Bible Prophecy: The New Creation in Christ John 1:1–10

# Bible Prophecy: The New Creation in Christ John 1:1–10

The opening chapter of John has long been regarded as a cornerstone of the doctrine of the preexistence of Christ, a belief that asserts Jesus had a personal, sentient existence before His conception and birth. Careful study of the text, however, shows that John 1:1–10 is not about the creation of the cosmos or the preexistence of Christ, but rather about the **new creation in Christ**, a spiritual reality inaugurated through His life, ministry, and redemptive work.

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## Logos: The Word of God

John opens:

> “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. That was the true Light which gives light to every man coming into the world. He was in the world, and the world was made through Him, and the world did not know Him” (John 1:1–4, 9–10).

The Greek Logos, translated “Word,” does not indicate that Jesus existed personally before His birth. In Greek thought, logos can mean abstract reason or wisdom, but in Hebrew thought it signifies divine expression. In John, “the Word” represents the Gospel message of God, the divine promise revealed in the Law and the Prophets, pointing to the Messiah. Jesus, born of David’s seed (Romans 1:3), under the law (Galatians 4:4), made “sin” for humanity (2 Corinthians 5:21), and like His brethren (Hebrews 2:17), fully embodied God’s promises. The Logos became flesh at His baptism and public ministry, demonstrating God’s covenant and making the new spiritual creation possible (1 Timothy 3:16).*.

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## Beginning: Archee and the New Creation

The Greek word for “beginning,” *archee*, denotes “first in order” and is closely related to *archon*, a ruler. In John, the “beginning” refers not to Genesis 1 or the creation of the material universe but to the **beginning of the new spiritual creation in Christ**. This is consistent with passages such as John 15:27, 16:4, 8:25, 6:64, 1 John 1:1, 2:7, 13, 14, 24, and 2 John 1:6.

John intentionally mirrors the Genesis account: as God spoke, “Let there be light,” in the original creation, so in the beginning of the new creation, God initiated **spiritual light through His Son** (2 Corinthians 4:6; Matthew 4:17; Mark 1:1; Luke 1:1–2; Acts 10:37). Jesus Christ is described as the “beginning” and the first cause of the new spiritual creation (Revelation 3:14).

The Greek *ktisis*, often translated as “creation,” frequently denotes **regeneration and spiritual renewal** rather than material creation. Believers in Christ are thus part of a new creation (2 Corinthians 5:17), the realization of God’s covenant promises (Colossians 1:15–20).

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## The Word Made Flesh

Jesus, a man (Acts 2:22; 1 Timothy 2:5; Romans 8:3; Hebrews 2:14), **embodied the Word of God**. He spoke God’s words (John 7:16; 8:28), showing through His life and mission the divine expression of God’s promises. The Word made flesh demonstrates God’s covenant and the power of salvation available to all who believe.

John writes,

> “The Word was made flesh, and we beheld His glory” (John 1:14).

The “flesh” refers to the **human manifestation of God’s promises**, the medium through which the new creation is revealed. Jesus’ humanity was central: He was born under the law, of sinful flesh, in the likeness of men, of no reputation (Philippians 2:7), yet He perfectly embodied the message of the Kingdom.

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## All Things Were Made Through Him

John 1:3 reads:

> “All things were made through Him, and without Him nothing was made that was made.”

Here, “all things” refers to the **new spiritual creation**, the transformed lives of believers, not the material universe. This is evident when we compare passages such as Colossians 1:16, Ephesians 3:9, and 1 Corinthians 8:6. The life and light spoken of in John 1:4 are spiritual, illuminating men and women and producing regeneration. Without the Word—the Gospel manifested in Jesus—spiritual creation would be impossible.

> “That which has been made was life in Him, and that life was the light of men.”

The light of God’s Word, revealed in Jesus, penetrates darkness (2 Corinthians 4:6) and brings moral and spiritual transformation. Those who reject the Word fail to “understand” or “comprehend” it (Greek *katalambano*), and thus remain in darkness (John 1:5).

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## John the Baptist: Witness to the Light

John the Baptist came as a messenger, sent from God, to testify about the coming Son:

> “There came a man sent from God, whose name was John. He came as a witness to testify concerning that Light” (John 1:6–7).

John’s role was to prepare the way for the new creation, analogous to Isaiah’s prophecy:

> “In the wilderness prepare the way of the Lord; make straight in the desert a highway for our God … and the glory of the Lord shall be revealed” (Isaiah 40:3).

Through the testimony of John and the work of Jesus, **all kinds of men**—Jews and Gentiles alike—can partake in the new creation, receiving spiritual enlightenment (John 1:7, 9).

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The World Made Through Him

John 1:10 states:

“He was in the world, and the world was made through Him, and the world did not know Him.”

Here, “made through Him” should be understood spiritually rather than physically. Jesus did not literally create the material universe; rather, through His life, ministry, and redemptive work, God brought spiritual life and renewal to humanity, including those in Old Testament times (Romans 3:25; Hebrews 9:15). The “world” here is understood as humanity and God’s covenant people, who are renewed through the Gospel of Christ.

The Gospel of Philip reinforces this understanding:

“Since Christ came, the world has been created, the cities adorned, the dead carried out.”

This passage illustrates that the coming of Christ initiates a new creation, bringing spiritual life, illumination, and transformation. In John 1:10, when it says “the world was made through Him,” it aligns with Philip’s imagery: the “creation” is the renewed spiritual order established through Christ. The dead being “carried out” refers to the restoration and enlightenment of those in sin or spiritual death, while the “cities adorned” symbolizes the building up of God’s people as a new, spiritual society.

In other words, John 1:10 and the Gospel of Philip both describe the spiritual re-creation and illumination of the world through Christ, showing that the “making” of the world is God’s work in humanity, accomplished through Jesus as the Word made flesh.

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## Jesus’ Death and Resurrection: True Beginning

The real beginning of the new creation is not Jesus’ conception, but His **death and resurrection**, which reconcile humanity to God and inaugurate the promised kingdom (Colossians 1:15–20; Ecclesiastes 7:1). Through His resurrection, life and light are imparted to believers, marking the dawn of a new spiritual order.

Christ’s obedience, sacrifice, and victory over death are the foundation of spiritual creation. Those who are “in Christ” are transformed, becoming the sons and daughters of God (John 1:12), partaking in the eternal life and spiritual enlightenment that define the new creation.

Paul’s Perspective on the New Creation

The apostle Paul echoes this theme, emphasizing the believer’s participation in Christ’s work of renewal. In 1 Corinthians 12:27 he states:

“Now you are the body of Christ, and each of you is a part of it.”

Believers are the living components of the new creation, formed into a coherent body under the headship of Christ. Just as John speaks of the Word bringing life to humanity, Paul describes the Church as the tangible manifestation of that life, the ongoing creation in which Christ dwells and through which His light extends into the world

Similarly, in 2 Corinthians 5:17:

“Therefore, if anyone is in Christ, he is a new creation; the old has passed away, and the new has come.”

This verse is a direct affirmation that the coming of Christ inaugurates a new order, a renewed humanity and society. It is not simply the renewal of individual morality, but the establishment of a transformed world. The “new creation” is the fulfillment of the prophetic vision that John saw in the Logos: life, light, and moral and spiritual order spreading among men.

## The Future Fulfillment: Prophecies of the New Heaven and Earth

John’s vision must also be understood in eschatological terms. Isaiah prophesied:

> “Behold, I create new heavens and a new earth; the former things shall not be remembered or come to mind” (Isaiah 65:17–25).

This prophecy describes the final realization of the new creation that John had in mind when he wrote of the Word bringing life and light. The new creation is cosmic, social, and spiritual: oppression and violence are removed, longevity and peace prevail, and all human and natural structures are aligned with divine justice. The righteous administration is restored; the “cities adorned” in the Gospel of Philip are a foreshadowing of this reality.

Peter also confirms this vision in 2 Peter 3:13:

> “But according to His promise we are waiting for new heavens and a new earth in which righteousness dwells.”

The new creation is not a metaphorical event limited to spiritual regeneration but a **concrete renewal of the cosmos** in which God’s righteousness, law, and life permeate every aspect of existence. The Word, the Logos, is the agent through whom this renewal is enacted.

