The Holy Hebdomad Isaiah 11:2–3

The Holy Hebdomad Isaiah 11:2–3

Let's commence our exploration with a passage from The Gospel of the Egyptians:

"The perfect hebdomad, shrouded in hidden mysteries, attains fulfillment. Upon receiving glory, it expands into eleven ogdoads."

Originating from Late Latin, "hebdomada" signifies the number seven or a group of seven, particularly denoting a period of seven days or a week, including the seventh day or Sabbath. This term derives from Ancient Greek "hebdomás," which denotes a group of seven, especially referencing seven days or seven years, composed of "heptá" meaning seven, and the suffix "-ás," forming abstract number-related nouns. Notably, cognates of this term exist in French, Portuguese, and Spanish, signifying a weekly periodical or events occurring on a weekly basis.

In the Orthodox Church, a hebdomadary holds a distinct role akin to that of the Roman Catholic Church. This individual, appointed for a week's duration, assumes responsibility for singing the chapter Mass and guiding the recitation of the breviary within a church or monastery setting. Within Roman Catholic chapters or convents, a hebdomadary similarly fulfills the duty of leading the chapter Mass and overseeing the recitation of the canonical hours, embodying a temporary appointment for the week.

Biblical Usage

The term "hebdomad" originates from the Ancient Greek ἑβδομάς (hebdomás) and is comparable to the Latin hebdomas.

In various biblical passages, the term appears with variations denoting periods of sevens:

- Exodus 34:22 references "εβδομάδων" as a period of sevens.

- Leviticus 23:15 mentions "εβδομάδας," signifying periods of seven.

- Leviticus 23:16 uses "εβδομάδος" to denote a period of seven.

- Leviticus 25:8 discusses "εβδομάδες," representing periods of seven.

- Numbers 28:26 refers to "εβδομάδων" as four periods of sevens.

- Daniel 9:24-27 includes several instances of "εβδομάδες," indicating periods of seven.

For instance, Leviticus 25:8 reads: "'And you must count for yourself seven sabbaths of years, seven times seven years, and the days of the seven sabbaths of years must amount to forty-nine years for you."

In the Greek text, it appears as follows: "Καὶ ἐξαριθμήσεις σεαυτῷ ἑπτὰ ἀναπαύσεις αὐτῶν, ἑπτὰ ἔτη ἑπτάκις, καὶ ἔσονταί σοι ἑπτά ἑβδομάδες ἐτῶν ἐννέα καὶ τεσσαράκοντα ἔτη."

The term "sabbaths of years" translates from the Greek "hebdomadeseton," meaning "weeks of years." This usage is comparable to other instances in the book of Daniel, highlighting the consistent biblical usage of the term "hebdomad" to signify periods of seven.

The number seven originates from the Hebrew word "SAVAH," denoting ceasing, resting, or celebration. Derived from the verb "shavath," meaning rest or cease, the Hebrew expression "yohm hash·shab·bath´" signifies the Sabbath, a day of rest on the seventh day.

Throughout biblical narratives, God establishes the significance of the number seven, illustrating rest and completion. The Sabbath, observed on the seventh day, symbolizes rest and cessation from labor (Exodus 20:10; Leviticus 25:2, 6, 8).

In Hebrew, the term for "week" (shavua`) signifies a sevenfold unit or period, echoing the concept of seven. Similarly, the Greek word "sabbaton" derives from the Hebrew word for Sabbath (shabbath´), reinforcing the association with rest and cessation.

Luke 18:12 references fasting "twice in the week," utilizing the Greek word "sabbaton," encompassing both the Sabbath day and other days of the week, akin to the notion of a seven-day period.

The Jewish Sabbath, observed from sundown Friday to sundown Saturday, is named after the planet Saturn, reflecting the Roman designation of Saturday as "Sāturni diēs" ("Saturn's Day").

The mystical significance of the number seven is pervasive, rooted in ancient astronomy and religious beliefs. It symbolizes the seven planetary spheres and the rulership of the heavenly realms. In pre-Christian religions, the concept of seven rulers or archontes, often associated with archangels, signifies cosmic order and divine governance.

In modern Greek, the seven-day week is referred to as an "hebdomada," highlighting the enduring influence of the number seven in religious and cultural contexts.

"Hebdomas" connotes the kingdom of the "Seven," representing the authority of the seven archangels, as delineated in the First Book of Enoch. Thus, the number seven holds profound significance across various traditions, embodying themes of rest, completion, and celestial order.

The term "hebdomad," originating from the Greek for "group of seven," denotes the seventh planetary sphere or seventh heaven, believed to be the realm of the archons or rulers in Gnostic cosmology. The chief archon, or Demiurge, is sometimes associated with the hebdomad, although occasionally linked with the Ogdoad, another grouping of seven.

In Proverbs 9:1, the mention of "Wisdom" constructing her house with seven pillars is interpreted by Valentinians as a reference to the planetary heavens, where Sophia, the embodiment of divine wisdom, resides. According to Valentinian beliefs, Sophia's abode is positioned above the hebdomad within the Ogdoad, a higher spiritual realm.

The passage from the Extracts from the Works of Theodotus further elaborates on the concept, portraying Wisdom as the architect of creation. Through the agency of a divine figure, symbolizing the image of the Father, Wisdom brings forth both heavenly and earthly realms. This imagery underscores the role of Wisdom in shaping the cosmos and establishing order within the divine hierarchy.

Overall, the notion of the hebdomad as the dwelling place of archons and the celestial abode of Wisdom reflects Gnostic cosmological beliefs, highlighting the interconnectedness of spiritual principles and celestial spheres within their theological framework.

The concept of the Hebdomad encompasses both the seven archangels and the seven heavens, reflecting a symbolic and spiritual understanding deeply rooted in ancient texts.

In the Book of Tobit from the Old Testament Apocrypha, Raphael identifies himself as one of the seven angels who stand in the glorious presence of the Lord, emphasizing the existence of seven archangels alongside Michael and Gabriel.

Similarly, the Book of Enoch lists seven holy angels who watch over various aspects of creation, including Uriel, Raphael, Raguel, Michael, Saraqael, Gabriel, and Ramael, further reinforcing the idea of a divine septet.

The significance of the seven pillars is often interpreted as representing the seven virtues, as outlined in Isaiah 11:2–3. These virtues, including wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh, are associated with the Seven Spirits of God mentioned in the Book of Revelation.

In Isaiah 11:2–3, the Spirit of God is described as resting upon the Messiah, imbuing him with the seven virtues. This connection between the virtues and the natural world is further explored by early Christian theologians like Irenaeus, who utilized number symbolism to elucidate spiritual truths.

According to Irenaeus, the virtues symbolize the seven heavens, drawing a parallel between the divine order and the structure of creation. This interpretation aligns with the biblical narrative, where Moses is instructed to fashion a seven-branched lampstand, reflecting the heavenly model revealed to him on the mountain.

Overall, the concept of the Hebdomad encapsulates the interconnectedness of celestial beings, virtues, and heavenly realms, serving as a symbolic framework to understand divine order and spiritual truths.

In his work "The Proof of Apostolic Preaching," Irenaeus delves into the interconnectedness of scripture, the natural world, and divine symbolism. Drawing from Isaiah 11:2–3, Irenaeus, like the Valentinians, employs number symbolism to elucidate spiritual truths, particularly focusing on the manifestation of seven virtues upon the Messiah.

