Prophetic Visions in the Gospel of Thomas: A Timeline of Church History and Its Transformation

Prophetic Visions in the Gospel of Thomas: A Timeline of Church History and Its Transformation

 
Introduction

The Gospel of Thomas opens with a striking statement:


"These are the secret sayings that the living Jesus spoke and Didymos Judas Thomas recorded.
(1) And he said, 'Whoever discovers the interpretation of these sayings will not taste death.'"

This introduction emphasizes that Jesus' words are living sayings—sayings that impart enduring wisdom and truth. In the Coptic text, most sayings begin with "Jesus said," while in the Greek version, they are written in the present tense, "Jesus says," reinforcing the idea that Jesus continues to speak through his words.

Many of these sayings contain prophetic elements, outlining the coming Kingdom, the fate of the righteous and the wicked, and the course of history leading to the age to come.
Seeking and the Future Kingdom

Right from the beginning, Saying 2 presents a prophecy of the Kingdom and beyond:


(2) Jesus says: "Let him who seeks continue seeking until he finds. And when he finds, he will be dismayed. And when he is dismayed, he will be astonished. And he will rule over the all. And after having reigned, he shall rest."

This reveals a future timeline:
The disciples must seek and find the Kingdom.
When they understand it, they will be astonished.
They will rule over all things—but this reign is yet to come.
After their rule, they will rest.

This parallels 1 Corinthians 15:24, which states that Christ will hand over the Kingdom to the Father at the end of the Messianic reign, initiating the ages of ages.
The Fall of Jerusalem and the New Age

The Gospel of Thomas provides insight into the events surrounding 70 CE and beyond:


(9) Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them... Some fell on the road... Others fell on rock... Others fell on thorns... And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure."

This describes the spreading of the gospel message, which encountered opposition and acceptance.


(10) Jesus said, "I have cast fire upon the world, and see, I am guarding it until it blazes."

This fire represents both judgment and purification. In Saying 82, Jesus identifies himself as both fire and the Kingdom.


(11) Jesus said, "This heaven will pass away, and the one above it will pass away."

Heaven here represents political rule. The heaven of the Jewish system passed in 70 CE, but another heaven—the Gentile age—will also pass.


(16) Jesus said, "Men think, perhaps, that I have come to cast peace upon the world. They do not know that I have come to cast conflicts upon the earth: fire, sword, war."

This aligns with Jesus' words in Matthew 10:34, emphasizing the division his message would bring.
The Corruption of the Church

As time progressed, corruption entered the faith:


(20) The disciples said, "Tell us what the Kingdom of Heaven is like."
He said, "It is like a mustard seed, the smallest of all seeds. But when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky."

While some interpret this positively, the birds can represent false influences, as seen in Daniel 4:20-22, where birds symbolize the nations that seek refuge in worldly power. This suggests the Roman church's rise, where political alliances overshadowed the purity of the gospel.


(39) Jesus said, "The Pharisees and the scribes have taken the keys of Knowledge and hidden them."

Here, the Pharisees represent all false religious leaders who obscure the true gospel.


(40) Jesus said, "A grapevine has been planted outside of the Father, but being unsound, it will be pulled up by its roots and destroyed."

This grapevine is false Christianity, flourishing outside God's wisdom. The true vine is Christ (John 15:5), but apostate churches spread teachings not rooted in the Father.


(57) Jesus said, "The Kingdom of the Father is like a man who had [good] seed. His enemy came by night and sowed weeds among the good seed..."

The enemy represents the doctrine of the Pharisees and the Roman church. Night refers to the times of the Gentiles, during which false Christianity dominated. The harvest represents the end of the age when the tares (false believers) are separated from the wheat (the righteous).
The Apostasy and the Loss of Truth

Eventually, truth was buried:


(96) Jesus said, "The Kingdom of the Father is like a certain woman. She took a little leaven, [concealed] it in some dough, and made it into large loaves."

This symbolizes corruption within the faith, a prophecy of apostasy.


(97) Jesus said, "The Kingdom of the [Father] is like a woman carrying a jar full of meal. While she was walking, the handle of the jar broke, and the meal emptied out behind her... When she reached her house, she set the jar down and found it empty."

The woman represents the Church. The meal is the gospel, lost over time due to negligence.
The Reformation and the Final Judgment

With the rise of the printed Bible, truth re-emerged:


(109) Jesus said, "The Kingdom is like a man who had a [hidden] treasure in his field without knowing it..."

This describes the rediscovery of biblical truth.

Yet, false teachings persist:


(102) Jesus says: "Cursed are they, the Pharisees, because they are like a dog which has lain in the cattle manger, but will neither eat nor allow the oxen to eat it."

Modern religious authorities, like the ancient Pharisees, hinder access to truth.

A final judgment will come:


(98) Jesus said, "The Kingdom of the Father is like a certain man who wanted to kill a powerful man. He drew his sword, struck the wall, and then slew the powerful man."

The powerful man represents the kingdom of men, which will be overthrown by Christ’s return.
The End of the Age

The final transformation of the world is described:


(111) Jesus said, "The heavens and the earth will be rolled up in your presence. And one who lives from the Living One will not see death."

This refers to the transition from the present order to the age to come.


(113) His disciples said, "When will the Kingdom come?"
Jesus said, "It will not come by waiting for it... Rather, the Kingdom of the Father is to be spread out upon the earth, but men do not see it."

