The second holy spirit is a group of angels

The second holy spirit is a group of angels called the church or the Jerusalem above

The holy spirit is described by John as the helper:

26 But the helper, the holy spirit, which the Father will send in my name, that one will teach you all things and bring back to your minds all the things I told you (John 14).
But Adam's wife was described in the same way:

18 And Jehovah God went on to say: It is not good for the man to continue by himself. I am going to make a helper for him, as a complement of him (Genesis 2).

*Now we know that Yahweh is the husband to Israel and the lamb is the husband of the 144’000 Isa 54:5 Jer 31:32 Rev 19:8,9

So the holy spirit is a compound wife 'corporation', or 'incorporated' means a lot of people regarded as one body.  that is a group Collective

In fact God's wife is likewise 144,000 sanctified angels who as a group make up the holy spirit, the house of God, his church.

Angels are spirits 

4 Making his angels [his messengers] spirits, his ministers a devouring fire (Psalm 104).

13 But with reference to which one of the angels has he ever said: Sit at my right hand, until I place your enemies as a stool for your feet?
14 Are they not all ministering spirits, sent forth on behalf of those who are going to inherit salvation? (Hebrews 1).

31 And he proceeded to fill him with the spirit of God in wisdom, in understanding and in knowledge and in every sort of craftsmanship (Exodus 35).

Since the holy spirit imparts wisdom it must be an intelligent being or beings. Likewise we can deduce that the holy spirit is a living intelligent thing because it can plead for us:

26 In like manner the spirit also joins in with help for our weakness; for the [problem of] what we should pray for as we need to we do not know, but the spirit itself pleads/intercedes for us with groanings unuttered (Romans 8).

The holy spirit does God's ministering and contains ministers, who are holy (sanctified) spirits plural. So the holy spirit is a group of angels.

Hence Paul said:

26 But the Jerusalem above is free, and she is our mother (Galatians 4).

The Jerusalem above is God's heavenly administration which is made up of all the archangels, which is all of the holy spirits. Paul explicitly states that these angels are our Mother, for they give birth to all the new angels. Now mother's plead with father's not to be too hard on errant sons. And that is precisely the meaning of Romans 8:26, the holy spirit interceding with God for the sanctified ones, is the mother interceding with the father for her sons

Heb 1: 14  Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

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

Lk 7:35 All the same, wisdom is proved righteous by all its children.”

Thus we can speak of the true believers who is conceived by the spirit-word and by the holy spirit, so as to give birth to the will of the Father, is the Mother of Jesus. And Isaiah tells us 62:5: “so shall thy sons marry thee.
The Jerusalem above is the Mother of us all (saints) including the King the Lord Jesus Christ in a spiritual sense for the Jerusalem above is made up of all true believers.

the brethren are the bride of Christ and the Mother is the Sarah Covenant styled “the Jerusalem above the Mother of us all” (Gal 4:26).

the newly born had been begotten by the spirit word (1Pet 1:23). after the birth (jn 3:3,5), it was the duty of the mother (Ecclesia) to nourish the new-born babe with the milk of the word (1Pet 2:2), supplementing it with stronger food as it developed

The Jerusalem above the Mother of us all including the King the Lord Jesus Christ is made up of  all the true believers. And she is the worthy woman of Proverbs 31, of whom it is said: “Many daughters have done righteously, but you out shined them all.“

22  but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels,
23  to the general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
24  and to Jesus the mediator of a new covenant, and to the blood of sprinkling that speaketh better than that of Abel.

God does refer to a whole nation of people as one person...

22 And you must say to Pharaoh: This is what Jehovah has said: Israel is my son, my firstborn (Exodus 4).

He also refers to the entire church as Jesus' wife, one person in the singular...

22 Let wives be in subjection to their husbands as to the Lord,
23 because a husband is head of his wife as the Christ also is head of the congregation, he being a savior of [that] body.
24 In fact, as the congregation is in subjection to the Christ, so let wives also be to their husbands in everything (Ephesians 5).

So the whole congregation is regarded as being one body, one wife.

The old testament often refers to God as Jehovah of armies or Jehovah of hosts. Well he had an army on earth in the form of the men of Israel. And he had an army in heaven in the form of his holy spirit. For an army is a large collective that acts as an individual.

Jesus said, "Whoever does not hate his father and his mother as I do cannot become a disciple to Me. And whoever does [not] love his father and his mother as I do cannot become a [disciple] to Me. For My mother [gave me falsehood], but [My] true [Mother] gave me life."

The Saviour himself said: Just now my mother, the Holy Spirit, took me by one of my hairs [an angel who ministered to Jesus  after his sacrifice Jesus would have the promised headship of the holy spirit ] and carried me up to the great mountain, Tabor (Gospel of the Hebrews).


So the Holy Spirit is Jesus’ mum.

The Deep/Depth or Bythos Romans 11:33

A Study of Bythos

First a reading from some Gnostic text

He transcends all wisdom, and is above all intellect, and is above all glory, and is above all beauty, and all sweetness, and all greatness, and any depth and any height. The Tripartite Tractate

“While they (the members of the church) were in the Father's thought, that is, in the hidden depth, the depth knew them, but they were unable to know the depth in which they were; nor was it possible for them to know themselves, nor for them to know anything else.” (Tripartate Tractate)


The Greek word Bythos and bathos is used in the bible to describe the unfathomable ways, and nature of the Deity

Rom 11:33  O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

1037. βυθός 

The Deep or Depth Bythos

1037. βυθός buthos boo-thos’; a variation of 899; depth, i.e. (by implication) the sea: —  deep. 

1037. βυθός from 899 βάθος bathos bath’-os 

899 βάθος from the same as 901; n n; TDNT-1:517,89;  {See TDNT 118 } 

AV-depth 5, deep 1, deep + 2596 1, deepness 1, deep thing 1; 9 

1) depth, height 
1a) of "the deep" sea 
1b) metaph. 
1b1) deep, extreme, poverty 
1b2) of the deep things of God 


899. βάθος bathos bath’-os; from the same as 901; profundity, i.e. (by implication) extent; (figuratively) mystery: —  deep(-ness, things), depth. 

