The world came about through a mistake The Gospel of Philip

The world came about through a mistake The Gospel of Philip 

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

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

The Annotated Gospel of Philip Dr. Thomas Paterson Brown

Hypertext interlinear of the Gospel according to Philip


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

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

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

The world came about through a mistake [of Adam]

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

Adam in the Role of Serpent
Adam the first devil

The tree of the knowledge of good and evil

The tree of the knowledge of good and evil

There are two trees in the midst of paradise. From one of them originate animals, from another — men. Adam ate of the tree which originates animals. And he became an animal and then brought forth animals.
Therefore at present, the animals like Adam are held in respect.
So, the tree of which Adam ate a fruit is the tree of animals. This is why his children became so numerous. And all of them also ate the fruits of the tree of animals. (The Gospel of Philip)

To understand what the tree of the knowledge of good and evil is we must first understand the symbolic understanding of trees in the Bible

Trees and leaves are sometimes used as symbols to describe the righteous (see Psa. 1:3; 92:12; Isa. 60:21; 65:22).

we know from the book of revelation that trees are symbolic of people

Rev 22:2 down the middle of its broad way. And on this side of the river and on that side [there were] trees of life producing twelve crops of fruit, yielding their fruits each month. And the leaves of the trees [were] for the curing of the nations. (NWT 1983)

Rev 22:2 Then it flowed down the middle of the city's main street. On each side of the riverare trees that grow a different kind of fruit each month of the year. The fruit gives life, and the leaves are used as medicine to heal the nations. (Contemporary English Version)

It would not be possible to have a single tree both inside the city, and on either side of a river that flows therefrom. The word xulon can relate to a wood, or a forest of trees; and that, obviously, is its meaning here twelve crops of fruit, yielding their fruits each month

This, again, shows that John saw a forest of trees, and not a single tree. Some of the "fruits" to be produced through the influence of the water of life are outlined in Prov. 3:16-18; Gal. 5:22. The number twelve identifies the fruit with the hope of Israel, and suggests the monthly pilgrimages and services that will form part of the ministry of saints in the age to come (see Isa. 66:23)

also the Lord's saying, "I am the vine: ye are the branches" (John 15). He is the tree of life, and the Paradise is the Kingdom of God in the Holy Land (Ezek. 36:35).

He is "the tree of life" symbolized from the beginning by the tree of life in the Garden of Eden. His body of "many members" is represented by the "very many trees" of the Ezekiel Paradise (Ezek. 47:7), which literally "beautify the place of God's sanctuary" (Is. 60:13). He and they are the substance of the symbol in this place

So the tree of life is symbolic of Jesus's gospel message or logos teachings it is logical to conclude that the tree of knowledge of good and evil is also symbolic

The tree of life and the tree of knowledge of good and evil are a Figure of speech

also from the book of Provbers we lean that wisdom (wise thinking.) is a tree of life

She is a tree of life to them that lay hold upon her; and happy is everyone that retaineth her" (Prov 3:14,18).

Since wisdom is understood to be the tree of life it is logical to conclude that the tree of knowledge of good and evil is also symbolic.

the trees could be symbolic of the angels according to Justin the gnostic who's most important work, Baruch comes from Hyppolytus says

angels are the Trees of Paradise: the Tree of Life is Baruch, the third angel of the Father, and the Tree of Knowledge is the third angel of the Mother, Naas the Snake (Hebr. nafash).

In the garden of Eden, God employed two trees for symbolic purposes: “the tree of life” and “the tree of the knowledge of good and bad.” Failure to respect God’s decree concerning the latter brought man’s fall.—Ge 2:9, 16, 17; 3:1-24.