The Kingdom is already working in the world, yet its full realization awaits the future.
Conclusion

The Gospel of Thomas presents a prophetic timeline:
The Kingdom was proclaimed.
Apostasy and corruption overtook the faith.
The truth was rediscovered.
A final judgment will bring an end to the present age.
The righteous will rule and ultimately rest.
Thus, Jesus’ sayings not only reveal deep spiritual truths but also foretell the course of history leading to the coming ages of ages..


























These are the secret sayings that the living Jesus spoke and Didymos Judas Thomas recorded. 1. And he said, "Whoever discovers the interpretation of these sayings will not taste death."

In all the Sayings in the GTh they mostly start with “Jesus said” that is in the Coptic. However, in the Greek the quotation formulas are given in the present tense “Jesus says” so this means that Jesus lives through his sayings or that the words that Jesus speaks are living saying the sayings that bring everlasting life and to understand his sayings you will not experience death.

At the very start of the gospel of Thomas in saying 2 we are give a prophecy of the Kingdom age and beyond

(2) 1 Jesus says: "Let him who seeks continue seeking until he finds. 2 And when he finds, he will be dismayed. 3 And when he is dismayed, he will be astonished. 4 And he will rule over the all. And after having reign he shall rest"

We are told to seek and find, in Thomas we are told that we should seek the kingdom of God when we find it (enter into it) we shall reign and after having reigned, we shall rest

This is a commentary on the time table of the second coming and future kingdom. The disciples have sought and found but their rule and their rest will only appear in the future. at the present time the disciples can obtain rest when they can rid themselves of their burdens the time at which the disciples will rule over the all has not yet come

There is also a greater rest after the ruling over the all. The disciples will rule over the all. And after having reign he shall rest" we shall rest when Jesus hands over the Kingdom to the Father 1Cor 15:24 This saying takes us to the end of the 1000 years rule of Christ on earth and this is the start of the ages of ages

if we look a the saying in the Gospel of Thomas as a sequence we can see a chronological of church history

1. Sayings 9 to 11 are is particularly appropriate to the early days of the church, when the message was being circulated far and wide. This ends with 70 AD which is the start of the new heaven
9) Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them. Some fell on the road; the birds came and gathered them up. Others fell on the rock, did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed(s) and worms ate them. And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure."

10) Jesus said, "I have cast fire upon the world, and see, I am guarding it until it blazes."

In Saying 82 Jesus is identified as both fire and kingdom so here when he throws fire upon the world we should understand that he has come to reveal the knowledge of the Kingdom upon the world.

However in saying 16 Jesus does not bring peace upon the world but fire, war and the sword.

11) Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. In the days when you consumed what is dead, you made it what is alive. When you come to dwell in the light, what will you do? On the day when you were one you became two. But when you become two, what will you do?"

we should understand heaven as political not literal

In the days when you consumed what is dead you made it what is alive

In sayings 10 11 and 16 Jesus is speaking about the trouble in his day, which would lead to the fall of Jerusalem in 70 CE, which is symbolised by the passing away of heaven, we are living in the heaven of the Gospel age right now this is also called the times of the gentiles but it to will pass away. Thus, it is also a prophecy of our own time in which we live the end times.


2. But almost immediately came another age when to the pure gospel of the kingdom there were added many false un-scriptural notions-these are the Weeds.

20) The disciples said to Jesus, "Tell us what the Kingdom of Heaven is like." He said to them, "It is like a mustard seed, the smallest of all seeds. But when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky."


An essential element in the parable is the growth from seed to tree. This is not the way in which the kingdom of God will come about. Its advent will be sudden; if not instantaneous, at least bewilderingly










3. As time went on the Roman church became more and more powerful and materialistic, so that many political forces deemed alliance with the church well worth seeking. This is the mustard tree with the birds of the air in its branches.



39) Jesus said, "The Pharisees and the scribes have taken the keys of Knowledge and hidden them. They themselves have not entered, nor have they allowed to enter those who wish to. You, however, be as wise as serpents and as innocent as doves."

The Pharisees here are a symbol of all false Church leaders of orthodox Christianity the churches have lost and hidden them by saying people go to heaven but no one goes to heaven only Jesus.
The keys of knowledge are the one true faith and hope of Abraham the promises made to him so we must have the faith of Abraham for those who are of faith are blessed with believing Abraham Gal 3:9 who is the father of us all saying 105 cp. Rom 4:11,12,16. Now his faith and ours is this that the gentiles shall be blessed in him and this promises was made to him before the law and his seed who is the Christ


40) Jesus said, "A grapevine has been planted outside of the Father, but being unsound, it will be pulled up by its roots and destroyed."




57) Jesus said, "The Kingdom of the Father is like a man who had [good] seed. His enemy came by night and sowed weeds among the good seed. The man did not allow them to pull up the weeds; he said to them, 'I am afraid that you will go intending to pull up the weeds and pull up the wheat along with them.' For on the day of the harvest the weeds will be plainly visible, and they will be pulled up and burned."


“His enemy came by night and sowed weeds among the good seed.” The enemy signifies the doctrine of the Pharisees


The “night” signifies: the times of the Gentiles At John 9:4 Jesus spoke of “the night . . . coming when no man can work. Paul also uses the figure in reference to the second coming (#Ro 13:12), where "night" seems to refer to the present age and "day" to the age to come.


