The Christ left Jesus On The Cross The Gospel of Philip

The Christ left Jesus 

On The Cross

“My God, my God, why, lord, have you forsaken me?” He spoke these words on the cross, for he had departed from that place. The Gospel of Philip

My God, my God, why, lord, have you forsaken me?” He spoke these words on the cross, for he had departed from that place. The Gospel of Philip

“My God, my God, why, lord, have you forsaken me?” (Jesus felt the removal of the Holy Spirit ) He spoke these words on the cross, for he (The Father the Logos) had departed from that place (Jesus on the cross).

Christ, the Word, who “in the beginning laid the foundations of the earth,” Hebrews 1:10 therefore pre-existed before the birth of “the body prepared” of the substance of Mary, and which lay dead in the tomb. That body named Jesus, had no existence until developed by the Christ-Power. Federally, indeed, it pre-existed in the loins of Abraham and in Adam, as Levi was in Abraham, and we in Adam, before birth; but not otherwise. (On the Nature of Christ February 22nd, 1867)

Here there is a difference between Jesus and the logos that anointing spirit which is the Father

The pre-existent Christ, or Deity, was not the less Deity because he veiled himself in flesh, in our “sinful flesh,” or “sin’s flesh,” and styled himself JESUS, or he who shall be Saviour. Jesus Christ in the day of his weakness, had two natures —the one, DEITY; the other, MAN—the Eternal Christ-Power veiled in, and manifested through the flesh created from the ground; which flesh had wilfully transgressed the Divine Law, the penalty of which sent it back into the dust from whence it came. This is Jesus Christ the true Deity, whom to know is life eternal. (On the Nature of Christ February 22nd, 1867)

The spirit descended upon him in bodily shape at his baptism in the Jordan, and took possession of him. This was the anointing which constituted him Christ (or the anointed), and which gave him the superhuman powers of which he showed himself possessed. (Christendom Asray Robert Roberts)

Jesus, who in his discourses, always maintained the distinction between what he called “mine own self” and “the Father Himself” who dwelt in him by His spirit. “The Son,” said he, “can do nothing of himself,” and this he repeated in the same discourse, saying, “I can of mine own self do nothing.” He refers all the doctrine taught, and all the miracles performed, to the Father whose emanating spirit rested upon him and filled him. If this be remembered, it will make the “hard sayings” of his teaching easy to be understood.

Now, Jesus was one and the Father was another . . . it is written in the law of Moses, that the testimony of two men is credible—I am one that bear witness of myself, and the Father who sent me (the other witness). He beareth witness of me.—(Jno. 5:30; 7:16; 8:17, 18.) Here, then, are two persons. The Father Himself being Deity or power, but when associated with the Son of Man, who when so associated was powerful—anointed with the Holy Spirit and with power—He was (EL Eloahh) strength of power that is power of the Powerful One, the power by mediation manifested; the power being one and the medium of manifestation another Powerful One (Eloahh). (Phanerosis by Dr. John Thomas) 

My Power (EL), my Power (EL), why hast Thou forsaken me? why art thou so far from helping me, and from the words of my roaring?' My Power (my EL), 'why hast thou forsaken me? 'O my God, I cry in the daytime, but thou' (answereth) 'not:' (not hearest not, we can see that in verse 21, thou hearest). 'In the daytime thou answereth not' (at that time). And in verse 6 he says, 'I am a worm, and no man' (the man 'ish', no great man) 'a reproach of men' (the Adam) 'and despised of the people' (Isaiah 53 - 'despised and rejected of men') 

The anointing spirit forsook Jesus when he cried out upon the cross, "My Power (EL), my Power (EL), why hast Thou forsaken me?" Jesus felt the removal of the Holy Spirit. The out-flowing power by which he had taught and worked was withdrawn from him for some time before he died. The Spirit no longer rested upon him, yet he continued to live as other men. In process of time he expired. He was now, like the Veil of the Temple, "rent in twain." It was no longer affirmable that "I and the Father are one"; but that "I and the Father are twain"; for the Father was no longer in him, nor he in the Father. In the tomb of Joseph of Arimathea, the body was in the condition predicted in Psalm 38: "Yahweh's arrows stuck fast in it, and His hand pressed it sore. There was no soundness in the flesh; its wounds stank; and its loins were filled with a loathsome disease; feeble and sore broken, his lovers and friends stood aloof from His stroke, which had consumed him, and laid him low in a horrible pit." This was the death state of the Cherub. (Phanerosis by Dr. John Thomas) 

