POLITICAL UNIVERSE

 Bible Symbolism 

The bible mostly uses very straightforward language. The majority is a simple communication. Error is often made when people 'interpret' according to their theories, out of context, the simple communication as symbolic. To further confuse, some others may interpret prophetic 'symbolic' language as literal.

Bible symbolism is consistent and, once understood, is easily recognised. Bible symbolism is not any different to ordinary English use of metaphor as illustration. 

Some examples we have no trouble understanding are: 

People may say anything, from a bank to a boat, is "Steady as the rock of Gibraltar."

We don't mean the bank is steady in the same way as the rock is. The 'image' or symbol of the rock of Gibraltar gives a multitude of other subtle ideas to the idea of 'steady'.

We might say of a lost object- “it's a needle in a haystack!”.

We don't mean it really became a needle, we mean that all the issues of finding a needle in a haystack are present in the situation. The picture or symbol of the needle in the haystack in a few words gives a lot of information. 

In just such a way Bible symbol is shorthand for conveying a multitude of characteristics. A comprehensible, understood, thing is used to explain another. The mental outline, picture or “figure” of one thing is used to communicate characteristics regarding another thing, usually more complex. Just as English is rich with such 'picture' language, or figurative language, so was Hebrew. 

Prophetic Symbolism (figurative language)

The Bible does not aim to speak about science, or observation of the natural world. It is the record of God's interaction with humans. It is about humans and relationships. It speaks of how people are to treat each other and how they form a relationship with God. This is why the Bible never dates, as human nature, and interaction, hasn't changed over time. The Bible therefore comments on politics, as politics is the relationship of people at a national level. 

In Isaac Newton's 'Observations on the prophecy Daniel', he stated, “For understanding the prophecies, we are, in the first place, to acquaint ourselves with the figurative language”

Isaac Newton with his scientific mind clarified the definitive basis of prophetic symbolism.

“This (figurative) language is taken from the analogy between the world natural, and an empire or kingdom considered as a world politic”

Newton said that after studying the Bible he could see clearly that there is a pattern where a natural visible features of the physical world is used to describe some aspect of the political intangible 'world' of nations. This is especially evident in the prophets. He then goes on to explain each. The following uses Newton's order and goes to the Bible to show examples.

Heavens and Earth:

The heavens and earth encompass our whole experience of the natural world. In analogy, in prophecy, they relate to the whole political world. The aspects of the political world, the focus of the bible prophecy, are related to aspects we understand of the natural world. In the political world some are elevated above others into ruling positions. Those great ones that rule are 'high' above the ordinary person and are said to be in 'the heavens'. The Hebrew for 'heaven'(shâmayim) is from a word for 'lofty', or 'high'. One can rise in power into the political heavens, and likewise descend. The ordinary person is said to be of the earth. In Hebrew a word for 'earth' (ădâmâh) is related to the name Adam.

Let the heavens be glad, and let the earth rejoice. (Psalm 96:11) 

Hear, heavens, and listen, earth; for Yahweh has spoken: (Isaiah 1:2) 

Sing, you heavens, for Yahweh has done it! Shout, you lower parts of the earth! (Isaiah 44:23)

In all of these instances the heavens and earth have human emotions, and skills, which inanimate nature cannot have. They are poetry and prophecy are analogy. Isaiah particularly uses this analogy

Sing, heavens; and be joyful, earth; 

for Yahweh has comforted his people, and will have compassion on his afflicted. (Isaiah 49:13)

Isaiah is both poetry and prophecy. Note the poetic pairs: heavens - people, earth - afflicted.

In any instance when you read 'heavens' in a prophetic book, or a prophetic song, where it is speaking of the fate of nations, think first it means political heavens. There may be some instances where prophets speak of the natural world, but they will be rarer.

Hell

As an extension, of the idea of ' the heavens' being those people elevated and the earth being the ordinary people, hell is the lowest parts of the earth, and is used in prophetic language to illustrate those who are miserable, and subjected to slavery or other political subjection. 

That thou shall take up this proverb against the king of Babylon, and say, How has the oppressor ceased! the golden city ceased! The LORD has broken the staff of the wicked, and the sceptre of the rulers. .... thou shall be brought down to hell, to the sides of the pit. (Isaiah 14:4-15)

The king who put people into slavery and subjected them to a living death, is to be removed from power and himself and his rulers subjected to hard slavery. This analogy is used in common language when people say after a very bad experience “It was hell!”

Heavens Shake & Earthquake

In the natural world the heavens do not shake. Bit in the political 'heavens' large events can 'shake' the political structure. Isaiah uses this image, note how the shaking is the result of God's anger. God is not angry at the natural world, rather at the people who live on earth.

Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger. (Isaiah 13:13)

If the earth are the common people a great earthquake, is an event that like a natural earthquake changes their political world. This symbol or analogy is also used throughout the western world.

An example from a source which is not religious at all is the 'Socialist Review, No.126, December 1989, pp.11-14', by Tony Cliff titled “Earthquake in the East”

We are witnessing the most massive earthquake of the social and political order in Eastern Europe. It is on a scale reminiscent of 1848 and 1917.....To understand an earthquake you have to look at the pressure inside the system. It is summed up with Marx’s statement that when the social system becomes a brake on the development of the productive forces, the epoch of the social revolution starts.

Note Tony Cliff does not explain he is using an analogy- he uses the word 'earthquake' as synonymous for revolution, assuming his audience understands. In revelation, this analogy of an earthquake is used a few times,

The smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. (Rev 8:4-5)

There is no way in the natural world a fire will cause the earth to quake! This is symbolic of people. We will return to other symbols in this verse.

Sun & Moon

Just as the sun dominates the heavens of the natural world, so the sun is emblematic of the supreme ruler in the political world. The moon is the lesser ruler. Jacob had not trouble understanding his son Joseph's dream.

“Behold, I have dreamed yet another dream: and behold, the sun and the moon and eleven stars bowed down to me.”He told it to his father and to his brothers. His father rebuked him, and said to him, “What is this dream that you have dreamed? Will I and your mother and your brothers indeed come to bow ourselves down to you to the earth?”(Genesis 37:9-10)

In the tribe of Israel now numbering many people in the extended family, Jacob was the supreme ruler, and his wife was secondary by virtue of reflected glory. Isaiah is clearly not speaking of the natural moon and sun, when he writes,

Then the moon shall be confounded, and the sun ashamed; for Yahweh of Armies will reign on Mount Zion, and in Jerusalem; and before his elders will be glory.(Isaiah 24:23)

There is no reason for the natural moon to be without words, if Deity rules as a king from Jerusalem. But we can easily understand how the religious authority, who are secondary to the national leaders and secondary in the political 'heavens', like the moon, will be put to silence by such an event.

In prophecy we should readily see the analogy of 'the sun' to kings. The sun is accepted as the symbol for a king from Ancient Egypt, to ancient Ceylon, to France. In ancient Egypt Aten a sun deity was pictured as a king and considered father to the king (Pharaoh). From approx 160 BC Kauravas of Sir Lanka used the sun and moon emblems to represent the two royal clans. http://www.karava.org/sun_and_moon. One king, Louis XIV reigning 72 years in France called himself the 'Sun king' and surrounded himself with images of the sun. Historians are happy to retain the analogy in Louis' self title as he was an absolute ruler for much of his reign and considered beneficial to French culture. The analogy to the sun carries all the ideas associated with our experience of the natural sun.

Just as the natural sun and moon set and rises, so do kings and religious powers. They can be covered or wane. They can also be 'turned to blood', which means they are attacked violently and wounded.

