God is Corporeal Spirit John 4:24

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

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

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

SOLUTION: Jesus is not saying that God is immaterial

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

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

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

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

The verse does not say that we must have received some divine effluent from God into our hearts before we can worship correctly. The context shows that: 

correct knowledge ("in truth") is one necessity, "salvation is of the Jews". (v. 22). 

attitude of mind ("in spirit" i.e. sincerity, Josh. 24:14) is the other necessity6. 

"Ye shall neither in this mountain, nor yet at Jerusalem, worship the Father." (v. 21). 

6) It was not where the worship occurred (empty tradition or letter) that mattered but the attitude of the worshipper that mattered i.e. a positive response showing love and zeal for the truth. cf. 2 Cor. 3:5, 6.

God is Corporeal

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

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

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

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

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

The phrase "God is Spirit" is sometimes offered as evidence that He is immaterial but Jesus (whom we know to be a corporeal being) is called the Lord the Spirit in 2 Cor. 3:17,18. "He is now no longer flesh and blood; but Holy Spirit Nature a flesh and bones embodiment of Spirit."

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

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

Dr. Thomas’ comments as follows: 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2nd Century Understanding 

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

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

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

Theodotus understood the spirit world to have shape and body: 

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

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

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

The Pleroma as a Place Psalm 89:11

The Pleroma as a Place Psalm 89:11

or

The Concept of the Pleroma Colossians 2:9

The Pleroma is a word used in the Bible it means fullness is a derivative of pleroo and pletho (“to fill, to make full”) 

“Pleroo is an extremely common verb in both NT and LXX. Its simple meaning is “fill”; eg “I am filled with comfort” (2Co 7:4). “The house was filled with the odour of the ointment” (John 12:3).

Pleroma, “fulness”, is associated with this imagery a good deal. “In him (Jesus) dwells all the fulness of the Godhead bodily” (Col 2:9). “The Word was made flesh, and tabernacled among us; and we beheld his glory....full of grace and truth...and of his fulness have all we received, and grace for grace” (John 1:14,16; 

The Greek word for "fullness" is pleroma - the same word is also found in Col. 1:19, regarding how all God’s “fullness” dwelt in Jesus. Although the Lord Jesus had human nature, He never sinned; because He was full of the God’s personality and character. To know Jesus was to know God- for He was and is God’s Son, and indeed the perfect replica of Him in human form. 

Col 1:19  For it pleased the Father that in him should all fulness <4138> dwell;

Col 2:9  For in him dwelleth all the fulness <4138> of the Godhead bodily.

John 3:34  For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him.

Jesus being filled with God's spirit or fullness refers to Jesus being filled with God's character and personality, as well as his divine power 

The fullness of the Deity the logos or the anointing spirit also known as the Divine Christ descended (Eph. 4:10) upon the man Jesus at his baptism, and at his crucifixion returned.

In The Nag Hammadi Library there is a text called The Letter of Peter to Philip in this document it has the Biblical understanding that the fullness/pleroma is manifested in Jesus. Jesus himself he says Concerning the fullness, it is I. 

The Letter of Peter to Philip:

“Concerning the fullness, it is I. I was sent down in the body for the seed that had fallen away. And I came down to their mortal model. But they did not recognize me, thinking I was a mortal. I spoke with the one who is mine, and the one who is mine listened to me just as you also who have listened to me today. And I gave him authority to enter into the inheritance of his fatherhood. And I took him . . . filled . . . through his salvation. Since he was deficiency, he became fullness.

The heavenly pleroma is [understood as] the centre of divine life, a region of light "above" our world...  The Christ is interpreted as an intermediary aeon who was sent from the pleroma.

According to this text the logos or anointing spirit is the Fullness which came down at the baptism to fill Jesus with all the fullness of the Deity

The Pleroma of God

The Pleroma of God or the fullness of God refers to his personality, character and divine nature. This divine nature can be described as Aeonian the word Aeon is used to described the divine nature and the place or abode were the Deity dwells see Isaiah 57:15

Isaiah 57:15  For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.

Yahweh is residing in eternity or as the Septuagint rendering puts it dwelling (in) the aeon. This shows that aeon is the nature of the Yahweh and his dwelling place 

1tim 6:16  Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen.

heb 1:3  Who being the brightness of his glory, and the express image of his person (5287 ὑπόστασις hupostasis), and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

The Greek word hypostasis means substance and always refers to physical corporeal nature. 

God is corporeal because he has substance

2Pe 1:4  Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.