According to Isaiah 11:2–3, the Spirit of God will rest upon the Messiah, imbuing him with seven virtues: wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh. Irenaeus interprets these virtues as referring to the seven heavens, reflecting a divine order mirrored in creation.

Irenaeus explains that the seven heavens encompass the world, serving as dwelling places for powers, angels, and archangels who perform service to God. The Spirit of God, manifold in its indwelling, is symbolically represented in seven forms of service as described by Isaiah, resting upon the Son of God, or the Word, in his incarnation as a human.

Each heaven, according to Irenaeus, corresponds to a specific virtue: wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh. The first heaven, being the highest, represents wisdom, while subsequent heavens symbolize understanding, counsel, might, knowledge, godliness, and the fear of Yahweh respectively.

The imagery of the seven-branched lampstand, as described in Exodus 25:40, serves as a pattern for understanding the relationship between the heavens and the virtues. Moses, in obedience to the divine command, fashioned the lampstand according to the pattern revealed to him on the mountain, signifying the heavenly order.

This connection between the seven-branched lampstand and the heavens underscores the divine blueprint for creation, with the lampstand serving as a symbolic representation of the heavenly realms. The continual shining of the lampstand in the holy place mirrors the perpetual presence of the virtues within the celestial spheres.

In essence, Irenaeus's exploration of Isaiah 11:2–3 and the symbolism of the seven virtues reveals a profound understanding of divine order and spiritual truth. Through the alignment of scripture, nature, and symbolism, Irenaeus illuminates the interconnectedness of the natural and spiritual realms, offering insight into the divine plan for creation.

We will begin this study with a reading from The Gospel of the Egyptians

And thus the perfect hebdomad, which exists in hidden mysteries, became complete. When she receives the glory, she becomes eleven ogdoads. (The Gospel of the Egyptians)

From Late Latin hebdomada (“number seven; group of seven; seven days”), hebdomas (“number seven; a period of seven days a WEEK; seventh day or Sabbath), from Ancient Greek ἑβδομάς (hebdomás, “group of seven, especially seven days or seven years”), from ἑπτά (heptá, “seven”) + -ᾰ́ς (-ás, suffix forming abstract nouns of number from numerals). The word is cognate with French hebdomadaire, hebdo (“weekly periodical”), hebdomadairement (“weekly”), Portuguese hebdomadário (“weekly periodical”), Spanish hebdomadario (“weekly; weekly periodical; hebdomadary”).

In Orthodox Church

The word hebdomadary in the Roman Catholic Church is a member of a church or monastery appointed for one week to sing the chapter Mass and lead in the recitation of the breviary.

a member of a Roman Catholic chapter or convent appointed for the week to sing the chapter mass and lead the recitation of the canonical hours

Biblical Use

From Ancient Greek ἑβδομάς (hebdomás). Compare Latin hebdomas.

εβδομάδες G1439.1 - Apostolic Bible Polyglot Concordance, Strongs-AB Number G1439.1

Exodus 34:22 εβδομάδων - of a period of sevens 

Leviticus 23:15 εβδομάδας - [2periods of seven 

Leviticus 23:16 εβδομάδος - period of seven 

Leviticus 25:8 εβδομάδες - periods of seven 

Numbers 28:26 εβδομάδων - 4period of sevens], 

Deuteronomy 16:9 εβδομάδας - [2periods of seven 

Deuteronomy 16:9 εβδομάδας - periods of seven. 

Deuteronomy 16:10 εβδομάδων - of the period of sevens 

Deuteronomy 16:16 εβδομάδων - period of sevens, 

2 Chronicles 8:13 εβδομάδων - period of sevens, 

Daniel 9:24 εβδομάδες - periods of seven 

Daniel 9:25 εβδομάδες - [2periods of seven 

Daniel 9:25 εβδομάδες - [2periods of seven 

Daniel 9:26 εβδομάδας - [2periods of seven 

Daniel 9:27 εβδομάς - [2period of sevens 

Daniel 9:27 εβδομάδος - period of seven 

Daniel 10:2 εβδομάδας - periods of seven 

Daniel 10:3 εβδομάδων - period of sevens

Leviticus 25:8 “‘And you must count for yourself seven sabbaths of years, seven times seven years, and the days of the seven sabbaths of years* must amount to forty-nine years for you.

Leviticus 25:8 Καὶ ἐξαριθμήσεις σεαυτῷ ἑπτὰ ἀναπαύσεις αὐτῶν, ἑπτὰ ἔτη ἑπτάκις, καὶ ἔσονταί σοι ἑπτά ἑβδομάδες ἐτῶν ἐννέα καὶ τεσσαράκοντα ἔτη. 

“Sabbaths of.” Heb., shabbethoth´; Lat., ebdomades, “weeks.”

“Sabbaths of years.” Greek, hebdomadeseton´, “weeks of years.” Compare Da 9:24 ftn, “Weeks.”

Seven

Seven comes from the Hebrew "SAVAH" meaning to cease (47x), rest (11x), away (3x), fail (2x), celebrate (1x), miscellaneous (7x).

The Hebrew expression yohm hash·shab·bath´ is drawn from the verb shavath´, meaning “rest, cease.” (Ge 2:2; 8:22)

God set the pattern for the whole Sabbath arrangement, from the seven-day week to the Jubilee year that followed the seven-times-seven–year cycle. (Ex 20:10; Le 25:2, 6, 8)

The sabbath is on the seventh day it is a day of rest therefore seven symbolizes rest

The Hebrew word for “week” (shavua`) literally refers to a sevenfold unit or period. The Greek word sabbaton, in turn, is derived from the Hebrew word for Sabbath (shabbath´).

Luke 18:12  I fast twice in the week <4521>, I give tithes of all that I possess.

4521. σάββατον sabbaton sabbaton; of Hebrew origin [07676]; the Sabbath (i.e. Shabbath), or day of weekly repose from secular avocations (also the observance or institution itself); by extension, a se’nnight, i.e. the interval between two Sabbaths; likewise the plural in all the above applications: —  sabbath (day), week. 

AV-sabbath day 37, sabbath 22, week 9; 68

The word translated week here in Luke 18:12 refers to other days in the week as well the Sabbath day (its like saying seven days, a week).   

The Jewish Sabbath is from from sundown Friday to sundown Saturday. Saturday is named after the planet Saturn.

The Romans named Saturday Sāturni diēs ("Saturn's Day") no later than the 2nd century for the planet Saturn, which controlled the first hour of that day, according to Vettius Valens

Seven is so universally used as a mystical number that its basis must be in some fundamental arrangement of the natural world.

Seven indicates the number of days in a week, the number of planetary spheres (sun, moon, Mercury, Venus, Mars, Jupiter, Saturn) in ancient astronomy, and so the number of kings stationed over the spheres of heaven in the Secret Book of John. The seventh or hebdomad refers to the realm of the planetary spheres, over which the Demiurge is stationed.

Because there were seven planets in the sky (the sun, moon, Mercury, Venus, Mars, Jupiter, and Saturn),[1] it was commonly agreed that there were seven of these beings ruling as a hebdomad who were called “archontes” (principalities or rulers).[2]

[1.] This dependence upon the number seven is quite common in pre-Christian religion. The Jews, for example, believed that these seven planets were ruled by seven archangels: Michael, Gabriel, Raphael, Uriel, Selaphiel, Jegudiel, and Barachiel. (Each of which corresponded to the seven days of the week, respectively.)

