The Parable of the Fallen Watchers 1Enoch

The parable of the fallen Watchers

The words of the blessing of Enoch, wherewith he blessed the elect ⌈and⌉ righteous, who will be living in the day of tribulation, when all the wicked ⌈and godless⌉ are to be removed. 2. And he took up his parable and said--Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, ⌈which⌉ the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is for to come. 
3. Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come. (in the Last Days)."

The Last Days

1Enoch 1:3. Concerning the elect I said, and took up my parable concerning them but not for this generation, but for a remote one which is for to come.

(The generation "to come" that Enoch alludes to in Verse 3 above is the generation from "200 BC to 135 AD,

you will remember that God said to Abraham that after 400 years He would deliver Israel, "...in the fourth generation." A generation in the Bible is normally 40 years long. However, here a generation is 100 years (4 x 100 = 400 years).

The Book of Enoch is not a record of the pre-flood history of the world it is an apocalyptic record about the last days of the Jewish people

The writers of the apocalyptic books glances at the contemporary history of the world around him, to which many a cryptic reference is made. However, these references are only made with a view to comforting the oppressed and affected with the thought that even the mightiest of earthly powers are shortly to be overthrown by the advent of the new and glorious era. So that every reference to the present is merely a position taken up from which to point to the future

The Book of Enoch should first be understood as history allegorized which is the nature of apocalyptic literature. Secondly it can be understood as a prophecy of the End Times therefore we can read again

but not for this generation, but for a remote one which is for to come. (in the Last Days)."] (The generation "to come" that Enoch alludes to in Verse 3. above is the generation from the Maccabean Revolt till the time of King Herod the Great, not our Generation.


“‘And in the last days,’ God says, ‘I shall pour out some of my spirit upon every sort of flesh . . . And I will give signs in heaven above and signs on earth below, blood and fire and smoke mist; the sun will be turned into darkness and the moon into blood before the great day of the Lord arrives.’” (Ac 2:16-20)

In this case “the last days” preceded “the great day of the Lord” which “day” apparently brought “the last days” to their conclusion. (Compare Zep 1:14-18; Mal 4:5; Mt 11:13, 14;)

Since Peter addressed natural Jews and Jewish converts, his words must have had particular reference to them and evidently indicated that they were living in “the last days” of the then-existing Jewish system of things with its center of worship at Jerusalem.

Parable

And he took up his parable and said....Concerning the elect I said, and took up my parable concerning them

The parable is concerning the Elect on the subject of or in connection with; the Elect it is about them and meant for them alone

what does parable mean?

a simple story used to illustrate a moral or spiritual lesson,

English “proverb” or “parable.”

A “proverb” embodies a truth in expressive language, often metaphorically, and a “parable” is a comparison or similitude, a short, usually fictitious, story from which a moral or spiritual truth is drawn.

"And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the demons casteth he out demons. And he called them unto him, and said unto them in parables, How can Satan cast out Satan?" (Mark 3: 22, 23).’

The Book of Enoch should be understood in the same way we would understand the book of Revelation

Revelation 1:1 The Revelation of Jesus Christ, which God gave to him, to show to his servants things which must shortly come to pass; and he sent and signified it by his angel to his servant John: (Revelation 1:1 AVKJ) 

"Signified it." That is, revealed it by many signs and symbols which he deems to be comprehensible and enlightening to the " bondservants " as to " scribes instructed unto the kingdom of heaven " (Matt. 13:52), who bring out of their treasures (the Scriptures) things new and old. "

He indicated them by sign:

A revelation by Jesus Christ, which God gave him, to show his slaves the things that must shortly take place. And he sent his angel and presented it in signs through him to his slave John (Revelation 1:1 NWT)

"It was not sent in plain form, but in an enigma or sign form. To 'signify' is to represent by sign or symbol. That this is what is meant by the use of the verb 'signify' in this case is shown conclusively by what John saw and heard. He saw certain things which he describes, and concerning these he is repeatedly informed that the mystery or meaning of what he saw was this and that

The same method of imparting knowledge was delivered to the prophets —Hos. 12:10.

The Story of the fallen Watchers in the Book of Enoch should be understood as a parable a revelation or apocalypse given in signs and symbols it should not be interpreted literally

the relationship in the story between cosmos and society is analogical the myth is a allegory the myth reflects a certain attitude toward society the hidden meaning

Thus the Book of Enoch is an allegory or parable about the events leading up to the Maccabean Revolt till the time of King Herod the Great

14 King Antiochus had gone to the temple with some of his most trusted advisers, so that he might marry the goddess and then take away most of the temple treasures as a wedding gift. 15 After the priests had laid out the treasure, he and a few of his men went into the temple to collect it. But the priests closed the doors behind him 16 and stoned him and his men from trap doors hidden in the ceiling. Then they cut up the bodies and threw the heads to the people outside. 17 Praise God for punishing those evil men! Praise him for everything!

The Watchers

woch’-er (Aramaic ‘ir, "wakeful one"): In Nebuchadnezzar’s dream (Da 4:13,17,23 (MT 10,14,20)) a messenger who with "a holy one" descended from heaven, they having joint authority to issue decrees. In the apocryphal literature the doctrine of the "watchers" is much elaborated. In Jubilees they are regarded as angels sent to instruct mankind in righteousness. In Enoch they sometimes appear as archangels and at other times as fallen angels. In the latter condition only we find them in the Book of Adam and Eve. The place of descent was according to Enoch 6:6 the summit of Mt. Hermon.

Daniel 4:17  This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.

13 “‘I continued beholding in the visions of my head upon my bed, and, look! a watcher, and a holy one, coming down from the heavens themselves. 



Jer 4:16  Make ye mention to the nations; behold, publish against Jerusalem, [that] watchers come from a far country, and give out their voice against the cities of Judah.

