Early Christian Teaching on the Saved Savior / Redeemed Redeemer
Exploring Shared Identity, Incarnation, and the Archetype of Redemption
Introduction
One of the most profound and often overlooked themes in early Christian literature—including both orthodox and Gnostic texts from the first centuries—is the concept of the Redeemed Redeemer: the idea that the Savior himself entered into the human condition, stood in solidarity with those he came to save, and himself experienced the need for redemption before becoming the source of redemption for all humanity. This teaching centres on a radical shared identity: the Savior was not a distant deity merely appearing as human, but truly took upon himself our flesh, our nature, our struggles, and even our mortality. He was one of us, so that through him we might become like him. As the Odes of Solomon beautifully expresses: "those who are saved in Him Who was saved" (Ode 8:21).
This document examines early Christian sources—Nag Hammadi texts, the Odes of Solomon, and biblical parallels—to set forth this teaching, preserving all quoted material in full, and demonstrating the consistent witness across diverse early traditions that the Savior shared our identity, needed redemption as part of his human journey, and thus became the archetype and source of our redemption.
I. Identity: Does the Savior Share Identity with the Saved?
The foundational question before us is this: was Jesus truly one of those he came to save? Or was he a divine being who only seemed to be human, untouched by our condition? The answer from multiple early Christian sources is unambiguous: he fully shared our identity, our flesh, and our human nature.
The Nag Hammadi Text of Melchizedek – Refuting Docetism
The passage from the Melchizedek text is one of the most striking affirmations of the genuine humanity of Jesus found anywhere in early Christian literature, directly addressing and refuting the docetic heresy—the teaching that Christ only seemed to have a physical body and that his suffering and death were not real.
"Furthermore, they will say of him that he is unbegotten, though he has been begotten, (that) he does not eat, even though he eats, (that) he does not drink, even though he drinks, (that) he is uncircumcised, though he has been circumcised, (that) he is unfleshly, though he has come in the flesh, (that) he did not come to suffering, he came to suffering, (that) he did not rise from the dead, he arose from the dead."
— Nag Hammadi Library, Melchizedek, p. 600
This passage is a powerful corrective to those who would deny the physical reality of Jesus's life, death, and resurrection. It confirms that:
- He was begotten—born into human lineage
- He ate and drank—participated in ordinary human life
- He was circumcised—identifying himself with the covenant people and human custom
- He came in the flesh—truly possessed a human body
- He suffered—his suffering was not an illusion
- He rose from the dead—his resurrection was literal and real
The text explicitly states that those who claim otherwise are in error. In affirming that Jesus was circumcised, came in the flesh, suffered, and died, it declares plainly: he shared identity with the saved. He was one of us.
The Gospel of Philip – Birth, Parentage, and True Humanity
The Gospel of Philip offers further insight into the genuine humanity of Jesus and his connection to human birth:
"Some said Mary became pregnant by the holy spirit. They are wrong and do not know what they are saying. When did a woman ever get pregnant by a woman? Mary is the virgin whom none of the powers defiled. This is greatly repugnant to the Hebrews, who are the apostles and apostolic persons. This virgin whom none of the powers defiled [wishes that] the powers would defile themselves. The master [would] not have said, 'My [father who is] in heaven,' if [he] did not also have another father. He would simply have said, '[My father].'"
— Gospel of Philip
While the Christological nuances here are debated, the text affirms that Jesus had a genuine human birth and stood in real human lineage. He was not simply a spirit appearing on earth; he was born of a woman, entering into the human family just as we do.
The Gospel of Thomas – "I Appeared to Them in the Flesh"
The saying from the Gospel of Thomas reinforces this visible, tangible humanity:
Saying 28:
"Jesus said: I stood in the midst of the world, and I appeared to them in the flesh. I found them all drunk; I found none of them thirsting, and my soul was afflicted for the sons of men; for they are blind in their heart, and they do not see that they came empty into the world, (and) empty they seek to leave the world again. But now they are drunk. When they have thrown off their wine, they will repent."
— Gospel of Thomas, Saying 28
The phrase "I appeared to them in the flesh" is translated by Layton as "I was shown forth incarnate." The word incarnate means "having a bodily form"—from the Latin in- (in) and caro (flesh). Jesus is saying plainly: I stood among you in a real body of flesh.
