The Logos and the Demiurge

# The Logos and the Demiurge

The opening verses of the Gospel of John have long been among the most discussed passages in early Christian theology. These verses present the concept of the Logos and describe its relationship with the Deity and with creation. Within Valentinian cosmology this passage is understood in a profound and symbolic way, revealing the structure of divine emanation and the role of the Demiurge in the formation of the universe.

The prologue begins with the well-known declaration:

> “In the beginning was the Word (logos or the first thought or reason of God), and the Word was with God (the Monad [meaning the One] the transcendent Deity or the Uncreated Eternal Spirit), and the Word was God. (It was ‘with God’ in that it emanated from him.)”

This statement establishes the Logos as the first expression or thought of the Deity. The Logos is not separate from the Deity but is the manifestation of the Deity’s own thinking activity.

The word “beginning” in this passage cannot refer to the beginning of the Creator himself, since the Creator is eternal. As the Hebrew scriptures declare:

> “Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.” (Psalm 90:2)

Thus the “beginning” mentioned in the prologue refers to the beginning of manifestation or emanation, not to the beginning of the Deity.

The prologue continues:

> “The same was in the beginning with God.

> All things were made by him; and without him was not any thing made that was made.

> In him was life; and the life was the light of men.

> And the light shineth in darkness; and the darkness comprehended it not.”

These verses describe the Logos as the principle through which life and illumination enter the world. However, within Valentinian interpretation, these statements are understood in relation to the structure of emanations that proceed from the primal Deity.

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## The Monad in Valentinian Cosmology

The cosmological framework behind this interpretation is preserved in the text known as the *Valentinian Exposition*, discovered among the writings of the Nag Hammadi library.

This text describes the origin of all existence in the following way:

> “The Monad who is, the Father, that is, the Root of the All, the Ineffable One, dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him.”

In this statement the primal Deity is described as the Monad, meaning the One. The Monad is the root from which all existence proceeds. Before any emanation existed, the Monad dwelt in silence and tranquility.

The same text further explains that the primal Deity possesses two aspects:

> “He dwells in the Dyad and in the Pair, and his Pair is Silence.”

From this description we learn that the Monad possesses both masculine and feminine attributes. The masculine aspect is called Bythos, meaning Depth, while the feminine aspect is called Sige, meaning Silence.

Depth and Silence together form the first dyadic pair, also called a syzygy. Through this pairing the process of emanation begins.

This description also emphasizes the incomprehensible nature of the primal Deity. The Father-Mother cannot be fully seen or heard, because the divine nature is unfathomable and silent.

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## Wisdom in the Book of Proverbs

A similar concept appears in the Hebrew scriptures, particularly in the Book of Proverbs, where wisdom is personified as present with the Deity before the creation of the world.

The passage states:

> “Yahweh possessed me,” saith the Logos, “in the beginning of his way, before his works of old. I was set up from olahm (the hidden period) from the beginning, or ever the earth was. When there were no depths I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the open places, nor the highest part of the dust of the world. When he prepared the heavens I was there: when he set a compass upon the face of the deep; when he established the clouds above; when he strengthened the fountains of the deep; when he gave to the sea his decree that the water should not pass his commandment; when he appointed the foundations of the earth: then I was by him as one brought up with him (the Logos was with the Theos): and I was daily his delight, rejoicing always before him; rejoicing in the habitable part of his earth, and my delights with the sons of men.” (Prov. 8:22)

In this passage wisdom is portrayed as existing alongside the Deity prior to the formation of the world. However, wisdom is not a separate deity. Instead it represents the personification of a divine attribute.

Wisdom embodies qualities such as truth, justice, beauty, and faithfulness. The poetic language of the passage expresses the relationship between the Deity and the attribute of wisdom.

The personification begins with the love relationship she has with her followers, promising prosperity to those who walk in her ways. Then, in verses 22–31, wisdom speaks of her existence before creation.