Col 1:19  For it pleased the Father that in him should all fulness <4138> dwell;

Col 2:9  For in him dwelleth all the fulness <4138> of the Godhead bodily.

God has a substance it is his divine nature and power which is the fullness of his being, he is immortal dwelling in the light which no man can approach unto; whom no man hath seen. 

The Pleroma as a Place 

In the Bible the word Pleroma is used to described the divine nature and substance of God (Col 1:19  Col 2:9) however it also used to describe places and things whatever fills the earth or is contained in it, 1 Corinthians 10:26, 28 (Psalm 23:1 Jeremiah 8:16; Ezekiel 12:19, Psalm 95:11  1 Chronicles 16:32); those things with which the baskets were filled, Mark 6:43 the filling by which a gap is filled up, Matthew 9:16; Mark 2:21 fullness = that which fills, entire contents,

If you where to ask someone what is heaven like they would not be able to describe it.  The best way to describe heaven would be to describe it as the fullness of God's glory or the fullness of God's presence. 

This is how the word fullness was used by the Gnostics to describe the invisible heavens a place full of divine beings filled with the divine nature, glory and power of the Uncreated Eternal Spirit

It is the spirit-world, a world perceptible only by the intellect however it is not a incorporeal world. 

psa 89:11  Thine are the heavens — the earth also is Thine, The habitable world and its fulness, Thou hast founded them.

psa 89:11 Heaven is yours, the earth also is yours;

The productive land and what fills it—you yourself have founded them.

The heavens to the earth the world and the fullness you have founded

There is no distinction here of the word fullness between heaven, earth and the world each one has its fullness. the fullness of the heaven of heavens is its entire contents they are the work of his hands, and the seat of his majesty, and the throne of his glory; the angels of heaven are his, his creatures and servants; a court of celestial beings

Compare Psalm 112:4-6 LXX 

4  (112:4) The Lord is high above all the nations; his glory is above the heavens.

5  (112:5) Who is as the Lord our God? who dwells in the high places,

6 (112:6) and [yet] looks upon the low things in heaven, and on the earth:

Compare Psalm 112:5 LXX 5 (112:5) Who is as the Lord our God? who dwells in the high places, the summits or hills literally the heights of the Most High define the space of his pleroma

There is a third signification (of place), in keeping with which God Himself is called a place, by reason of His containing all things and being contained by nothing whatever, and being a place for all to flee into, and because He is Himself the space which holds Him; for He is that which He Himself has occupied, and nought encloses Him but Himself. I, mark you, am not a place but in a place and each thing likewise that exists; for that which is contained is different from that which contains it, and the Deity, being contained by nothing, is of necessity Itself Its own place Philo, De Somniis, I, xi, 63-64. Likewise, see De Migrations AbraEami, xxxii, 181-182; xxxv, 192>; De ConTusione Lingu'arum, xxvii, 136; and Legum Allegoria, I, xiv, 44.

Here there is a spatial sense to the pleroma

Like Psalm 89:11 and Psalm 112 Genesis chapter 1 also speaks about God establish the heavens 

Gen 1:1 In the beginning God created the heavens and the earth (the entire universe).
Gen 1:1 ¶  In the beginning of God’s preparing (The verb does not necessarily describe creation out of nothing) the heavens and the earth — 

We learn Genesis 1:1 that God exists outside of time and God existed before the creation of heavens and the earth

The heavenly places or the spiritual heavens (pleroma) is the waters above the firmament (outer-space) which is likened to a spread-out curtain.

These spiritual heavens are where Christ sits far above all heavens (Eph. 4:10), that is, far above the physical heavens called outer-space or the firmament which is the limit or boundary.

The Spiritual Heavens are called the Aeon Pleroma

The Pleroma in Gnostic Text

The Pleroma is sometimes compared by allegory to a city, temple tree, and body

The Heavens or the Pleroma did not always exist it was produced and formed by the Eternal Spirit this we call the emanation.
(He created the holy Pleroma in this way. . .The Untitled Text in the Bruce Codex)

The Pleroma is also called the ‘emanations of the Father “Therefore, all the emanations of the Father are pleromas, and the root of all his emanations is in the one who made them all grow up in himself.” (Gospel of Truth)

