A Spirit of Infirmity Luke 13:10-13 Prov 17:22

A Spirit of Infirmity

Luke 13:10-13 

10 Now He was teaching in one of the synagogues on the Sabbath. 

11 And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up. 

12 But when Jesus saw her, He called her to Him and said to her, “Woman, you are loosed from your infirmity.” 

13 And He laid His hands on her, and immediately she was made straight, and glorified God.

14 But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd, “There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day.”
15 The Lord then answered him and said, “Hypocrite! Does not each one of you on the Sabbath loose his ox or donkey from the stall, and lead it away to water it? 

16 So ought not this woman, being a daughter of Abraham, whom Satan has bound—think of it—for eighteen years, be loosed from this bond on the Sabbath?” 17 And when He said these things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were done by Him.

Prov 17:22 A heart that is joyful does good as a curer, but a spirit that is stricken makes the bones dry

medical diagnosis: 

arthritis of the spine, 

self inflated bad posture maybe?

Spirit  the basic meaning of which is to breathe heavily. When the word is used of the wind, as it is on some occasions, it denotes a strong, powerful wind. Similarly the ruach (spirit) of God is said to rush suddenly and powerfully on a man It is used here in the sense of an over-mastering rush of nagtive feeling.

Spirit mind and heart (feelings) of a person 

but a spirit that is stricken makes the bones dry

 And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up.

psychosomatic

adjective

1. 1.

   (of a physical illness or other condition) caused or aggravated by a mental factor such as internal conflict or stress.

Look, when you get down to it, even mental states are actually only physical states, are they not? I mean, the brain is just a-a chemical supercomputer (Dr. Rodney Mckay) 

The brain creates chemicals which produce feelings and emotions

Like it or not, emotions share some very real biochemical links with your nervous system, immune system and digestive system.

Consciousness is a property of the brain, and the brain is a biochemical engine or its just a chemical super-computer.

Sin originates in the brain-flesh, not in the mind.

The Scriptures recognize the psychosomatic principle, though only in relatively recent times have medical researchers in general become aware that there is some connection between pathological conditions in the body and a person’s emotional state. Proverbs 17:22 states: “A heart that is joyful does good as a curer, but a spirit that is stricken makes the bones dry.”

 Such emotions as envy, fear, greed, hate, and selfish ambition are injurious, whereas good and sometimes remedial effects are produced through cultivating and displaying love, joy, peace, long-suffering, kindness, goodness, faith, mildness, and self-control, the fruitage of the spirit. (Ga 5:22, 23)

 The Scriptures do not, of course, classify all illness as psychosomatic, nor do they rule out as objectionable all consulting of and treatment by physicians. Paul called the faithful Christian Luke “the beloved physician.”—Col 4:14.

The bones are the interior supporting framework of the body, and as such are used in the Bible metaphorically to represent one’s being, especially as affected by deep feelings and emotions. Thus, the bones of a fearful individual are said to be “filled with dread.” (Job 4:14) One’s bones can shake because of extreme dejection or be “hot from dryness” because of disease. (Jer 23:9; Job 30:30) 

Concerning the prophets: My heart is broken within me; all my bones tremble. I am like a drunken man, like a strong man overcome by wine, because of the LORD and his holy words.

Job 30:30 KJV

My skin is black upon me, And my bones are burned with heat.

The fear of Yahweh is ‘a refreshment to the bones.’ (Pr 3:8) A good report is said to ‘make the bones fat’ or fill them with marrow, that is, invigorate the whole body. (Pr 15:30) “Pleasant sayings are . . . a healing to the bones.” (Pr 16:24) On the other hand, negative emotions can have a harmful effect on one’s organism. “A spirit that is stricken makes the bones dry.” (Pr 17:22) A wife that acts shamefully is said to be to her husband “as rottenness in his bones.” (Pr 12:4) The harboring of jealousy toward others can also be destructive to a person physically and spiritually, and so “jealousy is rottenness to the bones.”—Pr 14:30. 

Spirit of infirmity 

Spirit not a demon, spirit refers to the human mind and heart

illnesses caused by a bad human spirit wrong mental attitude: 

Prov 17:22 A heart that is joyful does good as a curer, but a spirit that is stricken makes the bones dry

17: 22 ¶  A merry heart doeth good [like] a medicine: but a broken spirit drieth the bones.

spirit that is stricken makes the bones dry compare Spirit of infirmity 

makes the bones dry arthritis of the spine caused by the sin in the flesh due to the spirit of man being stricken with bad emotions (heart, spirit) effecting the nervous system (brain), immune system (flesh) and digestive system (soul)

Prov  18:14 The spirit of a man can put up with his malady; but as for a stricken spirit, who can bear it?

18:14 ¶  The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?

2Co 7:10  Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death.

was a lame woman whose body had for 18 years been hunched over and could not stand up straight by disease—called in the narrative “a spirit of infirmity” and “Satan”—the personified adversary which is SIN. 

Caused by SIN the curse placed on Adam 

Notice the language at the end of v 12 " thou art loosed from thine infirmity." She was loosed from her infirmity - by inference before that she was bound by her infirmity. 

Look at  verse 16, Jesus speaking says, "And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these  eighteen years, be loosed from this bond on the sabbath day?" (not the spirit of infirmity - but Satan)

 

What does Satan mean to you? Well simply Satan means in the Old Testament 'satan' – adversary. This woman was in an adverse situation. She had arthritis - she was buckled up, she couldn't straighten up. So can we see that the spirit of infirmity is synonymous here with the term 'satan'? She was bound by her infirmity or we might say she was bound by 'satan' and the nature of this satan was arthritis. She had been bent up with arthritis, and now she was made straight.

