By the pattern: [showing how each state reflects a part of the 3 fold Tabernacle Pattern]
YAHWEH or Pure Spirit [Attributes/Eternal Immaculate Substance] = MHP/Most Holy Place
or The Only Begotten Son [the Image/Word] = HP/Holy Place
Yahshua or Holy Spirit operating as/in
different formations invisible and visible in the Universe or Creation = CRA/Court Round About
Image of Yah - The Heavenly Nature of Yahweh
Yahweh is Pure Spirit, and in this
state He is incomprehensible and inscrutable, and He is the eternal substance, limits and bounds of everything. Here
Yahweh in His Pure Spirit state is symbolized as a cloud. Yahweh in not a cloud! He merely chose a cloud to to
symbolize Himself because a cloud has no particular or descriptive shape or form. We have drawn this cloud in this manner
to show you that everything [including the concept of a Yahweh] in the universe abides within the Pure spirit state of Yahweh.
Our University Logo.
"Without controversy great is the mystery of Holiness:
Elohim was manifest in the flesh,
justified in the Spirit,
seen of angels,
unto the Gentiles,
believed on in the world,
received up into glory."
1 Timothy 3.16
There is no 3 persons to the so-called Godhead, because that is Yahweh or pure spirit substance in a defined shape and form.
And than He was manifested in a physical body as the Messiah, and that is just one pure spirit manifesting
in two different forms or manifestations (one is a spiritual form and the other is a physical form). That was and is just
one Eternal Spirit Substance revealing himself as the Father, Yahweh who is spirit, NOT "A" Spirit. And the image
that Yahweh formed for Himself to manifest in He called Elohim [a title]. Remember the "burning bush" episode?
This name (Title) was made known by Yahweh Himself when He first introduced Himself to the man Moses at the burning bush on
the backside of Mount Sinai.
Yahweh was manifesting to Moses in a vision,
a bush in a consuming fire but was not being burned (like the three Hebrew children in the fiery furnace in Babylon).
It was there that YHWH called Himself Elohim. Elohim is a super-incorporeal shape and form that was begotten by Yahweh,
and that form is the WORD that appeared to the patriarchs and prophets in visions and revelations. And Elohim is
the spirit embodiment that the apostle John speaks of in this writings, and at that time the apostle John knew Elohim by the
Yahweh is pure spirit, therefore no man has ever seen the Father, He is the substance called
Eternity. And in this description substance is the attributal make-up or nature
of Yahweh that has no possibility of further comprehension with the exception of the of primary attributes (elements of the
substance) which are revealed in the structure, appointments and function of the Tabernacle Pattern. But the attributes of YHWH are innumerable, and in the bible they are referred to as spirits,
hosts, armies, angels or collectively "ministering spirits." Elohim is the image that embodies the nature of Yahweh
[attributes] in an organized way that it is possible to know and understand, and that is what may be known of Yahweh.
As an analogy it would be reasonable to say that all things, no matter what it or they may be, they all abide within
what appears to be the vacant atmosphere of our universe. By "vacant atmosphere" I am implying the space and
that vacuum like portion of existence. I have expressed it this way because there is no such possibility as being outside
of pure spirit because all of what exists is within pure spirit. Pure spirit as an Eternal Environment is also the source
and substance, the limits and bounds, and ruler of all that exists--there is nothing else.
Words, their elements (symbols and sounds) and dialog structures (their arrangements) are
also creatures, and as such they by themselves are not able to adequately embody or convey the full measure of what
might be known of Yahweh. Therefore Yahweh-Elohim had to provided this universe physically (we are physical beings)
as the most adequate visual reflection or image [type and shadow expressions] to help us learn, know and understand what may
be known of Yahweh/Pure Spirit through the form Elohim. But it is Elohim manifesting as Yahshua that
is the door and he provides the key. This is a very great esoteric mystery and it can only be entered into by the way Yahweh
has provided for those who will acknowledge Elohim, by the name Yahshua in its
physical manifestation and be obedient to his instruction and guidance.
as the apostle Saul said, this is a very great mystery. It is Yahweh Who ordained
"Yahshua" to His only begotten son, Elohim.
Romans 1:18-21 (AKJV)
For the wrath of God is revealed from heaven against all ungodliness and
unrighteousness of men, who hold the truth
in unrighteousness; because that which may
be known of God is manifest in them; for God hath shewed it unto them. For
things of him from the creation of the world are clearly seen, being understood by the
are made, even his eternal power and Godhead; so that they are without
excuse: because that, when they knew God, they
glorified him not as God, neither were
thankful; but became vain in their imaginations, and their foolish heart was
1 Timothy 3:16 (AKJV)
And without controversy great is the mystery of godliness: God was manifest
flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in
the world, received
up into glory.
Revelation 3:14Authorized (King James) Version (AKJV)
And unto the angel of the church
of the Laodiceans write; These things saith the Amen,
the faithful and true witness, the beginning of the creation of
God. . . The Lord possessed
me in the beginning of his way, before his works of old. (Proverbs 8:22)--A Mystery.
[for a comparison reading] The "Godhead"
The word "Godhead" occurs three times in the scriptures (Acts 17: 29, Rom.
Col. 2: 9, KJV). There are two different Greek words translated Godhead in these
theiotes and theotes. Thayer says Godhead (theiotes) means, "divinity,
divine nature" (Thayer's
Greek-English Lexicon, pg. 285). Vine distinguishes between
these two words:
"Theiotes, the attributes of God, His Divine nature and properties;
theotes indicates the Divine
essence of Godhood, the personality of God"
(W. E. Vine, Expository
Dictionary of New Testament Words).
The Godhead, then,
is divinity, divine nature, and the essence of God, simply stated. It is
that we also understand the term inspired writers used to designate the Creator -
"God." "God" is from the Greek theios which means "divine, deity" (Thayer, pg. 285).