Stars

We understand this word, thanks to Hollywood's use of the term in the early 1900's, before electric light spillage prevented us from seeing stars and Satnav replaced all navigation by stars. If someone says “for the stars, silver is the new black”, we would not look with concern to the heavens, but rather conclude famous people were wearing silver in preference to black. Stars in prophetic analogy also are famous people. They may not be political rulers, though some have such a personality they become stars. Some stars become political rulers. Daniel explains the analogy

Those who are wise shall shine as the brightness of the expanse; and those who turn many to righteousness as the stars forever and ever. (Daniel 12:3)

The wise shall have influence or 'shine' so we know of them like we see natural stars. Deborah uses this rich language in her song of victory

“The kings came and fought, then the kings of Canaan fought at Taanach by the waters of Megiddo. They took no plunder of silver From the sky the stars fought. From their courses, they fought against Sisera.(Judges 5:19-20)

Sisera was not defeated by stars doing strange things. If we read the parallel account, he was defeated by the kings of Canaan. Notice the poetic links: kings came = from the sky, Kings of Canaan = stars, and, waters = courses. 

Fire & meteors

In the natural world a fire consumes. In the political world a war will in s similar way devastate a nation. Fire is warfare in analogy. Due to gunpowder this is now literally as well as figuratively true. But in the image the picture of random nature of a driven fire captures how a war can kill people in its path. And war, like fire, is fought until it is burnt out or put out. 

Through the wrath of Yahweh of Armies, the land is burnt up;

and the people are the fuel for the fire. No one spares his brother.(Isaiah 9:19)

If it was a fire in the natural world you would need a lot of people to be its fuel, this speaks of how in war the Israelites were defeated (burnt-up). The destruction was worse as traitors helped the enemy by giving their brethren to the enemy as 'fuel' to help the enemy's warfare or 'fire'.

A meteor is a fire that descends rapidly from the sky, as such in analogy it is warfare by a remarkable leader. As such being in a 'furnace' is like being in slavery to another nation. 

Scorching of the sun is like a pointless and un-winnable war or persecutions by a tyrant king.

Thunder, Lightning, Rain

For a king to 'ride on the clouds' means they in an exalted place reign over many people.

For the sun to be covered by cloud, or by smoke speaks of oppression of a great king by enemy armies.

Tempest or great wind speaks of wars, and storms.

Thunder for the voice of a multitude (causing fear).

Storms with thunder, lightening and hail signify a powerful exalted enemy coming in war 'down on the heads' of their enemies.

But if the rain is moderate, it speaks of blessing of the 'living water' of the word of God. 

Dew then is the early blessing of the doctrine of the Spirit

Drought symbolises spiritual barrenness(or the lack of hearing of God's word). 

Some other pictures and analogies used throughout scripture.

Light and Darkness

The most easily understood analogy is that light equals knowledge and darkness equals spiritual ignorance.

The Woman, Wife

Isarel is likened to a woman who is married to God. The principle of unity in marriage is articulated in Genesis

The Harlot

Israel when they serve many gods is likened to an unfaithful woman.

The Beast

There is a contrast between enlightened humans and base humans, where base ones are likened to a beast

Man held in honour, and who understands not, is like the beasts that perish. (Psalm 49:20)

Nebuchadnezzar when he is consumed by pride is turned into a beast until he learnt that the Most High rules in the kingdoms of men.

Heavens and Earth in more detail

Previously the idea of how in prophecy (and some poetry) there is an analogy used where the Heavens is a 'picture' speaks of rulers and 'the earth' refers to the people. For some reason this idea is often poorly understood. We will examine some more instances in greater depth.

For, behold, I create new heavens and a new earth;

and the former things shall not be remembered, nor come into mind. 

But be you glad and rejoice forever in that which I create; 

for, behold, I create Jerusalem a rejoicing, and her people a joy. (Isaiah 65:17-18)

See how Isaiah repeats “for behold” making poetic pairs: heavens - Jerusalem, earth - her people

Isaiah says the Jerusalem that Yahweh creates (in the future- see context) is like a 'new heavens'. It is a new political heavens as Jerusalem is the political centre of Israel and the Jewish diaspora. He says that when, in the future, Yahweh makes the people of Jerusalem a joy, it is like having a 'new earth'. At that time people will experience relationships with each other that will be like making a new order in animal creation. Isaiah is in an analogy trying to make people see how it will appear and feel so greatly different.

“Be astonished, you heavens, at this, and be horribly afraid. Be very desolate,” says Yahweh. “For my people have committed two evils: they have forsaken me, the spring of living waters, and cut them out cisterns, broken cisterns, that can hold no water. (Jer 2:12-13)

“For my people are foolish, they don’t know me. They are foolish children, and they have no understanding. They are skillful in doing evil, but to do good they have no knowledge.”I saw the earth, and, behold, it was waste and void; and the heavens, and they had no light. (Jer 4:22-23)

Son of man, take up a lamentation over Pharaoh king of Egypt, and tell him, You were likened to a young lion of the nations: yet you are as a monster in the seas; and you broke out with your rivers, and troubled the waters with your feet, and fouled their rivers. Thus says the Lord Yahweh: I will spread out my net on you with a company of many peoples; and they shall bring you up in my net. I will leave you on the land, I will cast you forth on the open field, and will cause all the birds of the sky to settle on you, and I will satisfy the animals of the whole earth with you. I will lay your flesh on the mountains, and fill the valleys with your height. I will also water with your blood the land in which you swim, even to the mountains; and the watercourses shall be full of you. When I shall extinguish you, I will cover the heavens, and make its stars dark; I will cover the sun with a cloud, and the moon shall not give its light. All the bright lights of the sky will I make dark over you, and set darkness on your land, says the Lord Yahweh. I will also trouble the hearts of many peoples, when I shall bring your destruction among the nations, into the countries which you have not known. Yes, I will make many peoples amazed at you, and their kings shall be horribly afraid for you, when I shall brandish my sword before them; and they shall tremble at every moment, every man for his own life, in the day of your fall. (Eze 32:2-10)

“Speak to Zerubbabel, governor of Judah, saying, ‘I will shake the heavens and the earth. I will overthrow the throne of kingdoms. I will destroy the strength of the kingdoms of the nations. I will overthrow the chariots, and those who ride in them. The horses and their riders will come down, everyone by the sword of his brother. (Hag 2:21-22)

men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. Then they will see the Son of Man coming in a cloud with power and great glory. (Luk 21:26-27)

whose voice shook the earth then, but now he has promised, saying, “Yet once more I will shake not only the earth, but also the heavens.”[8] This phrase, “Yet once more,” signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. Therefore, receiving a Kingdom that can’t be shaken, let us have grace, through which we serve God acceptably, with reverence and awe, (Heb 12:26-28)

But the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men. (2Pe 3:7)

But, according to his promise, we look for new heavens and a new earth, in which righteousness dwells.(2Pe 3:13)

They overcame him because of the Lamb’s blood, and because of the word of their testimony. They didn’t love their life, even to death. Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time.”(Rev 12:11-12)

Every symbol/analogy is specific and is determined from the context as to whether it is literal or a a symbolic analogy. The analogies are meant to make the picture of events clearer to ordinary people. There are no 'hidden' symbols or mystery. One may need great worldly intelligence to obfuscate and confuse, but those who approach prophecy with the simplicity of comprehension of the richness of imagery in ordinary English will understand it. Unfortunately for our ready understanding of the analogies we do not live so close to the natural world, but the bible was written for all people ancient and modern. It was not until the last 100 years that people were no longer for example reliant on sun and moon light. It was only recently people were no reliant on stars for navigation. Once the natural world was so much part of life that its experience came readily as analogy and imagery in language and culture. Once we understand the analogy of the natural and political world, we understand the analogy/ imagery/ pictures of the Bible prophets.

http://biblefocus.net/theology/bible-symbols/Bible-Symbolism-.html

http://www.aletheiacollege.net/angels/angels12_7.htm

POLITICAL UNIVERSE

Jer 10:1 ¶  Hear ye the word which Yahweh hath spoken unto you, O house of Israel:––

2  Thus, saith Yahweh––Unto the way of the nations, become not ye accustomed, Nor, at the signs of the heavens, be ye dismayed,––Because the nations are dismayed at them.