But, Jesus also said “ Father, into your hands I commend my spirit! ”. It could also, be seen, that Jesus did participate in returning His Spirit ( Sophia, Wisdom, The Holy Spirit ) back to His Father, into " The Pleroma " from where She (Sophia) originally came from. By this statement, He manifested Himself, that His Spirit was "The Elect", "The Anointing Spirit". The Gnostic Redeemer of Souls that did fell, by non fault of their own, into the pit ( matter ).


Extracts from the Works of Theodotus

And he died at the departure of the Spirit which had descended upon him in the Jordan, not that it became separate but was withdrawn in order that death might also operate on him, since how did the body die when life was present in him? For in that way death would have prevailed over the Saviour himself, which is absurd. But death was out-generalled by guile. For when the body died and death seized it, the Saviour sent forth the ray of power which had come upon him and destroyed death and raised up the mortal body which had put off passion. In this way, therefore, the psychic elements are raised and are saved, but the spiritual natures which believe receive a salvation superior to theirs, having received their souls as “wedding garments.”

God's Face and the Creation of Humans 2 Enoch 44

### Document 1: The Image of God and Human Creation in 2 Enoch

The concept of humans being created in the image of God is central in both the canonical scriptures and in *2 Enoch*. In *Genesis* 1:27, God creates man in His image, a concept that is echoed in *2 Enoch* but with further elaboration on the nature of this image and its implications. According to *2 Enoch*, God's face serves as the model for the human face, thus affirming the dignity and sanctity of every individual. This profound idea is emphasized by *2 Enoch* 44:2, which warns that whoever insults a human face, whether great or small, insults the face of the Lord Himself.

In *2 Enoch* 30:10-14, the creation of humanity is described with remarkable detail. God commands His Wisdom to create man from seven different consistencies: flesh from the earth, blood from dew, eyes from the sun, bones from stone, intelligence from angelic swiftness, veins and hair from the earth’s grass, and the soul from God’s breath. These descriptions are not merely physical components but represent a blend of visible and invisible aspects of human nature, revealing a profound interplay between the material and spiritual worlds. God not only gives man physical form but also seven natures: hearing, sight, smell, touch, taste, endurance, and sweetness. These elements reflect man’s capacity to interact with the world and to perceive the divine wisdom embedded in creation.

The passage further underscores the uniqueness of humanity, referring to man as a “second angel” who is appointed as the ruler of the earth, bearing God’s wisdom (2 Enoch 30:12). This elevated status reflects humanity’s special role in creation, as being simultaneously small in greatness and great in smallness. The duality of man's nature—both physical and spiritual, visible and invisible—is emphasized in this description. God’s challenge to humanity, represented in Adam, is whether man will choose the path of light or darkness, good or evil (2 Enoch 30:14). The choice highlights man's free will, given as a test of his love for the Creator.

Interestingly, *2 Enoch* employs a Gnostic-like motif where Wisdom (Gk. Sophia) is given a role in the creation of man (2 Enoch 30:8). Some scholars suggest this could be a Jewish precursor to later Gnostic developments, where Sophia is a key figure in Gnostic cosmology. While Gnostic traditions emphasize the fall and redemption of Wisdom, *2 Enoch* integrates Wisdom into a positive account of creation, where the role of Sophia aligns with God’s plan for humanity's exaltation, not its downfall.

The creation narrative in *2 Enoch* closely mirrors Genesis 1:27, where humans are made "in the image of God." However, *2 Enoch* enriches this idea by linking the human face to God's divine face. The repeated admonition not to treat any human with contempt in *2 Enoch* 44 reflects the high regard for the image of God in man. Just as Adam was created in God’s likeness, so all humans bear this divine reflection. This idea resonates with *Genesis* 5:3, which notes that Adam’s son Seth was born in Adam’s image, after his likeness. This continuity between God's image and humanity's image demonstrates the enduring significance of the divine-human connection, even after the Fall.