“For on the day of the harvest the weeds will be plainly visible, and they will be pulled up and burned." Harvest signifies “the end of the age” thus at the end of the age he would send his reapers; namely, the resurrected believers, his angels, or messenger of destruction, to "gather out of his field" all the tare-like ones and cast them into the place of the Lord, "whose fire is in Zion, and his furnace in Jerusalem" (Isaiah 31:9). Where there should be wailing, and gnashing of teeth. When this should be accomplished the present age would be finished, and the new commonwealth of Israel will begin "for He whose right it is to reign has come." (Ezekiel 21:25-27). "Then shall the righteous shine forth as the sun in the kingdom of their Father.




The enemy in saying 57 planted the grapevine but Nothing can exist outside of the Father. The enemy, the Pharisees, the Roman Church is in league with the authorities of the nations, who everywhere stealthily neutralised the teaching of Christ, spreading false doctrines, and scattering wide their supporters, who drew away the people, and multiplied their own number greatly by the energy of their operations and the popularity of their influence.


The father planted the Lord Jesus as the true vine. “I am the vine, ye are the branches.” “Every branch in me that beareth not fruit he taketh away”—a fruitless branch, a useless thing.
Here the Lord is speaking of religious institutions of his own day, although we certainly have our own version in modern times. Anytime religion and state are combined, the result is an oppressive environment that places a stranglehold upon the activity of the spirit of truth. In this Saying Jesus is speaking about what happen in 70 CE when the old covenant was up rooted and the rebellious Jews who rebelled against the new covenant and their King. And it is also still to come to the priest and clergymen of the dogmatic Christian churches who have rebelled against true worship and in time past they have even kill true believers
But what orthodox churches of Christianity called the truth was planted outside of the father’s wises in the days of the apostles and Paul also tells us that wolfs will come in and destroy the truth and this gave birth to the man of lawlessness
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.


4. Ultimately the Dark Ages set in. Truth was completely buried. “The whole was leavened.”


96) Jesus [said], "The Kingdom of the Father is like a certain woman. She took a little leaven, [concealed] it in some dough, and made it into large loaves. Let him who has ears hear."

this prophecy is to foretell the unavoidable spread of corruption through the church “until the whole was leavened”. Far from seeing the gospel conquer the world, the Lord expected the world to conquer the gospel

This is a prophecy of the apostasy

97) Jesus said, "The Kingdom of the [Father] is like a certain woman who was carrying a jar full of meal. While she was walking [on] a road, still some distance from home, the handle of the jar broke and the meal emptied out behind her on the road. She did not realize it; she had noticed no accident. When she reached her house, she set the jar down and found it empty."

The woman is the church and this is a prophecy of the church losing the gospel


5. With the sudden availability of printed Bibles in the 16th century a dramatic change took place. Men discovered Truth for themselves like treasure hid in a field, not because they were looking for it, but simply because they now had access to the Bible..

Saying 109
109) Jesus said, "The Kingdom is like a man who had a [hidden] treasure in his field without knowing it. And [after] he died, he left it to his son. The son did not know (about the treasure). He inherited the field and sold [it]. And the one who bought it went plowing and found the treasure. He began to lend money at interest to whomever he wished."


6. However, since the Reformation sectarianism has multiply. Today there are churches in abundance. All of them have some truth to offer. But there is one which surpasses all others. This pearl of great price is so manifestly superior that a man is glad to let go all the rest for the sake of this one. This is the position today.

76) Jesus said, "The kingdom of the Father is like a merchant who had a consignment of merchandise and who discovered a pearl. That merchant was clever. He sold the merchandise and bought the pearl alone for himself. You too, seek his unfailing and enduring treasure where no moth comes near to devour and no worm destroys."


102) [102]. Jesus says: "Cursed are they, the Pharisees, because they are like a dog which has lain in the cattle manger, but will neither eat <the food there> nor allow the oxen to eat it."

[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 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]."

7. Before very long the Lord’s sword of judgement will have its fulfilment when the powerful man is killed.

98) Jesus said, "The Kingdom of the Father is like a certain man who wanted to kill a powerful man. In his own house he drew his sword and stuck it into the wall in order to find out whether his hand could carry through. Then he slew the powerful man."

the certain man is the multitudinous body of Christ that will kill the powerful man. the powerful man is the kingdom of men


8) And He said, "The Kingdom is like a wise fisherman who cast His net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear."


Like the fisherman we need to be exclusively devoted to Jesus and his message


73 Jesus says: "The harvest is great but the labourers are few. Pray the Lord to send labourers for the harvest

8. After the sword of judgement the heavens and the earth will be rolled up in the presence of the disciples this is the end of the age

111) Jesus said, "The heavens and the earth will be rolled up in your presence. And one who lives from the Living One will not see death." Does not Jesus say, "Whoever finds himself is superior to the world?"

113) His disciples said to Him, "When will the Kingdom come?" <Jesus said,> "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is to be spread out upon the earth, but men will not accept it."



At the end of the age when the heavens and the earth will be rolled up in the presence of the disciples the Kingdom of the Father is to be spread out upon the earth but men will not accept it. this part reminds me of psalm 2





Historical sequence


The complete set of parables in Matthew 13 is worth considering once again, this time as a sequence. Is it just accident that they appear to have special relevance to the changing fortunes of the gospel over the centuries? Their ready conformity to a chronological sequence is certainly impressive.