Moreover, he says: "my soul was afflicted for the sons of men." He experienced genuine human emotion, sorrow, and concern. He was not detached from our condition; he felt it.
Gospel of Thomas Saying 101 – Two Natures, Two Births
Saying 101 deepens our understanding of what it meant for Jesus to take our nature upon himself:
Saying 101:
"Jesus said, 'Those who do not hate their [father] and their mother as I do cannot be [disciples] of me. And those who [do not] love their [father and] their mother as I do cannot be [disciples of] me. For my birth mother gave me [death, or falsehood.] But my true [mother] gave me life.'"
— Gospel of Thomas, Saying 101 (April DeConick translation)
The translator notes that "death or falsehood" is an equivalent expression for human nature—the fallen, mortal condition we all inherit. Jesus acknowledges that through his human birth, he entered into the same mortal condition that belongs to all humanity. As one early commentator expressed it:
"His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and 'not one' can bring a clean body out of a defiled body; for 'that', says Jesus himself, 'which is born of the flesh is flesh' (John 3:6)."
Here is the heart of the matter: sin and mortality are bound up with our human nature. Jesus took that nature—with all its weakness, mortality, and inherent tendency toward corruption—upon himself. He did not come in a different kind of flesh; he came in our flesh. And because he took our flesh, he too stood in need of deliverance from death and the power of sin.
II. The Redeemed Savior: Jesus Needed Redemption
If Jesus truly shared our mortal human nature, it follows that he too needed to be redeemed from it. This is the distinctive and profound insight found across several early Christian sources: the Savior first received redemption before he could bestow it. He is the Redeemed Redeemer.
The Tripartite Tractate – The Son Himself Needed Redemption
This passage from the Nag Hammadi library is perhaps the clearest statement of the Redeemed Redeemer doctrine:
"Not only do humans need redemption, but also the angels, too... even the Son himself, who has the position of redeemer of the Totality, needed redemption as well—he who had become man—since he gave himself for each thing which we need, we in the flesh, who are his Church. Now, when he first received redemption from the word which had descended upon him, all the rest received redemption from him, namely those who had taken him to themselves."
— Tripartite Tractate
The logic is breathtaking:
- ✅ Humans need redemption
- ✅ Angels need redemption
- ✅ Even the Son himself needed redemption—because he had become man
He entered our condition completely. He fought the same battle against sin and mortality that we fight. He overcame not by escaping our nature, but by conquering within it. Having himself been redeemed—passing through death and emerging immortal—he then became the source of redemption for all who are united with him.
The Interpretation of Knowledge – He Relinquished Majesty for Our Sake
This text describes the Savior’s condescension and the cost of his identification with us:
"The man ... this is the name. The [...] he emitted himself and he relinquished his majesty, taking scorn in exchange for the name. For our sakes he endured the scorn. He appeared as flesh, and came as a provider. He has no need of the glory that is not his; he has his own glory with the name, which is the Son. Now he came that we might become glorious through his humiliation as he dwelled in these humble places. And through him who was reproached we receive the forgiveness of sins. And through the one who was reproached and the one who was redeemed we receive grace."
— Interpretation of Knowledge
Notice the final phrase: "through the one who was reproached and the one who was redeemed we receive grace." The text pointedly describes him as "the one who was redeemed." He was redeemed, so that in him we might be redeemed.
Nag Hammadi Melchizedek p. 601 – Included in the Living Offering
The Melchizedek text continues with a vision of Christ as High Priest who included himself in the sacrifice:
"He included himself in the living offering, together with your offspring. He offered them up as an offering to the All. For it is not cattle that you will offer up for sin(s) of unbelief, and for the ignorances, and (for) all the wicked deeds which they will do."
— Nag Hammadi Library, Melchizedek, p. 601
He did not stand outside the offering; he included himself within it. He offered his own life—first for himself, to conquer death in his own flesh, and then for us. As one commentary explains:
"The Lord's sacrifice was necessary for his own redemption. His sacrifice was a public demonstration that his flesh was rightly related to death and a declaration of the righteousness of God that required the offering of his life in devotion to Him. By his sacrifice the ungodly propensities (diabolos) of his nature was destroyed (Heb. 2:14; 9:12; 7:27), thus providing for the granting of immortality."
