Showing posts with label Jesus Christ. Show all posts
Showing posts with label Jesus Christ. Show all posts

Friday, 21 March 2025

Prophecies about the corruption of the church

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**Welcome to Pleroma Pathways, apocalyptic and mystic Christianity where we explore esoteric and apocalyptic texts.**  

## **Prophecies about the Corruption of the Church**  

The theme of the corruption of the church is central to many Gnostic writings, reflecting concerns over the church's deviation from spiritual truths. These texts often critique earthly institutions claiming to represent Christ while practicing hypocrisy, partiality, and materialism. Below, we examine insights from the *Nag Hammadi* scriptures, alongside comparisons to Biblical prophecy.  

### **The Acts of Peter and the Twelve Apostles**  

The Gnostic critique of church corruption is grounded in observations of partiality and sinfulness. The *Acts of Peter and the Twelve Apostles* warns:  
> “For many in the churches have shown partiality to the rich, because they also are sinful, and they give occasion for others to sin. But judge them with uprightness, so that your ministry may be glorified, and that my name also may be glorified in the churches.”  

This critique mirrors James 2:4, which admonishes believers against favoritism, highlighting the enduring problem of inequality and moral compromise in religious communities.  

### **On the Origin of the World**  

Gnostic cosmology introduces the idea of contamination in the visible church, where divine truths become mixed with false teachings. *On the Origin of the World* states:  
> “And out of envy, the authorities mixed their seed with them, in hopes of polluting them. … Each one of them, starting out in his land, revealed his (kind of) knowledge to the visible church constituted of the modelled forms of perdition.”  

This parallels 2 Thessalonians 2:3-4, describing the "man of sin" who corrupts God’s temple. The Gnostic perspective sees false doctrines and leaders as manifestations of the "modelled forms of perdition."  

### **The Second Treatise of the Great Seth**  

The *Second Treatise of the Great Seth* critiques those who persecute genuine spiritual seekers while claiming allegiance to Christ:  
> “We were hated and persecuted, not only by those who are ignorant but also by those who think they are advancing the name of Christ, since they were unknowingly empty, not knowing who they are, like dumb animals.”  

This aligns with Revelation 2:9, which warns of false believers who claim authority but act as a “synagogue of Satan.” The treatise suggests that ignorance and arrogance have led to a counterfeit Christianity.  

### **The Odes of Solomon**  

The *Odes of Solomon* describes the deceptive allure of false teachings and their destructive effects:  
> “All the poisons of error, and pains of death which are considered sweetness. And the corrupting of the Corruptor, I saw when the bride who was corrupting was adorned, and the bridegroom who corrupts and is corrupted.”  

The ode’s imagery recalls Revelation 17:4-5, where the "great harlot" symbolizes a corrupted institution adorned with wealth and abominations. The deceivers’ allure leads followers to “vomit up their wisdom and knowledge,” leaving them in a state of spiritual desolation.  

### **The Gospel of Thomas**  

In the *Gospel of Thomas*, Jesus denounces the religious authorities who withhold divine knowledge:  
> “The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered, nor have they allowed those who want to enter to go inside.”  

This critique extends to modern institutions that prioritize control over spiritual enlightenment. The analogy of the unsound grapevine (saying 40) further emphasizes the futility of corrupted traditions:  
> “A grapevine has been planted outside the Father. And because it is not sound, it will be plucked out by the root and will perish.”  

### **The Gospel of Judas**  

The *Gospel of Judas* provides an allegorical vision of a corrupted priesthood:  
> “They sacrifice their own children, others their wives… some sleep with men; some are involved in slaughter; some commit a multitude of sins and deeds of lawlessness. And the men who stand before the altar invoke your name, and in all the deeds of their deficiency, the sacrifices are brought to completion.”  

Jesus interprets this as a prophecy of the church’s decline, where leaders invoke His name but perpetuate sin:  
> “They have planted trees without fruit, in my name, in a shameful manner.”  

This echoes Jude 13, describing such leaders as “wandering stars” destined for judgment.  

### **The Testimony of Truth**  

Finally, the *Testimony of Truth* critiques superficial faith devoid of true understanding:  
> “The foolish—thinking in their heart that if they confess, ‘We are Christians,’ in word only (but) not with power—give themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is.”  

This condemnation of empty professions of faith resonates with Matthew 7:21, where Jesus warns: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven.”  

### **Conclusion**  

The *Nag Hammadi* texts illuminate the spiritual dangers of institutionalized corruption, false teachings, and superficial religiosity. Their critiques align with Biblical warnings of a "falling away" and the rise of false leaders. By discerning these patterns, believers are encouraged to seek the incorruptible truth of Christ, free from worldly distortion.  













Prophecies about the corruption of the church

There are many prophecies in the bible about the the corruption of the church but what do the Gnostic Gospels say

The Acts of Peter and the Twelve Apostles

For many in the churches have shown partiality to the rich, because they also are sinful, and they give occasion for others to sin. But judge them with uprightness, so that your ministry may be glorified, and that my name also, may be glorified in the churches." The disciples answered and said, "Yes, truly this is what is fitting to do."

James 2:4 My brothers,show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. ..(4) have you not shown partiality among yourselves, and become judges with evil thoughts?

On the Origin of the World

And out of envy the authorities mixed their seed with them, in hopes of polluting them. They could not. Then when the blessed beings appeared in luminous form, they appeared in various ways. And each one of them, starting out in his land, revealed his (kind of) knowledge to the visible church constituted of the modelled forms of perdition. It (viz., the church) was found to contain all kinds of seed, because of the seed of the authorities that had mixed with it.

forms of perdition reminds me of 

 2Th 2:3Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, 4who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God.

The Second Treatise of the Great Seth

we were hated and persecuted, not only by those who are ignorant (gentiles, pagans), but also by those who think that they are advancing the name of Christ (so-called Chistians), since they were unknowingly empty, not knowing who they are, like dumb animals. 

revelatin 2:8 “And to the [a]angel of the church in Smyrna write,

‘These things says the First and the Last, who was dead, and came to life: 
9 “I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not, but are a [b]synagogue of Satan. 
10 Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.

