A Commentary on
The Gospel of Thomas
By
Peter Forster
The Gospel of Thomas is a collection of traditional Sayings of Jesus. It is attributed to Didymos Judas Thomas, the "Doubting Thomas" of the canonical Gospels, he was said to be the spiritual twin or double of Jesus. 'Didymus' means twin in Greek and 'Thomas' means twin in Syriac. In the ancient tradition this twin motif does not necessarily mean a physical relationship, but could suggest the idea of relationship between a Teacher and his disciple.
We have two versions of the Gospel of Thomas today. The first was discovered in the late 1800's among the Oxyrhynchus Papyri, and consists of fragments of a Greek version, which has been dated to c. 200. (These fragments consist of the preamble, and sayings 1-6, 26-28, 30-32, 36-38, and 39, I have used the fragments Greek text, some of them have words that are not found in the Coptic version see saying #2) The second is a complete version, in Coptic, from Codex II of the Nag Hammadi finds. Thomas was probably first written in possibly even Hebrew or Aramaic (and early on was translated into Greek) sometime between the mid 1st and 2nd centuries.
Hippolytus of Rome, in his report on the Naassenes (Philos. v. 7, 200-235 CE), mentions a 'Gospel of Thomas' and quotes from it (the quotation probably has some connection with logion 4). About 233 CE Origen mentions it among the heterodox gospels. His testimony was taken over in a Latin translation or paraphrase by Jerome, Ambrose, and Venerable Bede. It is also mentioned by Cyril of Jerusalem, and Philip of Side (about 430), and appears in the Stichometry of Nicephorus. It is certain that the gospel was known and used in Manicheism.
From a historical point of view, there is no warrant to consider Thomas less authentic than one of the currently received gospels. Thomas was most likely excluded because Valentinians the Naassenes and Manicheans used it. Their interpretations were by no means the only way to read the book, and had it been included in the canon it would not sound heretical to anyone today.
Many Sayings in Thomas have parallels with the canonical Gospel Sayings, especially those found in the synoptic Gospels. Some scholars have maintained that the sayings of Thomas may be closer to what Jesus actually taught than what we find in the canonical Gospels. Thus, while some of these sayings may be quite old-may, in fact go back to Jesus himself.
In form, it is simply a list of 114 Sayings, in no particular order. The sayings are of various kinds, from proverbs and parables to ethics and eschatology. But by placing like with like, this will reveal a set of coherent Teachings of Jesus. These Teachings, independent of the doctrines of the Church, in which Jesus becomes a spiritual guide for us in a way that was not apparent before.
The probable use of the Gospel of Thomas was to be referred to or quoted from by persons on missionary work, who had already grasped its inner meanings when instructing those others seeking to learn the Masters Teachings. One might read the canonical and the Gospel of Thomas alongside one another, employing them both for public use, it is rooted in the mission of the early Jerusalem Church and, in its earliest versions, it was thoroughly eschatological!"
The Gospel of Thomas is not Gnostic and has none of the cosmological imagery and extreme dualism of Gnostic works. The Gospel of Thomas is known for its loftiness of thought, purity of expression, and noble system of ethics. There is little speculation about the life beyond, but a simple realization of a new heart and mind by putting off the old man with his deeds, and put on "the new man," made new again by the exact knowledge after the image of Him creating him.
Thus the emphasis in the Gospel of Thomas is on the personal nature of spiritual life: it is the disciple who has to walk the spiritual path, not Jesus. (See saying 70) It is with regular spiritual practice and observing certain basic precepts such as those outlined in saying 6 that will bring froth your Real Self. This new mode of thinking and feeling created in a true believer by the divine law and testimony, is variously designated in scripture. It is styled "a clean heart and a right spirit" (Ps 51:10); "a new spirit" and "a heart of flesh" (Ezek 11:19); the "inward man" (2 Cor 4:16; Rom 7:22); "new creation" (2 Cor 5:17); "the new man created in righteousness and true holiness"; and "renewed unto knowledge after the image of Him that created him" (Eph 4:24; Col 3:10); the "hidden man of the heart" (1 Pet 3:4); and so forth.
This new and hidden man is manifested in the life, which is virtuous as becomes the gospel. He delights in the Law of God, and speaks often of his testimonies. He denies himself of all ungodliness and worldly lusts, and walks soberly, righteously and godly in the world. His hope is the glorious manifestation of Jesus Christ, with the crown of righteousness, even glory, honour, and immortality, promised to all who look for him, and "love his appearing", and desire his kingdom (Titus 2:11-14; 2 Tim 4:1,8: Heb 9:28). However, the law of sin, through the weakness of the flesh, fails not to remind him of imperfection. Being delivered from the fear of death, by the influence of "the testimony of God" concerning "the things of the kingdom and name of Jesus Christ", upon "the fleshy tablet of his heart." Sin, though still in the flesh, should no more reign in his mortal body, nor have dominion over him. Now he looks forward to it as to the period of his change, knowing that, when he falls asleep in the dust, he will afterwards be delivered from the principle of evil by a resurrection to incorruptibility and unalloyed existence in the Paradise of God.
Historical Standpoint
The Gospel of Thomas is one of the earliest documents we have on Edessan Christianity Possibly dating from as early as the first century A.D., the earliest documents we have on Edessan Christianity - namely the Gospel of Thomas, the Song [Hymn] of the Pearl contained in the Acts of Thomas, and the Odes of Solomon go back, in part, to the end of the 1st century and display the characteristic features of Judaeo-Christianity.
Reference to James as an authoritative figure in saying 12 of the Gospel of Thomas has caused difficulty for scholars attempting to date the Gospel’s composition to a period after the first century. The community of James, historical associated with Jerusalem, ceased to exist after the Roman destruction of Palestine around 70 CE. If the text of the Gospel of Thomas was produced subsequent to that date, or if the version we now possess underwent later redactions with intent of conforming the text to theological and sociological views of a period foreign to the earliest formative years of Christianity, then why was this authoritative reference to James retained in the twelfth logion? And if the saying indeed dates to the earliest decades of Christian tradition, what significance does reference to James hold for interpretive readings of the Gospel?
As Robert Eisenman details in his controversial book, James: The Brother of Jesus, several persons named James appear in accounts of the early Christian community. Exactly which James was "James the Just" remains historically ambiguous, though the ecclesiastical importance of the James identified as "the Lord’s brother" is clearly evidenced in the earliest documents of Christianity, the Pauline letters. Eisenman argues James the Just is this same "brother of the Lord", and his compilation of source materials on the James tradition merits close reading. Central to his discussion is the twelfth logion of Thomas:
"This statement [logion 12] . . . is also at odds with the orthodox tradition of the succession of Peter. It represents nothing less than the lost tradition of the direct appointment of James as successor to his brother. It is upheld by everything we know about groups that were expelled from orthodox Christianity…." (p53)
The Thanksgiving Hymn (found among the Dead Sea Scrolls) reads, "But Thou, O my God, hast put into my mouth as showers of early rain for all who thirst and a spring of living waters…. Suddenly they shall gush forth from the secret hiding places…" (Logion 108 in GTh vaguely echoes this same image, "Whoever drinks from my mouth will become like me; I myself shall become that person, and the hidden things will be revealed to him.") In this broad cultural setting there was a spiritual longing that sought after the living water of a human-divine communication. It sought after and claimed reception of revelation, vision, and prophecy.
Critics have assumed that the two versions are accounts of the same utterance, and they have not failed to point out the differences between them as discrediting inspiration. The criticism is as groundless as most of the similar efforts to undermine the authority of the Scriptures. It is inevitable that during the incessant teaching activity of three years and a half, Jesus should frequently repeat parables and precepts, not always in the same forms, whence most easily arises the so-called “discrepancy” between three or four separate accounts which are in themselves absolutely consistent.
There are variations in the apostolic narratives, but variation is not error. Four men necessarily relate the same thing in different ways. Even the same person relating the same matter four times would narrate it differently each time. RR
To understand the sayings in the Gth we must first understand the background of the sayings were in the four gospels do the sayings ocaure or were can they be aplied to in the four gospels by background I mean where in the life of Jesus both in the days of his flesh and after the resurrection could he have said this saying or others (4 12 13 18 19 23 28 29 37 49 50 51 60 61 77 82-85 87 98 108 110 112 114 some of these I will look at)
Saying 0, 1:
In all the Sayings in the GTh they mostly start with “Jesus said” that is in the Coptic. However, in the Greek the quotation formulas are given in the present tense “Jesus says” so this means that Jesus lives through his sayings or that the words that Jesus speaks are living saying the sayings that bring everlasting life and to understand his sayings you will not experience death.
Some say that in the Gth Jesus performs no miracles but Jesus’ sayings are the miracles he performs for they are living words that bring everlasting life and that in itself is a miracle that the words he speaks bring eternal life by seeking and finding the correct interpretation of them
In Hebrew the word miracle(s) is derivative of the root pl’, “be different”, distinctive, particularly the participle niplaot. Meaningful, significant, (expressed by Heb. ot). Therefore to be different”, distinctive, meaningful, and significant, from the world and this is done by the word of God when believed and obeyed it will change our character and cleanse us form all of the desires of the flesh as the bible says Jn: 17:17: “Sanctify them through thy truth: thy word is truth.” Eph 5:26 That he might sanctify and cleanse it with the washing of water by the word, Cp. Rom 10:17; 1Cor 12:8; 2Cor 6:7; Ephesians: 1:13; Eph 5:26; Eph 6:17; Phil 2:16 And so on. However, Jesus speaks about two miracles in Sayings 29, 85 in Saying 29 Jesus speaks of two miracles and two in 85 here Jesus is speaking about the same thing the mortal body and the immortal body or spiritual body
The living Jesus=the resurrected Jesus, Jesus also lives though his sayings, and all true believers are the living Jesus. To become the living Jesus, you must empty yourself of yourself and let the spirit that is the mind of Christ (his character) fill you. Dying to yourself so that you can be reborn of the spirit as the living Jesus. We must experience the same conception, gestation, and birth as the living Jesus so that we might be his twin (Mt 3:17 Mk 1:11 Lk 3:22 Ps 2:7 89:27)
The hidden or secret sayings are in signs or signified the sayings (revelation 1:1), they are symbolical that is why we are told to find the correct interpretation of these sayings. (Cp. Saying 63) The Sayings are not intended to be interpreted literally, as the other four Gospels often are, but to be interpreted symbolically, as attested by introduction Saying #0. While a literal interpretation may make sense, only by understanding the deeper meanings of the Sayings can one truly understand them.
In the GTh we are to become the spiritual and the corporeal (tangible) twin brethren of Jesus in logion 13 and the intro Thomas represents what we are to be come the spiritual and corporeal twin brethren of Christ (cp. Saying 108) this is done by knowledge, by knowing the Father and his son Christ Jesus. This can only be done by knowing what the Bible says about the Father and Christ Jesus. And when we truly know what it promises about the Kingdom of God. And when it is written on the heart, it forms the mind or mode of thinking or feeling created in a true believer. This is styled the inward man, the hidden man of the heart, the Real Self, the new man that is renewed by knowledge after the image of him that created him and is manifested in the life of a true believer.
The twin brethren of Christ are the Didymos Christadelphians (Col 1:2) or the Thomas class. To become the twin brethren of Christ (Didymos Christadelphians) we must know everything the Bible teaches about the Kingdom of God and the name of Christ Jesus. And than be baptised into Christ and put on Christ, so that we will be in the image or likeness of Christ. First in a moral likeness of renewed man to God (Col 3:10). And second the image of the son of God into which true Christians are to be transformed into the likeness of the heavenly body the house from heaven, (Phil 3:20,21 1Cor 15:49 Cp. Sayings 29 83 84)
(Saying 2)
We are told to seek and find, but we are not told what we are seeking. However, in Matthew we are told that we should seek the kingdom of God when we find it (enter it) we shall reign and after having reigned, we shall rest when Jesus hands over the Kingdom to the Father 1Cor 15:
The seeking and finding means that we should work out our own salvation, after we have done our part (which is faith and good works), Yahweh will do his part and grace will be given to us on the last day of this age.
“Be disturbed” I was disturbed when I first leaned the truth about the soul that it is not immortal, and no one goes to Heaven when they die (only Jesus went to heaven), and Hell is not a literal place of fiery torment but the grave, and the devil is not a really person but sin in the flesh. Also, Jesus is not a substitute but a representative of the human race, but he is also the Son of God although he did not pre-exist. Therefore, he is not part of what the Orthodox Churches call the (so-called) holy trinity or as others would say, he was an angel in heaven before he came to the earth.
What we see may disturb us because it does not “fit” into our beliefs- what we thought we saw. The Truth has a way of shocking us like a jolt of electricity, but Truth seekers take heart because Jesus knows exactly what you are going through! He knows because he has scaled the mountain of Truth and reached its summit! Like us all, he was born a babe that had to grow and learn in all things. Yet now, he stands there on the mountain’s peek calling out to encourage all that can hear his voice. He says, “Keep seeking until you find! Keep climbing until you reach the top!” While the road is rather narrow and the steps can often be steep, God gives us His strength to ascend His holy mountain.
“He will marvel” We are amazed to realize that we are part of this plan and of God. Yes, the wind can get pretty strong at those higher elevations along the mountainside, but what ever is falls from our beliefs was not meant to be there anyway. All that is untrue cannot be carried up with us. We reach the top just as God’s perfect Son- an heir to God. There, as co-heirs with Jesus in Christ, we reign over all. There we have come to realize that God is all in all! To come to this realization is to come into the Kingdom of God. The one who lives by the Spirit of Christ is the one who reigns over all in the Kingdom. Here there is no fear, no death and no more work! Here the Sons of God rest in God’s peace and rule all other kingdoms with God’s love.
"'Rest' is mentioned not in the Coptic text but in the Greek fragment; but 'rest' or 'repose' occurs in Sayings 51, 52, 60, 61, 86, and 90.
Compare 2 Timothy 2:11-12: 'Trustworthy is the saying, "If we have died with him, we shall also live with him; if we have endured, we shall reign with him.'
(Saying 3)
Here in Saying #3 Jesus is telling us that the kingdom is neither in the Heavens nor under the earth, or in the sea, which alludes to the grave, which in Hellenistic culture is paradise in Hades. The kingdom is within you as hope in the heart and it is outside of us as the land of Israel. (Saying 3, 113 Acts 1:7; Pr 30:4)
The Kingdom is also Christ Jesus (Saying 82) so it is the son of man that is within us, since Christ is the Kingdom (Saying 82), “She (the Kingdom) is of our inner and of our eye” (Grondin‘s Interlinear) it is Christ within us, as our inner eye. In the Bible, the eye is often described symbolically. As penetrating sight, spiritual discernment, enlightened, and eyes for sight and intelligence. Eyes, also representing individualities, are indicative of perception and enlightenment. Discernment and decision are implied in this: an eye to see what is good, and a will to choose it. The eye is the deficient part with most people—both man and woman. They see only that which is proximately visible. The others see beyond the appearances of the day: As Paul expresses it, “We look not at the things which are seen,” which are but for a moment. They look beyond to things which, though for the moment not seen, are the coming realities and not phantoms—not imaginations—but facts as substantial as anything we now stand related to, but much more glorious, and destined to abide when they once arrive. The inner eye may be regarded here as representing the enlightened state of the finally established and glorified commonwealth of Israel, when all shall know the Lord from the least to the greatest (Jer. 31:34), in contrast with the blindness of Israel according to the flesh. The continual ascriptions of the four beasts speak to us of an Israel that recognizes its true position and God's relation to all, unlike Israel under Moses, who "with their mouths drew near to God, but their hearts were far from Him." However, if one as the Kingdom within him, than all spiritual blindness will be, remove: "Then the eyes of the blind will be opened, and the ears of the deaf shall be unstopped. Then the lame shall leap like a deer, and the tongue of the dumb shall sing." (Isaiah 35:5, 6). This is only done when one as the son of man within him by the spirit-word, which comes by faith in the word of God, and thus you, will have the spirit of Christ or the mind of Christ, which is the same thing the Christ-self within you, or Christ-Consciousness: a state of consciousness beyond the natural thinking of the flesh a spiritual state of consciousness. Thus the Kingdom filled your eye, and your affection for Christ as its living, noble, miracle-working King. Add more about other things of the kingdom
But in the Greek text of the GTh the Kingdom is within us and outside of us (Cp. Saying 3, 113) The inwardness of the Kingdom is derived, from a moral order from the outside being installed in us (add from bible) the outwardness refers to the heavenly or divine nature. as Thunder, the Perfect Mind tells us: For what is inside of you is what is outside of you,
and the one who fashions you on the outside
is the one who shaped the inside of you.
And what you see outside of you, you see inside of you;
it is visible and it is your garment.
Ge 6:14
Ex 25:11 Ex 37:2 Le 14:41
1Ki 6:29 1Ki 6:30 1Ki 7:9
Eze 41:9 Eze 41:17 Lu 11:40 Ac 5:23
If we are to understand the righteous application of Scriptural government it must be clearly understood that the Greek Scriptures, the sayings and instructions of the Messiah Jesus, was simply a continuation of the Hebrew Scriptures, not in any way something new, or a revision. The first thing Jesus taught us was, "Repent for the Kingdom of Heaven is at hand" (Matthew 4:17). When the Assembly - Ekklesia began to grow after Jesus was resurrected, the first step, according to Peter, was, "Repent, and be baptized..." (Acts 2:38). Repentance, or personal accountability to the Word of Yahweh, is the first step to fulfilling the Kingdom of Yahweh within each of us. Without this foundational principle, the Kingdom of Yahweh does not exist on any other level. The Kingdom Within is the foundation principle of all other facets of the Kingdom of Yahweh. If it is not found within, you will not have it outside as a visible garment the clothing of the divine nature!
The Kingdom within you is the spiritual kingdom as Paul says “Thanking the Father who rendered you suitable for your participation in the inheritance of the holy ones in the light. He delivered us from the authority of the darkness and transferred us into the kingdom of the Son of his love(Col. 1:12-14) In this way the first-century believers in the “good news” were brought into a realm of light. But with what was their enlightened condition connected? It was connected with a kingdom. When God “delivered [them] from the authority of the darkness,” he at the same time “transferred [them] into the kingdom of the Son of his love.” (Col. 1:13) That Son is Jesus Christ.
Well, back in 33 CE. Jesus Christ begin reigning over the spiritual kingdom. He had no share in a world government. He did not start reigning over the Gentile nations, for the Gentile Times have not ended yet.—Luke 21:24.
18 On Pentecost of 33 CE., at the outpouring of God’s holy spirit, a new nation came into existence, spiritual Israel. (Gal. 6:15, 16; 1 Pet. 2:9, 10) Hence, the glorified Jesus Christ then began reigning over spiritual Israel, over those whom God “transferred . . . into the kingdom of the Son of his love.” (Col. 1:13) To this congregation of spiritual Israelites the words of Jesus Christ apply: “They are no part of the world, just as I am no part of the world.” (John 17:14) Inasmuch as he began reigning over those who were “no part of the world,” he was not reigning over the world. So he was reigning over something that was separate from the world. His subjects were in the world but were “no part of the world.”
Consequently Christ’s kingdom since Pentecost of 33 CE. has been a spiritual one. The worldly-minded churches of Christendom, who meddle in the politics of this world, have not subjected themselves to “the kingdom of the Son of His love.” They are the friends of this world.—Jas. 4:4.
20 Christ’s kingdom was necessarily of a spiritual kind in that it was over dedicated, baptized Christians who were begotten by God’s spirit to become the spiritual children of God. It was just as Jesus told the Jewish ruler Nicodemus: “Unless anyone is born again, he cannot see the kingdom of God. . . . Unless anyone is born from water and spirit, he cannot enter into the kingdom of God. What has been born from the flesh is flesh, and what has been born from the spirit is spirit.”—John 3:3, 5, 6.
The Literality of the Kingdom will be established in the future than the spiritual Kingdom will once again become The Literality of the Kingdom According to Saying 111, the kingdom 'is spread out upon the earth, and men will not accept it.' Those who follow Christ in this life will be "kings and priests; and we shall reign on the earth" (Rev. 5:10). We will rule over settlements of various sizes and number; one will rule over ten cities, another over five (Luke 19:17). Christ will share his ruler-ship over the earth with us (Rev. 2:27; 2 Tim. 2:12). "A king (Jesus) shall reign in righteousness, and princes (the believers) shall rule in judgment" (Isa. 32:1; Ps. 45:16).
Christ is to reign for ever on David's re-established throne (Luke 1:32,33), i.e. he will have David's place and position of ruler-ship, which was in Jerusalem. As Christ will reign from Jerusalem, this will be the capital of the future Kingdom. It is in this area that a temple will be built (Eze. 40-48). Whilst people will be praising God at various places world-wide (Mal. 1:11), this temple will be the focal point of the world's worship. Nations "will go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles" around the temple in Jerusalem (Zech. 14:16).
“Whoever] knows [himself] will discover this. [And when you] come to know yourselves, [you will realize that] you are [sons] of the [living] father. [But if you] will [not] know yourselves, [you dwell] in [poverty] and it is you who are that poverty.”
Some think that this part of saying 3 is not the words of the Lord Jesus and was added to the GTh at the beginning and the end of the Gospel to reinterpret the older sayings in the Gospel and others think that "Know yourself" comes from “a secular proverb often attributed to Socrates” writes Funk and Hoover. But as I will show below this part of the saying is adapted from the Hebrew Scriptures.
Also others think it comes from the Temple of Apollo at Delphi "Know yourself" was inscribed in the pronaos (forecourt) of the Temple of Apollo at Delphi - according to the Greek periegetic (travelogue) writer Pausanias (10.24.1).
Other sources attribute it to Phemonoe, a mythical Greek poetess. In a discussion of moderation and self-awareness, the Roman poet Juvenal quotes the phrase in Greek and states that the precept descended de caelo (from heaven) (Satire 11.27).
But I believe that the Lord Jesus adapted this saying from the Hebrew Scriptures "Know yourself" accoures two times in the Hebrew Scriptures at Job 5:27 and Song of Songs 1:8 Job 5:27 Lo! as for this, we have searched it out––so, it is, Hear it, and know, thou, for thyself. Rotherham’s Emphasized Bible cp. Prov 9:12
So 1:8 If thou know not of thyself, most beautiful among women! get thee forth in the footsteps of the flock, and pasture thy kids by the huts of the shepherds Rotherham’s Emphasized Bible, LXX
Or as Moses teaches us in many passages where he says, "Take heed to Thyself." Philo {Ge 31:24 Ge 31:29 Ex 10:28 Ex 23:13 Ex 34:12 De 8:11 De 12:13 De 12:19 De 12:30 Cp. 1Sa 19:2 LXX, Rotherham’s Emphasized Bible) or if you do not have a copy of the LXX or Rotherham’s Emphasized Bible you can get dewoloead them for free from the online bible or look at the King James Bible (1611) Ex 10:28 Ex 34:12 De 4:9 De 12:13 De 12:19 De 12:30
All of this shows that the ancient Greek philosophers must have read the Hebrew Scriptures and taken the phrase "Know yourself" from the Hebrew Scriptures
This part of the saying is about self-knowledge. We have to examine ourselves and we must know that our real adversary/Satan as being our own temptations, our own weak mind. We do not need an adversary or false accuser who is a fell angel. For we are our own worst enemy or devil and an enemy against God if we follow the thinking of the flesh so to know yourself is to know that you are your own devil and it is better the devil you know than one you do not know that is the devil you know is yourself you have to study yourself your thoughts and feelings control your actions or behaviour but if the devil is a fallen angel than you come not know him. Therefore, anger and a hard spirit within our hearts lead us to sin more. But when we examine ourselves our desires, which are our enemy, so when we know ourselves we will know our true enemy and with personal cleansing and growth, we can overcome our enemy, which is sin in the flesh we need to achieve the fruitage of the spirit, which is the spirit or mind of Christ.
We must come to know our true self. Our true self is not the person of this world, but the one who was born of God. We are spiritually maturing and growing in knowledge of who we are. We may not be clearly seeing our true self (who is Christ) right now, but we will once we come to fully know and be our True self. We are God’s image that must become perfect like our heavenly Father this is our purpose to reflect the identity, character and glory and become the image of Christ, who is the true image of God. We can only do this in Christ where our true self (life) will be kept hidden in Christ Col 3:3, 4. So in this light real poverty is when we do not know our true self in Christ. The use of the term 'poverty' is meant for life outside of true knowledge This is spiritual poverty where our minds are lost in deception and our hearts feel homeless because we have not returned to our Father’s house 1Cor 3:16 6:19 Eph 2:20-22 1Pet 2:5. Finally, Jesus says, “you are that poverty” Paul says that nothing good could come from him Rom 7:18 He said that “Paul” had died and Christ now lived in and through him Gal 2:20. Paul knew that his true life was found when he had the spirit of Christ, which is the mind of Christ and not the natural or worldly Paul.
Paul rebuked Corinth for their inability to know whether they had the Christ-man developed within them: " Know ye not...that the Spirit of God dwelleth in you?" (1 Cor. 3:16). We must reckon ourselves dead to sin (Rom. 6:11). The Greek for " reckon" is that translated " impute" or " count", and which often appears in the surrounding chapters in Romans, speaking of how God " counts" us to be perfect. We must reckon ourselves as God reckons us.
The Christ-man is first born at baptism, but it is quite possible for it to lie dormant or even die unless it is nurtured. Almost all of us have discovered the presence of our real spiritual man some time after baptism. The spiritual self is begotten by the word, leading to the birth at baptism (2 Cor. 5:17; James 1:18; 1 Pet. 1:23); yet it is the word which makes the " man of God" perfect or mature (2 Tim. 3:16,17). Note that the " man of God" here probably refers to our inner spiritual self, rather than just being an epithet for a believer. In this case, 1 Tim. 6:11 records Paul speaking to Timothy's spiritual man: " Thou, O man of God, flee these things". " Man of God" was a term used to describe the Old Testament prophets; it is as if Paul is addressing himself to the word-developed man within Timothy. We must likewise relate to the spiritual man within our brethren.
Moreover, this is how we become “sons of the living Father” (compare Thomas 49-50), which is to become like Jesus himself our example. We must have the same faith as Jesus as well as the same self-control just as Jesus needed it to be saved, so do we Heb 5:7, 8 also in the gospel of John it is Jesus who empowered true believers, so #Ec 5:19, 6:2. He gave them the privilege, the liberty, the dignity, which refers to the legitimate entitlement to the position of being called and becoming the sons of God. Israel was once the son and the first-born, #Ex 4:22: but now the adoption of sons to God was open and free to all nations whatever. By believing, undeserving sinners can become full members of God's family.
Saying 4
The child here is not a real child but the child we are to become. The old man is the old personality that we have to strip ourselves of, and the place of life is the age to come which is the most holy place Rev 21:3 Heb 9:8. but it is also communion with the Father in this life the new and living way in which we now have boldness to enter into the holy place by the blood of Jesus Heb 10:19. Communion is only one way in this age but in the age to come God will be manifest in the flesh of the holy ones there I will meet with you over a blood-sprinkled ark the multitudinous Christ Heb 10:1 8:5 Rom 2:20 Col 2:17.
Seven days or years old means those who are born again and are living the new life in Christ, this is also be 7000 years when the new life begins, the old man (old self) will ask a child seven days or years old (the new man or Son of God) about the place of life (the good news about the Kingdom of God).
“The first shall be last and the last first” the disciples voluntary became poor to share with Jesus his poverty but we shall all so have fellowship with him in the day of power and glory. The giving up of worldly advantage for Christ’s sake would not ensure find acceptance with God unless it were accompanied with an acceptable spirit of modesty and self-abasement. However those who put themselves first (the old man) will be last in the Kingdom of Heaven. Now the children (the poor in this age) who are last will be first and they (Jesus and the Father will make home with us) become a single one (twin)
Saying 5
We have to understand the time we live in, in Jesus’ day some day not understand the time as in our day. To understand the time as in our day. To understand the time we must look at what the bible says about the end than nothing will be hidden from us. We do not know the truth until we find it. The knowledge of the truth is everywhere that is wherever there is a bible but no one wants to study it. But those who know the truth, the obedient and disobedient will be summoned before the judgment seat of Christ to be judged according to their works
Saying 6
Like all devout Jews, the disciples knew their religion, but Jesus knew the Truth. They were focused on following rules and laws, but Jesus simply followed God. They had been taught what was right and proper, but Jesus knew in his spirit what was holy and perfect. Jesus gave them a basic lesson for any interested in finding the Truth. Don’t lie! He also adds that we should not do what we hate.
F. F. Bruce writes: "In this and other sayings (cf. Sayings 14, 27, 104) it is insisted that true fasting is abstinence from evil words and actions, not from indifferent things like food. The negative form of the golden rule, 'Do not [to others] what is hateful to yourselves', appears repeatedly in early Jewish ethics, e.g. Tobit 4.15 ('What you hate, do not to any one') and Hillel's words in TB Shabbath 31a ('What is hateful to you, do not to your fellow; this is the whole law; everything else is commentary')." (Jesus and Christian Origins Outside the New Testament, p. 115)
Funk and Hoover write: "The answers Jesus is represented as giving in 6:2-6 appear to be unrelated to the questions about fasting, praying, and giving posed by the disciples in v. 1. Jesus does answer these three questions directly in 14:1-3. The discrepancy between Thom 6:1 and 2-6 has led some scholars to speculate that the texts of Thomas 6 and 14 have somehow been confused." (The Five Gospels, p. 476)
Saying 7
there are two possible backgrounds for Saying 7 the first background of this saying may be found in Jn 6:5 Jn 6:31 Jn 6:50 Jn 6:51 Jn 6:52 Jn 6:53 where Jesus is speaking about eating his flesh and drinking his blood
Jesus is the lion of Judea (#Ge 49:9,10 Nu 24:9 Heb 7:14 Rev 5:5) The lion was often the symbol of royalty. Thus the lion is a symbol of the King.and here are the SYMBOLISM of that which is good and DESIRABLE CHARACTERISTIC OR QUALITY of Majesty, courage, destructiveness to enemies SYMBOLISM Justice, attribute of “living creature” near Jehovah’s throne (Re 4:7) Jesus as royal majesty, King, executor of justice (Ge 49:9; Re 5:5) Jehovah (Isa 31:4; Ho 11:10) Jehovah’s people (Mic 5:8)
Eating From other sayings in Thomas we may infer that the lion can be eaten only if it is killed and becomes a corpse compare Saying 11, 60 The lord Jesus tells us to eat his flesh thus his follwer can only do this after his death add more and thus “the lion will become man.” after Christ being formed within you after eating the meat of the word the lion (the king) will become a (new) man (in you) I must ask whether the conclusion of this logion ought not to read: ['and the man will become lion']. Anyway they both make sence with this meaning
And the second is about the heart and the devil who takes away the word from the heart Mt 12:34 Mt 12:35 Mt 13:19 Mt 15:18 Mt 15:19 Mr 7:19 Mr 7:21 Lu 6:45 Lu 8:12
Because of the lion’s fierce, rapacious, and predatory characteristics, the animal was also used to represent wicked ones (Ps 10:9), persons who oppose Jehovah and his people (Ps 22:13; 35:17; 57:4; Jer 12:8), false prophets (Eze 22:25), wicked rulers and princes (Pr 28:15; Zep 3:3), the Babylonian World Power (Da 7:4), and Satan the Devil (1Pe 5:8). And the seven-headed, ten-horned wild beast out of the sea, which derives its authority from the dragon, was depicted as having a lion’s mouth. (Re 13:2) At Psalm 91:13 the lion and the cobra seem to denote the power of the enemy, the lion being representative of open attack and the cobra of underhanded scheming, or attacks from a concealed place.—Compare Lu 10:19; 2Co 11:3.
The lion was also used to symbolize human passions. The devil (sin) (e.g., Psa. 22:12, 13; 57:4; Prov. 28:15 1Pe 5:8). SYMBOLISM OF THAT WHICH IS BAD AND UNDESIRABLE lion CHARACTERISTIC OR QUALITY Fierce, rapacious, predatory. SYMBOLISM Wicked enemies of David (Ps 22:13) Babylonian World Power (Da 7:4) Kings of Assyria and Babylon (Jer 50:17) Devil (sin) (1Pe 5:8)
As I have said above the lion can be eaten only if it is killed and becomes a corpse or the lion can only eat or devour the man if he is dead compare Saying 11, 60 For the lion to devour you first you must be dead that is spiritually dead. eat or devour One's character, property, life, etc. See Mat 23:14; Hab 1:13; Psa 37:12
Here we are told to not to be consumed by the best within (that is the devil). The most basic principle behind the symbolism of the beast is found in Gen 1:28 where man is told to “have dominion over” (Heb. ‘to break to power’, cp. Dan 2:35) the beasts. This was to teach him the need to dominate the bestial instincts of the flesh. Thus the beasts are set up as representative of the flesh indeed, strong defines the Hebrew word for ‘beast’ as fundamentally meaning ’raw flesh’. it is therefore understandable that the devil (sin) , the beast and the serpent are linked in Rev 12:9, and that Prov 28:15 parallels “a wicked ruler” with a wild bear or lion; the beast epitomizes the sinful person who controls it. Metaphorically speaking it is about people turning ignorance and evil into good. (Like the oldest lie: the body parishs whilst the soul or spirit survives Ps 49:12,20 Ps 146:4 Ecc 3:18-21). so the lion symbolise men speaking lies (Psa 57:4; Psa 22:12,13; Pro 28:15). The lion will become a man this speaks of ignorance and evil taking over a man and turning a man into something less than a man. Therefore, we need to control our passions in order to transform us in to the image of Christ who is now the true image of God.
This verse is also a prophecy for everyone, a simple truth of blessing and curse based upon the principle of human freewill. And this is the cause of Armageddon. For the best within us is sin in the flesh and is manifested in the world-rulers as a collective staled the devil, dragon, wild best, the best of the sea, the best of the earth. And from these world leaders comes forth three unclean spirits like frog which are a symbol of French democracy three frogs constitute the heraldic symbol of the French people. Pharmond who reigned in Treves in 420 adopted the symbol of three frogs on his shield. Childeric, king of the franks, who reigned in 456, struck a medal displaying the frog as his symbol; the Banner of Clovis (son of Childeric, and first “Christian” king of France 466-511) displayed the symbol of three frogs as representing army of France (Tapestry in the Cathedral of Rheims). The “frogs” therefore represent the people of France; their voices were heard for the first time in the noisy agitation of Revolutionary principles with demands for Liberty, Equality, and Fraternity. However, John did not see three frogs, but “spirits like frogs” the term “spirit” is used of the mind of man Prov Add and for human teaching or doctrine (1jn 4:1-3) for they are spirits of demons add conju “this wisdom is not one from above coming down, but is earthly born of the soul demoniacal” James 3:15 Rotherham’s Emphasized Bible. Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated. Philo
Now insanity was attributed to one being possessed of a demon the vers, therefore, signifies that a spirit of madness will take possession of the nations leading to war. This will be stimulated by the three-pronged doctrine of P.C.: Liberty, Equality, and Fraternity, which is really a threefold appeal to the flesh (add Gen 3; 1Jn 2:) Jeremiah refers to the insanity of the nations at the time of the end (Jer 25:16 51:7) and evidence of it is seen today. At his first advent, the Lord demonstrated his power to cast out demons, by curing those said to be possessed of such and he alone has the power to destroy the unclean spirit of insanity stemming from P.C.: Liberty, Equality, and Fraternity, that is affecting nations today.
Although Armageddon will be externalized in dark and horrific times ahead, it is already transpiring within the human spirit or the spirit of the age. Whatever is externalized in these outward events will be the product of the internal conflicts that human beings have not resolved within themselves. Here, the darkness and horror that transpires in the world will come from within human beings. Thus, truly, humanity brings forth blessings or curses upon itself, becoming its own blessing or curse, depending upon how it lives in this life.
The Apostles explained the spiritual reality of Armageddon within the human psyche. "(For the weapons of our warfare are not carnal, but mighty through Elohim (God) to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowledge of Elohim (God), and bringing into captivity every thought to the obedience of Christ (2 Cor 10:4-5);" There are concepts that we have in our mind that the beast, dragon and the false prophet have perpetuated with man-made religions and the media that have brought about atrophy of our spiritual growth. Seeing that a soul is eternal, if these thoughts are in a man’s mind while he is in the flesh, destroying his body with carnal weapons of warfare won’t transform his inner man. The soul will exist throughout eternity with these negative, harmful thoughts in a state of turmoil and darkness.
The flaw in the literal Armageddon model is that many believe a physical war is needed for good to overthrow evil, as if a nuclear bomb can purge a man’s mind of evil thoughts (Gen. 6:5; Matt. 15:11-17). The bomb would destroy the body, but not the mind. The error lies in the interpretation of the Apostle John’s vision of Revelation (Rev. 16:16). The impending physical war is not Armageddon, but a punishment that will destroy the nations of the world for their disobedience. John said these nations have been made drunk by the wine of Mystery Babylon the Great and will suffer the wrath of Yahweh (Rev. 17:11-2).
We know that the mark of the beast is the number of a man For it is the number of a man. — The Man of Sin, the Papacy. — Rev. 19:20; 2 Thes. 2:3. A small remnant of Christians realize that the mark 666' is not only physical, but has a deeper spiritual significance for mankind. The majority of Christian religions, on the other hand, have anticipated outward manifestations of the mark of he beast'. They have placed the mark' on various Roman emperors, the Ottoman (Turkish) Empire, or Roman Catholic Popes.
The masses were correct in assuming the mark' represents a physical manifestation of some nation or person. However, they failed to understand the symbolism behind the mark of the beast'. The greater reality of the mark' points to a spiritual principle--the beastly nature that is within every man's psyche.
Was the 'mark' first mentioned in the Bible with Cain & Abel?
According to the Bible, the ‘mark’ was first mentioned in Genesis and placed on Cain who committed the first murder on earth by slaying his brother, Abel. Cain was envious because Yahweh Elohim accepted his brother's sacrifice and did not accept his.
The ‘mark’ was placed on the man Cain so that none of his brothers would kill him for murdering Abel. Now Cain said to Yahweh: "Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. And Yahweh (the Lord) said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And Yahweh (the Lord) set a mark upon Cain, lest any finding him should kill him (Gen. 4:14-15)." Clearly, Cain’s beastly nature caused him to kill his brother.
The ‘mark’ enables us to follow these negative or beastly principles down through the ages of time. Dr. Henry C. Kinley in his book, Elohim the Archetypal Original Pattern of the Universe, states the purpose of the 'mark of the beast.' ".… THE FIRST MURDERER, whom Yahweh-Elohim placed a MARK upon, establishing an event in the visible earth plane. It was the Purpose of Yahweh to place a MARK on Cain to reveal the Mystery of Iniquity and the MARK OF THE BEAST - 6 6 6 - operating through the Ages and will continue to the end of time when he shall be destroyed (Vol. 4, p. 16)."
No one knew what this ‘mark’ was because Moses was not allowed to write it when he wrote the book of Genesis, which he saw in a vision on top of Mt. Sinai 1490 years before the birth of the Messiah. It was not until the Apostle John’s vision of Revelation, after the death of the Messiah and the outpouring of the Holy Spirit, that this ‘mark’ was revealed (Rev. 13:18). This showed that both Moses’ and the Apostle John’s vision confirmed one another.
Dr. Kinley also states why the 'mark' was placed in the hand and upon the forehead of Cain. "Therefore, Satan, the wicked Angelic Spirit incarnated himself in "A MAN" — Cain, whom Yahweh-Elohim MARKED in his FOREHEAD and in his HAND (Gen. 4:15) with the SATANIC NUMBER "6 6 6." Because of his jealous and depraved "MIND," Cain slew his brother Abel with his HAND (Elohim the Archetypal Original Pattern of the Universe, Vol. 4; p. 16)."
Is the number ‘666’ mentioned somewhere else in the Old Testament?
It should be noted that the only place the number ‘666’ appears in the Old Testament is with King Solomon when he met the Queen of Sheba after building a house for Yahweh. The number refers to the weight of gold talents that the kings and queens gave him as gifts in one year. "Now the weight of gold that came to Solomon in one year was six hundred and threescore and six talents of gold (2 Chr 9:13, I Kings 10:14);"
Although the number is hidden in a mystery, it appears again in the Bible in the dimensions of the golden image built by King Nebuchadnezzar of Babylon and the number of musicians who played at the celebration. The image was 6 cubits wide and 60 cubits in height. There were also 6 musicians present which gives the number 666 (Dn. 3:1-7). At the time that the musicians played, everyone was required to bow to this golden image. If they did not, the king ordered them to be thrown into the fiery furnace. Three Israelites Shadrach, Meshach, Abednego refused and they were thrown into the furnace (Dn. 3:14-20). For their obedience to the Law of Moses, Elohim delivered them, miraculously saving them unsinged (Dan. 3rd Chapter).
Here we see that everyone bowed to the golden image except the three Israelites who were forbidden by law to bow to any idol (Exo. 20: 3-5; Dn. 3:20-24; See Golden Idol Israel built Ex. 33rd Chapter). The spiritual principle here is that all humans are required to glorify the Father Yahweh and not any creature posing as the creator. Although the ‘mark of the beast’ (666) was placed on Nebuchadnezzar’s image, the number was not obvious. The Holy Spirit would have to reveal it to a man before he would understand.
Can we idolize an image of the beast today?
Paul explained the spiritual reality of how the ‘image of the beast’ seeks to replace the image of Elohim. "And changed the glory of the uncorruptible Elohim (God) into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.—Who changed the truth of Elohim (God) into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever (Rom 1:23-25)."
Philip E. Hughes in his book The Book of Revelation (©1990 Eerdmans) explains the modern day image of the beast spiritually and psychologically today. It represents the political and philosophical dogma that is supposed to bring spiritual enlightenment, such as Materialism, Communism, Capitalism, Nazism, etc.. "The church has been secularized by bowing to the political and philosophical temper of the age, and in doing so has accepted the devil’s mark of salvation which in reality is the mark of perdition for the objective of the devil’s fraudulent imitations is always the negation and the overturning of the divine order (p. 153). In short, political and philosophical power has denied the power of the Holy Spirit. To see the impact of any image upon the mind (see the article the "The Parable of the Wheat and Tares," p. 20 in this issue).’
We will proceed to explain what the number ‘6’ symbolizes to clearly understand the ‘mark of the beast.’
What does the number 6 represent?
