A MYSTERY Revelation 10:7

A MYSTERY Revelation 10:7

... A MYSTERY is a concealed FACT that MAY be revealed. God reveals these things unto his children by his spirit. He conceals them from the wise (of the world) but reveals them unto babes:

Matthew 11:25 - “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.”

The MYSTERY Centers Around Jesus Christ. Since “the bearing witness to Jesus is what inspires prophesying,” “the mystery of God” must center around Christ. (Re 19:10; Col 2:2) All “the mystery” of God have to do with his Kingdom. (Mt 13:11) The apostle Paul writes to the believers: “Carefully concealed in him are all the treasures of wisdom and of knowledge,” and “it is in him that all the fullness of the divine attributes, and characteristic dwells bodily.”—Col 2:2, 3, 9.

Paul spoke of himself as having a stewardship of “mystery of God.” (1Co 4:1) He speaks of the comprehension he has “in the mysteries of the Christ.” (Eph 3:1-4) He explains that this mystery is hidden wisdom foreordained by God before the ages. (1Co 2:7)

The declaration of the mystery, or “the mystery of God,” began with God’s own prophecy at Genesis 3:15. For centuries men of faith looked forward to the “seed” of promise to deliver mankind from sin and death, but it was not clearly understood just who the “seed” would be and just how this “seed” would come and bring deliverance.

It was not until Christ came and “shed light upon life and incorruption through the good news” that this was made clear. (2Ti 1:10) Then the knowledge of the mystery of the ‘seed of the woman’ began to be understood.

Includes the Congregation. There are many features in the knowledge of the mystery. The apostle gave further details when he explained that the mystery includes the Church, of which Christ is Head. (Eph 5:32; Col 1:18; Re 1:20) These are his joint heirs, with whom he shares the Kingdom. (Lu 22:29, 30) They are taken from among both Jews and Gentiles. (Ro 11:25; Eph 3:3-6; Col 1:26, 27) This feature of “the mystery” could not be made clearly known until Peter was directed to visit the Gentile Cornelius and saw this Gentile household receive the gifts of the holy spirit. (Ac 10:34, 44-48)

“You were . . . without Christ, . . . strangers to the covenants of the promise, and you had no hope and were without God in the world. But now in Christ Jesus you who were once far off have come to be near by the blood of the Christ.” (Eph 2:11-13) 

The Trinity Test

 The Trinity Test

Here is a simple but effective test.

Replace the word 'God' in the bible with 'Trinity' (or Father, Son, Holy Spirit) and then read a random collection of verses that have the word God in them.

E.g., John 14:1
"Do not let your hearts be troubled. Trust in God; trust also in me.

OK, so trust in the (Father, Son, Holy Spirit) and also in me. That makes 4. Who is 'me', if the son is already mentioned?

John 3:16
"For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.

So the Trinity so loved the world that the Trinity gave his son. That makes 4. Given this reasoning there must be 2 sons.

Colossians 1:3
We always thank God, the Father of our Lord Jesus Christ, when we pray for you,

So the Trinity is the Father of Jesus. But wait isn't Jesus part of the Trinity?

All verses that mention God and his son are rendered meaningless with a Trinitarian understanding. But Trinitarians do actually interpret God in these verses as the Father out of necessity, but not in the verses that do not mention the son.

E.g., 1 John 2:17
The world and its desires pass away, but the man who does the will of God lives forever.

A Trinitarian would most likely say that this was the Father, Son, & Spirit.

But they would also probably say that the following verse is only the Father.

Revelation 1
The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John,

Isn't that the weirdest thing. God is the Trinity except when the son is also mentioned. Coincidence or simply picking and choosing the meaning depending on what their itching ears want to hear?

I leave you with the following verse:

1 John 5
Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the father loves his child as well. 

The Godhead is just God's Family John 17:20-23

The Godhead is just God's Family 

Or

The Trinity is just God's Family

Ephesians 3: 14 For this reason I bow my knees to the Father of our Lord Jesus Christ, 

15 from whom the whole family in heaven and earth is named, 

16 that He would grant you, according to the riches of His glory, to be strengthened with might through His Spirit in the inner man, 

17 that Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, 

18 may be able to comprehend with all the saints what is the width and length and depth and height— 

19 to know the love of Christ which passes knowledge; that you may be filled with all the fullness of God.

20 Now to Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, 

21 to Him be glory in the church by Christ Jesus to all generations, forever and ever. Amen. Ephesians 3:14-21

What is the Godhead? 

Acts 17:29 Rom 1:20 Col 2:9 the essential being or the nature of God.

Acts 17:29 “Seeing, therefore, that we are the offspring of God, we ought not to imagine that the Divine Being is like gold or silver or stone, like something sculptured by the art and contrivance of man

Rom 1:20 20  —for from [the] world’s creation the invisible things of him are perceived, being apprehended by the mind through the things that are made, both his eternal power and divinity, —so as to render them inexcusable.

The Family 

The Hebrew term mish·pa·chah´ (family), in addition to referring to a household, also means, by extension, a tribe, people, or nation. God is the architect of the family arrangement. He is the Father of his heavenly family and the one to whom ‘all the families on earth owe their name.’ (Eph 3:14, 15

The Greek for family (patria) is derived from the Greek for father (pater).

