Wednesday, 12 December 2018

The Deep/Depth or Bythos Romans 11:33

A Study of Bythos





**Bythos**

> *“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*

The term **Bythos** (Greek: Βυθός) signifies “the Deep” or “Depth.” In Gnostic theology, Bythos refers to the primal Source—the hidden, unfathomable origin of all existence. He is not simply a being among beings but the silent root of all that is, from whom the Aeons proceed and in whom they are contained. The name itself echoes the profound mystery that surrounds Him, pointing to the infinite depths of knowledge, wisdom, and love which mortals may glimpse but never fully comprehend.

The **Tripartite Tractate**, one of the central texts in the Valentinian corpus, speaks to the unknowable nature of this depth:

> *“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.”*
> — *The Tripartite Tractate*

Bythos is not simply unknown; He is **unknowable** by natural means. Yet, this unknowability is not hostility. It is mystery. It is the sheer vastness of what the Deity is. The early followers of Christ, as described in this text, were within the Father’s thought—within the Depth itself—before they even had knowledge of themselves. Their existence was known to Him before they could speak or think or act. Such is the immensity and intimacy of Bythos.

### Bythos in Scripture

The Greek word **βυθός (bythos)**, translated as “depth,” shares linguistic roots with **βάθος (bathos)**—a word frequently used in the New Testament to refer to the inscrutable nature of the Deity's wisdom and purpose.

In **Romans 11:33**, Paul exclaims:

> *“O the depth (βάθος) of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!”*

Here, the depth is not the abyss of despair but the bottomless richness of divine wisdom and knowledge. It is Bythos who holds these unfathomable riches. His judgments are “past finding out,” not because they are irrational, but because they operate on a scale and from a perspective far beyond human limitation.

The same word appears again in **Romans 8:39**:

> *“Nor height, nor depth (βάθος), nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”*

Here, "depth" contrasts with "height"—the full spectrum of possible extremes. The implication is that no matter how far one descends—into suffering, loss, confusion, or failure—there is nothing that can separate the faithful from the love of the Deity in Christ. Bythos is not only the hidden source, but also the loving sustainer of all those who are in Him.

The **Hebrew** equivalent of Bythos is **Tehom (תְּהוֹם)**—used in Genesis 1:2 to describe the primordial deep over which the Spirit of the Deity moved:

> *“And darkness was upon the face of the deep (Tehom). And the Spirit of Elohim moved upon the face of the waters.”*

Thus, even in the beginning, the concept of the Deep, or Bythos, was present. He is not a later invention, but the enduring mystery that has accompanied revelation from the first page of Scripture.

### The Deep Things of God

In **1 Corinthians 2:10**, Paul again invokes this idea:

> *“But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things (βάθος) of God.”*

The “deep things” of the Deity are not arcane doctrines or secrets reserved for a few; rather, they are realities that cannot be accessed except by the Spirit. This depth is not intellectual complexity alone—it is existential depth, reality at its most foundational level.

Likewise, **Ephesians 3:18-19** offers a profound prayer:

> *“May be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which surpasses knowledge, that ye might be filled with all the fullness of God.”*

Here, the depth (βάθος) is part of the full measure of divine love—a love that surpasses knowledge, yet may be *known* experientially. This paradox is central to Bythos: He is unknowable, yet makes Himself known; He is invisible, yet fills all things; He is immeasurable, yet brings fullness.

### Bythos and the Natural World

The Scriptures affirm that the natural world reflects Bythos. As **Psalm 92:5** declares:

> *“O LORD, how great are thy works! and thy thoughts are very deep.”*

Similarly, **Psalm 36:6** says:

> *“Thy righteousness is like the great mountains; thy judgments are a great deep.”*

This echoes the observation from **Job 38**, where the Deity confronts Job with questions about creation to remind him that divine wisdom is beyond human comprehension. And yet, that wisdom is not distant; it is active, shaping the world, redeeming it, guiding it.

The depth of Bythos is also moral and relational. The Deity calls for His children to mirror that depth—not in complexity for its own sake, but in heartfelt wisdom, compassion, and integrity:

> *“Circumcise therefore the foreskin of your heart, and be no more stiffnecked... Love ye therefore the stranger: for ye were strangers in the land of Egypt.”*
> — *Deuteronomy 10:16,19*

This depth is not philosophical aloofness. It is profound compassion and unfathomable grace. The deep love of Christ, as mentioned in Ephesians, is a reflection of the nature of Bythos.

---

**Conclusion**

Bythos is the unknowable Depth—the origin and destiny of all. He transcends all measure, and yet He reveals Himself in Christ, in wisdom, in love, in the Spirit, and in the beauty of creation. As Paul writes, His ways are past finding out, yet He is not far from every one of us. As the Tripartite Tractate affirms, we were in His thought before we even knew ourselves. And though He is beyond all height and depth, His love reaches us wherever we are.

