a paragraph-by-paragraph commentary on the **"Treatise on the Resurrection

 Here is a paragraph-by-paragraph commentary on the **"Treatise on the Resurrection"** with an understanding of the Pleroma being corporeal and the soul being mortal:

### 1. The Pursuit of Knowledge and Rest

**"Some there are, my son Rheginos, who want to learn many things. They have this goal when they are occupied with questions whose answer is lacking. If they succeed with these, they usually think very highly of themselves. But I do not think that they have stood within the Word of Truth. They seek rather their own rest, which we have received through our Savior, our Lord Christ. We received it when we came to know the truth and rested ourselves upon it. But since you ask us pleasantly what is proper concerning the resurrection, I am writing you that it is necessary. To be sure, many are lacking faith in it, but there are a few who find it. So then, let us discuss the matter."**

This opening establishes a contrast between those who pursue knowledge for its own sake and those who seek true understanding through divine revelation. The **"rest"** mentioned refers to the peace and assurance found in the truth of Christ’s teachings. The treatise then addresses the question of the resurrection, acknowledging that while many struggle with this concept, it is essential for those who seek spiritual truth.

### 2. Christ’s Dual Nature and Purpose

**"How did the Lord proclaim things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you remain, speaking about the Law of Nature - but I call it 'Death'. Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence."**

This paragraph reflects on Christ's dual nature—human and divine—and His mission. By embodying both aspects, Christ overcame **"Death"** (the Law of Nature) and facilitated the **"restoration to the Pleroma."** The Pleroma, here described as the divine fullness, was pre-existent and is a state to which humanity is restored through Christ’s resurrection. This underscores the Valentinian belief in the tangible, corporeal nature of the divine realm.

### 3. The Clarity of Truth and the Revelation of Existence

**"I know that I am presenting the solution in difficult terms, but there is nothing difficult in the Word of Truth. But since the Solution appeared so as not to leave anything hidden, but to reveal all things openly concerning existence - the destruction of evil on the one hand, the revelation of the elect on the other. This is the emanation of Truth and Spirit, Grace is of the Truth."**

The speaker acknowledges that while the concepts may seem complex, the **"Word of Truth"** is clear. The **"Solution"**—which refers to the teachings of Christ—reveals the full scope of existence, including the defeat of evil and the revelation of those chosen for salvation. This emphasizes that divine truth is ultimately accessible and transformative.

### 4. The Savior’s Victory Over Death

**"The Savior swallowed up death - (of this) you are not reckoned as being ignorant - for he put aside the world which is perishing. He transformed himself into an imperishable Aeon and raised himself up, having swallowed the visible by the invisible, and he gave us the way of our immortality. Then, indeed, as the Apostle said, 'We suffered with him, and we arose with him, and we went to heaven with him'. Now if we are manifest in this world wearing him, we are that one’s beams, and we are embraced by him until our setting, that is to say, our death in this life. We are drawn to heaven by him, like beams by the sun, not being restrained by anything. This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly."**

This passage emphasizes the Savior’s triumph over death and His transformation into an "imperishable Aeon." The "spiritual resurrection" is portrayed as a transformative process where the spiritual realm encompasses and transcends both the psychic (the body of the soul) and fleshly (corruptible) aspects. It is important to note that "psychic," referring to the body of the soul, and "fleshly" are equivalent expressions, denoting the same concept of mortal and sensory dimensions. The imagery of being drawn to heaven like "beams by the sun" illustrates the profound elevation and integration into the divine fullness.

### 5. Faith versus Persuasion and the Role of Philosophy

**"But if there is one who does not believe, he does not have the (capacity to be) persuaded. For it is the domain of faith, my son, and not that which belongs to persuasion: the dead shall arise! There is one who believes among the philosophers who are in this world. At least he will arise. And let not the philosopher who is in this world have cause to believe that he is one who returns himself by himself - and (that) because of our faith! For we have known the Son of Man, and we have believed that he rose from among the dead. This is he of whom we say, 'He became the destruction of death, as he is a great one in whom they believe.' Great are those who believe."**

Here, the text emphasizes that the resurrection is a matter of **faith**, not merely intellectual persuasion. While some philosophers may acknowledge resurrection, true belief involves understanding and accepting the resurrection of Christ, which is foundational for overcoming death. The **"destruction of death"** achieved by Christ is central to this belief.

### 6. The Eternity of the Elect and the Truth of Salvation

**"The thought of those who are saved shall not perish. The mind of those who have known him shall not perish. Therefore, we are elected to salvation and redemption since we are predestined from the beginning not to fall into the foolishness of those who are without knowledge, but we shall enter into the wisdom of those who have known the Truth. Indeed, the Truth which is kept cannot be abandoned, nor has it been. 'Strong is the system of the Pleroma; small is that which broke loose (and) became (the) world. But the All is what is encompassed. It has not come into being; it was existing.' So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for (the) cause of life. That which came into being on your account, is it not yours? Does not that which is yours exist with you? Yet, while you are in this world, what is it that you lack? This is what you have been making every effort to learn."**

The text asserts the eternal nature of those who are saved and who understand the truth. The **"Pleroma"** is depicted as an unchanging, encompassing reality, while the natural world is transient. The **"resurrection"** is framed as a return to a more perfect state, where the divine nature is fully realized. The rhetorical questions about receiving flesh in the Aeon underscore the belief in a transformed, perfected state beyond earthly existence.

### 7. The Nature of Corruption and Grace

**"The afterbirth of the body is old age, and you exist in corruption. You have absence as a gain. For you will not give up what is better if you depart. That which is worse has diminution, but there is grace for it."**

This paragraph contrasts the decay associated with earthly life with the promise of a better existence after death. The **"afterbirth"** of the body, which is old age and corruption, is viewed as a temporary state that will be transcended. The **"grace"** refers to the divine favor that leads to the ultimate resurrection and salvation.

### 8. Redemption and Salvation

**"Nothing, then, redeems us from this world. But the All which we are, we are saved. We have received salvation from end to end. Let us think in this way! Let us comprehend in this way!"**

This emphasizes that redemption and salvation are not achieved by escaping the natural world but by embracing the divine **"All"** that encompasses everything. Salvation is comprehensive and complete, reflecting a full return to the divine fullness of the Pleroma.

### 9. Understanding the Nature of Resurrection

**"But there are some (who) wish to understand, in the enquiry about those things they are looking into, whether he who is saved, if he leaves his body behind, will be saved immediately. Let no one doubt concerning this. [...]. indeed, the visible members which are dead shall not be saved, for (only) the living members which exist within them would arise."**

Here, the text clarifies that **"resurrection"** involves the transformation of the living aspects of a person rather than a mere return of the physical body. The saved are those whose spiritual essence, rather than their perishable physical form, is restored and perfected.

### 10. The True Nature of Resurrection

**"What, then, is the resurrection? It is always the disclosure of those who have risen. For if you remember reading in the Gospel that Elijah appeared and Moses with him, do not think the resurrection is an illusion. It is no illusion, but it is truth! Indeed, it is more fitting to say the world is an illusion, rather than the resurrection which has come into being through our Lord the Savior, Jesus Christ."**

The resurrection is

 presented as a profound reality, evidenced by biblical figures like Elijah and Moses. The natural world is characterized as an illusion in comparison to the truth of the resurrection, which signifies the real and enduring transformation that Christ’s resurrection brings.