The Odes Of Solomon

Ode 38

All the poisons of error, and pains of death which are considered sweetness.
And the corrupting of the Corruptor, I saw when the bride who was corrupting was adorned, and the bridegroom who corrupts and is corrupted.
And I asked the Truth, Who are these? And He said to me: This is the Deceiver and the Error.
And they imitate the Beloved and His Bride, and they cause the world to err and corrupt it.
And they invite many to the wedding feast, and allow them to drink the wine of their intoxication;
So they cause them to vomit up their wisdom and their knowledge, and prepare for them mindlessness.
Then they abandon them; and so they stumble about like mad and corrupted men.
Since there is no understanding in them, neither do they seek it.
But I have been made wise so as not to fall into the hands of the Deceivers, and I myself rejoiced because the Truth had gone with me.



17 Then one of the seven angels who had the seven bowls came and talked with me, saying [a]to me, “Come, I will show you the judgment of the great harlot who sits on many waters, 2 with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication.”3 So he carried me away in the Spirit into the wilderness. And I saw a woman sitting on a scarlet beast which was full of names of blasphemy, having seven heads and ten horns. 4 The woman was arrayed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the filthiness of [b]her fornication. 5 And on her forehead a name was written:

MYSTERY, BABYLON THE GREAT,
THE MOTHER OF HARLOTS
AND OF THE ABOMINATIONS

OF THE EARTH.
6 I saw the woman, drunk with the blood of the saints and with the blood of the martyrs of Jesus. And when I saw her, I marveled with great amazement.





The Gospel of Thomas 



(39) Jesus said, The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered, nor have they allowed those who want to enter to go inside. You should be shrewd as snakes and innocent as doves.

The Pharisees here are a symbol of all false religion and undoubtedly today the Lord would speak this way of the priests and clergy of orthodox Christianity, the churches have lost the keys. The keys of knowledge are the one true faith and hope of Abraham the promises made to him. Therefore we must have the faith as that 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 

39) ## Jesus said, "The Pharisees and the scribes [who are still operating today through the Triple Crown Power controlled by the Vatican] have taken the keys of Knowledge [the higher/inward (spiritual) meaning of the scriptures] and hidden them [behind the fleshly locks of earthly types and images]. They themselves have not entered [in their depraved condition and deceptive practices they have shut themselves out of the Kingdom], nor have they allowed to enter those who wish to [these have become "wolves in sheep's clothing" who subvert the knowledge of truth that they may continue to "lord it over you" for the glory of men]. #You, however, be as wise as serpents [the Pharisees and scribes (Mat 23:33, 12:34 etc.. we must be aware that the devil will use many deceptions and tricks through your own flesh and the people around you to find ways "to accuse you day and night before the Father"] and as innocent as doves [we are to take great care not to harm anyone, even "those who hate you and despitefully use you" for they are all your brothers and some are there for the sole purpose of the Elect (doves/peacemakers) that they may be tested and refined in the Way]." 

saying 40 Jesus said, "A grapevine has been planted outside the father. And because it is not sound, it will be plucked out by the root and will perish."


But what orthodox churches of Christianity called the error was planted outside of the father’s wises in the days of the apostles 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. 


40)# Jesus said, "A grapevine [religion] has been planted outside of the Father, but being unsound [in health being rooted in the depraved imaginations of men], it will be pulled up by its roots [that it has no chance to come back] and destroyed [by Jesus the true vine (Jn. 15:1)]."

(102) Jesus said, Shame on 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', Mormons] They are like a dog sleeping in the cattle manger. It does not eat or let the cattle 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]."


102) Jesus said, "Woe to the Pharisees [who hid the Key of Knowledge], for they are like a dog [unclean animal] sleeping [spiritually dead in law] in the manger [where the animals (beasts) food is kept] of oxen [the Laity who are to tread out the corn (the Word of God)], for neither does he eat ["if anyone is not willing to work, neither let him eat"] nor does he let the oxen eat [the Laity are always discouraged or kept from doing so by religious leaders who love to "lord it over them"]."




In The Gospel of Judas we can we the corruption of the church


THE GOSPEL OF JUDAS

THE DISCIPLES SEE THE TEMPLE AND DISCUSS IT

They [said, “We have seen] a great [house (Ezekiel 8:6) with a large] altar [in it, and] twelve men (Ezekiel 8:11,16)— they are the priests, we would say—and a name; and a crowd of people is waiting at that altar, [until] the priests [… and receive] the offerings. [But] we kept waiting.” [Jesus said], “What are [the priests] like?” They [said, “Some …] two weeks; [some] sacrifice their own children, others their wives, in praise [and] humility with each other; some sleep with men; some are involved in [slaughter]; some commit a multitude of sins and deeds of lawlessness. And the men who stand [before] the altar invoke your [name], [39] and in all the deeds of their deficiency, the sacrifices are brought to completion […].” After they said this, they were quiet, for they were troubled.