[2.] In modern Greek, the seven-day week is called an hebdomada.

Hebdomas; The kingdom of the "Seven", referring to the seven Archangels. The seven archangels are name in the First Book of Enoch

Seven Hevens and Seven Archangels

hebdomad: (Greek, “group of seven”) The seventh planetary sphere or seventh heaven, lair of the archons. The chief archon or Demiurge is sometimes considered to reside in the hebdomad and sometimes in the Ogdoad. Hebdomad can also refer to a grouping of seven beings (for instance, archons) in Gnostic texts.

(Proverbs 9:1): Wisdom has built her house, She has carved out her seven pillars;

The seven pillars which wisdom built a house are understood by valentinians to refer to the planetary heavens, the habitation of the Sophia herself was placed above the Hebdomad in the Ogdoad (Extracts from the Works of Theodotus. 8, 47):

47 Now the Saviour became the first universal creator. “But Wisdom,” the second, “built a house for herself and hewed out seven pillars” and first of all she put forth a god, the image of the Father, and through him she made heaven and earth, that is “heavenly things, and the earthly” – the things on the right hand and on the left. (Extracts from the Works of Theodotus)

The Hebdomad is used of the seven seven archangels and the seven heavens

The idea of seven archangels is most explicitly stated in the old testament Apocrypha, Book of Tobit when Raphael reveals himself, declaring: "I am Raphael, one of the seven angels who stand in the glorious presence of the Lord, ready to serve him." (Tobit 12:15) The other two archangels mentioned by name in the Bible are Michael and Gabriel.

The Book of Enoch (also known as 1 Enoch)

8:4 And as men perished, they cried, and their cry went up to heaven to the holy angels who watch.

20:1 And these are the names of the holy angels who watch.
20:2 Uriel, one of the holy angels, who presides over clamour and terror.
20:3 Raphael, one of the holy angels, who is over the spirits of men.
20:4 Raguel, one of the holy angels who takes vengeance on the world of the luminaries.
20:5 Michael, one of the holy angels, who, is set over the best part of mankind and over chaos.
20:6 Saraqael, one of the holy angels, who is set over the spirits, who sin in the spirit.
20:7 Gabriel, one of the holy angels, who is over the Garden of Eden and the serpents and the Cherubs.
20:8 Ramael, one of the holy angels, whom God set over those who rise.

The seven pillars are normally interpreted as seven virtues. The seven virtues are understood to be the seven spirits of Isaiah 11:2–3 wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh, here are represented the seven Spirits, which are before the throne of God. The reference to the lamb in Revelation 5:6 relates it to the Seven Spirits which first appear in Revelation 1:4 and are associated with Jesus who holds them along with seven stars

The seven Spirits of God  are mentioned four times in the Book of Revelation, and in the Book of Isaiah it names each Spirit.

Isaiah 11:2 2  and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness shall fill him;

3  the spirit of the fear of God. He shall not judge according to appearance, nor reprove according to report:

Revelation 4:5: And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

In discussing Isaiah 11.2–3 (“And the Spirit of God will rest upon him, a Spirit of wisdom and understanding …”), Irenaeus, like the Valentinians, uses number symbolism to connect the Scripture and the natural world. According to this verse there are seven virtues that come upon the Messiah: wisdom, understanding, counsel, might, knowledge, godliness, and the fear of Yahweh. 

Irenaeus explains that the virtues refer to the seven heavens, the model Moses used for the seven-branched lampstand, in obedience to the command to fashion things as a type of what was revealed to him on the mountain (Exodus 25.40).

Irenaeus The Proof of Apostolic Preaching

9. Now this world is encompassed by seven heavens, [87] in which dwell powers and angels and and angels and archangels, doing service to God, the Almighty and Maker of all things: not as though He was in need, but that they may not be idle and unprofitable and ineffectual. 

88] Wherefore also the Spirit of God is manifold in its indwelling, [89] and in seven forms of service [90] is He reckoned by the prophet Isaiah, as resting on the Son of God, that is the Word, in His coming as man. 

The Spirit of God, he says, shall rest upon him, the Spirit of wisdom and of understanding, the Spirit of counsel and of might, (the Spirit of knowledge) [91] and of godliness; the Spirit of the fear of God shall fill him.

 Now the heaven which is first from above, [92] and encompasses the rest, is (that of) wisdom; and the second from it, of understanding; and the third, of counsel; and the fourth, reckoned from above, (is that) of might; and the fifth, of knowledge; and the sixth, of godliness; and the seventh, this firmament of ours, is full of the fear of that Spirit which gives light to the heavens. For, as the pattern (of this), Moses received the seven-branched lampstand, [93] that shined continually in the holy place; for as a pattern of the heavens he received this service, according to that which the Word spake unto him: Thou shalt make (it) according to all the pattern of the things which thou hast seen in the mount. (The Proof of Apostolic Preaching, 9)

The number seven as it pertains to heavens was mentioned by Clement of Alexandria and Origen, who probably were relayed the idea from first century Jewish mysticism (Bereshith Rabba, 19, fol. 19, col. 3 contains a later Jewish presentation of the idea, but being that the seventh heaven contains the Shekinah [Sophia] glory of God, the Jewish mysticism was ironically Gnostic in nature–the Quran also contains a similar reference in Surah 67).

The word Hebdomad occurs also in the Clementine Homilies. The mystery of the Hebdomad there unfolded (Hom. xvii. 10) is an independent exposition of the six days' work of creation, and the seventh day's rest; illustrated by the six directions, into which infinite space extends, viz. up, down, right, left, backward, forward, together with the central point considered as making a seventh.

Pseudo-Clementine Literature/The Clementine Homilies/Homily XVII/Chapter 10

Chapter X.—The Nature and Shape of God.

“This is the mystery of the hebdomad. For He Himself is the rest of the whole who grants Himself as a rest ( “Rest,” of course, points to the number seven the Sabbath Day.) to those who imitate His greatness within their little measure. For He is alone, sometimes comprehensible, sometimes incomprehensible, sometimes limitable, sometimes illimitable, having extensions which proceed from Him into infinity. For thus He is comprehensible and incomprehensible, near and far, being here and there, as being the only existent one, and as giving a share of that mind (the ogdoad) which is infinite on every hand, in consequence of which souls breathe and possess life; and if they be separated from the body and be found with a longing for Him, they are borne along into His bosom, as in the winter time the mists of the mountains, attracted by the rays of the sun, are borne along immortal to it. What affection ought therefore to arise within us if we gaze with our mind on His beautiful shape! But otherwise it is absurd to speak of beauty. For beauty cannot exist apart from shape; nor can one be attracted to the love of God, nor even deem that he can see Him, if God has no form. (Clementine Homilies Chapter 10)

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


The hebdomad symbolizes rest, but it is surpassed by the ogdoad, wherein is the promise of gnostic perfection.

Clement of Alexandria says that those who reach the highest levels of perfection have not remained in the hebdomad of rest, but have advanced into the inheritance of the benefit of the ogdoad (ὀγδοαδικῆς εὐεργεσιάς).

The material world is a shadowy, flawed version of the Pleroma, the two worlds sometimes being referred to as the Hebdomad (from hebdomas, meaning ‘seven’, a reference to the seven spheres of the material and Ogdoad (from ogdoas, meaning ‘eight’, referring to the eighth heaven), respectively.

