The Gods of the Bible - Part Three

2001-3-30 22:47:00

One God Or Many?

This identification of the Gods, or Masters on this earth with the One God Life that permeates the universe has caused misunderstandings to those who read the revelations of the Mormon prophet, Joseph Smith as well as the Bible. For instance, Joseph said that long ago there was a God appointed to be the head over this planet, yet the God in his revelations takes credit for creating all the worlds:

"And the Lord God spake unto Moses, saying: The heavens, they are many, and they cannot be numbered unto man; but they are numbered unto me, for they are mine. And as one earth shall pass away, and the heavens thereof even so shall another come; and there is no end to my works, neither to my words."  (Moses 1:37-38)

Joseph Smith has been criticized for speaking of God in this dual manner, but orthodox Christians do not realize that the Bible does the same thing. On the lowest level the Bible talks about Gods as being men with dominions in Israel as already mentioned in Psalms 82:6 and John 10:33-36. Isaiah on the other hand, spoke of a God whose dominion is the entire earth:   "The God of the whole earth shall he be called." (Isa 54:5)   David talks about "the presence of the Lord of the whole earth." (Psalms 97:5)   The grain of Israel is to be consecrated "unto the Lord of the whole earth." (Micah 4:13)   The God of the ark of the covenant is also called "the Lord of all the earth."  (Joshua 3:11)

The word "Lord" here is from the Hebrew ADOWN which means "Master" or "Ruler."

The God identified here in the Hebrew is "Jehovah" (or Yahweh). Thus the Master of the earth is one called Jehovah. This name is more of a symbol of consciousness of a Master rather than the name of an individual entity.

Thus far we have Gods that have dominion over men and the entire earth. Is there a God higher than these? The Bible says yes. It tells us that there is a hierarchy in all things, even the Gods:

"If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth (many scholars think that this refers to Jehovah) AND THERE BE HIGHER THAN THEY."  (Eccl 5:8)

The Duay version renders it this way:

"If thou see the oppressions of the poor, and violent judgments, and justice perverted, in the province, wonder not at this matter: for he that is high hath another higher, and there are others still higher than these."

The Bible does tell about a God who created all the heavens who must be a lot higher than the God of the earth. It also tells us that he made the worlds through the power of the Son of God. (Hebrews 1:1-3)   It makes it sound as if it was Jesus the man from Nazareth who created the trillions of worlds out there and is perhaps the one God that is over all things.

This belief is further reinforced because Jesus is identified as "the Word" in the first chapter of John by the Christian world:

1   "In the beginning was the word, and the word was with God, and the word WAS GOD.

2   "The same was in the beginning with God.

3   "All things were made by him; and without him was not anything made that was made.

4   "In him was life; and the life was the light of men."

(John 1:1-4)

This sounds confusing. God is identified with men, the God of this earth, the creator of all the heavens, and now as the man Jesus who created all things. What really did create all things? A more correct translation will help here. The Concordant Version does the best job in rendering the original Greek in John 1:1-4:

"In the beginning was the word, and the word was toward God, and God was the word. This is in the beginning toward God. All came into being through IT (not Him), and apart from IT not even one thing came into being which has come into being. In IT was life, and the life was the light of men."

There is a major revelation here in this more correct translation. The word is an "It" and not a "He." The original translators of the King James wanted to glorify Jesus to the position of the creator of all the heavens so they rendered the Greek AUTOS as "He" instead of "It."  The Concordant translators, who translate more literal than any others I have found, no doubt felt that the context warrants the word "It."

The word "It" is very significant. This indicates that "It" is an energy (words are vibration and vibration is energy) and not a single person. The same with the Son of God. It is not just the man Jesus as we shall show but all who reach the Christ consciousness can be Sons of God. Jesus was a representative on this earth (not the originator) for the power of the Word of God, or the Son aspect or energy.

There is a hierarchy of beings of a diverse magnitude of consciousness who are tuned into the Father, Son, and Holy Ghost aspects. There are billions of entities in each category throughout the universe and even though he who is called the Christ is the greatest of humanity, many others on other worlds are greater than he.

Ancient man had a terrible time adjusting to the fact that the earth is not the center of the universe around which all things revolve including the Sun. When astronomers revealed how insignificant we are (relatively speaking) it was hard to face. It takes humility to admit we are not the greatest. Mankind has the same problem with its gods. The God we worship always has to be the head man of the universe and if Jesus is our God then we want him to be right up there at the top of the heap. Ancient man had difficulty putting the earth in its proper prospective. Modern fundamentalists have the same problem with Jesus. Accepting him as the first to manifest the Christ is not enough. We want to shove him up there as the head of the universe.

Any logical thinker can see how improbable this is. This earth is merely one out of billions of worlds in this galaxy and the galaxy is only one of billions of galaxies in the universe. The end is nowhere in sight. There are trillions and trillions of worlds. There are as many worlds as there are grains of sand in all the beaches of the earth. To say that Jesus created them all and singled us out for special attention to the extent that he would come and die for the whole universe on this one speck of dust is comparable to this:   See yourself as the creator of all the beaches of the world. You decide to make a journey to the shores of France and pick up one little grain off the seashore and say to yourself, "I will pay particular attention to this little grain and undergo unimaginable suffering to save it."

Suppose you had an oil spill on one of your beaches in California. Would you drop your little grain of sand in France and attend to a weightier problem or would you continue to give it special attention and let the rest of your beaches spoil?

Obviously, you would be equally concerned with all your beaches. In fact you do not look upon your property as grains of sand, but the cosmopolitan product of their accumulation which we call beaches. Perhaps a lower life form such as bacteria may take a special interest in a certain particle of sand, but to you the whole mass is the important thing.

Joseph Smith, Madame Blavatsky, Alice A. Bailey and others taught that there are many lives in the hierarchy of Gods and that one in particular was made the head over this earth and is very concerned with it. To the God who rules the entire universe we are no more than a mere grain of sand and have little effect upon the whole. However, the lesser Gods identify and cooperate with the One Great Life. In addition to this the One God dwells in every one of us. Therefore, through all beings in the universe who are one with God, no living thing is neglected. The One Great Life who is God is one with his creation and dwells in all things. A sparrow cannot fall to the ground without His notice.


When we take into account that this earth and solar system is only one out of countless trillions does it make sense to you that the Christ of this earth is only one of many?

Why do you suppose it is so difficult for people to consider this possibility?

Does this concept take away any glory from the hierarchical Gods within our own sphere of existence?


-- End Of Part Three --

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