In essence, *2 Enoch* teaches that disrespect for another human is disrespect for God Himself, for to insult a person's face is to insult the face of the Creator. This idea finds resonance in James 3:9, where the apostle warns against using the tongue to curse men, who are made in God's likeness, while simultaneously blessing God. This moral imperative is profound in *2 Enoch* and adds a rich layer of ethical teaching to the doctrine of creation, making it clear that reverence for the Creator should manifest in the way humans treat each other, as all bear the face of God.

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### Document 2: The Theological Implications of the Image of God in 2 Enoch and Gnostic Thought

In *2 Enoch*, the theology surrounding the creation of humanity bears striking similarities to the notion of divine reflection, seen not only in biblical texts but also in Gnostic thought, particularly the Valentinian tradition. The creation of Adam in *2 Enoch* follows a detailed process where man is formed from seven components, and the human face is directly linked to the face of God. This intricate account, especially in *2 Enoch* 30:10-14, can be seen as an extension of *Genesis* 1:27, where humans are created "in the image of God." Here, *2 Enoch* amplifies this idea by providing the components of human creation as a fusion of visible and invisible aspects, grounding human existence in both the material and spiritual realms.

In Valentinian Gnostic traditions, as preserved in the *Excerpta ex Theodoto*, there is a rejection of the idea that spiritual entities in the Pleroma, including God, are formless or incorporeal. Rather, spiritual beings, including the Only-Begotten and the First-Created, have bodies that correspond to their status and preeminence, though these bodies differ from the corporeal forms familiar to humans. This corporeality is not bound by material limitations, but it nevertheless reflects form and distinction, a theme that resonates with *2 Enoch's* emphasis on God having a face and creating man in the image of that face.

In *2 Enoch* 44:1-2, the narrative takes the theological idea of the image of God one step further by connecting the dignity of the human face with the divine face. This notion—that to insult a human face is to insult God's face—parallels the Gnostic concept that divine beings, even though they may be spiritual, possess form and visibility. For the Valentinians, the divine and the human share an intimate connection, just as in *2 Enoch*, where humanity’s creation reflects the divine.

In both *2 Enoch* and Gnosticism, the corporeality of divine beings challenges the often abstract and incorporeal depictions of God found in other traditions. While *2 Enoch* presents this in terms of human creation and the sanctity of the human form, Valentinian Gnosticism extends the idea to all spiritual beings, asserting that even the First-Created and the Only-Begotten have specific forms that reflect their divine nature.

The ethical dimension in *2 Enoch*, however, adds a unique layer to this theology. In *2 Enoch* 44:2, human dignity is directly tied to the divine image, leading to a moral exhortation against treating others with contempt. This teaching finds a parallel in *James* 3:9, where the apostle reminds believers that humans, made in the likeness of God, should not be cursed with the same tongue used to bless God. The intrinsic connection between the divine image and human identity emphasizes the theological importance of treating others with respect, reflecting God's presence in all.

In conclusion, *2 Enoch* and Valentinian Gnosticism both reflect a deep connection between the divine and the human, grounded in the idea that spiritual beings, including God, have form and substance. While Gnosticism focuses more on the metaphysical aspects of spiritual corporeality, *2 Enoch* presents this concept in a more practical, ethical framework, urging reverence for the divine image reflected in humanity. These traditions, though distinct, both affirm the profound significance of the human form as a reflection of the divine, with important implications for how humans perceive themselves and others.

Original Texts 

God's Face and the Creation of Humans in 2 Enoch

According to Genesis, humans are created in the image of God. 2 Enoch takes this idea and likens God's face to the human face, which is God's image, and which should not be treated with contempt.

Chapter 30:10 On the sixth day I commanded my wisdom to create man from seven consistencies: one, his flesh from the earth; two, his blood from the dew; three, his eyes from the sun; four, his bones from stone; five, his intelligence from the swiftness of the angels and from cloud; six, his veins and his hair from the grass of the earth; seven, his soul from my breath and from the wind.