By God’s pronouncement decreeing it to be out-of-bounds for the human pair, the tree became a symbol of God’s right to determine or set the standards for man as to what is “good” (approved by God) and what is “bad” (condemned by God). It thus constituted a test of man’s respect for his Creator’s position and his willingness to remain within the area of freedom decreed by God, an area that was by no means cramped and that allowed for the greatest enjoyment of human life. Therefore, to violate the boundaries of the prohibited area by eating of “the tree of the knowledge of good and bad” would be an invasion of or a revolt against God’s domain and authority

The Tree of Life occupied a place in the "midst of the garden" with the "tree of knowledge of good and evil" (cp. Gen. 3:3). Here were symbolically provided the two choices for mankind: obedience or sin; life or death.

"And the tree of knowledge of good and evil" — Good and evil represent the extremes of knowledge and thus serve as an idiom for completeness, comprehending all within the two opposites. In Deut. 1:39 and Isa. 7:14-17, lack of knowing good and evil indicates immaturity, whereas in 2 Sam. 14:17; 1 Kings 3:9 knowledge of such denotes maturity. In 2 Sam. 19:35 the expression is used with regard to the virility of the body to respond and enjoy such experiences. The ability to discern between good and evil is treated as a Divine attribute (2 Sam. 14:17; 1 Kings 3:9; Prov.15:3).

In Genesis 2:9 – 15 we read a description of the garden in Eden. It was a pleasant place with all kinds of trees and plants and the garden was watered naturally by a river. Within this pleasant garden Yahweh Elohim placed two trees which were symbolic of his relationship with mankind. The tree of life was symbolic of God’s promise of immortal life to those who chose to follow his ways rather than the way of human nature. The tree of the knowledge of good and evil was in the garden as a test for mankind and to allow free will. They could follow God’s way or the way of human nature looking for instant pleasure.

We talked about the fruit of the tree of the knowledge of good and evil as it was the only fruit that Adam was forbidden to eat. In Genesis 2:16 – 17 we see that this was God’s first commandment. Until this time the idea of death had not been part of human experience. There had been no need for the killing of animals as a sacrifice for sins.


The tree of the knowledge of good and evil is symbolic of our sinful desire

Yahweh says, "the cedars in the garden of God could not hide him; nor was any tree in the garden of God like unto him in his beauty. I made him fair by the multitude of his branches; so that all the trees of Eden, in the garden of God, envied him" (Ezek 31:3,8-9). These trees (Dan 4:20-22) are symbolic of the negative thoughts of the mind which Syria (intellectual pride), and Assyria ( reasoning according to the outward senses) shall be abolished (Isa 37:12-13).

The "tree of the knowledge of good and evil" represents the discerning capacity of mind. Man first becomes aware of knowledge; then he must discern the relation of ideas before activity is set up within him.

God told Adam to avoid the tree whose fruit was a knowledge of good and evil, "for in the day that thou eatest thereof thou shalt surely die." It is evident that this tree is closely related to individual free will, which is in direct touch with the "serpent" or selfhood. In that state of consciousness, or day, the individual shall surely die.

The branch that separates itself from the tree withers away and dies. So a belief by the ego that its life, substance, and intelligence are self-derived cuts off the source of supply, and the ego begins to revolve in a mental vortex whose dominant tones are good and evil, birth and death--duality.

It is through the affections, the feminine in us, that we partake of both good and evil. The soul, or woman, was given to man by Yahweh, and is the avenue through which the inspirations of Spirit come. When the I AM assumes mastery over the soul it brings forth only good.

"tree of the knowledge of good and evil" (Gen. 2:9)--Indicates a dual state of consciousness, a belief in both good and error, which eventually drives man out of the garden (his body temple).

There are two trees in the midst of paradise. From one of them originate animals, from another — men. Adam ate of the tree which originates animals. And he became an animal and then brought forth animals.
Therefore at present, the animals like Adam are held in respect.
So, the tree of which Adam ate a fruit is the tree of animals. This is why his children became so numerous. And all of them also ate the fruits of the tree of animals. (The Gospel of Philip)


As a result, the fruits of the tree of animals begot numerous people-animals who now honor only man-animal.