In the Untitled Bruce Codex ms, the Pleroma is described as a temple-city with four gates and a Holy of Holies: “He created the holy Pleroma in this way: four gates with four monads within it, one monad to each gate and six helpers (parastatai) to each gate, ... and an unutterable aspect - to each gate. One of his aspects looks forth from the gate to the outer aeons, the other looks inwards to the Setheus, and the other looks to the height, and the sonship is in each monad. ... The unutterable aspect of the overseer looks towards to the holy of the holies, that is, the infinite one who is the head of the sanctuary.” (Untitled Text in the Bruce Codex)

- The Untitled Text in the Bruce Codex also describes the Pleroma as ‘the body’ of the monad, which is like the mother-city “This is the manner in which they are all within the monad : there are twelve monads making a crown upon its head ; each one makes twelve. And there are ten decads surrounding its shoulders. And there are nine enneads surrounding its belly. And there are seven hebdomads at its feet, and each one makes a hebdomad. And to the veil which surrounds it like a tower, there are twelve gates. There are twelve myriad powers at each gate, and they are called archangels and also angels. This is the mother-city of the only-begotten one.” (Untitled Text in the Bruce Codex)

- As the ‘immeasurable deep’: “After these things there is another place which is broad, having hidden within it a great wealth which supplies the All. This is the immeasurable deep.” (Untitled Text in the Bruce Codex)

- One may also ‘become full’: “Become full, and leave no space within you empty.” (Apocalypse of James)

Summary

First of all the Pleroma did not always exist it was produced and formed by the Eternal Spirit this we call the emanation. (He created the holy Pleroma in this way The Untitled Text in the Bruce Codex)

The word Pleroma means "fullness". It refers to all existence beyond visible universe. In other words it is the world of the Aeons, the heavens or spiritual universe.

Bythos is the spiritual source of everything which emanates the pleroma,

The Pleroma is both the abode of and the essential nature of the True Ultimate Deity or Bythos.

The Pleroma as well as being the the dwellings place of the Aeons is also a a state of consciousness

The Pleroma is both a state of consciousness (the Ideas in the Divine Mind) and the dwellings place of the Aeons

As a state of consciousness the pleroma is the fullness of the Divine attributes. the various means by which God reveals Himself: it is the totality of the thirty aeons or emanations which proceed from God they are aspects of the divine mind

The word aeon means temporal sometimes a spatial concept in addition it is also used for personal beings whether divine or mortal.

The Deity is Androgynous! Genesis 1:27

God is Androgynous! Genesis 1-27

The Deity is Androgynous! Genesis 1:27

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

God is Androgynous!

But what Does Androgynous Mean?

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

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

In this post I will show that God is Androgynous

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

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

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

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

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

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

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

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

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

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

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

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

God has feminine attributes as well as masculine.

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

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

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

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

God is a Corporeal Being James 3:9

God has a physical body

or

God is Corporeal 

James 3:9

First what does Corporeal mean?

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

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

The Greek word for corporeal is used twice in the Bible 1 Timothy 4:8 and Luke 3:22

◄ 4984. sómatikos ►


Strong's Concordance
sómatikos: of the bodyOriginal Word: σωματικός, ή, όν
Part of Speech: Adjective
Transliteration: sómatikos
Phonetic Spelling: (so-mat-ee-kos')
Definition: of the body
Usage: bodily, corporeal.


Thayer's Greek LexiconSTRONGS NT 4984: σωματικός

σωματικός, σωματική, σωματικον (σῶμα), from Aristotle down, "corporeal (Vulg.corporalis), bodily;

a. having a bodily form or nature": σωματικῷ εἴδει, Luke 3:22 (opposed to ἀσώματος, Philo de opif. mund. § 4).

b. pertaining to the body: ἡ γυμνασία, 1 Timothy 4:8 (ἕξις, Josephus, b. j. 6, 1, 6: ἐπιθυμίαι σωματικαί, 4 Macc. 1:32; (ἐπιθυμίαι καί ἡδοναι, Aristotle, eth. Nic. 7, 7, p. 1149b, 26; others; ἀπέχου τῶν σαρκικῶν καί σωματικῶν σπιθυμιων, 'Teaching' etc. 1, 4 [ET])).

Luke 3:22 And the Holy Spirit descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.

The Holy Spirit is described as coming down in bodily shape. This was a real visible appearance, and was doubtless seen by the people.

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

English Standard Version

With it we bless our Lord and Father, and with it we curse people who are made in the likeness of God. James 3:9

man is made in the physical similitude of the father

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

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

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

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

God has a soul

The word soul in the Bible always refers to bodily life living or dead 

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

So God has a soul and therefore a body.  A soul would indicate that this comprises of both spirit and body. 1Sa 2:35; Ps 11:5; 24:4; Pr 6:16; Isa 1:14; 42:1; Jer 5:9; 6:8; 12:7; 14:19; 15:1; 32:41; 51:14; La 3:20; Eze 23:18; Am 6:8; Mt 12:18; Heb 10:38.