11And I gave him seven natures: to the flesh hearing, the eyes for sight, to the soul smell, the veins for touch, the blood for taste, the bones for endurance, to the intelligence sweetness [enjoyment].

12I conceived a cunning saying to say, I created man from invisible and from visible nature, of both are his death and life and image, he knows speech like some created thing, small in greatness and again great in smallness, and I placed him on earth, a second angel, honourable, great and glorious, and I appointed him as ruler to rule on earth and to have my wisdom, and there was none like him of earth of all my existing creatures.

13And I appointed him a name, from the four component parts, from east, from west, from south, from north, and I appointed for him four special stars, and I called his name Adam, and showed him the two ways, the light and the darkness, and I told him:

14This is good, and that bad, that I should learn whether he has love towards me, or hatred, that it be clear which in his race love me.

15For I have seen his nature, but he has not seen his own nature, therefore through not seeing he will sin worse, and I said After sin what is there but death?

In this respect another, even more striking parallel between the account of creation in 2 Enoch 30 and the Gnostic materials should be mentioned. In the longer recension44 of 2 Enoch 30.8 the deity commanded his Wisdom45 to create man out the seven components.46 Scholars have previously noted the parallels between this role of Wisdom (Gk. Sophia) in the creation of the first human in the Slavonic apocalypse and the Gnostic texts.47 Some scholars even suggested that the Sophia tradition in 2 Enoch 30 might be an early Jewish prototype of the later Gnostic developments.48

Enoch instructs his sons, that they might not insult the face of any person, small or great

2 Enoch 44:1 The Lord with his hands having created man, in the likeness of his own face, the Lord made him small and great.
2 Enoch 44:2 Whoever insults a person's face insults the face of the Lord;... Whoever treats with contempt the face of any person treats the face of the Lord with contempt.

In this passage, 2 Enoch likens the human face to the divine face, vers 1; reminds us of Gen 1:27 it has similar wording

44:1 The Lord with his hands having created man, in the likeness of his own face, the Lord made him small and great.

Gen 1:27  So God created man in his own image, in the image of God created he him; male and female created he them.

"in the image of God" That is, in the image of the Elohim whom the Father used in the work of creation. Man is In the Image And Likeness Of The Elohim, or angels . The word image means a shadow, or a likeness. The word is reproduced in Daniel 2 in relation to the image, and thus relates to form or appearance.

Genesis 5:3 states that "Adam begat a son in his likeness after his image" which illustrates its use here.

Man was made "in the image" of the Elohim, and inasmuch as they are "sons of God," the image is divine (though the nature of man is not).

Of the Lord Jesus Christ also, we read that he is "the exact representation of his (God's) very being" (Heb. 1:3). Yahweh has corporeal existence in heaven.

"While image, then, hath reference to form or shape, 'likeness' hath regard to mental constitution, or capacity... Adam's mental capacity enabled him to comprehend and receive spiritual ideas

But whereas Adam was made in "the image and likeness of the Elohim," the descendants of Adam inherit the consequences of the Fall. Seth was "in the likeness after the image" of Adam (Gen. 5:3), and not that of God.

Therefore, since the Fall it has been impossible for man to reflect the divine excellence in its fullness, and this has required the formation of a New Man who should exactly reveal the divine image and likeness. This Christ accomplished by conquering the flesh (Rom. 1:3; Heb. 1:3; Col. 1:15).

Man is a facsimile of god that is of god's visible face
any disrespect for any human being is to disrespect  God himself

2 Enoch 44:2 Whoever insults a person's face insults the face of the Lord; ....Whoever treats with contempt the face of any person treats the face of the Lord with contempt.

James 3:8 But the tongue, not one of mankind can get it tamed. An unruly injurious thing, it is full of death-dealing poison. 9 With it we bless God, even [the] Father, and yet with it we curse men who have come into existence “in the likeness of God


And now, my children, it is not from my own lips that I am reporting to you today, but from the lips of the Lord who has sent me to you. As for you, you hear my words, out of my lips, a human being created equal to yourselves; but I, I have heard the words from the fiery lips of the Lord. For the lips of the Lord are a furnace of fire, and his words are the fiery flames which come out. You, my children, you see my face, a human being created just like yourselves; I, I am one who has seen the face of the Lord, like iron made burning hot by fire, emitting sparks. For you gaze into (my) eyes, a human being created just like yourselves; but I have gazed into the eyes of the Lord, like the rays of the shining sun and terrifying the eyes of a human being.