1. The parable of the Sower is specially appropriate to the early days of the church, when the message was being disseminated far and wide.
2. But almost immediately came another era when to the pure gospel of the kingdom there were added many false unbiblical notions-the Tares.
3. As time went on the church became more and more powerful and materialistic, so that many political forces deemed alliance with the church well worth seeking. This is the mustard tree with the birds of the air in its branches.
4. Ultimately the Dark Ages set in. Truth was completely obscured. “The whole was leavened.”
5. With the sudden availability of printed Bibles in the 16th century a dramatic change took place. Men discovered Truth for themselves like treasure hid in a field, not because they were looking for it, but simply because they now had access to the Bible.
6. However, since the Reformation sectarianism has proliferated. Today there are churches galore. All of them have some truth to offer. But there is one which surpasses all others. This pearl of great price is so manifestly superior that a man is glad to let go all the rest for the sake of this one. This is the position today.
7. Before very long the Lord’s drag-net of judgment will have its fulfilment when the catch will be found to include a mystical number of great fishes (Jn. 21:11).

Gospel of Thomas Saying 51

In a profound teaching, Jesus responds to his disciples' question about when rest will come to the dead and when the new world will arrive. His answer reveals a deep spiritual truth: "This rest that you wait for has already come, and you have not recognized it." This teaching emphasizes that the concept of rest and the new world are not bound to physical death but are accessible in a spiritual sense.

The rest Jesus refers to is not about physical death but about liberation from sin and the old life. To understand this, one must recognize that spiritual rest comes from dying to one's old self and sins. This concept is central to the Christian understanding of salvation and spiritual rebirth. According to this perspective, a person enters into rest and experiences the new world by undergoing a spiritual transformation. This transformation involves dying to sins and embracing a new life through rebirth by the Spirit and the Word.

Pauline epistles, such as Romans and Colossians, articulate this idea with clarity. In Romans 6:2-11 and Colossians 2:20, Paul describes how believers are baptized into Christ’s death, symbolizing a death to sin and a new life in Christ. This process is described as a moral and spiritual resurrection. The “New Man” emerges when one perceives and accepts "the truth as it is in Jesus." This is not merely a theoretical understanding but an experiential reality where one is transformed by the truth and becomes spiritually alive.

This spiritual resurrection, or moral regeneration, must precede the physical resurrection at the end of time. If a person does not experience this moral rebirth in their lifetime, they will not partake in the future resurrection of the body. Thus, spiritual regeneration is a prerequisite for the future physical resurrection.

Furthermore, the notion of being "dead to the law" as discussed in Romans 7:4 and Galatians 2:19 underscores the transformative power of faith. The law represents a form of bondage that believers are freed from through their union with Christ. This freedom is not merely a legalistic shift but a profound change in one’s moral and spiritual state.

The process of moral conception and quickening described in Ephesians 2:1-5 highlights the distinction between mere intellectual knowledge of divine truths and a genuine spiritual transformation. An unquickened sinner is merely a theorist, someone who speculates about divine matters without being morally affected. In contrast, a quickened believer has undergone a profound inner transformation, becoming a new creation with a purified heart, guided by love and truth.

The Gospel of Philip further illuminates this idea by suggesting that a Gentile, or someone outside the covenant of faith, has not truly lived to die in a spiritual sense. On the other hand, one who believes in the truth and embraces it experiences true life and is thus in a state of danger of dying because they are spiritually alive. This paradox underscores the deep spiritual reality where true life is found in embracing and living the truth.

In summary, the teachings of Jesus and the writings of Paul and other early Christian texts emphasize that spiritual rest and the new world are experienced through a profound transformation in this life. This involves dying to sin, being baptized into Christ’s death, and living a new life empowered by the Spirit. Understanding and accepting this truth brings one into a state of spiritual rest and readiness for the future resurrection.

In Thomas Saying 51, the disciples ask Jesus about the timing of the rest for the dead and the arrival of the new world. Jesus replies, "This rest that you wait for has already come, and you have not recognized it." This response shifts the focus from a future event to a present reality.

Here, the "rest" refers to the spiritual rest and peace found in Christ, as described in 2 Corinthians 12:9 and Matthew 11:28-30. Jesus' teaching, which is gentle and not burdensome, offers this rest as opposed to the heavy yoke of the law. This concept is supported by Thomas Saying 90, which emphasizes the ease and relief found in Jesus’ teachings compared to the rigid demands of the law.

The "new world" Jesus mentions is identified with the age of grace inaugurated by His ministry. From the time Jesus began preaching the good news until the future arrival of the kingdom on earth, this period represents the new world. However, this new world will evolve into a new heaven and a new earth when the kingdom fully manifests. This future transformation will be succeeded by the final age, beyond the millennium, ushering in the "ages of the ages" with no end.

Pauline epistles support this transformation. Romans 6:2, 6:7, 6:11, and 6:13 discuss being dead to sin and alive in Christ, while Ephesians 2:1 and 2:5 highlight spiritual resurrection and new life. Colossians 2:13 and 1 Peter 2:24 talk about being made alive through Christ’s work. These passages collectively illustrate that spiritual rebirth and newness of life are current realities for believers.

Thomas Saying 51 can be understood as follows: When the disciples inquire about when spiritual repose and the new earth will come, Jesus reveals that these are not distant future events but present realities. The "repose of the dead" refers to finding rest from sin through spiritual rebirth, which has already been made available through Jesus. The "new earth" symbolizes the inner kingdom of God, which is already present within believers and not subject to external observation.