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

The word soul is used for the physical body:

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

1 Corinthians 15:44  It is sown a body of the soul, it is raised a body of the spirit; if there is a body of the soul, there is also of the spirit:--

45  Thus, also, it is written--The first man, Adam, became, a living soul, the last Adam, a life-giving spirit.

46  Howbeit, not first, is the [body] of the spirit, but that, of the soul,--afterwards, that of the spirit.

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

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

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

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

Strong's #5287: hupostasis (pronounced hoop-os'-tas-is)

Hypostasis, the original cognate of substantia

Etymologically,

hypostasis = hypó ("under") + stásis ("a standing" = (hístēmi ("to stand") + -sis, verbal noun suffix)) = "that which stands under"

substantia = sub ("under") + stans ("standing", present active participle of stō ("stand")) = "that which stands under".

From this we can conclude that Hypostasis refers to the nature/essence or "substance" of the Father, the Father-Spirit is substantial.

However, in later centuries hypostasis began referring to the "person", not the "nature" or "being" of God. 

"an accurate representation in the manner of an 'impress' or 'stamp', as of a coin to a die" (NIBC); "the mark [which] is the exact impression of the seal" (Barclay). Christ is "the image of God" (2Co 4:4) and "the image of the invisible God" (Col 1:15); although in these two instances, the Gr word "eikon" is different from that used here. John expressed the same idea in the words "anyone who has seen me [Jesus] has seen the Father" (John 14:9).

the Son is the Character of his Hypostasis rendered, in the common version, "express image of his person." The Son is the character or exact representation, and the Father is the hypostasis. In reference to the former, the Father says, in Zech. iii. 9, "Upon One Stone there shall be Seven Eyes ; behold, I will engrave the graving thereof (that is, of the stone), saith He who shall be hosts." The graving engraved on the stone is termed, in Greek, character, an impress wrought into a substance after some archetype or pattern. This archetype is the hypostasis, so that hypostasis is the basis or foundation of character; wherefore the same apostle in Col. i. 15, styles the character engraved the IMAGE of Theos the Invisible. Seth was the image of Adam, and Adam, the image of Elohim (cf. Gen. i. 26 ; v. 3.). Like Seth, Jesus was an image of Adam, but only in relation to flesh. Adam the First was image of Elohim, and this was in relation to bodily form. Body and form were the hypostasis of Adam and Seth; that is, they were the basis or foundation of the images so named. Where body and form do not exist, there can be no image; therefore, where image is predicated of hypostasis, that hypostasis must have both body and form. The Father-Spirit, unveiled, is, then, a bodily form; and as all things are "out of Him," He is the focal centre of the universe, from which irradiates whatever exists. (Eureka by Dr. Thomas)

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

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

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

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

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

Extracts from the Works of Theodotus

10 But not even the world of spirit and of intellect, nor the archangels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world......– but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided. (Extracts from the Works of Theodotus)

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

These two quotations from the Works of Theodotus shows that Valentinians understood the soul to be the natural body and that spiritual beings are Corporeal

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

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

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

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

"I will be who I will be" But who will He be? Exodus 3:14

I am that I am exodus 3:14

He existed before anything other than himself came into being. The Father is singular while being many, for he is the first one and the one who is only himself. Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a "father," the name "son" follows. But the single one, who alone is the Father, is like a root, with tree, branches and fruit. (The Tripartite Tractate)

God told Israel that His Name was YAHWEH, meaning "I am that I am" or, more correctly translated, 'I will be who I will be' (Ex.3:13-15). This name was then slightly extended: "God said moreover (i.e. in addition) unto Moses, Thus shalt thou say unto the children of Israel, Yahweh God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob...this is My name for ever, and my memorial to all generations" (Ex.3:15).

Thus God's full name is therefore Yahweh God or "Yahweh Elohim".

The Old Testament was written mostly in Hebrew, and our English translation inevitably misses out a lot of detail when it comes to translating the Hebrew words for 'God'. One of the common Hebrew words translated 'God' is 'Elohim', meaning 'mighty ones'. God's "memorial", the Name by which He wants us to remember Him, is therefore

YAHWEH ELOHIM

meaning

HE WHO WILL BE REVEALED IN A GROUP OF MIGHTY ONES.