### 11. The Illusory Nature of the World

**"But what am I telling you now? Those who are living shall die. How do they live in an illusion? The rich have become poor, and the kings have been overthrown. Everything is prone to change. The world is an illusion! - lest, indeed, I rail at things to excess!"**

The world is an illusion not because it is physical but because it is corruptible. The transient nature of worldly status and conditions, characterized by constant change and impermanence, reinforces this idea in contrast to the eternal truth of the resurrection.

### 12. The Nature of Resurrection as Truth

**"But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It is the revelation of what is, and the transformation of things, and a transition into newness. For imperishability descends upon the perishable; the light flows down upon the darkness, swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images of the resurrection. He it is who makes the good."**

The resurrection is portrayed as the ultimate truth, bringing imperishability and light into the realm of the perishable and dark. It signifies a profound transformation and fulfillment, characterized by the Pleroma’s completeness and the divine goodness that sustains it.

### 13. The Call to Embrace the Resurrection

**"Therefore, do not think in part, O Rheginos, nor live in conformity with this flesh for the sake of unanimity, but flee from the divisions and the fetters, and already you have the resurrection. For if he who will die knows about himself that he will die - even if he spends many years in this life, he is brought to this - why not consider yourself as risen and (already) brought to this? If you have the resurrection but continue as if you are to die - and yet that one knows that he has died - why, then, do I ignore your lack of exercise? It is fitting for each one to practice in a number of ways, and he shall be released from this Element that he may not fall into error but shall himself receive again what at first was."**

The final passage urges **Rheginos** to embrace the resurrection fully and live accordingly, rather than being constrained by the natural world. Understanding oneself as already resurrected helps transcend the limitations of earthly existence and aligns with the divine truth of the Pleroma.

### 14. Concluding Remarks and Blessings

**"These things I have received from the generosity of my Lord, Jesus Christ. I have taught you and your brethren, my sons, considering them, while I have not omitted any of the things suitable for strengthening you. But if there is one thing written which is obscure in my exposition of the Word, I shall interpret it for you (pl.) when you (pl.) ask. But now, do not be jealous of anyone who is in your number when he is able to help. Many are looking into this which I have written to you. To these I say: Peace (be) among them and grace. I greet you and those who love you (pl.) in brotherly Love."**

The treatise concludes with a personal note of instruction and encouragement, affirming that the teachings are divinely inspired and inviting further inquiry into any unclear aspects. The final blessing emphasizes peace and grace, reinforcing the communal and spiritual bonds among believers.

This commentary reflects the core themes of the treatise and integrates the understanding of the Pleroma and the nature of resurrection within the Valentinian framework.

Gospel of Thomas Saying 51

In a profound teaching, Jesus responds to his disciples' question about when rest will come to the dead and when the new world will arrive. His answer reveals a deep spiritual truth: "This rest that you wait for has already come, and you have not recognized it." This teaching emphasizes that the concept of rest and the new world are not bound to physical death but are accessible in a spiritual sense.

The rest Jesus refers to is not about physical death but about liberation from sin and the old life. To understand this, one must recognize that spiritual rest comes from dying to one's old self and sins. This concept is central to the Christian understanding of salvation and spiritual rebirth. According to this perspective, a person enters into rest and experiences the new world by undergoing a spiritual transformation. This transformation involves dying to sins and embracing a new life through rebirth by the Spirit and the Word.

Pauline epistles, such as Romans and Colossians, articulate this idea with clarity. In Romans 6:2-11 and Colossians 2:20, Paul describes how believers are baptized into Christ’s death, symbolizing a death to sin and a new life in Christ. This process is described as a moral and spiritual resurrection. The “New Man” emerges when one perceives and accepts "the truth as it is in Jesus." This is not merely a theoretical understanding but an experiential reality where one is transformed by the truth and becomes spiritually alive.

This spiritual resurrection, or moral regeneration, must precede the physical resurrection at the end of time. If a person does not experience this moral rebirth in their lifetime, they will not partake in the future resurrection of the body. Thus, spiritual regeneration is a prerequisite for the future physical resurrection.

Furthermore, the notion of being "dead to the law" as discussed in Romans 7:4 and Galatians 2:19 underscores the transformative power of faith. The law represents a form of bondage that believers are freed from through their union with Christ. This freedom is not merely a legalistic shift but a profound change in one’s moral and spiritual state.

The process of moral conception and quickening described in Ephesians 2:1-5 highlights the distinction between mere intellectual knowledge of divine truths and a genuine spiritual transformation. An unquickened sinner is merely a theorist, someone who speculates about divine matters without being morally affected. In contrast, a quickened believer has undergone a profound inner transformation, becoming a new creation with a purified heart, guided by love and truth.

The Gospel of Philip further illuminates this idea by suggesting that a Gentile, or someone outside the covenant of faith, has not truly lived to die in a spiritual sense. On the other hand, one who believes in the truth and embraces it experiences true life and is thus in a state of danger of dying because they are spiritually alive. This paradox underscores the deep spiritual reality where true life is found in embracing and living the truth.

In summary, the teachings of Jesus and the writings of Paul and other early Christian texts emphasize that spiritual rest and the new world are experienced through a profound transformation in this life. This involves dying to sin, being baptized into Christ’s death, and living a new life empowered by the Spirit. Understanding and accepting this truth brings one into a state of spiritual rest and readiness for the future resurrection.

In Thomas Saying 51, the disciples ask Jesus about the timing of the rest for the dead and the arrival of the new world. Jesus replies, "This rest that you wait for has already come, and you have not recognized it." This response shifts the focus from a future event to a present reality.

Here, the "rest" refers to the spiritual rest and peace found in Christ, as described in 2 Corinthians 12:9 and Matthew 11:28-30. Jesus' teaching, which is gentle and not burdensome, offers this rest as opposed to the heavy yoke of the law. This concept is supported by Thomas Saying 90, which emphasizes the ease and relief found in Jesus’ teachings compared to the rigid demands of the law.

The "new world" Jesus mentions is identified with the age of grace inaugurated by His ministry. From the time Jesus began preaching the good news until the future arrival of the kingdom on earth, this period represents the new world. However, this new world will evolve into a new heaven and a new earth when the kingdom fully manifests. This future transformation will be succeeded by the final age, beyond the millennium, ushering in the "ages of the ages" with no end.

Pauline epistles support this transformation. Romans 6:2, 6:7, 6:11, and 6:13 discuss being dead to sin and alive in Christ, while Ephesians 2:1 and 2:5 highlight spiritual resurrection and new life. Colossians 2:13 and 1 Peter 2:24 talk about being made alive through Christ’s work. These passages collectively illustrate that spiritual rebirth and newness of life are current realities for believers.

Thomas Saying 51 can be understood as follows: When the disciples inquire about when spiritual repose and the new earth will come, Jesus reveals that these are not distant future events but present realities. The "repose of the dead" refers to finding rest from sin through spiritual rebirth, which has already been made available through Jesus. The "new earth" symbolizes the inner kingdom of God, which is already present within believers and not subject to external observation.

Jesus’ statement implies that the transformative power and new world He brings are already here for those who can recognize and receive it. Unfortunately, many fail to see this truth because the true understanding has been obscured by those who distort or hide the key elements of this knowledge. Thus, the rest and the new world are available now, but recognizing and embracing them requires a shift in perception and understanding.

In Thomas Saying 51, Jesus teaches that the rest and the new world are not distant future events but present realities that many fail to recognize. This profound truth is echoed and supported by various biblical passages, which explore the themes of spiritual rest, transformation, and new life.