Summary

In modern Greek, the seven-day week is called an hebdomada

The Hebdomad is used of the seven archangels and the seven heavens

The Hebdomad refers to seven spirits of virtues  

The Hebdomad refers the seven spirits of God 

The Hebdomad symbolizes rest

The Hebdomad is a copy of the Pleroma

Are Angels Always Divine? Matt. 11:10

A Different View of Angels

Are Angels Always Divine

What are Angels?

The Greek word "aggelos" translated "angel" means "messenger, agent", and is used of both human and divine messengers. It is used of humans in the following places: Matt. 11:10; Luke 7:24, 27; 9:52; and James 2:25.

The phrase "sons of God" also must to humans in Deut. 14:1, R.S.V.; Psa. 82:6, R.S.V.; Hosea 1:10; Luke 3:38; John 1:12; 1 John 3:1.)

In the New Testament, Angel can mean "a heavenly spirit" that is the rational spirit, the power by which the human being feels, thinks, decides

In view of the first century meanings of heavenly and spirit, we can understand that this phrase refers to a person who has the Christ consciousness.

"In the New Testament, as in the old, the Angel is sometimes no more than another word for a divine communication or divine operation personified."

Our angels are our spiritual perceptive faculties, which ever dwell in the presence of the Father (Matt. 13:49).

angel--A messenger of God; the projection into consciousness of a spiritual idea direct from the Fountainhead, Jehovah. "And there appeared unto him an angel of the Lord standing on the right side of the altar" (Luke 1:11). The word of Truth, in which is centered the power of God to overcome all limited beliefs and conditions.

angel, of Yahweh--The quickening thought of God appearing in the form of light or divine intelligence, intuition, and understanding.

angels, ascending and descending--The imaging power of the mind receiving divine ideas and reflecting them into the consciousness.

The term 'holy spirit' applies not only to the divine, but also to those of us whose reasoning has reached the perfection of the Christ-consciousness. Angels, sons of God, saints, the chosen, the elect, and pneumatics can be spiritual individuals. Gnostic Christians use the term holy spirits to refer to those who have reached the Christ-consciousness.

"The indwelling of the spirit in the Christian makes him a holy temple…[holy also] indicates the sacred character of persons or objects belonging to God

Taking In Life-Giving Knowledge John 17:3

Taking in Knowledge of God and Jesus is Eternal Life

Or

Their Taking in Knowledge of You John 17:3 

John 17:3 This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ. NWT 1983

In the Gospel of John, knowledge is given an importance it has nowhere else in the New Testament. 

From John 8:32, " And ye shall know the truth, and the truth shall make you free," it appears that Truth alone suffices to liberate from sin. 

It is explicitly declared in John 17:3 that eternal life consists in the knowledge of God: "This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ." In several passages the teaching of Jesus brings Salvation (cf. John 6:63, 15:3, 17:17, 26).

Agreeable to this emphasis upon knowledge is the constant repetition of words stressing the importance of Revelation. Such words are "light," "know," "declare," "bear witness," "see," "and" manifest." 

Taking In Life-Giving Knowledge

John 17:3 This means everlasting life, their taking in knowledge of you, the only true God, and of the one whom you sent forth, Jesus Christ. NWT 1983

John 17:3 This means everlasting life, their coming to know you, the only true God, and the one whom you sent, Jesus Christ. NWT 2013

The right knowledge or teachings of God and Jesus Christ gives endless life. it is also a life of acquaintance with God in Christ leading to a fullness of personal knowledge (Ephesians 4:13 Job 22:21)

It is both a personal relationship with God and the accurate knowledge in all wisdom and spiritual comprehension 

ἐπίγνωσις, εως, ἡ 1922. epignósis

epignosis “precise and correct knowledge.” it means “to become thoroughly acquainted with, to know thoroughly; to know accurately, know well


epignosis “also denotes exact or full knowledge and discernment (Philippians 1:9)

precise and correct knowledge; used in the N. T. of the knowledge of things ethical and divine: absolutely, with the genitive of the person known; — of God,

Paul also prayed that the believers, who obviously had some knowledge of God’s will, for they had become Christians, “be filled with the accurate knowledge of his will in all wisdom and spiritual comprehension.” (Col 1:9)

Such accurate knowledge should be sought by all Christians (Eph 1:15-17; Php 1:9; 1Ti 2:3, 4), it is important in putting on “the new personality” and in gaining peace.—Col 3:10; 2Pe 1:2. (insight into the scriptures)

Duncan Heaster writes: 

When wisdom enters into your heart and knowledge itself becomes pleasant to your very soul, thinking ability itself will keep guard over you, discernment itself will safeguard you, to deliver you from the bad way.” (Proverbs 2:10-12)

These words imply that we must develop a intense desire for accurate knowledge, which can affect the heart and the very soul. Furthermore, it is a foundation for good thinking ability 

It is having the knowledge of God's ways that makes us responsible to Him for our actions and therefore necessitates our resurrection and appearance at the judgment seat. It should therefore be understood that it is not only the righteous or those baptized who will be resurrected, but all who are responsible to God by reason of their knowledge of Him. This is an oft repeated Scriptural theme:- 

John 15:22 shows that knowledge of the Word brings responsibility: "If I (Jesus) had not come and spoken unto them, they had not had sin: but now they have no cloke ('excuse', A.V. mg.) for their sin". Romans 1:20-21 likewise says that knowing God leaves men "without excuse".

This knowledge makes men responsible to the judgement seat of Christ, However a person is only associated with the blood of Christ through baptism. (John 3:18-19; John 12:48; Mark 16:16; 2Th 1:8)

responsibility is based upon understanding, and therefore the statement "those who know the revealed will of God" 1 Corinthians 2:10

Salvation is based upon a reasonable and logical understanding of the Truth; those who are foreign to the gospel, who lack the capacity to perceive its responsibilities; or who are unable to comprehend, are outside the sphere of salvation — Acts 8:12.

Also man can not be saved by morality or sincerity, without the gospel.

[Morality and sincerity must be accompanied by an acknowledgement of the gospel for salvation — Acts 10:1-6.]

Knowledge of the gospel alone can not save a person, without the obedience of faith to Christ’s commandments.

 [Obedience to the commandments is a responsibility required of all believers; salvation will be determined upon the application of faith and obedience. Rev. 22:14; Mat. 7:26; 2Pet. 2:21; Mat. 28:20; Gal. 6:2]

Faith in the Gospel of the Kingdom and baptism into Christ is the only way to get into him, and be part of him, and get life through him. We must get into Christ — within him. Outside of him, the one perfect and divinely acceptable Man, we shall inevitably be destroyed by God’s righteous and necessary law of sin and death. Inside of him — covered by him — we are safe. None are his friends — none are truly in him — who do not devote their whole life to knowing and obeying him. “Ye are my friends, if ye do whatsoever I command you” (John 15:14).

In the NT, when the mind is mentioned along with the heart, “mind” refers to the intellect while “heart” refers to the emotions, desires, and feelings of the inner person. For example, Jesus said: “You must love Yahweh your God with your whole heart and with your whole soul and with your whole mind.” (Mt 22:37) He thus showed that a person’s desires, feelings, and emotions must express his love for God, but he must also express that love by the way he uses his mental faculties, as by taking in knowledge of God and Christ.—John 17:3.