Bible Symbolism 

The bible mostly uses very straightforward language. The majority is a simple communication. Error is often made when people 'interpret' according to their theories, out of context, the simple communication as symbolic. To further confuse, some others may interpret prophetic 'symbolic' language as literal.

Prophetic Symbolism (figurative language)

The Bible does not aim to speak about science, or observation of the natural world. It is the record of God's interaction with humans. It is about humans and relationships. It speaks of how people are to treat each other and how they form a relationship with God. This is why the Bible never dates, as human nature, and interaction, hasn't changed over time. The Bible therefore comments on politics, as politics is the relationship of people at a national level. 

For understanding the prophecies, we are, in the first place, to acquaint ourselves with the figurative language.

This figurative language is taken from the analogy between the world natural, and an empire or kingdom considered as a world politic

Heavens and Earth:

The heavens and earth encompass our whole experience of the natural world. In analogy, in prophecy, they relate to the whole political world. The aspects of the political world, the focus of the bible prophecy, are related to aspects we understand of the natural world. In the political world some are elevated above others into ruling positions. Those great ones that rule are 'high' above the ordinary person and are said to be in 'the heavens'. The Hebrew for 'heaven'(sha^mayim) is from a word for 'lofty', or 'high'. One can rise in power into the political heavens, and likewise descend. 

Lam 2:1 ¶  How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger!

Mt 11:23  And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

Lu 10:15  And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.

Lu 10:18  And he said unto them, I beheld Satan as lightning fall from heaven.

 The ordinary person is said to be of the earth. In Hebrew a word for 'earth' (ăda^ma^h) is related to the name Adam.

Let the heavens be glad, and let the earth rejoice. (Psalm 96:11) 

Hear, heavens, and listen, earth; for Yahweh has spoken: (Isaiah 1:2) 

Sing, you heavens, for Yahweh has done it! Shout, you lower parts of the earth! (Isaiah 44:23)

In all of these instances the heavens and earth have human emotions, and skills, which inanimate nature cannot have. They are poetry and prophecy are analogy. Isaiah particularly uses this analogy

Sing, heavens; and be joyful, earth; 

for Yahweh has comforted his people, and will have compassion on his afflicted. (Isaiah 49:13)

Isaiah is both poetry and prophecy. Note the poetic pairs: heavens - people, earth - afflicted.

In any instance when you read 'heavens' in a prophetic book, or a prophetic song, where it is speaking of the fate of nations, think first it means political heavens. There may be some instances where prophets speak of the natural world, but they will be rarer.

Heavens Shake & Earthquake

In the natural world the heavens do not shake. Bit in the political 'heavens' large events can 'shake' the political structure. Isaiah uses this image, note how the shaking is the result of God's anger. God is not angry at the natural world, rather at the people who live on earth.

Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of Yahweh of hosts, and in the day of his fierce anger. (Isaiah 13:13)

If the earth are the common people a great earthquake, is an event that like a natural earthquake changes their political world. This symbol or analogy is also used throughout the western world.

An example from a source which is not religious at all is the 'Socialist Review, No.126, December 1989, pp.11-14', by Tony Cliff titled “Earthquake in the East”

We are witnessing the most massive earthquake of the social and political order in Eastern Europe. It is on a scale reminiscent of 1848 and 1917.....To understand an earthquake you have to look at the pressure inside the system. It is summed up with Marx’s statement that when the social system becomes a brake on the development of the productive forces, the epoch of the social revolution starts.

Note Tony Cliff does not explain he is using an analogy- he uses the word 'earthquake' as synonymous for revolution, assuming his audience understands. In revelation, this analogy of an earthquake is used a few times.

The smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. (Rev 8:4-5)

There is no way in the natural world a fire will cause the earth to quake! This is symbolic of people. 

Sun & Moon

Just as the sun dominates the heavens of the natural world, so the sun is emblematic of the supreme ruler in the political world. The moon is the lesser ruler. Jacob had not trouble understanding his son Joseph's dream.

“Behold, I have dreamed yet another dream: and behold, the sun and the moon and eleven stars bowed down to me. ”He told it to his father and to his brothers. His father rebuked him, and said to him, “What is this dream that you have dreamed? Will I and your mother and your brothers indeed come to bow ourselves down to you to the earth?”(Genesis 37:9-10)

In the tribe of Israel now numbering many people in the extended family, Jacob was the supreme ruler, and his wife was secondary by virtue of reflected glory. Isaiah is clearly not speaking of the natural moon and sun, when he writes,

Then the moon shall be confounded, and the sun ashamed; for Yahweh of Armies will reign on Mount Zion, and in Jerusalem; and before his elders will be glory.(Isaiah 24:23)

There is no reason for the natural moon to be without words, if Deity rules as a king from Jerusalem. But we can easily understand how the religious authority, who are secondary to the national leaders and secondary in the political 'heavens', like the moon, will be put to silence by such an event.

In prophecy we should readily see the analogy of 'the sun' to kings. The sun is accepted as the symbol for a king from Ancient Egypt, to ancient Ceylon, to France. In ancient Egypt Aten a sun deity was pictured as a king and considered father to the king (Pharaoh). From approx 160 BC Kauravas of Sir Lanka used the sun and moon emblems to represent the two royal clans. http://www.karava.org/sun_and_moon. One king, Louis XIV reigning 72 years in France called himself the 'Sun king' and surrounded himself with images of the sun. Historians are happy to retain the analogy in Louis' self title as he was an absolute ruler for much of his reign and considered beneficial to French culture. The analogy to the sun carries all the ideas associated with our experience of the natural sun.

Just as the natural sun and moon set and rises, so do kings and religious powers. They can be covered or wane. They can also be 'turned to blood', which means they are attacked violently and wounded.

Stars

We understand this word, thanks to Hollywood's use of the term in the early 1900's, before electric light spillage prevented us from seeing stars and Satnav replaced all navigation by stars. If someone says “for the stars, silver is the new black”, we would not look with concern to the heavens, but rather conclude famous people were wearing silver in preference to black. Stars in prophetic analogy also are famous people. They may not be political rulers, though some have such a personality they become stars. Some stars become political rulers. Daniel explains the analogy

Those who are wise shall shine as the brightness of the expanse; and those who turn many to righteousness as the stars forever and ever. (Daniel 12:3)

The wise shall have influence or 'shine' so we know of them like we see natural stars. Deborah uses this rich language in her song of victory

“The kings came and fought, then the kings of Canaan fought at Taanach by the waters of Megiddo. They took no plunder of silver From the sky the stars fought. From their courses, they fought against Sisera.(Judges 5:19-20)

Sisera was not defeated by stars doing strange things. If we read the parallel account, he was defeated by the kings of Canaan. (See Judges chapter 4)  Notice the poetic links: kings came = from the sky, Kings of Canaan = stars, and, waters = courses. 