Matthew 19:28 also points to the future administration of the renewed creation:

> “And when the Son of Man sits on His glorious throne, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.”

This illustrates the establishment of a new governance system under Christ’s authority, reflecting the ultimate fulfillment of John’s vision: the Light ruling in the renewed world. The resurrection life that believers receive now is a participation in this governance, a preparation for the fully realized new creation.

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## Revelation’s Vision of the New Creation

The ultimate expression of John’s vision is given in Revelation 21:1–5:

> “Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying, ‘Behold, the dwelling place of God is with men. He will dwell with them, and they will be His people. God Himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.’”

John’s opening statements about the Word taking part in the creation of life and light are thus prophetic of this future reality. The Word that “was in the world” is the same Word through whom all things will be reconciled and renewed. Life and light, present now in the Church and in the believer, will extend to all creation when the new heavens and new earth are fully revealed.

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## Integration of John 1 with the New Creation

Reading John 1 in the light of the Gospel of Philip, Paul, Peter, Isaiah, Matthew, and Revelation reveals a coherent narrative:

1. **Christ initiates the new creation** at His coming.

2. **Believers participate** in the new creation, receiving life and light, and becoming members of His body (1 Corinthians 12:27).

3. **The current world remains unrecognized** by many, as John notes: “the world did not know Him.” Humanity still resists the divine order and is not yet fully aligned with Christ’s reign.

4. **Prophetic fulfillment is eschatological**, culminating in the new heavens, new earth, and the holy city (Revelation 21).

5. **The work of redemption through the cross** is central: reconciliation and forgiveness provide the moral and spiritual foundation of the new creation (Colossians 1:20; John 1:9).

Thus, John 1 does not merely describe a preexistent Christ creating matter in the past; it unveils the **eternal, transformative, and prophetic role of the Word** in renewing all things. Every act of light, life, and revelation in history — from Christ’s ministry to the resurrection — is part of the ongoing creation of the new heavens and the new earth.

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## Conclusion

John 1 presents the Logos not as a static preexistent being but as the **dynamic agent of new creation**, active in history, present in the Church, and preparing the final renewal of the cosmos. The Gospel of Philip notes that since Christ came, the world has been created, cities adorned, and the dead carried out — a testimony to the ongoing transformative work of the Word. Paul, Peter, Isaiah, Matthew, and John in Revelation all affirm that this new creation is both **present and prophetic**: present in the Church and the redeemed, prophetic in the full realization of the new heavens and earth to come.

The new creation in John 1 is therefore a **living, ongoing, and future reality**, a work of life and light, order and righteousness, which begins now and will culminate at the Second Coming of Christ. Believers are participants, witnesses, and stewards of this creation, called to align their lives with the Word who brings the old world to an end and inaugurates the eternal kingdom of the Father.

The Anointed Angels

The Anointed Shaddai: Cherubim, Elohim, and the Empowerment of Divine Beings

The testimony of Scripture reveals a profound reality: the Deity has not worked alone in the execution of His purpose but has manifested Himself through a host of mighty ones—styled in the Hebrew text as Shaddai, Cherubim, and Elohim. These titles, though various in form, are essentially synonymous, pointing to a class of beings who are consecrated, empowered, and set apart for divine service. Just as Christ was anointed with the Holy Spirit to fulfill his mission, so too must these heavenly beings be empowered by that same Spirit to accomplish the will of the Deity. Furthermore, this anointing foreshadows the future glorification of resurrected believers, who will likewise be made equal to the angels, clothed in immortality, and endowed with the divine Spirit for eternity.

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Shaddai: The Mighty Ones

The title Shaddai appears in the divine name El Shaddai, translated as “the Almighty.” Yet Shaddai itself is plural in form, deriving from the root shadad, “to be strong” or “to prevail.” Thus Shaddai denotes not one, but a plurality of mighty or powerful ones. This plurality is vividly displayed in Genesis 18, when Abraham was visited by three heavenly beings, who spoke and acted with divine authority. These were Shaddai—mighty ones who condescended to eat with Abraham and who later unleashed destructive power upon Sodom and Gomorrah.

The force by which the Shaddai act is not self-originating. Their might is derived from El, the supreme Power, the Deity who possesses heaven and earth. Thus the compound name El-Shaddai may rightly be rendered “the Strength of the Mighty Ones.” These heavenly ministers are representatives of the Most High, manifesting His will and executing His decrees in both judgment and blessing.

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Cherubim: The Anointed Guardians

Closely connected with the Shaddai are the Cherubim, described in Scripture as composite, symbolic beings who guard the throne and presence of the Deity. In Ezekiel’s visions, the cherubim are bearers of divine glory, moving at the impulse of the Spirit (Ezekiel 1:12, 20). Most striking is the testimony of Ezekiel 28:14, which refers to the “anointed cherub that covereth.” The language of anointing (mashiach) is here explicitly applied to a celestial being.

This description indicates consecration by the Spirit, parallel to how Israel’s kings, priests, and prophets were anointed with holy oil as symbols of empowerment. Just as Aaron became “most holy” through anointing with the sacred oil (Exodus 29:7; Leviticus 8:12), so too the cherubim, as heavenly guardians, are described as “anointed.” They do not operate independently but in the strength conferred by the Eternal Spirit.

The principle of “One in Many” is therefore embodied in the cherubim. They are diverse in form and function, yet animated by one Spirit. Their consecration prefigures the greater reality of God-manifestation: one Spirit in a multitude of representatives.

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Elohim: The Manifested Mighty Ones

The third synonymous title is Elohim, often rendered “God” in English Bibles. But the Hebrew word is a plural noun meaning “mighty ones” or “powers.” The peculiarity lies in its consistent use with singular verbs, as in Genesis 1:1: “In the beginning Elohim [mighty ones] he created [singular] the heavens and the earth.” The unity of action amidst plurality of persons reveals a corporate manifestation of one divine Power.

Elohim is applied variously in Scripture: to angels (Psalm 8:5, compared with Hebrews 2:7), to judges of Israel (Exodus 22:8-9), to Christ himself (Psalm 45:6; Hebrews 1:8), and supremely to the Deity. It is a family name, denoting a body of beings in whom the One Eternal Spirit is manifested. Thus, Shaddai, Cherubim, and Elohim are not separate categories but overlapping designations of the same class of divine representatives.

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The Logical Necessity of Anointing

If angels are Shaddai, Cherubim, and Elohim—mighty representatives of the Deity—how do they carry out their extraordinary tasks? The answer is found in the empowering work of the Spirit. Psalm 103:20 declares:

“Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.”

Angels excel in strength, but this strength is not inherent; it is derivative. They act by the Spirit of the Deity. Likewise, Psalm 104:4 testifies:

“He maketh his angels spirits; his ministers a flaming fire.”

Here angels are described as being made spirits by the will of the Deity. They are Spirit-empowered beings, flaming fires of divine energy, not by their own independent nature but by anointing with holy Spirit.

Thus, the logic is clear: for angels to execute the judgments on Sodom, to deliver messages to prophets, to protect the heirs of salvation, or to stand in the presence of the Deity, they must be consecrated, empowered, and energized by the Spirit. Without this anointing, they could not act as Elohim, Shaddai, or Cherubim.

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Christ: The Anointed Son Above Angels

The supreme example of divine anointing is Christ himself. Acts 10:38 declares:

“God anointed Jesus of Nazareth with the Holy Spirit and with power.”

This anointing distinguished him not only from men but also from angels. For a little while he was made lower than the angels, sharing mortal flesh and blood, yet through anointing with the Spirit he overcame sin and death. After his resurrection he was exalted above the angels, seated at the right hand of Power.

Christ’s anointing is therefore both unique and paradigmatic. It reveals the pattern by which the Deity empowers His representatives: by filling them with Spirit. As angels are consecrated to serve, so Christ was anointed to be the ultimate manifestation of the Father.

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Future Anointing of the Saints

The hope of believers is to share in this same Spirit-anointing. Jesus himself declared that in the resurrection the faithful will be made “equal unto the angels” (Luke 20:36). Paul confirms that the mortal body will put on immortality (1 Corinthians 15:53-54). This transformation is not a natural possession but a divine gift, an anointing with Spirit that clothes the faithful with incorruption.