When it comes to the account of the fallen angels we should not understand this literally but has an allegory of corruption within the Jewish Priesthood The priests who, similar to the sons of God in Genesis 6, violated the boundaries of the cultural purity by marrying non-Israelite women

Therefore the language about the fallen Watchers and the angels approaching God indicates that some of the angels are understood to be priests in Enoch 10:11 in which God accuses the watchers of defiling themselves with women in their uncleanness should be understood as marrying non-Israelite women

The fallen angels who commit fornication should be understood as criticism against the Jerusalem priesthood

the text is concerned with purity of the angels themselves and the pollution of their bodies that results from taking human wives the effects of the angels actions on the human race is secondry

the angels have defiled themselves through contact with women 10:9-117:1 9:8

the  incongruity of marriages of angels and women is underlined by 1 en 15:4-12 which claims that spirits are immortal and therefore have no need of women while men are mortal and therefore need wives "so that nothing should be lacking for them on earth 15:5"

God's Face and the Creation of Humans 2 Enoch 44

God's Face and the Creation of Humans in 2 Enoch

According to Genesis, humans are created in the image of God. 2 Enoch takes this idea and likens God's face to the human face, which is God's image, and which should not be treated with contempt.

Chapter 30:10 On the sixth day I commanded my wisdom to create man from seven consistencies: one, his flesh from the earth; two, his blood from the dew; three, his eyes from the sun; four, his bones from stone; five, his intelligence from the swiftness of the angels and from cloud; six, his veins and his hair from the grass of the earth; seven, his soul from my breath and from the wind.

11And I gave him seven natures: to the flesh hearing, the eyes for sight, to the soul smell, the veins for touch, the blood for taste, the bones for endurance, to the intelligence sweetness [enjoyment].

12I conceived a cunning saying to say, I created man from invisible and from visible nature, of both are his death and life and image, he knows speech like some created thing, small in greatness and again great in smallness, and I placed him on earth, a second angel, honourable, great and glorious, and I appointed him as ruler to rule on earth and to have my wisdom, and there was none like him of earth of all my existing creatures.

13And I appointed him a name, from the four component parts, from east, from west, from south, from north, and I appointed for him four special stars, and I called his name Adam, and showed him the two ways, the light and the darkness, and I told him:

14This is good, and that bad, that I should learn whether he has love towards me, or hatred, that it be clear which in his race love me.

15For I have seen his nature, but he has not seen his own nature, therefore through not seeing he will sin worse, and I said After sin what is there but death?

In this respect another, even more striking parallel between the account of creation in 2 Enoch 30 and the Gnostic materials should be mentioned. In the longer recension44 of 2 Enoch 30.8 the deity commanded his Wisdom45 to create man out the seven components.46 Scholars have previously noted the parallels between this role of Wisdom (Gk. Sophia) in the creation of the first human in the Slavonic apocalypse and the Gnostic texts.47 Some scholars even suggested that the Sophia tradition in 2 Enoch 30 might be an early Jewish prototype of the later Gnostic developments.48

Enoch instructs his sons, that they might not insult the face of any person, small or great

2 Enoch 44:1 The Lord with his hands having created man, in the likeness of his own face, the Lord made him small and great.
2 Enoch 44:2 Whoever insults a person's face insults the face of the Lord;... Whoever treats with contempt the face of any person treats the face of the Lord with contempt.

In this passage, 2 Enoch likens the human face to the divine face, vers 1; reminds us of Gen 1:27 it has similar wording

44:1 The Lord with his hands having created man, in the likeness of his own face, the Lord made him small and great.

Gen 1:27  So God created man in his own image, in the image of God created he him; male and female created he them.

"in the image of God" That is, in the image of the Elohim whom the Father used in the work of creation. Man is In the Image And Likeness Of The Elohim, or angels . The word image means a shadow, or a likeness. The word is reproduced in Daniel 2 in relation to the image, and thus relates to form or appearance.

Genesis 5:3 states that "Adam begat a son in his likeness after his image" which illustrates its use here.

Man was made "in the image" of the Elohim, and inasmuch as they are "sons of God," the image is divine (though the nature of man is not).

Of the Lord Jesus Christ also, we read that he is "the exact representation of his (God's) very being" (Heb. 1:3). Yahweh has corporeal existence in heaven.

"While image, then, hath reference to form or shape, 'likeness' hath regard to mental constitution, or capacity... Adam's mental capacity enabled him to comprehend and receive spiritual ideas

But whereas Adam was made in "the image and likeness of the Elohim," the descendants of Adam inherit the consequences of the Fall. Seth was "in the likeness after the image" of Adam (Gen. 5:3), and not that of God.

Therefore, since the Fall it has been impossible for man to reflect the divine excellence in its fullness, and this has required the formation of a New Man who should exactly reveal the divine image and likeness. This Christ accomplished by conquering the flesh (Rom. 1:3; Heb. 1:3; Col. 1:15).

Man is a facsimile of god that is of god's visible face
any disrespect for any human being is to disrespect  God himself

2 Enoch 44:2 Whoever insults a person's face insults the face of the Lord; ....Whoever treats with contempt the face of any person treats the face of the Lord with contempt.

James 3:8 But the tongue, not one of mankind can get it tamed. An unruly injurious thing, it is full of death-dealing poison. 9 With it we bless God, even [the] Father, and yet with it we curse men who have come into existence “in the likeness of God


And now, my children, it is not from my own lips that I am reporting to you today, but from the lips of the Lord who has sent me to you. As for you, you hear my words, out of my lips, a human being created equal to yourselves; but I, I have heard the words from the fiery lips of the Lord. For the lips of the Lord are a furnace of fire, and his words are the fiery flames which come out. You, my children, you see my face, a human being created just like yourselves; I, I am one who has seen the face of the Lord, like iron made burning hot by fire, emitting sparks. For you gaze into (my) eyes, a human being created just like yourselves; but I have gazed into the eyes of the Lord, like the rays of the shining sun and terrifying the eyes of a human being.