JESUS OFFERS AN ALLEGORICAL INTERPRETATION OF THE VISION OF THE TEMPLE

Jesus said to them, “Why are you troubled? Truly I say to you, all the priests who stand before that altar invoke my name. Again I say to you, my name has been written on this […] of the generations of the stars through the human generations. [And they] have planted trees without fruit, in my name, in a shameful manner.” Jesus said to them, “Those you have seen receiving the offerings at the altar—that is who you are. That is the god you serve, (2 Thess 2:3,4) and you are those twelve men you have seen. The cattle you have seen brought for sacrifice are the many people you lead astray [40] before that altar. […] will stand and make use of my name in this way, and generations of the pious will remain loyal to him. After him another man will stand there from [the fornicators], and another [will] stand there from the slayers of children, and another from those who sleep with men, and those who abstain, and the rest of the people of pollution and lawlessness and error, and those who say, ‘We are like angels’; they are the stars that bring everything to its conclusion. For to the human generations it has been said, ‘Look, God has received your sacrifice from the hands of a priest’—that is, a minister of error. But it is the Lord, the Lord of the universe, who commands, ‘On the last day they will be put to shame.’” [41] Jesus said [to them], “Stop sac[rificing …] which you have […] over the altar, since they are over your stars and your angels and have already come to their conclusion there. So let them be [ensnared] before you, and let them go [—about 15 lines missing—] generations […]. A baker cannot feed all creation [42] under [heaven]. And […] to them […] and […] to us and […]. Jesus said to them, “Stop struggling with me. Each of you has his own star, (Jude 13) and every[body—about 17 lines missing—] [43] in […] who has come [… spring] for the tree […] of this aeon […] for a time […] but he has come to water God’s paradise, and the [generation] that will last, because [he] will not defile the [walk of life of] that generation, but […] for all eternity.”


what the disciples have seen in Jerusalem is interpreted as a foreshadowing of the emerging Catholic church

The vision of the temple and twelve priests should first be understood from an historical point of view.
The Gospel of Judas challenges the idea that God wants people to die as martyrs—just as it challenges the idea that God wanted Jesus to die. Whoever wrote this gospel—and the author is anonymous—is challenging church leaders who teach that.


The Testimony of Truth

The foolish - thinking in their heart that if they confess, "We are Christians," in word only (but) not with power, while giving themselves over to ignorance, to a human death, not knowing where they are going nor who Christ is, thinking that they will live, when they are (really) in error - hasten towards the principalities and authorities. They fall into their clutches because of the ignorance that is in them. For (if) only words which bear testimony were effecting salvation, the whole world would endure this thing and would be saved. But it is in this way that they drew error to themselves. ...
... (3 lines unrecoverable)
... they do not know that they will destroy themselves. If the Father were to desire a human sacrifice, he would become vainglorious.

For the Son of Man clothed himself with their first-fruits; he went down to Hades and performed many mighty works. He raised the dead therein; and the world-rulers of darkness became envious of him, for they did not find sin in him. But he also destroyed their works from among men, so that the lame, the blind, the paralytic, the dumb, (and) the demon-possessed were granted healing. And he walked upon the waters of the sea. For this reason he destroyed his flesh from [...] which he [...]. And he became [...] salvation [...] his death ...
... (4 lines unrecoverable)
... everyone [...] how many they are! They are blind guides, like the disciples. They boarded the ship; at about thirty stadies, they saw Jesus walking on the sea. These are empty martyrs, since they bear witness only to themselves. And yet they are sick, and they are not able to raise themselves.

But when they are "perfected" with a (martyr's) death, this is the thought that they have within them: "If we deliver ourselves over to death for the sake of the Name we will be saved." These matters are not settled in this way. But through the agency of the wandering stars they say they have "completed" their futile "course", and [...] say, [...]. But these [...] they have delivered themselves ...
... (7 lines unrecoverable)


... but they resemble [...] them. They do not have the word which gives life. (The Testimony of Truth)





Tuesday, 18 March 2025

The Spiritual Resurrection in the Gospel of Philip






# The Spiritual Resurrection in the *Gospel of Philip*: The Spiritual Resurrection Born from Above  

## Words and Names  

The *Gospel of Philip* emphasizes the deceptive nature of worldly words and names, which often mislead people from reality to illusion. It states:  

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

This passage suggests that worldly terminology can obscure spiritual truth, requiring deeper insight to understand the true nature of divine realities.  

## Christ Arose, Then Died  

A striking assertion in the *Gospel of Philip* is that Jesus was first resurrected and then died:  

> "Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>." (*Gospel of Philip*)  

This passage refers to Jesus' baptism, where He arose from the waters and was anointed with the Holy Spirit. The Logos became manifest in Him, and He was "born again," symbolizing spiritual resurrection.  

## This World, the Resurrection, and the Middle  

The *Gospel of Philip* divides human existence into three states: life in this world, resurrection, and a middle place of death:  

> "A person is either in this world or in the resurrection—or in the middle place. May I not be found there! In this world there is good and evil, but the good of the world is not really good and the evil of the world is not really evil. After this world there is evil that is really evil: this is called the middle. The middle is death. As long as we are in this world, we should acquire resurrection, so that when we take off the flesh we may be found in rest and not wander in the middle. For many go astray on the way." (*Gospel of Philip*)  

This passage teaches that spiritual resurrection must be attained in this life to avoid the "middle place," where one is lost in spiritual death.  

## Truth and Nakedness  

Truth comes to the world in symbols and images, making it accessible only to those who seek deeper understanding:  

> "Truth did not come into the world naked but in symbols and images. The world cannot receive truth in any other way. There is rebirth and an image of rebirth, and it is by means of this image that one must be reborn. What image is this? It is resurrection. Image must arise through image. By means of this image the bridal chamber and the image must approach the truth. This is restoration. Those who receive the name of the father, son, and holy spirit and have accepted them must do this. If someone does not accept them, the name will also be taken from that person. A person receives them in the chrism with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ." (*Gospel of Philip*)  

Here, resurrection is depicted as an image of rebirth, linked to the bridal chamber and anointing with oil, which signifies transformation into Christ.  

## Resurrection and Baptism  

Baptism is directly linked to resurrection, which must be received in this life:  

> "People who say they will first die and then arise are wrong. If they do not receive the resurrection first, while they are alive, they will receive nothing when they die. So it is said of baptism, 'Great is baptism,' for if people receive it, they will live." (*Gospel of Philip*)  

The spiritual resurrection is therefore a present reality, not merely a future event.  