It is therefore God's purpose to reveal His character and His essential being in a large group of people. By obedience to His word we can develop some of God's characteristics in ourselves now, so that in a very limited sense God is revealing Himself in the true believers in this life. But God's Name is a prophecy of the time to come when the earth will be filled with people who are like Him, both in character and by nature (cp. 2 Pet.1:4 by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust). 

If we wish to be associated with the purpose of God and to become like God to die no more, living for ever in complete moral perfection, then we must associate ourselves with His Name. The way to do this is to be baptized into the Name - i.e. Yahweh Elohim (Matt.28:19). This also makes us the descendants ("seed") of Abraham (Gal.3:27-29) who were promised the eternal inheritance of the earth (Gen.17:8; Rom.4:13) - the group of 'mighty ones' ('Elohim') in whom the prophecy of God's Name will be fulfilled.

Covenant Relationship With God

Covenant Relationship With God

A Personal Relationship With God

covenant--A solemn agreement or compact between two or more parties. "My covenant shall stand fast with him" (Psalms 89:28).


Gen 17:1 And when Abram was ninety years old and nine, Jehovah appeared to Abram, and said unto him, I am God Almighty; walk before me, and be thou perfect. 17:2And I will make my covenant between me and thee, and will multiply thee exceedingly

What is the significance of God’s covenant with Abraham? This covenant represents the development of faith from so-called “blind” faith to faith that becomes great through spiritual understanding.


The most oft repeated feature of the promises to Abraham can be easily overlooked. Notice how the personal pronouns are the key words: " I will establish my covenant…between me and you and your descendants…to be your God…I will be their God" (Gen. 17:6-8).

God Almighty is committing Himself to Abraham and Abraham's seed in a way so insistent and so awesome that only contemplation of it can invoke the true sense of wonder which we ought to have at being in covenant relationship with God Almighty.

The fact that the basis of our relationship with God is an eternal covenant means that we do not drift in and out of fellowship with God according to our awareness of Him. We are His people. Every hour of every day.


What is indispensable to the proper observance of a covenant? A substantial understanding and a willingness to observe the terms and provisions of the covenant. “Faith is the substance of things hoped for, the evidence of things not seen.”


Gen 17:9 And God said unto Abraham, And as for thee, thou shalt keep my covenant, thou, and thy seed after thee throughout their generations. 17:10 This is my covenant, which ye shall keep, between me and you and thy seed after thee: every male among you shall be circumcised.

What significance to us has the rite of circumcision? “Circumcision is that of the heart in the spirit not in the letter.” It signifies clean, upright, unselfish, faith-centered life, with everything that would interfere with its proper functioning eliminated.

53. His disciples asked him: "Is circumcision useful or not?" He replied: "If it were useful then they would be born already circumcised. On the other hand, true circumcision in the spirit is entirely beneficial.' (The Gospel of Thomas Saying 53)


Jeremiah, one of the greatest of the Prophets has the vision of God making a covenant with man. And he says, “I will put my law in their inward parts and in their heart while I write it, and I will be their God and they shall be my people.” It was probably the first awareness of the law of consciousness, the law of mind action, the law of cause and effect.




Jeremiah, for example, prophesized that the new covenant will not be written on tablets of stone (externally recorded) but rather on the heart, meaning within the mind. See Eph 1:18 Note S. "Jeremiah sees the terms of the new covenant written not on tables of stone, i.e., promulgated externally, but written upon the heart, i.e., understood by the mind of each member of the restored Israel (31:22f)." (244)

“I WILL BE WITH YOU”

There are two other things promised to Abraham and his descendants: “I will be their God…I will be with you” (Gen. 17:8; 26:3; 28:15 cf. Ex. 6:7). The Lord Jesus Christ is ‘God with us’ (Emmanuel, Is. 7:14).




In what way did Jesus Christ become the “mediator of a new covenant”? Jesus proved anew that, by loving the things of spiritual significance and seeking to express them, man enters into a vital relation with God and finds the satisfaction that is “life indeed.” This bringing of life and immortality to light gave men a new understanding of God and led them to enter into a new relation with him.