Jesus’ statement implies that the transformative power and new world He brings are already here for those who can recognize and receive it. Unfortunately, many fail to see this truth because the true understanding has been obscured by those who distort or hide the key elements of this knowledge. Thus, the rest and the new world are available now, but recognizing and embracing them requires a shift in perception and understanding.

In Thomas Saying 51, Jesus teaches that the rest and the new world are not distant future events but present realities that many fail to recognize. This profound truth is echoed and supported by various biblical passages, which explore the themes of spiritual rest, transformation, and new life.

Jesus’ statement that "This rest that you wait for has already come" reflects the reality of spiritual rest and renewal available through Him. This concept is aligned with several key scriptures:

**Psalm 141:7** and **Proverbs 3:35** illustrate the idea of wisdom and righteousness leading to a state of spiritual rest. Psalm 141:7 speaks of the soul finding its rest in the Lord, while Proverbs 3:35 highlights that wisdom brings honor and a form of spiritual prosperity.

**John 14:19** supports Jesus’ promise of spiritual renewal, stating, "Because I live, you also will live." This promise emphasizes that through Christ's resurrection and ongoing presence, believers can experience a new life and rest.

Paul’s epistles provide a comprehensive explanation of this spiritual transformation. **Romans 6:3-6** details how baptism into Christ’s death leads to a new life, symbolizing a transition from old to new, from death to life. This passage underscores that spiritual resurrection is a present reality for believers.

In **Romans 8:4,11,17,18**, Paul elaborates on the implications of this new life. Romans 8:4 states that believers walk according to the Spirit, not the flesh, highlighting a shift from old ways to a new spiritual existence. Romans 8:11 speaks of the Spirit who raised Jesus from the dead dwelling in believers, promising life and resurrection. Romans 8:17 and 18 further affirm that suffering now is temporary compared to the future glory that awaits, reinforcing the idea of a present transformation leading to future reward.

**1 Corinthians 15:31** reinforces this transformative journey, where Paul speaks of dying daily to self and sin, implying a continual process of spiritual renewal.

**2 Corinthians 1:5,9** and **2 Corinthians 2:15-16** reflect the sufficiency of Christ’s comfort and the victorious fragrance of Christ that believers embody. These passages highlight how Christ's presence and work lead to a state of spiritual strength and transformation.

**2 Corinthians 4:10,11** and **5:15** describe the believer's life as being continually transformed through suffering and sacrifice, in the likeness of Christ’s death and resurrection. These experiences contribute to the believer’s new life and spiritual growth.

**Colossians 1:24** and **2:12,13,20** emphasize the believer’s participation in Christ’s sufferings and the transformative power of being buried and raised with Him through baptism. These verses underscore that the new world, or spiritual renewal, is a present reality.

**Colossians 3:1-4,10** speaks directly to the transformation that occurs when believers are raised with Christ. It calls for seeking things above and living a renewed life in Christ, emphasizing the present aspect of this new reality.

**Galatians 2:20** and **5:24** describe the believer’s identification with Christ’s death and resurrection. By being crucified with Christ, believers experience a new identity and freedom from sin, manifesting the new world within.

**Ephesians 2:1-6** provides a vivid depiction of the believer’s transition from death in sin to life in Christ. Ephesians 4:10 elaborates on Christ's ascension and the resultant spiritual transformation for believers.

Finally, **2 Timothy 2:11** and **1 Peter 4:13** reflect on the believer’s experience of resurrection and transformation through suffering and participation in Christ's sufferings. These passages affirm that the new world and rest are realized in the present spiritual experience, awaiting ultimate fulfillment in the future.

In summary, Thomas Saying 51 and these accompanying biblical passages collectively convey that the spiritual rest and new world Jesus speaks of are not future hopes but present realities. Through Christ’s work, believers are invited to experience this transformation now, embodying the new life and kingdom within. Understanding this truth requires recognizing the spiritual dimensions of Christ's promises and living in the light of this profound reality.

The gospel of Thomas Saying 11

The gospel of Thomas Saying 11

Jesus said: This heaven will pass away, and the one above it will pass away; and those who are dead are not alive, and those who are living will not die. In the days when you ate of what is dead, you made of it what is living. When you come to be light, what will you do? On the day when you were one, you became two. But when you have become two, what will you do?

In the Gospel of Thomas, a collection of sayings attributed to Jesus, there lies a profound exhortation that resonates with the spiritual truths found within the Bible. Jesus proclaims, "This heaven will pass away, and the one above it will pass away; and those who are dead are not alive, and those who are living will not die" (Gospel of Thomas, Saying 11). This declaration echoes the prophecy of Isaiah, stating, "And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll" (Isaiah 34:4).

Central to this saying is the notion that the dead are not alive, a concept deeply embedded in the fabric of the one true faith as delineated in the Bible. Contrary to the beliefs of many other religious traditions, the Bible teaches that death is not a gateway to eternal life in heaven but rather a state of unconsciousness. This truth is reiterated throughout both the Gospel of Thomas and the Scriptures (e.g., Ecclesiastes 9:5, Psalms 115:17, 146:3-4).

Sayings 15, 51, 52, 59, along with biblical references such as Ecclesiastes 9:5, 10 and Psalms 115:3-4, underscore the theme of the unconsciousness of the dead. They emphasize that death is a state of non-being, where individuals are unaware of the affairs of the living world. This aligns with the biblical notion that in death, there is no consciousness or knowledge (Ecclesiastes 9:5) and that the dead do not praise the Lord (Psalms 115:17).