The Apocalypse of Weeks The Book of Enoch

The Apocalypse of Weeks

The Apocalypse of Weeks

93.1 After this, Enoch began to speak from a book:

93.2 And Enoch said: "Concerning the sons of righteousness, and concerning the elect ones of the world, [throughout the whole 7,000 year period] and concerning the plant of righteousness and uprightness, I will speak these things to you, and make them known to you, my children. In consequence of that which has been shown to me, from my heavenly vision and from the voice of the Watchers and Holy Ones have I acquired knowledge; and from the tablet of heaven have I acquired understanding."

93.3 And Enoch then began to speak from a book, and said: "I was born the seventh, in the first week, [It doesn’t give reference as to when this week actually starts, however it appears that each week is a 700 year period for all ten of them to fit into a 7,000 year period. Interestingly this is like saying a week (7,000 years) ten times of weeks (700 years)! And since it says he was “born the seventh” (and there is a second witness to this in 1:14) I am making the start date of the first week on 3993 BC at the “founding of the world” when Adam sinned as it seems to fit perfectly throughout the whole “ten part” time period (one could use 3992 when Cain was born but in this scope of time it would make little difference]
 while justice and righteousness still lasted. [this “period of  tranquillity” is the time period from Adam and Eve getting new garments of skin to the end of the day of rest that Jehovah had gone into – so from 3993BC to 2993 which would take the period of  tranquillity well into the second of the ten weeks that Enoch describes in great detail with regard to the flood and Noah’s time]

93.4 And, after me, [after 3040BC when Enoch is transferred (Hb 11:5)] in the second week, [3293 - 2593BC] great injustice will arise, and deceit will have sprung up.[this marks the time when the sons of god the seed of Seth and the seed of Cain commit the many grievous crimes upon the earth as recorded in Chapter 9 of Enoch and Genesis 6]. And in it [the second week] there will be the First End, and in it, a man will be saved. Meaning that Noah a righteous person is delivered 7But when the first [week] is completed, iniquity shall grow up; and during the second week he shall execute the decree [the one made in Chapter 14] upon sinners [both the sons of god and the sons of men - the execution of the decree being the deluge on those who do not enter the Ark which occurred from 2371 to 2370BC. So this too fits in well with the story of Noah and the end of this particular week].

93.5 And after this in the third week, at its end, a man will be elected as the Plant of Righteous judgement [this “man” being Abraham]; , and after him will come the Plant of Righteousness, forever. [future event – one who comes from the seed of Abraham - Jesus].

93.6 And after this,, in the fourth week [1893 – 1193BC], during its completion, the visions of the holy and the righteous shall be seen [the time of Moses and the visions on Mt. Sinai], and a Law for all generations take place [Moses’ prophecies concerning the coming Christ (a prophet like him –Dt 18:15)], and a habitation shall be made for them [the Promised Land by covenant].


93.7 And after this, in the fifth week [1193 – 493BC], at its end [or during its completion that is toward the end of the week], a House of Glory and Sovereignty will be built forever. The house is not the temple but the house of David  The Davidic line (also referred to as the House of David

93.8 And after this, in the sixth week [493BC – 209AD], all those who live in it [the house of dominion] will be darkened. [the Jewish system was one of the darkest under the Mosaic Law at the hands of the Pharisees], the hearts of all of them shall be forgetful of wisdom [they focus on the Law and maintaining a yoke on people instead of listening to the wisdom of God], and in it shall a Man [Immanuel/Jesus] arise and come forth [as the Messiah].
And during its completion [toward the end of the sixth week] He shall burn the house of dominion with fire [the judgment and consequent destruction of the temple and the fall of Jerusalem (70AD)], and all the race of the elect root shall be dispersed [the Diaspora].


93.9 Afterwards, in the seventh week [209AD – 909AD], an apostate generation shall arise [under the Roman Catholic Church]; and many shall be its deeds, and all its deeds perverse [intense persecution and death to any “true” Christian who would question their teachings or authority or try to translate the bible in other languages etc…]. During its completion [towards its end], the righteous shall be selected from the everlasting plant of righteousness [those who were under the alter in rev 6 and the 144‘000 of rev 7]; and to them shall be given the sevenfold doctrine of his whole creation [ they will function as witnesses of righteouseness  Unfortunately they had to hide this knowledge to keep it from being destroyed by the church].

91.12 And after this there will be another week; the eighth , that of righteousness [909AD – 1609AD], to which shall be given a sword to execute judgment and justice upon all oppressors [the Lollards movement, Protestant movement (Luther), Wycliffe accomplished translating the bible in English and it was well on its way to being the most published book in the history of the world as it became a global phenomenon – it was the Word of God (the sword) that executed judgment and justice (not physical but spiritual) on anyone who denied the power of the Old Testament and the Gospels].  and the sinners will be handed over into the hands of the righteous. [the “sinners” of the “middle ages” or “medieval times” were eventually subdued by the rise of the European powers and delivered into their hands],

91.13 And, at its end, [toward the end of the week] they [the elect ] shall acquire habitations by their righteousness  and a House [the “body” which is comprised of those who truly tried to bring God back into the everyday lives of men] will be built for the Great King in Glory, forever.

91.14) And all mankind shall look to the path of uprightness. And after that, in the ninth week, [1609AD – 2309AD] the righteous judgement shall be revealed to the whole world, [this is the time period we are now in, when the kingdom of God will be set up in the earth and righteous judgement shall be revealed to the whole world. The real “terrifiers” (Is 13) will be taken out of the way] And all the works of the godless shall vanish from all the earth, [not all of the people shall be destroyed but the work shall disappear];  And the world [the order of things or the system of things] shall be written down for destruction. [those who got the mark of the beast and worshipped it while blaspheming God and His truth are bound for Gehenna to be destroyed]; and all men [both good and evil] shall be on the watch for the path of integrity [all men, will look for the Christ and His brothers for understanding and guidance]. This period must continue for 300 years well into the Kingdom of God on earth under the new heavenly administration]

91.15 And after this, matter on the tenth week [2309 - 3009AD], in the seventh part, [not “seventh day” - this seventh part being the last 100 years 2909AD-3009AD] there shall be an everlasting judgment [on the last day of the tenth week those who have died during the 1000 years will be brought out  of the grave to be judged], which shall be executed by the Watchers of the eternal heaven  [upon the archons or world rulers of this age]; the great judgment which shall come from all of the angels [the angels are the sanits and the end of all that is evil will come as death itself is swallowed up forever - Amen!]