In Hebrew theology, the number ‘6’ has special meaning. It represents the number of a man who was created on the 6th day of Moses’ vision. Now ‘6’ is one short of the number ‘7’ which in Hebrew theology represents perfection. Elohim worked 7 days to complete or perfect creation. The three ‘6s’ represent man being incomplete in each of the three ages of time (see illustration on p. 37). The number ‘6’ symbolically represents man in an undeveloped spiritual state which Paul called being carnal minded (Rom. 8:6).
Can actions ‘mark’ a man?
Regardless of whether one believes the ‘mark of the beast’ is literally on the Roman Catholic Church or not, which many debate, the history of the Church over the last two thousand years shows that it has behaved in a beastly manner. No one can deny those people that the popes killed, tortured, and massacred from the 12th - 16th century during the Inquisitions. Anyone that refused to accept the doctrine of the Church was punished. This does not include the many wars caused by the popes, nor all the Indians of North and South America that were killed in the New World by the Roman Catholic Spaniards, French, and Portuguese. [Note to the reader; Avro Mahattan in his book The Vatican in World Politics (© 1949 Gaer) explains how the Vatican is seeking to control many of the countries of the worlds and is behind many wars. The book La Popessa by Paul Murphy (© 1983 Warner Books Inc.; p.52) explains that the Roman Catholic Church supported Hitler.] It is the blood of those souls "slain for the word of Yahweh" under the golden altar that cry to Him for vengeance (Rev. 6:9-11).
Before concluding this article, we will examine the doctrine of buying and selling. The Apostle John said that only those that have the ‘mark of the beast’ could buy and sell (Rev. 13:17). Now the question arises; ‘what is being bought and sold?’
Can a man buy a lie and sell the truth?
Dr. Henry C. Kinley in his book explains the spiritual reality of why one cannot buy or sell unless he has the ‘mark of the beast.’ "Esau, the first born of the twins with the robust, hairy body (like the body of the Natural Brute Beast, without the Spirit of Righteousness - 2 Pet. 2:12-19, prefigured the Satanic body of the ‘Beast Man of Sin’), SOLD his birthright to Jacob for a MORSEL OF BREAD AND LENTILES and he did EAT AND DRINK (Gen. 25:30-34). (By Esau selling his birthright for a morsel of bread, under the Dispensation between Abraham, Isaac and Jacob or before the Law was given, prefigures the betrayal of Yahshua by Judas Iscariot, with Satan incarnated in him, that the scriptures might be fulfilled. ‘I speak not of you all: I know whom I have chosen: but that the scriptures may be fulfilled, He that EATETH BREAD with me hath lifted up HIS HEEL AGAINST ME’ (John 13:18; Psa. 41:9; Matt. 26:19-25)."
It is quite clear that Judas had a beastly mind or ‘the mark of the beast,’ for he betrayed Yahshua the Messiah, the Truth, the Light and the Way (Jn. 146). In reality, Judas sold the truth and bought a lie. The Jewish religious leaders also had this 'mark of the beast' for bribing Judas to betray the Messiah. In addition, David wrote: "So foolish was I, and ignorant: I was as a beast before thee (Ps. 73:22)." Although David slew Goliath, was made King of Israel to replace wicked King Saul, and won many battles, he knew he had a beastly nature that needed to be transformed.
Who would sell their birthright?
Now Dr. Kinley goes on to say: "Remember Satan left his created estate and was cast out of Heaven (Jude 6; 2 Pet. 2:4), and as Eve allowed Satan to persuade or cause her to TOUCH and EAT of the forbidden fruit of the Tree of Knowledge of Good and Evil; likewise, Satan and his ministers, or his so-called Priests are causing the people to be DECEIVED and SELL their Spiritual Birthright by teaching them to believe that they are Transubstantiating the Bread and Wine into the actual Physical Body and Blood of Yahshua the Messiah. In so doing, they are EATING and DRINKING damnation to themselves, not discerning the Messiah’s Body (1 Cor. 11:29), which they falsely claim they are administering at the so-called Sacramental Altar in the Roman Catholic Church (vol. 4 p. 23)."
Who is buying and selling today?
Finally, Dr. Kinley states what the 'mark' is today. "The Papacy being the Mother Church, represented by the woman that sat upon the scarlet colored beast with a name written upon her forehead, "Mystery Babylon the Great, the Mother of Harlots, and Abomination of the Earth" (Rev. 17:5), followed by Protestantism and others, have restored Carnal Ordinances, such as Water Baptism, Foot Washing, Lord’s Suppers, etc. which were practiced under the Dispensation of the Law and fulfilled by Yahshua and nailed to the Cross (Col. 2:14). They that practice such things (worship the beast and his image and receive his mark in their forehead and in their hand) shall drink of the wine of the wrath of Yahweh, and shall be tormented with fire and brimstone and cast into the Lake of Fire (Vol. 4; p. 17)." Let us briefly examine ‘Indulgences,’ the worst form of buying and selling known to mankind and prove this activity definitely has the ‘mark of the beast’ upon it.
Why did the Papacy create
the buying and selling of Indulgences?
No man has devised a better system of ‘buying or selling’ than the Papacy. The Catholic Church created Indulgences as the one chief source of Papal revenue. Space is not available for an in depth analysis of the Indulgence. Simply put, according to the Roman Catholic Encyclopedia an indulgence is a piece of paper or certificate with the pope's signature. Roman Catholics believe that the Pope has the exclusive power to lessen or remit the suffering of souls in Purgatory, a place that is much like hell and where everyone that dies must go for a period of time. Catholics believe that purchasing an indulgence can pardon all sins of the buyer and their friends without confession, repentance, penance, or absolution of the priests. Thus, an indulgence offers the sinner a means of discharging this debt during life on earth. Many in the Roman Catholic Church believe that as soon as payment is made, the soul leaves purgatory. This is the greatest sham perpetrated upon mankind causing many to lose their souls.
Did the Papacy control men’s lives?
Now another source of Papal power was in the Church’s legal system set to govern all things. According to Will Durant in his book The Story of Civilization: Age of Faith, he states that Pope Alexander III, in 1170 A.D., issued an edict which forbade anyone from making out a will without a priest being present.
R.W. Southern in his book Western Society and the Church in the Middle Ages (© 1972 Penguin Books) illustrates the power of this papal system. He states: "The theory of papal supremacy is certainly one of the grandest, most integrated, and best developed systems that have ever been devised for the conduct of human life (p. 105)." This system, however, is contrary to the Apostle's writings.
The Apostle Peter states that human souls cannot be purchased with money: "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot (1 Pet. 1:18-19):" Clearly, anyone can see this Roman Catholic system makes merchandise, buys and sells, human souls, and is the fulfillment of what the Apostle John saw in his vision in Revelation (Rev. 18:11-13).
Conclusion
This article has traced the 'mark of the beast' through time and saw it transfer from Pagan to Papal Rome. The 'mark of the beast' found on names of men, cities, and titles helps us identify the depraved state of the beast man of sin. We have explained the spiritual reality of the ‘mark of the beast’--the degenerative nature of man, and proven it using the Bible, modern psychology, and the history of mankind. In this state, mankind is under the influence of satanic spirits. It is important to realize, however, that man has some responsibility for his actions and this can be overcome by the Holy Spirit.
Anyone that denies the power of the Spirit within them, is truly the Anti-Christ (1 Jn. 4:3) from a spiritual and psychological standpoint. One has to always keep in mind that we are saved by Grace through FAITH, not of works of ourselves or the pope (Eph. 2:8-9). To deny the Bible is one thing, but to deny the Spirit working within one’s mind is another. There is not a man, woman, or child who has not heard the voice or received an inspired idea from Spirit (Psalm 19:1-4).
Does the visible reflect the invisible?
The Pope and the physical kingdoms of this world are just visible manifestations of man’s willful disobedience to the Spirit within. It’s like viewing the outward sign of evil or the beast man in the world—macrocosm (the Pope). There is, however, a more immediate concern within our own psyche or soul, and seeing the beastly nature there—the microcosm.
It is clear, not only throughout history, but in everyday life, that those that are controlled by the beastly nature eventually self destruct. For example, uncontrollable anger will destroy any individual. (See article on Anger, p. 16) John verifies this principle in Revelation. He states that all that have this ‘mark of the beast’ (666)—beastly nature—will be destroyed by Yahweh Elohim. Since Revelation declared the city of Rome to be the center of wickedness in this age, there is no question that it will be destroyed in the same manner as those individuals who are controlled by this beastly nature (Rev. 17:16-18).
The Irish prophet Malachy (1094-1148), and Michel Nostradamus both predicted the destruction of Rome before the Judgement and the new age. [Note to the reader: St. Malachy prophesied the name of the 120 popes and states there will be only two more left after John Paul II.]
Finally, we see that this 'mark' is already here to those that have eyes to see and will manifest itself more as this beastly nature becomes worse (Job 7:20; Rom. 16:17).
Sin and evil are as cause and effect. God is the author of evil, but not of sin; for the evil is the punishment of sin. "I form the light, and create darkness: I make peace, and create evil: I, Yahweh, do all these things." (Isa. 45:7) "Shall there be evil in a city, and Yahweh has not done it?" (Amos 3:6) The evil then to which man is subjected is Yahweh's doing. War, famine, pestilence, flood, earthquake, disease, and death, are the terrible evils which God inflicts upon mankind for their transgressions. Nations cannot go to war when they please, any more than they can shake the earth at their will and pleasure; neither can they preserve peace, when He proclaims war. Evil is the artillery with which He combats the enemies of His law, and of His the holy ones; consequently, there will be neither peace nor blessedness for the nations, until sin is put down, His people avenged, and truth and righteousness be established in the earth. Dan 4: Rom 13 add ves
For true believers Although a sinner may have been "delivered from the power of darkness", or ignorance, and have been "translated into" (Col. 1:13) the hope of "the Kingdom of God and of his Christ" (Rev. 11:15), by faith in the divine testimony and baptism into Christ -- yet, if he turn his thoughts back into his own heart, and note the impulses which work there, he will perceive a something that, if he were to yield to it, would impel him to the violation of the divine law. These impulses are styled "the motions of sins" (Rom. 7:5). Before he was enlightened, they "worked in his members", until they were manifested in evil action, or sin; which is termed, "bringing forth fruit unto death", The remote cause of these "motions" is that physical principle, or quality, of the flesh, styled indwelling sin, which returns the mortal body to the dust; and that which excites the latent disposition is the law of God forbidding to do thus and so; for, "I had not known sin, but by the law".
The principle, or spirit, that works in these children of disobedience, is neither the law of sin as exhibited in the savage; nor the law of God as it appears in the genuine disciples of Christ. It is a blending of the two; so as to make of none effect (Matt. 15:6,9) the little truth believed, as far as inheriting the Kingdom of God is concerned. This proportion of truth in the public mind is the measure of its morality, and exegetical of its conscience; and constitutes that scintillation, or "light within", which is struck out by the collision of ideas in the world around. Educational bias makes men what they are -- sinners, whose habitude of thought and action is "pious", or impious, civilized or savage, according to the school in which their young ideas have been taught to shoot. The divine law and testimony alone can turn these into reflectors of the moral image and similitude of God.
The "intellect" and "sentiments" of the apostle's brain, constituting "the fleshly tablet of his heart", had been inscribed by the Spirit of the living God, in a way that all believers are not the subject of. He was inspired; and consequently received much of "the light of the knowledge of the glory of God" by divine suggestion, or revelation (Gal. 1:11,12); others receive the same knowledge, in words spoken, or written, by "earthen vessels" like himself, in whom "this treasure" was deposited (2 Cor. 4:7). The means by which the knowledge is communicated matters not, so that it is written on the heart. When it gets possession of this, it forms that "mind" or mode of thinking or feeling with which the apostle said he "served the Law of God". Being renewed by the divine testimony, his intellect and sentiments were sure to think and feel in harmony with the thoughts of God. Nevertheless, his "propensities" were only checked in their emotions. He kept his body under. This was all that he could do; for no spiritual perfection of thought and feeling could eradicate from the particles of his flesh the all-pervading principle of its corruption. While, therefore, with his mind he served the Law of God, his flesh obeyed the law of sin, which finally mingled it with its parent dust.
The root of the internal battle of the consciousness comes from the spirit which is the mind of man in madness and this insanity that comes from within the soul, now the word soul as many meanings: The soul is a feminine name in Hebrew, Greek, Coptic, 1) soul, self, life, creature, person, the body, appetite, mind, living being, desire, emotion, passion. 1a) that which breathes, the breathing substance or being. 1b) living being 1c) living being (with breath(soul) in the blood) 1d) the man himself, self, person or individual. 1e) seat of the appetites 1f) seat of emotions and passions 1g) activity of mind 1g1) dubious 1h) activity of the will 1h1) dubious 1i) activity of the character 1i1) dubious.
So the soul is what do the Scriptures define "a living soul" to be?--the answer is, a living, natural, or animal body, whether of birds, beasts, fish, or men. The phrase living creature is the exact synonym of living soul. The Hebrew words nephesh chayiah are the signs of the ideas expressed by Moses. Nephesh signifies creature, also life, soul, or breathing frame from the verb to breathe: chayiah is of life-a noun from the verb to live. Nephesh chayiah is the genus which includes all species of living creatures; namely Adam man, beme beast of the field, chitu wild beast, remesh reptile, and ouph fowl &c. In the common version of the Scriptures, it is rendered living soul; so that under this form of expression the Scriptures speak of "all flesh" which breathes in air, earth, and sea.
Writing about body, the apostle says, "if there is a body of the soul, there is also of the spirit." Rotherham’s Emphasized Bible
But, he does not content himself with simply declaring this truth; he goes further, and proves it by quoting the words of Moses, saying, "for so it is written, the first man Adam was made into a living soul;" and then adds, "the last Adam into a spirit giving life,"(1Cor 15:44-45). Hence, in another place, speaking of the latter, he says of him, "now the Lord is the Spirit. And we all, with unveiled face, beholding as in a mirror the glory of the Lord, are changed into His image from glory into glory, as by the Lord the Spirit"-(2Cor 3:17-18).
Here the soul is used of the body or the flesh and the desire, emotion, passion, of the heart (within the body the thinking of the flesh) De 18:6 1Sa 23:20 Pr 13:19 Isa 26:8 Eze 24:21 the seat of emotions and passions of a person. now our desires(soul) control what we think our mind(spirit) works off our desires and the two work together within us
Desire. At times the word ne´phesh is used to express the desire of the individual, one that fills him and then occupies him in achieving its goal. Proverbs 13:2, for example, says of those dealing treacherously that ‘their very soul is violence,’ that is, that they are ‘all out’ for violence, in effect, become violence personified. (Compare Ge 34:3, ftn; Ps 27:12; 35:25; 41:2.) Israel’s false shepherds are called “dogs strong in soul[ful desire],” who have known no satisfaction.—Isa 56:11, 12; compare Pr 23:1-3; Hab 2:5. Therefore it is the soul that kills it self Ezekiel: 18:4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it itself shall die.
For he knows the desire, and also what it is that the flesh needs! - (Or do you think) that it is not this (flesh) that desires the soul? For without the soul, the body does not sin, just as the soul is not saved without the spirit. But if the soul is saved (when it is) without evil, and the spirit is also saved, then the body becomes free from sin. For it is the spirit that raises the soul, but the body that kills it; that is, it is it (the soul) which kills itself. Verily, I say unto you, he will not forgive the soul the sin by any means, nor the flesh the guilt; for none of those who have worn the flesh will be saved. Secret book of James
Psalms: 7:14 Behold, he travaileth with iniquity; Yea, he hath conceived mischief, and brought forth falsehood. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions. therefore it is within our souls that we give birth to desire, sin, and death
The enemy first conceives a plot to destroy the psalmist. Soon he is bulging with wicked ideas. Then he brings to birth his treacherous scheme.
The language of child-bearing in connection with lust and sin is echoed by James (Jam 1:13-15). So wicked men bring forth "children" after their own "likeness" (Gal 5:19-21; Rom 1:29-31; 1Co 6:9,10), and are thus known by their "fruits" (Mat 7:16,20). The melancholy litany of birth, procreation, and death in Gen 5 ("and then he died") is the result of Adam's "likeness" being distorted, in his descendants, into the likeness of the serpent.
Job 15:35 They conceive mischief and bring forth vanity, and their belly prepareth deceit. The wicked's iniquity is as his children: he nourishes them, and at last they turn on him.
Isa 59:4 None calleth for justice nor any pleadeth for truth:they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity.
Isa 59:5 They hatch cockatrice eggs, and weave the spider’s web : he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper ."Here is all the quiet evil of the serpent, as in Eden. It is even possible that the worship of the brazen serpent, stamped out by Hezekiah, had secretly come into being again" (WIsa 506).
Mic 7:5 Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.
James: 1:13-15 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. Desire SIN... GIVES BIRTH TO DEATH: 1Co 5:54-56; Rom 5:12; 1Jo 2:16,17.
therefore it is within our souls that we give birth to desire, sin, and death
“this wisdom is not one from above coming down, but is earthly born of the soul demoniacal” James 3:15 Rotherham’s Emphasized Bible.
for it is destitute of reason; and the outward senses are the daughters of the irrational part of the soul
XXXI. (102) But it is most entirely in accordance with nature "to sacrifice the males of every creature that openeth the womb, to God."{46}{#ex 13:12.} For as nature has given to women the womb, as the part most excellently adapted for the generation of animals, so also for the production of things she has placed a power in the soul, by means of which the mind conceives and is in travail, and brings forth many things. (103) But of the ideas which are brought forth by the mind, some are male and some female, as in the case of animals.
But he orders him to take every animal at the age of three years; since three is a full and perfect number, consisting of a beginning, a middle, and an end; but still we may raise the question, why of these three animals, he takes two females, the heifer, and the she-goat, and one male, the ram; may it not be perhaps because the heifer and the she-goat are offered as an atonement for sin; but the sheep is not, as sin arises from frailty, and the female is frail? This much I have thought fit to say with especial appositeness to this question; but I am not however ignorant that all things of this kind offer a handle to those who wish to cavil, to disparage the sacred scriptures; therefore in this instance they say that there is nothing here described and indicated but a command to sacrifice, by the division of the animals and an examination of their entrails; and what is visible in them they affirm to be an indication of what is convenient, and of the similitude which arises from things visible.
But the similitude of the she-goat is connected with the communion of the outward senses, either because all the objects of those outward senses are each borne towards their appropriate sensation, or because each impulse and motion of the soul takes place in consequence of an imagination formed of the objects received through the medium of the external senses. And this is followed, in the first place, by a certain inflexion or alienation, which by some is called an occasion, that is to say, an impulse affecting each kind of sense. But since the female is the outward sense, as being passive on consequence of what is subjected to the outward senses, therefore God has adapted to it a female animal, the she-goat. But the ram is akin to the word, or to reason. In the first place, because it is a male animal; secondly, because it is a working animal; and thirdly, because it is the cause of the world, and of the firmament; that is to say, the ram is so by means of the clothing which it supplies; and reason, or the word, is so in the arrangement of life; for whatever is not irregular and absurd immediately exhibits reason. And there are two species of reason; the one derived from that nature by which the affairs of the world subjected to the outward senses are finished; the other from that of those things which are called incorporeal species, by which the affairs of that world which is the object of the intellect are brought to their accomplishment. Therefore the pigeon and the turtle dove are found to resemble these. The pigeon, forsooth, resembles speculation in natural philosophy; for it is a more familiar bird, as the objects of the outward sense are exceedingly familiar to the sight: and the soul of the inquirer into natural science flies upward as if it were furnished with wings; and being borne aloft is carried round the heaven, discerning every part of every thing, and the principles of every separate thing; for the turtle dove imitates that species which is the subject of intellect and incorporeal; for as that animal is fond of solitude, so it is superior to the violent species which come under the outward sense, associating itself as it does with the invisible species by its essence.
Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated. Now of these, whatever belongs to the fellowship of men must be attributed to God, and everything that relates to the similarity to women must be imputed to one's self, on which account the command was delivered, "Of everything which openeth the womb the males belong to the Lord." But the passions are female by nature, and we must study to quit them, showing our preference for the masculine characters of the good dispositions. the just Noah and his sons is represented as bringing into existence a great number of unjust persons; for it is by the contrary that it is especially the nature of contraries to be known. (4) And no unjust man at any time implants a masculine generation in the soul, but such, being unmanly, and broken, and effeminate in their minds, do naturally become the parents of female children; having planted no tree of virtue, the fruit of which must of necessity have been beautiful and salutary, but only trees of wickedness and of the passions, the shoots of which are womanlike. (5) On account of which fact these men are said to have become the fathers of daughters, and that no one of them is said to have begotten a son; for since the just Noah had male children, as being a man who followed reason, perfect, and upright, and masculine, so by this very fact the injustice of the multitude is proved to be altogether the parent of female children. For it is impossible that the same things should be born of opposite parents; but they must necessarily have an opposite offspring. And they were not his sons, but his daughters; since the power of memory, as being what has its existence by its own nature, is the parent of male children; but forgetfulness, arising from the slumber of reason, is the parent of female children, for it is destitute of reason; and the outward senses are the daughters of the irrational part of the soul. (207) But if any one has outrun him in speed, and has become a follower of Moses, though he is not yet able to keep pace with him, he will use a compound and mixed number, namely, that of five and seventy, which is the symbol of the nature which is both perceptible by the outward senses and intelligible by the intellect, the two uniting together for the production of one irreproachable species.
the female race; the race of his mother, and has no share in the male race. two divisions, one of which he called men, and the other women; and, in the same manner, he divided the irrational animals into male and female. And these things were also subjected to other necessary divisions, which made distinctions between them; winged animals being distinguished from terrestrial, terrestrial from aquatic creatures, and aquatic creatures, again, from both extremities. (140) Thus God, having sharpened his own word, the divider of all things, divides the essence of the universe which is destitute of form, and destitute of all distinctive qualities, and the four elements of the world which were separated from this essence, and the plants and animals which were consolidated by means of these elements. Philo
Saying 8
Choosing the big fish is to choose exclusive devotion to Jesus
parallel in Clement of Alexandria, Miscellanies 6.11.95.3: "the kingdom of heaven is like a person who cast a net into the sea and, from the multitude of fish that were caught, chose the better." ("Parable and Interpretation in the Gospel of Thomas," Forum 2.2 [1986], p. 28)
The man is the one who has consumed the lion transforming the beast into a human being. Such a person has let go the attachment to all lesser and petty desires in order to fulfil the inmost heart’s desire the higher desire, all desire energy drawn inward and upward into one holy desire passion for the Beloved. The difficulty and the internal conflict you experience in the form of desire and fear reflects the opposition between the bestial part of the soul or the female part of the soul and the inward man the male part of the soul. All sorrow and suffering comes from ignorance. In ignorance one cannot discern between lesser desires and the greater desire. Add more…..the power of ignorance dissolves along with the internal conflict
The great fish is a symbol of the truth already out there in the world when we find it we have to put it first in our lives to follow Jesus and give exclusive allegiance to him as God’s Messiah.
The big fish is the heavenly man and the Christ-self you must put on. It is Jesus Christ the son of God the saviour you must put on both morally and corporeal. And fish is a symbol of Christ Jesus: Fish Ichthus Jesus Christ, son of God, saviour.
Some also think that man corresponds to the Kingdom and the fisherman to the net in Matthew. Also the man is the son of man who is like a wise fisherman the net into the sea is the harvest at the end of the age the great fish is the body of Christ the little ones are those who will be rejected.
Saying 9
The seed is “the word”—the word ministered by himself and co-labourers. “The word,” it is perhaps needless to say, is a synonym for the class of ideas comprehended in the gospel, called “the word” because it has been divinely spoken (1 Thess. ii. 13), and “the truth,” because it is pre-eminently that form of truth without which men cannot live in the ultimate sense (Jno. viii. 32).
The comparison of this spoken word of God to seed is a very happy comparison. Viewing the mind of man as soil, there is a strict analogy between the one and the other. Just as soil—the very best—has no power to yield garden flowers without seed or its equivalent, so the human brain has no power to evolve knowledge or wisdom without the impartation of ideas from without. Ideas are not innate in the human mind. The mind of a new-born babe is an absolute blank: and the mind of a grown man would be the same, if from his babyhood he were kept away from all contact with idea-acquiring agencies and sources. The kind of ideas he forms depends upon the class of ideas implanted by these external agencies. His mind will develop according to the influences acting upon it from without.
No more baneful philosophy is taught under the sun than that which teaches man to look into himself for light. There is no “light within” unless it has been put in, and it is “light” not because it is “in,” but because it is “light” before it is put in, quite irrespective of the vessel into which it has been put. Ideas having such a power to form the mind are most naturally compared in this parable to seed. They germinate according to their nature. False ideas if bad ideas, taken in and nurtured and assimilated, will bring forth false results—bad results—first in thought and then in action—both being comprehended in the term “fruit.” The seed in the parable is “good seed,” because it represents good ideas—ideas that have come from God—“the seed is the word of God” (Luke viii. 11). Admitted to the mind and nourished, the good seed will bring forth good fruit.
The seed is the word of the kingdom it is given to every one who will hear it and it is up to them to produce good grain but if we have weakness or evil in our hearts it will not grow. Those who overcome the thinking of the flesh will produce manifold fruit (good works) by the time of the judgement. The seed is sown in one’s heart which is the consciousness so as in saying 3 the kingdom is within you as hope in the heart. But the seed may be imparted but not be integrated and received. Receptivity is dependent upon the state of one’s consciousness.
“Some fell on rock” this is the state of a person who is completely disinterested and unreceptive to spiritual teachings.
“Some fell on the road” (that is on a trodden path) add more
“Thorns” in this situation, the person does have the capacity to receive. But although one may have the capacity to receive and the necessary level of soul development, one is distracted by the world and petty lesser desires, to such an extent that one forgets and betrays the seed which is the word of the kingdom.
“Good soil” this is the situation of the person who is receptive, not only, receiving for oneself alone but for the sake of being able to share and impart with others what he has received. Sharing and imparting the light with others
The phrase: ”bore sixty per measure and a hundred and twenty per measure." may refer to each of the twelve disciples receiving FIVE measures, as in the five add some thing here Gnostic sacraments. 12 x 5 = 60
If they each doubled what they were given, as in the parable of the “talents” in Matthew 25:14-29, that would be TEN measures each. 12 x 10 = 120
Saying 10
In saying 16 Jesus does not bring peace upon the world but fire war and the sword so in saying 10 Jesus is seaking about the trboul in his day and that of 70ad and also in our own time
In Saying 82 fire and the kingdom are equivalent terms just as Jesus is equivalent with the Kingdom so here when he throws fire upon the world we should understand that he has come to reveal the knowledge of the Kingdom upon the world.
This is a refiner’s fire, to refine the heart of men for the day of judgement. The knowledge that makes us responsible to the truth comes by faith and faith by hearing and hearing by the word of God. Thus it can make us wise unto salvation by faith in Christ Jesus, for the word of God is beneficial for teaching, for reproving for correction, for disciplining in righteousness. This is the fire of the knowledge of the kingdom of God that saves us 1Cor 3:13-15 for our faith is tried with fire 1pe 1:7vso the forgiveness of sins is to purify the sins of the world with fire.
The fire is also the fire of judgment add more
Therefore, after we are refined we shall be made like fire just like Jesus is now for Yahweh makes his ministers a flame of fire (God manifestation). (Cp. Saying 82) So by listening to Jesus’ words and abide by them we will overcome our passions. Cp. Saying 7, 8, 9
Saying 11
The Heavens here is the political Heavens, which is the course of this order of things the ruling of the authority of the AIR of the spirit (mind) which now works in the sons of disobedience. Here “the course of the order of things” is parallel with “the ruling of the authority of the Air” which is based upon and nurtured by that flesh and blood “spirit” which rules in all sinners, and is essentially rebellious against God. It is called the spirit of disobedience. The spirit of disobedience which dwells in the world is personified: "Wherein in time past ye walked, according to the course of this world, according to THE PRINCE OF THE POWER OF THE AIR, THE SPIRIT THAT NOW WORKETH IN THE CHILDREN OF DISOBEDIENCE, among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind" (Eph. 2:2, 3). the "Deceptive philosophy" (Col 2:8), of this world (Jn 8:23). The prince of this world (Jn 12:31; 14:30; 16:11). Cp Eph 6:12. In these phrases “the Air” and “spirit” are parallel. The ruling of the authority of the existing course of things in the Air or spirit is the thinking of sinful flesh. in whatever way it may be manifested or expressed. It is the spirit of disobedience manifest in the authorities exercising dominion and power over the nations so for us our wrestling is not against blood and flesh, but against the governments against the authorities against the world-rulers of the darkness of this course with the spirituals of wickedness, in the upper region. These upper regions are the “Air” which by metonmy is put for all politically contained. So here in Saying 11 the heaven is the Jewish heavens which passed away in 70 CE the one above it is the Roman heaven which has not yet passed away. This heaven as come in many forms the Rome Empire and the Holy Roma Empire which is the 1st Reich initially started under Charlemagne in 800 CE but dominated by the Papacy and is the Beast of the Earth. The two horns symbolise the working together of Church and State, Pope and Emperor. The Holy Roman Empire was a conscious attempt to revive the Western Roman Empire, considered to have ended with the abdication of Romulus Augustulus in 476. Although Pope Leo III crowned Charlemagne as Imperator Augustus on 25 December 800, and his son, Louis the Pious, was also crowned as Emperor by the Pope, the Empire and the imperial office did not become formalized for some decades, due largely to the Frankish tendency to divide realms between heirs after a ruler's death. It is notable that Louis first crowned himself in 814, upon his father's death, but in 816, Pope Stephen V, who had succeeded Leo III, visited Rheims and again crowned Louis. By that act, the emperor strengthened the papacy by instituting the essential role of the pope in imperial coronations.
Contemporary terminology for the Empire varied greatly over the centuries. Under Otto I the area of his reign was called "Regnum Francorum Orientalium" or "Regnum Francorum" meaning "Kingdom of the East Franks" or simply "Kingdom of the Franks". The term Roman Empire was used in 1034 to denote the lands under Conrad II, and Holy Empire in 1157. The use of the term Roman Emperor to refer to Northern European rulers started earlier with Otto II (Emperor 973–983). Emperors from Charlemagne (Emperor 800–814) to Otto I the Great (Emperor 962–973) had simply used the phrase Imperator Augustus (both of which, without "Roman", were the preferred titles of Roman Emperors). The precise term Holy Roman Empire (German: Heiliges Römisches Reich listen (help·info); Latin: Sacrum Romanum Imperium) dates from 1254; the final version Holy Roman Empire of German Nation (German Heiliges Römisches Reich deutscher Nation; Latin: Sacrum Romanum Imperium Nationis Germanicæ) appears in 1512, after several variations in the late 15th century.[3] this Germanic Empire lated until its destruction under the hand of Napoleon as detailed in the vials, which were “poured out upon the sun” and “the seat of the beast” The Papal States, State(s) of the Church or Pontifical States were one of the major historical states of Italy before the Italian peninsula was unified in 1861 by the Kingdom of Piedmont-Sardinia (after which the Papal States, in less territorially extensive form, continued to exist until 1870). The Papal States comprised those territories over which the Pope was the ruler in a civil as well as a spiritual sense before 1870. This governing power is commonly called the temporal power of the Pope, as opposed to his ecclesiastical primacy.
But in the year 1871 the 2nd Reich was founded by Otto von Bismarck. the 2nd Reich ended in 1919 for in 1918: World War I ended with the defeat of Germany (which has to cede several regions to France and Poland, and all the African colonies) and Austria (which has to cede regions to Italy and grant independence to Yugoslavia) Germany resented the constraints and so under Hitler the Germans rebelled against the shackles imposed on them and the 3rd Reich emerged in 1933 in 1939: Germany occupies Czechoslovakia than Stalin and Hitler sign a non-aggression pact including the partition of Poland after that World War II begins with the invasion of Poland by Germany. But in 1941: Germany invades the Soviet Union. After a long and painful war in which 50 to 60 million died Britain, America and their allies together with Russia had defeated Germany and the 3rd Reich came to an ignominious end in 1945.
The Holy Rome empire the 1st Reich started off add more but there is to be a 4th Reich The Roman Church is far-reaching in her plans and modes of operation. She is employing every device to extend her influence and increase her power in preparation for a fierce and determined conflict to regain control of the world, to re-establish persecution, on all true believers add more
This heaven has not yet passed away but will only pass away in the presence of the holy ones (Saying 111 add some from bible) Thus the political air, in which the sun, moon, and stars of the nations now shine, will then be abolished, and a new order be substituted in their stead. This new order is styled in the prophets, "a New Heavens, and a New Earth, in which dwelleth righteousness." The course of this order, the ruling of the authority of this air, will be the Spirit that works in the sons of obedience. Instead of the apostles, or others like them, contending against, or wrestling with, the sovereignties, authorities, and world-rulers, of those upper regions of society, they will themselves be those rulers -- the spirituals of righteousness in high places. The spirituals of wickedness, such as the Pope, and locust-clouds of ecclesiastics, of which he is the acknowledged chief, with all other clergies of every "Name and Denomination" of the dominion of AntiChrist, together with all the secular officials in place and power, will all be cast out, and punished by the Saints for their iniquity. This honour is assigned to them; as it is written, "The Saints shall be joyful in glory; they shall shout with joy upon their couches. The high things of AIL shall be in their mouth, and a devouring sword in their hand, to execute vengeance upon the Gentiles, and punishments upon the peoples: to bind their kings with chains, and their honourables with fetters of iron: to execute upon them the judgment written; this honour is for all his Saints: Praise ye YAH" (Psal. 149:5). To "an air," such as this, the Saints are conducted in clouds, for a meeting of the Lord, that henceforth they may be with him thus for evermore.
“The dead are not alive” here we have one of the spiritual truth of the one true faith found only in the Bible the dead are not alive and the kingdom is not in the sky cp. Saying 3, every other bible based faith and religion teaches we go to heaven when we die or that only some go to heaven to rule with Christ. If death is not death than what the Bible says about death is a lie but it is not the bible teaches that the dead are unconscious and know nothing and this is summed in the words The dead are not alive. So like the Bible and the true believers of the Bible the Christadelphians the Gth does not teach that we go to heaven to rule with Christ or that the soul live on after death. The GTh teaches that the dead are unconscious and know nothing so The dead are not alive Cp. Saying 15, 51, 52, 59, Ecc 9:5, 10 Ps 115: 146:3, 4. And the body, the flesh, and the soul are equivalent in value or interdependent Saying 87, 112 Gen add more from bible.
This also has another meaning it is also about spiritual death those who have not been made alive by the word of truth. The spiritually dead will die a second death after the judgment. However those who are alive in Christ will have indefinitely lasting life.
The eating of dead and living things are not a doctrine of vegetarianism for the dead things are dead animals compare saying 60 87 111 112 which are killed and than eaten to sports life thus making the dead thing living. The dead and living things are also rational principles cp. 13 61 108 111 this is the same in the bible it is spiritual meat Ps 73:24. Thus, the dead principle would be the Law of Moses, which does not bring everlasting life only a long life in this life if they live by it. Now the living principle is the bread that is the flesh of Christ and if we do not eat the flesh of the son of man and drink his blood we have no life in us. But we only eat and drink his flesh and blood by believing the written testimony of the Logos concerning Jesus, set forth in the Bible and become the subject of repentance and remission of sins in the name of Christ Jesus, eats his flesh and drinks his blood. Cp. Rev 22:14 Jn 6:54. Truth eats life no one nourished by truth will die. This is the meaning of eating living things which bring us out of darkness and into the light.
Robert Roberts says: “The bread that I will give is my flesh, which I will give for the life of the world.” No wonder they exclaimed, “How can this man give his flesh to eat?” But there is no mystery in his words when taken in connection with all that he said. His meaning is perfectly apparent, though he did not condescend to be simple with the congregation.
In the sense intended, his staggering declaration is absolutely true: “Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. Whosoever eats my flesh and drinks my blood hath eternal life, and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed.” It is the truth in parable, concerning the present mortal nature of man, and the relation of the work of Christ to the hope of salvation. It cannot be understood apart from this truth which may be defined as follows:—All men are sinners, by nature and action (Rom 3:23; Eph 2:3); and “the wages of sin is death” (Rom. 6:23). Consequently, men of themselves, are wholly under the dominion of death. But “since by man came death, by man (Christ) came also the resurrection of the dead” (1Cor 15:21). In what way resurrection came by man is to be read only in the life of Christ: “By the obedience of ONE” (Rom 5:19). “He was obedient unto death” (Phil 2:8). He laid down his life. No man took it from him; it was a matter of the Father’s arrangement and requirement (Jn 10:18). In the wisdom of God, the ceremonial condemnation of sin in the person of a sinless possessor of the nature under its power, was a necessity in the opening of a way for the pardon and return of sinners to life everlasting. It was a necessary declaration of God’s righteousness that God might be just, while justifying the sinner who might believe in this arrangement of God’s mercy (Rom 3:25–26).
In this condemnation of sin in the flesh, the sinning nature had to be representatively nailed up to death in the eyes of all the world, in one who, without sin himself, was a partaker of the nature that had come under death by its power (Rom 8:3; Heb 2:14). Had he been a sinner, he would have been as other sinners, and resurrection could not have come by him: for sin would have held him in death as all others. But Jesus was without sin. Had he possessed any other than the very nature of condemned man, he would not have been a suitable sacrifice for man. And his blood would have been like the blood of the animals shed under the Mosaic system of things, “which could not take away sin” (Heb 10:4). Hence, the emphasis with which John insists on the importance of receiving the fact that he “came in the flesh” (1Jn 4:3; 2Jn 7), and Paul, that “in all things he was made like unto his brethren”: and “in all points tempted like them, yet without sin” (Heb 2:17; 4:15)
He was specially prepared for the work. In crucifixion, he gave his flesh for the life of the world, and poured out his blood for their sins—that is, for those who should believe in him, and have faith in his blood as the Passover scarified for them. Those who learn of him as the Lamb of God that taketh away the sin of the world, and who believe in him as the righteousness of God, and come unto God in faith and submission through him, figuratively eat the flesh and drink the blood of the Son of Man in thus receiving the truth concerning these things. Unless a man do so, he has no relation to eternal life at all. This is what Christ says: and no man can get past his word. It is only “those who believe” who are justified (Acts 13:39). “Through this man is preached unto you the forgiveness of sins” (Acts 13:38). “If ye believe not that I am he, ye shall die in your sins” (Jn 8:24). Except we eat the flesh of the Son of man, and drink his blood, we have no life in us: we have no hope. If we do so eat and drink, we have life; that is, we acquire the right to it, and the hope of it—not the possession of it. It is a matter of heir-ship. Our being heir-ship is a present experience: but actual possession is in the future, as shown in the words Christ uses: “I will raise him up at the last day” (Jn 6:54)—a conclusion involved in the whole scheme of divine truth as to the nature of man and the purpose of God with him.”
So only through correct response to him can there be any hope of immortality (Jn 6:47,50,51,57,58) and salvation depends upon a correct understanding of the real Jesus Christ (Jn 3:36, 6:53,17:3) Thus eternal life was only made possible for man through the work of the One Man Christ Jesus (Jn 3:16 6:53-54 Rom add)
“When you are in the Light, what will you become?” Jesus is the light of the world and also God is light, and we are told in the Bible add that we are to become like Jesus is now and Jesus now is consubstantial with God so we are to become consubstantial with God and God is Light so we shall become light first moral light (which denotes the knowledge of the truth i.e. a light to the nations) second when we shall shine like the brightness of the expanse and those who lead many to righteousness, like the starts forever.
On the day when you come into the light you became two. When you are two, what will you become? Two can be a figure both of unity and of division. Man and woman form the basic family unit (Gen 1:27 2:20,24) we become two when we are united with God we are two because God is with us and we are walking with him we are walking in the light and we are no longer one but two.
Saying 12
When we are two what should we do? We should go to James the righteous here James is a symbol of all the holy and righteous ones who are a type for our own learning as an instructor for us in righteousness. James is also a type of Christ as the leader of the faith after God as called us we should go to Jesus the righteous as Jesus says he only as those whom his father has given him.
The heavens and the earth are the new heavens and earth, that Jesus will create Rev 21:5 and they are created for the righteous ones Prov 10:25 the new heavens and earth take the place of the heavens in Saying 11 that are passing away. Now from the political expanse “the heavens will pour down righteousness (Zedek) and the earth opening and bring forth salvation (Yesha) and justification (Zedakah) growing up together (with them)” Talmud Tractate Taanith Israel will be saved in the Lord with an everlasting salvation (Yesha). The Talmud Taanith interprets this passage from Isaiah 45:8 to mean that rain will not fall unless the kingdom is restored to Israel and its sins are forgiven.
The Taanith compares the day on which rainfalls to the day on which the new heavens and earth will be created which is the imagery of spring-rain. See James 5:7,8,17,18 1Kings 18:1 Dan 7:13 Lk 4:24,25 Dan 12:7 8:14
So here in Saying 12 relates to rain-making or the fall of rain and the zaddik-status.
In Hebrew spring-rain is yore, teacher is moreh, teacher of righteousness is moreh-zedek, James is a type of a yoreh-zedek= He pours down righteousness Joel 2:23 Jerome let the clouds pour down the just one. The Just One is Christ who is the sun of Righteousness that will rise only once to set no more and cause righteousness to spring forth from the earth in causing righteous ones forth from the grave. See also Isa 51:11 Ps 85:11 Rev 10:1 18:1 21:23 16:12
Dew
While standing, the political expanse is like the physical firmament before the outburst of the earthquake and storm - "still as dry heat impending lightning, as a cloud of dew in the heat of harvest." During this sultriness, unfanned by breeze or zephyr, the Lord is in his dwelling-place, as an ensign on the mountains, awaiting the result of his manifesto to the world, according as it is written in Isa. 18:3: "All ye inhabitants of the world, and dwellers on the land, when he lifteth up an ensign on the mountains, tremble; and when he bloweth a trumpet they shall hear. For thus Yahweh saith unto me, I will be still (yet in my dwelling-place I will be without fear) as dry heat impending lightning, as a cloud of dew in the heat of harvest." While this electrical quiescence is pervading, the good news of the Millennial Aion is being heralded among the nations, and announcing that "the Hour of the Judgment," which Daniel had predicted was to "sit" upon the four beasts, had come (Apoc. 14:6,7).