> *“O the depth of the riches both of the wisdom and knowledge of God!”*
> — *Romans 11:33*


**Bythos: The Deep Beyond the Pleroma**
*(Part II)*

The word *depth* in the Scriptures functions as a symbol for that which lies beyond comprehension—something that cannot be grasped by intellect, expressed by words, or traced to its origin. Just as the abyss of the sea has no visible foundation, so too the deep (*bathos*, *bythos*) represents something that exceeds the capacity of mortal knowledge. As it is written, “Thy judgments are a great deep” (Psalm 36:6), and again, “The Spirit searcheth all things, yea, the deep things of God” (1 Corinthians 2:10). These verses anchor the mystery of the Divine in the metaphor of unfathomable waters—of vastness, obscurity, and limitless substance.

This symbol of the *deep* recurs in the Genesis creation account:

> “And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament” (Genesis 1:7).
> “Praise him, ye heavens of heavens, and ye waters that be above the heavens” (Psalm 148:4).

Here, the waters above the heavens are not mere clouds or atmospheric vapors, but a symbolic representation of the invisible origin—the primal *deep* that precedes all formation. The physical universe is shaped by division and boundaries, but the deep remains undivided, untouched, and eternal.

In the Psalms, this primordial element is directly associated with the Deity:

> “O LORD, how great are thy works! and thy thoughts are very deep” (Psalm 92:5).
> “These see the works of the LORD, and his wonders in the deep” (Psalm 107:24).

Bythos, the depth, thus becomes not only the place of mystery but the very nature of the Divine. It is not a place but a condition—a reality beyond all visible boundaries. The Deity’s thoughts, judgments, and works issue from this abyssal source. It is no wonder, then, that when speaking of the Spirit, the New Testament adopts water imagery.

In John 7:37–39, Jesus declares:

> “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.”

And again in 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.”

The Spirit is likened to water—not merely to express its nourishing or cleansing power, but to convey its origin from the deep. Just as rivers arise from hidden springs, so too the Spirit flows from Bythos. This is affirmed in 1 Corinthians 12:13:

> “For by one Spirit we were all baptized into one body… and we were all made to drink of one Spirit.”

This imagery finds parallel in the writings of the prophets:

> “They have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water” (Jeremiah 2:13).
> “All that forsake thee shall be ashamed… because they have forsaken the LORD, the fountain of living waters” (Jeremiah 17:13).

The Deity is not merely the Creator, but the *Fountain*—the wellspring of Being itself. This fountain, this *Bythos*, is beyond the Pleroma. For the word *Pleroma* (Greek: πλήρωμα) means *fullness*—the realm of Aeons, the heaven of heavens. The Pleroma is the structured, emanated realm of divine powers. It is full, but not infinite. It is complete, but not ultimate. That which emanates the Pleroma is *Bythos*—the unformed, unbegotten source.

> “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).

In this way, the Gnostic writings reaffirm what the Prophets and Apostles also perceived: that there is a hidden depth beyond even the highest heavens. This depth is not nothingness, but fullness before fullness—a reality so vast that even the Pleroma proceeds from it. It is not an absence, but an overflowing source.

Paul hints at this in Ephesians 3:18–19:

> “…that you may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of the Christ which surpasses knowledge…”

The love of the Christ flows from this abyss—from the fountain of living waters. It is as if the Deity, in His unknowable essence, is a sea of infinite depth. And from this sea, the Aeons were drawn forth. The Pleroma is the structured form of this love, but its origin is Bythos.

The Psalmist declares:

> “There is a river, the streams whereof shall make glad the city of God” (Psalm 46:4).
> This river flows from the throne in Revelation 22:1 and is echoed again in verse 17:
> “Let him that is athirst come. And whosoever will, let him take the water of life freely.”

This river is the Spirit. The Spirit is the water. The water is from Bythos.

Thus, Bythos is not to be thought of as a place, but as the abyssal identity of the Deity—*the One who is, who was, and who is to come*—the source of Spirit, of Pleroma, of all that is formed, known, and living.

In conclusion, the ancient Scriptures, the prophets, the Psalms, the apostles, and the Gnostic texts all speak in harmony of this unfathomable reality. The *deep things of God* are not locked away, but revealed to those who, by faith, receive the Spirit:

> “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God” (1 Corinthians 2:10).


**Bythos: The Undivided Fountain of Power**
*(Part III)*

The emanations of the divine begin not in time but in principle, not from chaos but from Bythos—the Undivided, Eternal Source. The *Tripartite Tractate* speaks of the Aeons as "roots and springs and fathers," proceeding from Him who is called the *Father*, who is the hidden Deep. This Father, or Bythos, is not diminished by what flows from Him. Just as a spring remains full though it pours forth rivers, so the Deity remains whole, though from Him emerge innumerable Spirit-forms.

