“Canon Westcott, quoting Hermas, shows him asking: “And why is the gate new, Lord, I said. ‘Because’ he replied, ‘he was manifested at the last of the days of the dispensation; for this cause the gate was made new, in order that they who shall be saved might enter by it into the Kingdom of God.’” There are two peculiarities worthy of note in this passage. To begin with, it attributes to “the Lord” a false statement of the same character as that so emphasized by the Apostle John, and which brought, at a later period, the whole of the orthodox Christians, who accepted the apostolic allegories as literal, to such inconvenient straits.
Jesus, as Messiah, was not manifested at the last of the days; for the latter are yet to come, notwithstanding a number of divinely inspired prophecies, followed by disappointed hopes, as a result, to testify to his immediate coming. The belief that the “last times” had come, was natural, when once the coming of King Messiah had been acknowledged. The second peculiarity is found in the fact that the prophecy could have been accepted at all, when even its approximate determination is a direct contradiction of Mark, who makes Jesus distinctly state that neither the angels, nor the Son himself, know of that day or that hour.
We might add that, as the belief undeniably originated with the Apocalypse, it ought to be self-evident proof that it belonged to the calculations peculiar to the kabalists and the Pagan sanctuaries. It was the secret computation of a cycle, which, according to their reckoning, was ending toward the latter part of the first century. It may also be held as a corroborative proof, that the Gospel according to Mark, as well as that ascribed to John, and the Apocalypse, were written by men, of whom neither was sufficiently acquainted with the other.
The Logos was first definitely called petra, (rock), by Philo; the word, moreover, as we have shown elsewhere, means in Chaldaic and Phoenician, “interpreter”. Justin Martyr calls him, throughout his works, “angel”, and makes a clear distinction between the Logos and God the Creator. “The Word of God is His Son…and he is also called Angel and Apostle, for he declares whatever we ought to know, (interprets), and is sent to declare whatever is disclosed.”
“Adam Inferior is distributed into its own paths, into thirty-two sides of paths, yet it is not known to anyone but Seir. But no one knows the SUPERIOR ADAN and His paths, except that Long Face” – the Supreme God. Seir is the Nazarene ‘genius”, who is called AEbel Zivo; and Gabriel Legatus – also “Apostle Gabriel”. The Nazarenes held with the kabalists that even the Messiah who was to come did not know the “Superior Adan”, the concealed deity; no one except the Supreme God; thus, showing that above the Supreme Intelligible Deity, there is one still more secret and unrevealed.
Seir-Anpin is the third God, while “Logos”, according to Philo Judaeus, is the second one. This is distinctly shown in the Codex. “The false Messiah shall say: “I am Deus, son of Deus; my Father sent me here. I am the first Legate, I am AEbel Zivo, I am come from on high! But distrust him; for he will not be Aebel Zivo. Aebel Zivo will not permit himself to be seen in this age.” Hence the belief of some Gnostics that it was not Aebel Zivo, (Archangel Gabriel), who “overshadowed” Mary, but Ilda-Baoth, who formed the material body of Jesus; Christos uniting himself with him only at the moment of baptism in the Jordan.”
H. P. Blavatsky
The Mark Of God: Understanding Your "I AM Presence" 