Christ’s offering was both:
1. For himself—defeating sin and death in his own mortal flesh
2. For us—securing redemption for all who are joined to him
"Here this passage teaches that Christ the high priest offered his own body for his own redemption. He offered himself for himself and his brothers—his offspring—in the living offering that is his life as a living sacrifice."
The Gospel of Philip – "He Who Was Redeemed, in Turn Redeemed Others"
This passage is the definitive summary of the Redeemed Redeemer concept:
"Jesus revealed himself [at the] Jordan River as the fullness of the Kingdom of Heaven. He who was begotten before everything, was begotten anew. He who was once anointed, was anointed anew. He who was redeemed, in turn redeemed others."
— Gospel of Philip
The parallel structure is unmistakable:
- He was begotten anew → so we might be born again
- He was anointed anew → so we might receive the Spirit
- He was redeemed → so he could redeem us
"This shows that some Gnostic groups understood that Jesus first needed redemption for himself before he could redeem those for whom he came to die for. Jesus is thus the redeemed redeemer coming in our sinful nature. The Savior himself was in need of redemption."
III. From Mortal Flesh to Immortal Flesh: The Two States of Christ’s Body
The Gospel of Philip further clarifies what redemption meant for Jesus—a transformation from mortal human flesh to immortal, spiritual flesh:
"The Lord was conceived (born again) from what is imperishable, from God. The [Lord arose] from among the dead. But [He did not come into being as he was. Rather [his body] was [completely] perfect. It was of flesh, and this [flesh is indeed] true flesh.¹ [Yet our flesh] is not true, but rather a mirror-image of the true [flesh]. (¹Jn 1:14, 20:27, II-Jn 7; NHS p. 174, Gospel of Philip)"
This text makes a crucial distinction:
Before Resurrection After Resurrection
"Our flesh" — mortal, perishable, shadow of the true "True flesh" — imperishable, glorified, from God
Subject to death and corruption Immortal and incorruptible
A mirror-image / type The reality and substance
"So before his resurrection from the dead Jesus had human flesh or human nature which is called in the text 'our flesh is not true flesh' but after he arose from among the dead he had a new body imperishable, from God."
This is the redemption he achieved: he took our mortal nature, lived a perfect life in it, died, and then was raised—transforming that mortal flesh into immortal, true flesh. He did not discard our humanity; he perfected it. As Romans 5:14 says of Adam: "who is a type of the one who was to come." Adam was the type; Christ is the true reality.
IV. The Odes of Solomon – "Him Who Was Saved"
The Odes of Solomon are among the most ancient Christian hymns, and they bear witness to this same understanding in deeply poetic form. These texts speak repeatedly of the Savior as one who himself was saved.
Ode 8 – "Those Who Are Saved in Him Who Was Saved"
"20) Pray and increase, and abide in the love of the Lord; 21) And the beloved ones in the Beloved, and those who are protected in Him Who liveth, and those who are saved in Him Who was saved. 22) And ye shall be found incorrupt in all ages, on account of the Name of your Father."
— Ode of Solomon 8:20–21
The phrasing could not be more direct: "Him Who Was Saved." Our salvation rests in the One who himself entered death and was brought safely through it. He is not a distant Saviour observing from above; he is the One who walked the valley of death and returned victorious.
Ode 17 – The Redeemed Redeemer Speaks
This extraordinary passage presents the voice of the Redeemer himself, describing his own experience of salvation and then his mission to save others:
"Then I was crowned by my God, and my crown was living. And I was justified by my Lord, for my salvation is incorruptible. I have been freed from vanities, and am not condemned. My chains were cut off by His hands, I received the face and likeness of a new person, and I walked in Him and was saved. And the thought of truth led me, and I went after it and wandered not. And all who saw me were amazed, and I seemed to them like a stranger. And He who knew and exalted me, is the Most High in all His perfection. And He glorified me by His kindness, and raised my understanding to the height of truth. And from there He gave me the way of His steps, and I opened the doors which were closed. And I shattered the bars of iron, for my own shackles had grown hot and melted before me. And nothing appeared closed to me, because I was the opening of everything. And I went towards all my bound ones in order to loose them; that I might not leave anyone bound or binding. And I gave my knowledge generously, and my resurrection through my love. And I sowed my fruits in hearts, and transformed them through myself. Then they received my blessing and lived, and they were gathered to me and were saved; Because they became my members, and I was their Head. Glory to You, our Head, O Lord Messiah. Hallelujah."