> “They were forever in thought, for the Father was like a thought and a place for them…”
> —*Tripartite Tractate*

Here, the Father is the Thought—the underlying rationality—and also the *Place*, that is, the context, condition, and environment of all Aeonic existence. This language is not metaphorical; it reflects an understanding that all being is contained *in* the Deity, who is both Fountain and Field, Springhead and Container. Those who dwell in His thought—who are “within” Him—are unable to know Him as He knows them. For while the Aeons are real and tangible, they are dependent; and the Deep is their foundation.

This relationship is described further:

> “He brought forth everything, like a little child, like a drop from a spring… in need of gaining nourishment and growth and faultlessness.”

The Aeons, therefore, though divine, are not unoriginated. They are begotten. They are not themselves fountains, but streams. They partake of divine nature because they emerge from it. They are not equal to the source, but owe their growth, maturation, and perfection to it. This origin does not degrade their status, but affirms their reality—they are not illusions or metaphors, but substantial beings.

Scripture echoes this understanding:

> “Out of Him are all things.”
> —1 Corinthians 8:6

This verse does not mean "from nothing," but *ex autou*—out of Him. The Deity did not make the cosmos from non-being; He poured it forth as water from a fountain. This is affirmed in Psalm 36:9:

> “For with Thee is the fountain of life.”

The Deity is not an impersonal force, but a fountain of Light, Life, and Power. As 1 John 1:5 states:

> “God is Light, and in Him is no darkness at all.”

This Light is not metaphorical but essential—tangible, real, substantial. And this Light is Spirit. As Jesus says:

> “God is Spirit” (John 4:24).
> And Paul affirms:
> “Spirit is the Theos” (pneuma ho Theos esti).

So Spirit is not one part of the Deity—it is the Deity. Yet this Spirit is not abstract. It is the *Father-Spirit*—the Yahweh-Spirit Power who spoke to Moses, the One self-existent and supreme. This is what Moses and the prophets declared: not a trinity of persons, nor an abstraction of essence, but a singular Yahweh, the One who *will be* (ehyeh asher ehyeh), who alone is the Springhead of all that exists.

This Bythos—the Springhead—remains a unit, *undivided and indivisible*. He is not split into fractions or distinct persons. Rather, from this one Deity, many streams emerge, called *Elohim*—powers or mighty ones—who are described in the Scriptures and in the teachings of the apostles. These Elohim are Spirit-beings, because they are "born of Spirit" (John 3:6). They are “sons of the Deity,” not by adoption only, but by substance, having been formed from the very substance of Spirit, as spirit-forms modeled after His own hypostasis.

This aligns with Hebrews 1:3, where the Son is said to be:

> “The Character of His Hypostasis” —
> that is, the exact representation of His underlying substance.

Though these Elohim are created, the Spirit from which they are formed is uncreated. They are divine not in being unoriginated, but in partaking of the divine nature. They do not possess inherent immortality, but receive immortality as something put on (cf. 1 Cor. 15:53). They are forms with a beginning, but their substance is eternal. Their glory is real, but derivative.

Thus, the Aeons—“the Aeons of the Aeons”—are emanations, not equals. They were *in* the Father’s thought before they were manifested. The Deep knew them before they knew themselves. Their existence affirms both their distinction and their dependence.

This deep structure is mirrored in the New Testament teaching of the Spirit as the life-giver:

> “It is the Spirit that quickeneth” (John 6:63).
> And yet again:
> “The Father raiseth up the dead and quickeneth them” (John 5:21).

The Spirit and the Father are not two; they are one. The Father *is* the Spirit, when Spirit is understood in the highest sense—as Bythos, the original, unbegotten, unmeasured Fountain. This explains why Jesus could say, “He that hath seen me hath seen the Father” (John 14:9). For the Son veiled the substance of the Father in flesh, just as the Tabernacle veiled the Shekinah.

Even veiled, the Father-Spirit remains substantial. He is not abstract thought, but corporeal reality—Spirit that is tangible, radiant, and living. He is not merely force, but form; not merely being, but cause and pattern.

This understanding preserves the unity of the Deity, affirms the real generation of the Aeons, and establishes the foundation for divine relationality: the Aeons are children of the Father not by figure of speech, but by spiritual generation. They are rooted in the Deep, springing up like rivers from the eternal Fountain.

Therefore, when we speak of Bythos, we speak not of void, nor of absence, nor of an unknowable abstraction. We speak of the One who is, and was, and is to come—the Deity who is Spirit, who is Light, who is Power—the One from whom all things flow, and to whom all things return.









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 15:5Nehemiah 9:11 (H4688), Psalms 68:22Psalms 69:2Psalms 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 God 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 EL" (Psa. 90:2). 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 EL, is "Bythos the Springhead 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 One Deity; 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 Bythos is meant the Springhead the source, or fountain of Deity -- the Divine Nature in its original pre-existence before every created thing. He teaches that this Springhead was a Unit --a Undivided Unit, undivided into thirds, or fractions.


Moses and the prophets teach "One" self-existent, supreme fountain of Power, 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 "Bythos," 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

Monday, 10 December 2018

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. 

Wednesday, 28 November 2018

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.

Wednesday, 21 November 2018

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.