[in LXX: Exodus 15:5, Nehemiah 9:11 (H4688), Psalms 68:22; Psalms 69:2; Psalms 107:24 (H4688)*;]

1. the bottom.

2. the depth of the sea, the deep sea: 2 Corinthians 11:25.†

Strong #: 4688 ‑ מְצוּלָה ((1,2) mets‑o‑law', (3,4) mets‑oo‑law');  4688 ‑ מְצוּלָה ((1,2) mets‑o‑law', (3,4) mets‑oo‑law'); 


The True Hebrew word corresponding to Bythos is Tehom (Hebrew: תְּהוֹם‬)

Rom 8:39  Nor height, nor depth <899>, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

"Nor depth" — Whilst pride may lift us up, destroying our humility before God and dependence upon Him, so a feeling of humiliating depression, which may result from failure or defeat, can have a similarly destructive effect, if permitted to influence us. We may feel that God has failed us, that He does not care for us. We may question the goodness οϊ God, or experience degrading ridicule or rejection by our fellows. Faith and hope provide the antidote to either "height" or "depth". Even the dreadful affliction which befell the faithful Job was not able to "separate him from the love of God" (cp. Job 19:25)

Rom 11:33  O the depth <899> of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

God's judgments are a "great deep" (Psa 36:6). His "riches" refer to His abounding grace (Rom 9:23; 10:12). Cp also Eph 3:18,19: "...How wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge -- that you may be filled to the measure of all the fullness of God."

Yahweh's children must manifest the same characteristic, revealing a depth of wisdom of such matters lodged in the heart (Deut. 10:16-19; Joel 2:12-13), not judging the issues of life through the "face" of the flesh

These are seen by a very careful examination of the divine excellence. The word "depth" (Gr. bathos signifies that which is profound; mysterious) indicates that which is vast and incomprehensible (see Psa. 36:6; ICor. 2:20). Mortal man cannot exhaust the greatness of the Almighty, as Job was reminded: ch. 38. The physical evidence of this majesty is seen as much in the vast expanse of the universe, as in the exquisite beauty of the tiniest flower petal.

1Cor 2:10  But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things <899> of God.

Psa 92:5  O LORD, how great are thy works! and thy thoughts are very deep.

Eph 3:18  May be able to comprehend with all saints what is the breadth, and length, and depth <899>, and height;

Eph 3:18 in order that YOU may be thoroughly able to grasp mentally with all the holy ones what is the breadth and length and height and depth, 19 and to know the love of the Christ which surpasses knowledge, that YOU may be filled with all the fullness that God gives.

The word depth is applied in the Scriptures to anything vast and incomprehensible. As the abyss or the ocean is unfathomable, so the word comes to denote that which words cannot express, or that which we cannot comprehend. #Ps 36:6, “Thy judgments are a great deep.” #1Co 2:10, “The Spirit searcheth — the deep things of God.”

The deep or depth is the waters above the Heavens 

Ge 1:7  And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.

Psa 148:4  Praise him, ye heavens of heavens, and ye waters that be above the heavens.

Ps 104:3  Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:

The deep or depth is also used to describe the deity

Psa 92:5  O LORD, how great are thy works! and thy thoughts are very deep.

Psa 107:24  These see the works of the LORD, and his wonders in the deep.

The Holy Spirit Described As Water

John 7:37-39

Now on the last day, the great day of the feast, Jesus stood and cried out, saying, "If anyone is thirsty, let him come to Me and drink. "He who believes in Me, as the Scripture said, 'From his innermost being will flow rivers of living water.'" But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified.

Isaiah 44:3

'For I will pour out water on the thirsty land And streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants;

John 4:14

but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life."

1 Corinthians 12:13

For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.

The word Pleroma means "fullness". It refers to all existence beyond visible universe. The Parent, the the Mother-Father, the Uncreated Eternal Spirit existed prior to the creation or emanation of the Pleroma. Therefore Bythos or the Uncreated Eternal Spirit is beyond the Pleroma. In other words the Pleroma is the world of the Aeons, the heaven of heavens or spiritual universe. Bythos is the spiritual source of everything that emanates the pleroma.

The Pleroma is both the abode of and the essential nature of the True Ultimate God.

Jer 2:13  For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.

Jer 17:13  O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.

The river in Psalm 46:4 signifies the flowing of the One true Deity cp. Psa. 36:8-9 John 4:14 John 7:38-39 Rev. 22:17

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. This is what we said previously, namely that he creates the aeons as roots and springs and fathers, and that he is the one to whom they give glory. The Tripartite Tractate

They were forever in thought, for the Father was like a thought and a place for them. When their generations had been established, the one who is completely in control wished to lay hold of and to bring forth that which was deficient in the [...] and he brought forth those [...] him. But since he is as he is, he is a spring, which is not diminished by the water which abundantly flows from it. While they were in the Father's thought, that is, in the hidden depth, the depth knew them, but they were unable to know the depth in which they were; nor was it possible for them to know themselves, nor for them to know anything else. The Tripartite Tractate

The Father brought forth everything, like a little child, like a drop from a spring, like a blossom from a vine, like a flower, like a <planting> [...], in need of gaining nourishment and growth and faultlessness. The Tripartite Tractate

The Deity who is Light, and with whom is no darkness at all (1 John 1:5), and who is the great Fountain of life (Psa. 39:9), out of whom are all things (1 Cor. 8:6). "From everlasting to everlasting Thou art AIL" (Psa. 90:2). Ail, or El, as it is most frequently transliterated, is the Hebrew word that stands for God in this place. It denotes Power. Power, light, and life, inherent and underived, are the attributes of the Father who is Spirit (John 4:24); 
The source or fountain of power in the universe is one. It is a unit. Therefore, everything which exists is ex autou out of (emanation) Him. Hence the Creator did not "make all things out of nothing." 

The Supreme Power, or Ail, is "the Godhead," or source, fountain, or sole spring of Power. Moses and the prophets do not teach that "there are three persons, three essences, three somethings, or three anythings, in the Godhead; and that these three distinct units, or unities, constitute only one unit or one Unity -- and that that Tri-Unity is the God of Israel." They do not teach this.