## Chrism Is Superior to Baptism  

Chrism, or anointing, is described as a higher mystery than baptism:  

> "Chrism is superior to baptism. We are called Christians from the word 'chrism,' not from the word 'baptism.' Christ also has his name from chrism, for the father anointed the son, the son anointed the apostles, and the apostles anointed us. Whoever is anointed has everything: resurrection, light, cross, holy spirit. The father gave all this to the person in the bridal chamber, and the person accepted it. The father was in the son and the son was in the father. This is heaven’s kingdom." (*Gospel of Philip*)  

Anointing grants resurrection, symbolizing union with the Father and Son in the kingdom.  

## The Treatise on the Resurrection  

The *Treatise on the Resurrection* echoes the *Gospel of Philip* in asserting that resurrection must be realized in this life:  

> "O Rheginos, do not lose yourself in details, nor live obeying the flesh for the sake of harmony. Flee from being scattered and being in bondage, and then you already have resurrection. If you know what in yourself will die, though you have lived many years, why not look at yourself and see yourself risen now? You have the resurrection, yet you go on as if you are to die when it is only the part destined to die that is moribund." (*Treatise on the Resurrection*)  

## Resurrection and the Renewal of the Mind  

Paul emphasizes that resurrection involves the renewal of the mind:  

> "If the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you." (Romans 8:11)  

Paul equates renewal with knowledge:  

> "We are saved by the renewing of the Holy Spirit." (Titus 3:5)  
> "We are renewed by knowledge." (Colossians 3:10)  

Jesus also affirms this:  

> "Sanctify them by thy truth; thy word is truth." (John 17:17)  

## The Resurrection as Transformation  

Resurrection is the transformation of the mind and heart:  

> "The resurrection lifts up the seat of reasoning and emotion of the mind and heart until they conform to the mind of God, and this renewal of the mind makes a complete transformation of the carnal mind or ego."  

Jesus declared:  

> "The hour cometh, and now is, when the dead shall hear the voice of the Son of God." (John 5:25)  

## Conclusion  

The *Gospel of Philip* and *The Treatise on the Resurrection* teach that resurrection is a present reality attained through spiritual awakening. This aligns with Paul's teaching that renewal by knowledge and the Holy Spirit brings transformation. While resurrection includes the future hope of entering the restored Kingdom of God, it must begin in this life through the reception of divine knowledge, anointing, and the mind of Christ.





The Spiritual Resurrection in the Gospel of Philip
The Spiritual Resurrection born from above 





Words and Names

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

Christ Arose, Then Died

Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>. (Gospel of Philip)

This is referring to baptism Jesus rose from The Waters of baptism and the Logos was manifested within him the word became flesh and Jesus was born again


This World, the Resurrection, and the Middle

A person is either in this world or in the resurrection—or in the middle place. May I not be found there! In this world there is good and evil, but the good of the world is not really good and the evil of the world is not really evil. After this world there is evil that is really evil: this is called the middle. The middle is death. As long as we are in this world, we should acquire resurrection, so that when we take off the flesh we may be found in rest and not wander in the middle. For many go astray on the way. (Gospel of Philip)

Truth and Nakedness

Truth did not come into the world naked but in symbols and images. The world cannot receive truth in any other way. There is rebirth and an image of rebirth, and it is by means of this image that one must be reborn. What image is this? It is resurrection. Image must arise through image. By means of this image the bridal chamber and the image must approach the truth. This is restoration. Those who receive the name of the father, son, and holy spirit and have accepted them must do this. If someone does not accept them, the name will also be taken from that person. A person receives them in the chrism with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ. (Gospel of Philip)

There is rebirth (the physical Resurrection of the Dead when Believers are made Immortal) and an image of rebirth (the spiritual resurrection), and it is by means of this image that one must be reborn. What image is this? It is (the spiritual) resurrection.

Resurrection and Baptism

People who say they will first die and then arise are wrong. If they do not receive the resurrection first, while they are alive, they will receive nothing when they die. So it is said of baptism, “Great is baptism,” for if people receive it, they will live. (Gospel of Philip)

Believers received the Resurrection in The Rising it from The Waters of baptism this is similar to What Paul is teaching

Joseph the Carpenter

Philip the apostle said, “Joseph the carpenter planted a garden, for he needed wood for his trade. He is the one who made the cross from the trees he planted, and his own offspring hung on what he planted. His offspring was Jesus and what he planted was the cross.” The tree of life, however, is in the middle of the garden. It is an olive tree, and from it comes chrism, and from chrism comes resurrection. (Gospel of Philip)

Chrism Is Superior to Baptism

Chrism is superior to baptism. We are called Christians from the word “chrism,” not from the word “baptism.” Christ also has his name from chrism, for the father anointed the son, the son anointed the apostles, and the apostles anointed us. Whoever is anointed has everything: resurrection, light, cross, holy spirit. The father gave all this to the person in the bridal chamber, and the person accepted it. The father was in the son and the son was in the father. This is heaven’s kingdom.(Gospel of Philip)

The anointing is not an anointing with oil it is anointing with the Holy Spirit the anointing with oil is only symbolic of the anointing of the Holy Spirit

O Rheginos, do not lose yourself in details, nor live obeying the flesh for the sake of harmony. Flee from being scattered and being in bondage, and then you already have resurrection. If you know what in yourself will die, though you have lived many years, why not look at yourself and see yourself risen now? You have the resurrection, yet you go on as if you are to die when it is only the part destined to die that is moribund. Why do I put up with your poor training? Everyone finds a way, and there are many ways, to be released from this element and not to roam aimlessly in error, all with the end of recovering what one was at the beginning. (The Treatise on the Resurrection)




Resurrection, according to Paul in Rm 8:10-11, is when the logos/mind of God "dwells in you". Simply said, resurrection is reaching the mind of Christ of the pleroma because here you awaken to your true perfect-self.

Resurrection implies intellectual renewal made possible by understanding Jesus' Christ message. "The 'old man [henos anthropos] must be 'put off' (Col 3:9-10) in order to 'put on' the new spiritual man [pneumatic anthropos].

In this light, resurrection means the transition of our judgmental old self to our nonjudgmental new self .