Paul: “If indeed any man does not know how to preside over his own household, how will he take care of God’s Church?” the Church being similar to a family.

The Church: A Family, a Fellowship, and the body and the bride of Jesus Christ a people and a temple a virgin these are just some of the metaphors used for the church

God is androgynous being both Father and Mother the holy spirit is the feminine aspect of God. In Hebrew the word spirit is a feminine noun. That is why it can be spoken of as a Mother giving birth. John 3:8

8 The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.

Now the holy spirit is a force, the invisible power and energy of the Father by which God is everywhere present. The Spirit is the power of God through which God's Family works. 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 The spirit 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"

Col 2:9 For in him dwells all the fullness of the Godhead bodily.

All the fullness of the Godhead dwells in Jesus bodily and it will also dwell within us has well:

Eph 3:19 and to know the love of the Christ which surpasses knowledge, that YOU may be filled with all the fullness of the Deity.

We like Jesus are to be filled with God fullness

2Peter 1:4 Through these things he has freely given us the precious and very grand promises, that through these YOU may become sharers in divine nature, having escaped from the corruption that is in the world through lust.

we will share God's divine nature

2Th 2:14 He called you to this through the good news we declare, so that you may acquire the glory of our Lord Jesus Christ.

We shall share Jesus' glory

John 17:20 “I do not pray for these alone, but also for those who will believe in Me through their word;

21 that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.

22 And the glory which You gave Me I have given them, that they may be one just as We are one:

23 I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.

In John 17 we are told that we are to be made perfect in one Christ in us and the Father in Christ

in the Age to come we shall be one with God by sharing his divine nature and being filled with his fullness.

So within the Godhead there is the Father, the son and the church. There are not 3 Gods in the Godhead; nor are there but 3 in manifestation; nevertheless, the Father is God and Jesus is God; and we may add, so are all the brethren of Jesus gods and "a multitude which no man can number." They are a manifold unit - One in many, and many in one. The Supreme Power, or Deity, is the source, fountain, or sole spring of Power. The Godhead is the fountain of the Deity; these other gods are the many streams which form this fountain flow. The springhead of Deity is one, not many; the streams are as numerous as the stars of the universe, in which a manifestation of Deity has a occurred.

It is not "One God in three Gods," and "Three Gods in One;" but one Deity in a countless multitude revealed in the memorial name, and expounded in the mystery of godliness.

One Deity and not three; the Holy Spirit is an emanation from His substance, intensely radiant and all pervading; and that, when focalized under the decrees of His will, things and persons without limit, as to number or nature, are produced.

This multitudinous manifestation of the one Deity - one in many, and many in one, by His spirit - was proclaimed to the Hebrew nation in the formula of Deut. 6:4, "Hear, O lsrael, YAHWEH our ELOHIM is the ONE YAHWEH;" that is, "He who shall be our Mighty Ones is the One who shall be."

Certain Mighty Ones are promised to Israel - pastors according to YAHWEH's heart, who shall feed them with knowledge and understanding; - they will be spirit, because "that which is born of the spirit is spirit." He, the Spirit, the EL, or Power of the universe, self-styled YAHWEH, is their Divine Father. His nature will be theirs; so that they will be consubstantial with Him, as all children are consubstantial with their parents. The Deity will then be manifested in the Sons of Deity; He in them, and they in Him, by the one spirit. And this company of sons, led to glory by the captain of their salvation, is "the ONE who shall be," or "the ONE YAHWEH."

Another way to look at this is to see The Godhead as the house of the Deity; these other gods or elohim are the many Members which form the house or family unit.

House does not always mean a building but it can mean the family

be quiet before you wake the whole house

So the Godhead is the family of the Deity made up of God being both Father-Mother than the son and the wife of the son the Church.

This is the multitudinous manifestation of the one Deity - one in many, and many in one, by His spirit. It is not "One God in three Gods," and "Three Gods in One;" but one Deity in a countless multitude revealed in the memorial name, and give an account of in the mystery of godliness.

The Father the son and the church God's family

We Are the Aeons of God Genesis 22:17

We are the Aeons of God 

2enoch 65:3 And the Lord broke up the age for the sake of man ... and divided into times, and from the times he established years, and from the years he set months, and from the months days. And he set the seven days, and in them he set hours, and minutely measured the hours so that a person might think about time, and so that he might count the years and the months and the days and the hours and the perturbations and the beginnings and the endings, and that he might keep count of his own life from the beginning unto death

Just as the present aeon, though a unity, is divided by units of time and units of time are divided into years and years are divided into seasons and seasons into months, and months into days, and days into hours, and hours into moments, so too the aeon of the Truth, since it is a unity and multiplicity, receives honor in the small and the great names according to the power of each to grasp it - by way of analogy - like a spring which is what it is, yet flows into streams and lakes and canals and branches, or like a root spread out beneath trees and branches with its fruit, or like a human body, which is partitioned in an indivisible way into members of members, primary members and secondary, great and small. (The Tripartite Tractate)

So what's being said here is there is the definition of time and time is not a measure of numbers but rather time is a measure of individuality and having those individual experiences is what passes time by way of analogy like a spring which is what it is it flows into streams and lakes and canals and branches so it's the passing of a stream of experience that is time

Noting that Aeons are the materialization of motion; being time.