At the judgment seat of Christ, those approved will be fashioned like unto his glorious body (Philippians 3:21). They will be made mighty ones—Elohim, Shaddai, Cherubim—in whom the Deity’s power and character will be fully revealed. As immortal Spirit-bearers, they will reign with Christ as kings and priests, manifesting the glory of the Deity throughout the earth.

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The Purpose of God in Manifestation

All of this—the anointing of angels, the empowerment of Christ, the glorification of the saints—serves one overarching purpose: that the Deity might be all in all (1 Corinthians 15:28). The principle of manifestation runs through the entirety of Scripture. The Deity reveals Himself through representatives, so that His name, character, and power might fill creation.

Thus, the plural titles—Shaddai, Elohim, Cherubim—are not evidence of competing gods but of the one Eternal Spirit operating in a multitude. The “we” of Genesis 1:26, the angelic visitations to the patriarchs, the prophetic visions of glory, the incarnation of the Word in Jesus, and the promised immortality of the saints all testify to this divine purpose.

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Conclusion

Divine beings are indeed anointed. The cherub in Ezekiel 28:14 is called “the anointed cherub.” The angels excel in strength because they are empowered by Spirit. The Elohim create and govern as manifestations of the one Power. Christ himself was anointed above all, and the saints shall one day share that same anointing when they are made equal to the angels.

Shaddai, Cherubim, and Elohim are therefore synonymous titles for the consecrated, Spirit-filled representatives of the Deity. The Spirit that empowered them will also transform resurrected believers, clothing them in immortality, so that they too may serve as Elohim. The ultimate goal is the manifestation of the Deity in a countless host, until the whole earth is filled with His glory and He is truly all in all.

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Would you like me to expand this into a scripture-by-scripture commentary (verse-by-verse) showing the anointing of angels and the future anointing of saints? That way each proof text—like Ezekiel 28, Psalms 103–104, Luke 20:36, and 1 Corinthians 15—gets detailed analysis.

The Teaching of Marcus on Letters, Syllables, and the Mystery of the

Here is a reconstruction of Marcus’ teaching from *Against Heresies* (Book I, Chapter 14), with all of Irenaeus’ negative judgments removed. I have expanded it into a clean, coherent teaching narrative of about 1,000 words.

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# The Teaching of Marcus on Letters, Syllables, and the Mystery of the Name

Marcus, having received from the heights of the invisible regions the revelation of the ineffable mysteries, declared himself to be the matrix and receptacle of the Sige of Colorbasus. To him alone, he said, the exalted Tetrad descended in the form of a woman, for the world could not have borne her coming in a male form. She revealed to him the origin of all things, which had never before been disclosed to gods or to men.

## The Revelation of the Word

According to Marcus, when the unbegotten and inconceivable Father, beyond male and female, willed to manifest the ineffable and give form to what was invisible, He opened His mouth and uttered the Word. This Word, similar to Himself, stood near Him and revealed to Him His own likeness, being the manifestation of the invisible in visible form.

The Father then spoke His Name in four utterances. The first consisted of four letters, the second likewise of four, the third of ten, and the fourth of twelve. Thus the whole Name contained thirty letters and four distinct pronunciations. Each letter had its own form, image, and character. Yet each element, though part of the whole, imagined itself to be the entirety of the Name. They did not perceive one another’s forms, but only their own sound.

The restitution of all things, Marcus taught, would take place when all these letters were joined into one, uttering one unified sound. This mystery is prefigured in the word *Amen*, which all pronounce together in harmony. The diverse sounds of the letters are the forms of that eternal Æon, whom the Lord Himself called “angels” who continually behold the face of the Father.

## The Æons and the Ecclesia

The names of these elements Marcus called Æons, roots, seeds, words, fullnesses, and fruits. He declared that all of them were contained in the Name *Ecclesia*. The last letter of the final utterance sent forth its own sound, which generated further elements in the likeness of the first. Through this process both the heavenly realities and the things below were brought into order.

Each letter itself was made of other letters, and these again of still others, so that the multitude of letters extends infinitely. For example, the word *Delta* contains five letters—D, E, L, T, A—yet each of these letters is spelled by others, and so on without end. If even one letter expands infinitely, then the whole Name of the Father is an immeasurable ocean of letters.

Because of this, Marcus declared, no single element could utter the whole. Each could only sound forth its own portion. Thus the Father, knowing His incomprehensible nature, assigned to each element its own utterance, so that all together might express His fullness.

## The Body of Truth

The Tetrad then said to Marcus: *“I wish to show you Aletheia herself, unveiled, that you may behold her beauty and hear her wisdom.”*

She revealed Aletheia, Truth, in human form:

* Her head on high, Alpha and Omega

* Her neck, Beta and Psi

* Her shoulders and hands, Gamma and Chi

* Her breast, Delta and Phi

* Her diaphragm, Epsilon and Upsilon

* Her back, Zeta and Tau

* Her belly, Eta and Sigma

* Her thighs, Theta and Rho

* Her knees, Iota and Pi

* Her legs, Kappa and Omicron

* Her ankles, Lambda and Xi

* Her feet, Mu and Nu

This is the body of Truth, the figure of the element, the character of the letters. Marcus called this form *Anthropos*, the fountain of speech, the beginning of sound, the mouth of Sige, and the expression of the unspeakable.

The Tetrad urged him: *“Elevate your thoughts and listen from the mouth of Truth to the self-begotten Word, who dispenses the bounty of the Father.”*

## The Name of Jesus

Aletheia then opened her mouth and spoke a word, a Name: *Christ Jesus.* After speaking, she fell silent. The Tetrad explained: *“This word which you have heard is not to be taken lightly. You know the sound, but not the power. The name Jesus, consisting of six letters, is known to the called; yet within the Pleroma its form and figure contain many parts, and it is known fully only to those joined to Him in affinity.”*

## The Mystery of the Letters

Marcus taught that the twenty-four letters of the Greek alphabet are symbolic emanations of three powers. The nine mute letters correspond to Pater and Aletheia, being voiceless and ineffable. The semi-vowels correspond to Logos and Zoe, standing midway between mute and vowel. The vowels correspond to Anthropos and Ecclesia, since the voice of Anthropos gave being to them all.

Thus, Logos and Zoe are represented by eight letters, Anthropos and Ecclesia by seven, and Pater and Aletheia by nine. To equalize the divisions, He who came from the Father descended to rectify the arrangement, so that each division became an Ogdoad, and the whole twenty-four letters balanced in unity. The doubling of certain letters brought the total to thirty, corresponding to the Pleroma.

## The Mystery of Six and Eight

Marcus declared that the manifestation of these mysteries appeared in Him who ascended the mountain after six days with three others, making the sixth. This one descended as the Ogdoad, containing within Himself all the elements. When He was baptized, the descent of the dove, whose number is 801 (Alpha and Omega), revealed His fullness.

For this reason man was formed on the sixth day, and again, on the sixth day—preparation—the last man appeared for the regeneration of the first. At the sixth hour He was nailed to the tree, showing the power of the number six in formation and regeneration. The Episemon (the sixth letter, the numeral “6”) joined to the twenty-four letters made the thirty-lettered Name complete.

## The Seven Powers and the Soul of the World

The Sige of Marcus declared that the world was formed by seven powers, the Hebdomad, which are the soul of all that is visible. Each heaven utters a vowel sound: Alpha, Epsilon, Eta, Iota, Omicron, Upsilon, and Omega. These together sound out the glory of Him who produced them, their praise ascending to the Propator.

The sound of this praise, descending to earth, became the parent of all earthly things. Proof of this was found in the cries of newborn infants, whose first sounds mirror the vowels of the heavens. Thus David wrote: *“Out of the mouth of babes and sucklings You have perfected praise”* and again, *“The heavens declare the glory of God.”*

When the soul is in distress, it cries “O!” in recognition of Omega, calling upon its heavenly counterpart for aid.

## The Completion of the Name

The entire Name of the Father, consisting of thirty letters, was reflected in the body of Aletheia, composed of twelve members. Each part contained two letters. The unuttered voice of Aletheia expressed the hidden mystery.