91.16 And the First Heaven will vanish and pass away and a New Heaven will appear, and all the Powers of Heaven will shine forever, with sevenfold light.

91.17 And after this, there will be many weeks without number, forever, [after the 1,000 year when God is all in all],  in goodness and in righteousness. And from then on sin will never again be mentioned. there will be no more remembrance of it

The Gospel of Judas Indicated Trouble Ahead for the Papacy

Prophecy in the Gospel of Judas

The Gospel of Judas Indicated Trouble Ahead for the Papacy

The disciples report a vision of the Jerusalem temple or possibly a visit to the temple ( John 2:13–16) and Jesus uses the occasion to interpret the account of the disciples prophetically

Jesus explains both a vision that the Twelve had concerning the temple and the priesthood

THE DISCIPLES SEE THE TEMPLE AND DISCUSS IT

They [said, “We have seen] a great [house (Ezekiel 8:6) with a large] altar [in it, and] twelve men (Ezekiel 8:11,16)— they are the priests, we would say—and a name; and a crowd of people is waiting at that altar, [until] the priests [… and receive] the offerings. [But] we kept waiting.” [Jesus said], “What are [the priests] like?” They [said, “Some …] two weeks; [some] sacrifice their own children, others their wives, in praise [and] humility with each other; some sleep with men; some are involved in [slaughter]; some commit a multitude of sins and deeds of lawlessness. And the men who stand [before] the altar invoke your [name], [39] and in all the deeds of their deficiency, the sacrifices are brought to completion […].” After they said this, they were quiet, for they were troubled.



JESUS OFFERS AN ALLEGORICAL INTERPRETATION OF THE VISION OF THE TEMPLE


Jesus said to them, “Why are you troubled? Truly I say to you, all the priests who stand before that altar invoke my name. Again I say to you, my name has been written on this […] of the generations of the stars through the human generations. [And they] have planted trees without fruit, in my name, in a shameful manner.” Jesus said to them, “Those you have seen receiving the offerings at the altar—that is who you are. That is the god you serve, (2 Thess 2:3,4) and you are those twelve men you have seen. The cattle you have seen brought for sacrifice are the many people you lead astray [40] before that altar. […] will stand and make use of my name in this way, and generations of the pious will remain loyal to him. After him another man will stand there from [the fornicators], and another [will] stand there from the slayers of children, and another from those who sleep with men, and those who abstain, and the rest of the people of pollution and lawlessness and error, and those who say, ‘We are like angels’; they are the stars that bring everything to its conclusion. For to the human generations it has been said, ‘Look, God has received your sacrifice from the hands of a priest’—that is, a minister of error. But it is the Lord, the Lord of the universe, who commands, ‘On the last day they will be put to shame.’” [41] Jesus said [to them], “Stop sac[rificing …] which you have […] over the altar, since they are over your stars and your angels and have already come to their conclusion there. So let them be [ensnared] before you, and let them go [—about 15 lines missing—] generations […]. A baker cannot feed all creation [42] under [heaven]. And […] to them […] and […] to us and […]. Jesus said to them, “Stop struggling with me. Each of you has his own star, (Jude 13) and every[body—about 17 lines missing—] [43] in […] who has come [… spring] for the tree […] of this aeon […] for a time […] but he has come to water God’s paradise, and the [generation] that will last, because [he] will not defile the [walk of life of] that generation, but […] for all eternity.”

what the disciples have seen in Jerusalem is interpreted as a foreshadowing of the emerging Catholic church

The vision of the temple and twelve priests should first be understood from an historical point of view.

The only copy of it known to exist is a Coptic language text that has been carbon dated to AD 280, plus or minus 60 years.

This would place the Gospel of Judas within a type of Novatianism or Donatism schism both groups refused to   submit to the bishop of Rome, they were labeled by Rome as schismatics
we've all heard of Christian martyrs. But the Gospel of Judas challenges the idea that God wants people to die as martyrs—just as it challenges the idea that God wanted Jesus to die. Whoever wrote this gospel—and the author is anonymous—is challenging church leaders who teach that.

The Testimony of Truth

The foolish - thinking in their heart that if they confess, "We are Christians," in word only (but) not with power, while giving themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is, thinking that they will live, when they are (really) in error - hasten towards the principalities and authorities. They fall into their clutches because of the ignorance that is in them. For (if) only words which bear testimony were effecting salvation, the whole world would endure this thing and would be saved. But it is in this way that they drew error to themselves. ...
... (3 lines unrecoverable)
... they do not know that they will destroy themselves. If the Father were to desire a human sacrifice, he would become vainglorious.

For the Son of Man clothed himself with their first-fruits; he went down to Hades and performed many mighty works. He raised the dead therein; and the world-rulers of darkness became envious of him, for they did not find sin in him. But he also destroyed their works from among men, so that the lame, the blind, the paralytic, the dumb, (and) the demon-possessed were granted healing. And he walked upon the waters of the sea. For this reason he destroyed his flesh from [...] which he [...]. And he became [...] salvation [...] his death ...
... (4 lines unrecoverable)
... everyone [...] how many they are! They are blind guides, like the disciples. They boarded the ship; at about thirty stadies, they saw Jesus walking on the sea. These are empty martyrs, since they bear witness only to themselves. And yet they are sick, and they are not able to raise themselves.