There are two trees growing in Paradise. The one bears animals [the tree of knowledge of good and evil which leads to death], the other bears men [the tree of life]. Adam ate from the tree which bore animals. He became an animal [after going according to his own will] and he brought forth animals [all of his sons are brought forth in the same condition of separation from the Father and eat from this tree (this is the first death]. For this reason the children of Adam worship animals [who continue to “lord it over them” in their unreasoning minds]. The tree [...] fruit is [...] increased. [...] ate the [...] fruit of the [...] bears men, [...] man. [...] God created man. [...] men create God. That is the way it is in the world - men make gods [by choosing for themselves kings and/or governments or men to rule over them; also by setting up selfishness as ruler over their own temple] and worship their creation [bow down to their own man-made constitutions]. It would be fitting for the gods to worship men [all men are created in the image of God and are “sons of the Most High” with all power of creation that the Father has bestowed upon them if they would just turn to Him, but in ignorance they keep following those that are not gods – this is idolatry whether it be government, idealism, religion etc. for they all result in spiritual thievery]!

Gnostic Teaching Matter is Evil Romans 8:20

Matter is Evil and Impure

or

Matter is Sinful and Impure

First an opening reading from the Gospel of Philip and the first letter of John

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

1 John 2:15 Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. 17 And the world is passing away, and the lust of it; but he who does the will of God abides forever.

The Gospel of Philip informs us that the world "came about through a mistake"  and the first letter of John commands us not to love he world  but what is the world? 

kosmos

The "world," John referred to is the prevailing order or arrangement of things as it existed in the political, social and religious systems then and now extant. The Greek word is kosmos, and signifies "order," "arrangement," "ornament," and so forth. It was the prevailing order or system of things that they were not to love.

The Greek word kosmos

2889. kosmos, κόσμος, ου, ὁ

2889 kósmos (literally, "something ordered") – properly, an "ordered system" (like the universe, creation); the world.

Usage: the world, universe; worldly affairs; the inhabitants of the world; adornment.

As we have seen from the quotation from the Gospel of Philip the word "world" is used in the Coptic text the word for "world"   is the Greek word kósmos. The translation of the Gospel of Philip by Dr. Thomas Paterson Brown uses the word "system" instead of the word "world" 

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

The Annotated Gospel of Philip Dr. Thomas Paterson Brown

Hypertext interlinear of the Gospel according to Philip


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

THE WORLD: Gr "kosmos", the order or arrangement of things: in this case, the nations of the earth (Gen 17:4-6). The word "world" is kosmos and refers to the current order of things; thus the world of flesh, comprising both Jew and Gentile. This implies not mere locality and area, but also legal jurisdiction and authority over the world.

The word kosmos refers to the orderly arrangement seen in the systems of mankind.

The order of things (kosmos) is also referred to as an age (aeon)

Galatians 1:4 who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father,

Eph 6:12  because we have not the wrestling with blood and flesh, but with the principalities, with the authorities, with the world-rulers of the darkness of this age, with the spiritual things of the evil in the heavenly places;

In some translations of the Bible the words kosmos and aeon are translated with the English word "world"

Galatians 1:4  Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father:

The king James bible refers to the present order of things to be "this present evil world"

The Greek word translated "evil" Poneros´ often signifies that which is evil or wicked in a moral sense (Lu 6:45) and can apply to something that is bad or worthless in a physical in a physical sense: ὀφθαλμός, diseased or blind, Matthew 6:23; Matthew 7:17, 18; Luke 11:34

So the present ages of this order of things is both evil from a moral and a physical sense

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

But why is this age or order of things evil?

The simple answer to this is because God cursed it

 

Evil

This may seem strange associating evil with God and creation but God’s plain statements concerning them are clear.

For of Him, and through Him, and to Him, are ALL things: to whom be glory forever, Amen.” Romans 11:36

All is "of God” according to Romans 11:36,

God’s Word contains many passages that reveal the great truth that ALL things – the evil as well as the good – come from God, who alone can create it. 

Romans 11:22 Notice therefore the kindness and harshness of God--harshness toward those who have fallen, but God's kindness toward you, provided you continue in his kindness; otherwise you also will be cut off.