Time

What is time? Time is the motion of the sun, moon, and stars in relationship to one another.

Psalm 104:19 He has made the moon for appointed times. The sun itself knows well where it sets

The planetary luminaries of the Sun and the moon define years and months. The earth itself defines 'days', although it is the rotation with respect to the Sun that we actually see. So a day is one time of the earth around itself. A month is one time of the moon around the earth. A year is one time of the earth around the Sun. All three are ‘times’ of revolution, cycles. These are God’s celestial time pieces. In scientific terms a 'time' is a 'cycle'.

So in the bible a 'Time' can stand literally or symbolically for a day, a month or a year (occasionally also for an hour).

Spiritual Time

"And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons and for days, and years: And let them be for lights in the firmament of heaven to give light upon the earth: and it was so ... in blessing I will bless thee and in multiplying I will multiply thy seed as the (1) stars of heaven and (2) as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies," (Genesis 1:14-15, Genesis 22:17).

God Himself is the Great Light which the earthly sun symbolizes. Mother Wisdom is symbolized by the moon, and the stars are human beings. And in that regard, the figure of a man is shaped like the familiar 5-pointed star. Our numbers and our "work" constitute "days, seasons, and years". In our world men use clocks, watches, sun dials, and hourglasses to mark "TIME".

Spiritually speaking each son and daughter (sun/moon) pair as one day of spiritual "TIME" is the equivalent of 1000 earthly years. No man has made it alive down here for a full "day". Adam and Methuselah came closest, but their time was cut short because of the introduction of "sin". One looks at a "watch" in order to tell the time. Heavenly "Watchers" look at men below to observe our motions (works). 

Because all men are "watched" by the Heavenly Hosts, we are all "human watches" designating time. Watches "tick" and so do fleshy watches. Our hearts beat daily as time goes by. When our hearts stop beating, the watch stops and time is up h. An hourglass is filled with sand which trickles downward as the hour passes. When all the sand is in the lower part of the glass, one hour has expired. 

Man's body is the "sands of time". When a certain number of human bodies have been lowered in their graves, one spiritual hour has passed. And in regard to this time analogy, when Jesus warned us in parable "not to build a house on sinking sand", he was teaching us not to build our doctrines and place our confidence in the teachings, traditions, and opinions of men, because man's mind and thinking is also under the influence and regulation of sin, (Proverbs 16:25; Daniel 7:4; Revelation 13:4-7). 

We Are Signs and Seasons

“’Listen, High Priest Joshua, you and your associates seated before you, who are men symbolic of things to come: I am going to bring my servant, the Branch. Zechariah 3:8 compare Isaiah 8:18 Isaiah 20:3 Ezekiel 12:11 Ezekiel 24:24

Men are also for signs and seasons. God uses them to be signs to the kingdoms of this world and as markers for the watching Hosts above.  Abraham was made into a "sign" by God to symbolize Faith. Moses was made into a very important sign to Pharaoh and later generations. (Exodus 7:1) The most famous sign was Jesus himself. Everything he did or said has very great importance and impact for humanity and the revelation of the judgment. Revelation 17:15. Revelation 10:11

Ode 12

He has filled me with words of truth, that I may proclaim Him.
And like the flowing of waters, truth flows from my mouth, and my lips declare His fruits.
And He has caused His knowledge to abound in me, because the mouth of the Lord is the true Word, and the entrance of His light.
And the Most High has given Him to His generations (Aeons), which are the interpreters of His beauty, [the Key of Knowledge found within His Word]
And the narrators of His glory,
And the confessors of His purpose,
And the preachers of His mind,
And the teachers of His works.
5 For the swiftness of the Word is inexpressible, and like its expression is its swiftness and force; 

6 And its course knows no limit. Never doth it fail, but it stands sure, and it knows not descent nor the way of it. 

7 For as its work is, so is its end: for it is light and the dawning of thought; 

8 And by it the generations (Aeons) spoke to one another, and those that were silent acquired speech. [Blessed are they who by means thereof have understood everything, and have known the Lord in His truth]

The Aeons are personified in the Odes the generations of [past] aeons (Ode 12:4, 8) are represents as, some of them, "speaking" while others are "silent." The generations are past aeons of believers the Elect. They speak to each other by the word, the prophetic messages of the scriptures

The Patriarchs were called Fathers of the Age." or the The Leader of the Age (or, World), "the days of the Fathers of the Age (or, World}."

and the Father is actively carrying out His Thought of Redemption, by the Word, through the aeons, and not as the mere object of a contemplative

Philo speaks of "aeon" as being in the life of God what "time" is in the life of Man. Time is measured by material motion, but aeon by immaterial or spiritual motion. Spiritual motion can only be conceived of, by us men, as "Thought". It is God's Thought. God's Thought as is reiterated throughout the Odes is a Thought, Plan, or Design, of Redemption for Man. This Thought was revealed by God's Word or Son moving and expressing Himself in the sons of Man, more especially in Abraham, Isaac, and Jacob. These three Philo calls "measures of aeon," that is to say, phases of God s Thought of Redemption as it was developed through Faith, Joy, and Righteousness