Jesus’ statement that "This rest that you wait for has already come" reflects the reality of spiritual rest and renewal available through Him. This concept is aligned with several key scriptures:

**Psalm 141:7** and **Proverbs 3:35** illustrate the idea of wisdom and righteousness leading to a state of spiritual rest. Psalm 141:7 speaks of the soul finding its rest in the Lord, while Proverbs 3:35 highlights that wisdom brings honor and a form of spiritual prosperity.

**John 14:19** supports Jesus’ promise of spiritual renewal, stating, "Because I live, you also will live." This promise emphasizes that through Christ's resurrection and ongoing presence, believers can experience a new life and rest.

Paul’s epistles provide a comprehensive explanation of this spiritual transformation. **Romans 6:3-6** details how baptism into Christ’s death leads to a new life, symbolizing a transition from old to new, from death to life. This passage underscores that spiritual resurrection is a present reality for believers.

In **Romans 8:4,11,17,18**, Paul elaborates on the implications of this new life. Romans 8:4 states that believers walk according to the Spirit, not the flesh, highlighting a shift from old ways to a new spiritual existence. Romans 8:11 speaks of the Spirit who raised Jesus from the dead dwelling in believers, promising life and resurrection. Romans 8:17 and 18 further affirm that suffering now is temporary compared to the future glory that awaits, reinforcing the idea of a present transformation leading to future reward.

**1 Corinthians 15:31** reinforces this transformative journey, where Paul speaks of dying daily to self and sin, implying a continual process of spiritual renewal.

**2 Corinthians 1:5,9** and **2 Corinthians 2:15-16** reflect the sufficiency of Christ’s comfort and the victorious fragrance of Christ that believers embody. These passages highlight how Christ's presence and work lead to a state of spiritual strength and transformation.

**2 Corinthians 4:10,11** and **5:15** describe the believer's life as being continually transformed through suffering and sacrifice, in the likeness of Christ’s death and resurrection. These experiences contribute to the believer’s new life and spiritual growth.

**Colossians 1:24** and **2:12,13,20** emphasize the believer’s participation in Christ’s sufferings and the transformative power of being buried and raised with Him through baptism. These verses underscore that the new world, or spiritual renewal, is a present reality.

**Colossians 3:1-4,10** speaks directly to the transformation that occurs when believers are raised with Christ. It calls for seeking things above and living a renewed life in Christ, emphasizing the present aspect of this new reality.

**Galatians 2:20** and **5:24** describe the believer’s identification with Christ’s death and resurrection. By being crucified with Christ, believers experience a new identity and freedom from sin, manifesting the new world within.

**Ephesians 2:1-6** provides a vivid depiction of the believer’s transition from death in sin to life in Christ. Ephesians 4:10 elaborates on Christ's ascension and the resultant spiritual transformation for believers.

Finally, **2 Timothy 2:11** and **1 Peter 4:13** reflect on the believer’s experience of resurrection and transformation through suffering and participation in Christ's sufferings. These passages affirm that the new world and rest are realized in the present spiritual experience, awaiting ultimate fulfillment in the future.

In summary, Thomas Saying 51 and these accompanying biblical passages collectively convey that the spiritual rest and new world Jesus speaks of are not future hopes but present realities. Through Christ’s work, believers are invited to experience this transformation now, embodying the new life and kingdom within. Understanding this truth requires recognizing the spiritual dimensions of Christ's promises and living in the light of this profound reality.

Not Taste Death: Understanding Spiritual Enlightenment in the Gospel of Thomas

 ### Not Taste Death: Understanding Spiritual Enlightenment in the Gospel of Thomas

The Gospel of Thomas is a collection of sayings attributed to Jesus, offering a mystical and esoteric view of his teachings. One of the recurring themes in this gospel is the idea of "not tasting death." This phrase refers to a profound spiritual insight or realization, suggesting that those who achieve deep understanding or enlightenment will transcend the ordinary experience of death. The Gospel of Thomas emphasizes the importance of spiritual knowledge, self-awareness, and the recognition of the divine presence within and around us. Rather than focusing on concepts like the afterlife or reincarnation, it presents the kingdom of God as an immediate and present reality.

**Present Reality of the Kingdom**

In the Gospel of Thomas, the kingdom of God is portrayed as something that is already here, rather than a distant or future event. This idea is especially evident in sayings such as 3, 51, and 113. In these passages, Jesus teaches that the kingdom of God is not found in external locations, such as the sky or the sea, but rather within and around individuals. The divine presence is spread out upon the earth, and people must recognize it in the present moment. This understanding of the kingdom as an immediate reality shifts the focus away from waiting for a future manifestation and toward realizing the divine presence that already exists.

This teaching contrasts with traditional notions of the kingdom of God as something to be awaited in the future or after death. Instead, the Gospel of Thomas encourages a transformation of perception, where individuals are called to recognize their divine nature and the sacredness of the present moment. The kingdom of God is not a distant paradise but a reality that can be accessed through spiritual insight and awareness.

**Spiritual Enlightenment and Immortality**

The phrase "will not taste death" appears several times in the Gospel of Thomas and is closely associated with achieving spiritual enlightenment. For instance, in Saying 1, Jesus states that anyone who understands the meaning of his sayings "will not taste death." This suggests that attaining spiritual understanding leads to a form of eternal life or spiritual immortality, not in a literal sense of physical life continuing after death, but in the sense of transcending the ordinary experience of death through enlightenment.

In Saying 18, Jesus implies that those who have found the beginning will also understand the end and, as a result, will not experience death. This highlights the cyclical nature of spiritual knowledge, where understanding the origin or fundamental truth of existence allows one to transcend conventional notions of life and death. The beginning and the end are interconnected, and recognizing this connection is key to spiritual immortality.

Saying 85 offers another perspective, referencing the story of Adam. Jesus suggests that had Adam been worthy, he would not have tasted death. This implies that worthiness or righteousness is linked to a state of being beyond death, hinting at spiritual completeness or alignment with divine principles. In this context, to "not taste death" is to achieve a state of spiritual fulfillment that transcends the ordinary experience of mortality.

**Beyond Traditional Concepts of the Afterlife**

Unlike many other religious traditions, the Gospel of Thomas does not focus on the idea of an afterlife, the continuation of individual consciousness after physical death, or the notion of an immortal soul. Instead, it emphasizes the importance of awakening to the present reality of the divine and understanding one's true nature. The text suggests that spiritual enlightenment allows one to transcend the fear of death, but it does not necessarily imply a continuation of personal identity after death.

Furthermore, the Gospel of Thomas does not teach reincarnation. Unlike other spiritual traditions that emphasize cycles of rebirth or the soul's journey through multiple lives, this gospel focuses on the immediate realization of spiritual truths. The goal is not to escape the cycle of rebirth but to awaken to the divine presence here and now.

**Conclusion: Recognizing the Present Reality**

In summary, the Gospel of Thomas advocates for recognizing the divine kingdom as an immediate reality and achieving spiritual enlightenment in the present moment. The phrase "will not taste death" represents a transcendence of the ordinary experience of death through profound spiritual insight. This teaching shifts the focus away from traditional notions of an afterlife, reincarnation, or eternal consciousness and instead encourages individuals to awaken to the divine presence within and around them.

By recognizing the kingdom of God as something already present, individuals can attain spiritual fulfillment and enlightenment. The Gospel of Thomas invites readers to seek this deeper understanding and, in doing so, transcend the limitations of mortality and experience the fullness of life in the here and now.