"many waters;" are peoples, and multitudes, and nations, and languages" (Apoc 17:1,15). From these waters have been exhaled by "the Spirit, which is the truth," from the generations of the past, particles which, when viewed in mass, constitute, as Paul terms them, "a great cloud of witnesses." But this cloud is only seen as a matter of testimony. The subjects of it are in the earth; and perceived only as particles to be exhaled, or drawn out, by the power of those beams, soon to irradiate from the Sun of Righteousness. When he shall "arise with healing in his rays," they will come forth from the womb of the dawn as dew. Every resurrected saint will be a dewdrop, sparkling in the star-like glory of a divine refraction. The appearance of dew from the womb of dawn, as representative of the resurrection of the saints, is the most beautiful of scripture similitudes. Before the sun rises, all nature is concealed in the womb of night; and although the herbage is wet with dew, yet is it invisible by reason of the darkness. The dew is, as it were, in Hades, waiting for the birth to be given it by the rising of the sun. As soon as the eastern portals of the sky begin to open to the light, which is the life of dew, its drops begin to sparkle with the prismatic glory of its refraction. The apocalypse, or appearing of the dew, is its birth from the womb of dawn; and, however clear the air may be at its birth, oftentimes the heat of the sun's rays exhales it from the herbage, and it becomes invisible until it reappears at the atmospheric dew point in the form of clouds. If the reader understand this he will be enabled to discern the relations of the saints to Jesus, as the Dew and Clouds of the Millennial Dawn to the Sun of the New Heavens, prepared "as a Bridegroom emerging from his canopy, and rejoicing as a Conqueror for the running of a course" (Psal. 19:5). The following testimonies will present the matter in a still clearer light.
That dew is sometimes used for people, appears from Mic. 5:7, as, "the remnant of Jacob shall be in the midst of many peoples AS DEW from Yahweh, as showers upon the grass; which shall not wait for man, nor delay for the sons of Adam." Mankind cannot control the dew nor clouds, so that the one should remain, and the other not pour down their torrents of rain and hail till they were ready. In what sense the remnant is a dew that will not tarry, appears from the next verse; as, "the remnant of Jacob shall be among the nations in the midst of many peoples, as a lion among the beasts of the forest, and as a young lion among flocks of sheep; who, if he pass through both treadeth down and teareth, and there is no deliverer."
"Before she travailed, she (Zion) brought forth; before her pain came she was delivered of a son. Who hath heard such a thing? Who hath seen such things? Shall the earth be made to bring forth in one day? Shall a nation be born at once? For as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith YAHWEH. Shall I cause to bring forth, and hold back? saith your Eloah."
when "in the beauties of holiness, from the womb of the morning, he has the dew of his birth," (Psa. cx. 3). The resurrection, then, is emphatically "thy birth," O YAHWEH, Son and Lord of David! Begotten of the Spirit, the subjects of it are as dew from the womb of the dawn. This beautiful figure has also been employed to illustrate the same subject in Isaiah 26:19: it is there written, "Thy dead shall live, (as), my dead body they shall arise. Awake, and sing; ye that dwell in the dust: for the dew of lights is thy dew, and the earth shall cast forth the dead": "the earth shall disclose her bloods, and shall no more cover her slain." This Dew of Lights is Yahweh's dew. In the English version, it is "thy dew is as the dew of herbs." There are only two places in the holy writings where ohroth is rendered herbs; once in 2 Kings 4:39; and once in the text before us. It is used once also in the singular in Isa. 18:4;* but over a hundred times in the singular, and twice in the plural, it is rendered light. In Kings herbs are figuratively styled lights, because of their appearance when loaded with dew. Hence the light belongs to the dew, and therefore the propriety of the rendering, and the fitness of the expression as a similitude for the resurrected saints in the star-like splendour of holy spirit nature.
The saints in the resurrection-state being thus indisputably likened to sparkling dew drops, the reader will, we apprehend, have no difficulty in regarding clouds as their representatives when with the Lord in the apocalyptic firmament, or expanse, styled in Dan. 7:27, "the whole heaven"; under which "the kingdom and dominion, and the greatness of the kingdom they are to possess for the Aions of the Aions," are alone to be obtained.
The clouds of this Millennial Expanse are the sparkling dew drops of YAHWEH exalted by his energy to place and power; and gathered together about him as glorious and towering masses, pregnant with "lightnings, and thunderings, and voices, and great hail" (Apoc. 4:5; 11:19; 16:18-21). The power of Deity in every particle of these clouds is the omnipotence of the apocalypse. Eternal Power invested with clouds of virtuous and heroic immortals, constituted in the aggregate, Ezekiel's "Whirlwind out of the north, a great cloud, and a fire infolding itself, and round about it brightness, and out of the midst thereof as the colour of amber even out of the midst of the fire, whence proceeded the likeness of four living creatures." From Eureka
The day of Rain
In his "visions of the Elohim," Ezekiel beheld the same scene as that presented to John in Patmos, respecting the Rainbow-Throne. He saw the appearance of the Man upon the sapphire throne, which he describes as of the colour of amber flaming from the loins upward, and as fire from thence downwards, and brightness about the whole; which brightness was as the appearance of the bow that is in the cloud in the day of rain. All of which represented "the glory of Yahweh" (1:26,28). The Man and the throne, and the glory he bears, being under the bow, are thereby indicated as the subject-matter of the covenant of which the rainbow is the token, symbol, or sign. This symbol points to a certain day, styled by Ezekiel, "the Day of Rain." There can be no bow except in such a day. "The day of rain" is a phrase which implies the existence of a day in which there is no rain; or, as the saying is "of a dry time." This is truly the character of the time in which we live; and not only so, but of all the time symbolized by "the court given to the Gentiles" (Apoc. 11:2), a time during which they are treading the Holy City under foot; concurrently with which also the Two Witnesses are prophesying, and the rain, consequently, cannot descend; for they have power to shut up the heaven, that it rain not in the day of their prophecy" (xi. 6).
As in nature, then, so in grace, no bow can be seen but in a day of rain. At present every thing is dried up and parched. "All flesh is grass, and all the goodliness thereof as the flower of the field; the grass withereth, the flower fadeth; because the spirit of Yahweh bloweth upon it; surely the people is grass; but the word (preached) of our Elohim shall stand to the hidden period" (Isai. xl. 6). Such being the past, and present, and the future till the lightnings cease to flash, and the thunders to roll forth from the throne, no rainbow can or will be seen. It is now a day of perdition for want of rain. The people are withered, and shrivelled up for want of moisture; for their clergies are wells without water, dry clouds driven about of winds, withered trees without fruit, from whom no spiritual sustenance can be derived. A day of rain is the opposite of all this; and the reader may have some idea of the nature of things when the bow shall be in manifestation about the throne, I invite his attention to the following testimonies.
"Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass; because I will publish the Name of Yahweh; ascribe ye greatness unto our Elohim. The Rock, his work is perfect; for all his ways are judgment; an Ail of truth and without iniquity; just and right is he" (Deut. 32:1). "There is none like the Ail of Yeshurun riding heavens in thy help, and clouds in his majesty. Elohim of the east a refuge, and underneath the powers of the hidden period: and he shall thrust out the enemy from before thee; and shall say, Destroy them. ISRAEL THEN SHALL DWELL IN SAFETY ALONE; the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall distil dew. Happy thou, O Israel; who like unto thee, O people, saved by Yahweh, the shield of thy help, and who is the sword of thy excellency! And thine enemies shall waste away before thee; and thou shalt tread upon their high places" (32:26-29). >From the above we learn that when the name of Yahweh is being published to the peoples of the heavens and earth, the rain of the heaven is showering, and its dew in distillation; a state of the aerial favouring the appearance of the bow.
Between the opening of the door in the heaven, and the going forth of the lightnings and thunders, and voices from the heavens, there is no rain to cool off the sultriness of the aerial. For when the Ensign is lifted up upon the mountains, and the trumpet is being blown through the earth, Yahweh saith, "I will be still (yet in my dwelling-place I will be without fear) as dry heat impending lightning, as a Cloud of Dew in the heat of harvest" (Isa. xviii. 3,4); but when the storm of thunder and lightning has subsided, and which is to result in presenting Israel before their King; and in bringing them to the place of the Name of Yahweh Tz’vaoth the Mount Zion; then "as the rain cometh down, and the snows from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth, and bud, that it may give seed to the sower, and bread to the eater; so shall my word be that goes forth out of my mouth; it shall not return to me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree; and it shall be to Yahweh for a name, for the sign of the hidden period which shall not be cut off" (Isa. lv. 10). This is the rejoicing of the nations with Israel, all blessed in Abraham and his Seed "in the day of rain" -- the third day in which Israel is raised up, and lives in Yahweh’s sight; whose going forth is prepared as the morning; and he shall come unto them as the rain, as the latter and former rain unto the earth (Hos. vi. 2,3); see also Joel ii. 21-29, in which it is foretold that the Spirit shall be rained down upon all flesh to the praise of the Name of Yahweh Elohim in the midst of Israel, dwelling in Zion, his holy mountain; "then shall Jerusalem be holiness, and there shall no strangers pass through her any more."
The symbol of all this blessedness and glory in the day of rain is the "rainbow circling about the throne in appearance like to an emerald." The light green, the predominant colour, typifying the fertilizing effect of the rain that forms the bow. The grass of the earth has become tender. It is then no longer tough and withered, and parched. The old grass has perished; and emerald fertility obtains on every side; for the covenanted glory of Yahweh covers the earth as the waters the area of the deep. From Eureka
Saying 13
Saying 13 while reminiscent of Luke 9:18-22, Mark 8:27-30, and Matthew 16:13-20 may not be a memory of the same event. There are many differences; the phrasing of the question is different, "Who do the crowds say I am?" vs. "Compare me to someone and tell Me whom I am like." while Peter is seen as the “hero” in Luke 9:18-22, Mark 8:27-30, and Matthew 16:13-20. Thomas comes out as the focus of Jesus’ attention in Saying 13; Jesus statement, “I am not your master. Because you have drunk, you have become intoxicated by the bubbling spring which I have measured out." is not recorded in the Synoptic Gospels. Thomas lacks any answer to Jesus’ question that Jesus delights in hearing. And Peter’s answer to the question is different. "You are the Christ." vs. "You are like a righteous angel."
I believe that questioning other’s awareness of his universal role may have been a recurring theme with Jesus in his interactions with the disciples, a way of testing their growth and of helping them to understand the ministry that he was performing and the ministry that they were called to undertake. Thomas is remembering one such incident that was important to him, while the synoptic tradition is calling on a different memory--one that was important to Peter.
Jesus is compared to a righteous massager or a sage a wise teacher but Thomas must have being confused about who Jesus is, was he son of man or son of God or maybe even both so Thomas could not answer the question add more. Jesus approves Thomas because he knows our hearts and our minds he knew what Thomas knew about him Thomas had being listing to Jesus’ words and understood them that it is his words, which are a fountain of wisdom. Even more than that, this Saying show that Jesus and Thomas are no longer in a teacher-student relationship but that they have become equivalent to each other. Both are sons of the living Father.
"Thomas" (The Aramaic: Tau'ma) mean "Twin" and may be a title rather than a name. Some scholars speculate that he is called the "twin" of Jesus to denote a spiritual unity between the disciple and his master, as referenced here in Thomas v. 13, where Jesus says, "I am not your teacher. Because you have drank and become drunk from the very same spring from which I draw."
Now, in the GTh, the Lord Jesus comes to reveal that you and he are, twins. And what you discover as you read the GTh, which you are meant to discover, is that you and Jesus at a deep level are identical twins. And that you discover that you are the child of God just as he is. And so that at the end of the gospel Jesus speaks to Thomas and says, "Whoever drinks from my mouth will become as I am, and I will become that person, and the mysteries will be revealed to him." So it becomes clear that our goal is to be like Jesus that is to become his twin. And this is what Thomas means twin, for Thomas symbolizes the one who has become like Jesus Cp. Saying 108 we must become the twin brothers of Christ who are the solitary or the single one the few chosen out of the many called the Thomas class or Didius Christadelphians, the [twin] brethren in Christ Col 1:2 add more
“Three words” we are not told what these words or sayings are but I believe that the three words are Ehyah, Asheh, Ehyah, I will be who I will be, this could be the three words that Jesus may have said to Thomas. Ehyah is the root word that makes up the name of God Yahweh, meaning He who will be, and Jesus’ name in Hebrew is Yahoshua He who will be salvation, so Jesus has the name of the Father has Paul says “Phi 2:9 Wherefore also God highly exalted him, and gave unto him the name which is above every name;” the exalted name or divine name Yahweh He will be, the Lord was in fact God manifested that is Yahweh manifested in the flesh of Jesus making him the Christ or the Anointed One by being given the spirit with out mesire. After Jesus had risen from the dead He became God manifested in spirit. In the days of his flesh he was the reflection of the moral attributes of the Deity. But after his resurrection from the dead he was made consubstantial with the Deity, this makes Jesus the Alpha the first born from the dead, and when he returns the true believers will be the Omega Yahweh Elohim: He who will be (revealed in a group of ) Mighty ones by the spirit of El. It is not One God in 3 gods and 3 gods in One but one Deity in a countless multitude, One Deity one in many, and many in one by his spirit. This is the multitudinous manifestation of the one Deity.
Three words that Jesus said to Thomas in secret are doubtless: Father Son Spirit. Thomas had seen The FATHER in the SON. And Jesus spoke to him about the SPIRIT which was going to come.
Such a revelation could be very dangerous for this period. The religious stoned to death for less that it.
The 3 words could also be about faith, hope, love, or it could also be what Jesus says in Saying 14
Saying 14
Fasting has been enjoined on their members by some religious sects of Christendom, but the Bible itself gives no command to Christians to fast. When Jesus was talking to his disciples about fasting, (Mt 6:16-18) he alluded here to the insincere fasting of the Pharisees, which he mentioned in an illustration on another occasion. (Lu 18:9-14) It was customary for the Pharisees to fast twice a week, on the second and fifth days of the week.—Lu 18:12. Jesus and his disciples were still under the Mosaic Law and observed the Day of Atonement and its fast.
A person’s merely abstaining from food in a formalistic manner is described by Paul as subjecting oneself to decrees, “Do not handle, nor taste, nor touch,” and he says that “those very things are, indeed, possessed of an appearance of wisdom in a self-imposed form of worship and mock humility, a severe treatment of the body; but they are of no value in combating the satisfying of the flesh.”—Col 2:20-23.
Some have taken Matthew 9:15 as a command for Christians to fast. In reality, Jesus was merely making a statement of what was going to happen when he died. While Jesus was with his disciples on earth, it was not appropriate for them to fast. When he died, they did mourn and fast. But they had no cause for mournful fasting after his resurrection and especially after the marvellous outpouring of holy spirit. (Mr 2:18-20; Lu 5:33-35) Certainly Christians were not under obligation to fast on the anniversary of the Lord’s death, for the apostle Paul, correcting abuses in connection with the eating of supper at the congregation’s meeting place before the observance of the Lord’s Evening Meal, said: “Certainly you do have houses for eating and drinking, do you not? . . . Consequently, my brothers, when you come together to eat it [the Lord’s Evening Meal], wait for one another. If anyone is hungry, let him eat at home, that you may not come together for judgment.”—1Co 11:22, 33, 34.
While not fasting as a religious requirement, the early Christians did fast on special occasions. When Barnabas and Paul were sent on a special missionary assignment into Asia Minor, there was fasting as well as praying. Also, there was the offering of prayer “with fasting” when elders were appointed in a new congregation. (Mr 9:29 Ac 10:30 Ac 14:23 Ac 27:33 1Co 7:5) Hence, Christians are neither under command to fast nor prohibited from doing so.—Ro 14:5, 6.
So We must fast, pray, and give to charity in secret to please God and not men this is the answer to Saying 6.
Your spirits stands for yourselves or the mind we have, if we have the wrong kind of spirit for fasting, praying, and giving to charity we will be condemned.
But what is the wrong kind of spirit?
The wrong kind of spirit is regretting what you have give away to some one and wishing you had not done it
The next part of the text is about missionary work among the Jews and they should expect support from those Jews they were studying with. Alternatively, the saying may be focussed at non-Jews who have seen the activities of missionaries and invited them to dinner. And this idea is supported by a Latin and Syriac text of Matt. 20:28 which adds a command by Jesus to his disipels on missionary work about where to seit when invited to diner. So we should eat any thing without question on the grounds of conscience. For what goes into the mouth can not defile us but it is what comes out of the mouth can defile us. Thus he declared all foods clean.
Saying 15
This saying is not about the rediscovery of the lost image of God for we are already the image of God (corporeally) right now after the image of Adam who is only a type of the true image of God the Lord Jesus. Here Jesus is not speaking about Adam here but about himself, at his baptism he was born from above and after his resurrection he was born from above once more this time having all the fullness of the Deity and the Lord Jesus was exalted to become the father of the future age. So after his resurrection he was born again by the spirit of holiness according to the will of God, and the apostles saw him when he started the gospel age and when he returns and every eye shall see him than he will start the millennial age on earth not in heaven.
Here we have two categories of people those born of women and those who will be born from above (born again). The people who are not born from a woman will enter the Kingdom of Heaven and are in the Kingdom of heaven, that is the spiritual kingdom.
We are born from above in two ways first a moral regeneration by water and after the resurrection and judgement a corporeal regeneration by fire. When we are born again by water (which is the word and baptised, baptism is just a symbol of add more) we enter the spiritual Kingdom (the Community or the gospel age). But when Jesus sets up the Kingdom we will be born again this time not of flesh and blood but spiritual flesh “the Lord rose from 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 was true flesh. Our flesh is not true flesh, but only an image of the true” Gospel of Philip Nag Hammadi Scriptures p. 174. Therefore we shall be like the Lord we too will have spiritual flesh which Paul calls the spiritual body
Saying 16
The Lord did not come to throw peace upon the world nor even bring loving harmony to families. In saying 16 we hear of the nearness of God’s judgement and Jesus’ role as God’s agent of judgement. Fire plays a dominant role in God’s retributive and punitive actions of judgement in the last days. The fire, sword, and war came in 70 CE and will come again
For early Christians and true believers today their foes are they of his own house. For a submissive son, for the sake of salvation, should separate from unbelieving relatives and friends and associates. Thus at the time of the end families will be chaotic and shall be in disarray
“They will stand as a single one” The standing is a metaphor for anastasis a Greek word meaning standing up this word is translated resurrection in the NT, the dead may stand up, and yet not be quickened, revived everlasting life, and this is done by the spirit the body will no longer be add from Nag Hamm by the soul in the blood of the flesh, but by the spirit.
The single one is the one body or the multitudinous Christ. For in the text of the GTh it says “they” and they are a group a celibate people.
There is another meaning to this saying and saying 10 it has to do with our interior battle with our passions, our demons that we need to cast out, see Gal 5:16-21 or anything that has us in its power i.e. drink and drugs, TV or anything that stops us for add more
We have with in us an evil root it may or may not have budded within you? But by the word of God we may kindle a fire to destroy the evil root. Also in saying 7 the lion could be compared to the beast in Rev 13 who has a mouth of a lion which is the beast within us for which is a a man’s number and he who understands not is like the beast that perish. And in Daniel 7 the lion is made to stand up like a man and a man’s heart was given to it. All of this has nothing to do with a personal devil but the thinking of the flesh which is the Bible devil.
Saying 17
This saying is also cited in 1 Corinthians 2:9, perhaps as a wisdom saying in use among the enthusiasts of Corinthians. Compare Isaiah 64:4. No ear has perceived, no eye has seen any God besides you...: At the wonders they saw in Sinai, the people removed far off and hid themselves (Ex 20:18,19). "Thereafter the divine revelation which Israel refused at Sinai became the special privilege of those who saw the glory of God in the face of Jesus Christ. But the wisdom of God in him was shut to Israel's leaders -- ' "Eye did not see, nor did ear hear, what things God prepared for them that love him." BUT GOD revealed them by His Spirit' (1Co 2:8-10)"
Add more which is the power of God for salvation to every one believing; for therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith" (1Cor. 1:17; Rom 1:16,17). In preaching this, he says, "I came declaring the testimony of God"; and "speaking the hidden wisdom of God in a mystery, which had been hid from the Ages and the Generations, but NOW is made manifest to his Saints: to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory" (1Cor 2:1,7; Col 1:26,27).
Saying 18
Tell us about our end? What I see in this and other verses is that his disciples were usually thinking naturally while Jesus was usually answering spiritually. Like many naturally minded souls today, the disciples were worried about their death or their end or the end of the age. Jesus was basically saying: “what! You think you have found the beginning in other words have you then found Christ? Well if you have found Christ then you have also met the end of your old self. Now your new true self lives”. Thus we become a new creature in Christ this is a new beginning when we are born again as I have already said about being begotten from above, this is a twofold birth: first, from water which is the word, add v., and secondly, from the grave by the spirit the first begettal is putting on the Christ, than you become a new man this is becoming a new creature in Christ. When you have done this you shall enter the Kingdom of the son of his love than the kingdom of God will be within you as hope in the heart as the one hope of the true with that the kingdom of God will be manifested on the earth. However, the second begettal you will still have the Kingdom within you but no longer as hope in the heart but fully manifest in you and upon the earth as it is in heaven the below become like the above, for this to happen the saints must become “spiritual bodies” or “spiritual flesh” as Paul says (add from bible) there are different type of flesh and as the Gospel of Philip says “the Lord rose from 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 was true flesh. Our flesh is not true flesh, but only an image of the true” Gospel of Philip Nag Hammadi Scriptures p. 174. Thus after becoming spiritual flesh or true flesh only than can they “see” so as to possess the Kingdom of God
“Have you discovered, then, the beginning, that you look for the end? For where the beginning is, there will the end be. Blessed is he who will take his place in the beginning; he will know the end and will not experience death."
What Jesus is saying here is that the end is the beginning and the beginning is the end. He is not saying that we have to get back to Eden as a state of mind but getting back to Eden by coming to the end of this age. What we have to do is to become a new creature in Christ than on the sounding of the last trumpet he will raise us from the dead to live and rule Eden. The theology Jesus presents is not Eden without Apocalypse or Eden against Apocalypse but Eden with Apocalypse or Eden and Apocalypse, the two working together.
The first step then is therefore to see that Eden and Apocalypse go together to get back to the beginning we must come to the end, and to get to the end is to come back to the beginning, we must go full circle before we can start to live our true lives.
In the book of Genesis and the Gospel of John the beginning is not the beginning of the universe but “a beginning” it is a beginning in Genesis is about God’s creating the world as we know it. Genesis itself does not account for the original creation of matter. To follow this view does not deny that the Bible teaches that God created everything out of nothing (cf. John 1:3) – it simply says that Genesis is not making that affirmation. Chapter 1 presupposes the existence of pre-existent matter, when God said, “Let there be light.” and The includes the description of the primordial state as part of the events of day one. The following narrative strongly favors this view, for the earth was already in existnst on day one “Heavens” refers specifically to the sky, created on the second day (see v. 8), while “earth” refers specifically to the dry land, created on the third day (see v. 10). Both are distinct from the sea/seas (see v. 10 and Exod 20:11).
But in the Gospel of John the in a beginning that John is speaking of is the NEW CREATION in Christ consider carefully Jn 15:27; 16:4; 8:25; 6:64; 1Jo 1:1; 2:7,13,14,24; 2Jo 1:6. [Notice in some of these passages that the KJV translation shows certain words italicized, and that omitting these words actually enhances the sense of the passages.]
BEGINNING: "Archee"; signifying "first in order", from root "arch, archon" = a ruler. Cp v 15. The "beginning" of the Gospel of John is obviously patterned after the "beginning" of Genesis -- hence much similarity of language, and connection of ideas. But it is the beginning of a new, or spiritual "creation" in Christ. As there was a Sun, created or ordained in the heavens by God, in the Genesis-beginning when He decreed, "Let there be light", so likewise… "In the (new, spiritual) beginning" God testified of Christ: "Let there be light" (cp Gen 1:3 with 2Co 4:6; Mat 4:17; Mar 1:1; Luk 1:1,2; Act 10:37), and this time a new spiritual Light came into the world. And so God made and ordained His Son Jesus Christ the "beginning" and the first cause of His new spiritual creation (Rev 3:14).
It is instructive and significant that each gospel begins with a "beginning": cp Mat 1:1 (genesis); Mar 1:1 (archee); Luk 1:3 (anothen). And that the four gospel accounts are placed at the head of the New Testament. Here, in the coming of His Son, God has begun the work of His new, spiritual, "creation" -- the corner piece, the foundation stone of which is His Son.
As a separate point, it may be noted how often the Greek "ktisis" (creation) -- when used in the NT -- signifies, not the creation of Genesis, but the new, spiritual creation, in Christ, of regenerated and forgiven men and women who bear his name.
The beginning is the beginning of faith in Christ and the end is everlasting life in the Kingdom of God, Christ is the beginning and the end, in the book of Revelation Christ declares that he is the Alpha and Omega. All true believers have come from Christ or have their beginning in Christ and Christ is our glorious end, when we shall be like Christ no longer Christians but Christs. the plan about Christ or logos which is translated word, reason, saying, cause, which becomes flesh in Christ, Deity manifested in flesh. This plan had its beginning in Jesus son of man and son of Deity Jesus is the Alpha he is the Head of the body the Ecclesia is His body Col 1:24. We are members of his body of his flesh and of his bones Eph 5:22-32 AV when the great mystery shall be finished in the resurrection and subsequent anointing of the one body “the Omega” “the ending” and “the Who is coming” will be manifested. They will be equal to the angels, the one Yahweh and the one name, as the eternal spirit says: “I Yahweh the first one and the last ones.” when they will all attain to this Omega state. The Ending will be manifest. There will be no further inviting of Jews and Gentiles to the kingdom and glory of the Deity. This is the end after the 1000 years as Paul says in 1cor 15: and the kingdom becomes the Father’s and we enter in to his rest. This is called the ages of the ages the 1000 years rule is called the age of ages and begins when the land of Israel is restored and made like Eden. After the 1000 years the whole world becomes Eden by the time when Christ hands over the Kingdom to the Father and the ages of the ages begins which has no end. Therefore, those who stand at the beginning of the 1000 years will know the end.
The new world is described in terms with creation (the new creation) Isa 65:17 66:22 2pet 3:12-13 Rev 21:1, 5, as a restitution of creation Rom 3:24 5:2 5:2 8:19-22 Col 1:15-20 Rev 20:13 21:4
Saying 19
A blessed one is he who came into being from the beginning, before he came to be. Another verion of this saying is found in the gospel of Philip 61. The Lord says: Blessed is he who is before he comes into being! For he who is, both was and shall be. (Rev/Ap 1:8; 4:8 11:17)
Here Jesus is giving some extra information to the question asked by the disciples from the above saying “tell us how our end will”? so Here Jesus is answering the question to saying 18 finding the beginning (the new creation) you will become a blessed one who came into being before he came into being.
Saying 19a is quoted by other early Christian writers: Irenaeus and Lactantius quote it as a prophetic utterance of Jeremiah. The fourth-century apologist Lactantius treats the first sentence of this saying as a prophecy uttered by Jeremiah (Div. inst., 4, 8); in the Epideixis (43) of Irenaeus, however, it is ascribed to Jesus (cf., J. P. Smith, St. Irenaeus: Proof of the Apostolic Preaching, page 182, note 207).
Did the "church" pre-exist? No, of course not: see Rom 8:29.
This does not mean that anyone pre-existed, before they were born and this includes the Lord Jesus Christ. Christ like the holy ones only pre-exist their birth in the ideal and plan of God, not in tangible form: 1Pe 1:20; 2Ti 1:9,10; Mat 25:34.
We are dead in our sins until we are dead to our sins and alive in Christ and we are chosen from the foundation of the world (he who came into being from the beginning before he came to be) in the mind and plan of Yahweh. When we are born from above by water (which is a moral resurrection), we will be in the new life in Christ and thus we have come into being from the beginning before we came to be his disples. As I have said above the beginning is the beginning of our faith in Christ, which had its beginning from the foundation of the world. The beginning of our faith in Christ is brought about by the word of God for faith comes by hearing and hearing by the word of God the knowledge of the truth installed upon the heart thus circumcising it and by coming a Jew inwardly. This saying is not a way back to Eden for we are already the image of God as a type as Adam was but Christ is the true image of God. just as our flesh is not true flesh but an image of the true but when Christ comes the true believers shall put on the true image and flesh by being born from above by the spirit and will be conformed to the image of Christ, in the new creation. Christ is the image of God, the firstborn from the dead and the one who is now over all creation both this one and the new creation. He is the firstborn among many brethren so we are to be conformed to the image of his son in the regeneration, who is the image of the Father.
For he who is, both was and shall be. Here Jesus is speaking a prophecy here when one (he who is) as found the beginning one has found the end (both was or has been) being at the beginning before he came into being and shall be add more
“If you become My disciples and listen to My words,“ So to become Jesus’ disciples one is born again by a moral resurrection which is to come into being from the beginning before one came to be in the mind of God or his plan in other words to behold in advance, to determine before hand, ordain, predestined, in the plan of Yahweh. In the same way as Jeremiah and the prophets are spoken of as existing even before creation, due to their part in God's plan, so the true believers are spoken of as existing then. It is evident that we did not physically exist then except in the mind of God. God "hath saved us, and called us with an holy calling...according to his own purpose and grace, which was given us in Christ Jesus before the world began" (2 Tim. 1:9). God "hath chosen us in (Christ) before the foundation of the world...having predestined us...according to the good pleasure of His will" (Eph. 1:4,5). The whole idea of individuals being foreknown by God from the beginning, and being 'marked off' ('predestined') to salvation, indicates that they existed in the mind of God at the beginning (Rom. 8:27; 9:23).
In the light of all this, it is not surprising that Christ, as the summation of God's purpose, should be spoken of as existing from the beginning in God's mind and plan, although physically he could not have done so. He was "the lamb slain from the foundation of the world" (Rev. 13:8). Jesus did not die then literally; he was the "Lamb of God" sacrificed about 4,000 years later on the cross (John 1:29; 1 Cor. 5:7). In the same way as Jesus was chosen from the beginning (1 Peter 1:20), so were the believers (Eph. 1:4; the same Greek word for "chosen" is used in these verses). Our difficulty in comprehending all this is because we cannot easily imagine how God operates outside of the concept of time. 'Faith' is the ability to look at things from God's viewpoint, without the constraints of time.
“these stones will minister to you.” Like Jesus, who 'was before the world was' () before he was 'born of a woman according to the flesh' (), his disciples, who hear his words because they themselves are 'of God' (John 8:47), remain in him and have his words remaining in them; therefore whatever they ask will take place for them (John 15:8). Stones can become bread (Matthew 3:3; Luke 3:3), or fire can come out of stones (Saying 13). Thomas probably has in mind the creation of food out of stones (cf. also Matthew 7:9: 'What man of you, if his son asks him for bread - will he give him a stone?'), I am also reminded of the passage about stones in Luke 19:40 where Jesus said "I tell you, if these become silent, the stones will cry out!"
“For there are five trees for you in Paradise” The first two sentences in saying 19 don’t seem to be very connected to the last sentence but the trees are the true believers planted in Paradise in the beginning of the new age cp Ps 1:3 Isa 44:4 61:3 Jer 17:8 Jer 17:8.
The Lord Jesus is the vine and we are the branches, the Head and the body are the wood of life in the Paradise and the Paradise is the Kingdom of God that is Israel restored in the Holy Land Ezek 36:35 Jn 15 Christ and the holy ones are symbolized from the beginning by the tree of lives in the Garden of Eden. His body of many members is represented by the many trees in Rev 22:2 and Ezek 47:7. He and they are the substance of the symbol here. Their leaves are for the healing of the nations. That is their work and mission and the effect of all they do as kings with Christ will be to cure the world of all the woes that now afflict it. The ultimate result is there shall be no more curse on earth. But the throne of God and of the Lamb shall be in it.
The five trees are five principles of the one true faith Acts 23:6 24:15,21,25 Eph 4:4-6 1Cor 8:6. Five is the number of grace add more five be comes 10. Only through divine grace can sinful man find the way to worship Yahweh. The five trees could be the epistles of the NT who display thee principles of Christ-like life to the ecclesia, Paul, James, Peter, Jude, John. The five principles from these letters is: knowledge, understanding of the thinking of the flesh or sin, faith, love, and immortality in the Kingdom of God. Or it could also be just knowledge, faith, love, obedience, forbearance.
In Genesis 2:9 we are told of two trees in Paradise, the tree of life, and the tree of knowledge of good and evil. In Philo’s Noah’s Work as a Planter 36, the trees in the garden are named as: trees of life, of immortality, Knowledge, comprehension, and knowledge of good and evil. the Spirit in David says, "He shall be as a tree planted by the channels of waters, which shall yield its fruit in its season, and its leaf shall not fade; and whatsoever he shall work shall prosper." This is a perennial tree which lives for ever; for "its leaf shall not fade" which is affirmable only of a tree incapable of decay. Cp. Isaiah 61:3 Song 2:3 Rev
But what is meant by Paradise here in this saying?
This word paradise is merely a transfer from one language to another -- that is, it is not translated. It is originally, a Persian word, transferred from that tongue to the Hebrew; and from the Hebrew to the Greek; and from the Greek to the English. In the Perso-Hebraic form it is (!Hebrew!) pardais, and occurs in Neh. 2:8, Eccl. 2:5. Song 4:13. The latter text is part of a description of Solomon's vineyard, representative of that part of Eden over which he reigned; and metaphorical of its beauty, fertility, and glory, when the Heir of the vineyard, the "greater than Solomon," shall come to Zion, and "marry the land" of Eden, as defined in the everlasting covenant made with Abraham (Gen 15:18). For so it is written, "thy land, O Zion, shall no more be termed desolate: but thou shalt be called Hephzibah, (i.e., my beloved is in her), and thy land Beulah, (i.e., married): for Jehovah delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee" (Isa 62:4-5).
When the marriage, or union, takes place between the sons of Zion, and their King, with the Land of Promise in Eden, it will again become the garden of the Lord, or Paradise, which His own right hand hath planted. For "the Lord shall comfort Zion: He will comfort all her waste places; and He will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving and the voice of melody" (Isa 61:3). "Instead of the thorn shall come up the fir tree, and instead of the briar shall come up the myrtle tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off" (Isa 55:13). At that time, "I will open rivers in high places, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of water. I will plant in the wilderness the cedar, the shittah tree, and the myrtle tree, and the oil tree; I will set in the desert the fir tree, and the pine, and the box together: that they (Israel) may see, and know, and consider, and understand together, that the hand of the Lord hath done this, and the Holy One of Israel hath created it" (Isa 51:17-20).
These testimonies reveal a future state in regard to Eden, of which its primitive garden is a beautiful and appropriate representation. Once the seat of a paradise on a small scale, it is destined to be transformed from its desolation into "the Paradise of God." The country of the four rivers, even to the west from sea to sea, is predetermined to shine forth as "the glory of all lands." Paradise hath no other locality. Other orbs may have their paradises; but as far as man is concerned, the Paradise of God will be by Him planted in Eden according to "the promise." "In that day, shall Israel be the third with Egypt and Assyria, even a blessing in the midst of the land;" that is, of Eden: "whom the Lord of hosts shall bless, saying, Blessed be Egypt, My people, and Assyria, the work of My hands, and Israel, Mine inheritance" (Isa 19:24-25).
“which remain undisturbed winter and summer and whose leaves do not fall.”
Whoever becomes acquainted with them will not experience death.” All of our efforts should be ideally directed toward obtaining the state of summer or harvest cp. Saying 57 which is the age to come in our lives now or within you, and not spent on things in this world or age which is winter. The winter is this age and the summer is the age to come as the Gospel of Philip says Those who sow in the winter reap in the summer. The winter is this world, the summer is the other age. Let us sow in the world so that we will harvest in the summer….What emerges from the winter is the summer. And Dr Thomas says about the resurrection: From this condensed view of the subject, it will, then, be perceived, that, according to the scripture teaching, there are in the arrangements of Deity, two bodies of life; that is, two kinds of body through which life is manifested: the one body in its organization is essentially perishable; the other, essentially imperishable. Each body is formed, or organized, before it is made the medium of the life peculiar to it. At this crisis, they are simply nephesh, psuche or soul; but when the mechanism of each body is put into motion, the one becomes nephesh khayyah, psuche tzosa, living soul or natural body; and the other, soma pneumatikon, a spiritual body, "spirit;" pneuma agiosunes, spirit of holiness, or holy spirit nature. But these bodies of life are not absolutely independent of one another. Their relationship is similar to that between the wheat standing in the field in winter time, and the same plant in harvest. The perishable body is projected from the earth in the resurrection period, when it stands a body of life, waiting for the Deity to give it a body according to his own good pleasure (1Cor 15:30; John 5:21) to give it a white robe if approved. No body of life is resurrected except such an one, whose organization will give expression to a character extant before death. Such a corporeally expressed character is the restoration of personal identity. The resurrected body of life, thinks, remembers, feels and acts, like Paul, or, it may be, Judas; therefore, it is Paul or Judas to all intents and purposes. But, in this stage of the affair, the resurrected body of life, so named because of identity, is a body capable of perishing again, if left to itself; or, of becoming imperishable eternally if acted upon by the power of Deity. This alternative, then, has to be determined by the Judge. Paul informs the saints of both classes -- of that class who have "walked worthy of their high vocation," and of that, who have "walked after the flesh," since their immersion -- he says to both these, "Every one of us shall give account of himself to the Deity;" "for we must all appear before the judgment-seat of Christ; that every one may receive dia tou somatos, through the body the things according to that he hath done, whether good or bad" (Rom. 16:12; 2 Cor. 5:10). Hence, Paul and Judas will both be there to tell the story of their lives in a previous state of existence. While they are giving account of themselves they are both of them bodies of life, like two plants of the same species in the field, the one may perish by frost or other cause; the other may be unaffected by evil, and yield fruit in harvest. The fate of Paul and Judas will depend on the nature of the account given by each. The rule by which the causes will be adjudicated is laid down by Paul in Gal. vi. 7,8 -- "Whatsoever a man soweth, that shall he also reap." A man sows before death; he reaps after rising from death. "He that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting." This is the rule, which is also illustrated by Paul himself and Judas. The last "sowed to his flesh;" and in his account he will abundantly show it. The sentence upon him in the resurrection-period will therefore doom him to "reap corruption of the flesh" -- to "receive through the body according to what he had done;" and as this was bad, he will, through the body he acquires in the future, receive "bad," or corruption. The body of life, then, named Judas, as a type of his class, remains perishable, and "when cast into outer darkness," reaps all the evil of which it is susceptible.
Does not change in winter nor summer: only the knowledge of the truth does not change.
Their leaves never fall: they have immortality they die no more and anyone who comes to know them will not die themselves that is after the 1000 years those who die in Christ during the 1000 years will be raise.
Saying 20
The mustard seed is symbolic of faith in the Kingdom of God, a faith that starts off small and after it has sent out a large stem in our hearts that we become a shelter for the birds of heaven, which are the mystery of the one true faith God manifest on flesh. The mustard seed is least of all things among men at the beginning, but greatest of all things at the end, such is the Kingdom of God in every aspect in which it can be viewed. Whether as first planted in the field (which is the world) in the promises, or as first introduced to any man called to be an heir of it, or as at first the spiritual kingdom already been established in our midst or first manifested in the earth at Christ’s return.
The spiritual kingdom is the discovery in the world of the presence of a heavenly encampment that is of the one body of true believers this is finding the heavenly encampment hidden within the present world. The Kingdom is everywhere now in Jesus’ day the kingdom of God was already breaking into the world. Like a tiny seed, that has already matured into a large plant. So that the fowls of the air come and lodged in it. The birds of the spiritual heavens that come and lodge in this tree are the clouds of witnesses.
However, when the kingdom of God is truly established on earth as it is in heaven making the below like the above. the birds are no longer the clouds of witnesses but the nations that will find rest and peace in those days (Ps 72:11,12,17) like the birds in Daniel that sit in Nebuchadnezzar’ tree, which are the nations of the Babylonia earth. Isa 2:1-4 Dan 4:19-22 Eze 17:22-24
When first introduced to a man’s notice, in the testimony of the gospel, the kingdom seems to him the most insignificant of his personal affairs. Slowly his view enlarges until he begins to discern its importance, and submits to the requirements associated with it. At last, he dies in the confidence of its hope. Than at the resurrection, he awakes to find all his personal affairs perished and gone, except this one momentous element of them—that he is an heir of the Kingdom of God, which he enters, in the unspeakable joy of a glorified nature and a position of everlasting power and honour, friendship and joy.
Finally, when Christ steals into the world as a thief, the Kingdom of God arrived in his person is the smallest political fact on earth for the time being; but soon, the mustard seed sprouts. He awakes the dead; he gathers them to judgment with the few that are living who stand related to his tribunal. He separates the unworthy element from among them; with the accepted and glorified remnant, he commences belligerent operations against “the kings of the earth and their armies.”—First shattering the Gogian hosts encamped against Jerusalem; then proceeding in detail against all countries and all governments, until the whole fabric of human power is prostrated in the dust, and the Kingdom of God the only ruling authority on the earth. A knowledge of the Kingdom of God is the easy key to the parable of the mustard seed.
Saying 21
Add
The motif of nakedness is introduced here and plays an important role in the next chapter. In the Bible nakedness conveys different things. In this context it signifies either innocence or integrity, depending on how those terms are defined. There is no fear of exploitation, no sense of vulnerability. But after the entrance of sin into the race, nakedness takes on a negative sense. It is then usually connected with the sense of vulnerability, shame, exploitation, and exposure (such as the idea of “uncovering nakedness” either in sexual exploitation or in captivity in war).
Those who have settled in a field and sown the Word, anger those who plant their own outside the Father on the fields they proclaim to be theirs! Be prepared, and stand the ground that is yours to tend, for they will come asking you to repent to them and leave, thus rob you of your harvest, a place in the light as children of God.
2Sa 13:18 Jos 7:21 Jos 7:24 2Sa 13:19 2Sa 20:8 2Ki 9:13 1Ki 11:29 1Ki 11:30 Zec 13:4
Saying 22
This Saying is generally seen by scholars as an allusion to baptism and early Christian concern with the need for rebirth in order to enter God's Kingdom.