— Ode of Solomon 17
The progression is clear and powerful:
1. "I was justified... I was freed... I walked in Him and was saved" — the Redeemer himself experienced salvation
2. "My chains were cut off... my own shackles had grown hot and melted" — he broke the power of death and bondage within himself
3. "I went towards all my bound ones in order to loose them" — having been liberated, he now liberates others
4. "They became my members, and I was their Head" — we are joined to him, sharing in the victory he first won
Ode 42 – "You Are Our Savior"
"17 And open for us the door by which we may come out to You; for we perceive that our death does not touch You. 18 May we also be saved with You, because You are our Savior. 19 Then I heard their voice, and placed their faith in my heart. 20 And I placed my name upon their head, because they are free and they are mine. Hallelujah."
— Ode of Solomon 42:17–20
We are saved with him. He goes before us as the pioneer—our forerunner who has passed through death and opened the way for us.
V. Synthesis and Biblical Parallels
The witness of these early Christian texts—from Nag Hammadi to the Odes of Solomon—converges on a single, magnificent truth: Christ did not merely come to save us from outside our condition; he entered into our condition, experienced its full weight, overcame from within, and in so doing became the Author of salvation.
This teaching resonates profoundly with the canonical scriptures:
- Hebrews 2:10–11, 14–18: "In bringing many sons to glory, it was fitting that God... should make the author of their salvation perfect through suffering. Both the one who makes men holy and those who are made holy are of the same family... Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death... Because he himself suffered when he was tempted, he is able to help those who are being tempted."
- Hebrews 5:7–9: "During the days of Jesus' life on earth, he offered up prayers and petitions with loud cries and tears... and he was heard because of his reverent submission. Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him."
- Romans 8:3: "God did what the law was powerless to do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh."
- Philippians 2:7–9: "Who, being in very nature God... made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross! Therefore God exalted him to the highest place..."
The pattern is identical across all these texts: Humiliation → Suffering → Death → Resurrection/Exaltation → Ability to Save. Christ could not have saved us without first conquering death and sin within his own humanity. He is the Redeemed Redeemer—the one who was saved, so that we might be saved in him.
Conclusion
The early Christian witness—preserved in the Melchizedek text, the Gospel of Philip, the Gospel of Thomas, the Tripartite Tractate, the Interpretation of Knowledge, and the Odes of Solomon—speaks with one voice: Jesus shared our identity completely. He was born of a woman, circumcised, ate and drank, suffered, died, and rose again. In taking our mortal nature, he stood in need of redemption. By conquering death in his own flesh, he was himself redeemed. And because he was the firstfruits of the new creation, he became the source of redemption for all humanity.
He is the Savior who was saved.
He is the Redeemer who was redeemed.
And because he passed through the waters of death and emerged victorious, he says to every generation: "Where I am, there you may be also."
"Through the one who was reproached and the one who was redeemed we receive grace."
— Interpretation of Knowledge
Early Christian teaching on the saved savior or Redeemed Redeemer
The first thing I think we should look at is identity does the savior of the Gnostic text have a shared identity with the saved
Furthermore, they will say of him that he is unbegotten, though he has been begotten, (that) he does not eat, even though he eats, (that) he does not drink, even though he drinks, (that) he is uncircumcised, though he has been circumcised, (that) he is unfleshly, though he has come in the flesh, (that) he did not come to suffering, <though> he came to suffering, (that) he did not rise from the dead, <though> he arose from the dead. NHS p. 600
and confirms orthodox teaching on life death and resurrection of Jesus.
It also shows that Jesus had a shred identity with the saved he was circumcised he came in the flesh
28 Jesus said: I stood in the midst of the world, and I appeared to them in the flesh. I found them all drunk; I found none of them thirsting, and my soul was afflicted for the sons of men; for they are blind in their heart, and they do not see that they came empty into the world, (and) empty they seek to leave the world again. But now they are drunk. When they have thrown off their wine, they will repent
Here Jesus came in the Flesh his soul was afflicted for the children of men.
"I appeared to them in the flesh" is translated by LAYTON to read "I was shown forth incarnate"
Incarnate means “having a bodily form.” ... The prefix in- means “in” and caro means “flesh,” so incarnate means “in the flesh.”