By Godhead is meant the source, spring, or fountain of Deity -- the Divine Nature in its original pre-existence before every created thing. He teaches that this Godhead was a Unit --a Homogeneous Unit, undivided into thirds, or fractions.


Moses and the prophets teach "One" self-existent, supreme fountain of Power, AIL 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 "Godhead," or FATHER IN HEAVEN; and He is the Springhead of many streams, or rivers of spirit, which assume "organic forms," according to the will of the Yahweh-Spirit Power, and that when formed after the model, archetype, or the pattern, presented in HIS OWN HYPOSTASIS, or 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.

the Scripture declares that pneuma ho Theos esti literally, Spirit is the Theos. I say simply theos, because we shall yet have to ascertain the New Testament sense of Theos. "Spirit," then, is the Theos commonly called God. But more than this, this Spirit is the Father; that is, the One ex autou, out of (emanation) whom are all things. This appears from what is affirmed of "Spirit" and of "Father." Jesus says in John 5:21: "The Father raises up the dead and quickeneth," or makes the grave-emergent dead incorruptibly living: and in chapt. 6:63, he says: "It is the Spirit that quickeneth," or makes alive. The Father and the Spirit are, therefore, the same; nevertheless, the word "spirit" is often used in other senses. It is the "Father-Spirit" that Paul refers to in 1 Tim. 6:16, whom no man hath seen in His unveiled splendour. Veiled in flesh, "the Vail o[ the Covering" (Exodus 35:12): he that discerneth him who spoke to Philip, "saw the Father" (John 14:9; 12:45). But, veiled or unveiled, the Father-Spirit is substantial. Speaking of the Unveiled Father-Spirit, Paul says in Heb. 1:2, 3, that the Son is the Character of his Hypostasis, rendered, in the common version, "express image of his person."

Proverbs 8:22 ¶ Yahweh possessed me in the beginning of his way, before his works of old.
23 I was set up from everlasting, from the beginning, or ever the earth was.
24 When there were no depths Bythos, I was brought forth; when there were no fountains (Pleroma) abounding with water (Aeons). (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.)” 
25 Before the mountains were settled, before the hills was I brought forth:
26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
27 When he prepared the heavens (Pleroma), I was there: when he set a compass upon the face of the depth (Bythos):
28 When he established the clouds above: when he strengthened the fountains of the deep:


29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:

The Untitled Text in the Bruce Codex

This is the ennead which came from the Father of those without beginning, who alone is Father and Mother unto himself, whose pleroma surrounds the twelve deeps -

1. The first deep is the all-wise from which all sources have come.

2. The second deep is the all-wise from which all the wise have come.

3. The third deep is the all-mystery from which, or out of which, all mysteries have come.

4. The fourth deep moreover is the all-gnosis out of which all gnoses have come.

5. The fifth deep is the all-chaste from which everything chaste has come.

6. The sixth deep is silence. In this is every silence.

7. The seventh deep is the insubstantial door from which all substances has come forth.

8. The eight deep is the forefather from whom, or out of whom, have come into existence all forefathers.

9. The ninth deep moreover is an all-father and a self-farther, that is, every fatherhood is in him and he alone is father to them.

10. The tenth deep is the all-powerful from which has come every power.

11. The eleventh deep moreover is that in which is the first invisible one, from which all invisible ones have come.

12. The Twelfth deep moreover is the truth from which has come all truth.

http://www.gnosis.org/library/untitl.htm

From the Untitled Text in the Bruce Codex we can see that the deep has a number of different levels or it is structured as a hierarchy

The Multitudinous Christ Revelation 1

The vision concerns one like unto the Son of Man, displayed as a man of many parts, obviously symbolises the multitudinous Christ, of whom the Lord himself is the Head of the Body and the Alpha and Omega

The son of man is a Corporate Being

Verse 13 - "In the midst … one like unto the Son of Man." Not actually the Lord Jesus Christ himself, but a symbolic vision representing the "one body" of Christ multitudinous, the "perfect man " (Eph. 4:13), "the measure of the fullness of the stature of Christ." The voice was "as the sound of many waters," and waters in the vision represent multitudes (17:15).

Each member of that glorious, multitudinous Body will be "like him" (1 John 3:2). The title
Son of Man is very significant. It not only denotes origin, in that every member will be a descendant of Adam, but is also the title of the Lord as judge (John 5:27), and the vision reveals the multitudinous Christ in the work of judgement.

The prophecy of the Son of Man recorded in Daniel 7 (cp. v. 13) is one of judgement.

"Clothed." The first clothing was a covering for sin (Gen. 3:21). The clothing of the priesthood was symbolic of righteousness and a change from the mortal to the divine nature (compare Zech. 3:3-10). Christ's "servants" "put on Christ" in baptism, and if they walk as he walked, they will be "clothed upon” with their "house which is from heaven," that mortality may be swallowed up of life (2 Cor. 5:2,4). Compare Rev. 19:8.


Verse 14 - "His hairs were white like wool, white as snow." The hair represents a multitude who are one with the head. The Lamb of God has washed this multitude from their sins in his own blood. See Isa. 1:18; contrast Isa. 7:20; also see Ezek. 5:1-6; Jer. 7:29; Dan. 7:9. Christ is the head of the
multitudinous body (1 Cor. 11:3; Eph. 5:23), every member of which should be motivated by His thinking (Phil. 2:5). Ultimately every member of the Body must appear as he is, and be united as one to the head (John 17:21).

"His eyes as a flame of fire." "Our God is a consuming fire." The eyes represent the saints in the execution of the judgements written. Compare the wheels of Ezekiel 1; the stone of Zech. 3:9, and the living creatures of Rev. 4. eyes of the multitudinous Christ as flashing with anger. The stubborn wickedness of the world will induce this reaction, so that the "people of the name" (Acts 15:14), are represented as going forth in anger to discipline it (Isa. 30:27). The saints will "execute the judgments written"

In the past, the angels have acted as the eyes of Yahweh, supervising the development and destiny of men and nations for the ultimate benefit of the elect (see Gen. 11:5; 18:21; 2 Chron. 16:9; Dan. 4:17). In the future age, the saints will occupy that position (Zech. 4:10; Heb. 2:5).