In this Saying adults are compared to little children who are able to enter the kingdom, and little children are examples of persons who have put on the new man that is put on the Christ-self are able to enter the kingdom. Thus the kingdom is to be received as a little child. We must humble ourselves as little children. This saying does not mean that we enter the kingdom as children but it means to be converted and become as little children a man without humility cannot be saved. We are brought up with pagan beliefs, and naturally catch their views and spirit. It may be a hard lesson, but we must discard these if we are to come into harmony with the mind of Christ. He requires us to humble ourselves as little children. It is the requirement of the Spirit of God. The current pride and arrogance of society have their source in the mere propensities of nature, which, while having a useful place in subjection to wisdom, become as inconvenient and destructive and ugly as the unregulated predatory instincts of the savage. “To be carnally minded is death: to be spiritually minded is life and peace.” The humility of a little child is not inconsistent with the highest wisdom and executive resource. Jesus illustrates the combination in its highest form; and He could exercise reserve, fulminate angry condemnation, and proceed to high-handed extremity, as in the expulsion of the traders from the temple, while filling the place of a servant in meekness and gentleness. He himself sums up the character, in the words: “Be ye wise as serpents, harmless as doves,”.
To become a child is to become like Christ Jesus who in the days of his flesh was child-like. So what does it take to be like Christ ? Humility and servitude and the ability to identify oneself with Jesus through receiving the knowledge of the truth from the word of God both the spirit-word and Christ Jesus our knowledge of him and our faith in him.
To become an infant means to cleave unto God, as though sucking at your mothers breast in such away that you and the divine are one and the same and there is no division between you and the beloved. You are the beloved and the beloved is you.
This is done when you make the two one. The two are the flesh and the divine nature or the Deity, which must be brought into harmony and united. Making the two into one is a common theme in the bible about marriage, here Jesus is taking about the heavenly marriage when the head and the body become one the second Adam and Eve, the Lamb and his wife. Now the marriage does not begin until after the judgment of the house of God add form bible but are relationship with Christ begins when we are baptised into Christ, when we put on Christ this is the beginning of our spiritual relationship with him or a moral marriage that is done by putting on the mind of Christ. But when he returns the true believers will be conformed to the image of Christ that is to be consubstantial with the Lamb and the Deity this is the true marriage the first is only a type of the second.
“The outside like the inside.” this part of the saying is about washing (Saying 89). We should wash ourselves by the water of the word. First we need to believe the exceeding great and precious promes by the faith of which they can alone become the partakers of the divine nature. Without faith in these things there is no true washing no purification, from moral defilement. The washing of water by the word is to be born of the water a moral resurrection from the dead by washing the inside and the outside thus making them both clean. Circumcision was an outward symbol, but the external and the outward rite of the law, is not in itself of value. It is the inward disposition that matters. Here the Lord Jesus is telling the outward Jews to become inwardly ones, a real Jew for true circumcision is of the heart, in the cutting away of the sins of the flesh. Thus after cutting away the passions of the flesh from our consciousness we will also see a change in our life and actions. For The outer actions must be shaped upon the pattern of the inner man, so that the outer actions and the inner man are integrated and harmonious, completely reflecting each other. Your thoughts, feelings and emotions, words and deeds must follow the way of the inner self or Christ-self, so that, indeed you are the Holy One. This is the meaning of righteousness being rightly ordered according to the image of the Lord or the Christ-self.
When you make the above like the below. Here this should ready when you make the below like the above. Perhaps a mistake was made in copying of the text, nevertheless, there is a profound truth in these words, for when Jesus comes again and raise the true believers from the dead they with Jesus will bring heaven upon the earth, thus making the above like the below. Thus, the multitudinous Son of Man or the Man of the One will join the upper thing with the low things; the earth will be glorified, receiving heavenly glory. What was above will be below as Jesus says your Kingdom come your will be done on earth as it is in heaven, when Jesus first came he give teaching from above if he had not come the lower things could not have been joined with the upper. Jesus comes the second time to give Abraham the truth, which Yahweh had previously told him that through your seed all the earth and those living on it in the last things of the years of completion shall be blessed. And this is what Jesus means when he says your Kingdom come your will be done on earth as it is in heaven thus making the things below into the things above. Also the one sat on the throne in the book of rev is both Yahweh and the lord Jesus Christ, Yahweh is sat on the throne in heaven above and the lord Jesus is sat on the throne of Yahweh below on earth and yahweh being maniesfsted in Jesus Christ and the holy ones he is ruling in both the heavens and the earth thus making the below like the above when the kingdom will come on earth as it is in heaven
“When you make the male and the female one and the same.” In Christ Jesus, you are neither male nor female but a new man, which is androgynous for all true believers are being transformed into the divine mind and nature being sons of the living Father.
Male and female means to develop the desire to receive for the sake of imparting, so that one is perfectly transparent to the spirit-word. Receiving so that you might impart is a complete self-transcendence. Female means receptivity and receiving and male means sharing, imparting or giving. Alternatively, Man is for strength, judgment, and achievement. Woman is for grace, sympathy, and ministration. Between them, they form a beautiful unit -- "heirs together of the grace of life" Obviously, the two are interdependent and interconnected to the extent that one cannot exist without the other, like the body and the soul. In fact, the male and female represent two distinct operations of the same capacity like the body and the soul.
But in Christ Jesus you are neither male nor female so that the male be not male nor the female, female, being shaped into the image of the Lord above (1Cor 15: ) an image that contains within itself all opposites in perfect union including the male and female. Not only do you become like the Holy One, but also the Holy One comes to manifest as you. In this instant, you become the flow of divine grace the divine presence and power living and moving in the world
Therefore, Christ came to correct the separation that was from the beginning. There was both unity and equality in Eden before sin made its ugly appearance. The man and the woman were as one rejoicing together before God, which was brought to an end by the seductive suggestion of the serpent, and its terrible fruit of sin. The unity in Eden was broken, and because the woman was first in the transgression, she was brought into subjection to her husband (1Tim 2:12-14). After God told the serpent, He would provide a Redeemer who would bruise its head and release man from its power (sin). sentence was than pronounced upon the woman: Gen 3:16 And to the woman he said, I will greatly multiply thy pains and thy groanings; in pain thou shall bring forth children, and thy desire shall be to thy husband, and he shall rule over thee. Your desire... to Your husband: Woman's desire to man, Christ: Song 2:16; 6:3. Man's pre-eminence over his wife: Eph 5:22-24. "Desire" is "teshuwqah", found in the OT only here and in Gen 3:16; 4:7; Song 7:10. Eve’s desire was for what she had lost, but hoped to regain it through him. This expresses a desire to return, a desire for oneness, a desire that the individual will (even HIS will!) should be subordinated to the needs of the unit which is the couple: "And the two will become one flesh" (Eph 5:31; cp Jn 17:21; Act 4:32; 27:23; 1Co 6:19,20). Instead "teshuwqah" some read "teshuwbah" return. Thus the Concordant translation renders: “By your husband is your restoration and he shall rule over you”. the LXX and the Syriac also render it as “return.” all these meanings are most significant. Eve was reminded that her restoration, return, was subject to her husband, and that he must exercise the rule over her. Eve, however, was typical of the bride of Christ, and these words spoken to her have an added significance when related to the bride. The restoration of the bride is subject to her husband (Christ), and he must bear rule over her, if she would attain unto it.
What is the restoration?
That unity for which Christ prayed the Father when he declared: John: 17:20,21 Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.
This expresses the complete union of marriage; that oneness that shall only be experienced when the marriage of the lamb hath come. For the moment, the bride is espoused as a “chaste virgin” to Christ, and in this relationship, there is partial restoration. Thus, Paul wrote: Galatians: 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. Paul taught that in Christ there is a restoration of oneness. We experience that initially at baptism, for no matter of which sex we might be, we are than made personally responsible to Christ. But the “oneness” there indicated, is but a token of the complete restoration in the future, when Christ’s prayer will be fulfilled, and when, taking her to himself in the bridal chamber, he will acknowledge that they are “one flesh” (Eph 5:31). Meanwhile, the second Eve remains in subjection to her husband (1Tim 2:11-12 Eph 5:22 Col 3:18)
To make your “eyes in place of an eye and a hand in place of a hand and a foot in place of a foot, an image in place of an image” Thomas demands obscurely that people should not have the eyes, hand, foot that they have but those things in some other from and this refers to the putting off the old man. Therefore, this refers to the entire man having new eyes in place of the old, ears replacing ears hands for hands feet to feet all who have put off the old and earthly man and from whom Jesus has removed the clothing of the kingdom of men have put on the new and heavenly man, Jesus Christ. so that once again the eyes are joined to new eyes, ears to ears, hand to hand, to be completely pure and being the heavenly image both moral and corporeally.
“Wherefore, if thy hand or thy foot offend thee, cut it off, and cast it from thee; it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.” This is connected with the exhortation to “Despise not one of these little ones,” and must therefore refer to matters of attitude or relation to them. What can it mean but that we must be ready to part with anything rather than remain in a position that involves hostility to the undoubted friends of Christ? Jesus even gives it an application to brethren in the wrong. We are not to give them up without effort at reclamation in the particular way prescribed.
The “cut it off” in Mark means to “fashion eyes in the place of an eye” for no one would really cut off their hand or foot Mark and Thomas are taking about the same thing the thinking of the flesh our sinful desires.
Eye in place of the eye indicates the enlightened view of a high level of awareness associated with the centre in the head and is associated with a conscious union with God through Christ and by putting on the Christ-consciousness. A hand in place of a hand indicates action found upon this enlightened view. A foot in place of a foot indicates directing one’s whole life according to the will of God. An image in place of an image is to development of the body or body of light (body of the resurrection) that is both moral and corporeal. Morally when you let the word of the kingdom enter into you when you live according to the spirit of truth and so embody the holy kingdom. As Jesus says in Saying 3, the kingdom is within you.
Saying 23
This selecting means that many are called or invited, but few chosen. There is only one true faith and hope, which is called the Way. It is a narrow way, because broad and spacious is the road leading off into destruction and many are the one’s who going through it, whereas narrow is the Way and cramped the road leading off into life and few are the ones finding it. At the judgment seat Christ will chose between the sheep and the goats and he will set the sheep on his right hand but the goats on the lift and theses on his right hand are the blessed of the Father will inherit the Kingdom prepared for us from the foundation of the world.
“One from a thousand, and two from ten thousand” here the “One from a thousand, and two from ten thousand” stand for two groups of people who will be saved for the “thousand” and “ten thousand” are representative of those who have been drawn out of the two great families of humanity: Jew and gentile.
Alternatively, the “One from a thousand and two from ten thousand” stand for the three people in Saying 30 whom God is with, for one and two make three. Thus the two great families of humanity: Jew and gentile will stand as a single one that is by the blood of Christ. Christ having broken down the dividing wall which is hostility between them both he has abolished in his flesh the law of commandments and ordinances; that the two he might create in himself one new man of the two one, making peace; and might reconcile them both in one body unto God Eph 2:13-16
One: stands for the union between the true believers and the Deity, and the unity, which exists among true believers. One also expresses singleness of purpose. And is also found concerning marriage “two shall become one”.
Two: Two can be a figure both of unity (Saying 11 Gen 1:27 2:20,24 7:9 Jos 2:1 Mk 6:7 Lk 10:1) the numbers 2 to 5 or in this case 1 and 2 are used with the meaning of a few (1Ki 17:12 Lev 26:8 2/Ki 6:10 Isa 17:6 Am 1:3 Pr 30:15)
“Thousand” the Hebrew word ‘clep’ a thousand can be translated family or clan Jg 6:15 1sam 10:19 23:23 (a family many of which constituted one tribe)
Ten: There are 10 powers, which cannot separate the true believers from the love of God Rom 8:38,39 and 10 sins that exclude us from the kingdom of God 1cor 6:10
“And they will stand up as a single one” a single one this is used as a description of the apocalyptic Son of Man who appears to Daniel by the side of the great river, which is Hiddekel, as narrated in chapter 10:5. In the English Version, he is said to have beheld "a certain man." This phrase in the original is ish-ekhad, MAN OF ONE. It was not a real man he beheld; but, as he styles it in verse 18, "the Appearance of a Man"; and in verse 16, "like the Similitude of the Sons of Adam." It was a symbolical or shadowy representation of the man of the One Eternal Spirit. It was, therefore, truly "a certain man," not an uncertain, or indefinite, one. John, the Baptizer, "saw the Spirit descending from heaven like a Dove"; and Daniel, and John, the apostle, beheld the same Spirit, "like the similitude of the Sons of Adam," or, "like to a Son of Man."
Daniel's "Man of the One Spirit;" Paul's "New Man;" and John's "Son of Man." The same things are therefore affirmed of all, both Jesus and the faithful in him. Hence, as a body, their feet will be like hind's feet, swift in the pursuit of their enemies, whom they will overtake and destroy. These will fall before their power; and as Malachi says, they will trample them as ashes under the soles of their feet: and when they have got the victory, they will rule with Jesus as "princes in all the earth" (Psal. 45:16) -- the resurrected "ELOHIM ruling in the earth;" "the Elohim of Messiah's salvation."
Here, then, was a symbolic man blazing in glory and power: and representative of the Eternal Spirit hereafter to be manifested in a NEW ORDER OF ELOHIM -- aggregately ONE MAN -- the One Man of the One Spirit, whom the true believers shall all come unto A PERFECT MAN --- into the measure of the full age of the fullness of the Christ: who is THE HEAD, from whom the whole Body, fitly joined together and compacted by that which every joint (heir) supplieth, according to the effectual working in the measure of every part, maketh increase of the Body unto the edifying of itself in love" (Eph. 4:3, 4, 13, 15, 16). Daniel saw the "perfect man" -- the Eternal manifested in the glorified flesh of a multitude -- symbolically represented in the measure of his full age.
“Stand” as I have said before this a Greek word anasstasis from anisteml to stand up, a standing up again, arise, life up, raise up (again, rise (again)) stand up right. Here it means that all the true believers at the end of the present age will stand up as the man of the one. The order of the resurrection is as follows 1st the formation of the body from the ashes of the dead 2nd impartation of life, making it a soul of life or body of soul 3rd appearance at the Tribunal of Christ 2cor 5:10 4th Quickening consequent upon approval. This is the resurrection of life Anistasis Zoë being made perfect in one Ps 68:6 this is the meaning of 'solitary' or 'single one.
Saying 24
“Teach us about the place where you are going, because we must seek it.”
So where was the Lord Jesus going to?
He was going to heaven to be with the Father. For Jesus was in need of the Father but the Father did not need him for as Jesus says in the secret book of James: “The Father has no need of me, - for a father does not need a son, but it is the son who needs the Father - though I go to him. For the Father of the Son has no need of you.” Therefore, from this it is clear that Jesus was going to heaven but no one could follow after him for the Father has need of a son but he did not need the other sons of the living One. He only needs his firstborn son, his only begotten son, Jesus tells his dispels that he will be the light within them as the heaven man of light once we have the light of knowledge of the law of God within us we can turn inward now and encounter the son of man cp. Saying 3
Here Jesus is not saying that there is light within every one or that the light is fallen down from above and that the light as fallen asleep within us. but that light within a man of light and he also says that his disciples are the light of the world for all true believers are called light having obtained saving wisdom with faith and good works in communion with Christ and God Eph 5:8 add more
But what is this light?
First there could be no light within unless it came from the outside for as Paul says “within me that is within my flesh dwells no good thing” it is SIN that dwells within us all Rom 7:17,18 so the light within is the word of God both the spirit word and Christ Jesus, the son of God.
For light is used in the scriptures as doctrine, teaching Isa 49:6 for the commandment of God is like a luminary, and the law is as a light Pr 6:23. A teacher Isa 51:4 2:3,5 Lk 1:79 2:32 to denote truth and its knowledge, together with the spiritual purity congruous with it Mt 4:16 Jn 1:4,5 3:19-21 acts 26:18,23 2cor 6:14 eph 5:13 1jn 2:18 mt 5:16. the light by which the true life is gained jn 8:12 Jesus the Messiah is called the light of the world Lk 2:32 Jn 1:7 12:35 8:12 9:5 true believers are called light having obtained saving wisdom with faith and good works in communion with Christ and God Eph 5:8
Now, the scriptures says, "The commandment of God is a lamp; and his law is light" (Prov. 6:23); so that the prophet says, "Thy word is a lamp unto my feet, and a light unto my path" (Psa. 119:105). And to this agrees the saying of the apostle, that the sure word of prophecy is "a light that shines in a dark place" (2 Pet. 1:19). Now, Isaiah testifies, that the Word is made up of God's law and testimony, and that those who do not speak according to it, have no light in them (Isa. 8:20). This is the reason that the savage has no light in him; because he is intensely ignorant of the law of God. Light does not emanate from within; for sin, blood, and flesh can give out none. It can only reflect it after the fashion of a mirror. The light is not in the mirror; but its surface is so constituted that when light falls upon it, it can throw it back, or reflect it, according to the law of light, that the images of objects are seen on the surface, whence the light proceeding from the objects is last reflected to the eye. Neither is light innate in the heart. This is simply a tablet; a polished tablet, or mirror, in some; but a tarnished, rusty tablet in others. It is called "the fleshy tablet of the heart". It was polished in the beginning, when God formed man after His likeness; but sin, "the God of this world", hath so tarnished it that there are but few who reflect His similitude.
No; it is a mere conceit of the fleshly mind that man is born into the world with the light within; which requires only to be cherished to be sufficient to guide him in the right way. God only is the source of light; He is the glorious illuminator of the moral universe; and He transmits His enlightening radiance through the medium, sometimes of angels, sometimes of prophets, and at others through that of His Son and the apostles, by His all-pervading Spirit. Hence it is that the scripture says, "God is light", whose truth "enlightens the eyes". But what is the truth? It is "the light of the glorious gospel of Christ", who is the polished incorruptible fleshly mirror, which reflects the Image of God -- an image, at present, but obscurely impressed upon the fleshy tablets of our hearts; because we know only in part, perceiving things by the eye of faith, until hope shall disappear in the possession of the prize.
God, then, is the source of light; the gospel of the kingdom in the name of Jesus is the light; and Christ is the medium through which it shines; hence he is styled THE SUN OF RIGHTEOUSNESS; also, "the true light, which enlightens every man, that cometh into the world"; "a light to enlighten the Gentiles, and the glory of his people Israel". Now, the enlightening of every man is thus explained by the apostle: "God", says he, "who commanded the light to shine out of darkness, is he who hath shined into our (the saints') hearts, with the illumination of the knowledge of the glory of God in the face of Jesus Christ" (2Cor 4:6). But "every man" is not enlightened by this glorious knowledge; for to some it is hid. The tablets of their hearts are so corroded and encrusted with opaque and sordid matter that they are destitute of all reflecting power. Light will not shine in a black surface. Hence, says the apostle, "If our gospel be hid, it is hid to them that are lost: in whom the God of the world hath blinded the minds of them who believe not, lest the light of the glorious gospel of Christ should shine into them" (2Cor 4:3,4). He darkens the tablets of their hearts by "the care of the world, and the deceitfulness of riches" (Matt 13:22); and thus prevents them from opening their ears to hear the words of eternal life.
If a man have light, then, it is very evident that it is acquired from without, and not an hereditary spark within. When the Lord Jesus appeared in Israel "he shined in the darkness". This nation was so darkened by the propensities and human tradition, that they did not perceive the light when it shined among them; "the darkness comprehended it not" (John 1:5). If this were the condition of Israel, how intensely dark must have been the world at large. Still, the Gentile mind was not so totally eclipsed as that of the savage. The nations of the Four Empires had been greatly mixed up with the Israelites in their history; so that the light of their law must have been considerably diffused among them; though not given to them for their obedience. Hence, "the work of the law was written upon their hearts" to some extent; and created in them "a conscience, by the thoughts of which they accused or excused one another" (Rom. 2:14,15).
This shining of the truth in the darkness of the nations was considerably increased by the apostolic labours; for "their sound went into all the land, and their words unto the end of the habitable" (or Roman Empire) (Rom. 10:18). Now, although this light was almost extinguished by the apostasy, lamps were still kept burning in its presence (Rev. 11:4); so that the eclipse was not so total that the darkness of the Gentile mind was reduced to a savage state. When the scriptures were again disseminated in the tongues of the nations in the sixteenth century, the light of truth began again to stream in upon them. The scriptures were then like a book just fallen from heaven. The world was astonished at their contents; but "comprehended them not". Men discussed it, tortured it, perverted it, fought about it; until the stronger party established the foundation of the world as at present constituted.
Add more And this is a man of light lighting up the whole world.
Saying 25
“Love your brother as yourself“: This verse does not occur in the New Testament. However, the mode of expression does have parallels in the Old Testament: Lev 19:18, Deut 6:5, Deut. 32.10; Ps. 17.8; Prov. 7.2." Love your brother as yourself: Cp Luke 10:25-29, Matt 22:34-40, Mark 12:28-34, Rom 13:8-10, Gal 5:13-15, Jam 2:8.
In answer to the question, "What must I do to inherit eternal life?" (Lk 10:25), Jesus cites this verse: "Love your brother as yourself" (Lk 10:27). When this answer elicits the follow-up question, "And who is my brother?" (v 29), Jesus responds by telling the parable of the good Samaritan (Lk 10:30-37). In his parable Jesus makes it very plain that "brother" must not be restricted to 'fellow believer', but that it includes especially those with whom we feel we have little in common -- even those whom the most "upright" Jews despised -- the Samaritans!
In taking this broadly inclusive point of view, Jesus is only following the context of the Lev 19:18 citation: in Lev 19:33,34 it is clear that "brother" includes the "alien" -- that is, the Gentile: "Love him as yourself, for you were aliens in Egypt."
"The key words 'brother' and 'eye' link Logia 26 and 25. Logion 26 corresponds to Matt. 7.3-5; Luke 6.41-42) and as the simpler construction may also represent parallels in the Old Testament. But it is also conceivable that Thomas has simplified an earlier saying, the centre of which was reproof of the brother, and put self-correction at the centre."
Saying 26
The saying is found in the rabbinical writings, and is an example of the caustic Jewish humour. 'Arakin 16b in the Babylonian Talmud for a comparable story: "It was taught: Rabbi Tarfon said, 'I wonder whether there is a person of this generation who accepts admonition? If someone says to him, "Remove the chip from between your eyes (or, eye teeth)," he would say to him, "Remove the beam from between your eyes (or, eye teeth)."'
The key words 'brother' and 'eye' link Logia 26 and 25. Logion 26 corresponds to Q (Matt. 7.3-5/Luke 6.41-42) add more self-correction
Saying 27
Jesus says, 'If you do not fast with respect to the world, you will not find the Kingdom of God“. But another saying in that gospel (Saying 14) seems to reject external acts of piety, including fasting, as things that can lead to sin, possibly because of pride or hypocrisy. The fasting 'with respect to the world' in saying 27 could therefore be intended as a metaphor for general 'Fasting to the world' must mean withdrawal from a worldly; it is an abstention from the world (which itself implies other forms of ascetic denial), that involves becoming a 'solitary' (which itself implies other forms of ascetic denial). It is not fasting which is rejected in saying 14 but only hypocritical or empty fasting, which does not reflect a genuine indifference to the world." Add more
"If you do not observe the Sabbath as a Sabbath, you will not see the Father."
Here the finding of the Kingdom and the seeing the Father are the same term If you do not Draw near to God than you will not see the Kingdom this is done by the studying the bible the spirit-word, with prayer and meditation, everyday!
“observe the Sabbath as a Sabbath” Here Jesus is not telling us to observe the Sabbath under the law of Moses but to observe the true Sabbath The Greek expression occurs in the LXX at Lv 23:32; 2 Chr 36:21. It does not simply mean 'to observe the (weekly) Sabbath'. In Lv 23:32 it refers to the Day of Atonement, which is to be kept as a real Sabbath. Hence, it is likely that we should understand the expression in this saying in a metaphorical or a spiritual sense. Cf. Heb 4:9 and Justin (Dial. w. Trypho 12, 3; PG 6, 500), who uses sabbatizein in the sense of a spiritual Sabbath opposed to the formal Jewish observance; for him it consisted in abstention from sin."
The offerings and circumcision and the Sabbath and fasting and Passover and unleavened bread and other similar maters are only a shadow this aspect of the matter is plainly affirmed in the statement that "the law was a shadow of good things to come": that the law was "the form of knowledge and of the truth" (Rom 2:20), and that the body (or substance) of the law-shadows "is of Christ" (Col 2:17); further, that the promulgated righteousness of God by faith in Christ without the law was "witnessed by the law" (Rom 3:21). This view of the matter enables us to understand how Christ could say that he had come to fulfil "the law and the prophets", and that "till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5:17, 18).
If the answer be made that sacrifice was superseded by the death of Christ, it has to be rejoined that the same is also true of the Sabbath; "the body (or substance) of which is of Christ", as Paul says in the words already quoted. We have the true Sabbath in Christ, who said "I will give you rest", or Sabbath. Under the law, a man laboured in his own works to establish his own righteousness with a sense of burden that was grevious to be borne, feeling it a yoke, as Peter says, which they were not able to bear (Acts 15:10). The "strength of sin", as a destroyer, lay "in the law", as Paul testifies (1Cor 15:56). It condemned sinners to death, and all were sinners, who "through fear of death were all their lifetime subject to bondage" (Heb 2:14).
But in Christ, their righteousness was by faith of him (Rom 3:21-22), not their own righteousness, which was by the law, but the righteousness which was of God by faith (Phil 3:9). Therefore all who entered Christ entered the true Sabbath keeping, in ceasing from their own works, as the ground of their hope towards God. The offered favour of God with forgiveness became the ground of their hope, and imparted peace and joy. This was the "rest" into which, in a preliminary form, Paul taught that believers entered. "He that is entered into his rest hath ceased from his own works, as God did from his" (on the seventh day) (Heb 4:10). It all has reference to the Sabbath of the kingdom, the rest that remains for the people of God in the seventh period of a thousand years, when all the toil-worn human race will cease from their vain efforts to work out their own blessedness, and accept in grateful humility the long-covenanted blessedness of Abraham and his seed which will come on all who yield the needful faith and submission.
On the first day of the creation-week God said, "Let there be light, and there was light;" so on the first day of the week "THE TRUE LIGHT" came forth from the darkness of the tomb "like dew from the womb of the morning." This event constituted the day after the Sabbath, or eighth day, the day of the Lord's resurrection; and therefore styled by His disciples "THE LORD'S DAY." It is a day to be much remembered by them, because it assures them of their justification "in Him," of their own resurrection to life, and of the certainty of His ruling or "judging the world in righteousness" as Jehovah's king, when they also shall reign with Him as kings and priests of God (Acts 17:31; Rom 4:25, 8:11; 1Cor 15:14-20; Rev 5:9-10). This day is also notable on account of the special interviews which occurred between Jesus and His disciples after His resurrection (John 20:19-26). He ascended to heaven on this day, even the forty-third from His crucifixion; and seven days after, that is the fiftieth, being that Lord's day styled "the day of Pentecost," the gift of the Holy Spirit was poured out upon the apostles, and the gospel of the kingdom preached for the first time in His name.
The observance of the seventh day was obligatory only upon the Israelites so long as the Mosaic code was in force, being "a sign" between God and them. The Sabbaths belong to the land and people of Israel, and can be only kept according to the law while they reside in the country. This will appear from the fact that the law requires that "two lambs of the first year without spot" should be offered with other things "as the burnt-offering of every Sabbath;" an offering which, like all the offerings, & c., must be offered in a temple in Jerusalem where the Lord has placed His name, and not in the dwelling places of Jacob. Israel must therefore be restored to their own country before even they can keep Sabbath. Then, when "the throne is established in mercy; and He (the Lord Jesus) shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness" (Isa 16:5), then I say, "shall the priests, the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, come near to Me to minister unto Me, and they shall stand before Me to offer unto Me the fat and the blood, saith the Lord God: and they shall hallow my Sabbaths" (Ezek 44:15-24).
But these Sabbaths will be no longer celebrated on the seventh day. They will be changed from the seventh to the eighth or first day of the week, which are the same. The "dispensation of the fullness of times" (Eph 1:10), popularly styled the Millennium, will be the antitype, or substance, of the Mosaic feast of tabernacles which was "a shadow of things to come." In this type, or pattern, Israel were to rejoice before the Lord for seven days, beginning "on the fifteenth day of the seventh month, when they had gathered the fruit of the land." In relation to the first day of the seven, the law says, "it shall be a holy convocation: ye shall do no servile work therein." This was what we call Sunday. The statute then continues, "on the eighth day," also Sunday, "shall be a holy convocation unto you, and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein." Again, "on the first day shall be a Sabbath, and on the eighth day shall be a Sabbath" (Lev 23:34-43). Thus, in this "pattern of things in the heavens" the first and eighth days are constituted holy days in which no work was to be done. It also represents the palm-bearing or victorious ingathering of the twelve tribes of Israel from their present dispersion to the land of their fathers, "when the Lord shall set His hand a second time to recover the remnant of His people" (Isa 11:11). Three times in four verses does Zechariah style the yearly going up of the Gentiles to Jerusalem to worship the king, the Lord of Hosts, there, the "keeping of the feast of tabernacles" (Zech 14:16-19); an event which is consequent upon the destruction of the dominion represented by Nebuchadnezzar's image, and the re-establishment of the kingdom and throne of David. This national confluence of the Gentiles to Jerusalem is characteristic of Messiah's times; and of the true or real festival of tabernacles, when He will "confess to God among the Gentiles, and sing unto His name," and "they shall rejoice with His people," Israel (Rom 15:9-10). Referring to this time, the Lord says, "the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the children of Israel for ever, and My holy name shall the House of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcasses of their kings, far from Me, and I will dwell in the midst of them for ever" (Ezek 43:7-9). This is clearly a prophecy of what shall be hereafter, because the House of Israel still continues to defile God's holy name by their abominations; but when this comes to pass they shall defile it "no more."
After the declaration of these things, Ezekiel is commanded to show them the description of the temple which is destined to be "the house of prayer for all nations," with the ordinances, forms, and laws thereof. The Lord God then declares, "the ordinances of the altar in the day when they shall make it," and when the Levites of the seed of Zadok shall approach unto Him. The "cleansing of the altar," and the consecration of the priests, is then effected by the offerings of seven days. "And when these days are expired it shall be, that upon the eighth day, and SO FORWARD, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, O Israel, saith the Lord" (verse 27). Thus the Lord's day, the day of His resurrection from His seventh day incarceration in the tomb, becomes the Sabbath day of the future age which shall be hallowed by the priests of Israel, and be observed by all nations as a day of holy convocation in which they shall rejoice, and do no manner of servile work at all.
This change of the Sabbath from the seventh to the eighth, or first day of the week, is also a type of the final rest to come when Jesus hands over the Kingdom to the Father for before that time Christ and the holy ones will have been regning over the nations on the earth and they shall rejoice for a thousand years. Then after the thousand years the constitution of the kingdom will be changed at that epoch; and the world shall be turned back to primeval silence for seven days, as it was at the first beginnings; for sin being taken away from among men, and death its punishment abolished the element of priesthood must be removed. Then the end will come when my son the Messiah shall deliver up the kingdom to me so that I may be all in all. And after seven days the world, which is not yet awake, shall be roused, and that which is corruptible shall perish. From this end, the Ages of the Ages takes their rise, and things on earth are changed no more.
In the 2Enoch 33:1 Enoch is told by the Deity that the eighth day is the beginning of the Ages of the Ages: 1”On eighth day I likewise appointed, so that the eighth day might be the 1st, the first-created after my week, and that it should revolve in the revolution of seven thousand, so that at the beginning of the eighth thousand there should be a time of not-counting, endless, with neither years nor months nor weeks nor days nor hours.
Saying 28
World Jesus stuode in the mist of the world but the world did not know him. Flesh: the appearing in flesh does not mean that Jesus was part of the trinity or an angel in Heaven or a spirit before he was born. “to appear” means to look at behold, to allow one’s self to be seen, Jesus was in the world but the world did not know him until him made his appearance on the world stage. It was the word that became flesh when Jesus says I appeared in the flesh this is the Eternal spirit self staled the Logos or word, which is identical with Theos or Deity. Now, Theos was the Logos, that is Deity was the word and this word became flesh. This is Deity manifested in flesh. Jesus came from the seed of David according to the flesh that is in the likeness of sinful flesh but being the son of God his carterter was clean so he was without sin but he had the sinful nature and this is how God condemned sin in the flesh when Jesus was made sin for us for it was in the flesh of Jesus that God condemned sin in the flesh and killed the one who has the power of death that is the devil which is our own desires and when desire has conceived it gives birth to sin and sin, when it is full-grown, brings forth death
Drunk and not thirsty. That is thirsty for the truth no one is seeking the water of life that is the word of God, they are all drunk with the wine of fornication Rev 17:2 and the wine of violence Pr 4:17 and ridica and everyone going astray by it is not wise pr 20:1 and forget the law Pr 31:5
“For they are blind in their hearts and they do not see” Purity without, uncleanness within. "Blindness" (vv 25,26).Blindness of Jews: Deu 28:28; Isa 53; Rom 11:25. (b) Time of advent: Dan 9:24-27; Psa 110.They be blind leaders of the blind" in whom is no light, because they speak not according to the law and the testimony of God. Let us repudiate their dogmatisms; let us renounce their mysteries; and let us declare our independence of all human authority in matters of faith and practice extra the Word of God. The Scriptures are able to make us wise, which the traditions of "divines" are not. Let us then come to these Scriptures, for we have the assurance that he who seeks shall find; though we must also bear in mind that "many shall seek to enter in but shall not be able." We must seek by the light of Scripture, and not permit that light to be obscured by high thoughts and vain imaginations which exalt themselves against the knowledge of God. Great is the consolation that "the wise shall understand," and "shine as the brightness of the firmament." Be this then our happiness to understand believe and do, that we may be blessed in our deed and attain to the glorious liberty and manifestation of the sons of God.
When the mental disposition, called "the heart," is renewed, it becomes a mirror, as it were, in which one skilled in the word of the kingdom, can discern the spirit, or behold a reflection of the Divine Nature, This image of God in a man's character can only be created by the word of the truth of the gospel of the kingdom. A man may be very "pious" according to the standard of piety set up and approved by his fellow-men; but, if he be ignorant of the renewing elements,--if he neither know nor understand, and consequently, and necessarily, be faithless of the law and testimony of God, "there is no light in him." He is walking in a vain show; "in the vanity of his mind, having his understanding darkened, being alienated from the life of God through the ignorance that is in him, because of the blindness of his heart" (verse 18).
Saying 29
In this saying the words “flesh and body” stands for the natural body the body of the soul and the word “spirit” stands for the spiritual body the body of the spirit 1Cor15:44-46:
44 It is sown a body of the soul, it is raised a body of the spirit; if there is a body of the soul, there is also of the spirit:––45 Thus, also, it is written––The first man, Adam, became, a living soul, the last Adam, a life–giving spirit. 46 Howbeit, not first, is the body of the spirit, but that, of the soul,––afterwards, that of the spirit. Rotherham’s Emphasized Bible
“If” in Hebrew and Greek can be translated in many ways in English 0518 Ma 'im eem a primitive particle; conditional part; in the AV-if, not, or, when, whether, surely, doubtless, while, neither, saving, verily; 43 Greek 1487 ei ei i a primary particle of conditionality; ; conj AV-if 242, whether 21, that 6, not tr 20, misc 3; 292 and “is” in the Greek may also be translated AV-is 744, are 51, was 29, be 25, have 11, not tr 15, misc 25, vr is 1; 900
Strong’s 2076 esti esti es-tee’ third person singular present indicative of 1510; ; v 1) third person singular of "to be" Used in phrase <3739> <2076> (5748) in: #Mr 3:17 7:11,34 12:42 15:15 Eph 6:17 Col 1:24 Heb 7:2 Re 21:8,17 These are listed under number 3603.
So the first part of this saying can be translated “when” “When the flesh come into being because of spirit, it was a miracle.”
Now in the next part of the text “but” in the Greek can be translated AV-but 1237, and 934, now 166, then 132, also 18, yet 16, yea 13, so 13, moreover 13, nevertheless 11, for 4, even 3, misc 10, not tr 300; 2870 1161 de de deh a primary particle (adversative or continuative); ; conj. so the next part of this saying can be translated also when spirit came into being because of the body it is a miracle of miracles.
So we have two miracles here the first one Jesus is speaking about the creation of man Gen 1: 2: add when the flesh came into being by the spirit of El through the Elohim and this was a miracle and not by chance as the theory of scientific origins would have it. The second miracle is ”a miracle of miracles” for from the natural body comes the spiritual body or the spiritual world is devolped from the natural one surely this is a miracle of miracles.
Here Jesus must be speaking to his disipels after his resurrection for On a certain occasion, Jesus unexpectedly stood in the midst of His disciples, at which they were exceedingly alarmed, supposing they beheld a spirit, or phantasm, as at a former time. But, that they might be assured that it was really He Himself, He invited them to handle Him, and examine His hands and feet: "for," said he, "a phantom hath not flesh and bones as ye see me have." He did not mean to say that a spiritual body had not; but a Spirit such as they thought they saw. "They supposed they had seen a phantom." When Jesus walked upon the sea both Matthew (Mat 14:26) and Mark (Mark 6:49) make use of the same phrase as Luke, and say that the disciples when they saw Him, "supposed they had seen a spirit, and they cried out for fear." In both these places the word is phantasma, and not pneuma.
Now, a Spiritual body is as material, or substantial and tangible, a body as that which we now possess. It is a body purified from "the law of sin and death." Hence it is termed "holy," and "spiritual," because it is born of the Spirit from the dust, is incorruptible, and sustained by the ruach, or spirit, independently of the neshemeh, or atmospheric air." "That which is born of the flesh," in the ordinary way, "is flesh," or an animal body: and that which is born of the Spirit," by a resurrection to life, "is spirit," or a Spiritual body (John 3:6). Hence, in speaking of Jesus, Paul says, "born of David's seed according to the flesh; and constituted the Son of God in power, by the spirit of holiness, through a resurrection from the dead" (Rom 1:3-4). Thus, He was born of the spirit, and therefore became "a Spirit;" and, because highly exalted, and possessing a name which is above every name (Phil 2:9-11), He is styled "the Lord the Spirit."
Now, Jesus Anointed is Power, or Spirit, manifested in flesh, and justified in Spirit (2 Tim. 3:16): or, "Made of the seed of David according to flesh; and constituted Son of God in power, according to spirit of holiness, out of a resurrection of dead ones" (Rom 1:3, 4): and therefore styled "the Lord the Spirit," or "a life-imparting Spirit" (1Cor 15:45; 2Cor 3:17, 18). Here are Spirit and Flesh. The Spirit is Theos, or Deity; the Flesh was the Son of Mary, and named Jesus; and when anointed with Spirit again at his resurrection, became Jesus Christ, or the Anointed Jesus. This anointing was his begettal of spirit by which he became Spirit; as he said to Nicodemus, "that which is born of the Spirit is spirit" (John 3:6).
The flesh is a vehicle for the spirit: a vehicle in Hebrew is a vehicle “cherub” “Cherubim”. in Phanerosis, Dr. Thomas gives us The etymology of the word “cherub” or with “im“ on the end of a Hebrew word denotes the plural number “Cherubim” “is said by Gesenius to be obscure; and he suggests what he calls “a new derivation.” He says “if the word be of Semitic origin, perhaps we may take the root charav as having a meaning like kharam “to prohibit from a common use.” Hence, to consecrate, etc. “So that ‘cherub’, would be keeper, warden, guard, that is, of the Deity, to guard against all approach.” Hyde, in his Religion of the Ancient Persians, page 263, supposes that “‘cherub’ may be the same as Kerub, the first letter being koph, instead of caph, and signifying one near to God. His minister — one admitted to His presence.” Both these derivations are in accordance with the truth concerning the Cherubim — nevertheless, not satisfactory to our mind. We believe that the word is derived from the root rachav, “to ride” whether on an animal or in a vehicle, By transposing the first two letters and heemantively inserting wav before the last, we have “cherub” or that which is ridden — in the plural. “cherubim.” This convertibility of the verb rachav into the noun “cherub” is illustrated in Psalms 18:10., thus: “And-he-rode upon-a-cherub and flew” but the Father by the Spirit also “inhabits the Cherubim.” David, in Psalm 80, and Hezekiah in Isaiah 37:16
According to this derivation, the cherubim comprise the chariots of Yahweh, in which he rides by his spirit, and through which he manifests himself. In 1Chr 28:18 the phrase “the chariot even the cherubim” occurs according to the RV supporting the contention of Phanerosis. It is further supported by the expressions of 2Kings 2:12 and 13:14
The “Cherubim,” then, constitute a vehicle, in and upon which the Eternal Power self-styled “Yahweh,” rides as in a chariot. The Spirit is the rider, and the Cherubim the “clouds,” the “horses,” the “chariots,” the “living creatures,” the “wheels,” the “great waters,” the “winged host,” upon which He rides. Hence, of the Eternal Spirit it is said: “Behold, He cometh with clouds” — the clouds of His witnesses, of whom the present evil aion, or course of things, is not worthy (Rev. 1:7; Heb. 12:1; 1 Thess. 4:17); and again: “Was Thy wrath against the sea that Thou didst ride upon Thine horses, Thy chariots of salvation? Thou didst march through the sea with Thine horses, through the heap of great waters” (Hab. 3:8, 15); also, “Whither the Spirit was to go the living creatures went . . . . and they ran and returned as the appearance of a flash of lightning. And the noise of their wings was like the noise of great waters, as the voice of the Almighty, as the noise of a host” (Ezek. 1:12, 14, 24; Rev. 1:15; 19:14). In this last citation, wings, great waters, Almighty, and host, all refer to the same company — a multitudinous embodiment of the Effluence of the Eternal Father, who soars on these wings of the Spirit. Wy-yaide-al chanphai ruach (Ps. 18: 10).
Saying 30
The Coptic text "Where there are three gods, they are gods. Where there are two or one, I am with him." The Jews had and worshipped several Gods at that time - Moses had to fight with that fact already and Jesus encountered it again. Even though the Trinity was formed after Jesus' crucifixion - Father, Son, Holy Spirit - it can be assumed that Jesus was aware of the plans for his future, so Jesus has a slap against Trinitarian doctrine, asserting that a doctrine of three Gods is polytheistic if one understands that each of the gods is a separate God. But the Coptic text is corrupted and the Greek like the Coptic is nonsense as well April Deconick in her translation of the GTh the original Gospel of Thomas in translation has reconstructed the text: Jesus says: "Where there are three people, God is there. And where there is one alone I say that I am with him. Lift the stone, and there you will find me; split the wood, and I am there."
