The world came about through a mistake The Gospel of Philip

The System Began in a Transgression by Adam

The origin of the system, or the “world” as it is referred to in both Gnostic and biblical literature, begins with a transgression committed by Adam. This transgression set the stage for the imperfection, mortality, and corruption that have since characterized the present order of things. The Gospel of Philip emphasizes this principle clearly:

“The world came about through a mistake. For he who created it wanted to create it imperishable and immortal. He fell short of attaining his desire. For the world never was imperishable, nor, for that matter, was he who made the world. For things are not imperishable, but sons are. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive, how much more will he be unable to give?” (Gospel of Philip)

Dr. Thomas Paterson Brown, in his interlinear translation of the Gospel of Philip, reiterates this understanding:

“The system began in a transgression, for he who made it had desired to make it imperishable and immortal. He fell away and did not attain (his) ambition. For there was no imperishability of the system, and there was no imperishability of him who has made the system. For there is no imperishability of things but rather of the Sons, and no one can obtain imperishability except by becoming (a) Son. Yet he who is unable to receive, how much (more) will he be unable to give!” (The Annotated Gospel of Philip, Dr. Thomas Paterson Brown)

From this interlinear translation, we can see that the term translated as “world” is the Greek word kosmos. This term carries a broader meaning than simply the earth; it refers to the order or arrangement of things, the system of human society and nations, and the spiritual and legal jurisdiction that governs the present age. As 1 John 2:15–17 states:

“Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever.”

Here, “world” (kosmos) refers to the current arrangement of nations, laws, and human authority (Gen. 17:4–6). Kosmos is thus the present order of things, the system of mankind’s arrangement, which can also be referred to as an aeon, a period or age. Paul also uses this understanding in Galatians 1:4, describing Christ’s sacrifice as delivering humanity from the present evil age:

“Who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father.”

Similarly, Ephesians 6:12 emphasizes that human struggle is not merely physical but against spiritual authorities governing the kosmos:

“For we have not to wrestle with flesh and blood, but with the principalities, with the authorities, with the world-rulers of the darkness of this age, with the spiritual things of evil in the heavenly places.”

In some translations, the Greek words kosmos and aeon are rendered as “world,” often with the added notion of moral or physical evil. For example, Galatians 1:4 refers to “this present evil world,” using poneros, a word that signifies that which is wicked, bad, or worthless, whether morally or physically (Luke 6:45; Matthew 6:23; Matthew 7:17–18; Luke 11:34). Thus, the present age of the system is evil in both moral and physical senses.

The Gospel of Philip also provides an analogy for this duality:

“Whoever sows in winter reaps in summer. Winter is the world, summer is the other age. Let us sow in the world to reap in summer. And for this reason we should not pray in winter. From winter comes summer. If someone reaps in winter, the person will not really reap but will pull out the young plants, and such do not produce a crop. [That person’s field] is barren not only [now] but also on the sabbath.” (Gospel of Philip)

A kosmos, then, is any system constituted by a set of laws or the force of circumstances, including kingdoms, empires, or states, each with its own course or aeon. When the end of the course arrives, the destruction of that system is necessary. As described in The Herald of the Kingdom and Age to Come (1859):

“A kosmos is anything constituted or arranged by what the moderns call 'a constitution,' or by the force of circumstances; as a kingdom, empire, state, or what is called 'world.’ Each of these, or a system of states, has its course or aeon; so that when the end of the course is arrived at, the abolition or destruction of the particular state of necessity ensues.”

Elpis Israel also interprets kosmos as the system established upon the foundation of sin in the flesh, termed the kingdom of this world (Rev. 11:15), in contrast to the kingdom of God:

“Kosmos, rendered world in this phrase, signifies that order of things constituted upon the basis of sin in the flesh, and styled the kingdom of this world, as opposed to the kingdom of God, which is to be established upon the foundation of ‘the word made flesh’ obedient unto death.”