### "Not Taste Death": Understanding Spiritual Enlightenment in the Gospel of Thomas

The Gospel of Thomas is a collection of sayings attributed to Jesus, distinct from the canonical Gospels of the New Testament. This text, found among the Nag Hammadi manuscripts in 1945, offers a unique perspective on the teachings of Jesus, emphasizing spiritual insight and the immediate realization of the Kingdom of God. A recurring phrase in the Gospel of Thomas is “will not taste death,” which is rich with symbolic meaning and points to a profound spiritual experience rather than literal death.

In the Gospel of Thomas, "not tasting death" refers to a transformative spiritual realization. This phrase is repeated several times within the text and suggests that those who achieve deep spiritual understanding or enlightenment can transcend the ordinary experience of death. Instead of focusing on life after death, reincarnation, or other esoteric doctrines, the Gospel of Thomas directs the reader towards an understanding of the present reality, highlighting the Kingdom of God as something that is already present, rather than a distant or future occurrence.

**Spiritual Enlightenment as the Path to Overcoming Death**

**Saying 1** sets the tone for the entire gospel, where Jesus states, "Whoever discovers the interpretation of these sayings will not taste death." This assertion suggests that understanding the deeper meanings behind Jesus' teachings can lead to a form of spiritual immortality. The "death" mentioned here is not merely the physical end of life but symbolizes spiritual ignorance or separation from the divine truth. Those who achieve enlightenment will transcend this spiritual death, entering into a state of eternal life in communion with the divine.

In **Saying 18**, Jesus elaborates on this concept by connecting the beginning and the end, stating, "The end will be where the beginning is. Congratulations to the one who stands at the beginning: that one will know the end and will not taste death." Here, Jesus refers to the cyclical nature of spiritual knowledge, where understanding the origin or fundamental truth allows one to grasp the ultimate reality. This unity of beginning and end symbolizes a wholeness or completeness in understanding that allows one to transcend the limitations of conventional life and death.

**Saying 85** offers a reflection on the story of Adam, the first human according to biblical tradition. Jesus suggests that if Adam had been worthy, he would not have "tasted death," implying that worthiness or righteousness leads to a state beyond death. This idea points to a spiritual completeness or alignment with divine principles, which grants freedom from the ordinary cycle of life and death. Adam's failure is presented as a contrast to the potential spiritual achievement of those who follow Jesus' teachings.

**The Kingdom of God as a Present Reality**

A central theme in the Gospel of Thomas is the immediacy of the Kingdom of God. In **Saying 3**, Jesus teaches that the Kingdom is not found in external locations—neither in the sky nor the sea—but within and around individuals. He states, "When you know yourselves, then you will be known, and you will understand that you are children of the living Father." This saying emphasizes the importance of self-knowledge and inner awakening. The Kingdom of God is not a future event but a present reality that is accessible through spiritual awareness and understanding.

Further reinforcing this idea, **Sayings 51** and **113** clarify that the Kingdom is not something to be awaited. Jesus explains that what people are looking forward to "has come, but you don't know it." This teaching challenges the expectation of an external, future manifestation of the Kingdom. Instead, it is a present reality, spread out upon the earth, waiting to be recognized by those with spiritual insight.

**Conclusion: The Meaning of "Not Tasting Death"**

In summary, the Gospel of Thomas presents "not tasting death" as the result of profound spiritual enlightenment. This enlightenment involves recognizing the Kingdom of God as an immediate and present reality, understanding the true nature of existence, and transcending the conventional experience of life and death. Unlike some other religious traditions, the Gospel of Thomas does not focus on the continuation of consciousness after death, the immortality of the soul, or reincarnation. Instead, it emphasizes the importance of awakening to the divine presence here and now.

The teachings in the Gospel of Thomas encourage a transformation of perception—a realization that the Kingdom of God is within and around us. By discovering this truth and understanding the deeper meanings of Jesus' sayings, one can transcend the spiritual death that comes from ignorance and enter into a state of eternal life, here and now.

Corporeality of Spiritual Beings in Early Christian Thought

 14 The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade. And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, “It is sown a body of soul, it is raised a body of spirit.” And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, “Fear him who, after death, is able to cast soul and body into hell.” Now that which is visible is not purged by fire, but is dissolved into dust. But, from the story of Lazarus and Dives, the soul is directly shown by its possession of bodily limbs to be a body.

By the words “it was at the point of death,” the teaching of those who claim that the soul is immortal is refuted. In agreement with this is the statement that “the body and soul are destoyed in Hell.” (Matthew 10:28) The soul is not immortal, but is possessed only of a disposition towards salvation, for it is the perishable which puts on imperishability and the mortal which puts on immortality when “its death is swallowed up in victory.” (1 Corinthians 15:54

### Corporeality of Spiritual Beings in Early Christian Thought

The belief in the corporeality of spiritual beings, including demons, angels, and even souls, is a fascinating aspect of early Christian theology. This perspective is evident in various texts and interpretations, which emphasize that these entities, while not physical in the same way as human bodies, possess some form of body that allows them to experience sensations and interact with the natural and spiritual worlds.

## Demons and Their Corporeality

In early Christian writings, demons are described as incorporeal not because they lack bodies, but because their bodies are of a different, less substantial nature compared to the glorified bodies of the saved. The assertion is that demons have shapes and can feel punishment, indicating a kind of corporeality. Their bodies are less tangible and more shadow-like compared to the spiritual bodies of the saved, yet they still possess form and substance.

## Angels as Bodily Beings

Similarly, angels are considered to be bodily beings. They are seen and interact with the natural world, suggesting they have a form that is perceivable to human senses. The concept that "the soul is a body" further underscores the notion that all spiritual entities possess some form of corporeality. This is supported by scriptural references, such as the Apostle Paul’s discussion of the resurrection body in 1 Corinthians 15:44: "It is sown a body of soul, it is raised a body of spirit," implying that even spiritual beings have a kind of body.

## The Nature of the Soul

The soul, too, is described as corporeal. Scriptural references support this, such as in Matthew 10:28: "Fear him who, after death, is able to cast soul and body into hell." This indicates that the body of the soul, is the natural mortal body,  it is the soul the natural  body which experience punishment not some immaterial divine spark, which would not be possible if it were purely immaterial. The story of Lazarus and Dives (Luke 16:19-31) also illustrates the corporeal nature of the soul, as the souls in Hades are depicted with bodily features and sensations.

## Mortality of the Soul

The concept of the soul's mortality challenges the more commonly held belief in its inherent immortality. Early Christian thought, as seen in these texts, suggests that the soul is not immortal by nature but has the potential for immortality through salvation. This is reinforced by scriptural references such as 1 Corinthians 15:54, where Paul speaks of the perishable putting on imperishability and the mortal putting on immortality. This implies that immortality is a state granted through divine intervention, not an inherent quality of the soul.

## Conclusion: A Comprehensive View of Corporeality and Mortality

The early Christian view of corporeality extends beyond the physical realm to encompass all spiritual beings. Demons, angels, and souls are all considered to have bodies, though of different natures and substances. This corporeality allows for interaction with both the natural and spiritual worlds and the experience of sensations, including punishment.

The mortality of the soul is another significant aspect, suggesting that immortality is not an inherent characteristic but a state achieved through divine grace. This perspective offers a nuanced understanding of life, death, and the afterlife, emphasizing the transformative power of salvation.

In summary, early Christian theology presents a complex and integrated view of corporeality and mortality, extending these concepts to all beings within the spiritual hierarchy. This understanding bridges the gap between the natural and spiritual, providing a comprehensive framework for interpreting scriptural teachings on the nature of existence and the afterlife.