This teaches that where 3 or more study the word of God is the Shekhinah with them and even if it is one alone praying or studying the word of God Jesus is with them and this would also mean that Jesus after his baptism and his resurrection became the Shekhinah, the presence of God or the spirit of providence Jesus is everywhere now and he controls everything for this happen after his resurrection when all authority was given to him on earth and in heaven Mt 28:18
Saying 31
Here Jesus is speaking about himself and his followers as rejected prophets like the prophets of old who were rejected and killed. This is a warning that his followers can expect to be treated as he was.
Saying 32
This saying is about preaching or missionary work, the disciples are compared to a city the heavenly Jerusalem “being built on a high mountain” cp. Rev 21:10. The city is Yahweh’s house and is made up of all true believers (Jer 31:38; Rev 21:9-22). The high mountain is mount Zion the place where Yahweh elected he shall dwell among his people (Deut 12:11 Ps 132:14) and therefore symbolises the ecclesia (2Cor 6;16) zion is a symbol of permanency (Ps 125:1). A true believer is a citizen of zion (Ps 87:1-5) Ezekiel saw the literal mountain Ezek 40:2 as it will be after the earthquake shall have elevated zion (zech 14:4,10)
The city cannot be hidden that is all nations shall flow to it and say teach us your ways for the law shall go out of zion the word of Yahweh from Jerusalem. (Jer 3:17)
“that cannot be sieged.” or “Fortified“, that is fortified with the truth, the word of God, and the full amour of God which I have spoken about before in saying 21. When we put on the full amour of God Yahweh becomes our fortress 2sam 22:2 Ps 31:2
Saying 33
The preaching here is part of the above saying and it is also part of the next saying about the blind man being blind by having no light or lamp add from OGTT p. 147
Those who ear the truth should preach it to others, in order that they may receive and benfit from it, sharing it with others and bringing others into the path and felloship. The prophets and apostles of God have not extended the light to us in order for us to hide it, but rather that we might also engage in the divine labour of bearing that light in the world. Everyone has a part in the responsibility of the ministry of the truth and bringing other souls to the way
The light is the understanding of the truth in the love thereof. this light is the word. The word is the oil, which, being combusted in the mind, sheds forth light, as Jesus commands (“Let your light shine”). To “let the word of Christ dwell in us richly” as Paul exhorts, is to keep oil in the vessel with the lamp. And the lamp-stands are the ecclesias
Saying 34
In this saying Jesus is speaking not only of faith, but of knowledge as well. Faith is the beginning of the enlightenment, but accurate knowledge is the fruit the realization of the Christ-self within oneself. We must seek from the Lord the healing of our spiritual blindness and darkness which all of have being born with called sin in the flesh, in order that the light of the good news shine upon us. He must "buy gold tried in the fire; and white raiment, that he may be clothed, and that the shame of his nakedness do not appear; and anoint his eyes with eye-salve, that he may see." (Rev 3:18) In other words, he must believe "the things concerning the kingdom of God and the name of Jesus Christ"; follow the example of the Samaritans and be baptized into the name of Jesus Christ; and thenceforth perfect his faith by his works, as Abraham did. He will then be a lamp, well oiled and trimmed, and fit to shine forth as a glorious light at the marriage of the Lamb.
Accepting the message of salvation and devoting ourselves to God through Christ and being baptized in water is only the beginning of our exercise of faith. It is only the beginning of our obedience to God. It sets us on the path to everlasting life, but it does not mean our final salvation,
We must pary and meditate upon the word of God, seeking the fulfillment of our faith in true knowledge of the living Christ. it is spoken as a warning to all disciples. The object lesson of the one must be noted for the guidance of every follower of the Lord. It is a warning of the dangers of being leaders and teachers, which all teachers should take to heart Thus it is not blind faith like that of the orthodox churches of Christianity.
But faith alone can not save us, if we do not have works it is dead like the body without the spirit James 2:14,17,26
We are saved by grace as well as faith, now this is twofold we must do our part so that God can do his part Php 2:12 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
Ehp 2:7 That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.
8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
9 Not of works [that is of the law of Moses], lest any man should boast.
10 For we are his workmanship, created in Christ Jesus unto good works [the works of faith], which God hath before ordained that we should walk in them.
From this we lean that faith and good works are done in this age, but grace is give to us in the age to come. Eph 2:7 1pet 1:5,9,13 Heb 11:1,13,39,40
Saying 35
Only Jesus was strong enough to overcome the strong man because Jesus bound the devil which is sin in the flesh, the devil kept us as slaves in his house which is the law of sin until Jesus came and destroyed him Heb 2:14-18. Bind his hands=Jesus began to bind the strong man in his life and could share the spoils with us to some extent, although he did so more fully through his death.
Here Jesus is instructing us to bind our demons and passions and to seize its possessions as those of a strong man who is making war within us an internal battle. We must rein in your bestial nature and train the beast according to your inward man. The strong man one’s own bestial nature and evil inclination, it is that very power of ignorance in the human consciousness, the only real devil. We must restrain the evil inclination completely. Only than will our “house” mind, body and heart will become clean and than our life will also become clean and be your own than you will be a holy temple of the living Christ and not only that you can offer it up as a living sacrifice to God. Indeed, we must exercise self-discipline and develop self-control for without self-discipline, one is not free at all but bound to the compulsions f sin in the flesh and constanting to its impulses
Saying 36
Greek text Jesus says, "Do not worry from dawn to dusk and from dusk to dawn about [what food] you [will] eat, [or] what [clothing] you will wear. [You are much] better than the [lilies], which [neither] card nor spin. And for your part, what [will you wear] when you have no garment? Who would add to your stature? It is he who will give you your garment.
Here this Saying is about faith again. Our faith and trust in God to provide all that we need to live. Both natural and spiritual food and clothing. For in such faith, we know that all the situations, circumstances, and events we encounter are a manifestation of God’s will and providence in our lives. (Add from bible). Thus, we learn to meet all circumstances with equanimity, and seek to see the working of Yahweh in all that transpires.
In Genesis 3:21 Yahweh Elohim made coats of skins, and clothed Adam and his wife By the alteration of a single letter in the Hebrew we can read coats of light, the garment of light and this points forward to when the true believers are clothed upon with the robe of light in place of the Adamic coat of skin. The garment is a gift from God the house which is from heaven is the same thing as the robe of light 2cor 5:1,2 Paul’s desire to put on his house which is from heaven so that he may be clothed and not be found naked this is not being unclothed but further clothed 2cor 5:4
By this, it signified that, when Yahweh Elohim appointed coats of skins to cover the man's and woman's shame, lambs were slain. Which they were taught to understand were representative of the Seed, who should be slain for the sins of all the faithful; and with whose righteousness they should be clothed, after the type of their covering by the skins of their sacrifices. Thus, from the institution of sacrifice in Paradise until the death of Jesus on the cross, he was typically slain; and the accepted worshippers, being full of faith in the divine promise, like Abel and Enoch, understood to what the slaughtered lambs referred. Their names were consequently written in the remembrance of God (Mal. 3:16; Rev. 17:8; 20:12; 21:27), as inheritors of the kingdom; whose foundation was commenced in Paradise, and has been preparing ever since, that when finished it may be manifested "in Eden the garden of the Lord",
The Lord's covering for sin is "a change of raiment", even "white raiment", which He counsels men to buy, that they may be clothed, and that the shame of their, nakedness do not appear" (Rev. 3:18). He alone can furnish it. His price is that men should believe, and put it on.
The Spirit in Isaiah, speaking of the same class, informs us, that Messiah's mission is, among other things, "to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they might be called trees of righteousness, the planting of Yahweh, that he might be glorified" (61:3).
In Apoc. 19:8, it is said of the community, styled "the Lamb's Wife," that "to her it was given, that she should be arrayed in fine linen, pure, and bright." Now, they who constitute "the woman," are "called, and chosen, and faithful" (Apoc. 17:14), "they follow the Lamb whithersoever he goeth" (14:4), as his clouds of cavalry, "clothed in fine linen, white, and pure," which is declared to be "the Righteousness of the Saints" (19:14,8); who are "purchased from among men," and made for Deity "kings and priests to reign over the earth." The multitude, symbolized by the Son of Man, attains to this dominion through much tribulation, and by resurrection. When they stand up they have obtained the victory over death and the grave, through him that loved them, and laid down his life for them: they are therefore represented in chapter vii. as "clothed with white robes, and palms in their hands" -- robes "washed, and made white in the blood of the Lamb." Hence, these are robes of salvation and victory. In their mortal state, they put on Christ as a robe, when, having "believed the things of the kingdom of the Deity, and the Name of Jesus Anointed," they were immersed for that name, and into it. They fall asleep in him; and they arise to partake of the nature of his individual "body, of his flesh, and of his bones," that they may be like him (1 John 3:2). When they are clothed with this Spirit-Nature, they are "clothed upon with their habitation, which is from heaven -- mortality being swallowed up under the life or spirit that is poured upon them" (2 Cor. 5:2,4). This is the consummation of their investiture, which begins with their immersion into Christ, and is perfected in their post-resurrectional immortalization by the Spirit through Jesus. They are then the Body Corporate of God's Kings and Priests, the inhabitation of Eternal Wisdom and Power, clothed in the linen garment of righteousness, honour, majesty, and salvation. Then Zion will have clothed herself with them all as with an ornament, and have bound them on as a bride (Isai. 49:18; 61:10; Psal. 132:16). Ge 9:23 Le 6:10 Es 8:15 Ps 104:2 Ps 109:19 Isa 61:3 Jer 43:12 Eze 18:7 Eze 18:16 Re 1:13
Saying 37
Here in saying reflects early Christian baptismal practice at the ceremony of baptism a believer goes in to the water naked and when someone is baptised they are baptised into Christ into his death and just as Christ was raised from the dead by the Father even so we also should walk in newness of life, knowing that our old man was crucified with him that the body of sin might be done away with. so The undressing mentioned here relates to When we put off the old man we put on the new man which is Christ or the Christ-self.
The Striping naked refers to the "the filthy garments" that is clothed with "the flesh of sin," in which, Paul tells us "dwells no good thing." both moraly and corporeal the moral garment we have to take off for ourselves but The corporeal garment is a gift from God. therefore to Strip naked refers to putting off the old man and putting on the new man which is the mind of Christ
ashamed= in Genises 2:25 Because the man and the woman knew only good, they were not ashamed even though they were both naked. They were comfortable in their physical bodies, in their sexuality, in their relationship, and in their work-with no wrongdoing. The wording of vv. 24, 25 suggests the couple experienced sexual relations in the garden as a part of their God-intended experience. At 4:1 we first read of procreation, not necessarily the couple's first sexual experience together.
The motif of nakedness is introduced here and plays an important role in the next chapter. In the Bible nakedness conveys different things. In this context it signifies either innocence or integrity, depending on how those terms are defined. There is no fear of exploitation, no sense of vulnerability. But after the entrance of sin into the race, nakedness takes on a negative sense. It is then usually connected with the sense of vulnerability, shame, exploitation, and exposure (such as the idea of “uncovering nakedness” either in sexual exploitation or in captivity in war).
In chapter 3:1 The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies. There is a wordplay in Hebrew between the words “naked” (עֲרוּמִּים, ’arummim) in 2:25 and “shrewd” (עָרוּם, ’arum) in 3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent’s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed.
the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23). At the same time, there is a positive side to the story in that God makes provision for the man’s and woman’s condition and salvtion.
Clothing= Garment stands for the actions of the old man or old self anger, wrath, malice,
Little children
Trample on them
Then you will come the son of the living one and you will not be afraid
Le 13:47 Le 13:49 Le 13:51 Le 13:52 Le 13:53 Le 13:56 Le 13:57 Le 13:58 Le 13:59 Le 14:55 Job 13:28 Job 30:18Ps 109:18Ps 73:6 Ps 102:26 Pr 25:20Isa 51:6 Isa 51:8 Ps 109:19 Pr 20:16 Jude 1:23
Saying 38
The prophets, the fathers, and all the sages and righteous ones of Israel longed in their inmost being to hear the teaching of the Messiah. The Lord Jesus embodied the holy sayings of Yahweh and he taught his disciples opening their eyes to the meaning of the law and prophets. While the Lord is speaking of his disciples here and his relationship with them, he is also speaking to all true believers of all ages. We must have exclusive commitment to Jesus because he alone can reveal God’s words to the attentive follower though the bible that is the spirit word of God
In the days, we live in now we may seek Jesus but we cannot find him because he is in heaven right now and we can only find him in the spirit-word. And when it is written on the heart and having the mind of Christ the Christ-consciousness than you can find him in your hearts but when he comes again then we will see him for we shall be as he is now.
Saying 39
The Pharisees here are a symbol of all fales religon and undoubtedly today the Lord would speak this way of the priests and clergy of orthodoy Christianty and the Jehovah’s witnesses, the churches have lost them and the JW have hidden them by saying 144,000 go to heaven but no one goes to heaven but Jesus. The keys of knowledge are the one true faith and hope of Abraham the promises made to him so we must have the faith of Abraham for those who are of faith are blessed with believing Abraham Gal 3:9 who is the father of us all saying 105 cp. Rom 4:11,12,16. Now his faith and ours is this that the gentiles shall be blessed in him and this promises was made to him before the law and his seed who is the Christ
Saying 40
The enemy in saying 57 planted the grapevine but Nothing can exist outside of the Father. The enemy, the devil, consisting of the authorities of the nation, who everywhere stealthily neutralised the teaching of Christ, disseminating evil doctrines, and scattering wide their sypathisers and disciples, who drew away the people, and multiplied their own number greatly by the energy of their operations and the popularity of their influence.
The father planted the Lord Jesus as the true vine. “I am the vine, ye are the branches.” Here we have men in Christ the Father’s tillage: but the tillage is with an object—not the mere benefit of the branches (as the popular idea of salvation supposes), but the gratification and profit of the Father vine-dresser. “Every branch in me that beareth not fruit he taketh away”—a fruitless branch, a useless thing.
Here the Lord is speaking of religious institutions of his own day, although we certainly have our own version in modern times. Anytime religion and state are combined, the result is an oppressive environment that places a stranglehold upon the activity of the spirit of truth. In this Saying Jesus is speaking about what happen in 70 CE when the old covenant was up rooted and the rebellious Jews who rebelled against the new covenant and their King. And it is also still to come to the priest and clergymen of the dogmatic Christian churches who have rebelled against true worship and true believers and in time past they have even kill true believers
But what orthodox churches of Christianity called the truth was planted outside of the father’s wises in the days of the aposles and Paul also tells us that wolfs will come in and destroy the truth and this evenly gave birth to the man of lawlessness when Constine removed that which was holding it back.. This grapevine cannot bear fruit (everlasting life) and those in it are already dead not knowing the knowledge of the truth that brings everlasting life.
Saying 41
When he had uttered this parable of the sower and the seed, “The disciples came and said unto him, Why speakest thou unto them in parables?” The answer seemed abrupt and unsympathetic—“Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.” Why not? “For whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath” (Matt. 13:11, 12). A certain class would turn the logic of these sayings just the other way. They would say if a man have not, it is a reason why something should be given to him, and not taken away; and if a man have, it is superfluous to give him “more abundance.” There is a certain common-sense smartness, no doubt, about this kind of criticism, but it has no application to the subject in hand. It might apply to food or clothes or money; but it does not apply to those spiritually-enlightened moral and intellectual attainments which commend a man to God. If a man lack these, there is nothing to work on to lift him higher. But if he have them, the tendency is for him to increase in attainment and in acceptability with God and man. When, in addition to this, we take into account the judicial element underlying the case, any remaining mist entirely disappears.
“To him that hath shall be given” (Luke 19:26), “He that is able to receive it, let him receive it” (Matt. 19:12), “Ye believe not because ye are not of my sheep” (John 10:26), “No man can come unto me except the Father who hath sent me draw him” (John 6:44).
Saying 42
Here Jesus is telling us to come into being, as we pass by, (see interlinear) all other teachings accept those of Jesus’ and commit himself to him alone. Jesus is instructing us to pass by the teachings of the Pharisees and others teachers.
Also Here Jesus is telling us to come into being, as we pass by, [the thinking of the flesh] see interlinear. Now the coming into being is when we are born again that is to say put on the new man and pass by the old man the thinking of the flesh, which is hostile to God. come into being by water and by the spirit in our days this is done by the spirit-word and baptism but in the apostles days they were baptised with holy spirit and in the age to come they and others will be baptised
Saying 43
Here the Jews are the Pharisees the leaders of the Jews who love the tree but hate its fruit that is love spirityal teaching but hate spiritual practices. What Jesus is saying here is that we must not become dobule-minded or two faced about our faith It takes its point of departure from John 8:25, where the Jews ask Jesus who he is; they know neither him nor his Father (John 8:19). Thomas has transferred the question to the disciples so that Jesus can say that they are 'like the Jews.' The Jews do not understand that the nature of the tree is identical with that of the fruit (Matthew 7:16-20; Luke 6:43-44). And in both Matthew and Luke the discussion of trees and fruits is followed by a rebuke to those who call Jesus 'Lord' but do not obey him.
"With an image corresponding to saying 45.1, in v. 3 Jesus compares the disciples with Jews who want to separate tree and fruit or fruit and tree. However, for the disciples it is a matter of knowing Jesus exclusively from his words (v. 2) as they are to be found in the Gospel of Thomas."
Saying 44
Here Jesus must have just performed a miracle casting out a demon saying 35 and the Pharisees must have blasphemed the miracle(s) that he had dome by the holy spirit in him he had spoken to them about the Father and they said they did not know the Father they said he was mad but they blasphemed by saying it was by Satan or Beelzbul what they should have done is what the crowed did and prased God
The phrase 'neither on earth nor in heaven', is used here as eschatological (as in the Lord's Prayer, Matthew 6:10). cf. Matthew 12.32: 'neither in this age nor in the age to come'. Thomas has changed 'Son of Man' to 'Son' (retained in Saying 86), The sequence Father-Son-Holy Spirit reflects Christian teaching (cf., Matthew 28:19)." which are a single name of the Eternal spirit self styled Yahweh
Saying 45
The truth can not be harvested from the can not be harvested from the Pharisees because they have evli in their heats.
Here again, we read a passage consistent with New Testament teachings. Jesus often compared humans to trees- good and bad ones producing good and bad fruit. We know that in this world, we say there are good people and bad people, but the root of the problem is found in the heart (spirit) of a person. If our heart has stored up “wickedness” then it will likely expressed this in word and deed.
Now if your heart is good and true, your words and actions will accord with one another and be good and true but if your heart is false and bad your words and actions will bear the taint of the evil inclination. This is where we should know ourselves to know your enemy that is know yourself only when you know yourself will you know your enemy you have to observe your thoughts emotions, and feelings, where your mind and heart naturally tend to wonder. When you loo and see, listen and hear your thoughts and emotions, do they reflect the inward man the Christ-Consciousness or the thinking of the flesh. In this way, you will discover what is in your storehouse which is your heart and take an inventory of the stocle that fills it whether foods good for the soul or poisons that bring the soul (a person) to sorrow, suffering, and death. Only with self-control can you direct thought and emotion as you wish. You can master your mind and heart through consistent self-discipline, and in doing so you will have put on the Christ-Consciousness
As we have seen, James defines sin as the outcome of a man's own lust. Hence, the action of lust in the mind is the action of the New Testament Satan, or Adversary. All sin proceeds from the desires of the flesh. This is declared in various forms of speech in the Scriptures, and agrees with the experience of every man.
Out of the heart: The heart, centre of thoughts, not emotions. One heart for all men. All human nature is in same category. Evil thoughts: Everything that follows ARE "evil thoughts" in the first place -- that is the point! Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies . . . (Matt. 15 :19).
The carnal mind is enmity against God: it is not subject to the law of God neither indeed can be (Rom. 8:7). Now the works of flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like (Gal. 5:19, 21).
For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life . . . is of the world (1 John 2 :16).
Saying 46
"From Adam to John the Baptist, among those who have been born of women, there is none greater than John the Baptist!
Here Jesus is not speaking very highly of Adam or John but or of any one who is born from below. Adam was bron through the spirit of the Deity and mother earth thus he is born from below or born of a woman (mother earth).
But for fear that the eyes <of such a one> should be lost I have said: He who among you becomes a little one will become acquainted with the Kingdom and will become higher than John!"
Here Jesus is not saying that we have to reclam what Adam lost who was a type of him who was to come just as we in the image of Adam are a type as well for “Our flesh is not true flesh, but only an image of the true” Gospel of Philip Nag Hammadi Scriptures p. 174. For our image and flesh to become the anttype we have to put on Christ and become the twin brothers of Christ the second Adam and being flesh of his flesh the true believers are his wife the second eve
Here Jesus is saying that any one who is born from above and become the new man will know the kingdom, and will become more exalted than John. Only we we become a child do we know the kingdom but here Jesus is not speaking about everyone but the chosen few “for whoever from among you will become a child,” April D. DeConick translation this man will know the kingdom for many are called but few chosen
Saying 47
"It is impossible for a man to mount two horses or to stretch two bows. And it is impossible for a servant to serve two masters; otherwise he will honour the one and treat the other contemptuously.“ Here Jesus is speaking about serving the law of Moses and the law of faith to mount an horses or to stretch a bow implies action the action of obeying the law of Moses and the law of faith you can not do both “otherwise he will honour the one and treat the other contemptuously.“
The Lord Jesus is speaking also about serving God or our desires the Two masters The impossibility of living for God and for yourself is stated here in terms of masters and slaves. No one can serve two masters. One will inevitably take precedence in his loyalty and obedience. So it is with God and mammon. They present rival claims and a choice must be made. Either we must put God first and reject the rule of materialism or we must live for temporal things and refuse God's claim on our lives.
"We claim, and often tell God in prayer, that it is our 'sole desire to serve Him in immortal strength throughout eternity.' Some say 'humble desire' -- though we always wonder at the depth, or even the understanding, of 'humility' of those who tell God they are humble (doubtless we do it ourselves too, as in many other things we wonder about in others). But about this claim to desire to serve God totally and forever, We can show right now whether this is sincerity or just fancy words. If we really do desire to 'serve God throughout eternity,' we shall be serving Him now with all our present mortal strength and life, and mind and goods, or else all our fine words are froth. We shall recognize that we have no time to spare -- yea, we shall have no desire -- for anything else except providing the bare necessities of life so that we may wholly serve Him. Does our way of life confirm or belie our so noble protestations? Do we think God is deceived by mere words?
Add more about serving by Jesus One cannot be a true and faithful lover of the beloved unless there is only the beloved in one’s life.
“No man drinks old wine and immediately desires to drink new wine. And new wine is not put into old wineskins, lest they burst; nor is old wine put into a new wineskin, lest it spoil it.“
if new wine was put into old wineskins. The pressure caused by the fermentation of the new wine would burst the old skins because they had lost their elasticity. The life and liberty of the Gospel ruins the wineskins of ritualism. and new wine is also a smybol of restored Israel to the land of Canaan under the seed of Jacob, and of Judah the inheritor of the mountains of Yahweh; and his elect shall inherit it (the land of Canaan), and my servants shall dwell there. (Isa. 65:8,9)
“An old patch is not sewn onto a new garment, because a tear would result." here Thomas changes the thought from that of the new patch and the old garment presumably because he is thinking of life in the new world (Saying 51)."
To try to mix law and grace would be like putting an a old patch, shrunk cloth to patch a new garment. When washed, the patch would shrink, ripping itself away from the old cloth.
The new way of life (which Christ brings) cannot be pached with an old and useless cloth. The new "garment" must be used in its entirety. The old patch/garment saying 37 (fig-leaf covering) must be put aside completely in favour of the new garment (skins, required bloodshed). "Put off old man; put on new man" (Eph 4:23,24; cp Exo 28r; Isa 61:1,3,10). The new life in Christ does not need a "patch" of the old; it is a new "whole". Cp Jos 9:4,13; Psa 119:83. A cloth not properly prepared for a garment: Luk 5:36n. only a new garment will suffice for a new life: Luk 15:22. Thus A true Gnostic will not allow his new doctrine (the law of faith) to be encumbered with relics from the past."
A Judaistic Christianity which, with a profession of Grace and the Gospel, attempts to keep the law and fosters legal righteousness is a greater abomination in the eyes of God than professing Israel in the past, worshipping idols. Thus does the King warn His disciples against the admixture of the old ... and the new. ... And yet this is what has been done throughout Christendom. (Sabbath laws, Leant, Xmans, Esther, idols of the sanits ) Judaism has been patched up and adapted everywhere among the churches and the old garment is labelled "Christianity." The result is a confusing mixture, which is neither Judaism nor Christianity, but a ritualistic substitution of dead works for a trust in the living God. The new wine of free salvation has been poured into the old wineskins of legalism, and with what result? Why, the skins are burst and ruined and the wine is spilled and most of the precious life-giving draught is lost. The law has lost its terror, because it is mixed with grace, and grace has lost its beauty and character as grace, for it is mixed with law-works.
Saying 48
The house is your body and the two that have to make peace are your passions and your reason your heart and mind. As long as you are in two minds or double-minded (see the above saying) and the heart is veiled to the truth there can be no peace between the mind and heart.
Faith is essential. By faith, you are empowered to walk the path in holiness and faith bring forth knowledge and growe in faith and knowledge until you are established in the perfect faith of Christ Jesus. Faith is not idle, but labours always for Yahweh and Christ Jesus.
Saying 49
This saying should by read with saying 50. For when you are sent forth from Jesus, if they say to you where did you come from? Say to them we came from the light, the place where the light came into being on its own accord and established itself and become manifest in our image if they say to you who are you say we are his children we are the elect of the living father.
The solitary and elect ones are the chosen few for many are called but few chosen, for they will find the kingdom this can only happen when we are born from above. “for you came forth from it,” in saying 82 Jesus is identified as the kingdom and in saying 77 Jesus is identified as the light. As all things came from the light (saying 77), so those who came from the light are distinguished by their manner of origin. By being born from above at baptism, you are in Christ and being in Christ we are in Abraham “the father of us all” and being in Christ we are his seed and because Christ is son of man as well has the son of God we are also sons of God by Christ Jesus. Similarly, Jesus told us that anyone who does God’s will is his brother, sister, mother and so on. All are from God who is called the Father. Aside from this, we are all family and one when we return to God in the spirit. We fight because we are different, but we are not different in Christ. The devil is a legion (mankind), but Christ is One (that is the man of the one for we are all one in Christ). We must return to that state of oneness with God through Christ. You see; there is only one SPIRIT in ONE family- God’s family.
“And you will return to it” on the day on which the true believers receive the promises and being made perfect heb 11:1,13,39,49. Or Jesus is the kingdom saying 82 and the kingdom is within you saying 3 so the son of man is within you this is how we are from the kingdom being in Christ and Christ in you are in the kingdom and near Jesus saying 82 for the king is the kingdom so the kingdom is among you as Jesus Lk add so here Jesus is speaking of himself and the true believers are from it by being sent froth by Jesus to preach the good news about the kingdom of God and all true believers return to him each day by reading the bible and they all will return to him on the last day of this age when Jesus returns and they shall never leave him anymore Ge 2:23 Jn 7:29 Ac 15:14 Ro 11:24 Ro 11:26 2Co 4:6 Heb 7:5
Saying 50
Here Jesus is teaching his desipels about what to say if they are ask questions on missionary work. But Who are “they”? they are people outside of the community who are asking the missionaries who they are, so Jesus is telling them how to answer their questions. Or they could be the Pharisees or leaders of synagogues in Gaille or Juedea.
“say to them, we came from the light” This part of the saying continues the thought of Saying 24. The subject-matter of this saying is much the same as that of Saying 49; for the place of light cf. Sayings 24, 77. Jesus is speaking about himself here as the light of the world and The disciples are the light of the world (Matthew 7:14) because Jesus is the light of the world (John 8:12). They are from above, from the place where the light shines in the darkness (John 1:5). They are sons of the light (?), and the elect. If men ask for a sign, as they asked Jesus (Mark 8:11-12; Matthew 16:1-4; Luke 11:16, 29-30), no startling miracle can be shown them, but only 'a movement and a rest.' The 'rest' must be the rest characteristic of the kingdom (Sayings 1 [Greek], 52, 90); the 'movement' is
for the place of light cf. Sayings 24, 77.
God is light and he is the pre-existent one for there was never a time when God did not exist and Theos was the logos that is deity was the plan and in this plan was life and the life was the light of men. that is spiritual life, which is produced by the light of God's word -- not natural life! And thereby setting the parameters of "beginning" and "creation": the "beginning" of God's revelation of His Son to the world, and the new, spiritual "creation" of believers in him. The word (plan) became flesh at Jesus’ baptism and the text of the Diatessaron confirms this see section III. 46:
This man came to bear witness, that he might bear witness to the light, that every man might believe through his mediation. He was not the light, bat that he might bear witness to the light, which was the light of truth, that giveth light to every man coming into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. And those who received him, to them gave he the power that they might be sons of God,--those which believe in his name: which were born, not of blood, nor of the will of the flesh, nor of the will of a man, but of God. And the Word became flesh, and took up his abode among us; and we saw his glory as the glory of the only Son from the Father, which is full of grace and equity. John bare witness of him, and cried, and said, This is he that I said cometh after me and was before me, because he was before me. And of his fulness received we all grace for grace. For the law was given through the mediation of Moses, but truth and grace were through Jesus Christ. (add from bible)
And in a (add) text of Matthew 3:16
15 But Jesus answered and said to him, "Permit it to be so now, for thus it is fitting for us to fulfil all righteousness." Then he allowed him.
16 When Jesus was immersed a bright light played upon the water, so that all who had come there were afraid. After his immersion, Jesus came up immediately from the water; and behold, the heavens were opened to him, and he saw the spirit of God descending like a dove and alighting upon him.
17 And suddenly a voice came from heaven, saying, "This is my beloved Son, in whom I am well pleased." In Luke 3:22 Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have begotten you.”
here than the place where the light came into being was at Jesus’ baptism when the word was made flesh although the became flesh at his birth however at his baptism the word truly became flesh when Jesus was anointed with the holy spirit he became the Mesiah the promised seed of the woman and son of God and after his resurrection Jesus was born once more
Rom 1:4 And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: so Jesus was born 3 times the 1st by the holy spirit and mary and this made him son of man and son of God and the second at his baptism and the 3rd after his resurrection so we have light at his baptism and at the transfiguring and after his resurrection from the dead he became light and this is the place where light came into beging by its self in the Lord Jesus
Mt 4:16 Mt 17:2Lu 1:79Lu 11:35 Lu 11:36 Lu 16:8 Ac 9:3 Ac 12:7 Ac 22:6 Ac 22:9Ac 22:11 Ac 26:13 Ac 26:18 Eph 5:8 Col 1:12 1Th 5:5 1Ti 6:16 1Jo 1:5 1Jo 1:7 1Jo 1Jo 2:9 1Jo 2:10 Re 21:11 Re 21:23 Re 21:24 Re 22:5
The relationship to the living Father has been mentioned in Saying 3 (cf. Saying 37).
For the 'image' the light dwells in our image the image is a reference to being the twin bother of Jesus for our image should be the same as the son of God and being the same as the Son of God we are sons of God see Saying 83.
The 'rest' must be the rest characteristic of the kingdom (Sayings 1 [Greek], 52, 90);
The 'movement' may
Saying 51
Here when you die to your sins and you find yourself in rest from your old life as you beginning your new life. So here Jesus is speaking about the spiritual dead and not those in the grave and these living dead only enter into rest and the age of grace when they die to their sins and the world and are reborn by the water the spirit-word then they shall be alive. First you must realize that you are a slave to sin and recognize what freedom is, in order to seek and find it. The path to true enlightenment and libertion is throuthg the true knowlged of God and Christ Jesus
We are dead to our sins by being baptized into Christ’s death and have put on Christ that is the Christ-consciousness which is the moral or spiritual resurrection Rom 6:2-11 Col 2:20. thus the Moral Regeneration, which must precede in probation, the corporeal in the resurrection state. unless we experience the spiritual resurrection in this life, we will not experience the resurrection of the body on the last day of this age. Or Dead to the law Rom 7:4 Gal 2:19. In the moral process "the New Man" is "begotten," or conceived, when the sinner perceives "the truth as it is in Jesus;" and he is "quickened" unto a new and independent life, when the truth works in him to will and to do the good pleasure of Deity. If he stop short of the quickening in moral or incorporeal gestation, he is a mere abortion; but, if in the moral, the process is matured in a "faith that works by love and purifies the heart," the immersed believer is addressed in these words, to whit: "And you hath He quickened, who were dead in trespasses and sins… together with Christ." (EPH 2:1 EPH 2:5) It will be perceived by the thoughtful, that there is necessarily a marked interval between the moral conception and the quickening of the dead in sin. An unquickened intelligent sinner is a theorist - a speculator in divine thoughts, which have no moral influence over him; while a quickened sinner has become circumcised of heart and ears, "the workmanship of Deity," "created by knowledge after His own image. (EPH 2:10 COL 3:10).
4. A Gentile does not die, for he has never lived in order that he may die. He who has believed in the truth has found life, and this one is in danger of dying, for he is alive. 5. The system is contrived, the cities are constructed, the dead are carried out. (Gen 12:1-3, Isa 40:17, Mt 24:9, Rev/Ap 18, Lk 9:60,
Resurrection before one dies
Gospel of Philip 56:15-20; 56:27-57:12; 66:1623; 73:1-8; 74:13-16; 74:18-21. See also Psa 141:7; Prov 3:35; 13:9; John 14:19; Rom 6:3-6; 8:4,11,17,18; 1 Cor 15:31; 2 Cor 1:5,9; 2:15-16 4:10,11; 5:15; 13:4; Col 1:24; 2:12,13,20; 3:1-4,10; Gal 2:20; 5:24; 6:17; Eph 2:1-6; 4:10, 2 Tim 2:11; 1 Pet 3:12; 4:13;
The rest is the power of Christ 2Cor 12:9 Mt 11:28-30. Jesus’ teaching is easy and not a burden like the law. Cp. Saying add two
The new world is the age of grace from the time that Jesus preached the good news for the first time until the kingdom comes on earth as it is in heaven is the new world but when the kingdom comes then there will be a new heaven and a new earth which is another new world a new age than comes the end of that world and then after the 1000 years the ages of the ages beginnings which has no end
Ro 6:2 Ro 6:7 Ro 6:11 Ro 6:13 Ro 8:10 1Jo 5:16 Ro 7:5 Eph 2:1 Eph 2:5 Col 2:13 1Pe 2:24 Eph 2:6 Col 3:1 ¶ 1Ti 5:6 1Jo 3:14 ¶ Re 3:1 ¶
Saying 52
This saying does not suggest that we should deny in any way the Hebrew scriptures for the presence and coming of Christ shows that the prophets to be truly prophets add more
Jesus is speaking, first, of john the baptist, living in his generation who was the twent-fifth of the great prophets and seondly he is speaking of himself the twenty-sixth, fulfilling the prophets and embodying the Divine presence and power of the holy name Yahweh which has the numercal value of twenty-six YHVH=Yod 10 He 5 Vav 6 He 5 these 4 Hebrew letters add up to 26 Jesus had the Divine name Jn 17:11,12 phil 2:5-9 and made it know to others that is the teaching about dity manifested in flesh.
Ultimately Jesus is not speaking about John or the prophet (himself) but he is speaking about the holy spirit the spirit of the Deity here each of the prophets had the holy spirit for all the prophets spoke by the holy spirit which is the power of God that works within then and through them so God dwelled among them the Living One in your presence. The disciples had spoken correctly. All of the prophets had spoken in the same spirit about Christ Jesus and inspired and guided them all. But his disciples speak in past tense, of history, not of the present living reality of the holy spirit among them. We do not have the full spirit today add more. Listen and hear! This veary day the holy spirit, the spirit of the prophets the spirit of Christ, lives and moves among us. As the word of God the bible by reading it we can put on the Christ-Consciousness and know the spirit of Christ in the prophets also works in our lives as divine providence
Saying 53
like the books in the NT, Thomas rejects circumcision, What counts is true, spiritual circumcision (cf., Philippians 3:3)." spiritual circumcision was the important thing was emphasized even in Old Testament times (cf. Deuteronomy 10.16; Jeremiah 4.4; Ezek 44:9); in Colossians 2:11, where the true circumcision is linked with the stripping off of the body of flesh. A circumcision 'spiritual and not literal' is mentioned in Romans 2:29, and the question here assigned to the disciples is asked by Paul himself in Romans 3:1 - but with a very different answer. Other passages to which reference may be made include Romans 2:25, 1 Corinthians 7:19, and Galatians 6:15.
Paul says, "that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." It is circumcision of the heart, of which circumcision of the flesh is but the sign of the circumcised heart of Abraham, that confers a title to the land and all its attributes. Before Israel can inherit the land for ever, and so be no more expelled by " the Horns of the Gentiles," they must "circumcise the foreskin of their hearts, and be no more stiff-necked"; and "love the Lord their God with all their heart, and with all their soul, that they may live. (Deut. 10:16; 30:6) This may seem to some to put their restoration a long way off. And so it does, if the circumcision of their hearts is to be effected by the instrumentality of the Society for the Conversion of the Jews. By the well-meant endeavours of this body, it never can be accomplished; for the Society and its agents are themselves deficient in this particular.
Saying 54
The way to deeper knowledge of God is through the lonely valleys of soul poverty and abnegation of all things. The blessed ones who possess the Kingdom are they who have repudiated every external thing and have rooted from their hearts all sense of possessing. They are 'poor in spirit.' They have reached an inward state paralleling the outward circumstances of the common beggar in the streets of Jerusalem; that is what the word 'poor' as Christ used it actually means. These blessed poor are no longer slaves to the tyranny of things. They have broken the yoke of the oppressor; and this they have done not by fighting but by surrendering. Though free from all sense of possessing, they yet possess all things. 'Theirs is the kingdom of heaven.' Let me exhort you to take this seriously. It is not to be understood as mere Bible teaching to be stored away in the mind along with an inert mass of other doctrines. It is a marker on the road to greener pastures, a path chiselled against the steep sides of the mount of God. We dare not try to bypass it if we would follow on in this holy pursuit. We must ascend a step at a time. If we refuse one step we bring our progress to an end.
Saying 55
Saying 54 and 55 belong together. This saying is a combination of Luke 14:26-27 (hating father and mother, brothers and sisters, carrying cross, becoming disciple) with Matthew 10:37-38 (being worthy of me). From Luke, Thomas omits mention of wife and children, perhaps because the Gnostic will have neither; he adds to carrying the cross 'as I do' 'like me,' for 'and come after Me.'
Matthew and Luke evidently give variant translations of the same original saying, and it is therefore possible that what seems at first sight to be a conflation is, in fact, another rendering.
perhaps because as in John 19:17, Jesus bears his own cross
The key words mathetes (disciple), stauros (cross), and axios (worthy) appear in Greek in the Coptic text. The theme of imitating Jesus carrying his cross, which is implicit in the passages of the Synoptic Gospels, is made explicit by the addition in the Gospel of Thomas: '.. . carry his cross as I have.
The word “hate” ought to read “put aside” we have to put aside our families to become a disciple of Christ if one wants to become bone of Christ's bone, and flesh of His flesh, they must "leave father and mother, and be joined unto the wife." They find themselves now, perhaps, members of denominations as they happen to be led. These are their parentage according to the fleshly mind. They must be forsaken, and men must become "one flesh" and "one spirit" in the Lord, if they would inherit the kingdom of God (Mat 10:37). "This is a great mystery," says Paul, "but I speak concerning Christ and the church" (Eph 5:22-32). and just as Jesus says “as I do will not be worthy of me” we must put aside our brothers and sisters and pick up our cross just as Jesus did thus “as I do”
We must try to imitate Jesus’ crucifixion which is the crucifixion of the flesh and its appetites
now Jesus was tempted in all things as we are so the carrying of the cross “as I do” here is the ultimate model of conquering the passions of the flesh Rom 8:3. In doing this “as I do” we become like unto Christ himself by shaping yourself into the image of the Lord crucifying the flesh with its passions.
Bearing the cross of the Saviour, will follow the lord’s footsteps, as god, having become a holy of holies we have to crucify our own flesh just as jesus did his flesh
Manichaean Psalm Book 175:25-30 as saying: "I have left father and mother and brother and sister. I have come a stranger for the sake of your name. I have taken up my cross, and I have followed you. I have left the things of the flesh for the sake of the things of the spirit. I have disregarded the glory of the world for the sake of your glory that does not pass away."
Saying 56
Robert M. Grant and David Noel Freedman write: "Knowing the world is equivalent to finding a corpse (or, in the parallel Saying 80, a body); this knowledge and this discovery are evidently regarded as good, for the world is not worthy of the discoverer (cf., Hebrews 11:38, and page 77). Knowing the world, then, must be truly knowing it for what it is. But we must also consider one more saying (109). The world is not worthy of the one 'who will find himself.' We conclude that Saying 57 [56], like these variants we have cited, is based on the verse which in Matthew (10:39; cf., Mark 8:34-35) follows the verses cited in Saying 56 [55]. 'He who finds his soul [life] will lose it, and he who loses his soul for my sake will find it.' Either Thomas simply mystifies his readers by speaking of a corpse or he uses 'corpse' as the equivalent for 'body' and hence for 'self.' The Naassenes used 'corpse' of the spiritual man (Hippolytus, Ref., 5, 8, 22)." (The Secret Sayings of Jesus, p. 164)
F. F. Bruce writes: "To say that the world is not worthy of someone (cf. Hebrews 11.38) is to commend him; therefore (strange as it may seem) to find a corpse is praiseworthy. The Naassenes, according to Hippolytus, spoke of the spiritual body as a 'corpse'. [The reason for this strange use of 'corpse' was that the spiritual essence is 'buried' in the body as a corpse is buried in a tomb (Hippolytus, Refutation v.8.22).] But the analogy of Saying 111 ('as for him who finds himself, the world is not worthy of him') suggests that here 'corpse' means 'body' as used in the sense of 'self'. If so, we may have a cryptic parallel to the canonical saying about gaining the world and losing one's own self, or vice versa (Luke 9.24f.; Matthew 16.25f.), which follows a saying about denying self and taking up the cross (cf. Saying 55)." (Jesus and Christian Origins Outside the New Testament, p. 135)
[or put this at saying 80]As was just discussed, this world is one of shadows and deceptions. Because the mind of man has come to accept it as home, he remains here to suffer and die as a creature of flesh. But this too is also a lie. Because of this deception of the carnal mind and ego, this world has become the place of the dead; it is Hades. For our sake God’s Son came down into Hades, through the man called Jesus, to set us captives (spirits) free. So if one has come to know the world and has discovered it is death (a carcass), then he has overcome the world and the world is not worthy of him anymore. When you think of Jesus do you see the Spirit of Christ that created all things and gives life to all things, or do you see a natural body on a cross? Unfortunately many still see themselves as a carcass- a body dead in sin. We must see and then be spirit. This is the only way to enter God’s Kingdom.