This transition is made possible by understanding Jesus' knowledge teachings.

The raising of man's mind and heart from the carnal mind to the higher mind of Christ . This is accomplished by the quickening power of the Holy Spirit. "If the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you" (Rom. 8:11).

The resurrection is the lifting up of the whole mind and heart into the mind of Christ. The resurrection lifts up the seat of reasoning and emotion of the mind and heart until they conform to the mind of God, and this renewal of the mind makes a complete transformation of the carnal mind or ego.

The resurrection is a transformation that takes place daily in all who are conforming their lives to the regenerating teachings of Jesus' anointed message. The resurrection takes place here and now in all who conform their lives to the spiritual law under which it works.

Now is the time of the resurrection. "The hour cometh, and now is, when the dead shall hear the voice of the Son of God" (John 5:25).



Resurrection, in the above sense, does not rule out life after death in the kingdom of God on earth, only that we can raise to a higher consciousness the mind of Christ  in the here and now before we entering the restored kingdom of God.

Friday, 7 March 2025

Moses and Jesus John 1:17,18

Moses and Jesus John 1:17,18












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The Law of Moses, the Demiurge, and the Revelation of God in Christ

John 1:17-18

The Law Given Through Elohim

The Law, as recorded in the Pentateuch, was not directly given by God the Father but was ordained through the agency of angels, also referred to as Elohim. This is evident from multiple scriptural testimonies. Stephen, in his defense before the Sanhedrin, affirms:

"Who have received the law by the disposition of angels, and have not kept it" (Acts 7:53).

The Greek word for "disposition" is diatagas, signifying ordinance or arrangement. This demonstrates that the Law was mediated through angels, not given directly by the Father. The Apostle Paul reinforces this understanding:

"Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary" (Galatians 3:19, ESV).

The reference to angels in the giving of the Law aligns with Moses' own account of encountering an angel in the burning bush:

"And the angel of Yahweh appeared unto him in a flame of fire out of the midst of a bush" (Exodus 3:2).

This angel, speaking in the name of God, acted as an intermediary, just as the Elohim mediated the giving of the Law. Hebrews further affirms:

"For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompence of reward…" (Hebrews 2:2).

These verses establish that the Law was delivered through angelic beings, not by the Father directly.

Ptolemy’s Interpretation of the Law

The early Christian teacher Ptolemy offers a significant interpretation of the Law’s nature. He rejects the views of both the Jewish tradition, which attributes the Law to the perfect God, and the Marcionites, who claim that it was given by a malevolent being. Instead, he presents a more nuanced view:

"For it is evident that the Law was not ordained by the perfect God the Father, for it is secondary, being imperfect and in need of completion by another, containing commandments alien to the nature and thought of such a God." (Letter to Flora)

He further divides the Law into three parts:

  1. The Law of God – True commandments given by the Deity Himself.
  2. The Law of Moses – Commandments given by Moses from his own reasoning.
  3. The Traditions of the Elders – Human commandments interwoven into the Law.

Jesus confirms this division in His disputes with the Pharisees:

"Because of your hard-heartedness Moses permitted a man to divorce his wife; from the beginning it was not so" (Matthew 19:8).

Jesus contrasts the original divine intention with Moses' accommodation. Additionally, He rebukes the traditions of the elders:

"You have nullified the Law of God through the tradition of your elders" (Matthew 15:6).

This distinction aligns with Ptolemy’s claim that the Law, while containing divine elements, is not wholly from the Father but mediated through Elohim and shaped by human traditions.

If the Law was mediated by angels, also called Elohim in the Hebrew Scriptures (Psalm 82:1, 6), and if the Demiurge is identified as the intermediary who gave the Law, then it follows logically that the Elohim are the Demiurge. Ptolemy’s interpretation clarifies that the Law was neither from the perfect Father nor from an evil being but from an intermediary power—the Demiurge—who is distinct from both.

Since multiple scriptural passages affirm that angels, or Elohim, were responsible for delivering the Law (Acts 7:53, Galatians 3:19, Hebrews 2:2), they collectively fulfill the role of the Demiurge. This does not mean they are malevolent but rather that they function as intermediaries, governing the present age until Christ, the true revelation of the Father, inaugurates the world to come (Hebrews 2:5). Therefore, the Elohim, as celestial rulers and administrators of the Law, are rightly understood as the Demiurge, the architect of the material order and its legal structures.

The Revelation of the Deity in Christ

The Law, being mediated through angels and imperfect in its final form, stands in contrast to the ultimate revelation of the Deity in Christ. John declares:

"For the law was given through Moses, but grace and truth came through Jesus Christ" (John 1:17).

While Moses received the Law through angelic mediation, Jesus reveals the Father directly:

"No one hath seen God at any time: An Only Begotten God, The One existing within the bosom of the Father, He, hath interpreted him" (John 1:18, Rotherham).

Moses did not see the Father but saw the Elohim. When Moses asked to see the Elohim's glory, he was only permitted to see a limited manifestation through an intermediary:

"And I will take away my hand, and thou shalt see my back: but my face shall not be seen" (Exodus 33:23).

Jesus, the Logos made flesh, fully reveals the Father:

"All things have been delivered to me by my Father, and no one fully knows the Son but the Father, neither does anyone fully know the Father but the Son and anyone to whom the Son is willing to reveal him" (Matthew 11:27).

Jesus is the exegete of the Father. The Greek term exegeomai means "to declare, interpret," from which we derive "exegesis." Christ, by His life, death, and resurrection, fully expounds the nature of God, surpassing the limited revelation given through the Law.

The Intermediate Role of the Demiurge

Ptolemy, recognizing that the Law was neither from the Father nor from an evil being, identifies the Demiurge as its author:

"For if the Law was not ordained by the perfect God himself, as we have already taught you, nor by the devil, a statement one cannot possibly make, the legislator must be some one other than these two. In fact, he is the demiurge and maker of this universe and everything in it; and because he is essentially different from these two and is between them, he is rightly given the name, intermediate." (Letter to Flora)

This aligns with the concept that the angels, as intermediaries, administered the Law. The present age is subjected to these celestial rulers:

"For unto the angels hath he not put in subjection the world to come" (Hebrews 2:5).