Right thinking leads to right Behaviour

Therefore Gnostic Christianity means being a seeker after accurate knowledge and believing that everything you need to know about God can be found through intellectual reasoning. That is what Gnosticism is

Thus salvation is intellectual knowledge or intellectual knowledge is needed for salvation

It was made very clear that  clarifies this matter. This is in accordance with the Scriptures. “We must all appear before the judgement seat of Christ” (2Cor. 5:10). “He that rejecteth me… the Word… shall judge him in the last day” (John 12:48).

Therefore “atheist,” pagans, and all persons who are ignorant or lacking in understanding of the truth, including very young children will not be saved. Psalm 49

[]

Gnosis Co-Perception Human Perception and Spiritual Self Perception

Co-Perception human perception and spiritual self perception

self examination key to self knowledge

The word conscience comes from a Greek word meaning literally a co-perception. It implies that there are two types of perception within the believer- human perception, and spiritual self perception. The conscience that is cleansed in Christ, that is at peace, will be a conscience that keeps those two perceptions, of the real self and of the persona, in harmony.

What we know and perceive humanly, is in harmony with what we spiritually perceive. Our conscience, our co-perception, our real self, makes sense of the human perceptions and interprets them in a spiritual way. So, a young man sees an attractive girl. His human perception signals certain things to his brain- to lust, covet, etc. But his co-perception, his conscience, his real self, handles all that, and sees the girl’s beauty for just simply what it is- beauty.

Consider the connections between the following: " Ponder the path of thy feet, and let all thy ways be established" (4:26). " For the ways of man are before the eyes (Angels) of Yahweh, and he ponders all his paths." (5:21). " Every way of a man is right in his own eyes: but Yahweh is pondering hearts" (21:2). "

Surely we are being taught that we ought to examine our path in life, bearing in mind that we will naturally think there is nothing wrong with it, because God examines it; our self-examination must mirror His. This is also taught in 1 Cor. 11:28-31; if we examine / judge / condemn ourselves now in our self-examination, God will not have to do this to us at the day of judgement. The spirit of man is in this sense the lamp of Yahweh, Searching all the innermost parts of his being. (Prov. 20:27); i.e. there is a link between a man's examination of his own conscience, and Yahweh's examination of him.

Real self-examination is painful- it has to be. It's no half hearted moment of self-analysis as , we prepare to partake of the bread and wine at communion. ultra-careful self-examination reveals ourselves to ourselves; and yet so do trials and "wounds". This is how tough real self-examination has to be- it should have the same effect as painful trials, revealing the same things which they do. Romans 5:1-6 heb 12:11

On the other hand, serious self-examination is part of the road to the Kingdom; it will characterize every successful believer: " The wisdom of the prudent is to understand his way" (14:8); " the prudent man considers his steps" (14:15);

" whoso is preserving his soul, is watching his way" (16:17 YLT); " A wicked man puts up a bold front (" hardeneth his face" , AV); but an upright man gives thought to his ways" (21:29 NIV). This last reference suggests that a lack of self-examination is associated with a hardness, a brazenness, which is the result of a refusal to face up to the real issues of personal spirituality and our very personal relationship with God. It is more than possible to drift through the Christian experience with no thought at all for these things.

We live in a world without any sense of responsibility, with no fear of God and His judgment before their eyes.

Inevitably, we will be affected by this spirit. Self-examination is perhaps what we are most urgently in need of in these last days; a real self-knowledge, a true humility, a real sense of where we are going, and of the utter impossibility of travelling two roads.

" I am the way" , the Lord Jesus said, possibly with His mind on the one great way of Proverbs. The whole way of life which leads to the Kingdom, the things we do, our deepest thoughts, our daily decisions; these are all " the way" which leads to the Kingdom; and yet Christ is " the way" . This clearly means that all these things, the very essence of our being, the fibre of our thought processes, the basis of all our works; must be the Lord Jesus Christ.

The fact God’s ways and principles are unchanging encourage our self-examination; for there is always the rock of God and His way against which to compare our ways. The Lord Jesus is the same yesterday and today and for ever.

As a man or woman seriously contemplates the cross, they are inevitably led to a self-knowledge and self-examination which shakes them to the bone. A number of passages shed light on the way the cross leads to self-examination.

We have probably all realized that mere observation of one's own mental and emotional processes isn’t necessarily the same as fruitful self-perception / self-examination. In 1 Cor. 11:29,31 we are exhorted to both judge ourselves and also discern the body and person of Jesus in His time of dying. This is because our essential person is Him, crucified, covered in blood.


We are to thereby “reckon ourselves” to be dead to sin (Rom. 6:11).

The Greek word for “reckon” is that normally translated “impute”, in the context of imputing righteousness (Rom. 4:3,4,5,6,8,9- indeed, the word occurs in almost every verse of Romans 4).

 We are to search through our lives and perceive ourselves as in Christ, as men and women who don’t sin because we are in Christ. We are to impute that we are justified by faith (Rom. 3:28).
The Lord died to justify us (Rom. 4:25); yet we justify ourselves by our attitude to ourselves, in that we allow His death to so influence our self-perception.

We look in the mirror, and see Christ in us. This looking in the mirror is used by James as a figure for self-examination (James 1:18,22-25). By doing the word of the Gospel, we find we will live lives of looking in the mirror, of self-perception.

This is the essence of self-examination; to perceive the Christ-man within us, and that all other behaviour is our being unfaithful to our true self, living out a persona. We are to see ourselves as being Christ; we are to have a high view of ourselves in this sense, whilst despising and seeking to deconstruct the personas we so often act out which are unfaithful to Him.

The cross must change how we see ourselves. It must radically affect our self-perception and self understanding. For we are in Him. It was us who hung with Him there, and who hang with Him still in the tribulations of life.

We are Christ personified to this world. Therefore to be ourselves as God intends is to be Christ, to let the Christ-man within us show forth; the life that He lived and the death that He died becomes ours (Rom. 6:10,11). Paul could say, with reference to this, that he died daily (1 Cor. 15:31); and out of each death, there comes forth new life. For His resurrection life, the type of life that He lived and lives, becomes manifest in our mortal flesh right now (2 Cor. 4:11).


article taken and adapted from the writings of Duncan Heaster (Christadelphian)

Is "Christ" the only way? The Gospel of Thomas

Is "Christ" the only way?"

if we follow Jesus we are a man of light lighting up the whole world (Saying 24) like a city built on a high mountain (Saying 33)

we should be exclusively committed to the truth like the fisherman (Saying 8)

And he said, "The man is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear."

Jesus alone reveals the truth so the listener must obey him and serve him exclusively (Saying 38)

(38) Jesus said, "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you will look for me and will not find me."


no one else has the truth (Saying 39)

Jesus said, "The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered nor have they allowed those who want to enter to do so. As for you, be as sly as snakes and as simple as doves."

anything outside of the Father will be uprooted (Saying 40)

 Jesus said, "A grapevine has been planted apart from the Father. Since it is not strong, it will be pulled up by its root and will perish."

The Pharisees (clergy) have nothing to offer us (Saying 41)

Jesus said, "Whoever has something in hand will be given more, and whoever has nothing will be deprived of even the little they have."

Jesus is the cornerstone (Saying 66)

Jesus said, "Show me the stone that the builders rejected: that is the keystone."