Cp. Hebrews 11:38 Saying 27:1; 80 110; 111:3)
Saying 57
Seed cp. Saying 9 and signifies seed of the word “The word,” it is perhaps needless to say, is a synonym for the class of ideas comprehended in the gospel, called “the word” because it has been divinely spoken (1Thess. 2:13), and “the truth,” because it is pre-eminently that form of truth without which men cannot live in the ultimate sense (Jn. 8:32).
The enemy signifies The enemy, the devil, consisting of the authorities of the nation, who everywhere stealthily neutralised the teaching of Christ, disseminating evil doctrines, and scattering wide their sypathisers and disciples, who drew away the people, and multiplied their own number greatly by the energy of their operations and the popularity of their influence.
Weeds signifies
Harvest signifies “is the end of the world” (aion)
Saying 58
This life is naturally fraught with sorrow and suffering and great challenges. Trials and tribulations come and go and they are unavoidable. If you must edure sorrow and suffering, than let it not be without purpose and meaning. Seek to draw from it the blessings that may be found in it, so that when the period of sorrow or suffering has passed, you will have the good from it. When you meet the challenges of life in this way, you will naturally be blessed and your faith will grow stronger and you will find life.
Saying 59
Sayings 59 and 60 deny the pagne - pseudo - Christian doctrine that one’s encounter with God and one’s divine rest occur after death in heaven. You must find the knowledge of the living one this has a double meaning first God and therefore individuals are called “Sons of the living Father” as in saying 3 and it is also the Lord Jesus and Jesus and the father are one the Living one is both Jesus and the Father (saying 0 cp. Jn 17:3). by knowing the living father and the living Jesus we become sons of the living one (cp. 24 37 38 50 59) and this must happen before death you must do it before you die for when you die you will not be able to see him. so we must look upon God before we die in order not to be life in the grave forever but whither you die a second death this again is up to you whither you be a good servant or a wicked one. Thus in saying 60 at the conclusion of the dialogue, we hear that unless you seek and find a place of rest you will become a corpse. This is a very similar observation to that in this saying telling us that unless you find the living one while you live for when you die you will be unable to do so.
for death is death and not another journey in life death is unconsciousness and the dead know nothing so The dead are not alive Cp. Saying 11, 15, 51, 52, 59, 85 Ecc 9:5, 10 Ps 115: 146:3, 4. And death is compared to sleep in the bible "Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Daniel 12:1-2).
Jesus also agreed with Daniel, who had declared that "many of them that sleep in the dust of the earth shall awake" (12:21). This is how John's Gospel records his saying:
". . . The hour is coming, in which all that are in the tombs shall hear his (Jesus') voice, and shall come forth; they that have done good unto the resurrection of life; and they that have done evil unto the resurrection of condemnation" (John 5:28-29). (Jesus' "all" is the same as Daniel's "many": it is all who during their lifetime have "heard the voice of the Son of God", v.25.)
Look where the dead are: "in the tombs" ("sleep in the dust of the earth", Daniel); they "come forth" by resurrection ("they awake", Daniel); they come forth either to life or to judgement. The harmony between Jesus and Daniel is complete; the Lord is endorsing the teaching of the Old Testament on this important matter of the place, the state, and the fate of the dead.
Saying 60
Saying 60 is usually translated “They saw a Samaritan carrying a lamb on his (i.e., the Samaritan’s) way to Judaea.’ But the text should certainly be restored to provide the following translation: 'He (i.e., Jesus) saw a Samaritan carrying a lamb, when he (i.e., Jesus) was on his way to Judaea.'"
The background for this saying may be Lu 17:11 “And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.” then He (i.e., Jesus) saw a Samaritan carrying a lamb, when he (i.e., Jesus) was on his way to Judaea.'"
This saying is similar to 2Clem 5:1 Wherefore, brethren, let us forsake our sojourn in this world and do the will of Him that called us, and let us not be afraid to depart out of this world. 2Clem 5:2 For the Lord saith, Ye shall be as lambs in the midst of wolves. 2Clem 5:3 But Peter answered and said unto Him, What then, if the wolves should tear the lambs? 2Clem 5:4 Jesus said unto Peter, Let not the lambs fear the wolves after they are dead; and ye also, fear ye not them that kill you and are not able to do anything to you; but fear Him that after ye are dead hath power over soul and body, to cast them into the Gehenna of fire. 2Clem 5:5 And ye know, brethren, that the sojourn of this flesh in this world is mean and for a short time, but the promise of Christ is great and marvellous, even the rest of the kingdom that shall be and of life eternal.
The saying as a whole is reminiscent of saying 7, The lamb is Jesus Christ the Lamb of God that takes away the sins of the world and the Samaritan is the world-rulers who killed Jesus both the rulers of the Jews and the Roman overseer both Jewish and Gentile for this is what the Samaritans were Jewish-Gentiles
“While it is alive” Even a Samaritan must slaughter an animal properly, making sure the soul-blood Lev 17:10,11 has been purred out or drained from the animal, that it is a carcass and this is quite similar to that of the Jerusalem Church Acts 15:19,20,29 Paul 1Cor 8:8-13 10:25-29. Also 'alive' (v. 4) is a key word linking it to Logion 59, 60 and Logion 61.
“Corpse” as I have said above here and in saying 7 the lion/lamb can be eaten only if it is killed and becomes a corpse compare 7, 11 so the disaples are only in danger of becoming a corpse only after eating the lamb or lion after becoming alive by living from the ling one and being dead from their sins only than or they in danger of dieing cp. 51 111. Thus Carcass dead in our sins.
Also the word “Corpse” links this saying with saying 56 'carcass' and that knowing the world is equivalent to finding a corpse (56) - the world is not worthy of those who find such a corpse. Add some thing here The Gnostic who has eaten what is dead has made it living (Saying 11). Therefore, by eating the dead lion, which may be the hostile world (cf., 1Peter 5:8: ‘Your adversary the devil, like a raging lion . . .’), you can overcome the world by assimilating it to yourself. If the true inner man is consumed by the lion, and the lion becomes the man, the world has overcome the true believer (cf., Clement, Excerpta ex Theodoto, 84)."
But how does a person avpid death and the cruel fate of being eaten by worms ? Matt 6:19=20 by seeking the place of rest cp. Saying 50, 51 Note that the 'place' of rest is 'within,' as in Saying 24 90." A place within for rest and this rest is a regeneration or reaction within us and this is the perfect peace of the kingdom of heaven not merely in the age to come but right here right now in the present life. Seek the Christ centre within and living the way of holiness. It is this that brings the realization of eternal life on earth.
Saying 61
This saying is about the judgement seat of Christ only the few who makes the right choices and commit to Jesus and his teachings will receive the final reward, immortal. All other will die.
The one who will die is identified with the corpse that dies and is eaten in the pervious saying. And the one who will live is identified with the sons of the living one. Two on a couch probably refers to a dinner party or symposium - a place one is least likely to anticipate death. Death strikes when we least expect it and rather arbitrarily. (the couch of course being the place where they reclined at the table). This context is confirmed by the remark of Salome in v. 2: 'Who are you, sir? You have climbed onto my couch and eaten from my table as if you are from someone.' Jesus is here represented as an intruder at a dinner party." (The Five Gospels, p. 507)
Lambdin has "I am he who exists from the undivided."……….this part of the saying resembles that of saying 50 this time it is Jesus who is asked the question not the disciples being told how to answer questions and Jesus responds in the same way he told his disciples to answer questions we are naturally divided from God Jesus came so that the divied might be undivided Yahweh is the one who is undivided that is Yahweh is not 3 gods in one God, to have 3 existing as one is not a unity but a divison the father would have no power for the 3rdperson the so called Holy ghost would have the power and that would make the Holy Ghost a woman and not a man and she would be the wife of the father and the mother of the son but this is not so the holy spirit is the power of Yahweh but he is one El (powerful one) in many Elohim (powerful ones) that is Deity maniefestion Deity manifested in flesh and spirit. Jesus like us derives his life from Yahweh for he is the God of the spirit of all flesh Jesus in the days of his flesh breath the 5397 and the 7307 but after his death and post-resurrectional glory his flesh was totail animated by the spirit thus being called the Lord the spirit
Therefore, I say, when he is united he will be filled with light,
what Jesus meant by his answer, though it may contain reminiscences of John 5:18 ('He called God his own Father, making himself equal to God'; cf., Philippians 2:6) and Matthew 11:27 ('All things have been delivered to me by my Father' cf., Luke 10:22).
Saying 62
Isa 45:3 the mysteries are the things concesering the kingdom of God and the name of Christ Jesus and it is all sumed up in the mystery of godliness Deity manifested in flesh add more Jesus explained the mysteries of the kingdom of heaven privately to his disciples lxx Isa 24:16
Left hand, right hand (as when he spoke of keeping the left hand ignorant of what the right hand was doing, or the stones crying out).
Saying 63
Here Jesus is speaking about those not worthy of his teachings. He tells the hearer that they do not want to belike the foolish man who worked so hard for his own personal gain while neglecting his true spiritual needs. But that same night he died his soul was required of him that is taken from him we must not lay up treasure for ourselves but we must be rich toward God, for God has chosen the poor of this world.
One does not know the hour of one’s death. Life is short and it is best to make the most of it. If your labour was only for vain and empty things, than vanity and emptiness and poverty will be yours. If on the other hand, that later was for things good and noble in God’s sight and you are filled with the spirit-word. Fill your storehouse with God produce and treasures now before you die or it will be too late.
Saying 64
The parable as spoken in Galilee makes the king “a man,” who gives a supper, instead of a wedding feast; and sends out one servant instead of a number. It also gives the excuses of the invited guests, which are in detail omitted in the Jerusalem parable. The principal difference is in the instruction given to the servant by the master on the refusal of the guests being reported to him. He was to go “Go outside to the streets and bring back those whom you happen to meet, so that they may dine.” The order of invitation according to the Galilee parable is, 1st, selected guests who refuse; 2nd, the people in the streets 3rd, Businessmen and merchants will not enter the Places of My Father."
An order something like this is visible in the apostolic operations: 1. “It was necessary that the word of God should FIRST have been spoken to the Jews” (Acts 13:46). 2. “The salvation of God is sent unto the Gentiles, and they will hear it” (Acts 28:28). 3. (Nearly A.D. 100, when the Apostles were all in their graves except John), “The Spirit and the Bride say, come,.… whosoever will, let him take of the water of life freely” (Rev. 22:17). Go outside to the streets and bring back those whom you happen to meet operation continues to the very coming of the Lord, and embraces “those who are alive and remain unto the coming of the Lord.” It acts upon the figuratively “poor and maimed, and halt and blind.” This explains why it is that the Gospel is not received among the wise and noble of the world, but is confined to such as are of no standing or account, even as it was in the days of Jesus. The cultured and the well-to-do are too much pre-occupied with their own self-comforting devices to have room for the ways of God. The lowly classes are not much better off in this respect, but among them are here and there to be found such as are small in their own eyes, and prepared in an honest and glad heart to “receive the Kingdom of God as little children.”
3 Buyers and merchants will not enter the places of my father or the men or the man is the son of man who is inviting many to come and seit down with him at his table with the forefathers and eat of his banquet the guests are sons of the kingdom who rejected the call or invite the ones invited have declined (64:10)so the master said go out onto the roads and bring in those whom you find so that they may dine. Now they would not have brothght in anyone but only those who are worthy but if some one unworthy was there he will be cast out into outer darkness for Businessmen and merchants will not enter the Places of My Father." Cp. Mt 22:11-13 In due season the second coming of the Lord will happen and he will spread out a holy fest upon the banqiet table the worthy enter his house to dine and commune with abrham Iscic Jacbo this is the wedding feast after the judgement the worthy will eanter the bridal chamber.
Saying 65
The vineyard stands for the ancestral land of Israel in Jesus’ own time. Landlord the land belonged to Yahweh Israel were Yahweh's tenants; and the law said to them on the part of their Landlord,
Le 25:23 The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. Cp. Jer 2:7
so that "in all the land of your possession ye shall grant a redemption for the land." (Lev. 25:23-28). In these last days Yahweh has remember his covenant with Abraham, Isaac, and Jacob, and he has remember the land" (Lev 26:42). Cp. Eze 48:14 Jer 24:6 Jer 44:28 Eze 11:15-17 36:24
The two servants symbolize its population, who are oppressed by foreign occupation and Jesus is the son of David and son of God, the Messiah. Or the two servants stand for the Law and the prophets rejected by Israel the son is Jesus the Messiah, also rejected by Israel but he becomes the cornerstone.
Saying 66
Cornerstone: The Deity dwells in the temple of the body of believers the saints "his tabernacle," The Deity dwells in them and therefore they are his temple, habitation, or tabernacle; as Paul writes to the saints in Corinth, "Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their Deity, and they shall be my people" (2 Cor. 7:16). They are the tabernacle "built upon the foundation of the Apostles and Prophets, the foundation cornerstone being Jesus Christ himself: in whom all the building fitly framed together increaseth for a Holy Name in the Lord: in whom ye are builded together for an habitation of the Deity in Spirit" (Eph. 2:20-22).
Saying 67
The Lord Jesus teaches that we must know our (true) self. Your true self and life is Christ, God’s only son, and by him we can do all things. Our true self is in God and God is in you Rom 8:9 than we cannot be lacking in our self God is raising our consciousness so that we can realize he is all in all 1Cor 12:6 15:28 Eph 1:23. But if one knows everything but does not have love than you are completely deficient if we have knowledge of every mystery but not love we are nothing 1Cor 13:2. The kingdom is being built upon love and knowledge it is nothing useful without the love of God. Knowledge is like sand and love is like mortar, together they are a strong substance but without love our knowledge will not support anything 1Cor 8:1 13:2,8 2Cor 6:6b8:7 Eph 3:19 Phil 1:9. And if you do not actively engoige in prayer and meditation on the bible dally, and worship Yahweh your Elohim in spirit and truth victory over oneself. The Lord is speaking about the necessity of direct spiritual practices and spiritual living that bring it about. This is accomplished when you know yourself if you know not yourself then you neither know your enemy and you will always endanger yourself know your enemy the devil that is sin in the flesh. So you must suspend the egoistic self, silencing the mental being and calming the vital-emotional add more
Thus allowing the Christ-consciousness to act without obstruction. If you know yourself connected to the oneness of what the Deity is, The Christ-self in union with the heavenly father and Christ Jesus no longer do you suffer from the delusion of lack and separation therefore the sorrows of personal deficiency have vanished. Do you believe with understanding that is to say, do you have genuine faith? Through faith and the good works of faith do you labour for true knowledge? Do you have faith in the death and resurrection of Christ Jesus and the knowledge of the indwelling Christ-self that enlightens the mind and liberates you from the thinking of the flesh and death. Then for you the resurrection is now and the advent of Christ is nearer for you. Praise Yah.
Saying 68
“Blessed are you when you are hated and persecuted.” Jesus here again is speaking about missionary work may be in saying 50 he is sending out the twely and here he is sending out the 70 or he come be speaking to both of them after the resurrection telling them that they will be persecuted this saying is also a prophecy of both 70ad and what is going to happen in the near furter in 70ad the place was Jerusalem the tempal and the pristhood who persecuted the Jerusalem church and also the Romans persecuted the early church but when it was joined to roman
“for no place will be found, where you have been persecuted” this is one of the promese of Jesus when Rome shall be desolated, than shall be the redemption of Israel and the Israel of god
Saying 69
This saying, 67, and 68 should be viewed together saying 68 Jesus is speaking about external persecution and in this saying and 67 Jesus is speaking about internal persecution
"Blessed are those who are persecuted in their hearts.” Here Jesus is speaking about those who have the victory over oneself and the victory over the world; now to achieve the victory over oneself is to conquer the devil the thinking of the flesh. and the victory over the world; is the external devil which some times can move the internal devil within us that is the lust of the flesh, the lust of the eye, and the pride of life. And this is what Jesus means in the book of Revelation “He who overcomes” will have everlasting life that is those who have the victory over oneself and the victory over the world, cp. Jn 16:33 1Jo 5:4 1Jo 5:5 Rev 2:7,11,17,26-28 3:5,12,21; 12:10,11 15:2; 21:7
The most painful persecution is internal persecution which proceeds from each man’s own soul or heat being vexed by lust and disers pleasures, and base hopes and destructive dreams (plans). And this is always with a man and which the persecute cannot escape, for he carries the enemy about everywhere in himself. This persecution comes from things in the world tempting us?????
Or the persecution is cause by us when we bind the devil we are persecuting our old self by not allowing our old way of life to operate in us anymore. The Christ-self persecuting the thinking of the flesh. That is you (your new self) are persecuting yourself (your old self) Jesus is speaking of an inward conscious struggle for growth and refinement of oneself on moral and spiritual leavels. Likewise, every aspirant must cultivate and heed his conscience and seek to live in such a way as to have a good and clear conscience. During periods of our early development on the path, our conscience is very likely to persecute us, convicting us of our ignorance and missing the mark, so that we are not satisfied to remain in darkness but are compelled to seek the light.. One who is ripe and matured for the way must be able to live by the voice of the spirit-word and one’s own conscience speaking in oneself. Only those person who willing to pass through ordeals of spiritual growth and advancement will come to a full and conscious unity with Yahweh and Christ Jesus and have communion with them both.
Now the second part of this saying is about those who maintain rigtheouseness shall be satisfied with meet and drink that is they shall be filled with the spirit in the age to come. So Jesus promises that the hugry and thirsty should be satisfied with eternal blessings of righteousness, by bearing poverty and not be led by led by it to undertake any unrighteousness work.
Has I have said before At baptism, we experience a new birth. " If any man (become) in Christ, he is a new creation" (2 Cor. 5:17). We are born " out of " (Jn. 3:5 Gk.) the water as we emerge from the river, swimming pool or bath. Something was created at baptism in the sense that something was born. " Christ is [created in] all [who believe] and in all [places of the world]" (Col. 3:11 Bullinger). It is the common experience of this new creation which binds us together as one body and spiritual nation world-wide. That thing which was created and born at baptism, the Bible calls " Christ", or " the Spirit". If we are in Christ, He must be in us; it's a mutual relationship. We are not in the flesh now, but in the Spirit (Rom. 7:5), in the sense that the new Spirit-man has been created in us, even though we are still " in the flesh" .
We are familiar with the idea of " the devil" being a personification for the evil man of the flesh which is within us. Yet there is an even larger personification to be found in the pages of the New Testament; that of the man of the Spirit, " the man Christ Jesus" which is within us. It is this figurative " man" which was born at baptism. At baptism, we are saved in prospect, just as Israel were when they crossed the Red Sea (Jude 5). We are saved in prospect in the sense that God now looks upon us as if we are Christ. He looks at that new man Christ Jesus within us, and relates to that, instead of to our man of the flesh. These two 'men' within us will naturally become locked in mortal conflict. Ultimately, the 'devil' man will only be destroyed by death (Rom. 6:23). Yet 'he' can overpower and destroy the spiritual man within us, unless we feed and cultivate the man Christ Jesus within us. This had clearly happened to some in the Galatian ecclesias. Thus Paul speaks of travailing in birth again " until Christ be formed (again) in you" (Gal. 4:19). His converts had to " learn Christ" (Eph. 4:20); thus he speaks of " Christ" as meaning the Christ-like attitude of mind which is personified as Christ.
The Old Testament frequently speaks of man as having two " sides" to his character; one that wished to serve God, and the other which was rebellious. Ecc. 10:2 shows how that the spiritual man is not only aware of this, but he consciously acts to control these two sides: " A wise man's heart is at his right hand; but a fool's heart at his left". This kind of self-knowledge is sadly lacking in most human beings. Proverbs 7,8 likewise has the picture of two women, personifying the flesh and spirit (7:12 cp. 8:2,3). Against this Old Testament background, there developed a strong Jewish tradition that the right hand side of a man was his spiritual side, and the left hand side was the equivalent of the New Testament 'devil'. The Lord Jesus referred to this understanding when He warned: " Let not thy left hand know what thy right hand doeth" (Mt. 6:3)- implying that the good deeds of the spiritual man would be misused by the 'devil', e.g. in using them as grounds for spiritual pride.
It is worth following through Paul's argument in Romans. Chapters 1-5 convict all of sin, demonstrating that works can in no way save us. Chapter 6 then outlines how we can be saved; through association with Christ through baptism and a life " in Christ", which will result in God seeing us in the exalted way He does. Chapter 7 basically goes on to say 'But, of course, you'll still sin, even though chapter 6 has explained how God doesn't look at that side of you if you truly try to live " in Christ" '. Paul says many things about his life in Rom. 7 which seem to consciously connect with his description of life before baptism in Chapter 6 (e.g. 7:13 = 6:23; 7:14 = 6:17; 7:23 = 6:12,13; 7:24 = 6:6; 7:25 = 6:16,17). The reason for this is that after baptism, we have two people within us; the man of the flesh, who totally dominated our pre-baptismal life, is still within us; but (as Chapter 7 so graphically shows) he is now in mortal conflict with the man of the Spirit, with whom we identify our real selves. Chapter 8 then goes on to encourage us that despite this conflict, sin is dead in Christ, and if we are in Him, then this is really how God sees us. Therefore Rom. 8 stresses that our state of mind is so crucial; if we are led of the Spirit-man, then we are assured of salvation at that point in time. Rom. 9-11 then appeals specifically to Israel to accept the glorious truth of all this, and then Chapters 12-16 show the practical response we should all make. Recognizing the existence of the new and old men within him, Paul can speak in Rom. 7 as if he is two different people; “I myself serve the law of God”, but “my flesh” serves sin. Likewise David asked God not to hide his face from him, David personally, (Ps. 27:9; 69:17; 102:2; 143:7), but to hide His face from David’s sins (Ps. 51:9). And one wonders whether the way the records of the Lord’s temptations are written implies some similar recognition by the Spirit of the two ‘men’ within the Lord.
Their real self and their shadow self are in conflict deep within their minds, in their own self-perceptions they act one way when their real self is something different. And this all goes on within the human mind. Hence Paul speaks of hypocrisy being essentially a lie which is told within the mind, and parallels it with a conscience which no longer functions properly (1 Tim. 4:2). The Lord's definition of hypocrisy therefore concerned an internal state of mind- and He warned that this is a yeast which inevitably spreads to others (Lk. 12:1). Thus Barnabas was carried away into hypocrisy by the hypocrisy of others (Gal. 2:13). Although it's so deeply internal, the dissonance between the real self and the portrayed self that goes on within human minds somehow becomes a spirit which influences others. And that's how society has become so desperately hypocritical. James 5:12 gives some good practical advice in all this- our yes should mean yes and our no should be no, or else we will fall into hypocrisy (Gk.- AV "condemnation" is a terribly misleading translation). James seems to be saying that we can guard against falling into the hypocritical life and mindset by ensuring that our words, feeling and intentions are directly and simply stated, with meaning to the words, with congruence between our real self and the words we speak.
Add something about the reactive mind
and glorious promises for those who gain the victory over their own lusts and the seductions of the world by faith.
'Palmam qui meruit ferat" - let him who is worthy bear the palm. This is the principle upon which the palms are put into the hands of the white-robed multitude represented by the symbolic number 144,000. Having gained the victory over themselves "by the power of God through faith," and over the world's corruptions, they are accounted worthy of standing with the Lamb on Zion.
Had it gained the victory over the lust of the flesh, the lust of the eye, and the pride of life, and maintained the gospel and its institutions in their apostolicity and purity,
the victory over the world shall receive the Morning Star; that they shall be clothed in white garments, and their names openly confessed by the Life-imparting Spirit in the presence of his Father and his angels; that they shall be eternal pillars in the temple of Deity; that the Quickening Spirit (1 Cor. 15:45; 2 Cor. 3:17) shall engrave them with the name of his Deity, and the name of the city of his Deity, the New Jerusalem, which descendeth out of the heaven from his Deity, even his new name; and that they shall sit with him in his throne after the example of what shall obtain in relation to himself and his Father’s throne.
1 Pet. 3:4 speaks of the spiritual man within us as " the hidden man of the heart...a meek and quiet spirit". This confirms that this " man" is the personification of a spirit, or attitude of mind.
The inward man of Rom. 7:22 is what is so important; yet the LXX in Lev. 3:14-16 uses the same word to describe the fat surrounding the intestines, which God appeared to so value in the sacrifices. It was not that He wanted that fat in itself; but rather He saw that fat as representing a man's essential spirituality, that which is developed close to the heart, unseen by others, but revealed after death.
If the spiritual man is within us, we must surely win our spiritual conflict, ultimately!
Be alienated from them in your mind, allowing none of them to cling to you, standing above them all; (8) they are your subjects, use them not as your rulers; since you are a king, learn to govern and not to be governed; know yourself all your life, Philo
Jn 16:33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.
1Jo 5:4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.
1Jo 5:5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God
Rev 2:7#11,17,26-28 3:5,12,21 12:10,11 15:2 21:7
Saying 70
As I have said before there is no light on the inside unless it comes from the outside and in this saying Jesus is speaking about a “certain thing” within true believers “that will save you” that is faith and the knowledge of the truth the knowledge about God and Christ Jesus and the kingdom when this knowledge comes from the outside and is written on the heart (the inside) it is “that certain thing within you that will save you” This Saying refer to the light of knowledge, which is the salvation of those who possess it but the destruction of those who lack it." The true believer 'begets' within himself the kingdom or Jesus or light and will be saved by what he begets; the many called but not chosen have no light with in them only darkness and sin in the flesh they basically have nothing and will be killed by this nothing(ness).
on the In other words, salvation comes when the spiritual life is fully developed.
Saying 71
Jesus is here first speaking of his body and secondly about the house of God Here Jesus is speaking a prophecy of the shattering of the old covenant no longer is worship of God based in a building the temple or a church but in spirit and truth everywhere, a worship founded within the heart and mind and life of the elect. The temple to be built is the body of Christ for this reason, the Lord also said “I will destroy this temple and rebuild it in tree days.” The Lord is speaking of rebuilding the temple of his body by resurrection and all those in him who make up the body of Christ. the temple that will be destroyed, not to be rebuilt again is the Jerusalem temple until the Lord comes again for Jesus could have said in the lost text is “no one will be able to build it again except me.”
Saying 72
Clearly the Lord Jesus did not come into this world in order to concern himself with mundane and worldly matters. Rather he came to bring teachings of the Kingdom of God. The worthy disciple is not supposed to be like the foolish man who came to Jesus about his inheritance. Instead, if he is to be worthy of Jesus message, he is supposed to devote himself exclusively to Jesus’ mission
Saying 73
This is another variation on the theme 'Many are called but few are chosen' (Matthew 22.14).
The saying is about the selection of the worthy few. The worthy disciples are few hardworking field hands bringing in a large harvest
Saying 74
The many people here that are around the well are the man called but few chosen who are selected by Jesus the many are those who flirt with the truth having a form of religious devotion, but none of whom are willing to take the water of life from the well that is they have not cumited themselves to Jesus to cumited themselves to Jesus means leaving beihed all other world ties in your life and becoming 'solitary' or 'single one
Saying 75
The many who stood before the door are probably the foolish virgins of Matthew 25:1-13; Only the 'solitary' or 'single one those who have cumited themselves to Jesus can enter the bridal chamber. True marriage is the union with Jesus, the true husband and it is his bridal chamber that the believer is supposed to enter. We must enter the bridal chamber (by baptism) in this age or life and become married to Jesus to be like him moraly and spiritualy than in the age to come we can eanter into the true bridal chamber
The male and female are united in the bridal chamber now the bridal chamber is a uniting with the divine when one is united with the Father and the Son the mystical union between the bridegroom and Anointed bride. The bridal chamber is to be made consubstantial with the Saviour that is the elect shares body and essence with the Saviour because of its oneness and union with Saviour that is why it is called the bridal chamber and this is why the saviour came to make the two one in the bridal chamber that is to be made consubstantial baptism is also called the bridal chamber because of the agreement and the inseparability of the one whom he has pot on. The bridal chamber is also to be born from above.
Saying 76
The evident lesson of this is the same as in the saying of the treasure hid in the field, only it is put in a stronger light. Saying 109 The finder of the treasure in the field appears only as an accidental finder. In this case, the man is on the outlook for something good to buy, and, finding a particular gem, recognises its value so decisively as to sell his whole stock that he might obtain it. The saying intended by Christ is that of a thoughtful man pondering life with a view to find good, and discovering the gospel of the kingdom, and God’s invitation associated with it, perceives that it is of a value with which nothing else in human reach can be compared, and therefore bends his whole energy that he may attain it.
HE WENT AWAY AND SOLD EVERYTHING HE HAD AND BOUGHT IT: add from page 235 OGTIT DeConick Cp Matt 13: 44: whether discovered by accident, or by design, the reaction is the same: give up everything else so as to obtain it!
In Saying 109, the man stumbles upon the "treasure" -- he was evidently not seeking it at all; he didn't even know it was to be found! But in this saying, the merchant has been searching high and low for the greatest "treasure", the greatest "pearl": he has sifted through and evaluated other "pearls"; he knows the worth of what he seeks, and he knows immediately when he finds it: "This is it!" -- his heart's desire!
But, in each case, whether by apparent "accident" or by design and tireless effort, the man who at last finds the great "treasure" will do anything, and sell anything, if only he might acquire it!
So the question arises: instead of the "treasure" (or the "pearl") being the "gospel" or "Christ" himself, and the man (or the merchant) the one who finds truth… why not: the "treasure" is the one who finds truth, and the man who finds HIM is Christ?
And the answer, I believe, is: why not indeed? Whether it be by what appears to be coincidence (but which is really the providence of God), or by diligent and long searching, Christ will seek out and find HIS "treasure", HIS "pearls". And they will be the "treasured possessions", the "jewels" in his "crown" (cp Phi 4:1; 1Th 2:19), the ones who are bound up in HIS "bundle" of precious things!
They will be Christ's "treasure", also, BECAUSE they "treasured" what they found. It is a cliché, surely, that we all become, in time, what we seek after, or what we want to be. The pleasure-seeker becomes a hedonist, the leisure-seeker becomes lazy, the wealth-seeker becomes rich: what we desire in our heart or hearts is what, at the last, we will BE! As a man thinks in his heart, so he becomes. And the seeker after the treasure of God's truth, His word, His promises -- who desires that above all else… will in the end BECOME the "treasure" which he sought
And all together, the individual redeemed ones will constitute the Bride of the Lamb, the virtuous woman who is the Bridegroom's greatest treasure, "for she is worth far more than rubles" (Prov 31:10).
Each of these two propositions has merit, and each -- it is believed -- may be true: do we seek Christ, or does Christ seek us? Do we find Christ, or does Christ find us? Yes, and yes. It all depends on which perspective we have. To human eyes, and human experience, it may appear altogether as though WE do the seeking and the finding, but from God's point of view, we all were known and marked out ahead of time. For His point of view, we do not save ourselves; we cannot save ourselves -- rather, we are searched for, and found, and redeemed, and treasured -- all by Him: "Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us [literally, 'marked us out ahead of time'] to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will -- to the praise of his glorious grace, which he has freely given us in the One he loves" (Eph 1:3-6).
Pearl this man was actively and diligently seeking for his "treasure"! What might the "treasure" symbolize? (1) Understanding and insight, into the truth of God's revelation of course: Prov 2:2-5. (2) Wisdom, especially of course the wisdom that comes from God (Prov 16:16). This "treasure" is to be found in Christ: "My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge" (Col 2:2,3). "I was found by those who did not seek me" (Isa 65:1).
“You too, seek his unfailing and enduring treasure where no moth comes near to devour and no worm destroys."
Saying 77
"It is I who am the light who is above all-things. I am all-things. From me all-things came forth, and to me all-things return. Split a piece of wood, and I am there. Lift up the stone, and you will find me there." (Jn 8:12; Jn 1:3) The background for this saying is after Jesus’ baptism and resurrection he fills “all things”
Light "Jesus identifies himself with light (cf. John 8.12; 9.5), which is tremendously important in Thomas: 11.3b; 24.3; 50.1; 61.5; 83.1-2. Jesus is not only the light of the world (cf. John 1.9; 8.12); all things cohere in him (Colossians 1.17) and he embodies the fulness of deity (cf. Colossians 2.9). As I have said in saying 50 Jesus became the light at is baptism and after his resurrection in Mt #11:27 16:28 28:18 Jesus says that all things were given into his hand or all authority in heaven and on earth was give to him this happen at his baptism and after his resurrection from the dead and when he was born from above and later ascended to heaven and he saite down at the right hand of god and fill all things Da 7:14 Eph 4: 8-11 on the same theme #13:3 17:2 Ge 41:44,55 Ps 2:8 Isa 9:6,7 Mt 11:27 28:18 Lu 10:22 1Co 15:27 Eph 1:22 Php 2:9-11 Heb 1:2 2:8,9 1Pe 3:22
All-things (see Eph 4: 8-11 Phil. 2:9; Col. 1:18). The same allusion is found in Col. III, 11: 'Christ is all and in all.'" Jesus speaks of himself in highly exalted terms, as he often does in the Gospel of John (for example, John 8:12; He does fill all things in the sense that He is the source of all blessing, the sum of all virtues, and the supreme Sovereign over all. "There is not a place between the depth of the cross and the height of the glory which He has not occupied,"
10:7) the 'All' (note Thomas 67) Such ideas, of course, had currency elsewhere in early Christian circles as well (note John 8:12; Rom 11:36; 1 Cor 8:6).
“Everything came forth from me, and everything return to me.” cp. Saying 49 82 Jesus claims to be mediator at creation (cf. Romans 11.36; 1 Cor. 8:6; Col. 1:16). Which "creation"? The "New Creation: see 2Co 5:17; Gal 6:15; Eph 2:10,15; 4:24; Col 3:10; Jam 1:18. New creation Passages using "ktisis" ("creation"): Col 1:16,17; Gal 6:15; 2Co 5:17; Jam 1:18; Eph 2:10,14,15; 4:24. Other similar passages: 2Co 4:4-6; Isa 51:6,16; 45:7,11,12,13; 42:5,6; Psa 102:18,25-28.
All this recalls the role of wisdom. The presence of Jesus as it is described in vv. 2-3 echoes Matt. 18.20; 28.20 - but in that passage, too, there is a wisdom background."
“Split a piece of wood, and I am there. Lift up the stone, and you will find me there."” The Greek version inserts the words about wood and stone at the end of Saying 30 to indicate that Jesus is present with his disciples, or with one disciple. The meaning is approximately the same: Jesus is everywhere."
Therefore, this saying is about the universal supremacy of Jesus. Moreover, it is only though his baptism, death and resurrection that all authority was given to him. Right now, he is tangibly at the right hand of God but by the Holy Spirit Jesus has universal power and providence He is in wood and under stones.
Alternatively, as the “I am the All,” “I am everything”, “I am all-thing” Jesus is everywhere present. Jesus now has an invisible presence that fills all things before Jesus had take on this roll an angel had this job the angel of the presence of Yahweh but now being one with the Father in will and essenes by the spirit Jesus now controls everything in heaven above and on the earth below. Note Christ has pre-eminence even over angels (Col 2:18). They have been "created" (i.e., reordered, rearranged) by Christ. Jesus’ invisible presence is spread abroad in the heavens and on earth by the spirit whereby Jesus extends his influence in the universe by the will of the Father and in harmony with him. Thus, Jesus controls everything and now being one with the Father, he now fully knows the will of the Father so Jesus by the will of the Father controls the higher power of the world Rom 13:1 add more about this and also add something about light here
Mt #11:27 16:28 Ps 2:6-9 89:19,27 110:1-3 Isa 9:6,7 #Lu 1:32,33 10:22 Jn 3:35 5:22-27 13:3 17:2 Ac 2:36 10:36 #Ro 14:9 1Co 15:27 Eph 1:20-22 Php 2:9-11 Col 1:16-19 Heb 1:2 2:8 1Pe 3:22 Re 11:15 17:14 19:16
(Epiphanius, Pan., 26, 3, 1): 'In all things I am scattered, and from wherever you wish you collect me.' compare saying 113 Rather, the Kingdom of the Father is spread out upon the earth, and men do not see it." The eucharist is Jesus. For he is called in Syriac "Pharisatha," which is "the one who is spread out," for Jesus came to crucify the world. Gospel of Philip the word Pharisatha literally means broken bread but can also mean “that which is spread out“ and here is a reference to the Large loaves of bread in saying 96 (cp. Odes of St. Solomon 27:1-2 I stretched out my hands and sanctified my Lord; for the extension of my hands is his sign; Didache 16:6 will appear the signs of the truth: first the sign of stretched-out hands in heaven, then the sign of a trumpet‘s blast, and thirdly the resurrection of the dead, though not of all the dead [], but as it has been said 7 “Yahweh will come and all his holy ones with him.” Zech 14:5 “Than the world will see the Lord coming on the clouds of the sky.”)
Saying 78
Jesus is speaking first about John the baptised and secondly about himself. Both Jesus and john did not dress in soft garments and they did not live in luxury only kings and prominent men live like this, but they will not be able to understand the truth. So we must seek out and follow the true prophet. If you seek you will find. If you ask you will receive. You must go out into the wilderness to meet with the prophet of god. Just as Israel did with moses. So here the wilderness is the pasture which the true shaepered of Israel is leading us to come to. (Joel 2:22 Ps 65:13) For only when you enter into the world of the prophet can you communicate with the word of Yahweh. As long as you remain in spiritual Egypt (a symbol of spiritual ignorance or darkness and spiritual decline) you cannot listen and hear the word of Yahweh in the prophet for all of your self-concerns and worldly interests will not let you listen and hear. The god of Israel is the god of the wilderness, and you must go out into the wilderness in order to meet with him.
Saying 79
Jesus deflects praise from his mother and himself toward those who are obedient to God. So we should not worship Jesus’ mother or give her honour for she was just flesh and blood like us and we should only honour and worship Yahweh your Elohim
The last part of this Saying is a warning of disaster to come, when children will be much more a burden than a blessing, but whether Jesus is speaking about 70 CE or at the end of the present system of things is impossible to determine so I think it is both.
Saying 80
This is why we must be resurrected because we are spiritually dead in sin and in the darkness of deception. This is why we must live by the Spirit of Christ because we are being called to a higher level of life- a higher nature that is not part of the animal kingdom. Our higher nature is found in the Kingdom of God!
Saying 81
The wealthy ones are they having knowledge, understanding and wisdom as a crown on their heads a jewelled crown of light, truth-conscouness. One who is wealthy in this way shall become a king in the age to come. But those who are powerful or have power should give it up and become poor to become riech. Just as for kings have life wisdom to you so you should leave the world to them
Saying 82
Here in Saying 82 Jesus is both fire and kingdom and if we compare this with Saying 10 Jesus control the fire that will soon blaze and that fire is identified with Jesus and those with him and the fire is identified with the Kingdom one might therefore re-read Saying 10 as I have thrown the Kingdom on the world to refine it
Fire is a symbol of the God-manifestation for "God is a consuming fire”. The Elohim that Moses saw were the representatives of the personages to be manifested from the seed of Abraham in the Age of glory; the same Eternal Spirit being the substratum, or hypostasis of the representatives, and of those whom they represented; for which cause "He" and "His" are affirmed of them. The Elohim and the Devouring Fire on the top of the mount were the typical manifestation of Yahweh's glory; which finds its antitype in glorious display of the things represented also in Ezek. 1:10; 43:4; Rev. 4:5; 15:2. The great multitude which no man could number (Rev. 7:9, 14, 17) are they whom Ezekiel saw in a vision, moving onward in victorious career. "In their going," says he, "I heard the noise of their wings like the noise of great waters, as the voice of Mighty Ones, or in Hebrew shaddai: the sound of the speech was as the sound of a host" (Ezek. 1:24). Daniel also saw them in vision. "I beheld," says he, "until the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool' his throne the fiery flame, and his wheels burning fire. A fiery stream issued and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the Judgment was set, and the books were opened" (Dan. 7:9-10). Whence came all these thousands of the fiery stream? They are all the Sons of Power: Spirits born of the Spirit; Israel's Elohim, or Mighty Ones; who were once Jews and Gentiles in unprofitable flesh: sinners under sentence of death, but justified by an intelligent and obedient faith. These are the Elohim of the Sh'ma Yisraail, the hypostasis of whom is the ONE YAHWEH -- the One Eternal Spirit multitudinously manifested in the Sons of Eternal Power. When these become apparent, "at THE ADOPTION, to wit, the redemption of the Body" (Rom. 8:23) -- the "One Body" -- then will be revealed the Mystical Christ -- the seed of Abraham -- the "Son of Man clothed with a garment down to the foot, and girt about the breasts with a golden girdle; his head and hairs like wool, as white as snow; and his eyes as a flame of fire; and his feet like unto fine brass, as if glowing in a furnace; and his voice as the sound of many waters" (Rev. 1:13-15) -- the voice of the redeemed of all kindreds, and nations, and peoples and tongues.
Men must become Cherubim, Rev 5: Daniel's Ancient of Days and the ten thousands that surround him in judgment, are equivalent to "the holy messengers and the Lamb," in Rev. 14:10, where we find fire and brimstone before them tormenting their enemies -- the full allegorical development of the Eden Cherubic flame that guarded against all approach to the "tree of lives" by the unfaithful and disobedient. "Whosoever was not found written in the Book of Life, was cast into the lake of fire burning with brimstone" (Rev. 19:20).
