens made; and all the host of them by the breath of his mouth” (Psa. 33:6).

Yahweh gave the command, and the Angels obeyed. He said: “let there be light, and there was light” (Gen. 1:3). “He spake, and it was done; he commanded, and it stood fast” (cp. Psa. 33:9). So it was that the Angels (Hebrew: Elohim—see Psa. 8:5) were the agents through which the Almighty accomplished His Will in creating the Heavens and Earth. So it is that we read in Genesis chapter 1: “In the beginning, Elohim created the heavens and the earth” (Gen. 1:1).