Bythus, the Depth, was increased by these letters. From them the whole arrangement of the Pleroma and the soul of the world received its order.

Marcus taught that when the Tetrad revealed these things, nothing remained concealed. The mysteries of letters, names, and sounds were unveiled as the path of ascent into the knowledge of the Propator.

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### Conclusion

Marcus’ teaching presented a vast symbolic theology of letters, names, and sounds. The thirty-lettered Name, the Ogdoad, the Tetrad, and the Hebdomad all expressed the descent of divine powers into the world and their ascent back into unity. The body of Truth, Aletheia, revealed the form of Anthropos, fountain of all speech. Through the mysteries of six and eight, of vowels and consonants, and of the Name Jesus, Marcus proclaimed the great ordering of the Pleroma and the redemption of the soul through knowledge of the ineffable.

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Would you like me to **export this into a formatted Word (.docx) document** so you can have the reconstructed teaching ready for study or sharing?

The Teaching of Marcus on the Generation of the Twenty-Four Elements and the Mystery of Jesus

The Teaching of Marcus on the Generation of the Twenty-Four Elements and the Mystery of Jesus

Marcus received from Sige the revelation of the origin of the elements, the arrangement of letters, and the mystery of the Saviour. This teaching unfolded the divine ordering of numbers, names, and powers by which all things came into being.

## The Generation of the Twenty-Four Elements

Sige explained that with Monotes there coexisted Henotes, and from them arose two further productions: Monas and Hen. When these are considered together, they form a Tetrad. For two and two are four. If the numbers two and four are then combined, the result is six. When this six is multiplied by four, it produces twenty-four. Thus, from the interplay of the primal powers, the twenty-four elements were generated.

The names of the first Tetrad are ineffable, known fully only to the Father and to the Son. Yet there are also names uttered with reverence and faith: Arrhetos, Sige, Pater, and Aletheia. These four names, when counted by their letters, form the sacred number twenty-four: Arrhetos contains seven letters, Sige five, Pater five, and Aletheia seven. Twice five and twice seven yield twenty-four.

In like manner the second Tetrad—Logos and Zoe, Anthropos and Ecclesia—reflects the same mystery. Thus, in the first and second Tetrads together, the fullness of the twenty-four elements is made known.

## The Names of the Saviour

The name of the Saviour, which may be spoken—*Jesus* (Ἰησοῦς)—is composed of six letters. Yet His hidden and unutterable Name contains twenty-four letters, corresponding to the elements. Likewise, the name *Christ the Son* (υἱὸς Χρειστός) consists of twelve letters, while His ineffable Name extends to thirty.

For this reason He is called Alpha and Omega, for the dove, a sign of His manifestation, bears this number within its name. Thus His Names, both spoken and unspoken, contain within themselves the mysteries of the letters and the powers of the Pleroma.

## The Number 888 and the Supercelestial Jesus

Marcus explained that Jesus has an origin which cannot be expressed in ordinary speech. From the Mother of all—the first Tetrad—there came forth the second Tetrad, as from a mother and daughter. Together they formed the Ogdoad. From the Ogdoad came forth a Decad.

When the Decad was joined with the Ogdoad, multiplying it tenfold, the number eighty was produced. Multiplying this eighty again tenfold gave eight hundred. Thus, the Ogdoad and Decad together generated eight hundred and eighty. When the sum of these is calculated, it equals 888—the number of Jesus. For if each letter of the name Jesus is reckoned by its numerical value, the total is 888.

The Greek alphabet itself bears witness to this mystery, containing eight monads, eight decades, and eight hecatads, all of which point to the number 888. Therefore, Jesus is formed of all numbers, the fullness of the alphabet, and thus rightly called Alpha and Omega, for His origin extends from all.

Another way of expressing this mystery is by the addition of the primal numbers: one, two, three, and four, which together make ten. This, Marcus declared, is Jesus, the perfection of the Decad.

The name *Chreistus* consists of eight letters, signifying the first Ogdoad. Multiplied by ten, it yields 80; again multiplied, it points toward the mystery of Jesus, whose number is 888. Likewise, the name *Christ the Son* is composed of twelve letters, signifying the Duodecad. For *Son* contains four letters, and *Chreistus* eight; together they reveal the greatness of the twelve.

Before the manifestation of the Episemon—that is, the sixth letter contained in the name Jesus—the world lay in ignorance. But when this name of six letters was revealed, clothing itself in flesh to be perceived by human senses, ignorance was destroyed. Through the manifestation of this name, mankind passed from death to life. For the Father of all willed to end ignorance and abolish death by revealing knowledge of Himself.

Therefore the man, Anthropos, was chosen according to the Father’s will, having been formed after the image of the heavenly Anthropos above.

## The Generation of Jesus on Earth

The Æons who proceeded from the first Tetrad—Anthropos and Ecclesia, Logos and Zoe—were involved in the mystery of the coming of Jesus into the world. Marcus explained that:

* The angel Gabriel acted in the place of Logos.

* The Holy Spirit took the place of Zoe.

* The Power of the Highest corresponded to Anthropos.

* The Virgin corresponded to Ecclesia.

Through this divine arrangement, Jesus was generated from Mary, chosen by the Father of all.

When He came to the waters of baptism, the power which had formerly ascended on high descended upon Him in the form of a dove. This was the twelfth power, containing within itself the seed of those produced with Him, descending and ascending with Him.

The power which descended was the seed of the Father, containing within itself the Father and the Son, as well as the power of Sige and all the Æons. This was the Spirit who spoke by the mouth of Jesus, confessed Him as the Son of Man, and revealed the Father. Having descended into Jesus, this Spirit was made one with Him.

Thus the Saviour, formed by dispensation, destroyed death, while Christ made the Father known. Jesus is the name of the man who was generated, formed after the likeness of the heavenly Anthropos who was to descend upon Him. Having received that Æon, He contained within Himself Anthropos, Logos, Pater, Arrhetos, Sige, Aletheia, Ecclesia, and Zoe.

## The Fulfillment of the Mystery

In this way, Marcus taught that the mysteries of numbers, letters, and names reveal the ordering of the divine powers and their descent into the world. The twenty-four elements, the Ogdoad, the Decad, and the Duodecad, all converge in the Name of Jesus, whose number is 888.

By the manifestation of this Name in the flesh, ignorance was destroyed, death abolished, and knowledge of the Father made known. Through this revelation, humanity is brought from mortality to life, from blindness to understanding, guided by the Name of Jesus to the Father of truth.

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Would you like me to **format this reconstruction into a Word document (.docx)** like the last one, so you can have a clean study copy of Marcus’ teaching?

Christian Sefirot

# The Valentinian Sefirot


“I will speak my mystery to those who are mine and to those who will be mine. Moreover it is these who have known him who is, the Father, that is, the Root of the All, the Ineffable One who exists as Oneness. He dwells alone in silence, and silence is tranquility since, after all, he was in fact One and nothing existed before him. He also exists as Twoness and as a Pair, and his partner is Silence. And he possessed the All dwelling within him. And as for Intention and Persistence, Love and Permanence, they are indeed unbegotten.” (*A Valentinian Exposition*, Nag Hammadi Library).


In this passage the Valentinian writer describes the emanations of the Root of the All, who first exists as Oneness, then extends himself as Twoness with Silence, and then further multiplies into additional emanations. The text continues:


“God came forth: the Son, Mind of the All, that is, it is from the Root of the All that even his Thought stems, since he had this one (the Son) in Mind. For on behalf of the All, he received an alien Thought since there were nothing before him. From that place it is he who moved \[...] a gushing spring. Now this is the Root of the All and Oneness without any one before him. Now the second spring exists in silence and speaks with him alone. And the Fourth accordingly is he who restricted himself in the Fourth: while dwelling in the Three-hundred-sixtieth, he first brought himself (forth), and in the Second he revealed his will, and in the Fourth he spread himself out.” (*A Valentinian Exposition*).