For him the heroes of Israel are incarnate thoughts of God. His series of illustrations is a picture-book of the progressive phases of God's foreordained redemptive Purpose expressed in human beings. It represents spiritual lives (which are, as Philo says, "measures of aeon 1"],

Philo says (i. 277) that "time," xpuvos, being measured by the motions of the material Cosmos, may be called son of Cosmos, but only the grandson (not the son) of God, who is the Father of Cosmos. Aeon, he says, is the archetype of Time. We might be disposed to say that it must be measured by the motions of God's Thought; but he thinks of God's Thought as never past or future but always present: (id.) "In aeon, nothing has passed away, nothing is future, but everything simply subsists." The Hebrew view is that God combines past, present, and future, in a motion that is also rest. Elsewhere Philo says that the race of Wisdom produced (i. 455) "the threefold fruits of him that seeth, [namely], Israel." These are "Abraham, Isaac, and Jacob," and he calls these three "measures of aeon" i.e. apparently of divine Time. According to Philo (i. 342), "aeonian" does not mean "infinite in time" but "He that is graciously giving (6 x n P l C"f Ji(l "^--- always and continuously...," in other words, "infinite in His scope of graciousness," so that no limit of space, time, or thought, can be attached to it.

The Jews believed that all through the generations, from Adam to Abraham, God was waiting for the latter that He might begin to build His Habitation. Before Abraham, all was swamp. When he came, the rock rose to the surface, and building became possible. In effect, the Building was begun when Abraham "believed."

When Abraham "believed." Nothing outward and visible took place then. But inwardly and invisibly a new spiritual period began, the period, or age (aeon), of "Faith." Such an age is not measured by days or years or by "time" at all. For time depends on material, acoti on spiritual, motion

With Abraham began the aeon of Faith.

Then after the aeon of Joy typified by Isaac, and the aeon of Hopeful Endurance typified by Jacob, and after the silent aeons of the Egyptian oppression during which the patriarchal seed was being prepared to grow up into the tree of national life came Moses

This Aeon

However believers should be careful that the aeon their mind and heart is dwelling on is not the present aeon of this order of things: 

2Cor 4:4  In whom, the god of this age, hath blinded the minds of the unbelieving, to the end they may not discern the radiance of the glad-message of the glory of the Christ--who is the image of God.

Our mind can easily become corrupted. The joys and goals of this age can distract us or even replace our God-given hope

Rom 12:2  and be not conformed to this age, but be transformed by the renewing of your mind, for your proving what [is] the will of God — the good, and acceptable, and perfect.

 What is meant by being “conformed to this age”? To be “conformed to this age” is to attach greater importance to the joys and goals of this life rather than to spiritual matters. Things of the Spirit should always come first in our life.

"be not fashioned or shaped in harmony with this present age, either in your thinking or your way of life".

"This age" — Gr. aion, the age. Paul refers to the present times in which the works of the flesh predominate in the ways of mankind, which are antagonistic to the ways of the Spirit (Jn. 7:7), and from which believers had separated in order to serve the Truth (Gal. 1:4). Paul told the Ephesians that "in time past ye walked according to the course (aion) of this world (kosmos), according to the prince of the power of the air, the spirit that now worketh in the children of disobedience" (Eph. 2:2). It was the "princes of this world (aion)" that "crucified the Lord of glory" in their ignorance of the divine purpose (1Cor. 2:8), for the wisdom of this aion is deceptive (1cor 3:18), and it blinds "the minds of them which believe not" (2Cor. 4:4). Therefore, believers should not seek identification with the aims and objects of an "age" that is destined to pass away in ignominy. By not conforming to this age, we must concentrate our spiritual gaze upon the age to come, which will replace this sorrowing, sinful present existence (Eph. 2:7).

CONCLUSION

We are the Aeon of God. Each man is his own hourglass, and every time a man dies a "human watch" ceases. We are God's stars and we roll up as a scroll rolled together as fast as we die. We are TIME stuck together by PASSING OVER to that "general assembly of the church of the firstborn" that Paul talked about. Each "star" rises when the Father calls his spiritual name which He alone knows. 

So let us rejoice in the goodness of the Most High as revealed in this Judgment Hour! "There is a season and a time to every purpose under Heaven", Ecclesiastes 3:1. This is YOUR TIME TO LAUGH!

The Holy Spirit Not A Person But a Feminine Aspect of God

Title: The Nature of the Holy Spirit: A Divine Power, Not a Separate Person

Notice how Dr John Thomas calls the spirit a brooding principle

Introduction

Understanding the role and nature of the Holy Spirit, often referred to as the Comforter, is of paramount importance in the study of Christian theology. This document aims to shed light on the nature of the Holy Spirit, emphasizing that it is not a distinct or separate person but the divine power and energy emanating from God Himself. By examining key biblical passages and the teachings of the apostles, we can discern that the Holy Spirit is the source of supernatural abilities and the driving force behind spiritual transformation.