Understanding “world” as the transgression of Adam clarifies the Gnostic reading:

“The world came about through a mistake [It is important to understand that the ‘world’ is not the ‘earth’ — the world was created when the individual spirit consciousness of man (in Adam) transgressed the Command (not by deceit as with Eve) which was the ‘founding of the world’ and we know that the ‘world is at enmity with God’; hence anyone who moves in opposition to the Father’s will is of the world]. For he [Adam by error] who created it [the world was created by the errant thoughts (reasoning) of Adam] wanted to create it imperishable and immortal [so although his intentions were good; he had not the understanding or wisdom needed to do this]. He fell short of attaining his desire [The Father Himself falls short of nothing for He is ‘perfect in all His ways’ so this is obviously mankind who fell short by transgressing the Father’s warning. The lure of knowing they might ‘become as gods’ was a bit too attractive to pass up by such a young man]. For the world never was imperishable [the keyword here is ‘world’ as opposed to ‘earth’—do not confuse the two], nor, for that matter, was he who made the world [again this cannot be the Father but is rendered in Genesis as ‘elohim,’ which can be any individual spirit consciousness in creation, whether angel or man]. For things are not imperishable, but sons are [only that which is One with the Father is imperishable and the body itself is just a thing; the spirit consciousness is not a ‘thing,’ yet from a ‘legal’ standpoint anything without life is merely a ‘thing’]. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive [life], how much more will he be unable to give [life]?” (Gospel of Philip, Philip 78)

Thus, the creation of the system, or kosmos, is not merely a matter of physical origin but of spiritual transgression. Adam’s failure to obey the command resulted in a “world” that is morally and physically flawed, a system subject to corruption, mortality, and the consequences of sin. Imperishability remains the inheritance of the sons, those who receive life and alignment with the Father. The system, therefore, began in Adam’s transgression, establishing both the spiritual and temporal order that humanity inhabits to this day.

The world came about through a mistake The Gospel of Philip

The world came about through a mistake. For he who created it wanted to create it imperishable and immortal. He fell short of attaining his desire. For the world never was imperishable, nor, for that matter, was he who made the world. For things are not imperishable, but sons are. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive, how much more will he be unable to give? The Gospel of Philip 

The system began in a transgression, for he who made it had desired to make it imperishable and immortal. He fell away and did not attain (his) ambition. For there was no imperishability of the system, and there was no imperishability of him who has made the system. For there is no imperishability of things but rather of the Sons, and no one can obtain imperishability except by becoming (a) Son. Yet he who is unable to receive, how much (more) will he be unable to give! (The Annotated Gospel of Philip Dr. Thomas Paterson Brown)

The Annotated Gospel of Philip Dr. Thomas Paterson Brown

Hypertext interlinear of the Gospel according to Philip


From the Hypertext interlinear of the Gospel of Philip we can see that the word "world" is the Greek word Kosmos  

A kosmos is anything constituted or arranged by what the moderns call "a constitution," or by the force of circumstances; as a kingdom, empire, state, or what is called "world." Each of these, or a system of states, has its course or aeon; so that when the end of the course is arrived at, the abolition or destruction of the particular state of necessity ensues. (The Herald Of The Kingdom And Age To Come, for 1859)

Kosmos, rendered world in this phrase, signifies, that order of things constituted upon the basis of sin in the flesh, and styled the kingdom of this world Rev 11:15, as opposed to the kingdom of God: which is to be established upon the foundation of "the word made flesh" obedient unto death. (Elpis Israel)

The world came about through a mistake [of Adam]

The world came about through a mistake [It is important to understand that the "world" is not the "earth" - the world was created when the individual spirit consciousness of man (in Adam) transgressed the Command (not by deceit as with Eve) which was the “founding of the world” and we know that the “world is at enmity with God” hence anyone who moves in opposition to the Father’s will is of the world]. For he [Adam by error] who created it [the world was created by the errant thoughts (reasoning) of Adam] wanted to create it imperishable and immortal [so although his intentions were good; he had not the understanding or wisdom needed to do this]. He fell short of attaining his desire [The Father Himself falls short of nothing for He is “perfect in all His ways” so this is obviously mankind who fell short by transgressing the Fathers warning. The lure of knowing they might “become as gods” was a bit too attractive to pass up by such a young man]. For the world never was imperishable [the keyword here is “world” as opposed to “earth” do not confuse the two], nor, for that matter, was he who made the world [again this cannot be the Father but is rendered in genesis as “elohim” which can be any individual spirit consciousness in creation whether angel or man]. For things are not imperishable, but sons are [only that which is One with the Father is imperishable and the body itself is just a thing, however the spirit consciousness is not a “thing” yet from a “legal” standpoint anything without life is merely a “thing”]. Nothing will be able to receive imperishability if it does not first become a son. But he who has not the ability to receive [life], how much more will he be unable to give [life]? (Philip 78)