Here the Root spreads himself out first into Two, then into Four, and finally into Three Hundred Sixty, the ultimate extent of the Pleroma. Yet in another sense he remains restricted within the primal Four. These four emanations are reminiscent of the four worlds (*Olamot*) of Kabbalah, as well as the four letters of the divine name YHWH. In Jewish mystical tradition, the Tetragrammaton could be permutated into the seventy-two names of God, the *Shemhamphorash*, by recombining its letters. The Valentinians seem to have understood their fourfold emanation in parallel to this mystical structure.


Jewish mysticism often presented the divine names not merely as words but as emanations, hypostases of the divine attributes themselves. The angels were originally personifications of these emanations, their names ending in *-el* to indicate their origin in divine power: Micha-EL, “the loving-kindness of God”; Rapha-EL, “the healing of God.” In Kabbalah, these angelic functions crystallized into the *sefirot*, the ten divine emanations. Similarly, in Valentinian thought, the Pleroma unfolded through syzygies, male-female pairs that expressed divine aspects in personal form.


The *sefirot* are ten vessels, emanations of God’s powers and virtues: wisdom, knowledge, mercy, justice, and so on. They are symbolized in the synagogue menorah, where the seven lamps correspond to the seven visible attributes but point back to the totality of the ten. “The seven lamps allude to the branches of human knowledge, represented by the six lamps inclined inwards towards, and symbolically guided by, the light of God represented by the central lamp.” Between the ten *sefirot* run twenty-two paths, corresponding to the twenty-two letters of the Hebrew alphabet, making in total thirty-two paths of wisdom. This tree-like structure reflects the “image of God” in man: “I see men as trees walking” (Mark 8:24).


Samuel Zinner observes:


“Moreover the name Theudas is curiously reminiscent of Syrian Jewish-Christian tradition and this might explain the many Jewish (actually; Jewish-Christian) Kabbalistic elements in the Valentinian system. Traditional scholarship over-emphasizes Hellenistic aspects of Valentinus’ thought. We therefore now turn to an examination of the possible Jewish components found in his metaphysics. First in the Valentinian system Logos and Zoe (Word and Life) emit ten emanations whereas the celestial Son of Man and Ecclesia (Church) emit twelve emanations. These numbers correspond precisely to the ten sefirot and the twelve tribes of Israel which Kabbalists add together in order to arrive at the number of the twenty-two letters of the Hebrew alphabet.” (*The Gospel of Thomas*, Samuel Zinner).


Later Valentinian schools, such as that of Ptolemy, preserved this Jewish coloring. Zinner notes: “In the later Valentinian school of Ptolemy we encounter a doctrine of two Sophias precisely paralleled in the Kabbalah: upper and lower Shekhinah, the upper being wholly righteous, the lower being morally ambiguous.” (*The Gospel of Thomas*). In the same way the Jewish-Christian Ebionites distinguished between the heavenly Savior and the earthly Jesus, so the Valentinians distinguished between higher and lower Sophia.


The *shi’ur qomah* traditions of Judaism described God in terms of measure and extent. Likewise, Valentinus spoke of the Father’s measure and of emanations such as Sophia as the last of the aeons, “precisely as Shekhinah is the final sefirah in Kabbalah” (*The Gospel of Thomas*). Ptolemy even taught that the aeons were “Words,” just as the ten *sefirot* corresponded to the ten creative words in Genesis.


Gematria also played a role. Zinner comments: “The Valentinian use of gematria in the Greek name *Iesous* is also indicative of typical Kabbalistic procedures. Although gematria was by no means confined to Jewish circles, in light of the other extensive specifically Jewish parallels in Valentinus’ thought it is more natural to associate his practice of gematria with Judaism than with Hellenism.” (*The Gospel of Thomas*).


The *Gospel of Truth*, likely authored by Valentinus himself, displays strong Jewish-Christian features. Zinner notes its avoidance of the word “God,” suggestive of Jewish reverence for the divine name, and its attribution of emanational qualities that parallel the *sefirot*: Wisdom, Knowledge, Forbearance, Crown, Glory, Love. Even the feminine bosom of the Father is described as the Holy Spirit, in a triad of Father, Mother, and Son. Folio 38-39 declare that the Son is the Name of the Father—another deeply Jewish-Christian theme.


Paul writes: “And have put on the new man, which is renewed in knowledge after the image of him that created him” (Colossians 3:10). The image of God is expressed in twelve aspects, reflected in the twelve disciples. In Valentinianism, the aeons of the Pleroma are aspects of the divine mind, attributes that can be manifested in believers.


Thus the Valentinian system of emanations stands in close relation to Jewish mystical tradition, particularly the *sefirot* of Kabbalah. Both traditions portray the divine as unfolding in stages, through attributes or hypostases, by which the invisible is made manifest. The syzygies of the Pleroma and the emanations of the *sefirot* are two branches of a single mystical tree, rooted in the same soil of Jewish-Christian esotericism.


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The Teachings of Marcus

Here is a reconstructed teaching of Marcus, with Irenaeus’ negative commentary removed, so that the text preserves the doctrinal and ritual content attributed to Marcus. I’ve written it in about 1,000 words.

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# The Teachings of Marcus

Marcus, a teacher who sought to deepen and expand the mysteries of his predecessors, proclaimed that he had received from the invisible and ineffable regions above the highest power and the fullness of knowledge. Through this power, he transmitted the descent of Charis, the divine Grace, into the lives of those who followed him.

## The Mystery of the Cup

Marcus taught a sacred rite involving the consecration of wine. Taking a cup mixed with wine, he would pronounce a long invocation, during which the liquid would take on a purple and reddish hue. This signified that Charis herself, who is above all things, had poured her own substance into the cup.

Those who partook of this wine rejoiced, for in drinking they believed that the Charis set forth through Marcus entered into them, filling them with divine presence.

Marcus also encouraged women among his followers to consecrate a cup themselves. When they did so, he would present a larger vessel and pour the contents of the smaller into it. At this moment he would say:

*"May that Charis who is before all things, and who transcends all knowledge and speech, fill your inner being, and multiply in you her own knowledge, sowing within you the grain of mustard seed, that it may grow in the good soil of your heart."*

When the larger cup was seen to be filled to overflowing from the smaller one, the assembly rejoiced, beholding a sign of the inexhaustible fullness of the divine.

## The Gift of Prophecy

Marcus affirmed that through the descent of Charis, his disciples could receive the gift of prophecy. He declared that the Father of all beholds the angel of each disciple before His face, and that the place of these angels is among those who walk in the path of revelation.

To the women he instructed:

*"Adorn yourself as a bride who awaits her bridegroom, that you may be what I am, and I what you are. Establish the seed of light in your nuptial chamber. Receive from me a spouse, and become receptive of him, even as you are received by him. Behold, Charis has descended upon you; open your mouth and prophesy."*

At first, some would object, saying: *“I have never prophesied, nor do I know how to prophesy.”* Marcus would then lead them in invocations until their hearts were stirred. He urged them:

*"Open your mouth, and speak whatsoever occurs to you, and you shall prophesy."*

Thus many were moved to utterances, and from that moment reckoned themselves prophetesses, giving thanks to Marcus for imparting Charis to them.

## The Teaching on Redemption

Marcus’ disciples also taught concerning the power of Redemption. They declared that those who had received Redemption were free from the fear of judgment, for they had been hidden in the mysteries of the Mother.

If one who bore the gift of Redemption should stand before the judge, they were to invoke the heavenly powers in this way:

*"O you who sit beside the Father, and the mystical eternal Silence (Sige), you through whom the mighty angels, who continually behold the face of the Father, receive their form and being—behold, the judge summons me. Present my cause before him, for my cause and yours are one. Through the daring of the Mother, we are produced as her images, our minds intent upon the things above."*

At these words, the Mother would place upon them the helmet of invisibility, so that they could not be seen or apprehended by the judge. Immediately she would take them up, conduct them into the bridal chamber, and unite them with their consorts.

Thus Marcus and his disciples proclaimed freedom from all earthly powers and confidence in the mysteries of Redemption.

## The Knowledge Above All

The followers of Marcus declared that they had received a knowledge greater than that of all others, even beyond the apostles themselves. They taught that they had imbibed the greatness of the unspeakable Power, ascending above all authorities.

Because of this exalted knowledge, they confessed that they were free in every respect, bound by no earthly fear. They believed that Redemption had brought them into a state where nothing could apprehend them, for they were hidden with the Mother and destined for the bridal chamber.