Satan and the spirit of infirmity are equivalent expressions

“Satan”—the personified adversary = The Sin in the flesh

Romans 5:12 That is why, just as through one man sin entered into the world and death through sin, and thus death spread to all men (by genetic inheritance) because they had all sinned

Hebrews 2:14 Therefore, since the “young children” are sharers of blood and flesh, he also partook of the same things, that through his death (not his life) he might bring to nothing the one having the means to cause death (the sin in the flesh has the power of death), that is, the Devil (devil personification of sin)

Romans  8:3 For, there being an incapability on the part of the Law, while it was weak through the flesh, God, by sending his own Son in the likeness of sinful flesh and concerning sin, condemned the sin in the flesh 

condemned sin in a sinful nature called the body of sin

Sometimes Illnesses come from God or Yahweh not Satan the devil, demons or so-called evil spirits  (Iasiah 45:7  1Samuel 16:14,15)

Deut 28:22 The Lord will strike you with consumption, with fever, with inflammation, with severe burning fever, with the sword, with scorching, and with mildew; they shall pursue you until you perish.

Deut 28:27The Lord will strike you with the boils of Egypt, with tumors, with the scab, and with the itch, from which you cannot be healed. 

28The Lord will strike you with madness and blindness (another type of so-called demon illness) and confusion of heart. 

29And you shall grope at noonday, as a blind man gropes in darkness; you shall not prosper in your ways; you shall be only oppressed and plundered continually, and no one shall save you.

What is the difference between the 'brain' and the 'mind'?

Answer:

It may seem, on the surface, that distinguishing between the brain and the mind is not important but to understand the Scriptures properly we must recognize the difference in the brain versus that which the brain produces.

The difference is seen in considering the two words, “brain” and “mind”. The brain is brain-flesh, the physical source of the impulses of man’s defiled nature. The brain is defined as, “

The dictionary says, Brain: "That part of the central nervous system that includes all the higher nervous centers; enclosed within the skull". In other words it is the physical member of the body that controls the biological functions of the body in addition to producing thoughts, attitudes &c.

The mind is defined as, “human consciousness that originates in the brain and is manifested especially in thought, perception, emotion, will, memory, and imagination” (Am. Heritage Dictionary).  

Mind: Thinking produced by the brain.

The problem is that some false teaching say that sin is a matter of morality and not as a physical law of that nature’s constitution.

The uncleanness is shifted from the physical realm of the brain’s flesh to the mental-moral

realm.

 with this information we can can understand how a person with a bad spirit makes themsleves ill 

 its all about sin did you now that the sin in the flesh which is cellular aging

we do not die because we break gods law we die because of sin which by genetic inheritance was passed on from Adam 

this is called called cellular aging that physical element of animal nature which cause all diseases and death  

Prophecies about the corruption of the church

Prophecies about the corruption of the church

There are many prophecies in the bible about the the corruption of the church but what do the Gnostic Gospels say

The Acts of Peter and the Twelve Apostles

For many in the churches have shown partiality to the rich, because they also are sinful, and they give occasion for others to sin. But judge them with uprightness, so that your ministry may be glorified, and that my name also, may be glorified in the churches." The disciples answered and said, "Yes, truly this is what is fitting to do."

James 2:4,  My brothers,show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. ..(4) have you not shown partiality among yourselves, and become judges with evil thoughts?

On the Origin of the World

And out of envy the authorities mixed their seed with them, in hopes of polluting them. They could not. Then when the blessed beings appeared in luminous form, they appeared in various ways. And each one of them, starting out in his land, revealed his (kind of) knowledge to the visible church constituted of the modelled forms of perdition. It (viz., the church) was found to contain all kinds of seed, because of the seed of the authorities that had mixed with it.

forms of perdition reminds me of 

 2Th 2:3Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, 4who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.

The Second Treatise of the Great Seth

we were hated and persecuted, not only by those who are ignorant (gentiles, pagans), but also by those who think that they are advancing the name of Christ (so-called Chistians), since they were unknowingly empty, not knowing who they are, like dumb animals. 

revelatin 2:8 “And to the [a]angel of the church in Smyrna write,

‘These things says the First and the Last, who was dead, and came to life: 

9 “I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a [b]synagogue of Satan. 

10 Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.

The Odes Of Solomon

Ode 38

All the poisons of error, and pains of death which are considered sweetness.
And the corrupting of the Corruptor, I saw when the bride who was corrupting was adorned, and the bridegroom who corrupts and is corrupted.
And I asked the Truth, Who are these? And He said to me: This is the Deceiver and the Error.
And they imitate the Beloved and His Bride, and they cause the world to err and corrupt it.
And they invite many to the wedding feast, and allow them to drink the wine of their intoxication;
So they cause them to vomit up their wisdom and their knowledge, and prepare for them mindlessness.
Then they abandon them; and so they stumble about like mad and corrupted men.
Since there is no understanding in them, neither do they seek it.
But I have been made wise so as not to fall into the hands of the Deceivers, and I myself rejoiced because the Truth had gone with me.


17 Then one of the seven angels who had the seven bowls came and talked with me, saying [a]to me, “Come, I will show you the judgment of the great harlot who sits on many waters, 2 with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication.”3 So he carried me away in the Spirit into the wilderness. And I saw a woman sitting on a scarlet beast which was full of names of blasphemy, having seven heads and ten horns. 4 The woman was arrayed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the filthiness of [b]her fornication. 5 And on her forehead a name was written:

MYSTERY, BABYLON THE GREAT,
THE MOTHER OF HARLOTS
AND OF THE ABOMINATIONS

OF THE EARTH.
6 I saw the woman, drunk with the blood of the saints and with the blood of the martyrs of Jesus. And when I saw her, I marveled with great amazement.