Finally Theodotus is an important figure in Valentianian Gnosticism rejects the idea that the Pleroma is non-corporeal 

10 But not even the world of spirit and of intellect, nor the arch angels and the First-Created, no, nor even he himself is shapeless and formless and without figure, and incorporeal; but he also has his own shape and body corresponding to his preeminence over all spiritual beings, as also those who were first created have bodies corresponding to their preeminence over the beings subordinate to them. For, in general, that which has come into being is not unsubstantial, but they have form and body, though unlike the bodies in this world. Those which are here are male and female and differ from each other, but there he who is the Only-Begotten and inherently intellectual has been provided with his own form and with his own nature which is exceedingly pure and sovereign and directly enjoys the power of the Father; and the First-Created even though numerically distinct and susceptible of separate distinction and definition, nevertheless, are shown by the similarity of their state to have unity, equality and similarity. For among the Seven there is neither inferiority nor superiority and no advance is left for them, since they have received perfection from the beginning, at the time of the first creation from God through the Son. And he is said to be “inapproachable Light” as” Only-Begotten,” and “First-Born,” “the things which eye hath not seen, nor ear heard, and which have not entered into the heart of man,” – and such a one shall not be found either among the First-Created or among men, – but they “always behold the face of the Father” and the face of the Father is the Son, through whom the Father is known. Yet that which sees and is seen cannot be formless or incorporeal. But they see not with an eye of sense, but with the eye of mind, such as the Father provided.

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 Creation is an Emanation of God Hebrews 11:3

The Creation is an Emanation of God Hebrews 11:3

or 

The Doctrine of Emanation of the aeons Hebrews 11:3

In this study we will look at the doctrine of emanation first an introductory reading from the Tripartite Tractate

The emanation of the Totalities, which exist from the one who exists, did not occur according to a separation from one another, as something cast off from the one who begets them. Rather, their begetting is like a process of extension, as the Father extends himself to those whom he loves, so that those who have come forth from him might become him as well. (The Tripartite Tractate)

If God created the universe, and 'before' that the only existence was that of God. And from nothing comes nothing, and something always comes from something. Then God must have created the universe out of his own being. (creation ex deo)

Any teachings which involve emanation are usually in opposition to creation ex nihilo as emanation advocates that everything has always existed and has not been "created" from nothing.

The common phrase creatio ex nihilo (lit. "creation out of nothing"), the idea of a big bang is incorrect you can not make something out of nothing this is were the doctrine of emanation comes in or creatio ex deo (creation out of the being of God or Creation out of the substance of God himself.) 1st Cor. 8:6.

According to Emanationism, Creation occurs by a process of emanation - "out-flowing".

The source or fountain of power in the universe is one. It is a unit. Therefore, everything which exists is ex autou out of Him. Hence the Creator did not "make all things out of nothing."

The Meaning of Emanation

To begin with we will look at the meaning of the word emanation

The word "Emanation" comes from the Latin e-manare, "to flow forth". 

proérchomai

The Greek word Exerchomai means to go or come forth of emitted as from the heart or the mouth 2e
to flow forth from the body 2e
to emanate, issue 

The word Exerchomai (Strong's Number: 1831) comes from two Greek words from 1537 and 2064;

1537 ἐκ ek [ek] or ἐξ ex [ex] 

a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; prep;  

AV-of 366, from 181, out of 162, by 55, on 34, with 25, misc 98; 921 

1) out of, from, by, away from

1Cor 8:6 there is actually to us one God the Father, out of whom all things are, and we for him; and there is one Lord, Jesus Christ, on account of whom all things are, and we because of him. (NWT)

1 Chron 16:27 Majestic splendor emanates from him, he is the source of strength and joy. (Net Bible)

Psa 96:6 Majestic splendor emanates from him; his sanctuary is firmly established and beautiful. (Net Bible)

The Hebrew terms used for emanation are aẓilut or aẓilah (cf. Num. 11:17), hishtalshelut, meshekh, shefa; the verbs shalaḥ and sadar (in the pu'al) are also used (see J. Klatzkin, Thesaurus Philosophicus (1930), 96; 4 (1933), 112).