The Godhead consists of three entities. The term God (divine) is applied to the Father
(Rom. 1: 7), the Son (Heb. 1: 8), and the Holy Spirit (Acts 5: 3, 4). While three entities
Godhead (state of being God), they are one in nature, purpose, and
thinking (cf. Jn. 14: 8-11). The scriptures
never refer to the Father, Son, and Holy Spirit
(Godhead) as gods. When "gods" is used, it refers to
idols or pagan pantheons (Ex. 12:
12). Moreover, it is significant that the Hebrew adjective of singularity (one)
is used with
the plural noun God (Elohim). "Hear, O Israel: the Lord our God is one Lord" (Deut. 6:
4). Notwithstanding, the scriptures clearly present three separate and distinct entities or
2 Cor. 13: 14, Eph. 4: 4-6, Matt. 3: 13-17.
The scriptures reveal no degrees of deity.
Hence, the Father, Son, and Holy Spirit are
co-existent, co-eternal, and co-equal. A careful study of the nature
of the Father, Son,
and Holy Spirit reveals a nature, properties, and characteristics which can only be found
concerning God (theios). While there are circumstantial variations (i.e. the incarnation),
study reveals no variations in the essential nature of the Father, Son, and the
Holy Spirit. If there had been
any varying degrees and gradations of deity (such is really
impossible, God is either God or not God, Isa. 46:
5-10), the incarnation would have
been the opportunity. However, Jesus, in the flesh, remained God, modernism
of my brethren to the contrary notwithstanding. Jesus did not "leave his essential nature
in heaven (deity, dm) when he came to earth" (2 Cor. 8: 9). He simply disrobed himself
of all the grandeur
of deity which he enjoyed in heaven (Phili. 2: 6-10).
The Father/Son relationship. The
Father/Son presentation of God particularly and
peculiarly pertains to the incarnation (becoming flesh) of the
Logos (Word, Jesus, Jn. 1:
1-11). When the Word became flesh, he "assumed" the posture of Son (Jn. 3:
16, he was
conceived of the Holy Spirit and Mary, Matt. 1: 20). In this role, he was acquiescent to
the Father (cf. 14: 28). Jesus (the Word) existed at the beginning and did the actual
creating of all things
which are created (Col. 1: 16). Jesus said, "…Before Abraham was, I
am" (Jn. 8: 58). The verb
tense of "I am" indicates His deity or eternality. Since Jesus
and the Father necessarily shared divine
commonalties, he could say "…he that hath seen
me hath seen the Father" (Jn. 14: 9).
The Holy Spirit was also present and active at the time of creation (Gen. 1: 2). The
role of the Spirit at different times seems to have been that of creating order and system
(Gen. 1: 1, 2, Jn.
14-16). It is tragic that so many attribute chaos to the Holy Spirit in
their religious teachings and practices
(cp. I Cor. 14: 33-40). The Spirit also shares the
common and essential nature and traits of deity. The Spirit
is presented as on the same
level of Jesus ("another," allos, "another of the same sort,"
Jn. 14: 16).
The nature of God (Godhead). God is all knowing (Acts 2: 23), self-existent
26), immutable (Jas. 1: 17), and all-powerful (Matt. 19: 26). God possesses absolute
(I Pet. 1: 15), creative power (Rom. 11: 36), and eternality (Rom. 1: 20). Not
only does God love, but the essential
nature of God is love (I Jn. 4: 8).
The nature of God is seen in the "God is…"
expressions found in the scriptures. God is
love (I Jn. 4: 8), God is faithful (I Cor. 10: 13), God is holy (Ps.
99:9), God is light (I Jn.
1: 5), God is merciful (2 Chroni. 30: 9), and God is jealous (Deut. 6: 15).
God is also revealed in his names. He is Jehovah-nissi ("Jehovah is my banner," Ex.
17: 15, suggestive of triumph), Jehovah-shalom ("the Lord is peace," Judges 6: 24),
("Jehovah is present," Ezek. 48: 35), Jehovah-tisidkenu ("Jehovah is
righteous," Jere. 23:
6), and Jehovah-Jireh ("Jehovah will provide," Gen. 22: 14).
collectively present God as strict and firm (Rom. 11: 22), as good
(Ibid.), and perfect (Matt. 5: 48). God hates
sin, ignorance, and confusion (Isa. 59: 1, 2,
Acts 17: 30, 31, I Cor. 14: 33, 40). God is above man (Isa. 55:
8, 9). There is none like
God: "Remember the former things of old: for I am God, and there is none else,
God, and there is none like me" (Isa. 46: 9, see vss. 5-10).
Holy Spirit used prepositions in an apparent attempt to reveal God to man. In
providence God is around his people
(Ps. 125: 1, 2), in persecution he is for the saved
(Rom. 8: 31), in preservation God is beneath his people (Deut.
33: 26, 27), and in
united efforts to serve him, he is among those so united (Matt. 18: 20).
God is a jealous God. As noted under the nature of God, God is jealous. In other
words. God does not compete or
take second place to any - He demands singularity and
priority (see Deut. 6: 14, 15). Jesus said, "…Ye
cannot serve God and mammon" (Matt. 6:
24). Jesus also taught, "Thou shalt love the Lord thy God with
all thy heart, and with all
thy soul, and with all thy mind" (Matt. 22: 37).
In view of the exalted magnificence of the God of heaven, it is a great privilege to
learn of him (Bible) and
serve Him. Paul preached the following of God in his famous
sermon in Athens, Greece: "…and set the
bounds of their habitation; that they should
seek the Lord, if haply they might feel after him, and find him,
though he be not far from
every one of us" (Acts 17: 26, 27).