The concept of the Holy Spirit in biblical theology

 The concept of the Holy Spirit in biblical theology is profound and intricate. In the original Hebrew, "El" refers to God, a term that signifies strength, might, and power. "Elohim" is often interpreted as "Mighty Ones" or angels. The Holy Spirit is seen as an emanation from El, representing a powerful and formative force.

In Genesis 1:2, the Holy Spirit is depicted as "brooding" over the waters. This "brooding" is likened to a devoted mother bird sheltering her young, illustrating the Spirit's nurturing and protective nature. The Hebrew term for "hovering" or "moving" suggests a gentle, caring presence, much like that of a mother bird. This image conveys God's loving and creative power, preparing to bring order out of chaos.

The Spirit's role in creation is pivotal. As described in Genesis, the Spirit's brooding presence covered the earth's surface, ready to enact the commands of the Mighty Ones. This creative principle penetrated the substance of the earth, making it possible for God's word to bring forth creation. This formative power of the Spirit is echoed in Job 26:13, "By his spirit he hath garnished the heavens," and in Job 33:4, "The Spirit of God hath made me, and the breath of the Almighty hath given me life." These verses underscore the Spirit's role as a dynamic, creative force.

The Holy Spirit's formative and creative power is further demonstrated in its ability to generate light, separate the waters, form the expanse of the heavens, gather the seas, and develop both the vegetable and animal kingdoms. This comprehensive creative work is described as "very good," showcasing the Spirit as the executor of Divine Wisdom.

When contemplating the Spirit through these actions, it becomes clear that it is an almighty power emanating from El. Etymologically, El signifies strength, might, and power. Thus, the Spirit of El is a powerful emanation of divine strength. This Almighty Power is the source and origin of the universe, as Paul states in 1 Corinthians 8:6, "out of whom are all things." The Spirit represents the omnipotence of God, a glowing and torrid center, as described in 1 Timothy 6:16, the dwelling place of an Invisible, Intelligent, and Deathless Being.

The imagery of the Holy Spirit as a nurturing presence is reinforced in Deuteronomy 32:10-11, where God is depicted as an eagle hovering over its nest, protecting and caring for its young. This portrayal emphasizes the energy-giving presence of God, wrapping, protecting, and caressing the chaotic and unfinished earth, preparing to complete His creation.

The Holy Spirit's guiding role is evident in the New Testament as well. In Luke 3:22, the Spirit descends upon Jesus, and in Luke 4:1, it leads Him into the wilderness. This guidance continues for believers, as seen in Romans 8:14, "For all who are led by the Spirit of God are sons of God." This leadership signifies the transformative power of being "born of the Spirit" as described in John 3.

It is essential to clarify our theological stance regarding the Holy Spirit. We reject the doctrine that the Holy Spirit is a distinct person from the Father. Instead, we view the Holy Spirit as a powerful emanation from God, integral to His being but not a separate entity. Furthermore, we reject the doctrine of the Trinity, which posits that God exists as three distinct persons. We hold that God is one, and the Holy Spirit is an aspect of His singular divine power, not a separate person.

In conclusion, the Holy Spirit is a formative, creative force, an emanation of God's power. It nurtures, protects, and guides, illustrating the omnipotent and loving nature of God. Our understanding of the Holy Spirit emphasizes its integral role within the unity of God's being, rather than as a separate person.

The Treatise on the Resurrection

 How did the Lord proclaim things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you remain, speaking about the Law of Nature - but I call it 'Death'. Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence.The Nag Hammadi Library The Treatise on the Resurrection

**A Christadelphian Perspective on the Nature and Mission of Jesus Christ**

The text from the Nag Hammadi Library's "The Treatise on the Resurrection" raises profound questions about the nature and mission of Jesus Christ, particularly concerning his dual identity as both human and divine. From a Christadelphian perspective, these concepts align in some ways with our understanding of Jesus, but there are significant distinctions rooted in our rejection of Trinitarianism and the emphasis on the unity of God.

**The Nature of Jesus Christ**

Christadelphians believe that Jesus Christ is the Son of God, but not as the "second person" of an eternal trinity. Rather, Jesus is the manifestation of the One Eternal Creator, the Almighty God, who is "above all and through all" (Ephesians 4:6), and "out of whom are all things" (Romans 11:36). This Creator, who is Spirit, dwells corporeally in heaven and fills the universe through His Spirit effluence. By this Spirit, He begot Jesus, making Him His Son. Jesus, therefore, had two aspects in his earthly life: the divine nature of the Father dwelling within him and his own human nature, born of a woman, of the lineage of David.

Jesus was God manifested in the flesh, yet during his mortal life, he shared in the nature of humanity. This means he experienced all the effects of Adam's transgression, including suffering and death. This understanding is crucial because it emphasizes Jesus' full participation in human experiences and his ability to overcome them through divine power. The Apostle Paul refers to this as the "mystery of godliness" – "God manifest in the flesh" (1 Timothy 3:16).

**Jesus’ Mission and the Concept of Restoration**

The mission of Jesus Christ is deeply connected to the idea of restoration, which Christadelphians interpret as the restoration of all things to their intended state by God, as spoken by the holy prophets (Acts 3:21). This restoration is not merely a spiritual or mystical concept but has significant political and eschatological dimensions. It refers to the establishment of the Kingdom of God on earth, where Jesus will reign as King.

The concept of Pleroma, or fullness, in the context of the Kingdom of God, reflects the ultimate goal of divine restoration. Jesus, as the Son of Man and Son of God, plays a crucial role in this process. His death and resurrection are pivotal events that made this restoration possible. By overcoming death, Jesus laid the groundwork for the future resurrection of all believers and the eventual renewal of creation.

**Dual Nature: Humanity and Divinity**

In "The Treatise on the Resurrection," there is an emphasis on Jesus’ dual nature, described as possessing both humanity and divinity. From a Christadelphian perspective, while Jesus indeed embodied both natures, it is essential to clarify that his divinity was not an inherent part of his personhood but was the presence of the Father dwelling in him through the Holy Spirit. This indwelling empowered Jesus to fulfill his mission and to reveal God's character to humanity. His humanity ensured he could truly represent and redeem humankind.

**Vanquishing Death and Restoring the Pleroma**

Jesus’ resurrection is the cornerstone of the Christian hope. It signifies the defeat of death, not just for Jesus himself but for all who are united with him through faith. This victory over death is a crucial aspect of the restoration to the Pleroma – the fullness of God's Kingdom. It is through Jesus’ resurrection that believers have the assurance of their future resurrection and participation in the eternal Kingdom of God.

**Conclusion**

From a Christadelphian viewpoint, the teachings found in "The Treatise on the Resurrection" resonate with the core beliefs about the nature and mission of Jesus Christ, albeit with important distinctions. Jesus is the Son of God, not as part of a trinity, but as the unique manifestation of the One True God. His life, death, and resurrection are central to God's plan to restore all things, culminating in the establishment of His Kingdom on earth. This restoration, often referred to as the Pleroma, reflects the fullness of God’s purpose, where Jesus’ victory over death ensures the future hope of eternal life for all believers.

Certainly! I’ll integrate the teaching of God manifestation into the analysis of the phrase “originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence” from "The Treatise on the Resurrection," focusing on the Christadelphian doctrine of God manifestation.

---

**A Christadelphian Perspective on “Originally from Above, a Seed of Truth, Before This Structure Had Come into Being”**

The phrase from "The Treatise on the Resurrection" introduces rich theological concepts that intersect with Christadelphian beliefs about the nature of Jesus Christ and the divine plan for creation. This analysis will explore the implications of these concepts, focusing on the Christadelphian doctrine of God manifestation and the understanding of spiritual dominions and entities.