This indicates that the coming age, under Christ’s rule, will no longer be governed by these intermediaries.

Conclusion

The Law was mediated by angels (Elohim) and structured through Moses, but it was incomplete. Ptolemy's division clarifies its nature, distinguishing divine precepts from human additions. Jesus Christ, the Logos, surpasses this mediated revelation by fully revealing the Father. As John declares:

"And of His fullness we have all received, and grace for grace" (John 1:16).

Thus, while the Law served its purpose, the fullness of divine truth is found only in Christ..














John 1:17 Because, the law, through Moses, was given, favour and truth, through Jesus Christ, came into existence.
18 No one, hath seen, God, at any time: An Only Begotten God, The One existing within the bosom of the Father, He, hath interpreted him. (Rotherham's Emphasized Bible)

Some say (Jews,Ebionite and Christians) that it is legislation given by God the Father; others (Marcion Christians), taking the contrary course, maintain stubbornly that it was ordained by the opposite, the Devil who causes destruction, just as they attribute the fashioning of the world to him, saying that he is the Father and maker of this universe. Both are completely in error; they refute each other and neither has reached the truth of the matter.

Ptolemy begins by showing these two views are utterly in error

For it is evident that the Law was not ordained by the perfect God the Father, for it is secondary, being imperfect and in need of completion by another, containing commandments alien to the nature and thought of such a God. (Ptolemy's Letter to Flora)


First, you must learn that the entire Law contained in the Pentateuch of Moses was not ordained by one legislator - I mean, not by God alone, some commandments are Moses', and some were given by other men. The words of the Savior teach us this triple division. The first part must be attributed to God alone, and his legislation; the second to Moses - not in the sense that God legislates through him, but in the sense that Moses gave some legislation under the influence of his own ideas; and the third to the elders of the people, who seem to have ordained some commandments of their own at the beginning. You will now learn how the truth of this theory is proved by the words of the Savior.

In some discussion with those who dispute with the Savior about divorce, which was permitted in the Law, he said Because of your hard-heartedness Moses permitted a man to divorce his wife; from the beginning it was not so; for God made this marriage, and what the Lord joined together, man must not seperate. [Matt 19:8] In this way he shows there is a Law of God, which prohibits the divorce of a wife from a husband, and another law, that of Moses, which permits the breaking of this yoke because of hard-heartedness. In fact, Moses lays down legislation contrary to that of God; for joining is contrary to not joining.

The Savior also makes plain the fact that there are some traditions of the elders interwoven in the Law. For God,he says, Said, Honour your father and your mother, that it may be well with you, But you , he says addressing the elders, ...have declared as a gift to God, that by which you have nullified the Law of God through the tradition of your elders. Isaiah also proclaimed this, saying, This people honours me with their lips, but their hearts are far from me, teaching precepts which are the commandments of men. [Matt 15:4-9].

Therefore it is obvious that the whole Law is divided into three parts; we find in it the legislation of Moses, of the elders, and of God himself. This division of the entire Law, as made by us, has brought to light what is true in it.

For if the Law was not ordained by the perfect God himself, as we have already thaught you, nor by the devil, a statement one cannot possibly make, the legislator must be some one other than these two. In fact, he is the demiurge and maker of this universe and everything in it; and because he is essentially different from these two and is between them, he is rightly given the name, intermediate. (Ptolemy's Letter to Flora)

the demiurge is the intermediate just like the angels been the intermediary Galatians 3:19




Moses and Angels The Law was given through Moses by angles or the Elohim this can be seen from Stephen's speech in acts 7 and Moses’ testimony to his encounter with the Angel of Yahweh (Ex 3:16 Ex 14:19,20).



Acts 7:53 Who have received the law by the disposition of angels, and have not kept it
The word "disposition" is the Gr. diatagas and signifies "ordinance." It has the idea of constitution or arranging. The NIV has "the law that was put into effect by angels," whereas the NEB has "the law as God's angels gave it to you." In receiving the Law, Moses did not see the great Uncreated and Eternal Spirit personally, but an angelic representative (Num. 12:8; Exo. 20:1; Gal. 3:19; Heb. 2:2; Acts 7:38).

In the case of God's own Son, the circumstances were entirely different (Heb. 1:1 -2); he was elevated to become the medium of the divine will, described as the "Word made flesh" (Jn. 1:14).



Galatians 3:19 Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. (English Standard Version)

By Angles: See Exo 3:2; 23:20; Isa 63:9; cp Heb 2:2-4.



Exodus 3:2 And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed.



"And the angel of Yahweh appeared unto him" — The angel spoke in the name of Deity, and therefore can be identified with the angel referred to in ch. 23:20-23.


Examples of angels speaking in the name of God are found throughout the Word. A typical example is given in Judges 2:1. The angel of Yahweh visited Israel with the message: "I made you to go up out of Egypt." The work is there attributed to the angel, whilst elsewhere it is declared as being of Yahweh. In fact, the work of deliverance was effected by Yahweh through "His ministers," the angels as the Elohim (cp. Psa. 103:20-21; Heb. 1:14).


The Law is given by the angels it is called the word spoken by angels in hebrews 2:2 that is, by the ministration of angels.. the

5 ¶ For unto the angels hath he not put in subjection the world to come,

This age or world is subjected meaning controlled by the angels

Because Angels control world rulers, "principalities and powers" can refer both to them and the Angels behind them.


The words, “No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known.” (John 1:18), were spoken, not by the Baptist, but by the disciple.

No one, hath seen, God, at any time Not even Moses (Exo 33:18,20).