We should compare this saying with saying 101 to find out the meaning of the word flesh Jesus has 2 mother's his birth mother after the flesh and his true mother the holy spirit
The Gospel of Thomas saying 101
Jesus said, "Those who do not hate their [father] and their mother as I do cannot be [disciples] of me. And those who [do not] love their [father and] their mother as I do cannot be [disciples of] me. For my birth mother gave me [death, or falsehood.] But my true [mother] gave me life." April Deconick translation
The words death or falsehood come from the April Deconick translation.Jesus's birth mother could only give him death or falsehood which we understand to be our sinful nature.
Here in saying 101 death or or falsehood is an equivalent expression for human nature. So here again in the Gospel of Thomas we have Jesus the Savior identitied with those he came to save by birth and natural nature the flesh
Sin, is an equivalent expression for human nature.
Jesus needed to be saved from human nature or sinful flesh
He included himself in the living offering, together with your offspring. He offered them up as an offering to the All. For it is not cattle that you will offer up for sin(s) of unbelief, and for the ignorances, and (for) all the wicked deeds which they will do NHS p. 601
The Lord's sacrifice was necessary for his own redemption. His sacrifice was a public demonstration that his flesh was rightly related to death and a declaration of the righteousness of God that required the offering of his life in devotion to Him. By his sacrifice the ungodly propensities (diabolos) of his nature was destroyed (Heb. 2:14; 9:12; 7:27), thus providing for the granting of immortality.
Here this passage teaches that Christ the high priest offered his own body for his own redemption He offered himself for himself and his brothers his offspring in the living offering that is his life as a living sacrifice
Now we come to the Gospel of Philip
The Gospel of Philip:
Jesus revealed himself [at the] Jordan River as the fullness of the Kingdom of Heaven. He who was begotten before everything, was begotten anew. He who was once anointed, was anointed anew. He who was redeemed, in turn redeemed others.
This shows that the some gnostic groups understood that Jesus first needed redemption for himself before he could redeem those for whom he came to die for. Jesus is thus the redeemed redeemer coming in our sinful nature. The Savor himself was in need of redemption.
78. The Lord was conceived (born again) from what is imperishable, from God. The [Lord arose] from among the dead. But [He did not come into being as he was. Rather [his body] was [completely] perfect. It was of flesh, and this [flesh is indeed] true flesh.¹ [Yet our flesh] is not true, but rather a mirror-image of the true [flesh]. (¹Jn 1:14, 20:27, II-Jn 7; NHS p. 174 gospel of Philip
This passage shows that the spiritual body is corporeal (tangible) and it has flesh and this flesh is true flesh, which is called spiritual flesh thus spiritual body but our flesh is only a shadow of the true like Adam who was only a type of him who was to come (Romans 5:14)
the Odes of Solomon
Ode 8
20) Pray and increase, and abide in the love of the Lord;
21) And the beloved ones in the Beloved, and those who are protected in Him Who liveth, and those who are saved in Him Who was saved.
22) And ye shall be found incorrupt in all ages, on account of the Name of your Father.
Ode 17
Then I was crowned by my God, and my crown was living.
And I was justified by my Lord, for my salvation is incorruptible.
I have been freed from vanities, and am not condemned.
My chains were cut off by His hands, I received the face and likeness of a new person, and I walked in Him and was saved.
And the thought of truth led me, and I went after it and wandered not.
And all who saw me were amazed, and I seemed to them like a stranger.
And He who knew and exalted me, is the Most High in all His perfection.
And He glorified me by His kindness, and raised my understanding to the height of truth.
And from there He gave me the way of His steps, and I opened the doors which were closed.
And I shattered the bars of iron, for my own shackles had grown hot and melted before me.
And nothing appeared closed to me, because I was the opening of everything.
And I went towards all my bound ones in order to loose them; that I might not leave anyone bound or binding.
And I gave my knowledge generously, and my resurrection through my love.
And I sowed my fruits in hearts, and transformed them through myself.
Then they received my blessing and lived, and they were gathered to me and were saved;
Because they became my members, and I was their Head.
Glory to You, our Head, O Lord Messiah.
Hallelujah.
17 And open for us the door by which we may come out to You; for we perceive that our death does not touch You.
18 May we also be saved with You, because You are our Savior.
19 Then I heard their voice, and placed their faith in my heart.
20 And I placed my name upon their head, because they are free and they are mine.
Hallelujah.
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