### **God Manifestation: Understanding Jesus Christ**

Christadelphians hold that Jesus Christ is the manifestation of the One Eternal Creator, rather than being a pre-existing divine person or a member of a trinity. The doctrine of God manifestation is central to our understanding of Christ’s nature and mission. This teaching asserts that God revealed Himself through Jesus, not by personal pre-existence, but through divine purpose and agency. 

The concept of Jesus being "originally from above" refers to his divine origin in the sense that he was begotten by the Spirit of God (Luke 1:35). This divine origin is integral to the idea of Jesus as the "seed of Truth." In Christadelphian belief, Jesus was not a pre-existing being but was the culmination of God’s purpose and truth manifested in the flesh. Jesus embodies God's Word and serves as the ultimate expression of divine will and truth (John 1:14). Thus, the phrase “a seed of Truth” can be interpreted to mean that Jesus is the manifestation of divine principles and promises, which were laid out by God from the foundation of the world (Revelation 13:8).

### **Before This Structure Had Come into Being**

The phrase “before this structure had come into being” refers to a pre-temporal divine plan rather than a pre-existing Christ. From a Christadelphian perspective, this means that God's plan for Jesus was established before the creation of the world, not that Jesus Himself existed in a conscious form before his birth. Ephesians 1:4 states that believers were chosen “in Christ before the foundation of the world,” illustrating that God’s redemptive plan through Christ was conceived from eternity. This does not imply that Christ existed before his human birth but that God’s purpose for him was part of a divine blueprint established from the beginning.

### **Dominions and Divinities**

In Christadelphian theology, the "many dominions and divinities" mentioned in the text reflect the various spiritual powers and entities created by God. Colossians 1:16-17 asserts that “by him all things were created,” including all spiritual and material realities. These dominions and divinities are part of the created order, serving God’s purposes and existing under His sovereign authority. Christ’s role as the Son of God includes the function of mediator and ruler over these spiritual realms, as seen in Ephesians 1:20-22, which declares that Christ has been exalted above all powers and authorities.

Christ’s mission, therefore, involves reconciling these dominions and divinities to God. Through his death and resurrection, Jesus achieved victory over death and established the foundation for the eventual restoration of all things to their intended harmony under God’s Kingdom (Colossians 1:19-20). This reconciliation is not a personal victory of Christ alone but the manifestation of God’s larger plan for the ultimate restoration of creation.

### **Reconciliation and Restoration**

The reconciliation of all things through Christ’s work is central to the Christadelphian belief in the future restoration of God’s Kingdom. Jesus’ role as the "seed of Truth" and his divine mission entail not only spiritual redemption but also the future establishment of God's Kingdom on earth. Acts 3:21 speaks of a time when “heaven must receive [Christ] until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago.” This restoration encompasses the spiritual renewal of humanity and the physical renewal of the world.

### **God Manifestation and the Divine Plan**

The doctrine of God manifestation is essential in understanding how Jesus Christ, as a seed of Truth, fits into God’s plan. In Christadelphian theology, Jesus did not exist as a divine person before his birth but was the embodiment of God’s purpose and truth in human form. His mission was to reveal God’s character and bring about the plan of salvation. This doctrine emphasizes that God’s divine will and truth were made manifest through Jesus’ life, teachings, and sacrificial death, thereby fulfilling the redemptive promises made through the prophets and establishing the foundation for the future Kingdom of God.

### **Conclusion**

In conclusion, the Christadelphian perspective on the phrase “originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence” integrates several key theological principles. Christadelphians understand Jesus as the manifestation of God’s truth rather than a pre-existing divine entity. This view aligns with the belief that Jesus’ divine origin and role as the “seed of Truth” are part of God’s eternal plan, which was revealed through his human life and mission. The existence of spiritual dominions and divinities reflects the created order under God’s sovereign control, and Christ’s work through his death and resurrection aims to reconcile all things and fulfill God’s promise of restoration. This perspective maintains the unity of God and emphasizes the significance of Jesus as both the Son of God and the Son of Man in the divine plan for the world’s redemption and ultimate restoration.

The Essenes Were the Herodians

 Josephus' Antiquities of the Jews (Book 15 Chapter 10.5[10]) states "5. Now there was one of these Essens [sic], whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said," However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. And truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one, for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them." Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, "Yes, twenty, nay, thirty years;" but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essens [sic]. We have thought it proper to relate these facts to our readers, how strange soever they be, and to declare what hath happened among us, because many of these Essens [sic] have, by their excellent virtue, been thought worthy of this knowledge of Divine revelations."

Josephus said Herod "continued to honor all the Essenes." The people could have thought that the Essenes were Herod's pet and called them the Herodians.

 Some people[7] think that the Herodians was another name for the Essenes who probably wrote the Dead Sea ScrollsYigael Yadin, The Temple Scroll (New York: Random House, 1985), pp. 80-83

Title: The Essenes Were the Herodians

In exploring the historical context of ancient Judea, particularly during the time of Jesus, it is essential to reevaluate the traditional understanding of certain religious and political groups. Specifically, the connection between the Essenes and the Herodians presents an intriguing avenue for investigation. While conventional wisdom has treated these two groups as distinct entities, a closer examination of historical sources, particularly the works of Jewish historian Josephus, suggests a compelling case for equating the Essenes with the Herodians.

Josephus, in his monumental work "Antiquities of the Jews," provides a fascinating account of the relationship between King Herod the Great and the Essenes. According to Josephus, Herod not only honored the Essenes but also sought their counsel, exemplified by his interaction with the Essene sage Manahem. Manahem's prophetic words to Herod, foreseeing his rise to kingship and urging him toward justice and righteousness, indicate a significant rapport between Herod and the Essenes. Herod's subsequent respect and honor towards all Essenes underscore the depth of their relationship.

This episode raises intriguing questions about the relationship between Herod and the Essenes. Josephus's assertion that Herod "continued to honor all the Essenes" suggests a level of esteem and patronage extended to the Essene sect. It is conceivable that such favor from the ruling authority could have led to the Essenes being colloquially referred to as "Herodians" by the populace, especially considering the close association between Herod and the Essenes depicted in Josephus's account.

The notion that the Essenes were revered by Herod challenges the conventional understanding of the Herodians as mere political loyalists. Instead, it suggests a more nuanced relationship, wherein the Essenes may have wielded influence within Herodian circles, shaping policy and decision-making.

The Gospel accounts further illuminate the connection between the Essenes and the Herodians. In Mark 3:1-6, Jesus' healing of a man with a crippled hand incites the opposition of both the Pharisees and the Herodians. While Pharisaic opposition to Jesus is well-documented, the inclusion of the Herodians in this narrative suggests a deeper historical significance. Mark's Gospel, likely drawing from ancient traditions, highlights a conflict between Jesus and a coalition of religious and political forces, including the Herodians.

Furthermore, the parallels between the teachings and practices of the Essenes and the actions attributed to the Herodians in the Gospels provide additional support for the hypothesis of their identity convergence. Both groups exhibited a commitment to religious observance and adherence to traditional Jewish law, albeit with differing emphases. The Essenes, with their focus on spiritual purity and communal living, shared certain ideological affinities with the Herodians, who may have viewed themselves as guardians of Jewish tradition under Herodian rule.