The description of creation in verses 25–29 is not the main focus of the passage. Instead the emphasis lies on the preexistence of wisdom as a divine attribute.

Thus both the prologue of John and the passage in Proverbs portray the attributes of the Deity—Logos and Sophia—as present before the creation of the universe.

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## The Logos as the First Thought

The *Valentinian Exposition* further explains the emergence of the Logos:

> “God came forth: the Son, Mind of the All, that is, it is from the Root of the All that even his Thought stems, since he had this one (the Son) in Mind.”

In this description the Logos is identified with the Mind of the All. The Logos represents the first thought of the Deity, the intellectual expression of the divine nature.

Thus the Logos is not an independent being but the manifestation of the Deity’s own thought.

This concept is also reflected in the *Tripartite Tractate*, another text from the Nag Hammadi collection:

> “The Father, in the way we mentioned earlier, in an unbegotten way, is the one in whom he knows himself, who begot him having a thought, which is the thought of him, that is, the perception of him… That is, however, in the proper sense, the silence and the wisdom and the grace.”

Here the Logos is associated with thought, perception, and knowledge. The Father generates the Only-Begotten through his own self-knowledge.

The passage continues:

> “Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge. So he too who came forth from Knowledge, that is, from the Father’s Thought, became Knowledge, that is, the Son, because ‘through the Son the Father was known.’”

Through the Son the previously hidden Father becomes known to the Aeons.

Another text, the *Extracts from the Works of Theodotus*, expresses the same idea:

> “But we maintain that the essential Logos is God in God, who is also said to be ‘in the bosom of the Father,’ continuous, undivided, one God.”

Thus the Logos exists within the Deity as the expression of divine knowledge.

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## The Emanation of the Aeons

The first emanations produce a series of divine pairs. These pairs eventually form the structure of the Pleroma.

A key passage describes this process:

> “That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Church is for the glory of Truth.”

This tetrad forms the foundation for the expansion of the divine realm.

The text continues:

> “The Tetrad begotten according to the likeness of the Uncreated projected the Decad from Word and Life, and the Dodecad from Man and Church, and Church became a Triacontad.”

Through these processes the full set of thirty Aeons emerges.

The same text also explains the movement of these Aeons:

> “Moreover, it is the one from the Triacontad of the Aeons who bear fruit from the Triacontad. They enter jointly, but they come forth singly, fleeing from the Aeons and the Uncontainable Ones.”

These Aeons collectively form the Pleroma, the fullness of divine existence.

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## The Role of the Church in the Pleroma

The presence of the Church among the emanations may appear surprising, but it reflects the belief that the community of believers participates in the divine fullness.

This concept is expressed in the epistle to the Epistle to the Ephesians:

> “Which is his body, the fulness of him that filleth all in all.” (Ephesians 1:23)

Thus the Church is seen as part of the divine structure, symbolizing the collective body that participates in the life of the Pleroma.

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## The Ogdoad and the First Octet

Early Christian writer Irenaeus describes the structure of the first emanations in his work *Against Heresies*.

According to his account, Grace forms the pair of the Father, and together they generate Mind and Truth. These four form the first tetrad.

Another pair, the Logos and Life, together with Man and Church, form the second tetrad.

Thus the Ogdoad—the group of eight Aeons—is completed. This Ogdoad serves as the mother of all subsequent Aeons.

Irenaeus summarizes the result:

> “The Savior was… the fruit of the entire Pleroma.” (Irenaeus, *Against Heresies* 1.8.5)

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## Ptolemy’s Commentary on John

The Valentinian teacher Ptolemy offered a detailed interpretation of the prologue of John.

He writes:

> “John, the disciple of the Lord, intentionally spoke of the origination of the entirety, by which the Father emitted all things. And he assumes that the First Being engendered by God is a kind of beginning; he has called it ‘Son’ and ‘Only-Begotten God.’ In this the Father emitted all things in a process involving posterity.”

Ptolemy continues:

> “The entirety was made through it, and without it was not anything made. For the Word became the cause of the forming and origination of all the aeons that came after it.”