## The Bridal Mystery

The imagery of the bridal chamber played a central role in Marcus’ teaching. The disciples were taught to prepare themselves as brides, awaiting the descent of the bridegroom from above. The union of Charis with the faithful was described as a nuptial mystery, in which the seed of light was established within.

This union, according to Marcus, was not only symbolic but transformative, making the disciple one with the divine, partaker of the fullness, and an heir to the mysteries of the Pleroma.

## The Work of Charis

Charis was proclaimed as the great power before all things, transcending all knowledge and speech. She descended into the faithful, filling their inner being with divine knowledge. By sowing the grain of mustard seed within, she caused it to grow into fullness, just as a small seed becomes a great tree.

Charis was not confined to one, but multiplied within many, flowing like wine from cup to cup, never diminished, always overflowing.

Marcus taught that through Charis, each disciple could become a vessel of divine utterance, prophesying not by their own will, but by the abundance of the gift bestowed upon them.

## The Gathering of the Perfect

Marcus’ community saw themselves as the perfect, the ones who had attained fullness of knowledge. They proclaimed that no comparison could be made between themselves and others, for they alone had partaken of the ineffable greatness.

Together they celebrated rites of wine, invocation, and prophecy, rejoicing in the descent of Charis. Their assemblies were marked by the flow of divine utterance, the overflowing cup, and the embrace of the bridal mystery.

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### Conclusion

The teaching of Marcus was centered on the manifestation of Charis, the descent of Grace into the faithful. Through rites of consecrated wine, the gift of prophecy, and the mystery of Redemption, he proclaimed a path of union with the divine. His disciples exalted themselves as the perfect, declaring that they had attained knowledge surpassing all others, freed from fear and judgment, destined for the bridal chamber, and united with their consorts in the fullness of the Pleroma.

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Would you like me to also **format this as a clean Word document (.docx) file** so you can download and keep it?

The Deity is Corporeal, Made of Atoms

# The Corporeal Deity as Spirit and Electricity

## Introduction

Deity is spirit; and to convey our conception to the reader of this substance, we would describe it as corporeal electricity. We behold the lightning's flash; we see its powerful effects upon rocks and trees; and we perceive its universality; yet, of its essence, we remain ignorant. Our words and definitions do not touch this. However, whatever the essence may be, that corporeal essence is God, and the same corporeal and emanating essence is the Spirit of God.

Electricity, or lightning, serves as a biblical symbol for spirit. The prophet Ezekiel provides the most vivid testimony of this reality, and when interpreted in light of both science and scripture, his visions reveal the corporeal substance of the Deity as radiant power.

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## Ezekiel’s Vision of Electrum and Spirit

Ezekiel, son of man, priest, and prophet, had visions of Elohim who are, when manifested, spirit—beings all of them post-resurrectionally begotten and born out of spirit (ἐκ πνεύματος)—and consequently, consubstantial with the Father, who is spirit. In these visions of spirit, Ezekiel saw the Living Ones, or Elohim, emerge from the midst of fire and brightness.

Reading from the Septuagint translation of Ezekiel 1:4:

> *“As I was looking, I saw a tempestuous wind coming from the north, and there was a huge cloud and flashing fire surrounded by a bright light, and from the midst of the fire was something that looked like electrum (ἠλέκτρου).”*

The word *electrum* (ἠλέκτρου) is etymologically connected to the modern word *electricity*. In ancient Greek, ἤλεκτρον (*ēlektron*) referred to amber, a material that, when rubbed, generated static charge. The Greeks observed this phenomenon, and from it, the modern concept of electricity was eventually derived.

In Ezekiel 1:4, however, *electrum* does not describe an alloy of gold and silver, but a radiant, fiery brilliance symbolizing the glory of the Deity manifested collectively. It is not a material alloy, but a visible energy—fire, brightness, and glowing brilliance—that conveys the overwhelming splendor of the corporeal Deity.

Paul’s words resonate with this: *“For God, who commanded the light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ”* (2 Corinthians 4:6). Ezekiel’s amber brilliance thus parallels Paul’s reference to divine light as both corporeal and transformative.

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## Fire, Brightness, and Living Electricity

Ezekiel’s description corresponds to Paul’s assertion in 1 Timothy 6:16 that God dwells in unapproachable light. What we call electricity—in glowing combustion—he terms “fire and brightness.”

He writes: *“Their appearance was like burning coals of fire, and like the appearance of lamps; it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning.”* (Ezekiel 1:13–14).

Here the corporeal spirit manifests as radiant, flaming electricity. The beings are animated by lightning, their movements instantaneous as a flash. Spirit, then, is not formless, but corporeal and electrical.

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## Spirit as Emission of Corporeal Substance

In scripture, “spirit” is often depicted through metaphors of breathing, blowing, or exhaling. Spirit is not a detached abstraction but an emission from a corporeal source.

This is illustrated by natural analogies:

* **White-hot iron**: When iron is heated, it becomes enveloped in an atmosphere of light and heat. The glow surrounding it is not separate from the iron but a manifestation of its energetic state.

* **Magnetism**: A magnet is a solid substance, yet it radiates an invisible field that exerts force. This field, though not visible, is real and corporeal.

In both cases, the emitted energy is inseparable from the material body. So it is with the Deity: His spirit is the emanating power of His corporeal substance.

The original condition of spirit is corporeal—not an abstract essence that later condensed into form, but always tangible, radiant, and physical.

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## Electricity as Corporeal Analogy of Spirit

Electricity offers one of the most fitting analogies for the spirit of the Deity.

1. **Electricity as Tangible Matter** – Electricity is the flow of electrons, which are subatomic particles with measurable mass. It is therefore as material as marble, only existing in a different form.

2. **Energy-Matter Equivalence** – Einstein’s equation, E = mc², demonstrates that mass and energy are interchangeable. If spirit is energy, then it is also corporeal. It cannot be “immaterial,” for nothing immaterial exists.

3. **Radiance and Presence** – Like light or electric fields, the spirit permeates space, influencing and sustaining all atoms. Scripture declares: *“In him we live, and move, and have our being”* (Acts 17:28).

Spirit is thus not “nothing,” but matter in a refined, energetic state.

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## The Corporeal Deity: Spirit and Substance

To affirm otherwise—that the Deity was once incorporeal—would imply that an abstract intelligence existed before substance. Yet Jesus Christ is declared the *exact representation* of the Father’s hypostasis (Hebrews 1:3). The Father has always been substance; He has never been formless.

* His corporeal spirit is the substratum of all existence.

* His spirit emanates from His substance but does not act independently of His will.

* As Jesus declared: *“The Son can do nothing of himself, but what he seeth the Father do”* (John 5:19).

Thus the emanation is subordinate to the originating power, perfectly united in will.

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## Spirit and Matter: Not Opposites but One

Philosophy has long separated “matter” from “spirit,” treating the first as corrupt and the second as immaterial. But scripture denies such dualism.

* The Father is matter, for He is substance.

* The Father is spirit, for that matter of which He consists is spirit.

* Therefore, matter is eternal—not in form, but in substance.

Matter is not inherently evil or corruptible. Nor is spirit immaterial. Electricity, as much matter as stone, proves that refined forms of substance exist.

To say a thing is immortal because it is immaterial is folly, for the immaterial is non-existent. Spirit lives and endures because it is corporeal, incorruptible substance.

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## Electricity as Universal Spirit

Electricity pervades the atoms of all bodies. It binds matter together, animates life, and shines as light. In the same way, the spirit of the Deity pervades the universe, sustaining its order.

* **In creation** – Spirit was the radiant command: *“Let there be light”* (Genesis 1:3).

* **In revelation** – Spirit illuminated prophets, guiding their words as flashes of lightning.

* **In redemption** – Spirit raised Jesus from the dead, transforming Him into a body of incorruptible light.

Electricity, then, is the emblem of spirit, and spirit is the corporeal electricity of the Deity.

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## Conclusion

The Deity is incorruptible and corporeal, made of spirit, which we understand as corporeal electricity. Ezekiel’s vision of electrum, radiant fire, and lightning corresponds to the radiant glory of Yahweh’s substance. Spirit is not an immaterial abstraction, but the tangible emanation of divine power, flowing like electricity from the Father’s body.