"His voice as the sound of many waters," showing that the symbolic ''one like unto the Son of Man'' represents a multitude. "The wicked are like the troubled sea." The purified nations are like "a sea of glass" (Rev. 15:2). "The waters … are peoples" (17:15). But these waters are saved peoples "redeemed from the earth" (14:2,3).


"Out of his mouth a sharp two-edged sword." Another evidence that it is not the Lord Jesus personally that John sees. A real person would have had the sword in the hand like "the captain of Yahweh's army" before Jericho (Josh. 5:13). The word of the Lord will command the sword of judgement in the day of his coming. "He shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked" (Isa. 11:4). Compare Rev. 19:15.

"His countenance as the sun." Not merely his face - his "whole appearance"  (Rotherham), the "general external aspect of the whole figure" (Dr. Thomas).

Compare the Transfiguration, and the words of Jesus, "then shall the righteous shine forth as the sun in the kingdom of their Father" (Matt. 13:43). He is "the Sun of Righteousness," and they are to be "like him". His brightness was above that of the sun when he revealed himself to Saul of Tarsus. His aspect was "very terrible." Sun scorching is a figure of tribulation, whether for the saints or for their enemies (7:16; 16:8,9).


Verse 16 - "In his right hand seven stars," explained to represent the "angels" of the churches - that is, the men sent of God to guide and direct them.

The stars are the "angels," and the candlesticks are the churches. "Angel" here, as will appear later, is a noun of multitude, and does not signify one individual. 

Twenty-four prophets spoke in Israel The Gospel of Thomas 52

52) His disciples said to Him, "Twenty-four prophets spoke in Israel, and all of them spoke of You." He said to them, "You have omitted the one living in your presence and have spoken (only) of the dead."

The Gospel of Thomas says 24 Jewish prophets spoke of Jesus. How can this be, if the Old Testament God is bad?

This saying does not suggest that we should deny in any way the Hebrew scriptures for the presence and coming of Christ shows that the prophets to be truly prophets

The number of prophets corresponds to the number of books in the Hebrew Bible.

Throughout the New Testament it is emphasized that Christ has fulfilled the Old Testament Scriptures: 'To him all the prophets bear witness' (Acts 10:43).

the one living in your presence or the living one this could be pointing forward to the resurrection. The living one literally this is the living Jesus that is the resurrected Jesus, rom 6:10 The death he died, he died to sin once for all; but the life he lives, he lives to God.

Jesus also lives though his sayings, and all true believers are the living Jesus. To become the living Jesus, you must empty yourself of yourself and let the spirit that is the mind of Christ (his character) fill you. Dying to yourself so that you can be reborn of the spirit as the living Jesus. We must experience the same conception, gestation, and birth as the living Jesus so that we might be his twin (Mt 3:17 Mk 1:11 Lk 3:22 Ps 2:7 89:27)

See 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."

Another understanding would be that the living one Jesus is speaking about is John the Baptist, living in his generation John was the 25th of the great prophets and secondly he is speaking of himself the 26th, fulfilling the prophets and manifesting the Divine presence and power of the holy name Yahweh.

Yahweh has the numerical value of twenty-six YHVH=Yod 10 He 5 Vav 6 He 5 these 4 Hebrew letters add up to 26 Jesus had the Divine name Jn 17:11,12 phil 2:5-9 Jesus made the name known to others that is the teaching about God manifested in flesh.

Ultimately Jesus is not speaking about John or the prophet (himself) but he is speaking about the holy spirit the spirit of the Deity. Each of the prophets had the holy spirit for all the prophets spoke by the holy spirit which is the power of God that works within then and through them so God dwelled among them the Living One in your presence. which is called the living word

The disciples had spoken correctly. All of the prophets had spoken in the same spirit about Christ which inspired and guided them all. But his disciples speak in past tense, of history, not of the present living reality of the holy spirit among them.

Listen and hear! This very day the holy spirit, the spirit of the prophets the spirit of Christ, lives and moves among us. By reading the word of God the bible the Living Word we can put on the Christ-Consciousness and know the spirit of Christ in the prophets also works in our lives.

52) His disciples said to Him [again in their fleshly minds], "Twenty-four prophets [the 24 books of the Hebrew canon] spoke in Israel [the Jewish camp - the Old Covenant - to both condemn them and to show them the way to repentance which was to come in Christ], and all of them spoke in You [they prophesied of the Messiah (the Word) allegorically in festivals and traditions and were not aware of it]." He said to them, "You [disciples] have omitted [gone astray from] the one living in your presence [by clinging to the old teachings and ways of the Pharisees and scribes] and have spoken (only) of the dead [the "letter" lower/outward (carnal) teachings of the Word]." 

Treatise on the Five Senses From a Spiritual View

Treatise on the Five Senses From a Spiritual View

It would seem to the astute believer, coupled with an inherent faith that the scriptures are actually true; that what is heavenly (spiritual) is couched or contained in that which is earthly (fleshly - in types and images).  With this in mind we must venture into the visible (physical) bodies five senses in order to understand what the hidden "spiritual" five senses might be.  Since the physical senses are used as a catalyst for sin to gain entrance and mastery over the flesh and effectively steal our souls (hearts) from us (which is best termed "spiritual thievery"), it would be prudent and wise to understand this.

In the beginning before we can create any real awareness of our own, there is a spiritual awareness that gets its strength from the spirit of Elohim who forms us in the womb.  This hidden awareness remains with us until the day our physical bodies die. We are able to perceive this by the involuntary processes that makes our heart beat, our lungs breathe, our system to digest and eliminate what we eat, our eyes to blink, our body to heal its wounds, etc..  However, along with these "involuntary" movements the other form of awareness begins to develop in our soul as soon as we are able to "reason" or collaborate data gained from our senses which makes us distinct from all other souls.

Now the fruit that our individual soul produces is derived from the culmination of all the "experiences" we have processed and witnessed through these senses in our life. It is important at this juncture to point out that none of these senses have the power to conceive an experiential "awareness" upon its lone input but must be accompanied by another witness of the same experience.  For instance a child can infer nothing of value or gain any experience from "hearing" the word "hot" without anoOver time, the physical senses create what we call "awareness" which "moves us" or influences us to act in certain ways which often manifests who and what we are while "in the world" as creatures of flesh; just as the spiritual senses move us and compel us in a way that re-defines who and what we are as creatures of the spirit (so whether it be the spirit of the world or the spirit of God we are moved by the foundations of our faith).