The Gospel of Thomas 

(39) Jesus said, The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered, nor have they allowed those who want to enter to go inside. You should be shrewd as snakes and innocent as doves.

The Pharisees here are a symbol of all false religion and undoubtedly today the Lord would speak this way of the priests and clergy of orthodox Christianity, the churches have lost the keys. The keys of knowledge are the one true faith and hope of Abraham the promises made to him. Therefore we must have the faith as that of Abraham for those who are of faith are blessed with believing Abraham Gal 3:9 who is the father of us all saying 105 cp. Rom 4:11,12,16. Now his faith and ours is this that the gentiles shall be blessed in him and this promises was made to him before the law and his seed who is the Christ 

39) ## Jesus said, "The Pharisees and the scribes [who are still operating today through the Triple Crown Power controlled by the Vatican] have taken the keys of Knowledge [the higher/inward (spiritual) meaning of the scriptures] and hidden them [behind the fleshly locks of earthly types and images]. They themselves have not entered [in their depraved condition and deceptive practices they have shut themselves out of the Kingdom], nor have they allowed to enter those who wish to [these have become "wolves in sheep's clothing" who subvert the knowledge of truth that they may continue to "lord it over you" for the glory of men]. #You, however, be as wise as serpents [the Pharisees and scribes (Mat 23:33, 12:34 etc.. we must be aware that the devil will use many deceptions and tricks through your own flesh and the people around you to find ways "to accuse you day and night before the Father"] and as innocent as doves [we are to take great care not to harm anyone, even "those who hate you and despitefully use you" for they are all your brothers and some are there for the sole purpose of the Elect (doves/peacemakers) that they may be tested and refined in the Way]." 

saying 40 Jesus said, "A grapevine has been planted outside the father. And because it is not sound, it will be plucked out by the root and will perish."


But what orthodox churches of Christianity called the error was planted outside of the father’s wises in the days of the apostles and Paul also tells us that wolfs will come in and destroy the truth and this evenly gave birth to the man of lawlessness when Constine removed that which was holding it back.. This grapevine cannot bear fruit (everlasting life) and those in it are already dead not knowing the knowledge of the truth that brings everlasting life. 

40)# Jesus said, "A grapevine [religion] has been planted outside of the Father, but being unsound [in health being rooted in the depraved imaginations of men], it will be pulled up by its roots [that it has no chance to come back] and destroyed [by Jesus the true vine (Jn. 15:1)]."

(102) Jesus said, Shame on the Pharisees.[today, the Churches that spread the wrong message to gain power and profit for themselves like most Churches that call themselves 'Catholic', 'Christian' or 'Evangelic', Mormons] They are like a dog sleeping in the cattle manger. It does not eat or let the cattle eat. [They will spiritually starve, because instead of drinking from Jesus Christ's mouth, they spread lies either because they have their own agenda or they simply just don't see the truth and don't let their 'believers' drink from Jesus Christ's words either]."

102) Jesus said, "Woe to the Pharisees [who hid the Key of Knowledge], for they are like a dog [unclean animal] sleeping [spiritually dead in law] in the manger [where the animals (beasts) food is kept] of oxen [the Laity who are to tread out the corn (the Word of God)], for neither does he eat ["if anyone is not willing to work, neither let him eat"] nor does he let the oxen eat [the Laity are always discouraged or kept from doing so by religious leaders who love to "lord it over them"]."




In The Gospel of Judas we can we the corruption of the church


THE GOSPEL OF JUDAS
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 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)

Vision through the soul or through the spirit? The Gospel of Mary

Vision through the soul or through the spirit? The gospel of Mary

or

how does the person who sees the vision see it, through the soul or through the spirit? The Gospel of Mary

8) And she began to speak to them these words: I, she said, I saw the Lord in a vision and I said to Him, Lord I saw you today in a vision. He answered and said to me,
9) Blessed are you that you did not waver at the sight of Me. For where the mind is there is the treasure.
10) I said to Him, Lord, how does he who sees the vision see it, through the soul or through the spirit?
11) The Savior answered and said, He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision and it is [...]
(pages 11 - 14 are missing from the manuscript)

the past tense Lord I saw you today in a vision Mary is addressing Jesus after the vision

this passage is based on John 20:14-18

John 20:14 After saying this, she turned around and saw Jesus standing there, but she did not realize that it was Jesus. 

15 Jesus said to her: “Woman, why are you weeping? Whom are you looking for?” She, thinking it was the gardener, said to him: “Sir, if you have carried him off, tell me where you have laid him, and I will take him away.” 

16 Jesus said to her: “Mary!” On turning around, she said to him in Hebrew: “Rabboni!” (which means “Teacher!”) 

17 Jesus said to her: “Stop clinging to me, for I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father and to my God and your God.’” 

18 Mary Magdalene came and brought the news to the disciples: “I have seen the Lord!” And she told them what he had said to her.

17 Jesus said to her: “Stop clinging to me, for I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father and to my God and your God.’”