#http://biblefocus.net/theology/bible-symbols/Bible-Symbolism-.html"http://biblefocus.net/theology/bible-symbols/Bible-Symbolism-.html

http://www.aletheiacollege.net/ld/31.htm

http://www.aletheiacollege.net/angels/angels12_7.htm

Jesus says Lk 21:25 "And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men's hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken.

The Deity’s signs are in the political universe. This, in a sense analogous to the material, hath its earth, sea, and firmament or aerial expanse; in which are set its greater and lesser lights, and constellations -- its Sun, Moon, and Stars. It hath its hurricanes, shakings, eclipses, hailstorms, and so forth, which affect injuriously those who belong to the Body Politic, whether they be rulers or the common people.

Man Is a Creation of the Demiurge or the Elohim

Body, Soul, and Spirit in Valentinian Anthropology and Early Christian Scripture

Introduction

The question of humanity's origin occupies an important place in early Christian theology, Gnostic cosmology, and the interpretation of Genesis. Who created man? What is the relationship between the Creator, the material body, the soul, and the spirit? Is humanity a single, indivisible nature, or does the human being consist of distinct elements that originate from different sources?

Within Valentinian thought, these questions are addressed through a distinction between the Demiurge, the material constitution of humanity, and the spiritual element associated with Achamoth, also known as Sophia. In this framework, the human being is not understood merely as a physical organism. Rather, humanity may be understood as a composite of body, soul, and spirit, with each element possessing a different nature and function.

The title Man Is a Creation of the Demiurge or the Elohim expresses the central proposition that humanity's formation belongs to the work of the Creator described in Genesis. Yet the Valentinian interpretation introduces an additional distinction: the Creator fashions the material and psychic dimensions of humanity, while the spiritual element has a different origin. This interpretation can be explored through the Valentinian Exposition, the extracts attributed to Theodotus, and the biblical passages of 1 Thessalonians 5:23 and Hebrews 4:12.

These sources present a complex picture of humanity in which earthly existence, psychic life, and spiritual potential are related but not necessarily identical.

1. The Demiurge as the Creator of Humanity

In the Genesis narrative, God forms man from the dust of the ground and breathes into him the breath of life. The Valentinian interpretation distinguishes between the material formation of Adam and the higher element that is introduced into the earthly creature.

The Demiurge, or Creator, is therefore associated with the formation of the human being within the material cosmos. In Valentinian cosmology, however, the Demiurge does not necessarily possess complete knowledge of the higher spiritual realities. His creation can consequently contain elements whose ultimate significance exceeds his own understanding.

The Valentinian Exposition describes this relationship in the following passage:

Moreover the Demiurge began to create a man according to his image on the one hand and on the other according to the likeness of those who exist from the first. It was this sort of dwelling place that she used for the seeds, namely $... separate ...$ God. When they $...$ in behalf of man, since indeed the Devil is one of the divine beings. He removed himself and seized the entire plaza of the gates and he expelled his own root from that place in the body and carcasses of flesh, for he is enveloped by the man of God. And Adam sowed him. Therefore he acquired sons who angered one another. And Cain killed Abel his brother, for the Demiurge breathed into them his spirit. And there took place the struggle with the apostasy of the angels and mankind, those of the right with those of the left, those in heaven with those on earth, the spirits with the carnal, and the Devil against God. Therefore the angels lusted after the daughters of men and came down to flesh so that God would cause a flood. And he almost regretted that he had created the world $...$ the consort and Sophia and her Son and the angels and the seeds. But the syzygy is the complete one, and Sophia and Jesus and the angels and the seeds are images of the Pleroma. Moreover, the Demiurge cast a shadow over the syzygy and the Pleroma and Jesus and Sophia and the angels and the seeds. The complete one glorifies Sophia; the image glorifies Truth. And the glory of the seeds and Jesus are those of Silence and Monogenes. And the angels of the males and the seminal ones of the females are all Pleromas. Moreover whenever Sophia receives her consort and Jesus receives the Christ and the seeds and the angels, then the Pleroma will receive Sophia joyfully, and the All will come to be in unity and reconciliation. For by this the Aeons have been increased; for they knew that should they change, they are without change.

This passage presents humanity as part of a much larger cosmological drama. The Demiurge creates man according to an image, while the likeness of higher realities introduces a relationship between the visible creation and the spiritual fullness known as the Pleroma.

The distinction between image and likeness is especially significant. An image can represent something beyond itself without possessing the complete reality of what it represents. In this interpretation, the material human being belongs to the created order, while the spiritual dimension points toward a higher reality.

The passage also connects human existence with conflict between heavenly and earthly powers, spirit and flesh, and the divisions that characterize the present cosmos. The murder of Abel by Cain becomes an illustration of the disorder that emerges within humanity.

Nevertheless, the passage concludes with the expectation of reconciliation. Sophia, Jesus, the angels, and the spiritual seeds are associated with images of the Pleroma, and their eventual restoration is connected with the unity of the All.

The text should be understood as a particular Valentinian cosmological interpretation rather than as a straightforward statement of the Genesis narrative or a doctrine shared by every early Christian community.

2. The Image and the Likeness of God

The distinction between image and likeness also appears in Genesis 1:26:

“Let us make man in our image, after our likeness.” — Genesis 1:26, traditional wording.

The two expressions have generated different interpretations throughout the history of biblical theology. In the Valentinian material attributed to Theodotus, they can be understood as distinguishing the earthly constitution of man from a higher element associated with the Creator's likeness.

The Extracts from the Works of Theodotus and the So-Called Oriental Teachings at the Time of Valentinus provide a particularly explicit explanation.

Section 50 states:

“Taking dust from the earth”: not of the land but a portion of matter but of varied constitution and colour, he fashioned a soul, earthly and material, irrational and consubstantial with that of the beasts. This is the man “according to the image.” But the man who is “according to the likeness” of the Creator himself, is he whom he has breathed into and inseminated into the former, placing in him by angels something consubstantial with himself. Inasmuch as he is invisible and immaterial, he called his substance “the breath of life,” but that which was given form became a “living soul,” and he himself confesses that it is so in the prophetic writings.

This passage distinguishes between two dimensions of human constitution.

First, there is the earthly element fashioned from matter. This is associated with the image and with the material, irrational life shared by humans and other animals. Humanity's physical existence belongs to the material world.

Second, there is the higher element associated with the likeness of the Creator. The text describes this as invisible and immaterial and connects it with the breath of life.

The important point is that the material body and the higher spiritual element are not treated as interchangeable. The human being becomes a dwelling place in which different principles are united.

The passage also introduces a distinctive Valentinian interpretation of Genesis: the language of divine likeness is applied to the higher element within humanity rather than being restricted to the external appearance or bodily constitution of Adam.

This is an interpretation of Genesis, not an uncontested translation of its wording. Nevertheless, it demonstrates how Valentinian teachers could use the creation narrative to explain the different dimensions of human nature.

3. The Soul Within the Earthly Human Being

Section 51 of the extracts attributed to Theodotus develops this anthropology further:

Therefore man is in man, “psychic” in “earthly,” not consisting as part to part but united as whole to whole by God's unspeakable power. Therefore he was created in Paradise in the fourth heaven. For there earthly flesh does not ascend but it was to the divine soul as material flesh. This is the meaning of “This is now bone of my bones,” – he hints at the divine soul which is hidden in the flesh, firm and hard to suffer and very potent, – and “flesh of my flesh” – the material soul which is the body of the divine soul. Concerning these two also, the Saviour says, “That is to be feared which can destroy this soul and this body, the psychic one, in hell.”