Third, Paul illustrates that an oath of God stands behind Jesus' priesthood. "Another distinctive mark of the new covenant is that an oath (of God) accompanied its establishment. Priests in the Levitican order took their office without an oath. The high priest of the new covenant was addressed with an oath. Through the prophetic scriptures PS 110:4, God assured him [Jesus] that his appointment was firm and unchangeable. God is not going to change his mind [Paul concluded]. Jesus is, therefore, the surety of a better covenant because behind him and his mission stands the determination of God himself, who has bound himself with an oath and thereby firmly established his promise to men" GEN 7:20-22

Syzygy the Gender of the Aeons

What is the Syzygy in Gnostic theology?

or

Syzygy the Gender of the Aeons

In this study we will look at the word Syzgy which is an important part of Gnostic theology

The aeons tended to emanate from God in male-female pairs called “syzygies” (singular syzygy). One of the members of each pair had a grammatically feminine name and the other had a grammatically masculine name. 

Syzygos is numbered with Strong's Concordance 4805 it is used once in the Greek New Testament Philippians 4:3 (We will look at Philippians 4:3 below) it is not used in the Septuagint. However the word comes from another root word 4801 this word is used 4 times 2 in the Septuagint and 2 in the Greek New Testament 

LXX Ezekiel 1:11 And the wings of the four were expanded upwards, each having a pair expanded adjoining each other and a pair<4801> folded on their body.

LXX Ezekiel 1:11 And the four had their wings spread out above; each one had two joined to one another<4801>, and two covered their bodies.

LXX Ezekiel 1:23 And their wings which were expanded below the firmament, flapped one against another, while every one had a pair <4801> that covered their bodies. {sunezeugmenai, joined with }

Mt 19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together <4801>, let not man put asunder.

Mr 10:9 What therefore God hath joined together <4801>, let not man put asunder.

Etymology

Syzygy, n. [L. syzygia a joining together, conjunction, Gr. syzygi`a; sy`n with + zeygny`nai to join, zygo`n yoke: cf. F. syzygie. See Yoke, n.]

Inherited from Ancient Greek σύζυγος (súzugos, “mate, yoked together”), from συ(ν) (su(n), “together”) +‎ ζυγός (zugós, “yoke, pair”), from Proto-Indo-European *yewg- (“to join, tie together”).σύζυγος • (sýzygos) m or f (plural σύζυγοι)

Strong's Concordance: 4805. σύζυγος, ου, ὁ
Part of Speech: Adjective 

σύζυγος suzugos sood’-zoo-gos; from 4801; co-yoked, i.e. (figuratively) as noun, a colleague; probably rather as a proper name; Syzygus, a Christian: — yokefellow. ]

Thayer's Greek Lexicon:

STRONGS NT 4805: σύζυγοςσύζυγος (L T Tr WH συνζυγος (cf. σύν, II. at the end)), συζυγον, (συζεύγνυμι), yoked together; used by Greek writers (from Aeschylusdown) of those united by the bond of marriage, relationship, office, labor, study, business, or the like; hence, a yoke-fellow, consort, comrade, colleague, partner.

Accordingly, in Philippians 4:3 most interpreters hold that by the words γνήσιε σύζυγε Paul addresses some particular associate in labor for the gospel. But as the word is found in the midst of (three) proper names, other expositors more correctly take it also as a proper name ((WHmarginal reading Συνζυγε); see Laurent, Ueber Synzygos in the Zeitschr. f. d. Luther. Theol. u. Kirche for 1865, p. 1ff (reprinted in his Neutest. Studien, p. 134f)); and Paul, alluding (as in Philemon 1:11) to the meaning of the word as an appellative, speaks of him as 'a genuine Synzygus', i. e. a colleague in fact as well as in name. Cf. Meyer and Wiesinger at the passage; (Hackett in B. D. American edition under the word ). 

As noted above the Greek word 4805. σύζυγος comes from another Greek word 4801 συζεύγνυμι 

Part of Speech: Verb: 

4801. συζεύγνυμι suzeugnumi sood-zyoog’-noo-mee; from 4862 and the base of 2201; to yoke together, i.e. (figuratively) conjoin (in marriage): — join together.

4801 syzeúgnymi (from 4862 /sýn, "identified with" and 2201 /zeúgos, "yoke") – properly, jointly-yoked; yoked (paired) together, when God joins two people together for one purpose (Mt 19:6; Mk 10:9).

4801 /syzeúgnymi ("closely-yoked") is only used for marriage in the NT – a union in which a husband and wife live better for the Lord together, than either would do alone.

The Biblical use of Syzygy

Mt 19:6 Wherefore they are no more twain, but one flesh. What therefore God hath joined together <4801>, let not man put asunder.

Mr 10:9 What therefore God hath joined together <4801>, let not man put asunder.