It is written that Jesus "grew in stature and in wisdom" while he was growing up in a "slaves form".  This is an important thing to bear in mind for we must all grow the same way so it is how we are "brought up" that influences our soul (individual spirit consciousness) or heart, hence it is written in Proverbs; "Train up a child in the way he should go: and when he is old, he will not depart from it.".  So our upbringing is critical to our spiritual health. Since Mary, the mother of Jesus was "blessed among women" and had "found favor with God" and Joseph was described as "being just" not to mention that all three of them were often visited by angels of God, it is beyond presumption to believe that Jesus was brought up "in the way he should go" by righteous men and women from His youth up.  For the rest of us, this type of growth in the spirit was not possible until Jesus poured out that spirit during the Pentecostal period (which is continuing to this day) declared in the book of Acts for we are reminded in John that He is "the true light that enlightens every man coming into the world".

So let us examine the senses and how they shape our "awareness" and what that means. First, the senses whether physical or spiritual are really a window or doorway to our "soul" where all that we see, hear, smell, taste or feel is captured, processed and stored in our subconscious mind (heart/soul) for the duration of its life. The physical/fleshly senses do all of this in the depravity of our lower/outward (carnal) image which is not capable of discerning the spiritual; while the spiritual senses discover and process the light in the higher/inward substance while remaining "aware" of the lower forms that it might get mastery over them.

So again, the awareness that is created by our physical senses is exclusive to our own particular growth and no one can know it but by our words and our acts.  This is the opposite of spiritual awareness which is of the One spirit and shared by all who own it (being aware that you are aware have you) and others with this spirit will know it in you.

ther sensory input witnessing to and allowing one to process the word accurately.  Now if you were to place the child's hand upon a cup with hot (but not too hot!) coffee in it while saying "hot", that child's senses (hearing and feeling) have now formed an experience that is true awareness which will warn the child (via the subconscious mind/soul) anytime either of these two witnesses (senses) might encounter a similar event requiring caution whether it is merely seeing a cup or hearing/seeing the word hot!  Now both of these witnesses and the awareness they create will give birth to increased awareness as other inputs fortify, increase or change in any way in our daily walk.

Bear all of this in mind as you begin to grow in stature and wisdom from a spiritual standpoint for those senses are also creating new experiences from the witnesses they receive.  This process is not a stranger to "worldly" religious leaders and kings who in their carnal lusts have used it to commit spiritual thievery upon those they wish to "lord it over".  This includes all religions (atheists, statists, evolutionists, capitalists, communists are also forms of religions for these all bind people to a "way" other than the Way of Truth) These religions use speech, radio, television, movies, newspaper, news channels, schools, etc.. in repetitive mantras using both your "sight" and your "hearing" to form an experience in you, but these are "false witnesses".  No matter how you examine it the experience is false because you do not own it of yourself but have fallen prey to deceptive practices.  Unlike actually "seeing" the cup and "feeling" the hot (whereby your senses were able to create a true experience) the media events were not true experiences because all that was purported is "hearsay" and all that was seen was an image/video that can be altered or modified or associated with a monologue that has nothing to do with it...well you get the idea.  Yet both of these can create an awareness, one true and useful to the body and soul while the other false and detrimental to the body and soul.  Nonetheless, these seem just as real as a real experience and people who gain them will fight to preserve them.

Let us now endeavor to address each of the physical/fleshly senses and see if we can come to understand their spiritual counterparts bearing in mind that all of the physical senses have in common that they do not perceive the spiritual and can only provide physical experiences to create carnal awareness which is the fallen state of man in the first birth.  Yet the spiritual can not only perceive the things of the spirit but also the things of the flesh for what they truly are.

Seeing (physically/carnally) can be the actual viewing of an earthen thing (image) or it could be the dreamlike viewing of one's creative imagination which is influenced by the awareness that already exists.  This is why those of the world put so much effort into beguiling you with visual media so as to form your awareness into thinking and doing according to their will.  Once one is "raised up" the way they (rulers of the world) wish you to speak and act it is extremely difficult to change.  Thus one must be willing "to leave all that he has behind" and  "start with a new lump" i.e. come to regard all experiential awareness received in the world that was not personally obtained while in the flesh as "dung".  It is the doffing of the old moth eaten garment for a new everlasting garment.

Seeing with the eyes of the spirit gives depth to your vision as never before as it sees both the lower/outward (fleshly) forms and the higher/inward (spiritual) substance of things.  Even imaginations and dreams are carefully scrutinized by spiritual eyes as to source.  This vision is very difficult to accept initially because it discovers all of the "earthly treasures" (sins) stored up in ones soul.  But if one puts faith in the Truth and conforms to it, he will come to know the Father and the Son who is in all things.

Hearing, much like seeing has to the same two variables.  If one hears only physically/carnally, he is limited to the same conditions as "seeing" above.  If one hears spiritually he can also discern the errant ways of what is physically heard.  Where the Word is concerned, the physical sense can only hear the lower/outward (fleshly) forms of sound. All of the scriptures are seen as substance when in fact they are only types and images (forms) of substance.  For example, to the carnal mind the animals in the "bible" are actual animals and not representative of types (character traits) of people.  This is demonstrated for us in detail in the epistle of Barnabas.  It is also revealed to us by Paul when he speaks of the Abraham's two wives as being "allegories" in that they mean two covenants.  Although people have heard this (declared), they still cannot perceive that all of the accounts in scriptures have similar hidden meanings in them which is why Jesus said; "those who have ears to hear, listen to what the spirit is saying."

Smell is a bit more difficult to address for this particular sense is deeply associated with taste so these usually bear witness together in order to create an awareness.  When we first smell an odor, it is a new experience for us and has no real meaning unless one of the other senses give witness to what it is.  We only know that it is either pleasant, or unpleasant to take in.  Some pleasant odors can be deadly while some foul odors are quite good for you so it is critical to have that second witness to help us know which is which.