The expression “man is in man” provides a useful summary of the passage's central idea. The human being is understood as possessing an earthly constitution and a psychic dimension, with a further distinction made concerning the higher element.

The text does not describe these dimensions as separate pieces assembled like the parts of a machine. Instead, it states that they are united “as whole to whole by God's unspeakable power.”

This distinction matters because the Valentinian conception is not simply that a physical body contains a detachable spiritual object. It presents a layered account of human existence in which the different principles are united within one living being.

The earthly body supplies the material conditions of embodied life. The psychic element belongs to the realm of living soul and consciousness. The higher spiritual element is associated with the divine likeness.

The passage's reference to Paradise in the fourth heaven reflects the cosmological framework of the source. It should not be confused with the more familiar biblical description of Eden as a garden without a specified fourth-heaven location.

The distinction between earthly flesh and the divine soul is therefore part of a broader attempt to explain how a human being can belong to the material cosmos while also being associated with realities beyond it.

4. The Body as an Adversary

Section 52 continues:

This body the Saviour called an “adversary” and Paul said a “ law warring against the law of my mind” and the Saviour advises us “to bind it” and to “seize its possessions” as those of “a strong man” who was warring against the heavenly soul, and he also advises us to be “reconciled with him on the way lest we fall into prison” and punishment, and similarly to “be kind to it” and not to nourish and strengthen it by the power of sin but to put it to death here and now, and manifest it as extinct in the domain of wickedness in order that at its dissolution it may secretly be separated and breathed away, but not gain any existence of its own, and so have power by itself in its passage through the fire.

The body is described here through the language of conflict. It is an adversary because its impulses can oppose the aims of the higher soul.

The passage draws upon several New Testament images, particularly Paul's description of a law at war with the law of his mind and Jesus' language concerning an adversary and a strong man. These images are brought together to explain the struggle between the earthly and heavenly dimensions of human existence.

However, the passage should not be read as claiming that every physical function is intrinsically evil. Its emphasis is on the bodily condition insofar as it is governed by sinful impulses and opposes the higher life.

The instruction not to nourish the body “by the power of sin” suggests that the struggle is ethical as well as cosmological. Human beings must resist the domination of destructive impulses rather than allow those impulses to determine their conduct.

The final statement about dissolution and the passage through fire belongs to the source's distinctive eschatological language. It should not automatically be identified with the later doctrine of an eternally tormented, naturally immortal soul. The text instead speaks of the extinction of wickedness and the question of what, if anything, continues to possess independent existence.

Thus, the body, soul, and spirit framework provides a way of interpreting human conflict without assuming that the three dimensions are identical.

5. Body, Soul, and Spirit: Three Dimensions of Humanity

The anthropological conclusion drawn from these Valentinian materials is that man has three natures: body, soul, and spirit.

In the formulation under consideration, the body is associated with matter, the soul with psychic life, and the spirit with the higher element associated with Achamoth or Sophia.

The threefold distinction can be expressed as follows.

The body is the material constitution of the human being. It is formed from earthly matter and belongs to the visible creation associated with the Demiurge.

The soul is the principle of living, animate existence. In the Valentinian interpretation, the psychic dimension occupies an intermediate position between the earthly body and the higher spiritual element.

The spirit is the higher dimension associated with the divine likeness and spiritual origin. Within the framework described here, it is connected with Achamoth, although the precise relationship between spirit, Sophia, and the Creator varies across Valentinian sources.

These categories should not be treated as universally fixed definitions across all Gnostic schools. Valentinian texts contain different classifications of humanity, including material, psychic, and spiritual people. Nevertheless, the threefold model offers a coherent way to organize the particular texts considered here.

The distinction also helps explain why the creation of humanity by the Demiurge need not mean that every aspect of human existence originates from the Demiurge in precisely the same way.

The material body belongs to his creation. The soul is associated with the psychic order. The spirit, in this Valentinian account, points toward a higher source and a destiny beyond the present material arrangement.

6. Paul and the Preservation of Spirit, Soul, and Body

A biblical passage frequently cited in support of a threefold description of humanity is 1 Thessalonians 5:23–24:

“May the very God of peace sanctify YOU completely. And sound in every respect may the spirit and soul and body of YOU $brothers$ be preserved in a blameless manner at the presence of our Lord Jesus Christ. He who is calling YOU is faithful, and he will also do it.”

Paul explicitly names three terms: spirit, soul, and body.

The verse is significant because it places these terms together within a single description of human sanctification. Paul asks that the whole person be preserved blamelessly in preparation for the presence of Jesus Christ.

Within a Valentinian interpretation, the threefold wording can be compared with the distinction between the material, psychic, and spiritual dimensions of humanity. The body represents embodied existence, the soul the living and conscious creature, and the spirit the higher dimension associated with divine life.

However, the verse does not itself state that the three elements originate from three different creators. Nor does it explicitly identify the spirit with Achamoth or the body with the Demiurge. Those conclusions arise from placing Paul's language alongside Valentinian cosmology.

The biblical text supplies the threefold terminology; the Valentinian writings supply a more elaborate explanation of how these dimensions might be related.

Paul's emphasis is ultimately on the sanctification of the whole person. The distinction between spirit, soul, and body does not remove their relationship to one another. Instead, all three are included within the hope that God will preserve the believer blamelessly.

Verse 24 reinforces this confidence:

“He who is calling YOU is faithful, and he will also do it.”

The preservation of humanity is therefore presented not merely as an achievement of human effort but as something dependent upon divine faithfulness.

7. Hebrews 4:12: The Word Divides Soul and Spirit

Hebrews 4:12 provides another important passage:

“The word of God is alive and exerts power and is sharper than any two-edged sword and pierces even to the dividing of soul $Greek, psy·khes´; ‘life,’ NE$ and spirit $Greek, pneu´ma·tos$, and of joints and their marrow, and is able to discern thoughts and intentions of the heart.”

The passage distinguishes between soul and spirit by naming them separately. The Greek terms are psychē and pneuma, respectively.

The significance of this distinction is emphasized in the following explanation:

The “spirit” (Heb., ruach; Gr., pneuma) should not be confused with the “soul” (Heb., nephesh; Gr., psykhe´), for they refer to different things. Thus, Hebrews 4:12 speaks of the Word of God as ‘piercing even to the dividing of soul and spirit, and of joints and their marrow.’ (Compare also Php 1:27; 1Th 5:23).

This explanation stresses that the biblical words translated as “soul” and “spirit” do not simply mean the same thing.

The soul is associated with the living creature or life, while spirit frequently refers to the life-force of the living creature. The terms can have other meanings depending on their context, but their distinction is important.

The passage in Hebrews describes the Word of God as penetrating and discerning. Its purpose is to expose thoughts and intentions that might otherwise remain concealed.

Consequently, the dividing of soul and spirit should not necessarily be understood as a literal anatomical separation. The comparison with joints and marrow contributes to an image of extraordinary penetration and discernment.

Nevertheless, the passage is compatible with the broader observation that biblical authors can distinguish soul and spirit within their descriptions of human existence.

For a Valentinian reading, this distinction offers a point of comparison with the differentiation between psychic life and the higher spiritual dimension. The comparison is illuminating, although it does not prove that the author of Hebrews shared Valentinian cosmology.

8. The Soul as the Living Creature

The distinction between soul and spirit becomes clearer when the terminology of the Hebrew Scriptures is considered.

The Hebrew word nephesh and the Greek word psychē can refer to the living creature, the person, or life itself. They do not invariably refer to an immaterial entity inhabiting a body.