God's spirit

The first place in the Bible where the word occurs is in‭ ‬Gen.‭ i. ‬2.‭ ‬Here it is‭ ‬ruach Elohim,‭ ‬a principle going out of,‭ ‬or from,‭ ‬the Mighty Ones.‭ ‬What could this be‭? ‬It may be known by its effects.‭ “‬It brooded upon the face of the waters,‭”—‬of the waters which in the primeval state of the earth,‭ ‬covered its entire surface.‭ ‬This brooding principle covered the surface and penetrated its substance in all its atoms,‭ ‬so that it was only necessary for the word of command to go forth from the Mighty,‭ ‬and whatever might be commanded would be done.


‬Everything was made by this brooding principle as the executive of divine Wisdom.‭ “‬By His spirit he hath garnished the heavens‭;” “‬He sendeth forth his spirit‭; ‬they are created,‭” ‬even all the things detailed by Moses.‭ ‬Hence,‭ ‬Job says,‭ “‬the‭ ‬ruach of‭ ‬Ail hath made me,‭ ‬and the‭ ‬Nishmah of SHADDAI hath given me life.‭ ‬The Spirit is,‭ ‬therefore,‭ ‬formative.‭ ‬It is creative power.‭ ‬It made the light‭; ‬it divided the vapours from the waters by an expanse‭; ‬gathered the waters together in the place of seas‭; ‬formed the vegetable world‭; ‬established the astronomy of the heavens‭; ‬developed the animal kingdom‭; ‬and executed the whole so satisfactorily that the work was pronounced‭ “‬very good.‭”

When we contemplate‭ ‬spirit through these results,‭ ‬we behold an Almighty power which is predicated of AIL—the‭ ‬spirit of Ail.‭ ‬But what is AIL‭? ‬Etymologically,‭ ‬it is‭ ‬strength,‭ ‬might,‭ ‬power.‭ ‬Hence the‭ ‬Spirit of AIL is a powerful emanation,‭ ‬or‭ ‬breathing forth of power.‭ ‬ALMIGHTY POWER is the fountain and origin of the universe,‭ “‬out of whom are all things‭” ‬says Paul‭ (‬1‭ ‬Cor.‭ 8:‬6‭)‬.‭ ‬He also tells us that the fountain of Omnipotence is a glorious and torrid centre‭; ‬a centre that cannot be approached by man,‭ ‬and the dwelling place of an invisible,‭ ‬intelligent,‭ ‬and deathless being‭ (‬1‭ ‬Tim.‭ vi. ‬16‭)‬.‭

corporeal intelligence that hath always existed,‭ ‬and out of whom,‭ ‬as‭ “‬THE FATHER,‭” ‬all things have been produced.‭ ‬But of what does his substance consist‭? ‬What his nature‭? ‬What is he‭?


‭ “‬HE IS SPIRIT.‭”

These are the words of Jesus,‭ ‬who knew what he affirmed.‭ ‬AIL is spirit,‭ ‬and there is a spirit of AIL—the fountain and the stream are both spirit,‭ ‬and hold a like relation that radiant caloric does to iron glowing with a white heat.‭ ‬But what is the glowing substance of Deity‭? ‬That which shall be manifested in the saints when they become spirit,‭ ‬for they shall be like him who is in the bosom of the Father.‭ “‬Deity is spirit,‭” ‬and to convey our conception to the reader of this substance,‭ ‬we would style it‭ ‬corporeal electricity.‭

The Spirit is a procedure from the Father; an emanation sent forth wheresoever He pleaseth. It is that by which he establishes a relationship, or connection, between Himself and every thing animate and inanimate in the Universe.

God and his Spirit are inseparable. This Spirit is coeternal with God himself; is the emanation of his incorruptible substance ; out of which he has generated the universe ; by which he is present everywhere, and with which he pervades all things.