Isa 45:7  I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.

Ec 7:13  Consider the work of God: for who can make that straight, which he hath made crooked?
Ec 7:14  In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.

Am 3:6  Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done it?

Creation and the Fall

When God's work of creation was completed he saw the earth it was very good

Ge 1:31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

It should be noted that "very good" does not mean perfect

However it would not stay that way for long

Gen 3:17 Then to Adam He said, “Because you have heeded the voice of your wife, and have eaten from the tree of which I commanded you, saying, ‘You shall not eat of it’:
“Cursed is the ground for your sake;
In toil you shall eat of it
All the days of your life.
18 Both thorns and thistles it shall bring forth for you,
And you shall eat the herb of the field.
19 In the sweat of your face you shall eat bread
Till you return to the ground,
For out of it you were taken;
For dust you are,
And to dust you shall return.”

After the fall the creation is no longer "very good" it is cursed

Cursed: Originally the earth was proclaimed "very good," but afterwards it sprouted thorns and thistles in abundance (Gen. 3:18). Its proneness so to do is similar to the proneness of the flesh to sin, producing moral thorns and thistles (see Heb. 6:8). 

Originally, the animals were vegetarian, and came tamely before Adam to be named (Gen. 2:19); but subsequently they became carnivorous and fierce; though ultimately they will be restored to their original state (Isa. 65:25). 

Man's physical state under the curse, his proneness to sin, is expressed in Scriptures such as Gen. 3:19; Rom. 7:5, 14, 17, 18, 20; Phil. 3:21, etc

Matter and Corruption

The whole creation desires a better state than that presently experienced, in which sin and death reign supreme (Rom. 5:12), and groans under existing conditions. There is no hope for a world facing destruction by its own hands (cp. Rev. 11:18, "destroy the earth"). As all nature was subjected to the curse, so all nature looks for alleviation of distresses under which it now labors. The animals prey upon each other, and the farmer labors to destroy the weeds that choke his land.

Romans 8:19 For the eager expectation of the creation is waiting for the revealing of the sons of God. 
20 For the creation was subjected to futility, not by its own will but through him that subjected it, on the basis of hope 
21 that the creation itself also will be set free from enslavement to corruption and have the glorious freedom of the children of God. 
22 For we know that all creation keeps on groaning together and being in pain together until now. 
23 Not only that, but we ourselves also who have the firstfruits, namely, the spirit, yes, we ourselves groan within ourselves, while we are earnestly waiting for adoption as sons

Paul tells us that the Creation was not subject to vanity (futility – sin) willingly (voluntarily). It has no will or choice in the matter. God is subjecting the Creation against its will!

“For the Creation was made subject to vanity (futility – sin), not willingly (voluntarily), but by reason of Him who has subjected it in hope (literally - expectation).

“Because the (entire) Creation itself also shall be delivered from the bondage of corruption (sin and death) into the glorious liberty of the children of God.” Romans 8:20,21

Creation is subjected to vanity or futility it is also subjected to the bondage of corruption therefore creation is no longer very good it is corrupted and sinful

For the wages of sin is death Romans 6:23

All matter is decaying: Because matter is temporary, changing and thus decaying it is sinful or unclean 

Sin

The power of death is held by 'sin' (Hebrews 2:14). Therefore in the absence of sin, mortality and its result, death, should not exist.
We are told in Genesis, "cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee" (Genesis 3:17-18). 
Death does not cause "thorns also and thistles" to grow. It is neither logical as a literal truth, or as a symbolic expression of death. But thorns and thistle that blight the earth are typical, or a good symbol, of indwelling sin that blights human life.
"The nature of the lower animals is as full of this physical evil principle as the nature of man; though it cannot be styled sin with the same expressiveness; because it does not possess them as the result of their own transgression; the name, however, does not alter the nature of the thing." (Elpis Israel, p. 126)

"The clear evidence of Genesis 3 is that sin had a physical reaction on creation: the serpent crawled upon its belly; all other animal creation was cursed (v. 14 — above all cattle); the woman found her sorrow and conception multiplied; the earth brought forth thorns and thistles; man was made subject to death. (HP Mansfield, Atonement: Salvation Through the Blood of Christ, p. 243).