But when they are "perfected" with a (martyr's) death, this is the thought that they have within them: "If we deliver ourselves over to death for the sake of the Name we will be saved." These matters are not settled in this way. But through the agency of the wandering stars they say they have "completed" their futile "course", and [...] say, [...]. But these [...] they have delivered themselves ...
... (7 lines unrecoverable)


... but they resemble [...] them. They do not have the word which gives life. (The Testimony of Truth)


 In a vision the Twelve Apostles see the temple and twelve immoral and vicious priests. Jesus tells them that they are these priests leading people astray as ministers of error.

the Gospel of Judas shows "the twelve disciples"—stand-ins for church leaders—offering human sacrifice on the altar—and doing this in the name of Jesus!

First  the Gospel of Judas is recording the moral decay and corruption of the church as a prophecy 

Second, the Gospel of Judas Indicated Trouble Ahead for the Papacy

[some] sacrifice their own children, others their wives (martyr historical crusades and inquisition prophecy), in praise [and] humility with each other; some sleep with men; some are involved in [slaughter]; some commit a multitude of sins and deeds of lawlessness. And the men who stand [before] the altar invoke your [name

if this was the state of the church in the 3rd and 4th centuries things got a lot worest in the dark ages 


"Temple/house" may signify the literal temple at Jerusalem (Mat 23:16), this may indicate that at the time of writing the Gospel of Judas the Temple was still very much in use. 

It was upon the necessity of continuing worship at this Temple that the first-century Judaizing element in the -- ecclesias made its stand. 

The word Temple/house may also signify the spiritual "temple" of believers -- the ecclesia itself (1Co 3:16,17; 2Co 6:16; Eph 2:21). The first-century apostasy, opposed strenuously by Paul, had set itself up as an integral part of the ecclesias.


In like fashion, the Roman Catholic apostasy, which had its beginnings in the church, came at last to enthrone itself in the most "beautiful" and "glorious" and elaborate of all "temples" ever built -- St. Peter's Basilica in Rome. 

The Pope takes his seat in the "Temple of God" (a false claim, of course) when, gorgeously arrayed, he is carried on the shoulders of his cardinals, to the papal chair in St. Peter's. It is from this chair only, and in this temple only, that he may make "ex cathedra" infallible pronouncements as to the faith of his millions of followers.

Since he is a hypocrite, a false teacher claiming to be Christian, he “sits down in the temple of The God,” that is, what such false teachers claim to be that temple.—2Th 2:4.

An Impostor. The apostle Paul, in warning of the apostasy to come, spoke of “the man of lawlessness” as setting himself up “so that he sits down in the temple of The God, publicly showing himself to be a god.” (2Th 2:3, 4) This “man of lawlessness” is an apostate, a false teacher, so he actually seats himself only in what he falsely claims to be that temple.

Among these bazaars of Romish saints, St. Peter's, the temple of the Roman God, holds the first rank, being the largest temple in the world. It is 666 feet long, 284 wide, and its magnificent cupola rises to the height of 408 feet. It was 200 years in building. It is the temple of "the god of the earth", before whom, in belligerent antagonism, the saints and witnesses of Jesus stood; prophesying in sackcloths 1260 years (Dan. 11:39; Rev. 18:2; 11:3). It is the temple in which is worshipped "the Man of Sin and Son of Perdition," styled also "the Lawless One"; who opposeth and exalteth himself above all that is called a god or is reverenced: so that, as a god, he sits in the temple of the god, publicly exhibiting himself that he is a god" (2 Thess. 2:4). Such are the capital and chief temple of the apocalyptic Sodom and Egypt; the Queen City of the Gentiles, and most holy sanctuary of Satan. 

The Pre-Adamic Creation

The Pre-Adamic Creation 

The general account of the work of the six days is contained in the first chapter of Genesis; while in the second is presented, among other things, a more particular narrative of the work of the sixth day in the formation of the first human pair.

Let the reader peruse the history of the creation as a revelation to himself as an inhabitant of the earth. It informs him of the order in which the things narrated would have developed themselves to his view, had he been placed on some projecting rock, the spectator of the events detailed. He must remember this. The Mosaic account is not a revelation to the inhabitants of other orbs remote from the earth of the formation of the boundless universe; but to man, as a constituent of the terrestrial system. This will explain why light is said to have been created four days before the sun, moon, and stars. To an observer on the earth, this was the order of their appearance; and in relation to him a primary creation, though absolutely pre-existent for millions of ages before the Adamic Era.

The duration of the earth’s revolutions round the sun previous to the work of the first day is not revealed; but the evidences produced by the strata of our globe show that the period was long continued. There are indeed hints, casually dropped in the Scriptures, which would seem to indicate, that our planet was inhabited by a race of beings anterior to the formation of man. The apostle Peter, speaking of the “false teachers” that would arise among Christians “by reason of whom the way of truth would be evil spoken of,” illustrates the certainty of their “damnation” by citing three cases in point; namely, that of certain angels; that of the antediluvian world; and that of Sodom and Gomorrha. Now the earth, we know, was the place of judgment to the contemporaries of Noah and Lot, and seeing that these three are warnings to inhabitants of earth, it is probable, that they are all related to things pertaining to our globe in the order of their enumeration -- first, judgment upon its pre-Adameral inhabitants; secondly, upon the antediluvian world, which succeeded them; and thirdly, upon Sodom after the flood.