From Matthew 19:6 And Mark 10:9 we can see that 4801 would symbolize a wife or a marriage union

Php 4:3 And I intreat thee also, true yokefellow <4805>, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

Possibly Paul has a particular brother in mind here: he seems to enlist the aid of a third party, Syzygus (sig "yokefellow", whom he challenges to live up to his name and be a "loyal yokefellow" ("gnesie syzyge") by bringing these women together. (Another Pauline play on a personal name occurs in Phm 1:10,11.) It is possible, of course, that there was no brother by the name Syzygus, and that this is an appeal to an otherwise unnamed brother -- but in that case, how would the Philippians know to whom this exhortation is addressed? The other alternative is that this is a general appeal to any and all in Philippi, to help with this reconciliation between Euodias and Syntyche.

The term "yokefellow" συζυγος — some have understood as a proper name, (Syzygus;) so the word can be used as a noun

The Syzygos could also be symbolized by Twosomes in the scriptures: 

The first pair in the bible is Adam and Eve than Cain and Abel (Sin and righteousness) Abraham and Sarah, David and Jonathon, Samson and Delilah, Solomon and the queen of Sheba, Jacob and Esau, Mary and Martha, Moses and Aaron. Sodom and Gommorah, Urim and Thummim

Now looking at Ezekiel chapter 1 we can see that the full Pleroma and the emanations of the Theos are again set in pairs four living creatures 2 pairs each the four living creatures would correspond to the primal four emanations of the Valentinian Exposition from The Nag Hammadi Library which the the Monad restricted himself to.

Besides their upper couple of wings and their lower couple of wings Each cherub had two joining to each other, and two were covering their bodies.”—Ezekiel 1:10, 11 
For more information see my study on the cherubim 
The Symbolism of The Cherubim

Just few of the Persons, things and places which are Twosomes in the scriptures 

Personal Angels

One meaning to Syzygos is that we all have a personal angel who is our Double, our Twin, our Divine Self.

Acts 12:14 And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
15 And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.

It is evident that the Apostles believed that they each had an Angel. When Peter was released from prison, he came to Mary’s house, and knocked on the gate. A young damsel “when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.

And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, it is his Angel” (Acts 12:14-15). Thus, not believing that Peter had been released, in seeking for an explanation, they said “it is his Angel”. Mat. 18:10; 2:13, 19; Psa. 34:7; Heb. 1:14 (Diag.).

our Personal Angels are our Divine reflection this can be seen also in the Gospel of Thomas Saying 108 Jesus said, "Whoever drinks from my mouth will become like me; I, too, will become that person, and to that person the obscure things will be shown forth."

Male Female Symbolism 

In some Gnostic gospels the term female is used to symbolize sin. Sin is a female principle

“this wisdom is not one from above coming down, but is earthly born of the soul demoniacal” James 3:15 Rotherham’s Emphasized Bible. 

James: 1 : 13-15 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 

Psalms: 7:14 Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood. 

The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.

Therefore, it is within our souls (bodies, or our whole being) we have a female principle within us that give birth to desire, sin, and death 

If you mix yourself, you will acquire the three parts as you fall from virtue into inferiority. Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone. (The Teachings of Silvanus)

The perishable has gone up to the imperishable and the female element has attained to this male element." (The (First) Apocalypse of James)

male is a symbol of salvation

rev 14:4 These are the ones who have not been defiled with women, for they are virgins. They follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to God and to the Lamb.

Thomas saying (114) Simon Peter said to them, "Mary should leave us, for females are not worthy of life." Jesus said, "See, I am going to attract her to make her male so that she too might become a living spirit that resembles you males. For every female (element) that makes itself male will enter the kingdom of heaven."

The Gender of the Aeons in the Pleroma 

With this background information it will help us to understand the Valentinian concept of the genders of the aeons 

In this world, where strength and weakness are to be found, there is union of male and female, but in the eternal realm there is a different kind of union. Although we refer to these things with the same words, there are also other words that are superior to every word that is pronounced. These are above strength. For there is strength and there are those superior to strength, and they are not different but the same. This is incomprehensible to hearts of flesh. (Gospel of Philip)

There is clearly a contrast between 'this world' and 'the eternal realm,'

In Valentinian cosmology the Aeons form male/female pairs called syzygies (Greek συζυγίαι, from σύζυγοι syzygoi, lit. "yokings together").