Of all creatures, only man has possession of the moral sentiments. "Where no 'moral sentiments' exist as part of 'the flesh', or brain, there is no ability in the creature to render an account for its aberrations from the requirements of moral, or spiritual, institutions." (Elpis Israel, p. 88)

Thus, there is no moral law under which the lower creation has been placed but it has been placed under the same sentence of death which works by the law of sin and death.

Uncleanness Caused Through Contact

Cleansing was generally carried out by the use of water and ashes of a red Heifer, and the ceremony was conducted in behalf of persons, places, and objects. (Nu 19:2-9)

Hebrews 9:22 and with blood almost all things are purified according to the law, and apart from blood-shedding forgiveness doth not come.

Ex 29:36  And thou shalt offer every day a bullock for a sin offering for atonement: and thou shalt cleanse the altar, when thou hast made an atonement for it, and thou shalt anoint it, to sanctify it.

The word for "cleanse" is chata, a word used elsewhere for "sin." Accordingly, Rotherham renders the phrase: "and shalt make a sin-cleansing for the altar."

But why should the altar need "atoning," and why should the term "sin" be used in relation to it, seeing that it never transgressed in any respect? The altar was considered as "defiled" to identify it with a people who had sinned, and needed atonement therefrom. Therefore, it had to be cleansed first in order to provide the  means of the forgiveness of sins on the behalf of actual transgressors, who desired to reach unto God through its means. So with Christ our altar (Heb. 13:10).

Numbers 31:23 every thing which may go into fire, ye cause to pass over through fire, and it hath been clean; only, with the water of separation it is cleansed, and all that may not go into fire, ye cause to pass over through water;

The spoil was purified by fire, representing the spirit of Yahweh Who is described as a "consuming fire" (Heb. 12:29). But then it also had to go through the water, which represented the cleansing action of the Word (John 15:3; Eph. 5:2). Fire and water were also used in the parable of the heifer, the sacrifice designed for cleansing from the defilement of death (Num. 19:9; Lev. 11:32; 15:17).
As natural death came by sin, beasts which in life are treated as "clean", are considered "unclean" when they die.

Lev 11:25 And everyone carrying any of their dead bodies will wash his garments, and he must be unclean until the evening.

A person carrying the carcase of an unclean creature from place to place was regard as unclean. The impurity was passed on to his garments, and these also had to be purified. See the Letter of Jude 23: "Hating even the garment spotted by the flesh," and the constant exhortation to keep one's garments pure (Rev. 3:4; 16:15,16). The law taught that it is easier to pollute than to purify; it emphasised the need to keep separate from all polluting influences

This impurity comes from the Curse placed on creation the impurity is the pollution of sin

Isaiah 45:7 I form the light, and create darkness; I make peace, and create evil; I am Yahweh, that doeth all these things.

By creating evil God cursed creation

note The word evil means calamity. A specific calamity may or may not be a sin, as will be illustrated

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 hath 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 saints; 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. Dr. John Thomas Elpis Israel

The Constitution of sin

You are not special. You're not a beautiful and unique snowflake. You're the same decaying organic matter as everything else

The word sin is used in two major ways in the scripture. It signifies in the first place, "the transgression of the law"; and in the next, it represents that physical principle of the animal nature, which is the cause of all its diseases, death, and resolution into dust. It is that in the flesh "which has the power of death" and it is called sin, because the development, or fixation, of this evil in the flesh, was the result of transgression. Inasmuch as this evil principle is present and apparent throughout every cell of the body or every part of the flesh, the animal nature is styled "sinful flesh," that is, "flesh full of sin"; Hence, sin according to the Holy Scriptures came to represent the substance called Man. Dr. John Thomas Elpis Israel