The Holy Spirit is God’s power, not a separated deity or divine personality, but is rather an unseen power emanating from the Deity, filling all space, and by which God is everywhere present. God is omnipresent by the means of His Spirit flowing out from his personal presence. This spirit power is universal in upholding all things in the natural world. It is medium by which God created all things.

God's Substance

To fully understand the teaching of Emanation we need to understand God's Substance or his corporeal body. Now the problem is most people think of God has a sort of formless, shapeless thing floating about in space like a cloud of mist, only with a mind and will an incorporeal, unsubstantial, immaterial spirit that is as near to nothing as words can express.

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

Hebrews 1:3 who, being the radiance of His glory and the exact expression of His substance, and upholding all things by the power of His word, through having made the purification of sins, sat down at the right hand of the Majesty on high (Berean Literal Bible)

The word translated "very being" or "substance" is the Greek word 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)

 

The Creation by Emanation

By me," says Wisdom, " Yahweh formed the earth." " I am understanding ;" and "by understanding he established the heavens."

We can compare this with what is written in Job " By his SPIRIT he garnished the heavens;" (Job 26:13) 

or in the words of David, " By the WORD of Yahweh were the heavens made ; and all the host of them by the Spirit of his mouth." Psalms 33:6 

For he spake, and it was done; he commanded, and it stood fast. From these statements, then, it is evident that Wisdom, the Word, and the Spirit, are but different terms, expressing the same thing; 

The apostle John, in speaking of this, saith, "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was made not any thing which exists. In him was life, and the life was the light of men." 

This appears to me to be a very comprehensible account of the matter. The Word, Wisdom, Spirit, God, all one and the same; for He, being the fountain and origin, are the emanation from himself.

Hebrews 11:1 Faith is the assured expectation of things hoped for, the evident demonstration of realities (5287 ὑπόστασις hupostasis or hypostasis) though not seen.

2 For by means of this the men of old times had witness borne to them.
Hebrews 11:3 By faith we perceive that the ages (165 αἰών aeon ahee-ohn’) were put in order by the word of God, so that what is seen has come to be out of things that do not appear.

The ages or aeons were set in order by the word of God that means they were God-breathed the ages emanated from God's own substance they are the unseen realities

It is called "the word of God" because it is a good message emanating from Him by his spirit  this we can see from 2tim 3:16

2tim 3:16 Every scripture, is God-breathed (2315. θεόπνευστος theopneustos), and profitable--unto teaching, unto conviction, unto correction, unto the discipline that is in righteousness,--

[Inbreathing (2315 /theópneustos) relates directly to God's Spirit (Gk pneuma) which can also be translated "breath."]

[G. Archer, "2315 (theópneustos) is better rendered 'breathed out by God' as the emphasis is upon the divine origin of the inscripturated revelation itself" (A Survey of OT Introduction, fn. 7, 29).]

So here we can see that the ages being set forth by the word of God means they were breathed out by God or emanated from his substance so that the things which are seen were not made of things which are visible.

 this is the doctrine of the emanation of the aeons 

The Father, out of whom are all things

1 Cor. 8:6  yet to us there is but one God, the Father, out of whom are all things and we in Him, and one Lord Jesus Christ on account of whom are all things, and we by Him.

The Father is absolute power from whose incorruptible substance radiates holy spirit or active force is before all existing things. This self-existing incorruptible substance is essentially spirit—spirit substance—a concentration and condensation into ONE BODY of all the attributes, intellectual, moral and physical, of omnipotence—all things are out of Deity (1 Cor. 8:6). All things being out of Deity, they were not made out of nothing. The sun, moon and stars, together with all things pertaining to each, were made out of something, and that something was the radiant flowing out of His substance, or active force, which pervades all things. By his active force, all created things are connected with the creator of the universe, which is light that no man can approach unto, so that not even a sparrow falls to the ground without the Father, who is not far from every one of us.

John 1:3  All things, through him, came into existence, and, without him, came into existence, not even one thing: that which hath come into existence,

The Eternal Spirit (Heb. 9:14) as Creator, is necessarily before all things, and is, therefore, the "Theos," and the "Logos" of John 1:3, where it is testified that "all things were made on account of Him; and without Him was made not one thing which exists."