This suggests the ascent of the soul as the theme of the vision which Mary goes on to narrate

He answered and said to me,
9) Blessed are you that you did not waver at the sight of Me. For where the mind is there is the treasure.

did not waver not wavering and standing firm are terms in gnostic texts for those who possess knowledge

treasure and mind 

where the mind is, there is the treasure’. In one way this appears to be close to (but not identical with) the saying in Matt. 6.21 // Luke 12.34: ‘where your treasure is, there will your heart be also’ here in the Gospel of Mary replacing heart with mind

Metaphysical meaning of treasure (rw)
treasure--True wealth is a state of consciousness, the consciousness of God as man's supply. Spiritual wealth expresses itself as faith, love, wisdom, grace, joy, and so on. Material wealth expresses as worldly riches, possessions of an earthly nature

Justin, 1 Apol. 15.16 But seek the kingdom of heaven, and all these things shall be added unto you. For where his treasure is, there also is the mind of a man.

the version in the Gospel of Mary seems to refer to a present state of affairs the ‘mind’ itself the valued site, this is where the treasure’ itself is. 

the ‘mind’ (as the place where one’s ‘treasure’ is) 

This should be understood in light of Jesus's words that For the Son of Man is within you. his saving work allows us to follow after him the way to the true human existence and to find within ourselves the son of man as our own new self 

mind and vision

10) I said to Him, Lord, how does he who sees the vision see it, through the soul or through the spirit?
11) The Savior answered and said, He does not see through the soul nor through the spirit, but the mind that is between the two that is what sees the vision and it is

Here the words soul and spirit refer to natural human faculties

Man is made up of a body, soul and spirit

1Th 5:23  And the very God of peace sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

Heb 4:12  For the word of God [is] quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

Sometimes the word soul and spirit and be translated mind, heart,

brain seat of consciousness

Mind = the intellect

soul = seat of the outward senses or the body 

spirit = seat of emotions or the heart 

Mary asks which human faculty enables one to see a vision, and she mentions the ‘soul’ or the ‘spirit’ as possibilities. The Saviour’s reply is to say that, rather than the soul or the spirit, it is the mind. 

The mind conveys the vision, functioning as a mediator between the spirit and the soul.

The mind is the ruling function of the soul, not something separate from it. He maintained that the soul, as well as the body, is material

For the Gospel of Mary, a human being is composed of body, soul, and mind.9 The mind is consciousness literally a co-perception. It implies that there are two types of perception within the believer- human perception, and spiritual self perception, that which links it with God. The Mind that is cleansed in Christ, that is at peace, will be a consciousness that keeps those two perceptions, of the real self and of the ego, in harmony.

The mind rules and leads the soul, so that when the mind is directed toward God, it purifies and directs the soul toward spiritual attainment. As the Savior said, "Where the mind is, there is the treasure" (GMary 7:4).

According to the Gospel of Mary, however, it is not the soul that sees the vision, but the mind acting as a mediator between the sensory perceptions of the soul and the Deity. This view was widely held among Christian theologians.18 For example, the second-century theologian and martyr, Justin,19 argued that God is invisible, and thus "the vision of God does not occur with the eyes, as with other living beings, but He can be grasped only by the mind" (Dialogue with Trypho 3).

The Gospel of Mary clearly agrees that only spiritually advanced persons have visionary experiences. Mary, for example, is praised by the Savior because she has not wavered at the sight of him.21 

The Savior ascribes Mary's stability to the fact that her mind is concentrated on spiritual matters. Mary has clearly achieved the purity of mind necessary to see the Savior and converse with him. The vision is a mark of that purity and her closeness to God.22 Note, too, that her stability is in marked contrast with the contentious fearfulness of the other disciples.

Because the mind is not associated with the senses, it is not dimmed in the presence of the Holy Spirit. Madness and ecstasy are not necessary characteristics of true prophecy from the Gospel of Mary's point of view; rather the purified mind is clear and potent.

The mind being described as a treasure (GosMar 10.15-16) reminds one of Paul's first letter to the Corinthians where he quotes Isaiah's question 'who has the mind of the Lord that he may instruct him?' (Isa. 11.13). And he answers: but we have the mind of Christ (1 Cor. 2.16). In his letter to the Romans the mind is the inner Human being, which is able to distinguish between the good and the bad (Rom. 7.22-23). The mind is able to honour the law of God, but is held prisoner by the flesh, causing death (Rom. 7.26). 

If the Spirit of God who raised Christ lives within one, this situation changes, enabling one to become free and alive (Rom. 7.24-25; 8.10-15). In the second letter to the Corinthians Paul calls the knowledge of God's glory in Jesus Christ, a treasure which we have in earthen vessels, referring to his hardships as an apostle (2 Cor. 4.6-11). He encourages his readers by saying that, although the outer human being is decaying, the inner one is renewed from day to day (2 Cor. 4.16). Furthermore he asks them to change themselves and to live their lives in accordance with their renewed mind (Rom. 12.2). In the letter to the Ephesians this renewal through one's mind is the same as clothing oneself with the new Human being (Eph. 4.23-24).

The Gnostic Redeemed Redeemer Not A Myth

 The Redeemed Redeemer 

or

The Gnostic Redeemer Myth

If anyone has read any books on Gnosticism they may of come a cross the term(s) redeemed redeemer or saved savior I find it strange that this called a myth by many scholars instead of a teaching in a belief system. I believe this is a doctrine not a myth we find this teaching in many Gnostic texts and in the Bible itself.   

Karen L. King writes in her book What is Gnosticism

Reitzenstein had argued that a key feature of the Gnostic redeemer myth was the shared identity of the savior with the saved....the term redeemed redeemer itself never appears in any primary text and its content was determined only by reference to the Gnostic salvation myth constructed by Reitzenstein, Bultmann, and Jonas. What is Gnosticism p 143

Speaking on hymn of the pear the acts of Thomas Hans Jonas writes: 

We can confidently take the King's Son to be the Savior, a definite divine figure, and not just the personification of the human soul in general. Yet this unique position does not prevent him from undergoing in his own person the full force of human destiny, even to the extent that he the savior himself has to be saved. Hans Jonas Gnostic Religion

Some quotes from the The Gnostic Bible

He who was redeemed redeemed the world. The Gnostic Bible p 282

You are saved in him who was saved. The Gnostic Bible 364

Speaking on hymn of the pear the acts of Thomas: 

The son has a double or twin role, for he appears to be both savior and the soul that he

saves; he saves and must himself be saved. The Gnostic Bible 387

In this allegory of redemption, as Hans Jonas points out, the savior himself must be saved—or rather, must save himself. The Gnostic Bible 387

Early Christian teaching on the saved savior or Redeemed Redeemer

the Odes of Solomon 

Ode 8

20) Pray and increase, and abide in the love of the Lord;
21) And the beloved ones in the Beloved, and those who are protected in Him Who liveth, and those who are saved in Him Who was saved.
22) And ye shall be found incorrupt in all ages, on account of the Name of your Father.