Peter says, that “the Angels,” or pre-Adameral inhabitants of the Earth, “sinned;” and Jude, in speaking of the same subject, reveals to us the nature of their transgression. He says, verse 6, “the angels maintained not their original state, but forsook their own habitation.” From which it would appear, that they had the ability to leave their dwelling if they pleased; secondly, that they were sometimes employed as messengers to other parts of the universe; this their name (aggeloV, aggelos, one sent) implies: thirdly, that they were forbidden to leave their habitation without special command to do so; and fourthly, that they violated this injunction and left it. Having transgressed the divine law, God would not forgive them; “but casting them down,” or driving them back, “He committed them to everlasting chains of intense darkness to be reserved for judgment” (2 Peter 2:4). Hence, it is clear, when they were driven back to their habitation, some further catastrophy befel them by which their committal to darkness was effected. This probably consisted in the total wreck of their abode, and their entire submergence, with all the mammoths of their estate, under the waters of an overwhelming flood. Reduced to this extremity, the earth became “without form and empty; and darkness overspread the deep waters” (Genesis 1:1). Its mountains, hills, valleys, plains, seas, rivers, and fountains of waters, which gave diversity of “form” to the surface of our globe, all disappeared; and it became “void,” or empty, no living creatures, angels, quadrupeds, birds, or fishes, being found any more upon it. Fragments, however, of the wreck of this pre-Adameral world have been brought to light by geological research, to the records of which we refer the reader, for a detailed account of its discoveries, with this remark, that its organic remains, coal fields, and strata, belong to the ages before the formation of man, rather than to the era of the creation, or the Noachic flood. This view of the matter will remove a host of difficulties, which have hitherto disturbed the harmony between the conclusions of geologists and the Mosaic account of the physical constitution of our globe.

Geologists have endeavoured to extend the six days into six thousand years. But this, with the Scriptural data we have adduced is quite unnecessary. Instead of six thousand, they can avail themselves of sixty thousand; for the Scriptures reveal no length of time during which the terrene angels dwelt upon our globe. The six days of Genesis were unquestionably six diurnal revolutions of the earth upon its axis. This is clear from the tenor of the Sabbath law. “Six days shalt thou labour (O Israel) and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it.” Would it be any fit reason that, because the Lord worked six periods of a thousand or more years each, and had ceased about two thousand until the giving of the law, therefore the Israelites were to work six periods of twelve hours, and do no work on a seventh period or day of like duration? Would any Israelite or Gentile, unspoiled by vain philosophy, come to the conclusion of the geologists by reading the sabbath law? We believe not. Six days of ordinary length were ample time for Omnipotence with all the power of the universe at command to re-form the earth, and to place the few animals upon it necessary for the beginning of a new order of things upon the globe.

But what is to become of the evil angels in everlasting chains of darkness, and who shall be their judge? Jude says, they were committed “for the judgment of THE GREAT DAY.” He alludes to this great day in his quotation of the prophecy of Enoch, saying, “Behold, the Lord cometh with ten thousand of His Holy Ones (angels of His might, 2 Thess. 1:7) to execute judgment upon all, &c.” This coming of the Lord to judgment is termed by Paul “the Day of Christ” -- “A DAY in which He will judge the world in righteousness by Jesus Christ” -- during which the saints, with angels ministering to them, having lived again, will reign with Christ a thousand years on the earth (2 Thess. 2:2, Acts 17:31; Rev. 5:10; 20:4, 11-15). 

 This is the Great Day of judgment, a period of one thousand years, in which Christ and His saints will govern the nations righteously; judge the raised dead in His kingdom according to their works; and award to the rebel angels the recompense awaiting their transgression. “Know ye not,” saith Paul, “ that we (the saints) shall judge angels? How much more things that pertain to this life?” (1 Cor. 6:3). From these data, then, we conclude that these angels will be judged in the Day of Christ by Jesus and the saints.

In the period between the wreck of the globe as the habitation of the rebel angels and the epoch of the first day, the earth wasas described in Genesis 1:2, “without form and void, and darkness upon the face of the deep,” -- a globe of mineral structure, submerged in water, and mantled in impenetrable night. Out of these crude materials, a new habitation was constructed, and adapted to the abode of new races of living creatures. On the first day, light was caused to shine through the darkness, and disclose the face of the waters; on the second, the atmosphere called heaven, was formed, by which the fog was enabled to float in masses above the deep; on the third, the waters were gathered together into seas, and the dry land, called the Earth, appeared. It was then clothed with verdure, and with fruit and forest trees, preparatory to the introduction of herbivorous creatures to inhabit it. 

 On the fourth day, the expanded atmosphere became transparent, and the shining orbs of the universe could be seen from the surface of the earth. Our globe was then placed in such astronomical relation to them as to be subjected by their influences to the vicissitudes of day and night, summer and winter; and that they might serve for signs, and for years. Thus, the sun, moon, and stars which God had made, by giving the earth’s axis a certain inclination to the plane of the ecliptic, became diffusive of the most genial influences over the land and sea. It was now a fit and beautiful abode for animals of every kind. The dwelling place was perfected, well aired, and gloriously illuminated by the lights of heaven; food was abundantly provided; and the mansional estate waited only a joyous tenantry to be complete.

This was the work of the fifth and sixth days. On the fifth, fish and water-fowl were produced from the teeming waters; and on the sixth, cattle, reptiles, land-fowl, and the beasts of the earth, came out of “the dust of the ground,” male and female, after their several kinds (Gen. 1:20-25; 2:19).

But among all these there was not one fit to exercise dominion over the animal world, or to reflect the divine attributes. Therefore, 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. Further details concerning the formation of the human pair are given in the second chapter of Genesis, verses 7, 18, 21-25. These passages belong to the work of the sixth day; while that from verse 8 to 14 pertains to the record of the third; and from 15 to 17 is parallel with chapter 1:28-31, which completes the history of the sixth.

“Thus the heavens and the earth were finished, and all the host of them;” and the Jehovah [Yahweh] Elohim, on reviewing the stupendous and glorious creation elaborated by the Spirit, pronounced it “VERY GOOD.” Then the Elohim, or “Morning Stars sang together, and all the Sons of God shouted for joy” (Job 38:4-7).

There are three holy spirit's

There are two holy spirit's

The first holy spirit is the Active Force of the Deity

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

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

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

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

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

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

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

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

“Power” is basically the ability or capacity to act or do things and it can be latent, dormant, or inactively resident in someone or something. “Force,” on the other hand, more specifically describes energy projected and exerted on persons or things, and may be defined as “an influence that produces or tends to produce motion, or change of motion.” “Power” might be likened to the energy stored in a battery, while “force” could be compared to the electric current flowing from such battery. “Force,” then, more accurately represents the sense of the Hebrew and Greek terms as relating to God’s spirit, and this is borne out by a consideration of the Scriptures.