For out of Him, (ex autou) and through Him, and for Him are all things. To Him be the glory for the Aeons. Amen" (Rom. 11: 33-36).

The source or fountain of power in the universe is one. It is a unit. Therefore, everything which exists is out of Him. Hence the Creator did not "make all things out of nothing."

Hence the sun, the moon, and the stars, and all the things they can see, taste, feel, smell, and hear upon earth, are God. But do not confuse that which "is of Him" with the "Him" out of whom all things proceed.

The angels or the Elohim also are emanated from the Father

Who maketh his angels spirits; his ministers a flaming fire: Psalm 104:4

To emanate is to bring about and sustain all things from the essence or substance that the True Deity supplies through his Spirit, it sustains all created things in life; so that when withdrawn they perish, and man returns to dust, Job xxxiv. 14

Emanations of the formative Spirit being out of him. The Spirit-Elohim are also "God"; nevertheless they are created. They are formed and made out of and by that which is uncreated. They are Spirit-Forms, the substance of which (spirit) is eternal; while the forms are from a beginning. Each one is a God in the sense of partaking of THE DIVINE NATURE, and being therefore a Son of the Deity.

The Deity (EL), therefore, refers to that mighty Power whose work is publicly displayed in all creation, and whose energy is the basis of all matter for "out of Him were all things made." "Lord," declared the Psalmist, "thou hast been our dwelling place in all generations. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting you are Power" -- Ps. 90:1-2.

Psalm 8:3, "When I consider the heavens, the work of Thy fingers, the moon and the stars, which thou hast ordained because Elohim are the agents or administrative fingers of the Spirit.  "The Spirit of God" and "the fingers of God" are synonymous, as appears from Matt. 12:28; Luke 11:20; and Elohim are spirit, being out of Deity (EL). What the fingers of the hand are to the brain, such are the hosts of Elohim to Deity (EL); they are "Unity of Spirit," which is "God."

The Father-Spirit is embodied power. which implies offspring or children, children or SONS OF POWER. Son-power is also embodied power. It is power emanating from the Father, corporealized in one or a multitude, but never separated or detached from the focal centre. . The Son-power is, therefore, the Father-power, multitudinously expressed, manifested through many bodies.

"He only hath deathlessness." Life radiating from His substance, is spirit-life (El ruach), that is power of spirit. Formative of a creature, and sustaining it in life, it is power of spirit, or spirit-power for that creature. Twelve such Eloahh ruach become Elohim ruchoth, spirit-powers of the twelve. Hence, these Elohim are son-powers, or emanations from the Deity, the great "paternal power." He is therefore the Deity of all flesh, as well as Elohim for all flesh. "The ruach or spirit of Deity (EL) has made me, and the breath of the Shaddai, or Mighty Ones, hath given me life" (Job. 33:4). Here is the Spirit of Deity (EL) through the breath of Shaddai that gives life to men. This withdrawn and they die. Hence it is written: "If He gather unto himself His spirit and His breath, all flesh shall perish together, and man shall turn unto dust" (34:14).

In this elaboration, then, we have Father-Power, Son-Power, or emanation, and Holy Spirit or active force. The Father-Power is One; the Son-Power is the One Father-Power in plural manifestation; and the manifestation is developed by Holy Spirit or active force emanation from the Father Power.

As we have seen, Moses and the prophets teach "One" self-existent, supreme fountain of Power, Deity (EL) who is Spirit, and self-named I SHALL BE, or Yahweh: that is ONE YAHWEH-SPIRIT POWER is "God" in the highest sense, and constitutes the FATHER IN HEAVEN; and He is the Springhead of many streams, or rivers of spirit,

according to the will of the Yahweh-Spirit Power, and that when formed after the model, archetype, or the pattern, presented in HIS OWN Substance, they become SPIRIT-ELOHIM, or sons of God; and are Spirit, because "born of the Spirit" -- Emanations of the formative Spirit being out of him. The Spirit-Elohim was also "God"; nevertheless they are created. They are formed and made out of and by that which is uncreated. They are Spirit-Forms, the substance of which (spirit) is eternal; while the forms are from a beginning. Each one is a God in the sense of partaking of THE DIVINE NATURE, and being therefore a Son of God.