From a spiritual perspective, odors are often synonymous with sacrifice or prayers and how they are presented determines whether or not they are of benefit or detriment.  One who prays or sacrifices in a lower/outward (fleshly) heart (disobedient and sinful nature) is considered a foul odor to the Father but, where when one prays in spirit and in truth or ones sacrifice is a lowly spirit and a contrite heart it is considered a joyful or sweet aroma.  Either way we need two witnesses in order to create a real experience whether it be spiritual or carnal.

Taste is not much different in that eating physical food can give us a witness to something that we find either pleasant or unpleasant it cannot without a second witness provide a true awareness.  Just as physical food has a direct bearing on our physical health, spiritual food has a direct bearing on our spiritual health. For instance from a spiritual perspective; if we eat what the world feeds us in its lower/outward (fleshly) forms (customs, traditions, ordinances, festivals etc..) we will find ourselves in a depraved spiritual condition. This food although sweet enough in our mouths (we do love a good lie especially when it hides or covers our sins) it  becomes bitter in our bellies (when we discover the Truth).  If we eat what the Word (Messiah) feeds us in its higher/inward (spiritual) substance, we will find ourselves in a robust spiritual condition.  This food (the Truth) is also sweet in our mouths but found to be bitter in our bellies (for it discovers our sins to us).  Now there is no condemnation for those who accept the Truth and act upon it!!

Feeling is much more complex than the word "touch" but captures the depths of this particular sense as touching is purely an outward expression in a physical sense where feeling is both inward and outward.  For instance one can feel pain from touching something hot, yet one can also feel pain when their heart is contrite.  This form of pain born of tribulation is of the heart and soul but can be felt physically by those who experience it.  This is also one of the few senses that are able to influence the soul that it knock on the door to spiritual awakening.  Feeling in both realms can also give pleasure.  Physical feeling once witnessed by another input give awareness to whatever it is that caused it.  If it is carnal in nature it will bear fruit to pride, covetness, fornication etc.., if it is spiritual in nature it will bear fruit to love, joy, peace, charity etc..

Now the Key to all of this is that there are two realms of understanding; the lower/outward (fleshly) forms of the five senses and the higher/inward (spiritual) substance of the five senses.  Now bear in mind that the image can either be that of God (in the spirit of Truth), or that of the beast (in the spirit of the world).  Not so as to confuse the matter but to give us clarity as to why it is so difficult to discern for most people.  The spirit of the beast truly believes that it is the substance of things when in fact it is not while the spirit of God bears witness to both conditions. Knowing the difference should help those who are toiling and laboring in the Word that it guides them into all Truth (higher/inward spiritual meanings) in the scriptures.

God’s Active Force

The first holy spirit is the Active Force of the Deity

God’s Active Force; Holy Spirit. By far the majority of occurrences of ru´ach and pneu´ma relate to God’s spirit, his active force, his holy spirit.

In Hebrew the word "Spirit" is ruach is a feminine noun, leading to references as "She".

The holy spirit is a force, the invisible power and energy of the Father by which God is everywhere present. 

The chosen messengers have been given only the power and authority from Yahweh they need to accomplish their mission. Gen 1:2; Num 11:17; Mt 3:16; John 20:22; Ac 2:4, 17, 33. 

The Spirit is not a 'separate' or 'other' person. Ac 7:55, 56; Re 7:10 It is God's own radiant power, ever out flowing from Him, by which His 'everywhereness' is achieved. Ps 104:30; 1 Cor 12:4-11.

The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead" The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

Distinguished from “power.” Ru´ach and pneu´ma, therefore, when used with reference to God’s holy spirit, refer to God’s invisible active force by which he accomplishes his divine purpose and will. It is “holy” because it is from Him, not of an earthly source, and is free from all corruption as “the spirit of holiness.” (Ro 1:4) It is not Jehovah’s “power,” for this English word more correctly translates other terms in the original languages (Heb., ko´ach; Gr., dy´na·mis).

Ru´ach and pneu´ma are used in close association or even in parallel with these terms signifying “power,” which shows that there is an inherent connection between them and yet a definite distinction. (Mic 3:8; Zec 4:6; Lu 1:17, 35; Ac 10:38)

“Power” is basically the ability or capacity to act or do things and it can be latent, dormant, or inactively resident in someone or something.

“Force,” on the other hand, more specifically describes energy projected and exerted on persons or things, and may be defined as “an influence that produces or tends to produce motion, or change of motion.”

“Power” might be likened to the energy stored in a battery, while “force” could be compared to the electric current flowing from such battery.

“Force,” then, more accurately represents the sense of the Hebrew and Greek terms as relating to God’s spirit, and this is borne out by a consideration of the Scriptures.

THE GOSPEL OF THOMAS PRAYER

THE GOSPEL OF THOMAS PRAYER


Hear O' Israel.

Yahweh is our God,

Yahweh is One.

I am a Son of God,

I am a son of the living Father.

I am essentially One with Jesus

in the Communion of the Father.

I accept Jesus as my Personal Image,

whose Twinship is the Light of the World.

I seek all these things,

in the name of the Living One.

...Amen.






And Jesus Gives Us In The Gospel of Thomas, The Two Great Commandments That All Spirituality Hinges Upon:


1. "Fall On Your Faces And Worship. That Is Your Father." (Logion 15)
2. "Love Your Brothers And Sisters Like Your Soul." (Logion 25)

This Is The Fulfillment of All The Laws, And All The Prophets.



I take refuge in Jesus.

I take refuge in his Sayings.

I take refuge in the Kingdom.....Amen.



I Worship the God that is in Jesus.

I Worship the God that is in You.

I Worship the God that is in Me.

Jesus Said, "I Myself Shall Become That Person."


The Gospel of Thomas, Saying 108.

The Doctrine of Immortality in the Odes of Solomon

Review of Immortality in the Odes of Solomon 

Ode 3:8 reads, “Indeed he who is joined to Him who is immortal, truly shall be immortal.” The “Him” in this passage refers to God. Those who are joined to the Immortal One shall be immortal. This suggests that those who are not joined to God shall not be immortal.

Ode 5:14 reads, “And though all things visible should perish, I shall not die.” It is not clear at this point in the ode whether the writer is claiming that he already possesses immortality, and therefore cannot die, or if he is hinting at a future resurrection to immortality. However, we should note that this verse equates “perish” with “death.”