The Nature of the Holy Spirit

The Holy Spirit, holds a unique place in Christian theology. To comprehend its role fully, it is crucial to clarify its nature. Contrary to the traditional view that presents the Holy Spirit as a separate person within the Godhead, there is compelling evidence to suggest otherwise.

The Holy Spirit is not a separate or distinct person in the same manner as the Father and the Son. This distinction is rooted in several biblical passages, such as Acts 7:55-56 and Revelation 7:10, which demonstrate that the Holy Spirit is not treated as an individual entity but as a divine force and energy emanating from God's corporeal divine nature. It is essential to recognize that the Holy Spirit does not exist independently; it is continuously outflowing from God. In this sense, the Holy Spirit represents the active force that facilitates God's omnipresence. The power of the Holy Spirit, which is always in motion, is instrumental in accomplishing God's divine purpose and plan.

In an effort to delve deeper into the nature of the Holy Spirit, it becomes evident that its true essence carries a unique dimension that has long been underemphasized. This dimension is the Feminine Aspect of God, which reveals itself through the biblical framework, shedding new light on the Holy Spirit's role and its harmonious relationship with God and Jesus.

The Divine Feminine Aspect of God

Feminine Images for God

Intriguingly, the Scriptures provide an array of images depicting God with feminine attributes, particularly in the Old Testament. These images correspond to women's biological activities, offering a distinctive perspective. These images include:

A mother who does not forget the child she nurses (Isaiah 49:14-15).
A mother who comforts her children (Isaiah 66:12-13).
A mother who births and protects Israel (Isaiah 46:3-4).

The deep symbolism of these verses is noteworthy, as they underscore the Divine Feminine's vital presence within the narrative. It invites us to consider God as not only a Father but also as a nurturing Mother, reinforcing the comprehensive nature of God's character.

Feminine Descriptions of the Holy Spirit

While some may argue that the gendering of the Holy Spirit is metaphorical, biblical verses hint at a more profound interpretation. For instance, John 3:6-7 speaks of being "born of the spirit," framing the Holy Spirit in a feminine context. The language of being born implies a motherly quality, invoking the Holy Spirit as a nurturing figure. The verse in Matthew 11:19 reinforces the idea, stating, "But wisdom is justified by her children," further highlighting the feminine attributes of the Holy Spirit.

This revelation goes beyond mere symbolism and suggests a deeper layer to the nature of the Holy Spirit. These allusions depict the Holy Spirit as an essential aspect of God that encompasses both masculine and feminine qualities. It not only complements the understanding of the Father but reveals the Spirit's active role as the Divine Mother.

The Holy Spirit as a Divine Force

The Holy Spirit serves as the divine force through which God interacts with the world and His people. It is through this divine energy that God imparts supernatural abilities and initiates spiritual transformation. Far from being a distinct person within the Godhead, the Holy Spirit is the means by which God extends His influence to humanity.

The Biblical Foundation of the Holy Spirit as God's Power

In the opening verses of the Bible, God is depicted as a singular entity, with no indication of a "Spirit of God" or a "Holy Spirit" as a separate person. Genesis 1:1-3 sets the stage for the understanding of God as one person. This passage does not suggest that the "Spirit of God" is a distinct person but rather underscores that it is God's power – the boundless energy that facilitated the creation of the universe.

The Apostles' Teachings and the Holy Spirit

The apostles, specifically Peter and Paul, consistently emphasized the distinction between God and His purpose through Jesus. Their teachings underscore the concept that God, His purpose, and the Holy Spirit are not separate persons but interconnected aspects of divine influence.

For example, in the Acts of the Apostles, when believers in Jerusalem began speaking in different languages due to the gifts of the Holy Spirit, Peter explicitly attributed these manifestations to God. In his address to the people, he stated that God had authenticated Jesus through mighty works and signs. Peter firmly positioned Jesus as a man authenticated by God, and he referred to the Father as the source of power. This perspective is far from presenting the Holy Spirit as a distinct person within the Godhead but rather as the means through which God works His purpose.

Similarly, when Stephen, the martyr for his faith, had a vision of the Lord Jesus Christ in heaven, he distinguished between Jesus and God. The vision of "the Son of Man standing at the right hand of God" (Acts 7:55-56) exemplifies the continued separation between the Son and the Father, even in the heavenly realm.

The Role of the Lord Jesus Christ

After His resurrection and ascension to heaven, the Lord Jesus Christ took on a distinct role. His ascension enabled Him to fulfill His role as "the Lord the Spirit" (2 Corinthians 3:17). While in the flesh, He was limited in His ability to be present with His followers, but in His spiritual form, He could enter their minds and hearts. The intimacy of this connection was unattainable in the flesh, demonstrating that Jesus remained a distinct entity and did not merge with God.

The Revelation and the Role of Jesus

In the Revelation received by the apostle John, a vivid picture of heaven unfolds, with Jesus in the celestial realm. Importantly, John conveys that the message given to him is the one that God granted to Jesus. Even within this heavenly vision, Jesus recognizes God as His Father, highlighting their continued distinction. This relationship endures, with Jesus addressing God as His Father, a truth that remains unchanged despite His exaltation and ascension to the heavenly realm.