In human flesh "dwells no good thing" (Rom. 7:17,18); and all the evil a man does is the result of this principle dwelling in him. Operating upon the brain [physical], it [indwelling sin] excites the 'propensities', and these set the 'intellect' [mental], and 'sentiments' [moral] to work. The propensities are blind, and so are the intellect and sentiments in a purely natural state; when therefore, the latter operate under the sole impulse of the propensities, 'the understanding is darkened through ignorance, because of the blindness of the heart'" (Eph. 4:18). Dr. John Thomas Elpis Israel

The nature of the lower animals is as full of this physical evil principle as the nature of man; though it cannot be styled sin with the same expressiveness; because it does not possess them as the result of their own transgression; the name, however, does not alter the nature of the thing.  Dr. John Thomas Elpis Israel

Humans, as they are physically constituted, are imperfect. This imperfection can be traced to their physical organization being based on the principle of decay and reproduction from the blood. When this system is acted upon by the [atmospheric nephesh or the] air, it becomes the life of the flesh. All the phenomena that pertain to this arrangement of things is summed up in the simple word “sin.” Therefore, sin is not a single abstraction. It is an assortment of relationships in all animal bodies constituting the source of all their physical infirmities Dr. John Thomas Elpis Israel

What is Belial?

What is Belial? 

Belial (Hebrew: בְּלִיַעַל‎) (also Belhor, Baalial, Beliar, Beliall, Beliel, Beliya'al) is a term occurring in the Hebrew Bible

Belial has a numerical value of 78 = 6 x 13.

01100. בליעל b@liya‘al bel-e-yah’- al; from 01097 and 03276; without profit, worthlessness; by extens. destruction, wickedness (often in connection with 0376, 0802, 01121, etc.): —  Belial, evil, naughty, ungodly (men), wicked. Greek 955. 

01100 בליעל bᵉliya‘al bel-e-yah’- al 

AV-Belial 16, wicked 5, ungodly 3, evil 1, naughty 1 ungodly men 1; 27 

1) worthlessness 
1a) worthless, good for nothing, unprofitable, base fellow 
1b) wicked 
1c) ruin, destruction (construct) 

Deut 15:9 Watch out for yourself for fear a word of belial (worthlessness) should come to be in your heart, saying, ‘The seventh year, the year of the release, has come close,’ and your eye should indeed become ungenerous toward your poor brother, and you should give him nothing, and he has to call out to Jehovah against you, and it has become a sin on your part

a common understanding among the Jews that ‘Belial’ referred not to an external supernatural evil being, but to evil thoughts within the heart of men. 

To have a ‘heart of Belial’ (a mean thought in one’s heart), was described as having ‘Belial in your heart’

Beware that there be not Belial in thy heart

In the Book of Jubilees, uncircumcised Gentiles are called "sons of Belial". Jubilees 15:32

The quality or state of being useless, base, good for nothing. The Hebrew term is applied to ideas, words, and counsel (De 15:9; Ps 101:3; Na 1:11), to calamitous circumstances (Ps 41:8), and most frequently, to good-for-nothing men of the lowest sort— (De 13:13); (Jg 19:22-27; 20:13); (1Sa 2:12); (1Sa 25:17, 25); (2Sa 20:1; 22:5; 23:6; Ps 18:4); (2Ch 13:7); (1Ki 21:10, 13); 

and men in general who stir up contention (Pr 6:12-14; 16:27; 19:28)

Any man or woman who was considered wicked, worthless, lawless, might be called a son or daughter of Belial. (See Deut. 13:13; Judg. 19:22; I Sam. 1:16, and II Sam. 16:7; in these texts "Belial" is used in the A. V.) .

Belial refers to the Adversary (Satan), or (in our interpretation) evil thoughts within the heart (consciousness) of men.

The deceiving phase of mind in men that has fixed ideas in opposition to the Truth. Belial assumes various forms in man's consciousness, among which may be mentioned egotism, a puffing up of the personality; and the opposite of this, self-deception, which admits the adversary into the consciousness. This adversary makes man believe that he is by nature good and without sin therefore man has no need of God.