Electricity itself, being the flow of electrons, is matter—refined, radiant, and dynamic. So too is the spirit of the Deity: corporeal, substantial, and eternal. As Einstein’s equivalence shows, energy and matter are one; so scripture shows that spirit and matter are one in the Father.

The Deity is thus not formless, but corporeal; not corruptible, but incorruptible; not immaterial, but the radiant substratum of all existence. His spirit is electricity, His body the source, and His glory the unapproachable light. In Him, fire, brightness, and lightning converge into the eternal foundation of the cosmos.

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The Spirit of Python: Acts 16:16–18 and Medical Understanding

# The Spirit of Python: Acts 16:16–18 and Medical Understanding

In Acts 16:16–18, Luke records an incident involving the apostle Paul in Philippi, where a young woman is described as being “possessed with a spirit of divination.” This passage has often been interpreted in supernatural or mystical terms; however, a careful study of the Greek text, historical context, and modern medical knowledge allows for a clear understanding of the phenomenon as a psychological and neurological condition rather than the influence of spirits.

### Greek Origins of the Spirit of Python

The term translated as “spirit of divination” in Acts 16:16 is the Greek word *python* (πύθων), referring to a fabled serpent at Pytho, the ancient name for Delphi. In Greek mythology, this serpent guarded the oracle of Delphi and was slain by Apollo, the god of prophecy. Over time, the name *Python* came to be associated with Apollo himself, and by extension, with the practice of divination, prophecy, and soothsaying. In the New Testament, the phrase *spirit of Python* is therefore a direct reference to a cultural myth rather than a literal supernatural entity. It describes, in contemporary terms, the human phenomenon of heightened suggestibility or compulsive behavior associated with superstition.

The passage in Acts reads:

> “And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying. The same followed Paul and us, and cried, saying, ‘These men are the servants of the most high God, which show unto us the way of salvation.’ And this did she many days. But Paul, being grieved, turned and said to the spirit, ‘I command thee in the name of Jesus Christ to come out of her.’ And he came out the same hour.” (Acts 16:16–18, KJV)

### Historical Context

The girl’s behavior must be understood in the context of the ancient Mediterranean world. Soothsaying, divination, and prophetic trances were culturally accepted practices. Individuals believed to be “possessed” were often women or young people displaying abnormal neurological or psychological behavior, which society interpreted as the influence of gods or spirits. These behaviors included repetitive vocalizations, trance-like states, and compulsive movements—observable phenomena explained today as neurological or psychological conditions rather than supernatural possession.

Her masters profited from her behavior, as her utterances were used to guide others and create economic gain. This parallels ancient Mesopotamian and Greek practices, where priests and specialists interpreted illness or abnormal behavior as the work of spirits or demons, often transferring the “spirit” to objects or animals in ritual exorcisms. These methods were socially reinforced and culturally validated, but the underlying condition was neurological or psychological in nature.

### Medical-Scientific Perspective

Modern medicine provides a framework to interpret the behavior of the girl in Philippi as a mental or neurological disorder. States traditionally described as possession—such as repetitive shouting, compulsive behaviors, and apparent trance states—are now understood as manifestations of conditions such as epilepsy, schizophrenia, or other neurochemical imbalances affecting the brain.

1. **Neurological Conditions**: The girl may have exhibited seizures, convulsions, or other forms of neurological dysregulation. Temporal lobe epilepsy, for example, can produce hallucinations, compulsive speech, and trance-like states that appear outwardly dramatic. These episodes could be misinterpreted as divinatory activity in a cultural context lacking modern medical understanding.

2. **Psychological Conditions**: Compulsive behaviors, catatonia, or psychotic symptoms could also explain her actions. Early-onset schizophrenia or severe obsessive-compulsive tendencies can present as repetitive, purposeless, or socially disruptive behaviors. Cultural reinforcement may have amplified the presentation, as her masters benefited financially from her actions.

3. **Stress and Suggestibility**: The girl’s behaviors may have been exacerbated by social pressures, fear, or stress. Individuals in heightened states of anxiety or environmental stress are more suggestible and prone to repetitive or trance-like behaviors. This aligns with the observation that possession states historically have often been deliberately induced in ritual contexts, providing both a heightened sense of experience and social control.

### Paul’s Intervention

Paul’s response in Acts 16:18—commanding the spirit to leave—can be interpreted as an application of authority to redirect behavior, akin to modern behavioral therapy or intervention. By asserting control and removing the reinforcing social context (the profits of her masters), the disruptive behavior ceased immediately.

> “But Paul, being grieved, turned and said to the spirit, ‘I command thee in the name of Jesus Christ to come out of her.’ And he came out the same hour.” (Acts 16:18)

From a medical perspective, this can be understood as interrupting a cycle of reinforcement. The girl’s compulsive behaviors were likely maintained by social validation and learned patterns of response. Paul’s intervention removed the external reinforcement, resulting in immediate cessation of the symptoms. In neurological terms, this is comparable to halting a stimulus that triggers repetitive neural firing patterns or stress-induced episodes.

### Broader Implications

Acts 16:16–18 demonstrates that many historical interpretations of possession were attempts to explain observable mental and neurological disorders using the cultural framework available at the time. The “spirit of Python” represents not a literal spirit but a system of behavior linked to superstition, stress, and neurological imbalance. In ancient societies, abnormal behaviors were attributed to external spiritual forces because there was no scientific framework to understand brain chemistry, trauma, or psychological conditions.

Medical science now allows for accurate diagnosis and treatment of such disorders. Epilepsy, schizophrenia, and other neurochemical imbalances can be treated with medication, therapy, and environmental interventions. The ancient account, when viewed through a scientific lens, illustrates the same principle as modern intervention: removing reinforcing stimuli, addressing neurological imbalance, and providing structured guidance can restore functional behavior.

### Conclusion

The account of the “spirit of Python” in Acts 16:16–18, while couched in the language of Greek mythology and cultural superstition, can be fully understood in modern terms as a case of mental and neurological aberration. The girl’s behaviors—trance-like states, repetitive speech, and compulsive actions—reflect chemical imbalances in the brain and socially reinforced behavioral patterns, not the presence of supernatural spirits. Paul’s intervention demonstrates the immediate correction of behavior through the removal of external reinforcement and the application of authoritative direction.

By understanding this passage scientifically, we can see that the phenomena historically described as possession are physical and psychological in origin. Greek mythology, social reinforcement, and superstition provided a framework for interpreting mental illness in antiquity, but modern neurology and psychiatry provide explanations rooted in observable, material processes. Acts 16:16–18 thus becomes a case study in early human encounters with mental illness, illustrating both the universality of these conditions and the potential for human-directed interventions to restore function and well-being.

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This 1,000-word document maintains all the biblical references, explains the Greek origin of *Python*, and focuses entirely on neurological and psychological explanations without metaphysical claims.

If you want, I can **also create a section mapping “spirit of Python” to specific modern medical conditions** such as epilepsy, psychosis, or dissociative states, making the analysis even more precise. Do you want me to do that?

Valentinian demons

Here’s the revised document fully reflecting your perspective that there is no distinction between body and soul, and integrating the brain as the primary locus of impulses and demons:

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# Demons

The concept of demons in Scripture and early Christian thought has often been misunderstood. In reality, demons are not fallen angels, nor are they supernatural forces independent of human existence. Instead, demons are a distribution of fortunes—not in the sense of fate, but as manifestations of fleshly impulses and physical illnesses resulting from cellular decay. They are intimately tied to the human body, including the brain, reflecting the material nature of human existence and the consequences of the physical element in all animal nature.

The Greek term for demon, δαίμων (*daimón*, Strong’s 1142), clarifies their nature. In Greek authors, it refers to an inferior deity, whether good or bad, with distinctions made between ἀγαθοδαιμονες (*agathodaimones*, benevolent demons) and κακοδαιμονες (*kakodaimones*, malevolent demons). The term comes from *daio*, meaning “to distribute fortunes.” In the New Testament, demons are invariably of a bad nature, as reflected in the verb δαιμονίζομαι (*daimonizomai*, Strong’s 1139), meaning “to be under the power of a demon” or “to experience bad fortunes.” This concept is exemplified in James 3:15, where it is said, “This wisdom is not one, from above, coming down, but is earthly, born of the soul, demoniacal!” (Rotherham Emphasized Bible). Here, “demoniacal” refers to impulses and desires originating within the human material existence, the very source of these “evil spirits,” showing that humans, through their thoughts, deeds, and the state of their brain, generate their own demons.