The following statement summarizes this understanding:

As has been shown, the soul (nephesh; psykhe´) is the creature itself. The spirit (ruach; pneuma) generally refers to the life-force of the living creature or soul, though the original-language terms may also have other meanings.

This distinction is important for interpreting Genesis. The formation of Adam from dust and the imparting of the breath of life can be understood as the emergence of a living creature rather than the insertion of an independently immortal soul into a previously complete body.

The Valentinian account attributed to Theodotus offers a related but more elaborate interpretation. It distinguishes the material soul from the higher element associated with the Creator's likeness.

These interpretations should not be collapsed into one another. The statement that nephesh means the living creature is a lexical and biblical observation, while the Valentinian account of earthly and divine elements is a particular theological construction.

Even so, both approaches caution against assuming that the word “soul” always refers to an inherently immortal, immaterial person separate from the body.

Within the framework of the present argument, the human being is a living creature whose bodily and psychic dimensions belong to the created order, while the spiritual dimension is understood through the distinctive Valentinian teaching about a higher origin.

9. The Demiurge, Achamoth, and the Spiritual Element

The proposition that man is a creation of the Demiurge or the Elohim therefore requires a distinction between the formation of the human being and the origin of every element within humanity.

The Demiurge is responsible for the formation of the material human being in the cosmological interpretation under discussion. The earthly body belongs to the material world, and the psychic dimension is associated with the life of that created being.

Achamoth, or Sophia in her lower aspect within Valentinian mythology, is associated in the proposed framework with the spiritual seed. This provides an explanation for the presence of a spiritual element whose ultimate origin lies beyond the ordinary material order.

The result is a layered account of humanity. Man belongs to the creation of the Demiurge while possessing, in the spiritual members of humanity described by Valentinian teaching, a connection with the higher Pleroma.

This is not the same as saying that every Valentinian text describes every human being as possessing an identical spiritual constitution. Valentinian writings distinguish different human dispositions and destinies, and their terminology is not always uniform.

Nor should the Demiurge automatically be equated with an evil being. In Valentinian traditions, the Creator's knowledge, authority, and relationship to the higher divine order are interpreted in different ways. The Demiurge can function as the maker of the cosmos without being identical to every hostile or destructive power described in a particular text.

The Valentinian Exposition itself concludes with a vision of restoration in which Sophia, Jesus, the angels, and the seeds are brought into relationship with the Pleroma. The goal is unity and reconciliation rather than the permanent triumph of division.

Conclusion

The Valentinian conception of humanity presents a complex answer to the question of who created man. The Demiurge, associated with the Creator of Genesis, fashions the earthly human being. The material constitution belongs to the visible cosmos, while the psychic dimension represents the living and animate aspect of human existence.

The extracts attributed to Theodotus develop this distinction through the language of image and likeness. Section 50 describes the earthly, material soul and contrasts it with the higher element associated with the Creator's likeness. Section 51 explains that the psychic and earthly dimensions are united “as whole to whole by God's unspeakable power.” Section 52 describes the conflict that can arise when bodily impulses oppose the higher soul.

The New Testament passages provide additional points of comparison. First Thessalonians 5:23 names “spirit and soul and body” in a prayer for complete sanctification. Hebrews 4:12 distinguishes soul from spirit, while the biblical vocabulary of nephesh, psychē, ruach, and pneuma demonstrates that these words have related but distinguishable meanings.

Taken together, these materials support a threefold framework for interpreting humanity: body, soul, and spirit. The body belongs to material creation, the soul describes the living creature and its psychic existence, and the spirit represents the higher dimension in the Valentinian interpretation.

The central conclusion is that humanity can be described as a creation of the Demiurge without requiring every dimension of human nature to have precisely the same origin. In the Valentinian account explored here, the earthly and psychic elements belong to the created order, while the spiritual element points toward the higher reality of the Pleroma.

The human being thus stands at the intersection of earthly existence and spiritual possibility. The creation of Adam establishes humanity's place in the cosmos, while the distinction between body, soul, and spirit explains how the human creature can participate in a drama that extends beyond the material world toward the promised unity and reconciliation of all things.

Man is a creation of the Demiurge or the Elohim

Moreover the Demiurge began to create a man according to his image on the one hand and on the other according to the likeness of those who exist from the first. It was this sort of dwelling place that she used for the seeds, namely [... separate ...] God. When they [...] in behalf of man, since indeed the Devil is one of the divine beings. He removed himself and seized the entire plaza of the gates and he expelled his own root from that place in the body and carcasses of flesh, for he is enveloped by the man of God. And Adam sowed him. Therefore he acquired sons who angered one another. And Cain killed Abel his brother, for the Demiurge breathed into them his spirit. And there took place the struggle with the apostasy of the angels and mankind, those of the right with those of the left, those in heaven with those on earth, the spirits with the carnal, and the Devil against God. Therefore the angels lusted after the daughters of men and came down to flesh so that God would cause a flood. And he almost regretted that he had created the world [...] the consort and Sophia and her Son and the angels and the seeds. But the syzygy is the complete one, and Sophia and Jesus and the angels and the seeds are images of the Pleroma. Moreover, the Demiurge cast a shadow over the syzygy and the Pleroma and Jesus and Sophia and the angels and the seeds. The complete one glorifies Sophia; the image glorifies Truth. And the glory of the seeds and Jesus are those of Silence and Monogenes. And the angels of the males and the seminal ones of the females are all Pleromas. Moreover whenever Sophia receives her consort and Jesus receives the Christ and the seeds and the angels, then the Pleroma will receive Sophia joyfully, and the All will come to be in unity and reconciliation. For by this the Aeons have been increased; for they knew that should they change, they are without change. Valentinian Exposition 

Extracts from the Works of Theodotus and the So-Called Oriental Teachings at the Time of Valentinus"

50 “Taking dust from the earth”: not of the land but a portion of matter but of varied constitution and colour, he fashioned a soul, earthly and material, irrational and consubstantial with that of the beasts. This is the man “according to the image.” But the man who is “according to the likeness” of the Creator himself, is he whom he has breathed into and inseminated into the former, placing in him by angels something consubstantial with himself. Inasmuch as he is invisible and immaterial, he called his substance “the breath of life,” but that which was given form became a “living soul,” and he himself confesses that it is so in the prophetic writings.

51 Therefore man is in man, “psychic” in “earthly,” not consisting as part to part but united as whole to whole by God's unspeakable power. Therefore he was created in Paradise in the fourth heaven. For there earthly flesh does not ascend but it was to the divine soul as material flesh. This is the meaning of “This is now bone of my bones,” – he hints at the divine soul which is hidden in the flesh, firm and hard to suffer and very potent, – and “flesh of my flesh” – the material soul which is the body of the divine soul. Concerning these two also, the Saviour says, “That is to be feared which can destroy this soul and this body, the psychic one, in hell.”

52 This body the Saviour called an “adversary” and Paul said a “ law warring against the law of my mind” and the Saviour advises us “to bind it” and to “seize its possessions” as those of “a strong man” who was warring against the heavenly soul, and he also advises us to be “reconciled with him on the way lest we fall into prison” and punishment, and similarly to “be kind to it” and not to nourish and strengthen it by the power of sin but to put it to death here and now, and manifest it as extinct in the domain of wickedness in order that at its dissolution it may secretly be separated and breathed away, but not gain any existence of its own, and so have power by itself in its passage through the fire.

Man is a creation of the Demiurge or the Elohim. He is formed from matter (hulê), receives a soul (psuchê) from the Demiurge, and a spirit (pneuma) from Achamoth. The nature of man is thus a compound formed of three elements, Body, Soul, and Spirit.