Jesus tells us we must worship the Father (Saying 15 and saying 27)

Jesus' teachings is the only way to overcome the precondition of sin, judgmental reasoning, and therefore, is a practical path to a higher civilization in the new millennium.

We must also make Jesus' teachings  religious principles a global reality. Love is the answer and his  teachings are the only way to a higher civilization based on reasoning lovingly.

Christ Jesus is the ONLY way to the Father. Don't be angry, don't be upset; figure this out through the fine tune and see the pattern narrowing down to one.

Christ is NOT divide.

God created both good and evil; light and darkness.

God KNOWS Jesus is the ONLY way you come INTO the Father's presence. If there was two ways, he'd say yet what confusion would there be in two when we know there is only one. Two ways out of this world, one leads to life the other to death. One is the narrow way the other the broadway.

"They will stand at rest by being solitaires."
 

A. Joining with other religions is not God’s way

Only one way, is narrow, few find it. Eph 4:4-6; Mt 7:13, 14
Warned that false doctrine contaminates. Mt 16:6, 12; Ga 5:9
Commanded to be separate. 2Ti 3:5; 2Co 6:14-17; Re 18:4

B. “Good in all religions” is not true

Some have zeal but not in harmony with God. Rom 10:2, 3
Badness spoils what else might be good. 1Co 5:6; Mt 7:15-17
False teachers bring destruction. 2Pe 2:1; Mt 12:30; 15:14
Clean worship demands exclusive devotion. De 6:5, 14, 15

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

I am that I am exodus 3:14

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

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

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

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

YAHWEH ELOHIM

meaning

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

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

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

Reason Hebrews 4:12 4 Maccabees 1

Reason Hebrews 4:12 4 Maccabees 1

Hebrews 4:12 For the word of God is alive and exerts power and is sharper than any two-edged sword and pierces even to the dividing of soul and spirit, and of joints and [their] marrow, and [is] able to discern thoughts and intentions of [the] heart

Ac 10:29  Wherefore also, having been sent for, I came without saying anything against it. I inquire therefore for what reason ye have sent for me.

Ac 10:29  Therefore came I [unto you] without gainsaying, as soon as I was sent for: I ask therefore for what intent <3056> ye have sent for me?

logos: a word (as embodying an idea), a statement, a speech

Original Word: λόγος, ου, ὁ
Part of Speech: Noun, Masculine
Transliteration: logos
Phonetic Spelling: (log'-os)
Definition: a word (as embodying an idea), a statement, a speech
Usage: a word, speech, divine utterance, analogy.

[3056 (lógos) is a common term (used 330 times in the NT) with regards to a person sharing a message (discourse, "communication-speech"). 3056 (lógos) is a broad term meaning "reasoning expressed by words."]

reason, the mental faculty of thinking, meditating, reasoning, calculating, etc.: once so in the phrase ὁ λόγος τοῦ Θεοῦ, of the divine mind, pervading and noting all things by its proper force, Hebrews 4:12.

 reason, cause, ground: τίνι λόγῳ, for what reason? why? Acts 10:29 (ἐκ τίνος λόγου; Aeschylus Choeph. 515; ἐξ οὐδενός λόγου, Sophocles Phil. 730; τίνι δικαίῳ λόγῳ κτλ.; Plato, Gorgias, p. 512 c.); παρεκτός λόγου πορνείας (Vulg.excepta fornicationis causa) is generally referred to this head, Matthew 5:32; (Matthew 19:9 L WH marginal reading); but since where λόγος is used in this sense the genitive is not added, it has seemed best to include this passage among those mentioned in I. 6 above.

logic--(derived from the word Logos, which see). A rational relation or connection between idea and expression. Logic in its strictest sense is the only accurate method of arriving at Truth. Any system of philosophy or religious doctrine that does not admit of the rules of perfect logic in reaching its conclusion from a stated premise, must be outside the pale of pure reason and in the realm of man-made dogma. Logic and Logos are almost synonymous terms, and the highest scriptural authority tells us that all things were made by the Word. Hence, the word of reason or the reasonable word is the very foundation of the universe. Therefore, to know accurately about the reality of things we must disregard all appearances as indicated by the five senses, and go into pure reason--the Spirit from which was created everything that has permanent existence.

4 Maccabees Chapter 1

13) Our inquiry, accordingly, is whether reason is sovereign over the emotions. 

14) We shall decide just what reason is and what emotion is, how many kinds of emotions there are, and whether reason rules over all these. 

15) Now reason is the mind that with sound logic prefers the life of wisdom. 

16) Wisdom, next, is the knowledge of divine and human matters and the causes of these. 

17) This, in turn, is education in the Law, by which we learn divine matters reverently and human affairs to our advantage. 

18) Now the kinds of wisdom are rational judgment, justice, courage, and self-control. 

19) Rational judgment is supreme over all of these, since by means of it reason rules over the emotions. 

20) The two most comprehensive types of the emotions are pleasure and pain; and each of these is by nature concerned with both body and soul. 

21) The emotions of both pleasure and pain have many consequences. 

22) Thus desire precedes pleasure and delight follows it. 

23) Fear precedes pain and sorrow comes after. 

24) Anger, as a man will see if he reflects on this experience, is an emotion embracing pleasure and pain. 

25) In pleasure there exists even a malevolent tendency, which is the most complex of all the emotions. 

26) In the soul it is boastfulness, covetousness, thirst for honour, rivalry, and malice; 

27) in the body, indiscriminate eating, gluttony, and solitary gormandising. 

28) Just as pleasure and pain are two plants growing from the body and the soul, so there are many offshoots of these plants, 

29) each of which the master cultivator, reason, weeds and prunes and ties up and waters and thoroughly irrigates, and so tames the jungle of habits and emotions. 

30) For reason is the guide of the virtues, but over the emotions it is sovereign. Observe now first of all that rational judgment is sovereign over the emotions by virtue of the restraining power of self-control. 

31) Self-control, then, is dominance over the desires. 

32) Some desires are mental, others are physical, and reason obviously rules over both. 

33) Otherwise how is it that when we are attracted to forbidden foods we abstain from the pleasure to be had from them? Is it not because reason is able to rule over appetites? I for one think so. 

34) Therefore when we crave seafood and fowl and animals and all sorts of foods that are forbidden to us by the Law, we abstain because of domination by reason. 

35) For the emotions of the appetites are restrained, checked by the temperate mind, and all the impulses of the body are bridled by reason. 

4 Maccabees Chapter 2

21) Now when God fashioned man, he planted in him emotions and inclinations, 

22) but at the same time he enthroned the intellect among the senses as a sacred governor over them all. 

23) To the mind he gave the Law; and one who lives subject to this will rule a kingdom that is temperate, just, good, and courageous. 

24) How is it then, one might say, that if reason is master of the emotions, it does not control forgetfulness and ignorance? 

Gnostic Teachings What are ghosts?

Gnostic Teachings What are ghosts?

An opening reading from the Gospel of Truth

What, then, is that which he wants such a one to think? “I am like the shadows and phantoms of the night.” When morning comes, this one knows that the fear that had been experienced was nothing.

Thus they were ignorant of the father; he is the one whom they did not see. Since there had been fear and confusion and a lack of confidence and double-mindedness and division, there were many illusions that were conceived by them, as well as empty ignorance—as if they were fast asleep and found themselves a prey to troubled dreams.