Moses’ experience of seeing a veiled manifestation of the Glory of God whilst he was hidden in a cleft of the rock (Ex. 33:22). “No man hath seen (and goes on seeing) God at any time”, not even Moses/ for the theophany he beheld was specifically limited (v.22, 23). When the covenant was made at Sinai a theophany was not only heard but also seen (Ex. 24:10,11);

An Only Begotten God, The One existing within the bosom of the Father, He, hath interpreted him

led him forth, i.e. into full revelation.

(Matthew 11:27) All things have been delivered to me by my Father, and no one fully knows the Son but the Father, neither does anyone fully know the Father but the Son and anyone to whom the Son is willing to reveal him.




"Exegeomai": to declare, interpret (cp English "exegesis"). In this final verse of the prologue is the climactic and ultimate statement of the career of the Logos, "the Word of God made flesh", Jesus of Nazareth. His whole life, all his teachings, and at last and especially his death and resurrection and ascension to heaven, all "expound" or "interpret" his heavenly Father.




This verse proves that, Jesus had a knowledge of God above that which any of the ancient prophets had, and that the fullest revelations of his character are to be expected in the gospel. By his Word and Spirit he can enlighten and guide us, and lead us to the true knowledge of God; and there is no true and full knowledge of God which is not obtained through his Son. Comp. #Joh 14:6 1Jo 2:22,23.

God cannot be understood in his completeness by outer consciousness. The indwelling Word, the Christ, God's spiritual idea, declares God and makes him manifest to outer consciousness by redeeming the life and substance of the body and raising it to spiritual glory.

John 1:18 And of His fullness we have all received, and grace for grace. 17 For the law was given through Moses, but grace and truth came through Jesus Christ. 18 No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him

Verse 18: No man hath seen the Creator at any time. "God" meaning "elohim" refers to angels. See Exod# 33. 11, 20. The showing of YHWH to Moses was the showing of a highly placed angel, typifying that the people would see the manifestation of God in Jesus.


Thursday, 26 December 2024

The Gospel of Philip The flesh and blood of Christ is the Logos and the Holy Spirit

What is the Blood of Christ? The Gospel of Philip

The Gospel of Philip The flesh and blood of Christ is the Logos and the Holy Spirit









Gospel of Philip "Flesh and blood shall not inherit the kingdom of God" (1 Co 15:50). What is this which will not inherit? This which is on us. But what is this, too, which will inherit? It is that which belongs to Jesus and his blood. Because of this he said "He who shall not eat my flesh and drink my blood has not life in him" (Jn 6:53). What is it? His flesh is the word, and his blood is the Holy Spirit.

Literally, the blood of Christ which was shed on Calvary would be of no use to them. It trickled down his side; it oozed from his hands and feet; it gushed from the spear gash; and fell on the ground and dried away like any other blood, and nobody could find it if they tried, and if they could, it would not be of any spiritual value.

Wisdom steers a middle course, and aims to get that nice equilibrium of facts which results from a comprehensive study of the scriptures.

The 'blood of Christ' refers to the essence, or life-giving properties, of Jesus' teachings.

1 John 4:8  And there are three that bear witness in earth, the Spirit, and the water, and the blood: And these three are one.

The spirit and the blood are one and the same:

Jesus shocked everyone by saying: “Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.  Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.” (John 6:53-54).

Jesus tried in vain to explain that he was not speaking about drinking the blood that flows in his natural body.  He was talking of the “blood” that flows in his spiritual body.  He said: “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life.” (John 6:63).

If, indeed, the flesh profits nothing, then the blood from Jesus’ natural body cannot provide atonement for sins.  If that is the blood we are required to drink, it would have run out a long time ago.  In any case, God is spirit: he has no physical blood.  The “blood” Jesus was referring to is his spiritual blood.  That spiritual blood is the Holy Spirit.

The soul of a man is in his blood Lev 17:10,11.  When the blood stops flowing, he dies.  The life of God is the Holy Spirit.  Without the Spirit, there can be no spiritual life.  Jesus says: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” (John 3:6).  This means the spiritual man cannot be quickened by natural blood.  He can only be quickened by the Holy Spirit; the equivalent in God of the natural blood in man.  Therefore, in the scriptures, it is the Holy Spirit that is “the blood of Christ.” (Hebrews 9:14).

Without the Holy Spirit, man cannot have eternal life.  When Jesus maintained we must drink his blood in order to obtain eternal life, he was not harking back to pagan mystery religions.  He was asking us to “drink” the Holy Spirit.  He said: “If anyone is thirsty, let him come to me and drink. Whoever believes in me, streams of living water will flow from within him.” (John 7:37-38).  That living water is the Holy Spirit.

Remember blood water and spirit are one and the same

Jesus became “the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.” (Hebrews 12:24).  Again, the blood that is sprinkled on believers and the blood that speaks is none other than the Holy Spirit.  The Holy Spirit speaks in our hearts the love and mercy of God.  Therefore, we are counseled: “See to it that you do not refuse him who speaks.” (Hebrews 12:25).

The Holy Spirit is the true blood of Christ which still is flowing and cleansing us from sin. (Revelation 1:5).  He is: “the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanses our consciences from acts that lead to death.” (Hebrews 9:14).  Anything washed in natural blood turns red.  However, John talks of those who “washed their robes and made them white in the blood of the Lamb.” (Revelation 7:14).  This white blood-washing is the work of the Holy Spirit.

John says furthermore: “If we walk in the light as he is in the light, we have fellowship with one another, and the blood of Jesus Christ his Son cleanses us from all sin.” (John 1:7).  The Holy Spirit embarks on a life-long laundry process, whereby he purifies our hearts by feeding us with the true bread of life.  On a daily systematic basis, he brings to our remembrance the words of Jesus.

So doing, he teaches us the righteousness of God.  He also fulfils God’s promise of the new covenant: “I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you” (Ezekiel 36:25-26).  “I will put my law in their minds, and write it on their hearts.” (Jeremiah 31:33).