The Cherubim stationed as guards at the east of Eden's garden were certain Elohim or powerful Ones, detailed by the Eternal Spirit for the protection of the Life-Imparting Tree, and "the Way," that led thereto. Hence, all communications from the Eternal throne for the instruction of mankind would pass through them. Themselves corporeal localizations of Spirit, they were vehicles in and by which were conveyed "the mysteries of the faith," into which they desired to look, but were not able (1 Pet. 1:12; Mark 13:32). These "conveying vehicles" or chariots of the Eternal Spirit, were "public official spirits sent forth for service on account of those hereafter to inherit salvation" (Heb. 1:14). Hence, they are styled Malachim Yahweh, angels or messengers of the Eternal Power, self-styled Ehyeh or Yahweh. David, addressing these Angel-Elohim, says: "Bless ye Yahweh, ye His angels, mighty of power, executing his command, hearkening to the voice of His word. Bless ye, Yahweh, all ye His hosts, His attendants, executing His pleasure"; and elsewhere "O Yahweh, my Elohim"! -- O Eternal One, my Mighties -- "Thou art very great, covering Thyself with light as a garment, spreading out the heavens as a curtain; who makest dark clouds His chariot; who goes on the wings of spirit, making His messengers spirits, His attendants a flaming fire. He established the earth upon its foundations, that nothing shall be moved during the age and beyond" olahm wah-ed (Psalm 103:20; 104:1-5).
Here, then, is a destroying and conquering power associated with the tarshish or beryl in the breastplate of judgment. It is similarly associated by Ezekiel with the wheels of the Cherubic chariot. He says, "the appearance of the wheels and their work was as the aspect of the tarshish"; and their felloes were full of eyes, and so lofty, "that they were dreadful." And "the Spirit of the Living One was in the wheels." Hence they are styled, in Dan. 7:9, "The wheels of the Ancient of Days," whose description identifies him with "the Man of the One," and the apocalyptic "Son of Man .... His garment white as snow, and the hair of his head as pure wool; his throne flames of fire, his wheels a consuming fire." The eighth foundation gem (answering to the priestly tribe of Levi) of the wall of the golden city on which the name of an apostle is engraved, is a tarshish or beryl (Rev. 21:20, cp with Rev. 7:7). We conclude then, from these premisses, that the tarshish-like body of the Spirit-Man seen by Daniel, is a priestly body or community, in which is incarnated the spirit of the Eternal; and that in the latter days, it will eventuate the great salvation in concert with the tribes of Israel, as a destroying and conquering power. This God-manifestation "is a consuming fire."
Saying 83
This saying tells us that the human being is made in God’s image. Thus the saying begins by affirming that human beings are the visible ‘images’ of God. But this is only a type of the true image that we are to become. The true image of the son of God, into which true believers are transformed, is likeness not only to heavenly body Phil 3:21 but also to the mind of Christ and Christ tells us to be holy like our heavenly Father. Light is used to denote truth and its knowledge the saving truth embodied in Christ and imparted to mankind true believers are called light having obtained saving wisdom in fellowship with Christ add ref
Light. The word is used in connection with joy, blessing and life in contrast to sorrow, adversity and death (Gen 1:3 Job 10:22 18;5). And to signify God’s presence and favour (Ps 27:1 Isa 9:2 2Cor 4:6). God’s holiness is expressed in terms of light, in 1Tim 6:16 and 1jn 1:5 where it is said that ‘God is light’. in john’s Gospel the term light refers to God’s holiness as a revelation of his love in Christ and the penetration of that love into lives darkened by sin. So Christ refers to himself as ’the light of the world’ (Jn 8:12 9:5 12:46)
Thus the image of the Father’s light is Christ 2cor 4:4 Col 1:15 Paul speaks of the light of the knowledge of the glory of God in the face of the Lord Jesus Christ 2cor 4:4,6. This light can not be adequately perceived by those who are still mortal. When mortality is at last swallowed up by life 2cor 5;4 he will be fully manifest col 3:4 1jn 3;2. Now we see only in a mirror 1Cor 13:12 2 Cor 3:18 but when Christ shall appear we shall be like him Phi 3:20,21 Christ is the image of God so we shall be made into the true image of God for at the moment we are n the image of Adam who is only a type of the true image Christ Jesus
Saying 84
"Man" is generic of both sexes. When, therefore, Elohim said "let us make man in our image;" and it is added, "male and female created he them;" it would seem that both the man and the woman were created in the image and likeness of Elohim. In this case, some of the Elohim are represented by Adam's form, and some by Eve's. I see no reason why it should not be so. When mankind arises from the dead, they will doubtless rise as immortal men and women; and then, says Jesus, "they are equal to the angels;" on an equality with them in every respect. Adam only was in the image of Him that created him; but then, the Elohim that do the commandments of the invisible God, are the virile portion of their community: Eve was not in their image. Their's was restricted to Adam; nevertheless, she was after the image and likeness of some of those comprehended in the pronoun "our." Be this as it may, though not in the image, she was in the likeness of Adam; and both "very good" according to the subangelic nature they possessed.
Shaddai means "to overpower" or "to destroy". This would give Shaddai the meaning of "destroyer" as one of the aspects of God. Thus it is essentially an epithet. linking the epithet with Hebrew šad "breast" as "the one of the Breast", in Hebrew. It may thus be connected to the notion of God’s fertility and blessings of the human race. In several instances it is connected with fruitfulness: "May God Almighty [El Shaddai] bless you and make you fruitful and increase your numbers…" (Gen. 28:3). "I am God Almighty [El Shaddai]: be fruitful and increase in number" (Gen. 35:11). "By the Almighty [El Shaddai] who will bless you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts [shadayim] and of the womb [racham]" (Gen. 49:25).
Here jesus is speaking about angels been our double see acts 12:15 matt 18:10 paul also says that people have heavenly bodies which are images of the heavenly man, bodies that will be donned after the resurrection and judegment 1cor 15:35-49 the glory of the heavenly body differs from the earth in the same way that the illumination of the sun differs from the moon and the stars. As we have worn the image of the earthly Paul states, so also shall we wear the image of the heavenly. The heavenly image corresponds to the heavenly man who paul identifies with christ while the earthly with adam who begot a son in his likeness and image (1Cor 15:48 and gen 5:3). Thus from that time forward, the earthly bodies as images of the fallen adam have been reproduced, while the heavenly bodies as images of the heavenly man, the christ , must be put on after the resurrection 1cor 115:53 2cor 5:1-10
They neither die nor are visible the Father is Invisible no mortal man can see him
Our likeness is the image of the earthly man, which is only a type of the heavenly man 1cor 15:45-49 Rom 5:14
Likeness=man’s mortal body or body of soul
Image=man’s spiritual body or body of spirit,
which came in to being before we did=the true believers have been chosen by God, to be add from bible like his son Rom 8:29
First a moral regeneration than a corporeal regeneration col 3:10 phil 3:20,21 than we will truly become the twin brothers of Christ the Thomas class or Christadelphians, the brethren in Christ col 1:2
Saying 85
Adam signifies the first man that became self-consciousness, but he was certainly not ready for Christ-consciousness. Because he was not worthy (spiritually immature and unqualified), he tasted death. Since then God has been using humanity as the seedbed for Christ to grow. Jesus was the first man to mature into the fullness of the Word, but certainly not the last!
Many have mistakenly said this passage is referring to us getting back the image of God. Yet, this passage is clearly speaking of a MAN that fell from grace. Adam was certainly one who fell from grace. He was the Son of God, yet his fateful decision shook the earth and brought humanity down to the grave (Sheol, pit, hell, Hades).
Adam came from great power and great wealth the great power and the great wealth is the Spirit of God: Heb "ruach Elohim": "The spirit strength of the Mighty Ones". "Spirit" = the "wisdom" of Pro 8:22-26. WAS HOVERING: "Moved" (AV). Like a mother bird brooding over her young: Deu 32:11 (cp Exo 19:4 the Spirit is described as a dove in Matt. 3:16). The words portray the energy-giving presence of God -- wrapping, protecting, and caressing the chaos of the unfinished earth as He prepared to complete His creation. (Gen 1:2).
The Elohim said, "Let us make man in our image, after our likeness: and let them have dominion over the living creatures." Gen 1:26,27 So Elohim created man in His image; male and female created He them. Further details concerning the formation of the human pair are given in the second chapter of Genesis, verses 7, 18, 21-25. These passages belong to the work of the sixth day; while that from verse 8 to 14 pertains to the record of the third; and from 15 to 17 is parallel with chapter 1:26-31, which completes the history of the sixth.
The name Yahweh does not occur in all the first chapter of Genesis. All the works it there narrates are affirmed of Elohim. The Spirit is presented there as the power; but in the second chapter the style is changed, and Moses, to whom the Spirit had communicated His name at the bush, instead of saying "the Spirit of Elohim," says "Yahweh Elohim made the earth and the heavens"; "Yahweh Elohim formed man." A saying in Job 33:4, shows that "Yahweh" is synonymous with "Spirit." There Elihu says, "the Spirit of Ail hath made me, and the breath of Shaddai hath given me life." The nishmath Ail Shaddai is the atmosphere or firmament which was elaborated on the second day; and not to be confounded with the Spirit. The Spirit formed the air with its appearances called "heavens," for the support of the vegetables and animal worlds He was about to form. That the nishmath Ail is the air, is clear from Job 37: 10, which says: "By the breath of Ail, frost is given; and the breadth of the waters is straightened," or congealed.
Now from the consideration adduced, it is evident that the phrases, "and God said," and "God made," and "God created," occurrent in the first chapter, are equivalent to "Lord God"; or more properly, Elohim said, created, and made, are equivalent to Yahweh Elohim doing thus, as brought out in the second chapter-- "One Spirit in a plurality of Agents": not a single one in three, but One in hosts: and hence the title so frequently in Scripture, "Yahweh of Hosts" -- the Yahweh-Spirit in multitudinous manifestation.
The plurality of Elohim in the work of creation is manifest from Gen. 1:26 -- "Let Us make man in 'Our' image after our likeness." If the Yahweh-spirit had been solitary in the work, He would rather have said, if He said anything: "I will make man in my image, after my likeness." What was said is recorded to reveal to the reader the true relation of things. The mandate issued from Yahweh that man be made in the Spirit-type, and so constituted, that divine intelligence and power should be displayed through his organism.
That spirit-type was the angel Elohim after whom Adam and Eve were made. In form and likeness the same, only in nature of inferior quality. This was Yahweh's pleasure, and it was done by the fingers of His power. In reference to this, we read in Psalm 8:3, "When I consider the heavens, the work of Thy fingers, the moon and the stars, which thou hast ordained; what is man that thou art mindful of him? and the Son of Man that Thou visitest him? For Thou hast made him a little lower than the Elohim,"* etc. Quoted in the New Testament by Paul, the word mai-Elohim is rendered by "than angels," (Heb. 2:9); because Elohim are the agents or executive fingers of the Spirit. "The Spirit of God" and "the fingers of God" are synonymous, as appears from Matt. 12:28; Luke 11:20; and Elohim are spirit, being out of Ail. What the fingers of the hand are to the brain, such are the hosts of Elohim to Ail; they are "Unity of Spirit," which is "God."
Adam was found unworthy? Funk and Hoover write: "In developing the significance of Jesus, early Christians often used the mythic figure of Adam as a point of comparison. One finds this especially in Paul (Rom 5:12-15,17,19; [cp. Job 31:33; Pr 28:13; Ho 6:7;] 1 Cor 15:21-22, 42-50; 1Ti 2:14 ): in contrast to Adam, whose sin led to death, stands Jesus, whose obedience leads to life. The fate of Adam, according to Thom 85:2, was death; the fate of those who find the meaning of Jesus' words will be not to taste death, according to Thomas 1 The phrase 'not taste death' is a favourite of Thomas (Thom 1; 18:3; 19:4; 111:2), although it was also known to the Gospel of John (8:51-52)." (The Five Gospels, p. 518)
Saying 86
We like Jesus have no rest in this age but in the age to come we shall enter into his rest. We do not belong to this world, but to god’s kingdom where we will find rest one’s real home is to be found in the coming new world, not this dying world
Saying 87
Miserable is the body crucified by a body. Miserable is the soul crucified by these together.
“Crucified” or “dependent” after I read a new commentary on the GTh I learned that the word “dependent” come also be translated “Crucified” here comes the probable here for my I had already come up with the idea the here the soul and the body are equivalent in value or interdependent the body is a living-soul and thus equivalent in value and the body being a living 02416> soul <05315> by breath<05301> and the spirit 05397 of life 02416 gen 2:7 and the soul is in the blood thus they are interdependent but April d. DeConick says this Coptic word is also used in the gospels to describe jesus’s crucifixion by “hanging” or “suspension” (refer to Matt. 20:19 B; Mk 15:14 BF; ) so April d. DeConick has provided a translation that presents the English reader with this meaning so this as a new meaning
The message here is that anyone tied to the material world is misguided and spiritually deficient.
Saying 88
Here the messengers and the prophets are first the messengers and the prophets of the Hebrew scirptures and secondly the book of acts contains accounts of early Christian messengers and the prophets. And they will give you what is yours what messengers and the prophets give is information so if they give you what is yours you will recive information from God .
You then should give them what you have here Jesus is teaching us how to trey missionaries and emissaries giving them sustenance and shelter and respect as they have a right to.
Saying 89
Washing or baptizing the body does not make it pure. Washing the body will only make the outside clean here Jesus is speaking about washing the inside that is our hearts and minds for it is out of the heart whereby we become unclean. Jesus here is speaking about the process of self-purification and the path to the Christ-Consciousness is self-purification and self-consecration. When we are clean the light of Christ shines through us
Saying 90
This is rest for your souls it is not the rest in the age to come but re-genertion or recreation with in us. I will ease and relive and refresh your soul. This rest is from the old covant by the coming of Jesus we have rest in the new covandent
Saying 91
They that is the Pharisees tested him the Pharisees did not have faith in Christ so they did not recognize the one who was before them. They had the opportunity but they did not know how to read the sings of the times
Saying 92
J. D. Crossan writes: "As in the preceding instance, only the seek/find stich is present; but now it is accompanied by another saying whose meaning is not exactly clear. More significant for my own purpose is the fact that the stich's version here is in imperative/future format and thus in the second person." (In Fragments, p. 100)
Cp. John 16:4b-5
Saying 93
Here as in saying 62 we must watch who we are speaking to, we must only share the truth with the worthy for dogs and swine may persecute us and our teachings bringing them to naught. As a ring of gold in a swine’s snout, so is a pretty woman that is turning away from sensibleness
Saying 94
Christ is the door no one comes in exctpe thought him by being batized in to him
Saying 95
This saying does not contradict saying 14 the theme of interest here recalls the antipathy of Thomas to merchants (menoy leander) (cf. 64.12).
Here in Saying 95 it follows the principle in saying 25 and it clearly demands self-sacrificing generosity
Saying 96
"Here the kingdom is likened not to the leaven, as in the Synoptics, but to the woman.
Jesus here is speaking about the spiritual kingdom here the woman is the kingdom or the church and she is meant to be the model for the readers.
the Little leaven conccaled in dough are the chosen few who here the word and believe it the large loves come at the end of the age and are the 3 persons in saying 30 the mutldue that no one can number
Woman=Zion, the true church
Little leaven=the knowledge of the truth
Concealed in dough=missionary work
Large loaves of bread= the body of Christ
Le 23:17 Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD.
Am 4:5 And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith the Lord GOD.
Mt 13:33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
Lu 13:21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
Saying 97
This saying means perhaps that the kingdom can slip away if people aren’t careful we can become broken jars with nothing inside us. Or more properly just as Jesus empted himself of all privileges and rightful dignity, when he stripped Himself of the insignia of Majesty Paul refers to the mind of Jesus in Phil. 1:8. Back in Phil.1:27 Paul starts to speak of the importance of our state of mind. This is developed in the early verses of chapter 2: "Being of one accord, of one mind...in lowliness of mind...look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus..." (Phil.2:2-5). Paul is therefore speaking of the importance of having a mind like that of Jesus, which is devoted to the humble service of others. The verses which follow are therefore commenting upon the humility of mind which Jesus demonstrated, rather than speaking of any change of nature.
3. Jesus was "In the form of God". I have shown in Saying 28 that Jesus was of human nature, and therefore this cannot refer to Christ having a Divine nature. The N.I.V. translation of this passage goes seriously wrong here. In passing, it has to be noted that some modern translations designed for 'easy reading', tend to gloss over the precise meaning of the Greek text, and tend to give a paraphrase rather than a translation in certain passages. Phil.2:5-8 is a classic example of this. However, this is not to decry their use in other ways.
That "form" (Greek 'morphe') cannot refer to essential nature is proved by Phil.2:7 speaking of Christ taking on "the form of a servant". He had the form of God, but he took on the form of a servant. The essential nature of a servant is no different to that of any other man. In harmony with the context, we can safely interpret this as meaning that although Jesus was perfect, he had a totally God-like mind, yet he was willing to take on the demeanour of a servant. Some verses later Paul encourages us to become "conformable unto (Christ's) death" (Phil.3:10). We are to share the 'morphe', the form of Christ which he showed in his death. This cannot mean that we are to share the nature which he had then, because we have human nature already. We do not have to change ourselves to have human nature, but we need to change our way of thinking, so that we can have the 'morphe' or mental image which Christ had in his death.
The Greek word 'morphe' means an image, impress or resemblance. Human beings are spoken of as having "a form ('morphe') of Godliness" (2 Tim.3:5). Gal.4:19 speaks of "Christ (being) formed in" believers. Because he had a perfect character, a perfectly God-like way of thinking, Jesus was "in the form of God". Because of this, it was not "robbery" for him to think or know that in this sense he was one with God. The N.I.V. gives a different translation of this phrase, saying that Jesus did not consider equality with God "something to be grasped at". If this translation is correct, (which is also supported by the R.S.V.) then this totally disproves the theory that Jesus was God. According to the N.I.V. translation, Jesus did not for a moment entertain the idea of being equal with God; he knew that he was subject to God, and not co-equal with Him.
4. Christ "made himself of no reputation", or "emptied himself" (R.V.), alluding to the prophecy of his crucifixion in Is.53:12: "He poured out his soul unto death". He "took upon himself the form (demeanour) of a servant" by his servant-like attitude to his followers (Jn.13:14), demonstrated supremely by his death on the cross (Mt.20:28). Is.52:14 prophesied concerning Christ's sufferings that on the cross "his visage was so marred more than any man, and his form more than the sons of men". This progressive humbling of himself "unto death, even the death of the cross" was something which occurred during his life and death, not at his birth. We have shown the context of this passage to relate to the mind of Jesus, the humility of which is being held up to us as an example to copy. These verses must therefore speak of Jesus' life on earth, in our human nature, and how he humbled himself, despite having a mind totally in tune with God, to consider our needs.
5. If Christ was God in nature and then left that behind and took human nature, as Trinitarians attempt to interpret this passage, then Jesus was not "very God" while on earth; yet Trinitarians believe that he was. This all demonstrates the contradictions which are created by subscribing to a man-made definition such as the trinity.
6. Finally, a point concerning the phrase "being in the form of God". The Greek word translated "being" does not mean 'being originally, from eternity'. Acts 7:55 speaks of Stephen "being full of the Holy Spirit". He was full of the Holy Spirit then and had been for some time before; but he had not always been full of it. Other examples will be found in Lk.16:23; Acts 2:30; Gal.2:14. Christ "being in the form of God" therefore just means that he was in God's form (mentally); it does not imply that he was in that form from the beginning of time.
Thus we must do the same we must empty ourselves Phil 1:27 2:2-5. So that the spirit or mind of Christ can fill us. Dying to ourselves, we must be concived and reborn of the spirit as the living Jesus Ps 2:7 89:27 Mt 3:17 Mk 1:11 Lk 3:22
Saying 98
You must become a spiritual warror first and foremost the battle is within your own house that is your body cutting off the inclination to evil. We are victorious in Christ within our own consciouness against the enemy within and the external demons without in the world all the things that appeal to the flesh (add Gen 3; 1Jn 2:)
The certain man is the son of man, the perfect man, the man of the one, which is the multitudinous body of Christ that will kill the powerful man who is the man of lawlessness or Gog and his armies or Jesus could be the certain man who kills the powerful man who as the power of death that is the devil which is sin in the flesh. The sword is stabbed in his own house which is his body. The testing of his strength is the temping he went through to strengthen him for tributlion billeds character Add more from bible than make ref small Heb 2:18 Heb 4:15 Heb 2:9 Heb 2:14 Heb 5:7 Heb 7:23 Heb 9:15,16
Saying 99
“Those here who do the will of my father are my brothers and my mother. It is they who will enter into the kingdom of my father.” Here Jesus bears testimony that his apostles belonged to the class that did the will of the Father. If we consider what this “will” is, as expressed in the precepts of Christ, we shall ascertain what were the governing characteristics of the apostles as a body. The first had regard to himself: “This is the work of God that ye believe on him whom He hath sent” (Jn 6:29). This was God’s own command: “This is My beloved Son, hear ye him.” This the apostles did. They possessed an adoring faith in Christ. This was their first qualification which accomplished men would not have been likely to possess in the same intensity. Next, there were Christ’s commandments to them, concerning which he said, “Ye are my friends if ye do whatsoever I have commanded.” Christ owned the apostles as friends (Saying 13, Jn 15:15). Consequently, they were men who kept his commandments. Look at these. They began with God: “Love the Lord thy God with all thy heart,’ “Have faith in God.” They extended to the promises of God: “Receive the kingdom of God as little children.” They ended with themselves: “Be humble as little children.” “Be kind to the unthankful and the evil.”
“are my brothers and my mother.” Brothers signify affection of good, and mother the affection of truth. External worship is called brother to internal worship in the Word that is born(mother) within you. That is to give birth to Christ within you.
Here the brethren and the mother are one and the same the brethren are the bride of Christ and the Mother is the Sarah Covenant styled “the Jerusalem above the Mother of us all” (Gal 4:26).
Isaac was Sarah's son, and allegorically slain, and allegorically raised. The saints are all in Isaac; for "in Isaac shall thy seed be called." This seed is Christ; not Jesus only; but that great multitude also which no man can number. This "One Body" of people headed up in Deity is the allegorical or figurative Christ. They are the children of the promise as Isaac was; the free-born sons of Sarah the free woman.
the newly born had been begotten by the spirit word (1Pet 1:23). after the birth (jn 3:3,5), it was the duty of the mother (Ecclesia) to nourish the new-born babe with the milk of the word (1Pet 2:2), supplementing it with stronger food as it developed(),
therefore to be his bride and the intimacy of the union with Jesus is suggested not only by the dominant image of the Bride and Groom, but also (in a different way) by the procreative symbol of birthing. Thus we can speak of the true believers who is conceived by the spirit-word and by the holy spirit, so as to give birth to the will of the Father, is the Mother of Jesus. And Isaiah tells us 62:5: “so shall thy sons marry thee.
The Jerusalem above is the Mother of us all (saints) including the King the Lord Jesus Christ in a spiritual sense for the Jerusalem above is made up of all true believers. Can 3:11 1/kings 1:16,17 Lk 1:72-79 Gal 4:28,30 Heb12:22-23 And she is the virtuous woman of Proverbs 31, of whom it is said: “Many daughters have done virtuously, but thou excelled them all.“ Can 3:11 1kings 1:16,17 Lk 1:72-79 Gal 4:28,30 Heb12:22-23
From Thunder, the Perfect Mind:
For I am the first and the last.
I am the honoured one and the scorned one.
I am the whore and the holy one.
I am the wife and the virgin.
I am <the mother> and the daughter.
I am the members of my mother.
I am the barren one
and many are her sons.
I am she whose wedding is great,
and I have not taken a husband.
I am the midwife and she who does not bear.
I am the solace of my labour pains.
I am the bride and the bridegroom,
and it is my husband who begot me.
I am the mother of my father
and the sister of my husband
and he is my offspring.
I am the slave of him who prepared me.
I am the ruler of my offspring.
But he is the one who begot me before the time on a birthday.
And he is my offspring in (due) time,
and my power is from him.
I am the staff of his power in his youth,
and he is the rod of my old age.
And whatever he wills happens to me.
I am the silence that is incomprehensible
and the idea whose remembrance is frequent.
I am the voice whose sound is manifold
and the word whose appearance is multiple.
I am the utterance of my name.
Saying 100
Saying 100 is reminiscent of saying 88, where messengers and prophets come to take what is theirs and give you what is yours. But What is it?, it is what jesus expects to be given. But the Gth is silent about this
Saying 101
In opposition to these teachings, 3 Corinthians emphasizes the fleshly nature both of Jesus and of the salvation that he brings; the flesh is not destined for annihilation but for redemption. Thus Jesus really was “born to Mary,” after the holy spirit came into her from heaven (v. 6; cf. v 20); Jesus came into this world “ to redeem all flesh through his own flesh” (v. 13 cf. v. 21); and there is to be a resurrection of the righteous and the unrighteous from the dead (vv. 13, 27, 22, 34).
All these things had been taught, according to Paul, through the Prophets (vv. 17, 10, 13), the earliest apostles (v. 4), and by Paul himself. Those who accept this teaching will “receive a reward” by being raised bodily from the dead for eternal life (v. 37); but those who turn away from it are destined for the destruction of fire (vv. 38, 39).
Sin, I say, is a synonym for human nature. Hence, the flesh is invariably regarded as unclean. It is therefore written, "How can he be clean who is born of a woman?" (Job 25:4) "Who can bring a clean thing out of an unclean? Not one." (Job 14:4) "What is man that he should be clean? And he which is born of a woman that he should be righteous? Behold, God putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, who drinketh iniquity like water?" (Job 15:14-16) This view of sin in the flesh is enlightening in the things concerning Jesus. The apostle says, "God made him to be sin for us, who knew no sin" (2 Cor. 5:21); and this he explains in another place by saying, that "He sent his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (Rom. 8:3) in the offering of his body once (Heb. 10:10,12,14). Sin could not have been condemned in the body of Jesus, if it had not existed there. 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).
According to this physical law, the Seed of the woman was born into the world. The nature of Mary was as unclean as that of other women; and therefore could give birth only to "a body" like her own, though especially "prepared of God" (Heb. 10:5). Had Mary's nature been immaculate, as her idolatrous worshippers contend, an immaculate body would have been born of her; which, therefore, would not have answered the purpose of God; which was to condemn sin in the flesh; a thing that could not have been accomplished, if there were no sin there.
Speaking of the conception and preparation of the Seed, the prophet as a typical person, says, "Behold, I was shapen in iniquity; and in sin did my mother conceive me" (Psalm 51:5). This is nothing more than affirming that he was born of sinful flesh; and not of the pure and incorruptible angelic nature.
If Christ had been a son of Adam merely, he would have been a sinner, and, therefore, unfit for sacrificial purposes. On the other hand, if he had been clothed with angelic or immaculate nature, he would have been equally disqualified, inasmuch as it was necessary that the sinning nature should suffer in him. The combination of condemned human nature with personal sinlessness was effected through divine power begetting a son from Mary's substance. A "Lamb of God," was thus produced, guileless from his paternity, and yet inheriting the human sin-nature of his mother. The Lamb being provided, the sacrifice followed. The "Messiah was cut off." "He was wounded for our transgressions; he was bruised for our iniquities: . . . Yahweh has laid on him the iniquity of us all."
God dealt with him representatively. (Heb 10:4) There is a great difference between a representative and a substitute. A representative is not disconnected from those represented. On the contrary, those represented go through with him all that he goes through. But in the case of a substitute, it is otherwise. He does his part instead of those for whom he is the substitute, and these are dissociated from the transgression.
Christ suffering as the representative of his people, is one with them, and they are one with him. In what he went through they went through. Hence, Paul says believers were impaled with Christ, and baptised into his death. This death he declares to have been "the declaration of the righteousness of God," which God required as the basis of the work of reconciliation and forgiveness (Rom 3:24-26).
Sinful flesh being the hereditary nature of the Lord Jesus, he was a fit and proper sacrifice for sin; especially as he was himself "innocent of the great transgression", having been obedient in all things. Appearing in the nature of the seed of Abraham (Heb. 2:16-18), he was subject to all the emotions by which we are troubled; so that he was enabled to sympathize with our infirmities (Heb. 4:15), being "made in all things like unto his brothers." But, when he was "born of the Spirit", in the quickening of his mortal body by the spirit (Rom. 8:11), he became a spirit; for "that which is born of the spirit is spirit." Hence, he is "the Lord the Spirit", incorruptible flesh and bones.
True mother give me life here Jesus is speaking first about natural life even Jesus is dependant on God for life and secondly a prophecy about being born from above the spirit is a feminine word and signifies the bride when the Deity will be manifested in spirit that is in spiritual bodies ¹ In English, the Holy Spirit is conventionally referred to as "He", because the Latin word for "Spirit" is spiritus (masc.). In Greek, "Spirit" is pneuma (neut.), leading to references as "It" (e.g., Romans 8:16, "The Spirit itself..."). In Hebrew/Aramaic, "Spirit" is ruach (fem.), leading to references as "She". Charlesworth discerns Trinitarian indications in the Odes, but the parallelism in Ode 36:5, "She made" ... "He renewed" more strongly reflects the general NT perspective on the Spirit as the power and mind of God. Yahweh is both male and female at the same time Notice that the Spirit is still being treated as a female figure in Syria, although it is the Father who has the breasts and gives the milk! Ode 19
And this is the same for Yahweh as well Yahweh is both Father and Mother at the same time now a Father is of course male and the mother is female but what is the mother it is the power of Yahweh is spirit In Greek, "Spirit" is pneuma (neut.), leading to references as "It" (e.g., Romans 8:16, "The Spirit itself..."). In Hebrew/Aramaic, "Spirit" is ruach (fem.), leading to references as "She". Also wisdom (that is the mind of God) is called “She”. She/He strongly reflects the general bible perspective on the Spirit as the power and mind of God. Notice as well that the Spirit a female figure in Hebrew/Aramaic and Syria, although it is the Father who has the breasts and gives the milk! Ps 74:11; Isa 40:11; Jn 1:18 So 7:7,8 Isa 28:9
The Spirit is not a 'separate' or 'other' person. Ac 7:55, 56; Re 7:10 It is God's own radiant power, ever out flowing from Him, by which His 'everywhereness' is achieved. Ps 104:30; 1 Cor 12:4-11.
The Spirit is personal in that it is of God Himself: it is not personal in the sense of being some other person within the Godhead" The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
Saying 102
[Gospel of Thomas -(102)] Jesus said, "Woe to the Pharisees [today, the Churches that spread the wrong message to gain power and profit for themselves like most Churches that call themselves 'Catholic', 'Christian' or 'Evangelic'], for they are like a dog sleeping in the manger of oxen, for neither does he eat nor does he let the oxen eat [They will spiritually starve, because instead of drinking from Jesus Christ's mouth, they spread lies either because they have their own agenda or they simply just don't see the truth and don't let their 'believers' drink from Jesus Christ's words either]."
Saying 103
Here this saying reflects the cultural background replete with violence and threat. The occupation of galilee by the roman takeover inn 63 bc followed by the regin of herod, who died 2bc and there was the zelots who rebeel against roman occuption thus the time of Jesus was a time of great social change and oppression and it did not grow more peaceful during Jesus’ lifetime. Indeed, social disruptions due to occuption and excessive taxation led to the great jewish revoilt of the 60s CE that culminated in the destruction of the Jerusalem temple in 70 CE
Saying 104
Notes that “they” rather than “you” is the form used here, so that Jesus is implicitly is speaking about people outside the immediate audience of the saying
Saying 105
In Saying 101 the true mother refers to the holy spirit but in this Saying we can not assume that these words refer to God and the holy spirit that is why father and mother are not capitalized. Jews only have mothers. A Jewish mother and a Gentile father is a Jew but Jewish father and Gentile mother is not a Jew as Christians we have both father and mother. “In the days when we used to be Hebrews we were orphans brought about through our mother only, but as Christians we have both father and mother.” (Gospel of Philip)
The heavenly Jerusalem is the mother of us all which we have come to by faith, every immered believer is an adopted citizen of the Holy City, the holy city represents the members of the community thus all true believers collectively are the Holy City. The father is not God or Christ but Abraham the father of us all Rom 4:16 Gal 3:16,29 4:26,27 Heb 12:22 Ps 87:5,6 Isa 54:1 60:1 Rev 21:9,10
Sarah the wife of Abraham represents a New Jerusalem one from above under the new constitution of the Hebrew commonwealth. She is the mother of us all, of those who will enjoy the blessings of Abraham in Christ. Those who make up the holy City are the elect taken out of the nations, by obedience of faith, by which faith they have come to Mount Zion and the city of the living God the heavenly Jerusalem. They come by faith because we walk by faith not by sight at the moment. Acts 14:22 15:14 8:12 Rom 1:5 2Cor 5:7 Heb 12:22 Gal 4:26
The Mother is the woman in Rev Ch. 12. The woman in labour represents the faithful community that with much suffering and distress, is awaiting the coming of the kingdom. This community is called Zion Isa 46:13 51:16 52:1 Ps 147:12 and is frequently called a mother Isa 66:7-1351:18,20 whose children are the members of the community Ps 149:2 Lam 1:16 2:19 4:2 Lk 19:44 and are referred to collectively as the daughter of Zion 2Ki 19:21 Isa 1:8 37:22 52:2 62:11 Jer 4:31 Mic 4:8,10,13 Zech 2:14 9:9 so the true believers are the offspring of the woman who is therefore the community. And the virgin daughter of Zion is identified as the bride of the Lamb. Being prepared and purified for their lasting union with Jesus Christ the Lamb of God 2Cor 11:2-3. And the members of Zion make up the eschatological city of salvation Heb 12:22-24 Rev 21:
The marriage does represent a special relationship between the mother community (Zion) and her God and also signifies the fall and eternal union between God and every member of the community, as a result of his or her eternal commitment to the Lamb Rev 22:3-4. this marriage is the mystery of God in Christ Jesus and the consummation of this mystery Rev 10:7 or marriage is the realization of the Holy City on earth Isa 54:11-17 Isa ch 60 62 Ezek chs 40-48 Dan 7:27 Joel 3:17-21
The holy city represents the members of the community
Saying 106
106. Jesus said,
"When you make the two into One,
You will become Children of Adam;
You will be A Son of Man and when you say,
'Mountain, move from here!'
It will move." The Gospel of Thomas According to Jessika
Jesus says that when we make the two into one then you will become the sons of man. Let us remember that there are two groups on the earth the sons of man and the sons of God, those who pleased God and followed his spiritual likeness called themselves the “sons of God” (Genesis 6:2-4). We already are the sons of man or the sons of Adam but what we need to do is to become sons of God. We can only do this by being baptized into Christ for all those who have been baptised into Christ have put on Christ and as Paul says it is no longer I who live but Christ as sons of Adam we need to become brothers of the second Adam the heavenly man the son of God, than we will become sons of God. 1Co 15:22 For as in Adam all die, even so in Christ shall all be made alive.
1Co 15:45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
Jesus is the first born among many brothers his twin brothers as the Gospel of Philip tells us 32 The heavenly man has many more sons than the earthly man. If the sons of Adam are many, although they die, how much more the sons of the perfect man, they who do not die but are always begotten.
33. The Father creates (a) Son, but it is not possible for the Son himself to create (a) son. For it is impossible for him who is begotten, himself to beget but rather, the Son begets for himself Brothers, not sons. (Ps 2:7, Jn 20:17, Th 25, Ph 128?;
34. All those who are begotten within the system are begotten physically, and the others are begotten [spiritually]. Those begotten in his heart [call forth] there to the human, in order to nourish him in the promise [of the goal] which is above. (Jn 1:12-13;
128. There is the Son of Man and there is the son of the Son of Man. The Lord is the Son of Man, and the son of the Son of Man is he who is created through the Son of Man. The Son of Man received from God the ability to create; he (also) has the ability to beget.
129. That which is created is a creature, that which is begotten is a progeny. A creature cannot beget, (but¹) a progeny can create. Yet they say that the creature begets. However, his progeny is a creature. Therefore (a person's) progeny are not his sons, but rather they are [God's]. (Ecl 11:5, Isa 29:23, Jn 1:12-13 & 3:3, Ph 33;
130. He who creates works manifestly, and he himself is manifest. He who begets [acts] in [secret], and he [hides himself from] the imagery [of others]. He who creates [indeed] creates visibly; yet He who begets, [begets the] Sons in secret. (Ph 93; Gospel of Philip so the goal here is to synthesize a new man, the true believers are transformed into a new creature in Christ. Therefore, what the Lord means here is that when we become one with him we will become part of apocalyptic Son of Man, the Man of the One. Therefore The son of man that is coming is not just Jesus Christ alone but all those in him, Christ is the head of the body the son of man and those in him are the body of the son of man or the man of the one the multitudinous son of man
“Sons of Adam." Is a symbolical or shadowy representation of the man of the One Eternal Spirit. It was, therefore, truly "a Son of Man," not an uncertain, or indefinite, one.
Saying 107
The kingdom is like a shepherd here the shepherd and the kingdom are the same thing for in the gospels Jesus is the good shepherd and in saying 82 Jesus is the kingdom the ninety-nine sheep are the Pharisees those who think they do not need to be saved
the lost sheep are those who the Pharisees were objecting to in the gospels—the sinners. They are the lost sheep—(all were, in fact, for all had sinned, but all did not recognise the fact)—Jesus had come to seek and save them. It was with this view he humbled himself to their society. He did not associate with them as sinners, but as sinners willing to be saved, which is a very different class of sinners from those of whom David speaks when he says: “Blessed is the man that standeth not in the way of sinners” (Psa. 1:1). Jesus did not associate with sinners to entertain them, or to take part with them in their pleasures or their sins. He humbled himself to them that he might teach them the way of righteousness: and if they would not listen to this, he turned away from them, and they from him. If they listened to him, and conformed to the Father’s requirements as made known by him, then he received them gladly, and could say of such to the Pharisees,
I love you more then the ninety-nine or as in the gospels “The publicans and the harlots go into the kingdom of God before you.” Nay, he not only thus received them: what said he in finishing his parables? “There is joy in the presence of the angels of God over one sinner that repenteth.” “More than over ninety and nine just persons that need no repentance.” there are men on the right hand and left of the Lord, one rejected, the other gloriously accepted. “When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth the sheep from the goats; and he shall set the sheep on his right hand, but the goats on the left.” To the sheep he says, “Come, ye blessed;” and to the goats, “Depart, ye cursed;” First, let us ask who are to be understood by the sheep, and who by the goats, and who by “my brethren” to whom the king alludes in his speech to both. Some think “my brethren” means the Jewish race, and the sheep those nations that have treated the Jews well, and the goats those nations that have treated them badly. The only thing that favours this idea is the use of the phrase “all nations” in describing those gathered before the king for judgment. If the idea were right, all parts of the parable would be in harmony with it. That this is not the case must be evident from the words addressed by the king to “them on his right hand.” “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”
In the Roman system of counting on the fingers, one to ninety-nine were counting on the lift hand, and the number one hundred entailed switching to the right hand. In Valentinian thought, those of the right are psychical people, as opposed to those of the life, who are material people. In general right was considered fortunate and left unfortunate in ancient thought.
Saying 108
In this saying and 13 and 61 those who meditate on the words of Jesus are drinking from wisdom’s fountain and become like or equal with jesus and this saying explicitly states that the true believer wo drinks from jesus‘ mouth becomes jesus. Drinking is done by means of investigating and penetrating the inricacies of parables and proverbs the words of jesus as is discussed in Thomas’s prologue and in saying 1.
Saying 109
Compare what I have said in saying "The kingdom is like a man [The Jews] who had a hidden treasure [Jesus message of the Kingdom to the Jews] in his field without knowing it. And after he died, he left it to his son. The son did not know (about the treasure). He inherited the field and sold it. And the one who bought it [Paul and the Body of Christ] went plowing and found the treasure [Jesus Christ's message of Salvation to the Body of Christ in place of the Kingdom for the Jews]. He began to lend money [Preach the message of salvation and live according to Jesus Christ's teachings of LOVE] at interest [the reward in 'heaven'] to whomever he wished."
Saying 110
This sounds like 56 80 81 and 111 finding the world is becoming rich and after becoming rich one should renounc power or renouncing the world
Saying 111
This saying needs to be understood in combination with saying 11
The heavens and earth “rolled up" is apocalypse ecclesiastical heavens the material or political heavens But, the firmaments, or heavens, of orbs political, do not pass away, or suffer radical change, without violence. as a scroll rolled up; and every mountain and island change their places.
The connection of the “heavens” with ruling power aids in understanding the meaning of the expression “new heavens and a new earth” found at Isaiah 65:17; 66:22 and quoted by the apostle Peter at 2 Peter 3:13. Observing such relationship, M’Clintock and Strong’s Cyclopaedia (1891, Vol. IV, p. 122) comments: “In Isa. lxv, 17, a new heaven and a new earth signify a new government, new kingdom, new people.” Even as the “earth” can refer to a society of people (Ps 96:1), so, too, “heavens” can symbolize the superior ruling power or government over such “earth.” Between this heaven and "the Heavenlies in Christ" there is implacable and uncompromising hostility. No peace can be permanently established in the earth till one or other of these heavens be suppressed or subjugated: and who can doubt which of these heavens shall be shaken, be rolled up as a scroll, and be made to pass away with the great tumult of war? The heavenlies, or high places, of this world are decreed to Yahweh and his Anointed Body; who, by the thunders and lightnings issuing from the throne newly set in the heaven, shall take the dominion under the whole heaven, and possess it during the Olahm and beyond (ch. 11:15; 4:1-5; Dan. 7:18,22,27). This is the fiat of Eternal Wisdom and Power. The Seventh Vial, the last blast of the Seventh Trumpet, is to pour out its fury upon the Air, the secular and spiritual constitution of which will thereby be thoroughly and radically changed. The things now in the Air will be transferred to "them who dwell in the heaven" in Christ; who, having passed through the Vail of the Flesh which divides the Heavenlies, in the putting on of immortality, will be manifested as the Most Holy Heavenly in Christ; and the Air, filled with their glory, will become the New Heavens, in which righteousness will dwell forever. The Air will then no longer be malarious with the pestiferousness of secular and spiritual demagogues, who "with good words and fair speeches deceive the hearts of the simple." The Prince of the Power of the Air will then be the Spirit that works in the children of obedience - the truth incarnated gloriously in Jesus and his Brethren; who, in the highest sense, will be those who dwell in the heaven.