Ode 17


Then I was crowned by my God, and my crown was living.
And I was justified by my Lord, for my salvation is incorruptible.
I have been freed from vanities, and am not condemned.
My chains were cut off by His hands, I received the face and likeness of a new person, and I walked in Him and was saved.

Ode 42

17 And open for us the door by which we may come out to You; for we perceive that our death does not touch You.
18 May we also be saved with You, because You are our Savior.
19 Then I heard their voice, and placed their faith in my heart.
20 And I placed my name upon their head, because they are free and they are mine.
Hallelujah.

address of the Redeemed Redeemer with a Christological doxology

The Redeemed One becomes the Redeemer Michael Lattke The odes of Solomon 244

From this we can see that the Redeemed Redeemer refers to the savior who was saved from death

As I have said above this is not myth but a doctrine this teaching can be found in the Bible and the Nag Hammadi Library, the Odes of Solomon, the hymn of the pear in the acts of Thomas

The Redeemed Redeemer is not a myth but a doctrine or teaching. 

So why would Jesus need to be saved the bible answers this because of sin and death. His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and "not one" can bring a clean body out of a defiled body; for "that", says Jesus himself, "which is born of the flesh is flesh" (John 3:6)

Sin, is an equivalent expression for human nature.

Jesus needed to be saved from human nature or sinful flesh

The first thing I think we should look at is identity does the savior of the Gnostic text have a shared identity with the saved

The Nag Hammadi Library text of Melchizedek:

Furthermore, they will say of him that he is unbegotten, though he has been begotten, (that) he does not eat, even though he eats, (that) he does not drink, even though he drinks, (that) he is uncircumcised, though he has been circumcised, (that) he is unfleshly, though he has come in the flesh, (that) he did not come to suffering, <though> he came to suffering, (that) he did not rise from the dead, <though> he arose from the dead. NHS p. 600

This is a remarkable passage, which speaks out about the false doctrine of doceticism (docetic heretics those who will deny the physical reality of Jesus's nature) 
and confirms orthodox teaching on life death and resurrection of Jesus. 

It also shows that Jesus had a shred identity with the saved he was circumcised he came in the flesh

The Gospel of Thomas saying 28

28 Jesus said: I stood in the midst of the world, and I appeared to them in the flesh. I found them all drunk; I found none of them thirsting, and my soul was afflicted for the sons of men; for they are blind in their heart, and they do not see that they came empty into the world, (and) empty they seek to leave the world again. But now they are drunk. When they have thrown off their wine, they will repent

Here Jesus came in the Flesh his soul was afflicted for the children of men.  
"I appeared to them in the flesh" is translated by LAYTON to read "I was shown forth incarnate" 

Incarnate means “having a bodily form.” ... The prefix in- means “in” and caro means “flesh,” so incarnate means “in the flesh.”

We should compare this saying with saying 101 to find out the meaning of the word flesh Jesus has 2 mother's his birth mother after the flesh and his true mother the holy spirit

The Gospel of Thomas saying 101

Jesus said, "Those who do not hate their [father] and their mother as I do cannot be [disciples] of me. And those who [do not] love their [father and] their mother as I do cannot be [disciples of] me. For my birth mother gave me [death.] But my true [mother] gave me life." April Deconick translation

Jesus's birth mother could only give him death which we understand to be our sinful nature. 

Here in saying 101 death is an equivalent expression for human nature or the flesh. So here again in the Gospel of Thomas we have Jesus the Savior identitied with those he came to save by birth and natural nature the flesh

 The Gospel of Philip:

Jesus revealed himself [at the] Jordan River as the fullness of the Kingdom of Heaven. He who was begotten before everything, was begotten anew. He who was once anointed, was anointed anew. He who was redeemed, in turn redeemed others.

In some Gnostic texts, the man Jesus is separate from the heavenly Christ (or Logos) which descended into him during his baptism in the Jordan.

This shows that the some gnostic groups understood that Jesus first needed redemption for himself before he could redeem those for whom he came to die for. Jesus is thus the redeemed redeemer coming in our sinful nature. The Savor himself was in need of redemption.

Why should Jesus be baptized?

By this act, then, Jesus associated himself openly with the sinners he came to save. By it he proclaimed the essential one-ness of his nature with theirs. He too needed this baptism, inasmuch as he also was a member of this fallen race needing redemption. It was an acknowledgement that the great truth taught by John: “all flesh is grass”, applied to him also. He needed the benefits of his own sacrifice. Now, as well as at the end of the days of his flesh, he was “numbered with the transgressors” (Is. 53: 12). Harry Whittaker, Studies in the Gospels

Jesus's sanctification started at his baptism and ended with his resurrection after his death on the cross:

Hence, in the First Apocryphon of James, Jesus says to James that, during the time of his crucifixion, his (Jesus’) redemption ‘will be near’. Jesus: “Behold, I shall reveal to you everything of this mystery. For they will seize me the day after tomorrow. But my redemption will be near.” (First Apocryphon of James)

Further light is thrown on these baptismal records by the Testaments of the Twelve Patriarchs, where the anointing of the Messianic Priest-king is described in these terms : " The heavens shall be opened, and from the Temple of glory shall come upon him sanctification, with the Father's voice as from Abraham to Isaac. And the glory of the Most High shall be uttered over him, and the spirit of understanding and sanctification shall rest upon him  The quotation is from Test. Levi. xviii, 6-7 (Cf. Test. Judah xxiv, I-3,\rhich is to the same effect). The Testaments, according to Charles, date from the second century B.C Hugh j. Schonfield  according to the Hebrews  p245 

"And for their sakes I sanctify myself, that they also might be sanctified through the Truth” (Jno. 17:19).