Aeon: God's consciousness and substance goes through emanations that expand into pairs of male and female aspects of God's consciousness or mind as well as external entities from his substance or essence.

syzygy: (Greek syzygos, “joined together”) In Valentinian cosmology, a pair of male and female aeons, such as Logos and Zoe, or Anthropos and Ecclesia, each of whom represents some divine or archetypal quality. A syzygy may emanate further aeons.

God can be understood to consist of four primary pairs or syzygies:

Depth and Silence (unknowable God),
Mind and Truth (comprehensible God),
Word and Life (active God),
Humanity and Church (immanent God).

Thus Depth, Mind, Word and Humanity were understood as corresponding to the "male" aspect of God while Silence, Truth, Life and Church were seen as the "feminine" aspect of God.From these primary aspects, eleven further syzygies were generated by a process of emanation for a total of fifteen pairs (i.e. thirty Aeons). This harmonious realm of paired aspects is referred to as the "Pleroma", which means "fullness" or "completion". 

Gendered aeons are essential to many Valentinian protologies, each syzygy differed from one group to another, but they represented the same thing: the balance of masculine and feminine principles, both being necessary for the attainment of perfection. The masculine side of a syzygy was its thought-concept, while the feminine side of the syzygy was the form it took.

the Church exists in the dispositions and properties in which the Father and the Son exist, as I have said from the start. Therefore, it subsists in the procreations of innumerable aeons. Also in an uncountable way they too beget, by the properties and the dispositions in which it (the Church) exists.

Rather, they only had existence in the manner of a seed, so that it has been discovered that they existed like a fetus. Like the word he begot them, subsisting spermatically, and the ones whom he was to beget had not yet come into being from him. The one who first thought of them, the Father, - not only so that they might exist for him, but also that they might exist for themselves as well, that they might then exist in his thought as mental substance and that they might exist for themselves too, - sowed a thought like a spermatic seed

 For this is their procreative power, like those from whom they have come, according to their mutual assistance, since they assist one another like the unbegotten ones.

All those who came forth from him <who> are the aeons of the aeons, being emanations and offspring of <his> procreative nature, they too, in their procreative nature, have <given> glory to the Father, as he was the cause of their establishment. 

Therefore, procreation is part of the very nature of the aeons

For Valentinians the Pleroma is explain from a study of the Prologue to the Gospel of John

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), and the Word was God. (It was "with God" in that it emanated from him; )
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 (men refers to the Elect thus the Church).
5 ¶ And the light shineth in darkness; and the darkness comprehended it not.. 

Theos=Depth (male) and Silence (female) these make up the Monad of the transcendent Deity or the Uncreated Eternal Spirit next emanating from the Uncreated Eternal Spirit is Word (male) and Life (female) (Logos and Zoe) here Zoe being feminine would correspond to Sophia wisdom. 

Life has a much more close relationship to the Logos than the “all things,” that "Life in him" is, in fact, his companion. Even the formation of the “all things,” mentioned in v3 above seems to be now assign to Life, the female aspect and/or syzygy of the Logos, as it is she who gives birth to, manifests and forms the next pair of emanations, Man and Church.

next Mankind and Church (Anthropos and Ekklesia) the life was the light of men Light has its partner Truth and because the light is the light of men this refers to Mankind but only the the Elect and there for Anthropos partner would be Ekklesia the Church 

In other parts of the Bible the Church is called the fullness (pleroma) of Christ Ephesians 1:23 this is why in Valentinian text the like the Tripartite Tractate and the Valentinian Exposition the Church is one of the primal aeons or as in the Tripartite Tractate 

The Valentinian Exposition The Nag Hammadi Library puts it this way:

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.

These are a aspects or attributes of the Pleroma the spiritual heavens the Uncreated One has his own attributes

This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad).

Reason and wisdom or Logos and Sophia are not separate beings but male and female aspects or attributes of Theos or the One True Deity the Uncreated Eternal Spirit 

A Summary 

Syzygos is used in Gnostic text to demonstrate that God is androgynous being made up of male and female pairs attributes or aspects or union of a pair of aeons in the Pleroma 

God is one but his attributes are many 

The Father is singular while being many, for he is the first one and the one who is only himself. Yet he is not like a solitary individual. Otherwise, how could he be a father? For whenever there is a "father," the name "son" follows. But the single one, who alone is the Father, is like a root, with tree, branches and fruit. (The Tripartite Tractate)

In the Pleroma the each image of the One (an aeon) are androgynous which is to say, singular aspects that possess both male and female genders or names. For example the transcendent Deity has male and female aspects (or names) this makes the the transcendent Deity the androgynous Parent the Father and the Mother.