When "the heaven departed as a scroll rolled up," another heaven took its place. This was "the Holy Catholic" Heaven, with sun, moon, and stars, to suit. The commencement of this heaven was characterized by "silence in it about the space of half an hour" (viii. 1). Jupiter’s heaven was subdivided by four; while the Catholic came transiently to be distributed into thirds. Upon this heavenly organization came the judgments of the Trumpets and the Vials. The threefold division obtains at the end as well as in its earlier times; for under the Seventh Vial, which is concurrent with the resurrection-period, "the Great City," is said to be "divided into three parts" (xvi. 19). And, when the Seven Thunders shall have uttered their voices; and the judgments of the last vial shall have had their full effect upon "the air," firmament, aerial expanse, or constitution of things in the Gentile world, then, the Apostate Laodicean "earth and heaven flee away; and no place is found for them" (xx. 11). They are abolished in a time of trouble, far exceeding in the intensity of its distress the terrors of the sixth Seal; for it will be "a time of trouble such as never was since there was a nation even to that same time" (Dan. xii. 1). When this old Romish Heaven and Earth shall have fled before the face of the Lamb and his Associates, "a New Heavens and a New Earth in which dwells righteousness" (2 Pet. iii. 13) will take their place; when "Jerusalem shall be a rejoicing, and her people a joy" (Isa. lxv. 18). These Heavens and Earth "shall remain before me, saith Yahweh;" even saith the Spirit by John, "a thousand years;" at the end whereof, they will "pass away" to make room for a new and improved constitution of things upon earth, when there shall be no more sin or evil -- when death shall be abolished, and every curse shall cease (xxi. 1,3,4; xxii. 3).s
Anyone living from the Living one will not die when you ate dead thing you made them living what will you do if you eat living things why you will come into the light, living by the living one and coming into the light are equivalent expressions.
And Jesus went on to say the world is not worthy of the one who finds himself? Here the world is the same as the heavens that will by rolled up and the one who finds himself is the same as saying 3 and 67 and the world 27 56 80 110
Saying 112
This saying gives no precedence to soul or to flesh; they are equivalent in value or the soul and the flesh are inter dependent" this saying follows rationally in sequence after saying 111, which speaks of “living from the living one” in contrast to living from what is dead . Differently phrased, being a “body depending on a body” and “woe to the soul dependent on the flesh” that is to have the natural things to give life but not the spiritual things which would be living on the living one
Jesus said, "Shame on the flesh whenever it remains fixed in its own nature, because it becomes corrupt and dies. And shame on the soul if it remains fixed only in its own nature and relies only upon its own works, not having fellowship with the divine spirit, because it dies, not having been considered worthy of the eternal life of divinity." (Gal 5:16-18; Rom 8:3-11; John 3:6)
Woe to the flesh that depends on the soul; woe to the soul that depends on the flesh." The flesh stands for the soul (a body, person) so a person dependant on the soul means the thinking of the flesh which is demoniacal earthly born of the soul” James 3:15 Rotherham’s Emphasized Bible. And the soul that depends on the flesh this stands for a soul (a person) who is dependant upon miltal things does not understand spiritual matters and only knows the thinking of the flesh which is consuness is dependant upon. A paraphrase may help us to understand this: The Master said, "Woe to the soul that depends on the thinking of the flesh; woe to the soul that does not understand spiritual matters."
Saying 113
His disciples said to Him, "When will the Kingdom come?" <and Jesus proced to say,> "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father will be spread out upon the earth, but men do not see it."
It may be that Thomas has in mind the mysterious 'sign of extension' mentioned in the second-century Didache (16, 6) as destined to come in the sky before the end of the world. Other second-century writers (e.g., Justin) find the 'sign of extension' (the shape of the cross) present in nature. Perhaps this is what Thomas has in view." (The Secret Sayings of Jesus, pp. 196-197)
57. The eucharist is Jesus. For he is called in Syriac "Pharisatha," which is "the one who is spread out," for Jesus came to crucify the world. The Gospel of Philip (cp. Odes of St. Solomon 27:1-2 I stretched out my hands and sanctified my Lord; for the extension of my hands is his sign; Didache 16:6 will appear the signs of the truth: first the sign of stretched-out hands in heaven, then the sign of a trumpet‘s blast, and thirdly the resurrection of the dead, though not of all the dead [], but as it has been said 7 “Yahweh will come and all his holy ones with him.” Zech 14:5 “Than the world will see the Lord coming on the clouds of the sky.”)
the word Pharisatha literally means broken bread but can also mean “that which is spread out“ and here is a reference to the Large loaves of bread in saying 96
Another possible tranlation of this saying could be Rather, the Kingdom of the Father is to be spread out upon the earth, but men do not know it." Now “is” can be translated “is to be” in the Greek 1511 einai einai i'-nahee present infinitive from 1510; ; AV-to be 33, be 28, was 15, is 14, am 7, are 6, were 4, not tr 11, misc 8; 126 meaning 1) to be, to exist, to happen, to be present.
1510 eimi eimi i-mee’ the first person singular present indicative; a prolonged form of a primary and defective verb; TDNT-2:398,206; v AV-I am + 1473 74, am 55, it is I + 1473 6, be 2, I was + 1473 1, have been 1, not tr 7; 146
Or another greek word 2076 esti esti es-tee’ third person singular present indicative of 1510; ; v AV-is 744, are 51, was 29, be 25, have 11, not tr 15, misc 25, vr is 1; 900 1) third person singular of "to be" Used in phrase <3739> <2076> (5748) in: #Mr 3:17 7:11,34 12:42 15:15 Eph 6:17 Col 1:24 Heb 7:2 Re 21:8,17 These are listed under number 3603.
Also “see” can be translated “know” in the Greek 1987 epistamai epistamai ep-is’-tam-ahee apparently a middle voice of 2186 (with 3563 implied); ; v
AV-know 13, understand 1; 14 meaning 1) to put one’s attention on, fix one’s thoughts on, to turn one’s self or one’s mind to, put one’s thought upon a thing 1a) to be acquainted with, to understand 1b) to know
For Synonyms see entry 5825 (See Definition for eidw 1492)
1492 eidw eido i’-do or oida oida oy’-da a root word; TDNT-5:116, 673; v
AV-know 281, cannot tell + 3756 8, know how 7, wist 6, misc 19, see 314, behold 17, look 6, perceive 5, vr see 3, vr know 1; 667 meaning 1) to see 1a) to perceive with the eyes 1b) to perceive by any of the senses 1c) to perceive, notice, discern, discover
1d) to see 1d1) i.e. to turn the eyes, the mind, the attention to anything
1d2) to pay attention, observe 1d3) to see about something 1d31) i.e. to ascertain what must be done about it 1d4) to inspect, examine 1d5) to look at, behold 1e) to experience any state or condition
1f) to see i.e. have an interview with, to visit 2) to know 2a) to know of anything 2b) to know, i.e. get knowledge of, understand, perceive 2b1) of any fact 2b2) the force and meaning of something which has definite meaning 2b3) to know how, to be skilled in 2c) to have regard for one, cherish, pay attention to (#1Th 5:12)
For Synonyms see entry 5825
Or 708 oraw horao hor-ah’-o properly, to stare at [cf 3700]; TDNT-5:315,706; v
AV-see 51, take heed 5, behold 1, perceive 1, not tr 1; 59 meaning 1) to see with the eyes 2) to see with the mind, to perceive, know 3) to see, i.e. become acquainted with by experience, to experience
4) to see, to look to 4a) to take heed, beware 4b) to care for, pay heed to 5) I was seen, showed myself, appeared
For Synonyms see entry 5822
His disciples said to Him, "When will the Kingdom come?" <and Jesus proced to say,> "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is to be spread out upon the earth, but men do not know it."
Saying 114
114) Simon Peter said to Him, "Let Mary leave us, for women are not worthy of Life." Jesus said, "I myself shall lead her in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the Kingdom of Heaven."
It is not just Simon Peter who had a probmle with women all the dispels thought like this jn 4:27 and it was also part of jewish sicite too The culture that developed around the Israelites in ancient times did not always have this perspective of woman. Add from below
Mary: so who is the Mary here? It is Mary Magdalene. Her distinguishing name (meaning “Of (Belonging to) Magdala”) likely stems from the town of Magdala (from Magdala) = “a tower” ) on the western shore of the Sea of Galilee about halfway between Capernaum and Tiberias. There is no record of Jesus’ ever visiting this town, though he spent a great deal of time in the surrounding area. Nor is it certain that it was Mary’s hometown or place of residence. Since Luke refers to her as “Mary the so-called Magdalene,” some think he implies something special or peculiar.—Lu 8:2.
Jesus expelled seven demons from Mary Magdalene, reason enough for her to put faith in him as the Messiah and for her to back up such faith with outstanding works of devotion and service. She is first mentioned in the account of Jesus’ second year of preaching, when he and his apostles were “journeying from city to city and from village to village, preaching and declaring the good news of the kingdom of God.” Together with Joanna the wife of Herod’s man in charge, Susanna, and other women, Mary Magdalene continued ministering to the needs of Jesus and his apostles out of her own belongings.—Lu 8:1-3.
The most prominent notice of Mary Magdalene is in connection with the death and resurrection of Jesus. When Jesus, as the Lamb of God, was led to the slaughter, she was among the women “who had accompanied Jesus from Galilee to minister to him” and were “viewing from a distance” as Jesus hung on the torture stake. In her company were Jesus’ mother Mary, Salome, and also “the other Mary” (No. 4).—Mt 27:55, 56, 61; Mr 15:40; Jn 19:25.
Mary Magdalene was among the many women who followed Jesus from Galilee, ministering to Him (Matt.:27:55). She was one of the women at Calvary who were looking on from afar (Mark:15:40) when Jesus died on the cross (alsoJohn:19:25). She was at Josephs tomb when the body of Jesus was wrapped in a fine linen cloth and a large stone was rolled against the door of the tomb (Matt.:27:61;Mark:15:47). And she was a witness of the risen Christ (Matt.:28:1;Mark:16:1;Luke:24:10;John:20:1). In fact, she was the first of any of Jesus followers to see Him after His resurrection (Mark:16:9;John:20:11). Although this is the last mention of her in the Bible, she was probably among the women who gathered with the apostles to await the promised coming of the Holy Spirit (Acts:1:14).
After Jesus’ burial, Mary Magdalene and other women went to prepare spices and perfumed oil before the Sabbath began at sundown. Then following the Sabbath, at the break of dawn, on the first day of the week, Mary and the other women brought the perfumed oil to the tomb. (Mt 28:1; Mr 15:47; 16:1, 2; Lu 23:55, 56; 24:1) When Mary saw the tomb was open and apparently empty, she rushed off to tell the startling news to Peter and John, who ran to the tomb. (Jn 20:1-4) By the time Mary got back to the tomb, Peter and John had left, and it was now that she checked inside and was stunned at seeing two angels in white. Then she turned back and saw Jesus standing. Thinking him to be the gardener, she asked where the body was, that she might care for it. When he replied “Mary!” his identity was immediately revealed to her and she impulsively embraced him, exclaiming, “Rab·bo´ni!” But there was no time now for expressions of earthly affection. Jesus would be with them only a short time. Mary must hasten to inform the other disciples of his resurrection and that Jesus was ascending, as he said, “to my Father and your Father and to my God and your God.”—Jn 20:11-18. JW
Women or WOMAN a female adult. However, the word woman is sometimes used in the Bible to refer to a weak and helpless man (Is.:3:12; 19:16). In order to understand the Old Testament view of woman, one must turn to the Book of Genesis. When God created mankind, He created both male and female (Gen.:1:27; 5:2). Both were created in Gods image and both were given the responsibility of exercising authority over Gods creation. The man was created before the woman. Because the man needed companionship and a helper, God caused the man to sleep. From him He created a woman, a helper comparable to him (Gen.:2:18, 20). Man is incomplete without woman. Because she is called a helper does not imply that she is inferior to man. The same Hebrew word translated as helper is used of God in His relationship to Israel (Ps.:33:20; 70:5). Certain Old Testament passages tend to reflect an attitude that woman was little more than a thing and that a woman should be entirely subordinate to a man. This tendency became pronounced before the coming of Christ. One of the Jewish prayers that dated from that era declared, I thank Thee that I am not a woman.
Jesus lived and taught a better way the way of love. He invited women to accompany Him and His disciples on their journeys (Luke 8:13). He talked with the Samaritan woman at Jacobs Well and led her to a conversion experience (John 4). Jesus did not think it strange that Mary sat at His feet, assuming the role of a disciple; in fact, He suggested to Martha that she should do likewise (Luke:10:38). Although the Jews segregated the women in both Temple and synagogue, the early church did not separate the congregation by sex (Acts:12:1; 1 Cor.:11:2).
Women Ministered to Jesus. Women enjoyed privileges in connection with Jesus’ earthly ministry, but not the privileges given to the 12 apostles and the 70 evangelizers. (Mt 10:1-8; Lu 10:1-7) A number of women ministered to Jesus from their belongings. (Lu 8:1-3) One anointed him a few days before his death, and for her act Jesus promised: “Wherever this good news is preached in all the world, what this woman did shall also be told as a remembrance of her.” (Mt 26:6-13; Jn 12:1-8) Women were among those to whom Jesus especially appeared on the day of his resurrection, and women were among those to whom he appeared later.—Mt 28:1-10; Jn 20:1-18.
Privileges in the Christian Congregation. For those called by God to the heavenly calling (Heb 3:1) to be joint heirs with Jesus Christ, there is no distinction between men and women in a spiritual sense. The apostle writes: “You are all, in fact, sons of God through your faith in Christ . . . there is neither male nor female; for you are all one person in union with Christ Jesus.” (Ga 3:26-28) These all must receive a change of nature at their resurrection, being made partakers together of “divine nature,” in which state none will be women, for there is no female sex among spirit creatures, sex being God’s means for reproduction of earthly creatures.—2Pe 1:4.
Proclaimers of the good news. Women, spoken of as “daughters” and “women slaves” in Joel’s prophecy, were among those receiving the gifts of holy spirit on the day of Pentecost 33 C.E. From that day forward the Christian women who were favored with these gifts talked in foreign tongues that they had not understood before, and they ‘prophesied,’ not necessarily making predictions of important future events, but speaking forth Bible truths.—Joe 2:28, 29; Ac 1:13-15; 2:1-4, 13-18; see PROPHETESS.
Their speaking about Bible truths to others was not to be limited to fellow believers. Before his ascension to heaven, Jesus had told his followers: “You will receive power when the holy spirit arrives upon you, and you will be witnesses of me both in Jerusalem and in all Judea and Samaria and to the most distant part of the earth.” (Ac 1:8) Thereafter, on the day of Pentecost 33 C.E., when holy spirit was poured out upon them, the entire group of some 120 disciples (including some women) were empowered as his witnesses (Ac 1:14, 15; 2:3, 4); and the prophecy of Joel (2:28, 29) quoted by Peter on that occasion included reference to such women. So they were numbered among those who bore the responsibility to be witnesses of Jesus “in Jerusalem and in all Judea and Samaria and to the most distant part of the earth.” Consistent with that, the apostle Paul later reported that Euodia and Syntyche, in Philippi, had “striven side by side with [him] in the good news”; and Luke mentioned Priscilla as sharing with her husband Aquila in ‘expounding the way of God’ in Ephesus.—Php 4:2, 3; Ac 18:26.
Congregational meetings. There were meetings when these women could pray or prophesy, provided they wore a head covering. (1Co 11:3-16; see HEAD COVERING.) However, at what were evidently public meetings, when “the whole congregation” as well as “unbelievers” assembled in one place (1Co 14:23-25), women were to “keep silent.” If ‘they wanted to learn something, they could question their own husbands at home, for it was disgraceful for a woman to speak in a congregation.’—1Co 14:31-35.
While not permitted to teach in congregational assembly, a woman could teach persons outside the congregation who desired to learn the truth of the Bible and the good news about Jesus Christ (compare Ps 68:11), as well as be a ‘teacher of what is good’ to younger women (and children) within the congregation. (Tit 2:3-5) But she was not to exercise authority over a man or dispute with men, as, for example, in the meetings of the congregation. She was to remember what happened to Eve and how God expressed the matter of woman’s position after Adam and Eve had sinned.—1Ti 2:11-14; Ge 3:16.
Men serve as overseers, ministerial servants. In the discussion of “gifts in men” given by Christ to the congregation, there is no mention of women. The words “apostles,” “prophets,” “evangelizers,” “shepherds,” and “teachers” are all in the masculine gender. (Eph 4:8, 11) Ephesians 4:11 is rendered by the American Translation: “And he has given us some men as apostles, some as prophets, some as missionaries, some as pastors and teachers.”—Compare Mo, NW; also Ps 68:18.
In full accord with this, when the apostle Paul wrote to Timothy about the qualifications for the service positions of “overseers” (e·pi´sko·poi), who were also “older men” (pre·sby´te·roi), and of “ministerial servants” (di·a´ko·noi) in the congregation, he specifically states that they must be men and, if married, ‘the husband of one wife.’ No discussion by any of the apostles discusses any office of “deaconess” (di·a·ko´nis·sa).—1Ti 3:1-13; Tit 1:5-9; compare Ac 20:17, 28; Php 1:1.
Although Phoebe is mentioned (Ro 16:1) as a “minister” (di·a´ko·nos, without the Greek definite article), it is evident that she was not an appointed female ministerial servant in the congregation, because the Scriptures make no provision for such. The apostle did not tell the congregation to receive instructions from her but, rather, to receive her well and to ‘assist her in any matter where she might need them.’ (Ro 16:2) Paul’s reference to her as a minister evidently has something to do with her activity in the spreading of the good news, and he was speaking of Phoebe as a female minister who was associated with the congregation in Cenchreae.—Compare Ac 2:17, 18.
In the home. The woman is described in the Scriptures as “a weaker vessel, the feminine one.” She is to be treated accordingly by her husband. (1Pe 3:7) She has many privileges, such as sharing in teaching the children and generally managing the internal affairs of the household, under her husband’s approval and direction. (1Ti 5:14; 1Pe 3:1, 2; Pr 1:8; 6:20; chap 31) She has the duty of submission to her husband. (Eph 5:22-24) She owes him the marital due.—1Co 7:3-5.
“The desire of women.”
Figurative Use. Saying #114, it is to be understood that "male" symbolizes the pneumatic (spiritual) Believers, and "female" symbolizes the psychic (unenlightened) Believers, rather than actually referring to males and females.
a weak and helpless man (Is.:3:12; 19:16).
The soul is a feminine name in Hebrew, Greek, Coptic, and the devil and satan and the serpent are masculine words and the devil is a personification of human desires or sin in the flesh and the soul is the body or natural body and in the bible the soul is sometimes our desires or the rational mind thus the soul and the devil are the same thing the soul/devil is both male and female or the male/female (soul and devil) together are a female principle within us
Hi, there I was studying the bible the other day and I thought that the devil was a male/female inside us warring with the inner man Christ Jesus I am talking about a personification here.
The man Christ Jesus" which is within us. It is this figurative "man" which was born at baptism. God now looks upon us as if we are Christ. He looks at that new man Christ Jesus within us, and relates to that, instead of to our man of the flesh. These two 'men' within us will naturally become locked in mortal conflict. Ultimately, the 'devil' man will only be destroyed by death (Rom. 6:23). Yet 'he' can overpower and destroy the spiritual man within us, unless we feed and cultivate the man Christ Jesus within us.
Psalms: 7:14 Behold, he travaileth with iniquity; Yea, he hath conceived mischief, and brought forth falsehood. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.
The language of child-bearing in connection with lust and sin is echoed by James (Jam 1:13-15). So wicked men bring forth "children" (that is sin) after their own "likeness" (Gal 5:19-21; Rom 1:29-31; 1Co 6:9,10), and are thus known by their "fruits" (Mat 7:16,20). The melancholy litany of birth, procreation, and death in Gen 5 ("and then he died") is the result of Adam's "likeness" being distorted, in his descendants, into the likeness of the serpent.
Job 15:35 They conceive mischief and bring forth vanity, and their belly prepareth deceit. The wicked's iniquity is as his children: he nourishes them, and at last they turn on him.
Isa 59:4 None calleth for justice nor any pleadeth for truth : they trust in vanity , and speak lies; they conceive mischief , and bring forth iniquity.
Isa 59:5 They hatch cockatrice eggs , and weave the spider’s web : he that eateth of their eggs dieth , and that which is crushed breaketh out into a viper .
Mic 7:5 Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. WOMAN a female adult. However, the word woman is sometimes used in the Bible to refer to a weak and helpless man (Is.:3:12; 19:16).
James: 1 : 13-15 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. SIN... GIVES BIRTH TO DEATH: 1Co 5:54-56; Rom 5:12; 1Jo 2:16,17.
this wisdom is not one from above coming down, but is earthly born of the soul demoniacal” therefore it is within our souls that we give birth to desire, sin, and death James 3:15 Rotherham’s Emphasized Bible
Ezekiel: 18 : 4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it itself shall die.
therefore it is within our souls we have a female principle within us that give birth to desire, sin, and death
In Rev 14:4, it speaks of the salvation of males that is man and women who have become males in Christ Jesus “These are the ones who have not defiled themselves with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,"
144,000 ‘not defiled with women.’ In Revelation 14:1-4, the 144,000 described as standing with the Lamb on Mount Zion are said to have been “bought from the earth. These are the ones that did not defile themselves with women; in fact, they are virgins.” These are shown as having a more intimate relationship with the Lamb than any others do, being the only ones to master the “new song.” (Re 14:1-4) This would indicate that they make up the “bride” of the Lamb. (Re 21:9) They are spiritual persons, as revealed by the fact that they stand on the heavenly Mount Zion with the Lamb. Therefore their ‘not defiling themselves with women’ and their being “virgins” would not mean that none of these 144,000 persons had ever been married, for the Scriptures do not forbid persons on earth who are to be joint heirs with Christ to marry. (1Ti 3:2; 4:1, 3) Neither would it imply that all the 144,000 were men, for “there is neither male nor female” as far as the spiritual relationship of Christ’s joint heirs is concerned. (Ga 3:28) The “women” therefore must be symbolic women, doubtless religious organizations such as Babylon the Great and her ‘daughters,’ false religious organizations, the joining of and participation in which would prevent one from being spotless. (Re 17:5) This symbolic description harmonizes with the requirement in the Law that the high priest of Israel take only a virgin for his wife, for Jesus Christ is Jehovah’s great High Priest.—Le 21:10, 14; 2Co 11:2; Heb 7:26
Male =In a section following, Brown’s “historian” repeats his error about Gospels being found in the Dead Sea Scrolls. So once again, Brown’s “historian” receives a failing grade in history. He also appeals to a collection of texts found at a location called Nag Hammadi in 1945. Surprisingly, Teabing makes no mention of the most famous alternative gospel found in this collection, the Gospel of Thomas. Why this is so is quite clear: The Gospel of Thomas ends with an admonition by Jesus that women must “become male” in order to find salvation! Needless to say: this would not fit in with Brown’s tale of seekers after a feminine divine!
Rev 14:4 The virgins are symbolic of spiritual purity (see 2 Cor. 11:2). Redeemed believers will not compromise with evil. They will reject false doctrine and refuse to worship the beast. In the New Testament, the firstfruits are the first part of a crop to be gathered, implying a much larger harvest to come later (see 1 Cor. 16:15). At times, the term emphasizes only the sanctified nature of a sacrifice (see James 1:18). Certainly the commitment of the 144,000 to God emphasizes that they are holy ones, set apart to God. However, the continuing offer of the gospel (v. 6) and the harvest imagery (v. 15) also implies that many others will come to faith in Jesus Christ (vv. 12, 13).
Spirit=mind Pr 20:27 Job 32:8 1. The word is used as a general reference in the New Testament to the spirit of human beings (Matt.:5:3;Rom.:8:16;Heb.:4:12). Jesus made several specific references to His spirit in the sense of his mind (Mark 2:8; John 11:33), as did Paul (Acts:17:16; 2 Cor.:2:13). Paul sometimes referred to the spirits of those to whom he wrote (Gal.:6:18; 2 Tim.:4:22).
Impelling Mental Inclination. Ru´ach and pneu´ma are both used to designate the force that causes a person to display a certain attitude, disposition, or emotion or to take a certain action or course. While that force within the person is itself invisible, it produces visible effects. This use of the Hebrew and Greek terms rendered “spirit” and basically related to breath or to air in motion is paralleled to a considerable degree by English expressions. Thus, we speak of a person as ‘putting on airs,’ or of manifesting an ‘air of calmness’ or of ‘having a bad spirit.’ We speak of ‘breaking a person’s spirit,’ in the sense of discouraging and disheartening him. As applying to a group of persons and the dominant force activating them, we may talk of ‘getting into the spirit of an occasion,’ or we may refer to the ‘mob spirit’ that infects them. Metaphorically we may refer to an ‘atmosphere of discontent’ or to ‘winds of change and revolution blowing through a nation.’ By all of these we refer to this invisible activating force working in persons, moving them to speak and act as they do.
Similarly, we read of Isaac and Rebekah’s “bitterness of spirit” resulting from Esau’s marriage to Hittite women (Ge 26:34, 35) and of the sadness of spirit that overwhelmed Ahab, robbing him of his appetite. (1Ki 21:5) A “spirit of jealousy” could move a man to view his wife with suspicion, even to bring charges against her of adultery.—Nu 5:14, 30.
The basic sense of a force that moves and gives “drive” or “thrust” to one’s actions and speech is also seen in the reference to Joshua as “a man in whom there is spirit” (Nu 27:18), and to Caleb as demonstrating “a different spirit” from that of the majority of the Israelites who had become demoralized by the bad report of ten spies. (Nu 14:24) Elijah was a man of much drive and force in his zealous service to God, and Elisha sought a two-part share in Elijah’s spirit as his successor. (2Ki 2:9, 15) John the Baptizer demonstrated the same vigorous drive and energetic zeal that Elijah had shown, and this resulted in John’s having a powerful effect on his listeners; hence he could be said to have gone forth “with Elijah’s spirit and power.” (Lu 1:17) By contrast, Solomon’s wealth and wisdom had such an overwhelming and breathtaking effect on the queen of Sheba that “there proved to be no more spirit in her.” (1Ki 10:4, 5) In this same fundamental sense one’s spirit may be “stirred up” or “roused” (1Ch 5:26; Ezr 1:1, 5; Hag 1:14; compare Ec 10:4), become “agitated” or “irritated” (Ge 41:8; Da 2:1, 3; Ac 17:16), be “calmed down” (Jg 8:3), be ‘distressed,’ be made to ‘faint’ (Job 7:11; Ps 142:2, 3; compare Joh 11:33; 13:21), be ‘revived’ or “refreshed” (Ge 45:27, 28; Isa 57:15, 16; 1Co 16:17, 18; 2Co 7:13; compare 2Co 2:13).
Heart and spirit. The heart is frequently tied in with the spirit, indicating a definite relationship. Since the figurative heart is shown to have the capacity for thinking and motivation, and to be intimately related with emotions and affection (see HEART), it undoubtedly has a major share in the development of the spirit (the dominant mental inclination) that one shows. Exodus 35:21 places heart and spirit in parallel in saying that “everyone whose heart impelled him, . . . everyone whose spirit incited him,” brought contributions for the tabernacle construction. Conversely, on learning of Jehovah’s powerful works on behalf of Israel, the Canaanites’ ‘hearts began to melt and no spirit arose among them,’ that is, there was no urge to initiate action against the Israelite forces. (Jos 2:11; 5:1; compare Eze 21:7.) References are also made to ‘pain of heart and breakdown of spirit’ (Isa 65:14) or similar expressions. (Compare Ps 34:18; 143:4, 7; Pr 15:13.) Evidently because of the powerful effect of the activating force on the mind, Paul admonishes: “You should be made new in the force actuating [form of pneu´ma] your mind, and should put on the new personality which was created according to God’s will in true righteousness and loyalty.”—Eph 4:23, 24.
The vital necessity to control one’s spirit is strongly emphasized. “As a city broken through, without a wall, is the man that has no restraint for his spirit.” (Pr 25:28) Under provocation a person may act as the stupid one who impatiently ‘lets all his spirit out,’ whereas the wise one “keeps it calm to the last.” (Pr 29:11; compare 14:29, 30.) Moses allowed himself to become unduly provoked when the Israelites “embittered his spirit” on one occasion, and he “began to speak rashly with his lips,” to his own loss. (Ps 106:32, 33) Thus, “he that is slow to anger is better than a mighty man, and he that is controlling his spirit than the one capturing a city.” (Pr 16:32) Humility is essential for this (Pr 16:18, 19; Ec 7:8, 9), and the one “humble in spirit will take hold of glory.” (Pr 29:23) Knowledge and discernment keep a man “cool of spirit,” in control of his tongue. (Pr 17:27; 15:4) Jehovah makes “an estimate of spirits” and judges those who fail to ‘guard themselves respecting their spirit.’—Pr 16:2; Mal 2:14-16.
Spirit shown by a body of persons. As an individual may show a certain spirit, so too a group or body of people may manifest a certain spirit, a dominant mental inclination. (Ga 6:18; 1Th 5:23) The Christian congregation was to be united in spirit, reflecting the spirit of their Head, Christ Jesus.—2Co 11:4; Php 1:27; compare 2Co 12:18; Php 2:19-21.
Paul refers to “the spirit of the world” in contrast with God’s spirit. (1Co 2:12) Under the control of God’s Adversary (1Jo 5:19), the world shows a spirit of catering to the desires of the fallen flesh, of selfishness, bringing enmity toward God. (Eph 2:1-3; Jas 4:5) Like unfaithful Israel, the world’s unclean motivation promotes fornication, either physical or spiritual, with idolatry.—Ho 4:12, 13; 5:4; Zec 13:2; compare 2Co 7:1.
"As long, then, as the seed is still unformed, they say, it is a child of the female, but when it was formed, it was changed into a man and becomes a son of the bridegroom. No longer is it weak and subject to the cosmic (forces), visible and invisible, but, having become male, it becomes a male fruit." (The Gospel of Thomas: The Hidden Sayings of Jesus, p. 109)
Funk and Hoover write: "In v. 3 Jesus is not suggesting a sex-change operation, but is using 'male' and 'female' metaphorically to refer to the higher and lower aspects of human nature. Mary is thus to undergo a spiritual transformation from her earthly, material, passionate nature (which the evangelist equates with the female) to a heavenly, spiritual, intellectual nature (which the evangelist equates with the male). (The Five Gospels, p. 532)
Here we must cast off the female part of the soul see Apocalypse of James 41:15-19 for comparison: "The perishable has gone [up] to the imperishable, and [the] element of femaleness has attained to the element of this maleness." And Zostrianos 131:2-10 "Do not baptize yourselves with death, nor give yourselves into the hands of those who are inferior to you instead of those who are better. Flee from the madness and the bondage of femaleness, and choose for yourselves the salvation of maleness. You have not come [to] suffer, but rather you have come to escape your bondage [to sin]."
Robert M. Grant and David Noel Freedman write: "Male and female must become one (Saying 22 and Commentary). Jesus will 'draw' her (John 12:32) so that she will become 'one spirit' with him (1 Corinthians 6:17). She will become a man; just so, Ignatius of Antioch says that when he receives the pure light he will 'become a man' (Romans, 6, 2; Ignatius). In order to enter into the kingdom of heaven, women must become men. We might be tempted to take this notion symbolically were it not for the existence of Gnostic parallels, for example in the Gospel of Mary (page 9), in Clement of Alexandria (Excerpta ex Theodoto 21, 3), and among the Naassenes. The 'house of God' is reserved 'for the spiritual ones alone; when they come there they cast off their garments [see Saying 38] and all become bridegrooms [Saying 75], having been made male by the [Holy] Spirit' (Hippolytus, Ref., 5, 8, 44). The high point of Thomas's eschatology is thus reached, at the end of his gospel, with the obliteration of sex." (The Secret Sayings of Jesus, p. 198)
Often the transformation of the female into the male involves the transformation of all that is earthly, perishable, passive, and sense-perceptible into what is heavenly, imperishable, active, and rational. In short, what is connected with the earth Mother is to be transformed into what is connected with the heavenly Father.
WOMAN
An adult human female, one beyond the age of puberty. The Hebrew expression for woman is ´ish·shah´ (literally, a female man), which is also rendered “wife.” Similarly, the Greek term gy·ne´ is translated both “woman” and “wife.”
Creation. Before the man Adam ever asked for a human companion, God his Creator made provision. After placing Adam in the garden of Eden and giving him the law respecting the tree of the knowledge of good and bad, Jehovah said: “It is not good for the man to continue by himself. I am going to make a helper for him, as a complement of him.” (Ge 2:18) He did not oblige the man to go seeking a companion among the animals, but he brought the animals to Adam for naming. Adam was not inclined toward bestiality and was able to determine that there was no suitable companion for him among these. (Ge 2:19, 20) “Hence Jehovah God had a deep sleep fall upon the man and, while he was sleeping, he took one of his ribs and then closed up the flesh over its place. And Jehovah God proceeded to build the rib that he had taken from the man into a woman and to bring her to the man. Then the man said: ‘This is at last bone of my bones and flesh of my flesh. This one will be called Woman, because from man this one was taken.’”—Ge 2:21-23.
Position and Responsibilities. The woman, being created out of the man, was dependent upon the man for being brought into existence. Being part of the man, “one flesh” with him, and a complement and helper to him, she was subject to him as her head. She was also under the law that God had given Adam about the tree of the knowledge of good and bad. She was responsible to work for the good of the man. Together they were to have children and to exercise dominion over the animals.—Ge 1:28; 2:24.
Since the normal course for women in Bible times was to marry, the scriptures that treat of the woman’s responsibilities usually have reference to her position as a wife. The primary duty of all women in Israel was to serve Jehovah God in true worship. Abigail, who became the wife of David after her good-for-nothing husband Nabal died, was an example of this. Even though Nabal took a bad course, refusing to use his material goods to help David, the anointed of Jehovah, Abigail realized that she, as Nabal’s wife, was not obligated to follow her husband in such action contrary to Jehovah’s will. Jehovah blessed her when her assisting his anointed one showed her persistence in right worship.—1Sa 25:23-31, 39-42.
Secondarily, the woman was to obey her husband. She was responsible to work hard for the good of the household and to bring honor to her husbandly head. This would bring the greatest glory to her. Proverbs 14:1 says: “The truly wise woman has built up her house, but the foolish one tears it down with her own hands.” She should always speak well of her husband and increase the respect of others for him, and he should be able to take pride in her. “A capable wife is a crown to her owner, but as rottenness in his bones is she that acts shamefully.” (Pr 12:4) The honorable position and the privileges she has as a wife, together with the blessings to her because of faithfulness, industriousness, and wisdom, are described in Proverbs chapter 31.—See WIFE.
A Hebrew woman who was a mother had much to do with the training of her children in righteousness, respectfulness, and industriousness and often did much in counseling and influencing older sons for good. (Ge 27:5-10; Ex 2:7-10; Pr 1:8; 31:1; 2Ti 1:5; 3:14, 15) Girls, especially, were trained to be good wives by learning from their mothers the arts of cooking, weaving, and general household management, while the father taught the son a trade. Wives also were free to express themselves to their husbands (Ge 16:5, 6) and at times aided their husbands in arriving at right decisions.—Ge 21:9-13; 27:46–28:4.
The bride was usually selected for a man by the parents. But, doubtless under the Law, as it was earlier in Rebekah’s case, the girl had an opportunity to voice her feelings and will in the matter. (Ge 24:57, 58) Although polygamy was practiced, God not yet acting to restore the original state of monogamy until the Christian congregation was established (Ge 2:23, 24; Mt 19:4-6; 1Ti 3:2), polygamous relationships were regulated.
Even the military laws favored both wife and husband in exempting a newly married man for one year. This gave the couple the opportunity to exercise their right to have a child, which would be a great comfort to the mother when the husband was away, and even more so if he should die in battle.—De 20:7; 24:5.
Laws applied with equal force to both men and women who were guilty of adultery, incest, bestiality, and other crimes. (Le 18:6, 23; 20:10-12; De 22:22) Women were not to wear the clothing of a man or a man the clothing of a woman, a practice that might open the way for immorality, including homosexuality. (De 22:5) Women could participate in the benefits of the Sabbaths, the laws governing Nazirites, the festivals, and, in general, all the provisions of the Law. (Ex 20:10; Nu 6:2; De 12:18; 16:11, 14) The mother, as well as the father, was to be honored and obeyed.—Le 19:3; 20:9; De 5:16; 27:16.
Figurative Use. In several instances women are used symbolically to represent congregations or organizations of people. They also are employed to symbolize cities. Christ’s glorified congregation is spoken of as his “bride,” also called “the holy city, New Jerusalem.”—Jn 3:29; Re 21:2, 9; 19:7; compare Eph 5:23-27; Mt 9:15; Mr 2:20; Lu 5:34, 35.
Jehovah spoke to the congregation or nation of Israel as his “woman,” he being as “a husbandly owner” to her by reason of the Law covenant relationship between them. In restoration prophecies he speaks to Israel in this way, sometimes directing his words to Jerusalem, the governing city of the nation. The “sons” and “daughters” (Isa 43:5-7) of this woman were the members of the nation of Israel.—Isa 51:17-23; 52:1, 2; 54:1, 5, 6, 11-13; 66:10-12; Jer 3:14; 31:31, 32.
In many instances other nations or cities are referred to as feminine or as women. A few are: Moab (Jer 48:41), Egypt (Jer 46:11), Rabbah of Ammon (Jer 49:2), Babylon (Jer 51:13), and symbolic Babylon the Great.—Re 17:1-6; see BABYLON THE GREAT; DAUGHTER.
The “woman” of Genesis 3:15. At the time that he sentenced humankind’s parents, Adam and Eve, God gave the promise of a seed that would be brought forth by the “woman,” and who would crush the serpent’s head. (Ge 3:15) Here was a “sacred secret” that God purposed to reveal in his due time. (Col 1:26) Some factors in the circumstances existing at the time of the prophetic promise provide clues as to the ‘woman’s’ identity. Since her seed was to crush the serpent’s head, he would have to be more than a human seed, for the Scriptures show that it was not to a literal snake on the ground that God’s words were aimed. The “serpent” is shown at Revelation 12:9 to be Satan the Devil, a spirit person. Consequently, the “woman” of the prophecy could not be a human woman, such as Mary the mother of Jesus. The apostle sheds light on the matter at Galatians 4:21-31.—See SEED.
In this passage the apostle speaks of Abraham’s free wife and of his concubine Hagar and says that Hagar corresponds to the literal city of Jerusalem under the Law covenant, her “children” being the citizens of the Jewish nation. Abraham’s wife Sarah, Paul says, corresponds to “the Jerusalem above,” who is the spiritual mother of Paul and his spirit-begotten associates. This heavenly “mother” would be also the “mother” of Christ, who is the oldest among his spiritual brothers, all of whom spring from God as their Father.—Heb 2:11, 12; see FREE WOMAN.
It would follow logically and in harmony with the Scriptures that the “woman” of Genesis 3:15 would be a spiritual “woman.” And corresponding to the fact that the “bride,” or “wife,” of Christ is not an individual woman, but a composite one, made of many spiritual members (Re 21:9), the “woman” who brings forth God’s spiritual sons, God’s ‘wife’ (prophetically foretold in the words of Isaiah and Jeremiah as cited in the foregoing), would be made up of many spiritual persons. It would be a composite body of persons, an organization, a heavenly one.
This “woman” is described in John’s vision, in Revelation chapter 12. She is shown as bringing forth a son, a ruler who is to “shepherd all the nations with an iron rod.” (Compare Ps 2:6-9; 110:1, 2.) This vision was given to John long after Jesus’ human birth and also after his anointing as God’s Messiah. Since it obviously has to do with the same person, it must have reference, not to Jesus’ human birth, but to some other event, namely, his being installed in Kingdom power. So the birth of God’s Messianic Kingdom was here pictured.
Satan is shown later as persecuting the “woman” and making war with “the remaining ones of her seed.” (Re 12:13, 17) The “woman” being heavenly, and Satan by this time being hurled down to the earth (Re 12:7-9), he could not reach those heavenly persons of whom the “woman” was made up, but he could reach the remaining ones of her “seed,” her children, the brothers of Jesus Christ still on earth. In that way he persecuted the “woman.”
Other uses. In foretelling famine conditions to come upon Israel if they disobeyed and broke his covenant, God said: “Ten women will then actually bake your bread in but one oven and give back your bread by weight.” The famine would be so great that ten women would need only one oven, whereas they would each use one in normal times.—Le 26:26.
After warning Israel of the calamities that would come upon her for unfaithfulness, Jehovah said, through Isaiah the prophet: “And seven women will actually grab hold of one man in that day, saying: ‘We shall eat our own bread and wear our own mantles; only may we be called by your name to take away our reproach.’” (Isa 4:1) In the preceding two verses (Isa 3:25, 26), God had pointed out that Israel’s men would fall by war. So he was telling Israel of the inroads such conditions would make on the manpower of the nation, creating such a shortage that several women would attach themselves to one man. They would be glad to take his name and have some male attentions, even if they had to share him with other women. They would accept polygamy or concubinage to have some little part in a man’s life. Thereby some of the reproach of widowhood or of the unmarried state, and childlessness, would be removed.
In a prophecy comforting Israel, Jehovah said: “How long will you turn this way and that, O unfaithful daughter? For Jehovah has created a new thing in the earth: A mere female will press around an able-bodied man.” (“The woman woos the man!” AT) (Jer 31:22) Up until then Israel, with whom God was in the relationship of marriage by reason of the Law covenant, was turning “this way and that” in unfaithfulness. Now Jehovah invites the “virgin of Israel” to set up road marks and signposts to guide her back and to fix her heart upon the highway that leads back. (Jer 31:21) Jehovah will put his spirit in her so that she will be most eager to come back. Thus, as a wife would press around her husband in order to get back into good relations with him, so Israel would press around Jehovah God in order to get back into good relations with him as her husband.
“The desire of women.” Of “the king of the north,” Daniel’s prophecy says: “To the god of his fathers he will give no consideration; and to the desire of women and to every other god he will give no consideration, but over everyone he will magnify himself. But to the god of fortresses, in his position he will give glory.” (Da 11:37, 38) “Women” here may represent the weaker nations who become ‘handmaids’ of “the king of the north,” as weaker vessels. They have their gods that they desire and worship, but the “king of the north” disregards them and pays homage to a god of militarism.
The symbolic “locusts.” In the vision of the symbolic “locusts” at Revelation 9:1-11, these locusts are depicted as having “hair as women’s hair.” In harmony with the Scriptural principle that the woman’s long hair is a sign of her subjection to her husbandly head, the hair of these symbolic “locusts” must represent the subjection of those whom they symbolize to the one who is shown in the prophecy to be head and king over them.—See ABADDON.
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