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

The holy spirit is described by John as the helper:

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

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

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

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

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

Angels are spirits 

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

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

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

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

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

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

Hence Paul said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


So the Holy Spirit is Jesus’ mum.

The third holy spirit is the chief elohim or the archangel Michael



Michael, mi'-chå-el (Heb.)--who is like unto God?; who is like God; who is assimilated of God; Godlike; who is like expanding power. Michael represents mercy and loving-kindness.

"The archangel" (Jude 9), or "one of the chief princes" who came to help Daniel (Dan. 10:13). He is mentioned in Revelation 12:7 as the leader of the heavenly army that wars against the dragon. There are several Israelites by this name mentioned in the Bible, too (Num. 13:13; I Chron. 5:13; 6:40; 7:3; 8:16; 12:20; 27:18).

The foremost angel, both in power and authority, is Michael, the archangel. (Da 10:13, 21; 12:1; Jude 9; Re 12:7; Because of his preeminence and his being called “the great prince who is standing in behalf of the sons of [God’s] people,” he is presumed to be the angel that led Israel through the wilderness. (Ex 23:20-23)

Michael being "one of the chief" implies a hierarchy amongst Angels; hence Jude 9 speaks of "Michael the Archangel".

The LXX renders Dan. 12:1 as “the great Angel” (AV “great prince”). The closeness of association between the Angel Michael and His people Israel is shown by the fact that when He 'stands up' in the last days many of the people of Israel

Hebrews 1 labours the point that the Lord Jesus was not an Angel. This Angel was not the Lord Jesus, but just as Michael represented Israel (Dan. 12:1), so this Angel was the representative of the Messiah.


Michael is the Angel especially responsible for Israel, and therefore one of the most powerful Angels- "Michael one of the chief princes" (Dan. 8:13), "the great prince" (Dan. 12:1). The LXX renders Dan. 12:1 as “the great Angel” (AV “great prince”). Under Michael's control there are many other Angels similarly dedicated to the affairs of the people of Israel- Dt. 11:12 describes the land of Israel as "a land which Yahweh thy God careth for: the eyes of Yahweh thy God (i. e. the Angels) are always upon it from the beginning of the year even unto the end of the year". In passing, does the phrase "Yahweh thy God" refer to the Angel which led them through the wilderness? The Angel Michael? Remember Moses was speaking to the people of Israel at this time, and as we saw earlier, they very much conceived of the "Yahweh thy God" in terms of the Angel of the presence going with them. Thus God was promising that His Angels would physically be present in the land and would be especially sensitive to the events there. The degree to which God wanted Israel to conceive of Him in terms of Angels is shown by carefully considering the command for Israel not to have chariots (Dt. 17:16 cp. Is. 2:7). As this form of transport became increasingly popular, it must have seemed as crazy as Christians being told not to possess motor cars. There must have therefore been a highly significant teaching behind it. Was the purpose of it to make Israel look to the Angel-cherubim chariots of God? The word for 'cherubim' carries the idea of a chariot; the notion of horsemen corresponds with the Angel horseriders of Zechariah and Revelation.



Zech. 1:11 describes the Angels as walking "to and fro through the earth (Heb. 'eretz'- the land, of Israel), and behold, all the earth (land) sitteth still and is at rest". "They are the eyes (Angels) of the LORD which run to and fro through the whole earth" (Zech. 4:10). It may even be that the satan Angel of Job was walking to and fro through the land of Israel (going up and down in the "earth"- land) rather than through the whole planet, inspecting the true worshippers (who would only have been located in the area around Israel in all probability). Perhaps it is to the physical presence of the Angel in the land that Ezek. 35:10 refers " Thou (the Arabs) hast said, These two nations and these two countries (Israel and Judah) shall be mine, and I will possess it; whereas the LORD (the Angel Michael) was there". Yet this same Angel ministered judgement on Israel- Ezek. 7:14 and 20:17 describe God's eye (the Angel Michael) not sparing or pitying, and in so doing goes back to the language of Is. 63 where we see that the Angel was capable of showing pity, but ceased to because of Israel's sin (v. 9,10). Ps. 83 also speaks of the Arab aggression towards Israel and therefore Michael in the last days: "They have taken crafty counsel against Thy people" (v. 3)- Israel are Michael's people. They say "let us take to ourselves the houses of God" (v. 12)- i. e. the Angel's dwelling place in the temple. They will be punished by a mighty theophany involving " a wheel. . . the wind. . the fire. . . Thy tempest. . . Thy storm" (v. 13-15)- all of which is the language of the Angel-cherubim and God manifestation in the Angels (e. g. Ps. 104:1-4).



Amos 7 speaks of God through His Angels 'standing up' for Israel as the result of the prayer of Amos and a faithful remnant. Amos sees visions of the impending judgements on Israel. After each he prays "O Lord God, forgive, I beseech Thee: who shall stand for Jacob? ('If you, his Angel-God, don't?') For he is small". The answer comes: "The Lord repented for this. It shall not be, saith the Lord". He repented for the sake of one intense prayer! Notice too Amos asking "Who shall stand for Jacob?". Michael the Angel stands for Israel in the court of Heaven, and thus it appears Amos is pointing out that if Israel is condemned and punished they will have no Angel with them- and so the Angel changes His mind.


All the Angels are righteous, but they act out the roles of the various situations on earth, and God gives His judgment upon them. Dt. 32:8 LXX suggests each nation has a representative Angel. We note that the prince of Persia "withstood". God of course could have forced him to do His will.

Michael the Angel stands for Israel in the court of Heaven (as the Angel 'God of Jacob'; Dan. 12:1), and it would appear that He is the same Angel that appeared to the patriarchs in making the promises and thus the God of Abraham, Isaac and Jacob was understood by them in terms of an Angel.