Baptism in the Name of the Father, Son, and Holy Spirit

The phrase "in the name of the Father and of the Son and of the Holy Spirit" is often cited as evidence of the Holy Trinity. However, this interpretation fails to recognize the distinction between Father, Son, and Holy Spirit. While they are mentioned together, there is no suggestion of their equality, unity, or separate personhood. The emphasis of this phrase is on the singular name into which believers are baptized, the name of the Father.

Conclusion

In summary, understanding the nature of the Holy Spirit is essential in navigating the complexities of Christian theology. While some traditions present the Holy Spirit as a separate person within the Godhead, biblical evidence indicates that the Holy Spirit is the divine power and energy emanating from God Himself. The apostles' teachings and the actions of the early Christians consistently support the idea that the Holy Spirit is not a distinct person but the means through which God interacts with humanity. The continued distinction between God, Jesus, and the Holy Spirit is evident in the teachings of the apostles, reinforcing the concept that the Holy Spirit is a divine force rather than a separate person. The theological view presented here highlights the importance of maintaining this biblical perspective when contemplating the role of the Holy Spirit.

Who is Sophia? Proverbs 8:22

Who is Sophia?

7:25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her.
7:26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. (Wisdom of Solomon)

In the Bible, the name "Sophia" does not refer to a specific character or person. The term "Sophia" is derived from the Greek word for "wisdom" and is often personified as a feminine attribute or concept. While wisdom is personified in various passages, it is not presented as a distinct divine being or entity.

In the Old Testament, particularly in the Book of Proverbs, wisdom is personified as a woman who calls out to people and offers guidance. Proverbs 8:1-36 and Proverbs 9:1-6 provide vivid descriptions of wisdom as a feminine figure who speaks and instructs.

In the New Testament, Jesus is described as embodying divine wisdom (1 Corinthians 1:24, 30). However, there is no specific character named "Sophia" in the biblical narrative.

7:25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her.
7:26 For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. (Wisdom of Solomon)

In the Wisdom of Solomon, Sophia is personified as a feminine figure and is associated with attributes such as wisdom, light, and reflection of God's glory. Some interpretations draw parallels between Sophia and the Holy Spirit, highlighting the feminine symbolism of both. However, it is crucial to recognize that this is a theological interpretation and not a universally accepted doctrine within Christianity.
Sophia is a aspects or one of the attributes of the Deity. She is is the breath of God, the Father’s first emanation, reflection, image the first of his creation (Wisdom 7:25,26; Prv 8:22) his companion (Prv 8:30) Her role as his “thought” could be read out of the Greek version of (Proverbs 24:7.48 )

Sophia is identified with the holy spirit (Wisdom 7:7 7:22-2 9:17)

Sophia is called the breath of God (Wisdom 7:25) the Hebrew word for breath can be translated spirit. Therefore wisdom is the holy spirit which in Hebrew is a feminine noun. So we can conclude that Wisdom and the holy spirit are synonymous



Sophia is personal in that she is of God Himself. Sophia is not personal in the sense of being some other person within the Godhead"

Wisdom is more than just a personification; she is an expression of the feminine aspects of God.

Jesus says wisdom is know by her children (Matt 11:19 compare Luke 7:35)
and we are born of the spirit (John 3:6)

Wisdom or Sophia is a feminine aspects of God or one of God's attributes.

In a document called the Tripartite Tractate from the Nag Hammadi Library, the Father does not have a partner therefore Sophia is not a separate person but an aspect of the Father

If Sophia is a feminine aspects of God than God is androgynous being both Father and Mother the holy spirit is the feminine aspect of God. In Hebrew the word spirit is a feminine noun. That is why it can be spoken of as a Mother giving birth. (John 3:8) However the holy spirit is a force, the invisible power and energy of the Father by which God is everywhere present. The Spirit is the power of God through which God's Family works. 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) The spirit 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.)

Therefore the Sophia is a feminine aspect of God his holy spirit. Sophia can be described as the wisdom of God, and, the holy spirit or active force which emanates from God. The Sophia is seen as being expressed in all creation and the natural world as well as, the Holy Spirit is an equivalent expression with Sophia, being the feminine counterpart to the masculine Logos. Whereas the latter is manifested in Jesus of Nazareth, the former is effectively manifested in the Church which Begets, anoints, Empowers, leads God’s people today. Joh 3:5-8; 2Co 1:21, 22 Ga 5:16, 18.


In Gnosticism Sophia is an Aeon. Aeons are both divine beings higher than the angels just like Jesus has been given a position higher than the angels. As well as been aspects of the Deity


In the Gnostic systems Sophia is s split into a higher and lower wisdom

Sophia's descent is her fall (1 enoch 42:1) her recent to her dwelling place in the clouds (1 enoch 42:2 Sir 24:4 Bar 3:29) is the creation sevenfold cosmic structure Prv 9:1

sophia descending in 1 enouch 42 should be understood as a descent before the world came into being her descent results in the creation of the physical universe

Female Angels Genesis 1:26

Female Angels

The concept of female angels is a fascinating topic that invites reflection on the nature of divinity and the role of gender within spiritual realms. A deep dive into the scriptures and theological interpretations provides insight into the creation of humanity and its reflection of divine qualities, suggesting that the divine encompasses both masculine and feminine attributes.