Furthermore, Saying 87 and 112, along with the reference to Genesis, highlight the interconnectedness of the body, flesh, and soul. This echoes the biblical concept that humanity is comprised of both physical and spiritual elements, and these aspects are intricately linked. The unity of body, flesh, and soul underscores the holistic nature of human existence, emphasizing the importance of both physical and spiritual well-being.

The interpretation of these sayings goes beyond a mere understanding of physical death; they also speak to spiritual death—the separation from God due to sin. Those who remain spiritually dead, unenlightened by the truth, face not only physical death but also spiritual death, symbolized by a second death after judgment. In contrast, those who are spiritually alive in Christ experience eternal life, marked by a profound union with God.

The Gospel of Thomas, much like the Bible, emphasizes the transformative power of truth and the significance of spiritual awakening. Through faith in Christ and adherence to His teachings, believers transition from spiritual death to life, from darkness into the everlasting light of God's presence.

In essence, these additional sayings reinforce the central themes of spiritual consciousness, interconnectedness of body and soul, and the transformative power of truth found within the Gospel of Thomas. They complement the broader narrative of Jesus's teachings, inviting believers to contemplate the nature of life, death, and eternity in light of divine truth.

In light of these additional sayings, the concept of eating dead and living things takes on a broader spiritual significance. It encompasses not only physical nourishment but also spiritual sustenance, highlighting the importance of feeding the soul with divine truth rather than relying solely on worldly pleasures. Just as the body requires sustenance for physical life, the soul requires spiritual nourishment for eternal life.

Therefore, the admonition to eat dead and living things in the Gospel of Thomas goes beyond mere dietary practices; it serves as a metaphor for embracing spiritual truths and rejecting spiritual death. By partaking of the living bread—the teachings of Christ—and rejecting the dead works of the flesh, believers find true fulfillment and eternal life in Him.

Moreover, Jesus's words in Saying 11 align with the biblical teaching that the spiritually dead will face a second death after judgment, while those alive in Christ will attain everlasting life. The distinction between the dead and the living is not merely physical but spiritual, highlighting the importance of being spiritually alive through faith in Christ.

The imagery of eating dead and living things in the saying symbolizes the consumption of spiritual nourishment. The dead represent adherence to the Law of Moses, which fails to impart eternal life, while the living symbolize partaking of Christ's flesh and blood through belief in His testimony as revealed in the Scriptures (John 6:54, Revelation 22:14). Thus, truth nourishes life, leading believers from darkness into the light of Christ.

"When you are in the Light, what will you become?" Jesus's question invites contemplation on the transformative power of light, equating it with moral enlightenment and unity with God. As believers walk in the light, they become united with God, transitioning from a state of oneness to a divine partnership, symbolized by the union of man and woman in marriage (Genesis 2:24).

This transition from oneness to twoness signifies both unity with God and the potential for division. Through faith in Christ, believers become united with God, yet this unity also distinguishes them from the world, making them "two" in their spiritual journey.

Ultimately, the saying challenges believers to ponder their spiritual state and trajectory. Will they remain spiritually dead, adhering to temporal laws and doctrines, or will they embrace the life-giving truth of Christ, transitioning from darkness into the eternal light?

In conclusion, the Gospel of Thomas, like the Bible, illuminates profound spiritual truths concerning life, death, and light. Through reflection on Jesus's teachings, believers are invited to transcend mere existence and embrace the abundant life found in Him. As they walk in the light, they become united with God, shining as beacons of truth and righteousness in a world enveloped by darkness.

This saying is an exhortation of Isaiah 34:4  And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. Cp. Isaiah 13:13

“The dead are not alive” here we have one of the spiritual truth of the one true faith found only in the Bible the dead are not alive and the kingdom is not in the sky cp. Saying 3, every other bible based faith and religion teaches we go to heaven when we die or that only some go to heaven to rule with Christ. If death is not death than what the Bible says about death is a lie. 

However it is not only the bible that teaches that the dead are unconscious and know nothing and this is summed in the words of Jesus here in saying 11 "The dead are not alive." compare sayings 59, 60. 

So like the Bible and the true believers of the Bible, the Gospel of Thomas does not teach that we go to heaven to rule with Christ or that the soul live on after death. The GTh teaches that the dead are unconscious and know nothing so The dead are not alive Cp. Saying 15, 51, 52, 59, Ecc 9:5, 10 Ps 115: 146:3, 4. And the body, the flesh, and the soul are equivalent in value or interdependent Saying 87, 112 Gen 

This also has another meaning it is also about spiritual death those who have not been made alive by the word of truth. The spiritually dead will die a second death after the judgment. However those who are alive in Christ will have indefinitely lasting life.

The eating of dead and living things are not a doctrine of vegetarianism for the dead things are dead animals compare saying 60 87 111 112 which are killed and than eaten to sports life thus making the dead thing living. The dead and living things are also rational principles cp. 13 61 108 111 this is the same in the bible it is spiritual meat Ps 73:24. Thus, the dead principle would be the Law of Moses, which does not bring everlasting life only a long life in this life if they live by it. Now the living principle is the bread that is the flesh of Christ and if we do not eat the flesh of the son of man and drink his blood we have no life in us. But we only eat and drink his flesh and blood by believing the written testimony of the Logos concerning Jesus, set forth in the Bible and become the subject of repentance and remission of sins in the name of Christ Jesus, eats his flesh and drinks his blood. Cp. Rev 22:14 Jn 6:54. Truth eats life no one nourished by truth will die. This is the meaning of eating living things which bring us out of darkness and into the light.