This is made specific in Gen. 48:15,16, where Jacob says : "God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil. . . ". This Angel earlier told Jacob that He was "the God of Bethel"" (Gen. 31:11,13), where "Jacob vowed a vow saying, If God will be with me, and will keep me in this way that I go. . . " (28:20). Thus to him 'God' was the Angel.

Other references lend support: "The Angel of the Lord appeared unto (Moses) in a flame of fire out of the midst of a bush. . . He said, I am the God of. . Abraham, the God of Isaac, and the God of Jacob. . . I have surely seen the affliction of My people (the Angels are the eyes of the Lord). . . and I am come down to deliver them. . to bring them up out of that land unto a good land (this was all done by the Angel which led Israel through the wilderness). . . the cry of the children of Israel is come unto Me (language of limitation). . . ye shall say unto (Pharaoh), The Lord, God of the Hebrews, hath met with us (Ex. 3:2,6,7,8,9,18). The Angel stresses at least three times in the chapter that He is the God of the patriarchs. Notice too how He also calls Himself the "God of the Hebrews"- i. e. the God of Israel. If "the God of Jacob" has reference to Angels, should not also "the God of Israel"? Frequently the phrase "the Lord of Hosts, the God of Israel" is found in the prophets; and we have seen that "the Lord of Hosts" is invariably an Angelic title.



"The mighty God of Jacob" dwelt in the ark (Ps. 132:2,5); this was an Angel ( cp. Acts 7:46.

"The God of Hosts (Angels) is with us; the God of Jacob is our refuge, Ps. 46:7,11 emphasizes. Note too the reference in v. 4 to "the tabernacles of the most high"- another Angelic phrase.

“The God of Jacob” gave a law, and he also “went out over the land of Egypt” (Ps. 81:4,5 RV)- all references to the work of the Angel on Sinai and at the Exodus.

Jacob was renamed Israel. The elders saw “the God of Israel”, or Jacob- i.e. they saw an Angel (Ex. 24:10).

Ps. 76 describes the God of Jacob as dwelling in Zion (v. 2)- where the Angel lived "At Thy rebuke. . . both the chariot and horse are cast into a dead sleep" (v. 6)- the language of Ex. 15:1 concerning the Angelic destruction of Pharaoh at the Red Sea (the "Lord" in the pillar of fire and cloud which caused their destruction was the Angel which travelled in the same pillar and talked to Moses- Ex. 14:24 cp. 33:9)


Ps. 81 has much Angelic language. "A law of the God of Jacob" (v. 4) refers to the Angels who gave the law. "I am the Lord thy God which brought thee out of the land of Egypt" (v. 10)- Angelic work. The same kind of links are found in Ps. 114 between the wilderness Angel and the "God of Jacob"-"When Israel went out of Egypt. . . the (Red) Sea. . . fled. . . at the presence of the God of Jacob; which turned the rock into a standing water" (the work of the Angel standing on the rock at Rephidim).


God and his Angel(s) are interchangeable there is an angel named Yahweh who is the Archangel Michael but not the Deity himself. the Archangel Michael functions as the Deity's personal manifestation on earth

The world came about through a mistake The Gospel of Philip

The world came about through a mistake The Gospel of Philip 

The world came about through a mistake. For he who created it wanted to create it imperishable and immortal. He fell short of attaining his desire. For the world never was imperishable, nor, for that matter, was he who made the world. For things are not imperishable, but sons are. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive, how much more will he be unable to give? The Gospel of Philip 

The system began in a transgression, for he who made it had desired to make it imperishable and immortal. He fell away and did not attain (his) ambition. For there was no imperishability of the system, and there was no imperishability of him who has made the system. For there is no imperishability of things but rather of the Sons, and no one can obtain imperishability except by becoming (a) Son. Yet he who is unable to receive, how much (more) will he be unable to give! (The Annotated Gospel of Philip Dr. Thomas Paterson Brown)

The Annotated Gospel of Philip Dr. Thomas Paterson Brown

Hypertext interlinear of the Gospel according to Philip


From the Hypertext interlinear of the Gospel of Philip we can see that the word "world" is the Greek word Kosmos  

A kosmos is anything constituted or arranged by what the moderns call "a constitution," or by the force of circumstances; as a kingdom, empire, state, or what is called "world." Each of these, or a system of states, has its course or aeon; so that when the end of the course is arrived at, the abolition or destruction of the particular state of necessity ensues. (The Herald Of The Kingdom And Age To Come, for 1859)

Kosmos, rendered world in this phrase, signifies, that order of things constituted upon the basis of sin in the flesh, and styled the kingdom of this world Rev 11:15, as opposed to the kingdom of God: which is to be established upon the foundation of "the word made flesh" obedient unto death. (Elpis Israel)

The world came about through a mistake [of Adam]

The world came about through a mistake [It is important to understand that the "world" is not the "earth" - the world was created when the individual spirit consciousness of man (in Adam) transgressed the Command (not by deceit as with Eve) which was the “founding of the world” and we know that the “world is at enmity with God” hence anyone who moves in opposition to the Father’s will is of the world]. For he [Adam by error] who created it [the world was created by the errant thoughts (reasoning) of Adam] wanted to create it imperishable and immortal [so although his intentions were good; he had not the understanding or wisdom needed to do this]. He fell short of attaining his desire [The Father Himself falls short of nothing for He is “perfect in all His ways” so this is obviously mankind who fell short by transgressing the Fathers warning. The lure of knowing they might “become as gods” was a bit too attractive to pass up by such a young man]. For the world never was imperishable [the keyword here is “world” as opposed to “earth” do not confuse the two], nor, for that matter, was he who made the world [again this cannot be the Father but is rendered in genesis as “elohim” which can be any individual spirit consciousness in creation whether angel or man]. For things are not imperishable, but sons are [only that which is One with the Father is imperishable and the body itself is just a thing, however the spirit consciousness is not a “thing” yet from a “legal” standpoint anything without life is merely a “thing”]. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive [life], how much more will he be unable to give [life]? (Philip 78)

Adam in the Role of Serpent
Adam the first devil