The Master, according to himself, had to be sanctified in order to sanctify his brethren. The principles of his redemption laid down the foundation for ours, namely, the condemnation of sin in the flesh, and the declaration of the Righteousness of God. In him, God was declared Right to require the destruction of the diabolos through death, and we must seek to likewise crucify the flesh (Gal. 5:24), and die daily (1 Cor. 15:31) in our endeavours to seek first God’s kingdom and righteousness.

Each year on the Day of Atonement, the High Priest entered into the Holy of Holies, offering a sacrifice for himself first, and having been sanctified, he offered to the people. These two aspects foreshadowed the work of Messiah, for speaking of these things, the Apostle wrote:

“For such an high priest became us … who needeth not daily, as those high priests to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once when he offered up himself.” (Heb. 7:26, 27).

The Scriptures could hardly be more explicit: just as the High Priest offered for himself and then for the people, “this he did once …” when he offered up himself. Of course, Messiah had no committed sin to be forgiven for—but he did have the root cause of sin within himself. He was “the likeness of sinful flesh” (Rom. 8:3), as it is testified of him:

“… be ye reconciled to God. For he hath made him sin for us, who knew no sin: that we might be made the righteousness of God in him” (2 Cor. 5:21).

Every High Priest taken from among men ... for that he himself also is compassed with infirmity. And by reason hereof he ought, as for the people, so also for himself, to offer for sins" (Heb. 5:1-3).

Heb 5:7  Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

Here we have Jesus the Savor who was saved from death this is the bibles teaching of a Saved Savor or Redeemed Redeemer who was saved from death.

The fact that Christ had to plead with God to save him from death rules out any possibility of him being God in person. After Christ's resurrection, death had "no more dominion over him" (Rom. 6:9), implying that beforehand it did.

The Redemption of Jesus is the Archetype for Redemption 

In the Tripartite Tractate, the Son (Jesus) is in need of redemption, because he had become a man. It is the heavenly Word which ‘descended upon him’ that offered him ‘redemption’: “Not only do humans need redemption, but also the angels, too... even the Son himself, who has the position of redeemer of the Totality, needed redemption as well - he who had become man - since he gave himself for each thing which we need, we in the flesh, who are his Church. Now, when he first received redemption from the word which had descended upon him, all the rest received redemption from him, namely those who had taken him to themselves.” (Tripartite Tractate)

The interpretation of Knowledge::

The man ... (11 lines missing)... this is the name. The [...] he emitted himself and he relinquished his majesty, taking scorn in exchange for  the name. for our sakes he endured the scorn. He appeared as flesh, and came as a provider.  He has no need of the glory that is not his; he has his own glory with the name, which is the Son. Now he came that we might become glorious through his humiliation as he dwelled in these humble places. And through him who was reproached we receive the forgiveness of sins. And through the one who was reproached and the one who was redeemed we receive grace.

The Nag Hammadi Library text of Melchizedek:

He included himself in the living offering, together with your offspring. He offered them up as an offering to the All. For it is not cattle that you will offer up for sin(s) of unbelief, and for the ignorances, and (for) all the wicked deeds which they will do NHS p. 601

"Such an High Priest became us ... who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's, for this he did once, when he offered up himself" (Heb. 7:26-27).

If Christ's offering did not comprehend himself how are we to understand the statement of Paul (in Heb 7:27)

The Jewish high priest had to make an offering firstly for his own sins, and then for those of the people (Heb. 5:1-3). Christ's sacrifice had this same two-fold structure. Although he did not have any sins personally, Jesus was still of human nature, and needed salvation from death. This salvation was provided by God on account of Christ's own sacrifice; thus Jesus died both to gain his own salvation, and also to make ours possible.

The Lord's sacrifice was necessary for his own redemption. His sacrifice was a public demonstration that his flesh was rightly related to death and a declaration of the righteousness of God that required the offering of his life in devotion to Him. By his sacrifice the ungodly propensities (diabolos) of his nature was destroyed (Heb. 2:14; 9:12; 7:27), thus providing for the granting of immortality.

Here this passage teaches that Christ the high  priest offered his own body for his own redemption He offered himself for himself and his brothers his offspring in the living offering that is his life as a living sacrifice

Now we come to the Gospel of Philip

78. The Lord was conceived (born again) from what is imperishable, from God. The [Lord arose] from among the dead. But [He did not come into being as he was. Rather [his body] was [completely] perfect. It was of flesh, and this [flesh is indeed] true flesh.¹ [Yet our flesh] is not true, but rather a mirror-image of the true [flesh]. (¹Jn 1:14, 20:27, II-Jn 7; NHS p. 174

This passage shows that the spiritual body is corporeal (tangible) and it has flesh and this flesh is true flesh, which is called spiritual flesh thus spiritual body but our flesh is only a shadow of the true like Adam who was only a type of him who was to come (Romans 5:14)

So before his resurrection from the dead Jesus had human flesh or human nature which is called in the text "our flesh is not true flesh" but after he arose from among the dead he had a new body imperishable, from God 

Does the Gospel of Thomas teach the Trinity?