The discovery of the Dead Sea Scrolls, attributed to the Essene community and found in the vicinity of Qumran, adds another layer of complexity to the debate. While the Scrolls themselves do not explicitly mention the Herodians, some scholars have posited a connection between the Essenes and the authors of these ancient texts. 

Moreover, the Damascus Rule, a document attributed to the Qumran sect, sheds light on the Essene perspective regarding Sabbath observance. This text indicates a stringent interpretation of Sabbath law, suggesting that even acts of benevolence on the Sabbath could be considered transgressions. The emphasis on strict Sabbath observance aligns with the criticism leveled against Jesus for allegedly violating the Sabbath, further linking the Essenes to the opposition against him.

Some scholars, including Yadin, posit that the term "Herodians" may have been a colloquial designation for the Essenes, reflecting their perceived association with King Herod. The people of Judea, observing Herod's favor towards the Essenes, may have interpreted this relationship as evidence of a special status enjoyed by the sect. Over time, this perception could have led to the adoption of the term "Herodians" to refer to the Essenes, emphasizing their purported alignment with Herodian interests.

The conflation of the Essenes with the Herodians challenges conventional scholarly paradigms but offers a more coherent explanation of historical events. Rather than viewing the Essenes and the Herodians as separate entities with divergent agendas, this perspective presents them as overlapping or complementary factions within Judean society. The Essenes, known for their emphasis on spiritual purity and withdrawal from mainstream society, could have also aligned themselves with Herodian interests, particularly under the patronage of King Herod the Great.

The implications of identifying the Essenes as the Herodians extend beyond historical scholarship and into the realm of theological interpretation. By reevaluating the identities and motivations of these ancient groups, we gain a deeper understanding of the socio-political landscape in which Jesus ministered. The opposition faced by Jesus, as depicted in the Gospels, becomes more nuanced when considering the involvement of both religious and political factions, including the Essenes-turned-Herodians.

In conclusion, the evidence provided by Josephus, corroborated by Gospel narratives and sectarian texts, supports the proposition that the Essenes were indeed the Herodians. This paradigm-shifting perspective challenges traditional assumptions and invites further exploration into the complex dynamics of ancient Judean society. By reframing our understanding of these historical actors, we gain new insights into the life and ministry of Jesus Christ and the socio-political forces that shaped his world.

Gnostic understanding of the names of God

The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. Whoever hears the word god thinks not of what is real but rather of what is unreal. So also with the words father, son, holy spirit, life, light, resurrection, church, and all the rest, people do not think of what is real but of what is unreal, [though] the words refer to what is real. The words [that are] heard belong to this world. [Do not be] [54] deceived. If words belonged to the eternal realm, they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm.

The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. [we are misguided by the names because we perceive what we have been taught by religious leaders to be true when they are not in most cases - names are meaningless but the characteristics of those with them are paramount] Whoever hears the word god thinks not of what is real but rather of what is unreal. [the bible itself if written in a symbolic style or code and it takes a lot of effort to discern the true meanings of its length, width, depth and height. Many scriptures translate the word God from numerous variables that hide the true meaning of the original Hebrew or Greek term applied to the account such as “Elohim”, “El”, whereas they could mean a plurality of divine beings the elohim/angels, or simply “Power”, etc.. The rulers use the term often but are referring to a god other than the true Deity] So also with the words father, son, holy spirit, life, light, resurrection, church, and all the rest, people do not think of what is real but of what is unreal, though the words refer to what is real. The words that are heard belong to this world. Do not be deceived. If words belonged to the eternal realm, they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm (Gospel of Philip)

[names were actually "titles" that had deeper meanings giving understanding to those who knew them, these have all been changed/modified using pagan names and other utterances that have no meaning so that people could not discern the truth through them]

that names given to worldly concepts, including those associated with religious and spiritual terms, can be deceptive and lead to misunderstanding. Instead, Gnostics emphasize the importance of seeking deeper, spiritual understanding beyond the limitations of language and conventional religious concepts

Deceptive Nature of Names: The passage suggests that names given to concepts like "God," "the Father," "the Son," "the Holy Spirit," and others can be misleading and divert our thoughts from the true nature of these concepts. Gnostics believe that the true essence and meaning of these concepts go beyond the conventional understanding conveyed by their names.

Symbolic Style or Code: According to the passage, the Bible itself is written in a symbolic style or code, requiring effort and discernment to uncover its true meanings. Gnostics emphasize the need for spiritual insight and interpretation to grasp the deeper dimensions of the biblical texts, going beyond surface-level understanding.

Plurality of Divine Beings: The passage mentions that terms like "Elohim" and "El" could imply a plurality of divine beings, such as the angels or the elohim. Gnostics recognize that the rulers of the world often use the term "God," but it may refer to a false god or an inferior understanding of the divine.

Seeking Correct Knowledge: The passage emphasizes the importance of coming to know what is correct and seeking deeper understanding beyond the misleading names and conventional interpretations. Gnostics believe in the pursuit of gnosis, a direct experiential knowledge of the divine truth that goes beyond mere intellectual understanding.

Furthermore, the Gnostic Chrstians criticize the common use of the word "God" in English, as it is derived from the Saxon word for "good." They argue that "God" does not accurately capture the specific meanings conveyed by the Hebrew names for deity, such as Eloah, Elohim, Shaddai, and Yahweh. These names are plural in nature and require terms of the same number to express them correctly. However, they note that the term "God" does not fully translate or convey the intended meanings of the specific Hebrew names for God, leaving the true understanding obscured.

Valentinian Perspective: The Valentinians were a group of early Christian Gnostics who offered a unique interpretation of biblical texts, including the Old Testament. They believed in a spiritual understanding of the scriptures, interpreting certain passages allegorically while taking ethical teachings, such as the Sermon on the Mount, literally.

Names of God in the Old Testament: Valentinians approached the names of God in the Old Testament from a symbolic and mystical perspective, looking beyond literal translations. They recognized that names given to worldly concepts, including God, can be deceptive and divert our thoughts from the true understanding. Valentinians sought to uncover the deeper spiritual meanings conveyed by these names.

1. EL (AIL): The name "EL" or "AIL" represents the concept of power, might, and strength associated with the Deity. It signifies the absolute, omnipotent, and independent power of the universe. EL represents the corporeal and transcendent Being that exists beyond the material world. The substance of EL empowers and sustains the other divine beings.

2. 
   

3. Most High God (EL): Valentinians understood the term "Most High EL" as representing the Higher Power, the ultimate corporeal and transcendent aspect of the divine. It signifies the supreme and transcendent nature of the Deity, surpassing all worldly concepts and limitations.

1. Eloah: Valentinians saw Eloah as another name for the Deity, emphasizing the corporeal nature and power of the Deity. Eloah signifies the divine essence as a source of power, authority, and sustenance. Eloah is also an individual Elohim or angel, manifesting the corporeal nature of the divine.

2. 
   

3. The Holy Spirit: Valentinians view the Holy Spirit as a force, the power of EL, emanating from the substance of EL and flowing through the Elohim. It is not considered a person but rather a divine force that empowers and energizes the divine beings.

4. 
   

5. Elohim: Valentinians understood Elohim as referring to the mighty ones or powerful ones, including aeons, angelic beings, or enlightened individuals with spiritual insight. Elohim represents various divine forces or spiritual powers that interact with the material world. They have form and shape, being corporeal, and derive their power from the spirit of EL.

6. 
   