1 Thessalonians 5:23 May the very God of peace sanctify YOU completely. And sound in every respect may the spirit and soul and body of YOU [brothers] be preserved in a blameless manner at the presence of our Lord Jesus Christ. 24 He who is calling YOU is faithful, and he will also do it.

Heb. 4:12: “The word of God is alive and exerts power and is sharper than any two-edged sword and pierces even to the dividing of soul [Greek, psy·khes´; “life,” NE] and spirit [Greek, pneu´ma·tos], and of joints and their marrow, and is able to discern thoughts and intentions of the heart.” (Observe that the Greek word for “spirit” is not the same as the word for “soul.”)

The “spirit” (Heb., ruach; Gr., pneuma) should not be confused with the “soul” (Heb., nephesh; Gr., psykhe´), for they refer to different things. Thus, Hebrews 4:12 speaks of the Word of God as ‘piercing even to the dividing of soul and spirit, and of joints and their marrow.’ (Compare also Php 1:27; 1Th 5:23.) 

As has been shown, the soul (nephesh; psykhe´) is the creature itself. The spirit (ruach; pneuma) generally refers to the life-force of the living creature or soul, though the original-language terms may also have other meanings.

Man has three natures spirit and soul and body

Early Christian Teaching on the Saved Savior / Redeemed Redeemer

 Early Christian Teaching on the Saved Savior / Redeemed Redeemer

 

Exploring Shared Identity, Incarnation, and the Archetype of Redemption

 

 

 

Introduction

 

One of the most profound and often overlooked themes in early Christian literature—including both orthodox and Gnostic texts from the first centuries—is the concept of the Redeemed Redeemer: the idea that the Savior himself entered into the human condition, stood in solidarity with those he came to save, and himself experienced the need for redemption before becoming the source of redemption for all humanity. This teaching centres on a radical shared identity: the Savior was not a distant deity merely appearing as human, but truly took upon himself our flesh, our nature, our struggles, and even our mortality. He was one of us, so that through him we might become like him. As the Odes of Solomon beautifully expresses: "those who are saved in Him Who was saved" (Ode 8:21).

 

This document examines early Christian sources—Nag Hammadi texts, the Odes of Solomon, and biblical parallels—to set forth this teaching, preserving all quoted material in full, and demonstrating the consistent witness across diverse early traditions that the Savior shared our identity, needed redemption as part of his human journey, and thus became the archetype and source of our redemption.

 

 

 

I. Identity: Does the Savior Share Identity with the Saved?

 

The foundational question before us is this: was Jesus truly one of those he came to save? Or was he a divine being who only seemed to be human, untouched by our condition? The answer from multiple early Christian sources is unambiguous: he fully shared our identity, our flesh, and our human nature.

 

The Nag Hammadi Text of Melchizedek – Refuting Docetism

 

The passage from the Melchizedek text is one of the most striking affirmations of the genuine humanity of Jesus found anywhere in early Christian literature, directly addressing and refuting the docetic heresy—the teaching that Christ only seemed to have a physical body and that his suffering and death were not real.

 

"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,  he came to suffering, (that) he did not rise from the dead,  he arose from the dead."

— Nag Hammadi Library, Melchizedek, p. 600

 

This passage is a powerful corrective to those who would deny the physical reality of Jesus's life, death, and resurrection. It confirms that:

 

- He was begotten—born into human lineage

- He ate and drank—participated in ordinary human life

- He was circumcised—identifying himself with the covenant people and human custom

- He came in the flesh—truly possessed a human body

- He suffered—his suffering was not an illusion

- He rose from the dead—his resurrection was literal and real

 

The text explicitly states that those who claim otherwise are in error. In affirming that Jesus was circumcised, came in the flesh, suffered, and died, it declares plainly: he shared identity with the saved. He was one of us.

 

The Gospel of Philip – Birth, Parentage, and True Humanity

 

The Gospel of Philip offers further insight into the genuine humanity of Jesus and his connection to human birth:

 

"Some said Mary became pregnant by the holy spirit. They are wrong and do not know what they are saying. When did a woman ever get pregnant by a woman? Mary is the virgin whom none of the powers defiled. This is greatly repugnant to the Hebrews, who are the apostles and apostolic persons. This virgin whom none of the powers defiled [wishes that] the powers would defile themselves. The master [would] not have said, 'My [father who is] in heaven,' if [he] did not also have another father. He would simply have said, '[My father].'"

— Gospel of Philip

 

While the Christological nuances here are debated, the text affirms that Jesus had a genuine human birth and stood in real human lineage. He was not simply a spirit appearing on earth; he was born of a woman, entering into the human family just as we do.

 

The Gospel of Thomas – "I Appeared to Them in the Flesh"

 

The saying from the Gospel of Thomas reinforces this visible, tangible humanity:

 

Saying 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."

— Gospel of Thomas, Saying 28

 

The phrase "I appeared to them in the flesh" is translated by Layton as "I was shown forth incarnate." The word incarnate means "having a bodily form"—from the Latin in- (in) and caro (flesh). Jesus is saying plainly: I stood among you in a real body of flesh.

 

Moreover, he says: "my soul was afflicted for the sons of men." He experienced genuine human emotion, sorrow, and concern. He was not detached from our condition; he felt it.

 

Gospel of Thomas Saying 101 – Two Natures, Two Births

 

Saying 101 deepens our understanding of what it meant for Jesus to take our nature upon himself:

 

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, or falsehood.] But my true [mother] gave me life.'"

— Gospel of Thomas, Saying 101 (April DeConick translation)

 

The translator notes that "death or falsehood" is an equivalent expression for human nature—the fallen, mortal condition we all inherit. Jesus acknowledges that through his human birth, he entered into the same mortal condition that belongs to all humanity. As one early commentator expressed it:

 

"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)."

 

Here is the heart of the matter: sin and mortality are bound up with our human nature. Jesus took that nature—with all its weakness, mortality, and inherent tendency toward corruption—upon himself. He did not come in a different kind of flesh; he came in our flesh. And because he took our flesh, he too stood in need of deliverance from death and the power of sin.

 

 

 

II. The Redeemed Savior: Jesus Needed Redemption

 

If Jesus truly shared our mortal human nature, it follows that he too needed to be redeemed from it. This is the distinctive and profound insight found across several early Christian sources: the Savior first received redemption before he could bestow it. He is the Redeemed Redeemer.

 

The Tripartite Tractate – The Son Himself Needed Redemption

 

This passage from the Nag Hammadi library is perhaps the clearest statement of the Redeemed Redeemer doctrine:

 

"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 logic is breathtaking:

 

- ✅ Humans need redemption

- ✅ Angels need redemption

- ✅ Even the Son himself needed redemption—because he had become man

 

He entered our condition completely. He fought the same battle against sin and mortality that we fight. He overcame not by escaping our nature, but by conquering within it. Having himself been redeemed—passing through death and emerging immortal—he then became the source of redemption for all who are united with him.

 

The Interpretation of Knowledge – He Relinquished Majesty for Our Sake

 

This text describes the Savior’s condescension and the cost of his identification with us:

 

"The man ... 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."

— Interpretation of Knowledge

 

Notice the final phrase: "through the one who was reproached and the one who was redeemed we receive grace." The text pointedly describes him as "the one who was redeemed." He was redeemed, so that in him we might be redeemed.

 

Nag Hammadi Melchizedek p. 601 – Included in the Living Offering

 

The Melchizedek text continues with a vision of Christ as High Priest who included himself in the sacrifice:

 

"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."