Either they are fleeing somewhere, or they lack strength to escape when pursued. They are involved in inflicting blows, or they themselves receive bruises. They are falling from high places, or they fly through the air with no wings at all. Other times, it is as if certain people were trying to kill them, even though there is no one pursuing them; or they themselves are killing those beside them, and they are stained by their blood. Until the moment when they who are passing through all these things—I mean they who have experienced all these confusions—awaken, they see nothing because the dreams were nothing. It is thus that they who cast ignorance from them like sleep do not consider it to be anything, nor regard its properties to be something real, but they renounce them like a dream in the night and they consider the knowledge of the father to be the dawn. It is thus that each one has acted, as if asleep, during the time of ignorance, and thus a person comes to understand, as if awakening. And happy is the one who comes to himself and awakens. Indeed, blessings on one who has opened the eyes of the blind (the gospel of truth)

Metaphysical meaning of ghost (rw)

ghosts--Thoughts objectified. They are nothing except mind projections.

What explanation is there for the appearances of ghosts?

13. The term "ghosts" is a name that is applied to error thought forms, phantoms of an unenlightened mind, resulting from distorted and misguided imagination. The meaning of the word ghost shows us the thing that it is intended to designate — an indefinite, unstable, foggy specter floating about in the realm of man's mentality.

Beliefs in ghosts are illustrations of the unreliability of an uncontrolled imagination. When the imagination becomes active, it forms mental images that correspond to negative thoughts. These mental images become mind projections, sometimes appearing as ghosts. Ghosts are very real to some persons, and they are actually seen; or the imagination of the persons tells them that they are seen, but they have no reality or power and can be denied away with a word of Truth.

Holy Spirit not holy ghost 

 At the outset let us clarify whatever mystery or confusion may lie behind the word "Ghost" in the expression "Holy Ghost" in the King James (Authorized) version of the Bible. In Shakespeare's day "ghost" was a current word for "spirit" and a spiritual adviser was called a "ghostly confessor". Holy Ghost and Holy Spirit are translations of the same original words. The strange notions which now attach to our word "ghost" are not what the translators intended to convey. Later translations uniformly render the words, "Holy Spirit

The Greek word for ghost 

5326. phantasma ►

Strong's Concordance

phantasma: an appearance, apparition

Original Word: φάντασμα, ατος, τό

Thayer's Greek Lexicon

STRONGS NT 5326: φάντασμα

φάντασμα, φαντασματος, τό (φαντάζω), an appearance; specifically, an apparition, spectre: Matthew 14:26; Mark 6:49. (Aeschylus, Euripides, Plato, Dionysius Halicarnassus, Plutarch, others; Wis. 17:14 (15).)

4151 pneúma

phantasma not pneuma

When the Lord Jesus said, "a spirit hath not flesh and bones as ye see me have," he did not mean to say that a spiritual body had not; but a spirit such as they thought they saw. "They supposed they had seen a spirit."  The word rendered spirit is properly φάντασμα, a phantom or mere optical illusion; and not pneuma, spirit. When Jesus walked upon the sea both Matthew (Matt. 14:26) and Mark (Mk. 6:49) make use of the same phrase as Luke, and say that the disciples when they saw him, "supposed they had seen a spirit, and they cried out for fear." In both these places the word is phantasma, and not pneuma.

Spiritual body is corporeal

Among the disciples of Jesus, Thomas stood for the head, representing reason and intellectual perception. Jesus did not ignore Thomas's demand for physical evidence of His identity, but respected it. He convinced Thomas by corporeal evidence that there had been a body resurrection and that it was not a ghost body that he saw, but the same body that had been crucified, as was evidenced by the wounds that Thomas saw and felt.

The soul 

Now, if it be asked, what do the scriptures define "a living soul" to be?— the answer is, a living natural, or animal, body, whether of birds, beasts, fish, or men. The phrase living creature is the exact synonym of living soul. The Hebrew words nephesh chayiah are the signs of the ideas expressed by Moses. Nephesh signifies creature, also life, soul, or breathing frame from the verb to breathe: chayiah is of life — a noun from the verb to live. Nephesh chayiah is the genus which includes all species of living creatures; namely, Adam man, beme beast of the field, chitu wild beast, remesh reptile, and ouph fowl, &c. In the common version of the scriptures, it is rendered living soul; so that under this form of expression the scriptures speak of "all flesh" which breathes in air, earth, and sea.

Writing about body, the apostle says, "there is a natural body, and there is a spiritual body." But, he does not content himself with simply declaring this truth; he goes further, and proves it by quoting the words of Moses, saying, "for so it is written, the first man Adam was made into a living soul — εις ψυχην ζωσαν;" and then adds, "the last Adam into a spirit giving life, εις πνεύμα ζωοποιονν" (ICor. 15:44-45). Hence, in another place, speaking of the latter, he says of him, "now the Lord is the spirit — ο δε κύριος το πνεύμα εστίν. And we all, with unveiled face, beholding as in a mirror the glory of the Lord, are changed into his image from glory into glory, as by the Lord the Spirit — απο κνριον πνεύματος (2Cor. 3:17-18).

The proof of the apostle's proposition that there is a natural body as distinct from a spiritual body, lies in the testimony, that "Adam was made into a living soul;"showing that he considered a natural, or animal body, and a living soul, as one and the same thing. If he did not, then there was no proof in the quotation, of what he affirmed.

A man then is a body of life in the sense of his being an animal, or living creature — nephesh chayiah adam. As a natural man, he has no other pre-eminence over the creatures God made, than what his peculiar organization confers upon him. Moses makes no distinction between him and them; for he styles them all living souls, breathing the breath of lives.

Thus, literally rendered he says, "the Elohim said, the waters shall produce abundantly sheretz chayiah nephesh the reptile living soul;" and again,

"kal nephesh chayiah erameshat every living soul creeping." In another verse, "let the earth bring forth nephesh chayiah the living soul after its kind, cattle, and creeping thing, and beast of the earth, &c;" and "lekol rumesh ol earetz asher bu nephesh chayiah to every thing creeping upon the earth which (has) in it living breath" (Gen. 1:20-21, 24, 30), that is, breath of lives. And lastly, "whatsoever Adam called nephesh chayiah the living soul that was the name thereof (Gen. 2:19).

Quadrupeds and men, however, are not only "living souls," but they are vivified by the same breath and spirit. In proof of this, I remark first, that the phrase ''breath of life" in the text of the common version is neshemet chayim in the Hebrew; and that, as chayim is in the plural, it should be rendered breath of lives. Secondly, this neshemet chayim is said to be in the inferior creatures as well as in man. Thus, God said, "I bring a flood of waters upon the earth to destroy all flesh, wherein is ruach chayim spirit of lives" (Gen. 6:17). And in another place, "they went in to Noah into the ark, two and two of all flesh, in which is ruach chayim spirit of lives." "And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing, and every man; all in whose nostrils was neshemet ruach chayim, BREATH OF SPIRIT OF LIVES" (Gen. 7:15, 21). Now, as I have said, it was the neshemet chayim with which Moses testifies God inflated the nostrils of Adam; if, therefore, this were divina particula aurae, a particle of the divine essence, as it is affirmed, which became the "immortal soul" in man, then all other animals have "immortal souls" likewise; for they all received "breath of spirit of lives" in common with man.