7. Yahweh Elohim (Archangel Michael): The chief Elohim is called Yahweh Elohim or the archangel Michael, considered the Demiurge. In Gnostic Christianity, the Demiurge is not seen as evil but as a powerful divine being associated with Yahweh. Yahweh Elohim represents the interaction between the eternal nature of the Deity (Yahweh) and the various divine powers (Elohim).

8. 
   

9. Yahweh: Gnostic Christians may interpret Yahweh as the name of the Deity associated with existence and the eternal nature of divine presence. Yahweh signifies the unchanging essence of existence and the ultimate source of being. Yahweh can be interpreted as "He Shall Be" or "The One Who Will Be." It represents the unchanging essence of existence and the ultimate source of being.

10. 
    

11. Yahweh Elohim Sabaoth: Gnostic Christians may see Yahweh Elohim Sabaoth as a prophecy about what the Deity will become. It suggests that the Deity will manifest as a group of Mighty Ones of the Armies of Israel. This concept is supported by references in 2 Peter 1:4 and John 17:19-24.

12. 
    

13. El Shaddai: Valentinians interpreted El Shaddai as the sustaining power of the mighty ones. El Shaddai represents the continuous support, nourishment, and provision provided by the divine force or EL in the spiritual journey and overall well-being of individuals. It is an expression of the corporeal nature and empowerment of the Elohim.

Avoiding Trinitarian Doctrine: Valentinians emphasized that the application of Elohim to angels, mortal men, and even Jesus (as seen in John 20:28) does not endorse the doctrine of the Trinity. They rejected the Trinitarian understanding and interpreted the references to God and gods in the Old Testament within their symbolic and mystical framework.

In this approach, Gnostic Chrstians seek to uncover the deeper spiritual meanings behind the names of God, moving beyond literal translations and embracing the symbolic and mystical dimensions conveyed by these names. They emphasize the importance of inner revelation and personal spiritual insight to comprehend the true essence of divine realities.

Aeon and the World: The passage distinguishes between the Aeon, which represents the eternal realm of divine truth, and the world, which is characterized by deception and incorrect perceptions. The names associated with worldly concepts and ideas do not have the same significance as they would in the eternal realm.

Overall, the passage from the Gospel of Philip highlights the Gnostic perspective on the limitations of language, the deceptive nature of worldly concepts, and the need for spiritual insight to grasp the true meanings behind religious and spiritual terms. It encourages seekers to go beyond conventional understandings and pursue a deeper, experiential knowledge of the divine.

In the Valentinian understanding:

EL: Valentinians recognized EL as representing power, might, and strength. It conveyed the idea of a supreme and independent power that is the source of all energy and the basis of all matter. EL is the absolute, omnipotent, and independent power of the universe.

ELOHIM: Valentinians understood Elohim as the plural form of Eloah, signifying Mighty Ones. They recognized that Elohim could refer to the heavenly host, including angels and other divine beings who manifest the attributes of the great Increate. Elohim can also be applied to mortal men who act with divine authority and power.

Usage of Elohim: Valentinians noted that Elohim is used in various ways in the Old Testament. It has been translated as "God," "gods," "angels," and "judges" in different contexts. The usage of Elohim can refer to the heavenly beings involved in the discussion of creation, the judges who acted with divine authority, and even Moses, who was elevated to a position of authority before Pharaoh.


Overall, the Valentinian understanding of EL and Elohim focuses on the concept of divine power and authority, recognizing the plurality of divine beings and their role in the spiritual realm. They sought to uncover the deeper spiritual truths behind these names and their varied usage in the biblical texts.

Emanation creation out of the substance of God (creation ex deo)

Emanation creation out of the substance of God

Emanation or creatio ex deo

1 Cor. 8:5 For even though there are those who are called “gods,” whether in heaven or on earth, just as there are many “gods” and many “lords,”

6 yet to us there is but one God, the Father, out of whom are all things and we in Him, and one Lord Jesus Christ on account of whom are all things, and we by Him.

I want to challenge a commonly assumed theory called creatio ex nihilo. This is the idea that when God created the universe, he created it out of nothing. It put forward as fact that God didn’t form and shape creation out of his own being but made the creation itself appear out of nowhere.

If God created the universe, and 'before' that the only existence was that of God, and From nothing comes nothing, and something always comes from something, then God must have created the universe out of his own being. (creation ex deo)

The common phrase creatio ex nihilo (lit. "creation out of nothing"), the idea of a big bang is incorrect you can not make something out of nothing this is were the doctrine of emanation comes in or creatio ex deo (creation out of the being of God or Creation out of the substance of God himself.) 1st Cor. 8:6.

Note that the substance of God is his divine nature which is corporeal  

The word "Emanation" comes from the Latin e-manare, "to flow forth".

According to Emanationism, Creation occurs by a process of emanation - "out-flowing".

The source or fountain of power in the universe is One. It is a unit. Therefore, everything that exists is “out of Him.” Hence, the Creator did not “make all things out of nothing.” This is the theology taught by the orthodox scholars of the old self of the flesh, and it leads many of its children to affirm that “matter is God.” They understand “matter” to be that “which is knowable by the five senses.” Hence, the sun, the moon, the stars, and all the things they can see, taste, touch, smell, and hear on Earth are God to them. They confuse that which is “of Him” with the “Him” out of whom all things proceed.

On the other hand, some children of the old self claim “God is immaterial.” By this they

mean God is not matter, or substance, or body, but an inconceivable something they call

“spirit,” an incorporeal, unsubstantial, immaterial spirit that is as near to nothing as words can express.

Nothing making all things out of nothing is the old self's teaching concerning God.

the Scripture declares that Spirit is the Deity. "Spirit," then, is the Deity commonly called God. But more than this, this Spirit is the Father; that is, the One, out of whom (ex autou) are all things.

This appears from what is said of “Spirit” and of “Father.” Jesus stated in John 5:31: “The Father raises the dead and quickens them.”That is, He makes the ones liberated from the grave incorruptibly alive. 

And in John 6:63, he says: “It is the Spirit that quickens” or makes alive. Therefore, the Father and the Spirit are the same. 

Nevertheless, the word “spirit” is often used in other senses. It is the FATHER-SPIRIT Paul refers to in 1 Timothy 6:16 that no one has seen in His unveiled splendor. 

Veiled in flesh (“the Veil of the Covering” - Ex. 35:12) those who discerned the one who spoke to Philip “saw the Father.” (Jn. 14:9 and 12:45) 

But veiled or unveiled, the Father-spirit is material. Regarding the Unveiled Father-Spirit, Hebrews 1:2-3 tells us that the Son is the Character of his Hypostasis, rendered in the common version as “the express image of His person.” The Son is the character or exact representation, and the Father is the hypostasis.

The Father is absolute power from his incorruptible substance radiates holy spirit or active force is before all existing things. This self-existing incorruptible substance is essentially spirit—spirit substance—a concentration and condensation into ONE BODY of all the attributes, intellectual, moral and physical, of omnipotence—all things are out of Deity (1 Cor. 8:6).

 All things being out of Deity, they were not made out of nothing. The sun, moon and stars, together with all things pertaining to each, were made out of something, and that something was the radiant flowing out of His substance, spirit or active force, which pervades all things. By his spirit or active force, all created things are connected with the creator of the universe, which is light that no man can approach unto, so that not even a sparrow falls to the ground without the Father, who is not far from every one of us.

The formation of the first man of the earth was the expression by spirit of the peculiar divine idea or mental image. The spirit-developed form, styled man, was the result of power divinely exercised upon the dust of the ground.

Thus, Creation is not Creation out of nothing, but creation out of the being of the higher hypostasis.