Belial is Satan the "Devil," a state of mind formed by man's personal ideas of his power and completeness and sufficiency apart from God. Besides at times puffing up the personality, this thinking of the flesh often turns about and, after having tempted a believer to do evil, discourages the believer by accusing him of sin. Summed up, it is the state of mind in man that believes in its own sufficiency independent of the Deity.

By the time Bible writing resumed in the first century, “Belial was used as a personification
at 2 Corinthians 6:15 Further, what harmony is there between Christ and Belial? Or what portion does a faithful person have with an unbeliever?

"Belial" was a specifically Jewish term for 'satan'. The fact Paul uses it here demonstrates the degree of Judaist influence upon the Corinthians. The Bible doesn't teach the existence of a cosmic Satan figure as believed in by first century Judaism; the word "Belial" never occurs again in the Bible. But (as he often does) Paul reasons with them from their perspective. 

It was unthinkable in Judaism to suggest that there was middle ground between Belial and God; but this in practice was how they were living. But when "Belial" occurs in the Old Testament, the Septuagint translates it as transgressor, impious, foolish or pest. It does not occur in the Septuagint as a proper name- i.e. 'Satan' as a personal cosmic being. 

Belial in Hebrew means 'worthless', and it seems that it became personified in Jewish thought, eventually being twisted by them into a term for the cosmic 'Satan' figure which they came to wrongly believe in. So it could be that Paul is putting 'Belial' for what the Old Testament would call "sons of Belial", i.e. wicked men. They are then made parallel with "unbelievers", just as "Christ" is matched by "believers".

The term belial appears frequently in Jewish texts of the Second Temple period


And Manasseh turned aside his heart to serve Belial; for the angel of lawlessness, who is the ruler of this world, is Belial, whose name is Matanbuchus.— (Ascension of Isaiah 2:4

Levi tells his children to choose between the Law of God and the works of Belial Testament of the Twelve Patriarchs Levi 19:1

Naphtali ( 2:6, 3:1) contrasts the Law and will of God with the purposes of Belial.

"Belial shall be let loose against Israel, as God spoke through Isaiah the prophet."

The Fragments also speak of "three nets of Belial" which are said to be fornication, wealth, and pollution of the sanctuary. CD 4:13 CD 4:17-18

Testament of Reuben

2:1 And now hear me, my children, what things I saw concerning the seven spirits of deceit, when I repented.
2:2 For seven spirits are established against man, and they are the sources of the deeds of youth.
2:3 And seven other spirits are given to man at creation, so that by them every human deed is done.

The spirits of deceit are to be understood as human qualities according to the outward seanes

14 The first is the spirit of life, with which the constitution of man is created.

15 The second is the sense of sight, with which ariseth desire.

16 The third is the sense of hearing, with which cometh teaching.

17 The fourth is the sense of smell, with which tastes are given to draw air and breath.

18 The fifth is the power of speech, with which cometh knowledge.

19 The sixth is the sense of taste, with which cometh the eating of meats and drinks; and by it strength is produced, for in food is the foundation. of strength.

20 The seventh is the power of procreation and sexual intercourse, with which through love of pleasure sins enter in.

The other seven spirits would be identified as the spirits of Belial these evil spirits are personified given specific names or as agents of Belial

8 For many hath fornication destroyed; because, though a man be old or noble, or rich or poor, he bringeth reproach upon himself with the sons of men and derision with Beliar.

9 For ye heard regarding Joseph how he guarded himself from a woman, and purged his thoughts from all fornication, and found favour in the sight of God and men.

10 For the Egyptian woman did many things unto him, and summoned magicians, and offered him love potions, but the purpose of his soul admitted no evil desire.

11 Therefore the God of your fathers delivered him from every evil and hidden death.

12 For if fornication overcomes not your mind, neither can Beliar overcome you.

8 But if it incline to the evil inclination, all its actions are in wickedness, and it driveth away the good, and cleaveth to the evil, and is ruled by Beliar; even though it work what is good, he perverteth it to evil.