From these testimonies, I think, it must be obvious to the most unlearned, that the argument for the existence of an "immortal soul" in "sinful flesh," hereditarily derived from the first sinner, predicated on the inspiration of his nostrils with "the breath of lives" by the Lord God, and the consequent application to him of the phrase "living soul," if admitted as good logic, proves too much, and therefore nothing to the purpose. For if man be proved to be immortal in this sense, and upon such premises as these, then all quadrupeds are similarly immortal; which none, I suppose, but believers in the transmigration of souls, would be disposed to admit.

The original condition of the animal world was "very good."

Unperverted by the introduction of evil, all its constituents fulfilled the purposes of their existence. Begotten of the same power, and formed from the substance of a common mother, they were all animated by the same spirit, and lived in peace and harmony together. Formed to be living breathing frames, though of different species, in God they lived, and moved, and had their continued being; and displayed His wisdom, power, and handywork.

But, to return to the philology of our subject, I remark that by a metonomy, or figure of speech in which the container is put for the thing contained, and vice versa, nephesh "breathing frame," is put for neshemet ruach chayim, which, when in motion, the frame respires. Hence nephesh signifies "life," also "breath" and "soul" — Life or those mutually affective, positive and negative principles in all living creatures, whose closed circuits cause motion of and in their frames. These principles, or qualities, perhaps, of the same thing, are styled by Moses Ruach Elohim (Gen. 1:2), or Spirit of Him "who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see" (ITim. 6:16), and which, when the word was spoken by "the Holy Gods" (Dan. 4:8), first caused a motion upon the waters, and afterwards disengaged the light, evolved the expanse, aggregated the waters, produced vegetation, manifested the celestial universe, vitalized the breathing frames of the dry land, expanse, and seas; and formed man in their image and likeness. This ruach, or spirit, is neither the Uncreated One who dwells in light, the Lord God, nor the Elohim, His co-workers, who co-operated in the elaboration of the natural world. It was the instrumental principle by which they executed the commission of the glorious INCREATE to erect this earthly house, and furnish it with living souls of every species.

It is this ruach, or instrumentally formative power, together with the neshemeh or breath, which keeps them all from perishing, or returning to the dust. Thus, "if God set His heart against man, He will withdraw to Himself ruachu veneshemetu, i.e., His spirit and His breath; all flesh shall perish together, and man shall turn again to dust" (Job 34:14). In another place, "by the neshemet el, or breath of God, frost is given" (Job 37:10).

Speaking of reptiles and beasts, David saith, "Thou withdrawest ruachem, i.e., their spirit — they die; and to their dust they return. Thou sendest forth ruhech, i.e., Thy spirit — they are created" (Psa. 104:30). And again, "whither shall I fly, meruhech, from Thy spirit" (Psa. 139:7).

From these testimonies it is manifest, that the ruach or spirit is all pervading. It is in heaven, in sheol, or the dust of the deepest hollow, in the uttermost depths of the sea, in the darkness, in the light, and in all things animate, and without life. It is an universal principle in the broadest, or rather, in an illimitable sense. It is the substratum of all  motion, whether manifested in the diurnal and ellipsoidal revolutions of the planets, in the flux and reflux of the sea, in the storms and tempests of the expanse, or in the organism of reptiles, cattle, beasts, fish, fowls, vegetables, or men. The atmosphere expanse is charged with it; but it is not the air: plants and animals of all species breathe it; but it is not their breath: yet without it, though filled with air, they would die.

GOD'S SPIRIT AND BREATH

The atmosphere, which extends some forty-five miles in altitude, and encircles the globe, is styled the expanse, by Moses; and the breath of God, in Job. It is a compound body, consisting when pure of nitrogen and oxygen, in the proportion of 79 of the former to 21 of the latter, in 100 parts. These are considered as simple bodies, because they have not yet been decomposed; though it is probable they have a base, which may be the ruach. This may exist free or combined with the elementary constituents of the neshemeh. Uncombined, it is that wonderful fluid, whose explosions are heard in the thunder, whose fiery bolts overthrow the loftiest towers, and rive the sturdy monarch of the woods; and in less intensity gives polarity to light, the needle, and the brain. These three together, the oxygen, nitrogen, and electricity, constitute "the breath" and "spirit" of the lives of all God's living souls.

Thus, from the centre of the earth, and extending throughout all space in every direction, is the Ruach Elohim, the existence of which is demonstrable from the phenomena of the natural system of things. It penetrates where the neshemet el, or atmospheric air, cannot. When speaking, however, of the motivity and sustentation of organized dust, or souls, they are co-existent within them. In this case, the ruach Elohim becomes the ruach chayim, or "spirit of lives;" and the neshemet el, the neshemet chayim, or "breath of lives;" and both combined in the elaboration and support of life, the neshemet ruach chayim, or "breath of the spirit of lives." Living creatures, or souls, are not animated, as physiologists and speculative "divines" erroneously imagine, by "a vital principle," capable of disembodied existence as the ghost of a man, or the

transmigrating spectres of other animal species; — ghostly things, the laws and functions of which in the animal economy physiologists are unable to discover; and theologists are non-plussed to prove the existence of from the word of God. On the contrary, "souls " are "made living " by the coetaneous operation of the ruach chayim and the neshemet chayim upon their organized tissues according to certain fixed laws. When the as yet occult laws of the all-pervading ruach, or spirit, shall be known, this subject will be understood; and men will then be as astonished at the ignorance of the "divines," and physiologists of this "cloudy and dark day," respecting "living souls," as we are at the notion of the ancients, that their "immortal gods" resided in the stocks and stones they so stupidly adored. This, however, is quite as reasonable a theory as that of "immortal souls" dwelling in the sinners of Adam's race.

The ruach chayim and neshemet chayim are lent to the creatures of the natural world for the appointed period of their living existence. But, though lent to them, they are still God's breath, and God's spirit; nevertheless, to distinguish them from the expanse of air and spirit in their totality, they are sometimes styled, "the spirit of man," and "the spirit of the beast;" or collectively, "the spirits of all flesh," and "their breath."

Thus it is written, "they have all one ruach, or spirit; so that man hath no pre-eminence over a beast; for all is vanity or vapour." "All go to one place; all are of the dust, and all turn to dust again" (Ecc. 3:19-20). And in the sense of supplying to every living creature, or soul, "spirit" and "breath," Jehovah is styled by Moses, "God of the spirits of all flesh'' (Num. 27:16).

We have shown that the spirit of man refers to the breath/life force within him, which returns to God when he dies (Ecc. 12:7). This means that his spirit is not moving around as a ‘ghost’, nor is it free to possess another person or animal so that the man’s personality is continued through them. We will each be judged for our own works (2 Cor. 5:10). If our actions and characteristics are a function of a previous person’s character, then this concept of God judging and rewarding us according to our works (Rev. 22:12) is made a nonsense.

The spirit returns to God at death, and all consciousness ceases. Any attempt to contact the dead therefore shows a serious misunderstanding of the ample Bible teaching concerning this (see Is. 8:19,20; Lev. 19:31, 20:6). The Bible is quite plain that people do not return to their previous houses or towns in any way after they are dead; there can be no such thing as a ‘spirit’ or ‘ghost’ haunting such a place after the person has died. A humble acceptance of this will lead us to discount all claims to have seen the ‘ghosts’ of dead people, haunting their old houses. Such experiences must at best be tricks of the imagination