“When you are in the Light, what will you become?” Jesus is the light of the world and also God is light, and we are told in the Bible add that we are to become like Jesus is now and Jesus now is consubstantial with God so we are to become consubstantial with God and God is Light so we shall become light first moral light (which denotes the knowledge of the truth i.e. a light to the nations) second when we shall shine like the brightness of the expanse and those who lead many to righteousness, like the starts forever.

On the day when you come into the light you became two. When you are two, what will you become? Two can be a figure both of unity and of division. Man and woman form the basic family unit (Gen 1:27 2:20,24) we become two when we are united with God we are two because God is with us and we are walking with him we are walking in the light and we are no longer one but two.

11) Jesus said, "This heaven [the errant Christo-pagan system of worship] will pass away, and the one above it [errant Judaism] will pass away. The dead [those who are "of" the two heavens named] are not alive [have not found the Life, the resurrection (“Christ in you”)], and the living [those who have “Christ in them”] will not die. In the days when you consumed [put your faith and trust in false teachings of men] what is dead [the lower/outward (fleshly) forms], you made it what is alive [a falsehood has no life of its own, one must give it life by believing and accepting it as true]. When you come to dwell in the light [come to learn the truth about all of these things], what will you do [great question but I am guessing it is best answered by; “choose this day whom you will serve”]? On the day [you sinned] when you were one [still in harmony with the spirit (for most of us, this is lost pretty early in life!)] you became two [you were separated from the Father (duality of mind) eating only from the tree of knowledge, the lower form]. But when you become two, what will you do [try like crazy to recover that lost unity]?" 

The Call to Labor in the Lord's Harvest: A Divine Commission Gospel of Thomas Saying 73

(73) Jesus said: The harvest is indeed great, but the labourers are few. But pray the Lord, that he send forth labourers into the harvest.

Title: The Call to Labor in the Lord's Harvest: A Divine Commission

In one of his teachings, Jesus imparts a profound message about the abundant harvest awaiting but the scarcity of laborers to bring it in. Through this saying, Jesus emphasizes the urgency of the task at hand and calls upon his disciples to pray for more workers to join in the divine mission.

Jesus begins by painting a vivid picture of the vastness of the harvest, symbolizing the abundance of spiritual fruit waiting to be gathered. The fields are ripe, ready for the reaping, yet the laborers are few. In this simple analogy, Jesus highlights the pressing need for more workers to engage in the spiritual harvest.

The essence of Jesus' message lies in the significance of laboring in the Lord's harvest. He echoes the sentiment expressed in Matthew 9:37-38: "The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest." Here, Jesus underscores the importance of prayer in invoking divine intervention to raise up workers for the harvest.

Furthermore, Jesus emphasizes the divine sovereignty over the harvest. He refers to Yahweh, the Lord of the harvest, indicating that the laborers are called and sent forth by God Himself. This aligns with the biblical concept of divine calling and commissioning, as seen in Isaiah 6:8, where Isaiah responds to God's call, saying, "Here I am. Send me!"

The saying also echoes the principle of divine selection, as highlighted in Matthew 22:14: "For many are called, but few are chosen." Jesus implies that while the invitation to labor in the harvest is extended to many, only a select few respond and are chosen for this noble task. These chosen laborers are characterized by their dedication, perseverance, and willingness to work tirelessly for the sake of the kingdom.

In urging his disciples to pray for more laborers, Jesus emphasizes the communal aspect of the mission. He invites believers to join together in fervent prayer, seeking God's provision for the expansion of His kingdom. This reflects the biblical injunction in Ephesians 6:18-19: "And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord's people. Pray also for me, that whenever I speak, words may be given me so that I will fearlessly make known the mystery of the gospel."

In conclusion, Jesus' teaching on the abundance of the harvest and the scarcity of laborers serves as a poignant reminder of the ongoing mission of the church. As followers of Christ, we are called to participate in the divine work of bringing in the harvest of souls. Let us heed Jesus' call to prayer and join together in earnest supplication for more laborers to be sent forth into the Lord's harvest. For in laboring together with God, we partake in His redemptive work and advance His kingdom on earth.

This is another variation on the theme 'Many are called but few are chosen' (Matthew 22.14).
The saying is about the selection of the worthy few. The worthy disciples are few hardworking field hands bringing in a large harvest.

73)## Jesus said, "The harvest [of the fruit of God's Word] is great but the laborers [Elect who toil day and night for this food] are few ["many are called but few are chosen."]. Beseech the Lord, therefore, to send out [call more] laborers to the harvest."

The Mystical Union: Entering the Bridal Chamber with Jesus

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75) Jesus said: There are many standing at the door, but it is the solitary who will enter the bridal chamber.




The Mystical Union: Entering the Bridal Chamber with Jesus

In the sacred teachings attributed to Jesus, there lies a profound metaphorical narrative about entering the bridal chamber. Within this metaphor lies a profound spiritual truth, symbolizing the intimate union between the believer and the divine. Let us delve deeper into this allegory, exploring its significance and implications for the faithful.

In the Gospel of Matthew, Jesus speaks of the concept of the bridal chamber, imparting wisdom that transcends mere earthly understanding. He says, "There are many standing at the door, but it is the solitary who will enter the bridal chamber" (Matthew 25:1-13). This enigmatic statement carries layers of meaning, inviting contemplation on the nature of spiritual union and the path to enlightenment.