The early Valentinian thinker, Valentinus, addresses the issue of evil spirits in the heart in Fragment 2 of the *Epistle on Attachments*:

> "There is only one who is good (Matthew 19:17)!" His free expression is the manifestation of the Son. And through him alone can a heart become pure, when every evil spirit has been expelled from the heart. For the many spirits dwelling in the heart do not allow it to become pure: rather each of them performs its own acts, polluting it in various ways with improper desires. And in my opinion the heart experiences something like what happens in an inn. For the latter is full of holes and dug up and often filled with dung by indecent guests who have no consideration for the place, since it does not belong to them. Just so, a heart too is impure by being the habitation of many demons, until it is cared for. But when the Father, who alone is good, visits the heart, he makes it holy and fills it with light. And so a person who has such a heart is called blessed, for that person will see God (cf. Matthew 5:8).

Here, demons are not external entities invading the human body; they are the natural result of the brain and body’s own corruption. Each demon is a particular impulse, a manifestation of improper desires arising from the material organism as a whole.

Theodotus further clarifies the corporeal nature of demons, spirits, and the material soul:

> "The passions that are in the soul are called spirits,—not spirits of power, since in that case the man under the influence of passion would be a legion of demons; but they are so called in consequence of the impulse they communicate. For the soul itself, through modifications, taking on this and that other sort of qualities of wickedness, is said to receive spirits."

For Theodotus, the soul is not an immaterial entity but a corporeal state of the body, fully integrated with the brain. This corporeality allows it to feel punishment and to be subject to the consequences of cellular decay. In explaining the nature of demons and the soul, he states:

> "The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade. And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, 'It is sown a body of soul, it is raised a body of spirit.' And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, 'Fear him who, after death, is able to cast soul and body into hell.' Now that which is visible is not purged by fire, but is dissolved into dust. But, from the story of Lazarus and Dives, the soul is directly shown by its possession of bodily limbs to be a body."

This paragraph describes demons and the material soul as physical, tangible, and corporeal. Even the brain and all aspects of the body are the medium through which demons act.

In this framework, demons are directly linked to the material elements of human nature. They are male and female in form and interact with the body, brain, and senses according to these forms:

> "Unclean spirits are male and female in form. Males have sex with souls that are female in form, and females cavort promiscuously with souls that are male in form. Souls cannot escape them if the spirits seize them, unless they receive the male or female power of the bridegroom and the bride. These are received from the mirrored bridal chamber. When foolish females see a man by himself, they jump on him, fondle him, and pollute him. Likewise, when foolish males see a beautiful woman by herself, they seduce and violate her in order to pollute her. But when they see a husband and wife together, the females cannot make advances on the man and the males cannot make advances on the woman. So also if the image and the angel are joined, none can dare to make advances on the male or the female. Whoever leaves the world can no longer be held back as if still in the world. Such a person clearly is beyond desire…and fear, is dominant…, and is above envy. If…, that person is grasped and choked. How can that person escape the \[great grasping powers]? How can that person \[hide from them]? Some \[say], 'We are faithful,' in order that they \[may escape \[66] unclean] spirits and demons. For if they had the holy spirit, no unclean spirit could grab them. Do not fear the flesh and do not love it. If you fear the flesh, it will dominate you. If you love the flesh, it will swallow you up and strangle you." (*Gospel of Philip*)

This passage confirms that demons exploit the materiality of the brain and body, seizing upon impulses and desires that arise from cellular and bodily processes. They are not supernatural opponents but expressions of the material consequences of the physical element of life.

The Apostle Paul’s description in Ephesians 6:12 corroborates this understanding:

> "For we wrestle not against flesh and blood but against Principalities and Powers, against the Rulers (archons) of the darkness of this world (age), against evil spirits of wickedness in the heavenly (mental) places."

Here, the “evil spirits” are located in the brain and mental spaces—spaces of thought, desire, and consciousness—again tying demons to the material organism and the impulses that arise from it.

In summary, demons are not fallen angels nor abstract forces. They are distributions of fortunes in the form of fleshly impulses and physical afflictions caused by cellular decay. They reside in the brain and body, manifesting as improper desires, moral failings, and sicknesses. They interact with the senses and brain according to their physical nature, capable of being resisted or expelled when the material soul and brain are purified and aligned with the Father or the divine power. Understanding demons in this corporeal framework allows one to recognize that the struggle against them is not metaphysical but intimately tied to the moral, physical, and material realities of human existence.

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If you want, I can also **restructure the document to explicitly show how all impulses, sins, and illnesses are connected to the brain and body**, creating a fully integrated “one-body-one-soul” model. This would make the perspective even clearer. Do you want me to do that?

 

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Gnostic Teaching on Baptism

Gnostic Teaching on Baptism

Baptism is one of the five Gnostic rituals

The master [did] everything in a mystery: baptism, chrism, eucharist, redemption, and bridal chamber. (The Gospel of Philip)

Is there more than one baptism?

Yes it appears that the ritual of  redemption is a second baptism

in the Valentinian Exposition it says that "The First baptism is the Forgiveness of sins" therefore there must be a second baptism if there is a first

2 and he said to them: Did you receive holy spirit when you became believers? They said to him: Why, we have never heard whether there is a holy spirit.
3 And he said: In what, then, were you baptized? They said: In John's baptism.
4 Paul said: John baptized with the baptism [in symbol] of repentance, telling the people to believe in the one coming after him, that is, in Jesus.
5 On hearing this, they got baptized into the name of the Lord Jesus.
6 And when Paul laid his hands upon them, the holy spirit came upon them, and they began speaking with tongues and prophesying (Acts 19).

John's baptism is the baptism for the Forgiveness of sins

John baptised everyone intransitively. By this we mean they could not pass their baptism to others. However the 12 apostles could baptise transitively. By this we mean that anyone baptised by an apostle could himself baptise further disciples who could themselves baptise further disciples.

baptism is a cleansing of the conscience

1peter 3:21 That which corresponds to this is also now saving YOU, namely, baptism, (not the putting away of the filth of the flesh, but the request made to God for a good conscience,) through the resurrection of Jesus Christ.

What are the effects of the ritual of Baptism?

Baptism liberates the believer from Fate:

76 As, therefore, the birth of the Saviour released us from “becoming” and from Fate, so also his baptism rescued us from fire, and his Passion rescued us from passion in order that we might in all things follow him. For he who was baptised unto God advanced toward God and has received “power to walk upon scorpions and snakes,” the evil powers.

77 Therefore baptism is called death and an end of the old life when we take leave of the evil principalities, but it is also called life according to Christ, of which he is sole Lord

78 Until baptism, they say, Fate is real, but after it the astrologists are no longer right. But it is not only the washing that is liberating, but the knowledge of/who we were, and what we have become, where we were or where we were placed, whither we hasten, from what we are redeemed, what birth is and what rebirth.

Who can administer Baptism?

Anyone with Gnosis 

baptism is to do with Christ and not the church.



Baptism

We are born again through the holy spirit, and we are conceived through Christ in baptism with two elements. We are anointed through the spirit, and when we were conceived, we were united.

No one can see oneself in the water or in a mirror without light, nor can you see yourself in the light without water or a mirror. So it is necessary to baptize with two elements, light and water, and light is chrism.

Truth, is like a light of pure knowledge, if it Burns you, it separates the darkness in you from you, if you are able to stand then you shall become as great as the light that the darkness has fled from.


Mirror:

In this a world a woman stands before a mirror to beautify herself, but the woman of gnosis takes the beauty within and glorify the reflection without.



Mr 1:4  John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
Lu 3:3  And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;

Ac 13:24  When John had first preached before his coming the baptism of repentance to all the people of Israel.
Ac 18:25  This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.




The Second baptism the redemption the release from our captivity from the world