Does the gospel of Thomas teach the trinity


Saying 61 tells us this


61) Jesus said, "Two will rest on a bed: the one will die, and other will live." Salome said to him, "Who are You, man, that You, as though from the One, have come up on my couch and eaten from my table?" Jesus said to her, "I am He who exists from the Undivided One. I was given some of the things of my Father." <Salome said,> "I am Your disciple." <Jesus said to her,> "Therefore I say, if he is <undivided>, he will be filled with light, but if he is divided, he will be filled with darkness." 

(Thomas O. Lambdin (1988)


The Undivided one is the Father Jesus was given some of the things of his Father


Therefore Jesus and the Undivided Father are not the same person

In Logion 61 of the Gospel of Thomas, Jesus engages in a conversation with Salome regarding the nature of his identity. Salome asks Jesus who he is, expressing surprise that he has come to her couch and eaten from her table. Jesus responds by stating that he comes from the Undivided One and has been given some of the things of his Father.

From this logion, it can be inferred that Jesus and the Undivided One (referring to the Father) are distinct entities. Jesus speaks of receiving things from his Father, indicating a relationship between them. This logion does not explicitly address the concept of the Trinity, nor does it provide detailed theological explanations about the nature of Jesus' relationship with the Father.

It is worth noting that interpretations of this logion may vary among different Christian traditions and theological perspectives. Some groups, such as the Christadelphians, interpret this logion as supporting their rejection of the Trinity doctrine. They argue that it emphasizes the distinction between Jesus and the Father and their separate identities.

It is important to recognize that the Gospel of Thomas is one among many texts that contribute to the diverse range of early Christian thought. Different interpretations and understandings of theological concepts, including the Trinity, exist within Christianity.

(13) Jesus said to his disciples, "Compare me to something and tell me what I resemble." Simon Peter said to him, " You are like a just messenger." Matthew said to him, "An intelligent philosopher is what you resemble." Thomas said to him, "Teacher, my mouth utterly will not let me say what you resemble." Jesus said, "I am not your (sing.) teacher, for you have drunk and become intoxicated from the bubbling wellspring that I have personally measured out. And he took him, withdrew, and said three sayings to him. Now, when Thomas came to his companions they asked him, "What did Jesus say to you?" Thomas said to them, "If I say to you (plur.) one of the sayings that he said to me, you will take stones and stone me, and fire will come out of the stones and burn you up." 

(Stephen Patterson and Marvin Meyer 1998)

Notice here that Simon Peter and Matthew describe Jesus as a just messenger or a intelligent philosopher vs the son of the Living God in the canonical gospels 

30) Jesus said, "Where there are three gods, they are gods. Where there are two or one, I am with him."
Translated by Thomas O. Lambdin (from Coptic)

(30) Jesus said "Where there are three, they are without God, and where there is only one, I say, I am with that one."
Translated by Marvin Meyer (from Greek)

The Jews had and worshipped several Gods at that time - Moses had to fight with that fact already and Jesus encountered it again. Even though the Trinity was formed after Jesus' crucifixion - Father, Son, Holy Spirit - it can be assumed that Jesus was aware of the plans for his future, so here Jesus is having a slap against Trinitarian doctrine, declaring that a doctrine of 3 gods is polytheistic if one understands that each of the gods is a separate god. Thus there is only one true god and where there is one god alone Jesus is with that him,

Reading it again,

30) Jesus said, "Where there are three gods, they are gods. Where there are two or one, I am with him."

Jesus is denouncing the idea of the trinity, whether that be 3 in 1 or three separate beings.
To Jesus, there is only the Undivided One.

So when I read this I see Jesus denouncing a cluster of three gods, also known as a trinity of gods.

This teaches us that the Father is the Undivided One, the Deity is not divided into 3 persons.

But the Coptic text is corrupted and the Greek like the Coptic is nonsense as well April Deconick in her translation of the GTh "The original Gospel of Thomas in Translation" has reconstructed the text: Jesus says:  Jesus said, “Where two or more are gathered in My name, I am with them.”Jesus said, ‘Split a piece of wood or lift a stone, and you will see My Father’s handiwork.”

The interpretation you provided for Logion 30 of the Gospel of Thomas is a valid interpretation within the context of rejecting the Trinitarian doctrine. You argue that Jesus is denouncing the idea of the Trinity and emphasizing the belief in the Undivided One, the oneness of God. This interpretation suggests that Jesus is asserting his unity with the one true God and challenging the concept of multiple gods or a triune God.

However, it's important to note that Logion 30 is subject to different translations and interpretations due to variations in the available manuscripts. The Coptic and Greek versions of the Gospel of Thomas have slight differences in wording and can lead to divergent understandings.

The translation you cited by April DeConick provides an alternative reading where Jesus speaks about being present when two or more are gathered in his name, emphasizing his divine presence in communal worship or spiritual gatherings. This interpretation focuses on the spiritual presence of Jesus rather than directly addressing the concept of the Trinity.

Overall, the Gospel of Thomas is a complex and enigmatic text, and scholars have different viewpoints on its intended meaning and original teachings. The interpretations of individual sayings can vary based on the translation, textual variants, and the theological lens through which they are examined.

77) Jesus said, "It is I who am the light which is above everything. It is I who now am everything. From Me now that everything comes forth, and up to Me did everything reach. Split a piece of wood, and I am there. Lift up the stone, and you will find Me there."

This saying is about the Lord Jesus been give all power and authority in heaven and on earth after his resurrection so this saying is speaking about Jesus' new power of providence over the universe

Thus the Lord can now penetrate everything

77) Split a piece of wood, and I am there. Lift up the stone, and you will find Me there."