6:14 And souls that were near departing they have caught back from death: 
http://www.earlychristianwritings.com/text/odes2.html

Ode 6:15 reads, “Even living persons who were about to expire, they have held back from death.” In this verse we find “expire” regarded as the same as “death.” Those who still draw breath, though about to die, are held back from losing what is left of their breath and passing from the state of living to the state of death.

Ode 7:24 reads, “And let there not be anyone who breathes that is without knowledge or voice.” This is a rebuke for all who breathe (that is, for all who are alive) to acquire knowledge of God and speak boldly and joyfully of their knowledge. Those without breath are dead and have no ability to speak.

Ode 8:21-22 reads, “And you who were loved in the Beloved, and you who are kept in Him who lives, and you who are saved in Him who was saved. And you shall be found incorrupt in all ages, on account of the name of your Father.” The “Beloved” refers to the unnamed Messiah. The Messiah himself is said to be saved and those found in him are saved. This at the very least implies that those not found in Messiah are not saved.

Ode 9:4 reads, “For in the will of the Lord is your life, and His purpose is eternal life, and your perfection is incorruptible.” This verse associates the life of the believer with the purpose of God – that is, eternal life. This perfection is said to be “incorruptible.” Presumably, one who is not a believer may anticipate that his/her status before God is imperfect and therefore will be found “corruptible.”

Ode 9:7 reads, “And also that those who have known Him may not perish, and so that those who received Him may not be ashamed.” This verse equates “knowing God” with the prospect (or hope?) of not “perishing.” It further suggests a link between “perish” and “shame.” Those who know God will not be ashamed. Those who have not known Him will be ashamed.

Ode 10:2 reads, “And He has caused to dwell in me His immortal life, and permitted me to proclaim the fruit of His peace.” Here we see that God causes immortal life to dwell in the believer. The converse is implied for those who do not believe. That is, God will not cause immortal life to dwell in the unbeliever.

Ode 11:12 reads, “And from above He gave me immortal rest, and I became like the land that blossoms and rejoices in its fruits.” This passage speaks of God giving the believer immortal rest. Immortality is thus presented as something that is given, rather than something that one already possesses.

Ode 15:8-10 reads, “I put on immortality through His name, and took off corruption by His grace. Death has been destroyed before my face, and Sheol has been vanquished by my word. And eternal life has arisen in the Lord's land, and it has been declared to His faithful ones, and has been given without limit to all that trust in Him.”

This verse is speaking about the Messiah putting on immortality. One does not put on something which one already possesses. Immortality is contrasted with corruption. Death, which is said to be destroyed by Messiah putting on immortality, is destroyed by this act. Death is also associated in this passage with Sheol, i.e. the place of the dead. The clothing of Messiah introduces eternal life in God’s land. This suggests that, prior to this act, eternal life was not seen in God’s land. If there was no eternal life found in the land prior to this event, then the opposite state, i.e. mortal life, is all that existed in the land.

Ode 22:8-10 reads, “And It chose them from the graves, and separated them from the dead ones. It took dead bones and covered them with flesh. But they were motionless, so It gave them energy for life.”

Here the word “It” refers to the right hand of God, i.e. Messiah. It is the Messiah who chooses (rescues?) believers from their graves. This choosing separates the chosen from those who are not chosen. The ones who are not chosen remain behind in the grave. They are in a state of death. Messiah is said to take “dead bones,” not “live bones,” and cover them with flesh. Those who are so clothed with flesh are motionless until Messiah gives them energy (spirit?) for life, that is, reanimates them. (This sounds very much like a description of resurrection from death to life. This observation may not seem significant but it will be seen to be when compared with Charlesworth’s view, which will be given below.) In contrast, those who are not chosen are not clothed with flesh, their bones remain dead and they are not given energy to become re-animated.

Ode 23:20 reads, “Then all the seducers became headstrong and fled, and the persecutors became extinct and were blotted out.”

The “seducers” are those who have been seduced into unbelief and go about seducing others to unbelief. They flee away from, rather than running to, the source that is able to save them from death. They are said to become “extinct” and “blotted out.” This means that they will die and the very remembrance of them will be removed.

Ode 24:9 reads, “And all of them who were lacking perished, because they were not able to express the word so that they might remain.”

Those who are lacking (in knowledge and belief) will perish. As we have observed previously, the writer equates “perish” with “death.” These persons are not able to express the word i.e. the confession of faith in Messiah. Is that inability due to their lack of knowledge/faith or is it their inability to speak because they have died? Both understandings are possible.

Ode 26:11 reads, “Who can interpret the wonders of the Lord? Though he who interprets will be destroyed, yet that which was interpreted will remain.”

This is a difficult text, but it appears to be saying that although he who interprets God’s acts is destroyed in death, the interpretation itself cannot be destroyed. This appears to me to be a reflection on the mortality of even those who are righteous. In other words, all human beings, whether righteous or wicked, will be destroyed in death. As we have seen in other passages, this destruction is not final for the righteous believer, though it is for the wicked unbeliever.

Ode 28:6-8 reads, “Because I am ready before destruction comes, and have been set on His immortal side. And immortal life embraced me, and kissed me. And from that life is the Spirit which is within me. And it cannot die because it is life.”

This verse seems to be an echo of Ode 26:11. The righteous man prepares himself for the destruction that all men must endure. He is confident that he has already been assured through his faith in Messiah that he will not remain in a state of destruction. His faith places him on the side of the one who is immortal and who has the ability to grant him immortality. Because of his faith, he is embraced (or has the sure hope of being embraced) by immortality. Conversely, those lacking this faith can hold no such sure hope. The writer goes on to link immortal life with the Spirit that is within, or will be in him again when his dead bones are clothed again with flesh and energized to become capable of motion. His immortality depends on the immortality of the energizing Spirit.

Ode 28:17 reads, “And I did not perish, because I was not their brother, nor was my birth like theirs.”

The speaker in this verse is apparently the Messiah. He is not denying that he died. He is claiming that he has been rescued from the grave while his enemies either have not been (or will not be) so rescued.