He also explains the meaning of John 1:4:

> “That which came into being in it was Life. Here he discloses a pair. For he says that the entirety came into being through it, but Life is in it.”

From Word and Life emerge the next pair:

> “From the Word and Life, the Human Being and the Church came into being.”

Thus Ptolemy sees the prologue as revealing both the first quartet and the second quartet of Aeons.

He summarizes the eight Aeons as follows:

> “The Father; Grace; the Only-Begotten; Truth; the Word; Life; the Human Being; the Church.”

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## The Only-Begotten God

The prologue concludes with another important statement:

> “No one hath seen God at any time: the Only-Begotten God, the one existing within the bosom of the Father, he hath interpreted him.” (John 1:18)

This phrase “Only-Begotten God” indicates a divine being brought forth from the unbegotten Deity.

The *Extracts from the Works of Theodotus* interpret this verse in the following way:

> “The verse, ‘In the beginning was the Logos and the Logos was with God and the Logos was God’ the Valentinians understand thus, for they say that the ‘beginning’ is the ‘Only Begotten’ and that he is also called God… ‘The Only-Begotten God who is in the bosom of the Father, he has declared him.’”

Thus the Only-Begotten reveals the hidden Father to the Aeons.

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## The Demiurge and the Creation of the World

The role of the Logos must also be understood in relation to the Demiurge.

In some interpretations the prologue describes divine attributes rather than separate beings. Words such as Logos, Life, Light, and Man represent qualities of the Deity.

However, when the passage is interpreted as a creation narrative, the Logos does not directly construct the world. Instead the work of shaping the cosmos belongs to the Demiurge.

This interpretation appears in the fragments of the Valentinian commentator Heracleon.

Heracleon writes:

> “All things were made through him means the world and what is in it. It excludes what is better than the world. The Aeon and the things in it were not made by the Word; they came into existence before the Word.

>

> ‘Without him nothing was made’ of what is in the world and the creation.

>

> ‘All things were made through him’ means that it was the Word who caused the Craftsman (Demiurge) to make the world… It was not the Word who made all things… but the one through whom another made them.”

According to this interpretation, the Logos supplies the guiding intelligence while the Demiurge performs the work of creation.

The *Tripartite Tractate* expresses the same concept:

> “Over all the archons he appointed an Archon with no one commanding him… he too is called ‘father’ and ‘god’ and ‘demiurge’ and ‘king’ and ‘judge.’

>

> The Logos uses him as a hand, to beautify and work on the things below, and he uses him as a mouth, to say the things which will be prophesied.

>

> The things which he has spoken he does.”

Here the Demiurge acts as an instrument of the Logos, carrying out the work of forming the lower cosmos.

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## Conclusion

The prologue of the Gospel of John contains a rich symbolic language that early Valentinian teachers interpreted as a map of divine emanation. The Logos represents the first thought or reason of the Deity, the intellectual expression through which the hidden Father becomes known.

Through successive emanations the Logos participates in the formation of the Aeons that constitute the Pleroma. Yet the work of shaping the visible world belongs to the Demiurge, who acts as the craftsman of the lower cosmos.

Thus the Logos stands as the bridge between the transcendent Deity and the ordered universe, revealing the divine mind while directing the activity of the Demiurge in the formation of creation.

Original text

John 1:1 ¶ In the beginning was the Word (logos or the first thought or reason of God), and the Word was with God (the Monad [meaning the One] the transcendent Deity or the Uncreated Eternal Spirit), and the Word was God. (It was "with God" in that it emanated from him; )

Note The word “beginning” in John 1:1 cannot refer to the “beginning” of God the Creator, for he is eternal, having no beginning. (Ps 90:2)

2 The same was in the beginning with God.

3 All things were made by him; and without him was not any thing made that was made.

4 In him was life; and the life was the light of men.

5 ¶ And the light shineth in darkness; and the darkness comprehended it not.