In Genesis 1:26, the Hebrew term "Elohim" is used to describe God. Elohim is a plural noun, often interpreted as a collective, which opens the door to understanding the divine as encompassing multiple aspects or persons. The passage states, "Let us make man in our image, after our likeness: and let them have dominion over the living creatures." The phrase "in our image" implies that both male and female were created to reflect the image of the Elohim. This suggests that the divine image is not solely masculine but also includes feminine characteristics. The creation narrative concludes with, "So Elohim created man in His image; male and female created He them," affirming that both genders reflect the divine image.

The creation of Eve further deepens this understanding. Genesis 2:21-22 describes how God formed Eve from Adam's side, using the Hebrew word "tsela," which is typically translated as "rib" but more accurately means "side." This implies that Eve was not just a derivative of Adam but was created to complement him fully, possessing qualities that were integral to humanity's complete reflection of the divine. If Adam alone was made in the image of Elohim, then the creation of Eve from Adam's side suggests that her existence also mirrors aspects of the divine, possibly those aligned with the feminine qualities within Elohim.

The interpretation that the divine includes feminine aspects is further supported by the concept that "man" in the Genesis account is a generic term encompassing both male and female. Thus, when Elohim says, "Let us make man in our image," it is not just Adam who reflects the divine image but Eve as well. This dual-gender creation in God's image implies that the divine itself possesses both masculine and feminine qualities. Therefore, it stands to reason that some of the Elohim could be represented by Adam’s form and others by Eve’s, suggesting the presence of both masculine and feminine aspects within the divine assembly.

This interpretation aligns with the notion that, when humanity is resurrected, they will rise as immortal men and women. Jesus, in the Gospels, states that in the resurrection, people "are equal to the angels," indicating that gender distinctions persist in some form even in the afterlife. This raises the possibility that angels, often perceived as genderless beings, could also reflect both masculine and feminine qualities, just as humans do.

The evidence from theological discourse further supports the idea of a neuter or gender-inclusive personality within the divine Spirit. The Greek word "Pneuma," used for Spirit, is neuter, though its gender might be understood as either masculine or feminine depending on the context. This linguistic nuance suggests that the Holy Spirit could embody a range of qualities beyond the limitations of human gender constructs.

Thus, while traditional representations of angels are often masculine, there is theological and scriptural evidence to support the existence of female angels or divine beings that embody feminine qualities. The feminine aspect of divinity, reflected in the creation of Eve, suggests that female angels could exist as counterparts to their male counterparts, completing the divine reflection in the spiritual realm just as Eve completed Adam in the physical realm.

In conclusion, the creation narrative in Genesis, along with various theological interpretations, supports the idea that the divine image encompasses both masculine and feminine qualities. This suggests that female angels, or divine beings reflecting feminine attributes, are a plausible and meaningful concept within the broader understanding of divine and spiritual realms.

Genesis 1:26 the Elohim said, "Let us make man in our image, after our likeness: and let them have dominion over the living creatures." So Elohim created man in His image; male and female created He them.

The Deity itself must be masculine and feminine, in order to make man in its image and likeness, 'male and female'"

She was not formed in the image of man, though she may have been in the image of some of the Elohim. "Man" is generic of both sexes. When, therefore, Elohim said "let us make man in our image;" and it is added, "male and female created he them;" it would seem that both the man and the woman were created in the image and likeness of Elohim. In this case, some of the Elohim are represented by Adam's form, and some by Eve's. I see no reason why it should not be so. 

When mankind rises from the dead, they will doubtless rise as immortal men and women; and then, says Jesus, "they are equal to the angels;" on an equality with them in every respect. Adam only was in the image of Him that created him; but then, the Elohim that do the commandments of the invisible God, are the virile portion of their community: 

she was after the image and likeness of some of those comprehended in the pronoun "our." and both "very good according to the sub-angelic nature they possessed. Elpis Israel Chapter Two

The evidence before us, as far as the import of words and phrases is concerned, seems to indicate the neuter personality of the Spirit, the masculine words having relation to something else that is affirmed of it, and being masculine from the custom of the language. Though the word Pneuma be neuter, the gender of the spirit might be masculine or feminine. HERALD KINGDOM AND AGE TO COME 1852

"And He took one of his ribs" —The word tsela, from tsala "to incline," is nowhere else used for "rib," but is translated "side" (e.g. Exod. 25:12). Exactly what part, or how much, of Adam's side was taken from him is not revealed. But whatever part it was, it transferred the feminine qualities of the man to Eve, his wife (Eph. 5:22). She became his counterpart; and she, complementing him, made him complete.genesis expositor

The parousia and the Paraclete

The parousia and the Paraclete

Title: The Invisible Presence: Cultivating the Christ Consciousness Within

Introduction

The concept of the "Invisible Presence" is multifaceted, extending far beyond a simple temporal understanding. In its profound essence, it signifies the establishment of Christ consciousness within the depths of our hearts and minds. To comprehend this notion, we turn to the teachings of Jesus, who spoke of the coming of the Comforter in the gospel of John (Jn 14:15-26; 15:26; 16:7-15 JBV). His words serve as a guiding light, reassuring His disciples that they need not be troubled when He departs, for He will request the Father to send a Comforter who will remind them of His teachings. Thus, the Invisible Presence, as described by Jesus, reveals itself as a Comforter, akin to Himself, and serves to instruct the world in the art of creating the Kingdom of God here on Earth.