— Nag Hammadi Library, Melchizedek, p. 601

 

He did not stand outside the offering; he included himself within it. He offered his own life—first for himself, to conquer death in his own flesh, and then for us. As one commentary explains:

 

"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."

 

Christ’s offering was both:

 

1. For himself—defeating sin and death in his own mortal flesh

2. For us—securing redemption for all who are joined to him

 

"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."

 

The Gospel of Philip – "He Who Was Redeemed, in Turn Redeemed Others"

 

This passage is the definitive summary of the Redeemed Redeemer concept:

 

"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."

— Gospel of Philip

 

The parallel structure is unmistakable:

 

- He was begotten anew → so we might be born again

- He was anointed anew → so we might receive the Spirit

- He was redeemed → so he could redeem us

 

"This shows that 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 Savior himself was in need of redemption."

 

 

 

III. From Mortal Flesh to Immortal Flesh: The Two States of Christ’s Body

 

The Gospel of Philip further clarifies what redemption meant for Jesus—a transformation from mortal human flesh to immortal, spiritual flesh:

 

"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, Gospel of Philip)"

 

This text makes a crucial distinction:

 

Before Resurrection After Resurrection 

"Our flesh" — mortal, perishable, shadow of the true "True flesh" — imperishable, glorified, from God 

Subject to death and corruption Immortal and incorruptible 

A mirror-image / type The reality and substance 

 

"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."

 

This is the redemption he achieved: he took our mortal nature, lived a perfect life in it, died, and then was raised—transforming that mortal flesh into immortal, true flesh. He did not discard our humanity; he perfected it. As Romans 5:14 says of Adam: "who is a type of the one who was to come." Adam was the type; Christ is the true reality.

 

 

 

IV. The Odes of Solomon – "Him Who Was Saved"

 

The Odes of Solomon are among the most ancient Christian hymns, and they bear witness to this same understanding in deeply poetic form. These texts speak repeatedly of the Savior as one who himself was saved.

 

Ode 8 – "Those Who Are Saved in Him Who Was Saved"

 

"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 of Solomon 8:20–21

 

The phrasing could not be more direct: "Him Who Was Saved." Our salvation rests in the One who himself entered death and was brought safely through it. He is not a distant Saviour observing from above; he is the One who walked the valley of death and returned victorious.

 

Ode 17 – The Redeemed Redeemer Speaks

 

This extraordinary passage presents the voice of the Redeemer himself, describing his own experience of salvation and then his mission to save others:

 

"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. And the thought of truth led me, and I went after it and wandered not. And all who saw me were amazed, and I seemed to them like a stranger. And He who knew and exalted me, is the Most High in all His perfection. And He glorified me by His kindness, and raised my understanding to the height of truth. And from there He gave me the way of His steps, and I opened the doors which were closed. And I shattered the bars of iron, for my own shackles had grown hot and melted before me. And nothing appeared closed to me, because I was the opening of everything. And I went towards all my bound ones in order to loose them; that I might not leave anyone bound or binding. And I gave my knowledge generously, and my resurrection through my love. And I sowed my fruits in hearts, and transformed them through myself. Then they received my blessing and lived, and they were gathered to me and were saved; Because they became my members, and I was their Head. Glory to You, our Head, O Lord Messiah. Hallelujah."

— Ode of Solomon 17

 

The progression is clear and powerful:

 

1. "I was justified... I was freed... I walked in Him and was saved" — the Redeemer himself experienced salvation

2. "My chains were cut off... my own shackles had grown hot and melted" — he broke the power of death and bondage within himself

3. "I went towards all my bound ones in order to loose them" — having been liberated, he now liberates others

4. "They became my members, and I was their Head" — we are joined to him, sharing in the victory he first won

 

Ode 42 – "You Are Our Savior"

 

"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."

— Ode of Solomon 42:17–20

 

We are saved with him. He goes before us as the pioneer—our forerunner who has passed through death and opened the way for us.

 

 

 

V. Synthesis and Biblical Parallels

 

The witness of these early Christian texts—from Nag Hammadi to the Odes of Solomon—converges on a single, magnificent truth: Christ did not merely come to save us from outside our condition; he entered into our condition, experienced its full weight, overcame from within, and in so doing became the Author of salvation.

 

This teaching resonates profoundly with the canonical scriptures:

 

- Hebrews 2:10–11, 14–18: "In bringing many sons to glory, it was fitting that God... should make the author of their salvation perfect through suffering. Both the one who makes men holy and those who are made holy are of the same family... Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death... Because he himself suffered when he was tempted, he is able to help those who are being tempted."

- Hebrews 5:7–9: "During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tears... and he was heard because of his reverent submission. Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him."

- Romans 8:3: "God did what the law was powerless to do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh."

- Philippians 2:7–9: "Who, being in very nature God... made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross! Therefore God exalted him to the highest place..."

 

The pattern is identical across all these texts: Humiliation → Suffering → Death → Resurrection/Exaltation → Ability to Save. Christ could not have saved us without first conquering death and sin within his own humanity. He is the Redeemed Redeemer—the one who was saved, so that we might be saved in him.

 

 

 

Conclusion

 

The early Christian witness—preserved in the Melchizedek text, the Gospel of Philip, the Gospel of Thomas, the Tripartite Tractate, the Interpretation of Knowledge, and the Odes of Solomon—speaks with one voice: Jesus shared our identity completely. He was born of a woman, circumcised, ate and drank, suffered, died, and rose again. In taking our mortal nature, he stood in need of redemption. By conquering death in his own flesh, he was himself redeemed. And because he was the firstfruits of the new creation, he became the source of redemption for all humanity.

 

He is the Savior who was saved.

He is the Redeemer who was redeemed.

And because he passed through the waters of death and emerged victorious, he says to every generation: "Where I am, there you may be also."

 

"Through the one who was reproached and the one who was redeemed we receive grace."

— Interpretation of Knowledge

 

 

 

Early Christian teaching on the saved savior or Redeemed Redeemer

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

ome said Mary became pregnant by the holy spirit. They are wrong and do not know what they are saying. When did a woman ever get pregnant by a woman?

Mary is the virgin whom none of the powers defiled. This is greatly repugnant to the Hebrews, who are the apostles and apostolic persons. This virgin whom none of the powers defiled [wishes that] the powers would defile themselves. The master [would] not have said, “My [father who is] in heaven,” if [he] did not also have another father. He would simply have said, “[My father].” gospel of Philip 

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, or falsehood.] But my true [mother] gave me life." April Deconick translation

The words death or falsehood come from the April Deconick translation.Jesus's birth mother could only give him death or falsehood which we understand to be our sinful nature. 

Here in saying 101 death or or falsehood is an equivalent expression for human nature. 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

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 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

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

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.

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.

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 gospel of Philip 

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 



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.

address of the Redeemed Redeemer with a Christological doxology

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.
And the thought of truth led me, and I went after it and wandered not.
And all who saw me were amazed, and I seemed to them like a stranger.
And He who knew and exalted me, is the Most High in all His perfection.
And He glorified me by His kindness, and raised my understanding to the height of truth.
And from there He gave me the way of His steps, and I opened the doors which were closed.
And I shattered the bars of iron, for my own shackles had grown hot and melted before me.
And nothing appeared closed to me, because I was the opening of everything.
And I went towards all my bound ones in order to loose them; that I might not leave anyone bound or binding.
And I gave my knowledge generously, and my resurrection through my love.
And I sowed my fruits in hearts, and transformed them through myself.
Then they received my blessing and lived, and they were gathered to me and were saved;
Because they became my members, and I was their Head.
Glory to You, our Head, O Lord Messiah.
Hallelujah.

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.