The Nag Hammadi Library A Valentinian Exposition:

Moreover it is these who have known him who is, the Father, that is, the Root of the All, the Ineffable One who dwells in the Monad. He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him. He dwells in the Dyad and in the Pair, and his Pair is Silence. And he possessed the All dwelling within him. And as for Intention and Persistence, Love and Permanence, they are indeed unbegotten (The Nag Hammadi Library A Valentinian Exposition

Valentinian cosmology starts with this primal being primal being we're going to call the Monad meaning the One. "The Monad who is, the Father, that is, the Root of the All, the Ineffable One He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him." Valentinian Exposition.

From the Valentinian Exposition we can we that the primal ineffable Father has two components a male and a female component or aspects, attribute, the male aspects is called Bythos (Ro 11:33) meaning depth and the female aspect is called Sige (1Ki 19:12 ) meaning silence. Silence can be compared to wisdom thus Sige is also Sophia.

This describes the supreme Deity as being androgynous this is what the Valentinian Exposition means when it says "He dwells in the Dyad and in the Pair, and his Pair is Silence,

This also describes the Deity has incomprehensible and cannot be seen cannot be heard since the Father-Mother is unfathomable and Silent

The primal Depth (the masculine principle) and Ennoia or Sige meaning Thought (the feminine principle) together make up the first Dyadic or a syzygy

This view of God being androgynous can be found in the Bible in the Book of Proverbs God has a feminine aspect wisdom (Sophia):

8:22 Yahweh possessed me," saith the Logos, "in the beginning of his way, before his works of old. I was set up from olahm (the hidden period) from the beginning, or ever the earth was. When there were no depths I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the open places, nor the highest part of the dust of the world. When he prepared the heavens I was there: when he set a compass upon the face of the deep; when he established the clouds above; when he strengthened the fountains of the deep; when he gave to the sea his decree that the water should not pass his commandment; when he appointed the foundations of the earth: then I was by him as one brought up with him (the Logos was with the Theos): and I was daily his delight, rejoicing always before him; rejoicing in the habitable part of his earth, and my delights with the sons of men" (Prov. 8:22).

Here wisdom is personified. Wisdom here is not a separate deity. but it is the personification of the attribute of wisdom displayed by God: truth, justice, value, the beautiful, faithful, eternal companion and handmaid of God.

The personification begins with the love relationship she has with her followers is a guarantee of prosperity, provided they walk in her ways [vv 17-21]. Then, in the astounding passage in vv 22–31, she affirms her origins from God, and from of old before creation. The description of creation in vv 25–29 is not really important here; there is no concentration on creation itself, which merely serves to underscore Wisdom's preexistence.

So from the Gospel of John chapter 1 and the Book of Proverbs chapter 8 we can see that the God of the Bible also incorporated masculine and feminine characteristics Logos and Sophia through these attribute the Father created the universe

God came forth: the Son, Mind of the All, that is, it is from the Root of the All that even his Thought stems, since he had this one (the Son) in Mind. For on behalf of the All, he received an alien Thought since there were nothing before him. From that place it is he who moved [...] a gushing spring. Now this is the Root of the All and Monad without any one before him. Now the second spring exists in silence and speaks with him alone. And the Fourth accordingly is he who restricted himself in the Fourth: while dwelling in the Three-hundred-sixtieth, he first brought himself (forth), and in the Second he revealed his will, and in the Fourth he spread himself out. (the Son) in Mind. The Nag Hammadi Library A Valentinian Exposition

God came forth see John 1:18 The logos here is a personification of the mind of God or the Father's first thought. We will look more at personifications later.