The Comforter: An Expression of the Invisible Presence

In the Gospel of John, Jesus unfolds the concept of the Comforter. He reassures His disciples that although He is departing, He will not leave them bereft. Instead, He will beseech the Father to send a Comforter who will serve as a reminder of His teachings and continue the profound work He initiated. The Invisible Presence, as elucidated by Jesus, is embodied in this Comforter. This Comforter, akin to Jesus Himself, undertakes the noble task of guiding humanity in the realization of the Kingdom of God on Earth.

A Common Misconception: The Second Coming vs. the Invisible Presence

It is not uncommon for individuals to conflate the notion of the Invisible Presence with the second coming of Christ. However, it is vital to distinguish between these concepts. In the Gospel of John, the emphasis is placed on the Comforter, a term synonymous with the Holy Spirit. This Comforter is the divine guide, the one Jesus assured would come in His name. His role is multifaceted, involving the teaching of essential truths and facilitating an understanding of righteousness and judgment. The Comforter is, in essence, the Divine presence that continues to influence the world.

The Invisible Presence as the Manifestation of Christ's Teachings

Jesus was the harbinger of the good news of the Kingdom of God, and His teachings laid the foundation for the transformation of the world. He was the first to reveal these profound principles to humanity. However, Jesus was not alone in this mission; His legacy was carried forward by others who advocated His logos teachings. In this sense, the Invisible Presence of Jesus emerges when His Comforter, or helper, reminds the world of His anointed logos teachings. The Comforter continues to impart and reinforce these divine principles, ensuring that the legacy of Jesus lives on.

Building the Christ Consciousness: The Result of the Invisible Presence

The Invisible Presence is not merely an abstract theological concept; it is a tangible reality that emerges as a result of building the principles of Christ consciousness into the mind of a believer. When an individual begins to embrace and internalize these principles, they undergo a profound transformation. The Christ consciousness, ingrained in their very being, begins to manifest itself through them. It becomes a part of their thoughts, words, and actions. The Invisible Presence, in this context, is a dynamic force that empowers believers to express the teachings of Christ in their daily lives.

Conclusion

The Invisible Presence is a profound and transformative concept that transcends time and space. It is not confined to a specific moment in history but continues to be a living reality for those who embrace the teachings of Jesus. It is the Comforter, the divine guide, who reminds us of the principles that lead to the Kingdom of God on Earth. It is the force that enables believers to internalize the Christ consciousness, allowing them to manifest His teachings in their daily lives. The Invisible Presence of Jesus is not a distant promise; it is a living reality that continues to shape and inspire those who seek to walk in His footsteps.

original text

The ' Invisible Presence', also refers to establishing the Christ consciousness within our hearts and minds 

Jesus talks about the Coming of the comforter in Jn 14:15-26; 15:26; and 16:7-15 jbv. Here Jesus tells his disciples not to be concerned after he leaves them. 

For he will ask the Father to send a comforter to remind them of his teachings. Therefore, the Invisible Presence that Jesus talks about in John is that of a comforter who, like himself, will teach the world how to create the Kingdom of God here on Earth.

Some confuse the Invisible Presence of the comforter with the second coming of Christ. 

In [the gospel of] John, the comforter was the equivalent expression for Holy Spirit. John placed emphasis on the comforter rather than on the Invisible Presence of Christ".  

The "Comforter" or "Spirit of Truth" or "Holy Spirit" ....IS CHRIST ( Jesus Ephesians 4:7-13). " I will ask the Father and He will give you another Helper ( Advocate / Comforter ) so that He might be with you to the age of ages, even the SPIRIT OF TRUTH.

 The world cannot receive Him because the world neither sees Him nor knows Him, but you know Him , for He dwells with you and will be in you " ( JOHN 14 : 16 - 17 ) Jesus just said that the Spirit of Truth was "dwelling with them" then ( He was talking about Himself ) and that He will later be "IN THEM", after He (Jesus) goes away. Ephesians 4:7-13 

Jesus's resurrection and ascension paved the way for His invisible presence, enabling Him to fulfill His role as "the Lord the Spirit (2 Corinthians 3:17), and that this would be a good thing for the disciples, because when He goes away, He can come to them IN SPIRIT.......He can ENTER THEIR MINDS ! 

Which He cannot do in the flesh . And not only they, but ALL of those who would exercise faith in the son of man over the centuries that Christ would be "IN"......the TRUE "church"......."Christ IN YOU, the hope of glory ". Colossians 1:24-29:

The Invisible Presence is the result of building the principles of the Christ consciousness into the mind of a believer, where they begin to express them through him.