The Holy Spirit cleanses us of sin by writing God’s commandments with an indelible pen in our hearts and minds.

Tuesday, 24 December 2024

The Melchizedek Tractate Anti-Docetic Gnostic Text

The Melchizedek Tractate Anti-Docetic Gnostic Text




The *Melchizedek Tractate* is a fragmentary, noncanonical text found among the Nag Hammadi codices (NHC IX, 1). It provides a significant counterpoint to Docetism, a belief system that denied the reality of Jesus Christ’s physical body, suffering, and resurrection. This ancient text emphasizes the full humanity of Jesus, aligning its theological stance with early Christian orthodoxy on the incarnation.

### Background of the Melchizedek Tractate

The *Melchizedek Tractate* is part of the Nag Hammadi Library, a collection of Gnostic and early Christian texts discovered in Egypt in 1945. However, its content is less overtly Gnostic compared to other writings in the collection. The text explicitly refutes Docetism by affirming that Jesus Christ was a real, flesh-and-blood human being who experienced suffering, death, and resurrection. Scholars believe the text may have originated with a sect known as the “Melchizedekians,” referenced by Epiphanius in *Panarion* 55, who held unique theological views but still upheld the tangible humanity of Christ.

### Anti-Docetic Polemic

One of the key features of the *Melchizedek Tractate* is its polemic against Docetism. This doctrine, popular among certain Gnostic groups, claimed that Christ only appeared to have a physical body. Docetists believed that the material world was inherently evil, making it inconceivable that a divine being like Christ could assume a physical, material body. The *Melchizedek Tractate* responds directly to such views with the following passage:

> “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.”

This statement emphasizes the tangible and historical reality of Jesus’ incarnation, a reality Docetism denied. By affirming that Jesus ate, drank, was circumcised, suffered, and rose bodily, the text insists that the human experiences of Jesus were not illusions but actual events.

### Biblical Parallels

The *Melchizedek Tractate* aligns closely with certain New Testament passages that combat Docetism. For example, 1 John 4:3 states:

> “And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist.”

Similarly, 2 John 1:7 warns:

> “For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.”

These verses were likely written in response to early docetic teachings infiltrating Christian communities. The Johannine letters reflect a concern that denying the physicality of Christ undermines the core Christian doctrines of incarnation and redemption. The *Melchizedek Tractate* shares this concern, rejecting any interpretation of Jesus that negates his humanity.

### Historical Context

Understanding the *Melchizedek Tractate* requires situating it within the broader theological debates of the early Christian era. Docetism arose from a dualistic worldview, common in Gnostic traditions, which held that spirit is good and matter is evil. This perspective made the incarnation—God becoming flesh—an offensive concept. In response, texts like the *Melchizedek Tractate* and the Johannine letters affirm the incarnation as essential to God’s plan of salvation. Without the reality of Jesus’ human body, his suffering, death, and resurrection lose their salvific power.

### Relevance to Early Christian Doctrine

The anti-docetic emphasis of the *Melchizedek Tractate* demonstrates that early Christianity was not monolithic but engaged in active debates over the nature of Christ. While the Trinity as a formal doctrine had not yet developed, early Christians like the author of the *Melchizedek Tractate* were already defending foundational Christological truths. The tractate’s insistence on Jesus’ humanity complements the theological trajectory that culminates in the Nicene Creed’s affirmation of Christ as both fully divine and fully human.

### Conclusion

The *Melchizedek Tractate* offers a valuable glimpse into the theological controversies of early Christianity. Its explicit rejection of Docetism underscores the importance of the incarnation in Christian thought. By affirming that Jesus truly came in the flesh, suffered, and rose again, the tractate aligns itself with the broader Christian tradition and the New Testament’s teachings. This fragmentary yet profound text reminds modern readers of the rich and contested history of early Christological doctrines.













Jesus Christ, the Son of God ...They will say [...] concerning him, and concerning........ which will happen in his name. 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. 
(Melchizedek, The Nag Hammadi Library)

A fragmentary, noncanonical text found among the Nag Hammadi codices (IX, 1). Not to be confused with the Melchizedek Scroll (11QMelch) found among the Dead Sea Scrolls. It is notable for its anti-docetic emphasis on the real humanity of Jesus, which has led some scholars to postulate that it originated with a sect of “Melchizedekians” described by Epiphanius in Panarion 55

MELCHIZEDEK TRACTATE (NHC IX 1). This document was found in the Coptic Gnostic Library of Nag Hammadi, but its Gnosticism is less pronounced than other texts in the corpus. It explicitly rejects a docetic interpretation of Jesus (IX 1, 5.1-10) and focuses on apocalyptic, rather than realized eschatology (IX 1, 26).

Jesus Christ, the Son of God [...] from ...
... (2 lines unrecoverable)
... (lines 11-eop unrecoverable)
... which will happen in his name. 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.

The incipit occurs on the same small fragment as the title, and reads, "Jesus Christ, the Son [of God ... ]. " In the fragments that follow reference is made to the ministry and sufferings of Jesus, and in a remarkable passage from a relatively complete page (p. 5} an "anti-docetic" polemic is directed at those (other gnostics?) who deny the reality of the incarnation, suffering, death, and resurrection of Jesus

According to the Melchizedek Tractate the body, the flesh, and the suffering of Jesus Christ are indeed real.

1 John 4:3 "And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world."

2 John 1:7 For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist.

What we must remember is that John had a particular false doctrine in mind - the Docetism. We therefore should not try to interpret this verse without understanding the history behind the letter.

We have to think about who in his day John was talking about. For many of those who believed in Docetism, Christ could never be human (flesh) because in their view the material world was evil and such a divine being could have no true fellowship with a material human body.

Docetism was a doctrine that the Christ appeared as a spirit - with an immaterial body.

This passage, therefore, was not written to support the Trinity (an unknown concept to John and the early Christians), but rather was written to prevent any Christian from following the false doctrine of Docetism