Ode 29:4 reads, “And he caused me to ascend from the depths of Sheol, and from the mouth of death He drew me.”

The “he” in this verse refers to the Messiah. The writer is saying that Messiah has caused him to come out of the grave. This appears to be another example of resurrection of the believer from the grave. The writer equates “Sheol” with “the mouth of death.”

Ode 29:10 reads, “And the Lord overthrew my enemy by His Word, and he became like the dust which a breeze carries off.”

The writer’s enemy, the unbeliever, becomes like dust that is carried off in the wind. This sounds very much like the reduction of a person to ashes (in the lake of fire?) and the dissolution, or scattering, of the once united components of the body. This carries the connotation of utter destruction of the unbeliever.

Ode 31:7 reads, “And possess yourselves through grace, and take unto you immortal life.”

Immortal life is something that the writer urges his reader to take unto themselves. There is no need to urge someone to take unto themselves something they already possess.

Ode 33:9 reads, “Be not corrupted nor perish.” In this passage we find a parallel between “corrupted” and “perish.”

The writer is admonishing his readers to avoid this terrible end.

Ode 33:12 reads, “And they who have put me on shall not be falsely accused, but they shall possess incorruption in the new world.” The “me” in this verse is Grace personified. Those who accept God’s grace will possess incorruption in the age to come. This suggests that those who do not accept God’s grace will not possess incorruption in that future day.

Ode 34:6 reads, “Grace has been revealed for your salvation. Believe and live and be saved.” Salvation (from the penalty of sin, death) is found only through accepting the grace of God. Those who believe and live a righteous life will be saved. In contrast, those who do not accept God’s grace are unbelievers. They will not live righteously and will not see salvation.

Ode 38:3 reads, “And became for me a haven of salvation, and set me on the place of immortal life.” In context, it is Truth personified that sets the believer on the place of immortal life. Those who are not guided by Truth are not set on the place of immortal life. They remain set on the place of mortal life.

Ode 39:12 reads, “And they are neither blotted out, nor destroyed.” This verse is speaking of the sure path of Messiah’s footsteps. Just as his footsteps are not “blotted out, nor destroyed,” neither will the footsteps of those who follow in Messiah’s path – who place their trust in him. Those who do not obediently follow Messiah walk a different path. There is no such assurance of protection from being “blotted out, nor destroyed” for those walking another path.

Ode 40:6 reads, “And His possessions are immortal life, and those who receive it are incorruptible.” God’s possession is immortal life. It is something that belongs to Him and man must receive it as a gift from Him in order to be incorruptible. If man possessed immortal life inherently, there would be no need to receive the gift of immortality from Him. Those who do not receive the gift are corruptible.

Ode 41:3 reads, “We live in the Lord by His grace, and life we receive by His Messiah.” The “life” we receive by God’s Messiah is that of immortality. There is no immortality for man apart from accepting the grace of God. That immortal life is dispensed by God’s Messiah. Those who do not follow the Messiah do not receive life in the age to come.

Ode 41:11 reads, “And His Word is with us in all our way, the Savior who gives life and does not reject ourselves.” God’s “Word,” the “Savior,” is His Messiah. He gives (immortal) life to those who follow him. Those who do not follow Messiah will be rejected. In other words, those who will not follow Messiah will not receive (immortal) life from him.

Ode 41:15 reads, “The Messiah in truth is one. And He was known before the foundations of the world, that He might give life to persons for ever by the truth of His name.” This verse restricts the gift of life to persons who accept the truth that the person able to give the gift is God’s Messiah. Since all persons have life, the “gift of life” implies that Messiah is able in the name of his God, by His authority, to grant something that man lacks in his life. That something is immortality, but only for those who believe and follow him.

Ode 42:10-13 reads, “I was not rejected although I was considered to be so, and I did not perish although they thought it of me. Sheol saw me and was shattered, and Death ejected me and many with me. I have been vinegar and bitterness to it, and I went down with it as far as its depth. Then the feet and the head it released, because it was not able to endure my face.” The speaker in this passage is Messiah. His enemies thought they had caused him to perish. Ultimately, they have not. The place of the dead (the grave) and death were not able to hold him. This vivid imagery describes the resurrection of Messiah from the dead. As we have seen in earlier passages, the hope of mortal man is to be resurrected from the dead, by the one who defeated death and the grave.

Without question, the author(s) of the Odes of Solomon presented a view on human immortality that is clearly Conditional in nature. The description of dead bones being clothed with flesh and being re-animated by the injection of spirit is the classic description of resurrection from the dead. The author is blunt in confining this life to those who believe and follow Messiah.

Immortality is the possession of God alone. He granted it to His Messiah when He resurrected him from the place of the dead. The once mortal Messiah has put on immortality. It is this same Messiah that will resurrect from the place of the dead those who follow and obey him, and clothe them with immortality.

Charlesworth’s comments on the concept of immortal life pictured in the odes are somewhat perplexing. He writes, “The Odist professes neither the Greek concept of an immortal soul that is transmigrated from one body to another nor the Jewish concept of the resurrection of the body…The Odist rather exults in his salvation and experience of immortality because he has taken off a corrupt garment and put on a garment of incorruption…All of this language is used to state emphatically that his immortality is geographically here and chronologically now.” 12

Certainly the odes do not profess the Greek concept of an immortal soul, even without speaking of transmigration “from one body to another”. However, the odes do not fail to express the Jewish concept of the resurrection of the body.

Charlesworth understands the odist to say that the change from corruption to incorruption has literally occurred in the odist’s natural lifetime – it is something that has already been obtained by the followers of Messiah. But it seems clear that the odist is expressing the sure hope that the follower has in Messiah. It is hope held in prospect; the literal accomplishment is sure but reserved for the day when Messiah bodily resurrects the believer from the dead and clothes him with immortality.

I acknowledge both that I lack Charlesworth’s academic credentials and that my understanding of the odes may be biased by my own belief in the Jewish concept of human immortality. It is possible that I am reading something into the text that is not there. Keeping that concession in mind, I am respectfully suggesting for consideration the proposition that the odist does in fact express the Jewish concept of a bodily resurrection of mortal believers to immortal life in the age to come.

12 Charlesworth, op. cit., p. 731.