This logos which is mind and truth can be compared with the The Tripartite Tractate:

The Father, in the way we mentioned earlier, in an unbegotten way, is the one in whom he knows himself, who begot him having a thought, which is the thought of him, that is, the perception of him, which is the [...] of his constitution forever. That is, however, in the proper sense, the silence and the wisdom and the grace, if it is designated properly in this way

7 Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge. So he too who came forth from Know ledge, that is, from the Father's Thought, became Knowledge, that is, the Son, because “through' the Son the Father was known.” But the Spirit of Love has been mingled with the Spirit of Knowledge, as the Father with the Son, and Thought with Truth, having proceeded from Truth as Knowledge from Thought. And he who remained “ Only-Begotten Son in the bosom of the Father” explains Thought to the Aeons through Knowledge, just as if he had also been put forth from his bosom; but him who appeared here, the Apostle no longer calls “ Only Begotten,” but “ as Only-Begotten,” “Glory as of an Only-Begotten.” This is because being one and the same, Jesus is the” First-Born” in creation, but in the Pleroma is “Only- Begotten.” But he is the same, being to each place such as can be contained [in it]. And he who descended is never divided from him who remained. For the Apostle says, “For he who ascended is the same as he who descended.” And they call the Creator, the image of the Only-Begotten. Therefore even the works of the image are the same and therefore the Lord, having made the dead whom he raised an image of the spiritual resurrection, raised them not so that their flesh was incorruptible but as if they were going to die again. (Extracts from the Works of Theodotus 7)

8 But we maintain that the essential Logos is God in God, who is also said to be “in the bosom of the Father,” continuous, undivided, one God. (Extracts from the Works of Theodotus)

The first thought is the logos and also called Mind and Truth

The Father through that first thought brings forth the only begotten Son

That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Church is for the glory of Truth. This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad). And the Tetrad is begotten [... ] the Decad from Word and Life, and the Dodecad from Man, and Church became a Triacontad. Moreover, it is the one from the Triacontad of the Aeons who bear fruit from the Triacontrad. They enter jointly, but they come forth singly, fleeing from the Aeons and the Uncontainable Ones. And the Uncontainable Ones, once they had looked at him, glorified Mind since he is an Uncontainable One that exists in the Pleroma.

You may be wondering why Ekklesia or Church used in the emanations described here this is because the church is the also part of the pleroma (Eph 1:23 Which is his body, the fulness of him that filleth all in all.)

The ultimate transcendent deity Profundity (Βυθός), which is also called First-Beginning and First-Father (Προαρχή, Προπάτωρ) possesses Thought (Ἔννοια), which is also called Grace and Silence (Χάρις, Σιγή), which depicts the primal Deity as a self-thinking Unity.

In Irenaeus’s account, the Grace is mentioned as the conjugal pair of the Father, and they form together with the Mind and Truth the first Tetrad. In addition to the Logos and the Life, another pair, i.e. the Man and the Church, must be added in order to generate the second Tetrad. Consequently, the whole Ogdoad was completed, and it served as the Mother of all Aeons. The Savior was according to Iren. Haer. 1.8.5 the fruit of the entire Pleroma.

Ptolemy's Commentary On The Gospel of John Prologue: John, the disciple of the Lord, intentionally spoke of the origination of the entirety, by which the Father emitted all things. And he assumes that the First Being engendered by God is a kind of beginning; he has called it "Son" and "Only-Begotten God." In this (the Only-Begotten) the Father emitted all things in a process involving posterity. By this (Son), he says, was emitted the Word, in which was the entire essence of the aeons that the Word later personally formed.

Ptolemy's Commentary On The Gospel of John Prologue "The entirety was made through it, and without it was not anything made." [Jn 1:3] For the Word became the cause of the forming and origination of all the aeons that came after it.

8 “All things were made by him”; things both of the spirit, and of the mind, and of the senses, in accordance with the activity proper to the essential Logos. “This one explained the bosom of the Father,” the Saviour and [Isaiah said, “And I will pay back their deeds into their bosom,” that is, into their thought, which is in the soul, from which it is first activated] “First-Born of all creation.” But the essential Only-Begotten, in accordance with whose continuous power the Saviour acts, is the Light of the Church, which previously was in darkness and ignorance. (Extracts from the Works of Theodotus 8)

“And darkness comprehended him not”: the apostates and the rest of men did not know him and death did not detain him.