108) Jesus said, "He who will drink from my mouth will become like Me. I myself shall become he, and the things that are hidden will become revealed to him."

Thus we too can become equal with Jesus this saying plainly states that the believer who drinks from Jesus’ mouth becomes Jesus

The gospel of thomas does not teach the Trinity 

ChatGPT

You are correct that the Gospel of Thomas does not explicitly teach the doctrine of the Trinity as it is understood in traditional Christian theology. The Gospel of Thomas, being a Gnostic text, presents a unique perspective on spiritual teachings and focuses on the inner wisdom and enlightenment gained through gnosis (knowledge).

The doctrine of the Trinity, which states that God is one being existing in three persons (Father, Son, and Holy Spirit), is a concept that developed within the mainstream Christian tradition over time and is primarily based on interpretations of various biblical texts.

While the Gospel of Thomas contains teachings attributed to Jesus, it does not explicitly address the concept of the Trinity or provide detailed theological explanations in that regard. The emphasis of the text is more on the individual's spiritual journey, self-discovery, and the attainment of inner wisdom.

It is important to recognize that different texts within early Christianity present diverse perspectives, and not all of them delve into the complexities of theological doctrines such as the Trinity. The Gospel of Thomas, in particular, highlights a distinct Gnostic approach to spiritual teachings, focusing on personal revelation and the inner transformation of the individual.

Therefore, if one is seeking explicit teachings on the Trinity, they would typically turn to other canonical texts within the New Testament or later theological writings that address this specific doctrine.

In Logion 13 of the Gospel of Thomas, Jesus engages in a conversation with his disciples regarding their perceptions of him. Simon Peter compares Jesus to a just messenger, and Matthew compares him to an intelligent philosopher. However, when it is Thomas' turn to respond, he states that he cannot adequately express what Jesus resembles.

This logion highlights the diverse perspectives and understandings of Jesus among his disciples. It contrasts with the canonical Gospels where Simon Peter confesses Jesus as the "Messiah, the Son of the living God" (Matthew 16:16). The Gospel of Thomas emphasizes the unique and enigmatic nature of Jesus, suggesting that he cannot be easily confined to a single role or title.

It is important to note that the Gospel of Thomas is a Gnostic text and presents a distinct perspective on Jesus and his teachings. It focuses on the inner spiritual journey and the acquisition of gnosis (knowledge) rather than specific doctrinal beliefs. Consequently, the descriptions given by the disciples in this logion reflect their limited understanding of Jesus at that moment.

The differences in portrayal between the Gospel of Thomas and the canonical Gospels can be attributed to the different theological contexts and intentions of the texts. The canonical Gospels aim to present a comprehensive narrative of Jesus' life, teachings, and identity, while the Gospel of Thomas prioritizes a more esoteric and mystical exploration of Jesus' wisdom and the disciple's quest for enlightenment.

Logion 77 in the Gospel of Thomas emphasizes the all-encompassing presence of Jesus as the light above everything. It speaks to his divine nature and suggests his omnipresence. The saying highlights the spiritual significance of Jesus, who is portrayed as the source from which everything comes forth and to which everything reaches. The imagery of finding Jesus even in the splitting of wood or lifting of a stone conveys the idea of his pervasive presence.

While the BASF provides a framework for understanding the beliefs of specific Christian groups, it does not directly address Logion 77 or offer a specific interpretation of this saying. The interpretation of Logion 77 may vary among different individuals and Christian traditions. It is important to study the saying within the context of the Gospel of Thomas and consider various scholarly interpretations to gain a more comprehensive understanding of its meaning.

The Birmingham Amended Statement of Faith (BASF) is a specific doctrinal statement followed by certain Christian groups, including the Christadelphians. While the BASF provides a framework for understanding their beliefs, it does not directly address or interpret individual sayings from the Gospel of Thomas, such as Logion 77.

Logion 77 in the Gospel of Thomas emphasizes the all-encompassing presence of Jesus as the light above everything. The saying highlights the spiritual significance of Jesus and the idea that everything originates from him and reaches back to him. The imagery of being present in the splitting of wood or lifting of a stone conveys his pervasive presence.

Regarding the belief of Christadelphians, it is true that they do not believe in the pre-existence of Jesus. According to their beliefs, Jesus was begotten by God through the Holy Spirit and was a mortal man, sharing in human nature and experiencing the effects of Adam's transgression.

While the BASF provides a theological framework for understanding Christadelphian beliefs, it does not offer a specific interpretation of Logion 77 or address the concept of Jesus as the light above everything. Interpretations of this saying may vary among different individuals and Christian traditions. It is important to study the saying within the context of the Gospel of Thomas and consider various scholarly interpretations to gain a more comprehensive understanding of its meaning.

Certainly. According to the BASF and the Christadelphian belief in God manifestation, Jesus is understood as God with us, God manifested in the flesh. The belief is that Jesus, while being of like nature with mortal man, was begotten of God and inhabited by God through the indwelling of the Holy Spirit. This belief emphasizes that Jesus, during his natural life, shared in the physical nature of humanity, experiencing the effects of Adam's transgression, including death. Jesus is seen as the representative of Adam's disobedient race and the means through which God accomplished His plan of redemption.

In light of this understanding, Logion 77 in the Gospel of Thomas can be seen as expressing the concept of Jesus as the manifestation of God's light that is above everything. It emphasizes the all-encompassing presence and authority of Jesus, who is the source from which everything comes forth and to whom everything reaches. The saying highlights the divine nature and significance of Jesus as the embodiment of God's light and presence in the world.