Ptolemy's Commentary On The Gospel of John Prologue: But furthermore (he says), "That which came into being in it was Life."[Jn 1:4] Here he discloses a pair [syzygy]. For he says that the entirety came into being through it, but Life is in it. Now, that which came into being in it more intimately belongs to it than what came into being through it: it is joined with it and through it it bears fruit. Indeed, inasmuch as he adds, "and Life [Zoe] was the light of human beings", [Jn 1:4] in speaking of human beings he has now disclosed also the Church by means of a synonym, so that with a single word he might disclose the partnership of the pair [syzygy]. For from the Word [Logos] and Life [Zoe], the Human Being [Anthropos] and the Church [Ekklesia] came into being. And he called Life the light of human beings because they are enlightened by her, i.e. formed and made visible. Paul, too, says this: "For anything that becomes visible is light." [Eph 5:13] So since Life made the Human Being and the Church visible and engendered them, she is said to be their light.

Now among other things, John plainly made clear the second quartet, i.e. the Word; Life; the Human Being; the Church.

But what is more, he also disclosed the first quartet. describing the Savior, now, and saying that all things outside the Fullness were formed by him, he says that he is the fruit of the entire fullness. For he calls him a light that "shines in the darkness" [Jn 1:5] and was not overcome by it, inasmuch as after he had fitted together all things that had derived from the passion they did not become acquainted with him. And he calls him Son, Truth, Life, and Word become flesh. We have beheld the latter's glory, he says. And its glory was like that of the Only- Begotten, which was bestowed on him by the Father, "full of grace and truth". [Jn 1:14] And he speaks as follows: "And the Word became flesh and dwelt among us; we have beheld its glory, glory as of the Only-Begotten from the Father." [Jn 1:14] So he precisely discloses also the first quartet when he speaks of the Father; Grace; the Only-Begotten; Truth. Thus did John speak of the first octet, the mother of the entirety of aeons. For he referred to the Father; Grace; the Only-Begotten; Truth; the Word; Life; the Human Being; the Church.

6 The verse, “In the beginning was the Logos and the Logos was with God and the Logos was God” the Valentinians understand thus, for they say that the “beginning” is the “Only Begotten” and that he is also called God, as also in the verses which immediately follow it explains that he is God, for it says, “The Only-Begotten God who is in the bosom of the Father, he has declared him.” (John 1:18) Now they say that the Logos in the beginning, that is to say in the Only-Begotten, in the Mind and the Truth, indicates the Christ, the Logos and the Life [Zoe]. Wherefore he also appropriately calls God him who is in God, the Mind. “That which came into being in him,” the Logos, “was Life,” the Companion. Therefore the Lord also says, “I am the Life.” (Extracts from the Works of Theodotus)

John 1:18 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.

Only-Begotten God." meaning a begotten God of the unbegotten God

In the prologue of the Gospel of John can be interpreted in two ways as a pre-creation myth in this case we should view words such as logos, life, light, man, not as separate beings but as Divine Attributes of the One True Deity. However if we look at this as a creation myth it should be in interpreted that the logos did not make the world this was done by the Craftsman or Demiurge, this can be seen from Heracleon's Commentary on the Gospel of John:

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

This Fragment from Heracleon's Commentary on the Gospel of John is in agreement with the Tripartite Tractate:

Over all the archons he appointed an Archon with no one commanding him. He is the lord of all of them, that is, the countenance which the Logos brought forth in his thought as a representation of the Father of the Totalities. Therefore, he is adorned with every <name> which <is> a representation of him, since he is characterized by every property and glorious quality. For he too is called "father" and god" and "demiurge" and "king" and "judge" and "place" and "dwelling" and "law."

The Logos uses him as a hand, to beautify and work on the things below, and he uses him as a mouth, to say the things which will be prophesied.

The things which he has spoken he does