At its core, the bridal chamber symbolizes the ultimate union between the believer and Jesus, the divine bridegroom. Just as a bride joins her groom in marriage, so too does the faithful soul unite with Jesus in a mystical bond of love and devotion. This union is not merely symbolic but transformative, imbuing the believer with the qualities of the divine.

The journey to the bridal chamber begins with a solitary commitment to Jesus. In Matthew 7:7, Jesus encourages us to "ask, seek, and knock" at the door of our own spiritual understanding, rather than relying blindly on external authorities. This inner quest for truth and enlightenment distinguishes the solitary seeker from the multitude who remain spiritually deaf, entrusting their faith to religious leaders instead of forging a personal relationship with Jesus.

Baptism emerges as a pivotal rite in the journey toward the bridal chamber. Through baptism, believers symbolically enter into union with Jesus, experiencing a spiritual rebirth and purification of the soul. In John 3:5, Jesus declares, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God." Baptism thus becomes a sacred initiation into the mystical union with the divine, preparing the believer to enter the bridal chamber.

The bridal chamber signifies more than just a union between two individuals; it represents the merging of the believer's essence with that of the Savior. This concept of consubstantiality echoes Jesus' prayer for unity in John 17:21, where he petitions, "that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us." Through this profound unity, the believer becomes conformed to the likeness of Jesus, embodying his moral and spiritual attributes.

The imagery of the bridal chamber also evokes the notion of being "born from above," as articulated by Jesus in John 3:3. This spiritual rebirth transcends earthly limitations, elevating the believer to a higher plane of existence where divine communion is realized. Just as a newborn enters the world with a fresh perspective, so too does the believer emerge from the bridal chamber with renewed spiritual insight and understanding.

In essence, the journey to the bridal chamber is a solitary quest for spiritual enlightenment and union with Jesus. It requires courage to step away from the crowd and seek truth independently, as well as humility to submit to the transformative power of baptism. Yet, the rewards of entering the bridal chamber are immeasurable, as it offers the believer an intimate union with the divine and a profound sense of purpose and fulfillment.

As we reflect on Jesus' teachings regarding the bridal chamber, may we be inspired to embark on our own spiritual journey, seeking union with the divine and embracing the transformative power of baptism. For it is in the solitary quest for truth and enlightenment that we find our truest union with Jesus, the divine bridegroom, and enter into the mystical realm of the bridal chamber.


























The many who stood before the door are probably the foolish virgins of Matthew 25:1-13; only the 'solitary' or 'single one’ those who have committed themselves to Jesus can enter the bridal chamber. True marriage is the union with Jesus, the true husband and it is his bridal chamber that the believer is supposed to enter. We must enter the bridal chamber by baptism in this age or life and become married to Jesus to be like him morally and spiritually than in the age; to come we can enter into the true bridal chamber.
The male and female are united in the bridal chamber now the bridal chamber is a uniting with the divine when one is united with the Father and the Son the mystical union between the bridegroom and Anointed bride. The bridal chamber is to be made consubstantial with the Saviour that is the elect shares body and essence with the Saviour because of its oneness and union with Saviour that is why it is called the bridal chamber and this is why the saviour came to make the two one in the bridal chamber that is to be made consubstantial baptism is also called the bridal chamber because of the agreement and the inseparability of the one whom he has pot on. The bridal chamber is also to be born from above.




75)# Jesus said, "Many [are called and] are standing at the door [of the Word but cannot hear with a carnal ear thanks to putting their trust in religious leaders instead of Him], but it is the solitary [those who know that we should ask, seek and knock at our own cistern and not be led astray by false teachers ("One is your Teacher" Mat 28:8) who will enter the bridal chamber [these are set-apart from the world]."

Sin is a Female Principle Psalm 7:14

Sin is a Female Principle

The first and most frequent Hebrew word to be translated as 'sin' is the feminine noun chaṭṭâ'âh (H2403). It is rendered: sin(284), punishment(3) & purification(3). As a noun rather than a verb it focuses upon the offense itself or sometimes upon the habitual sinfulness of the individual

The Greek word hamartia is a Feminine Noun meaning missing the mark; hence: (a) guilt, sin, (b) a fault, failure (in an ethical sense), sinful deed.

sin as a principle and power is personified as a king Romans 5:21; a power which reigns in the body Romans 6:12, 14; Romans 7:17, 20; Romans 6:6;

With this understanding of the word sin as a Feminine Noun it will help us to understand why sinful actions are described in terms of childbearing

Psalms: 7:14 Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood.. The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.

James: 1:13 Let no one say when he is tempted, “I am tempted by God”; for God cannot be tempted by evil, nor does He Himself tempt anyone. 14 But each one is tempted when he is drawn away by his own desires and enticed. 15 Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.

SIN... GIVES BIRTH TO DEATH: 1Co 5:54-56; Rom 5:12; 1Jo 2:16,17.

WOMAN a female adult. However, the word woman is sometimes used in the Bible to refer to a weak and helpless man (Is.:3:12; 19:16).

The language of child-bearing in connection with lust and sin is echoed by James (Jam 1:13-15). So wicked men bring forth "children" (that is sin) after their own "likeness" (Gal 5:19-21; Rom 1:29-31; 1Co 6:9,10), and are thus known by their "fruits" (Mat 7:16,20). The melancholy litany of birth, procreation, and death in Gen 5 ("and then he died") is the result of Adam's "likeness" being distorted, in his descendants, into the likeness of the serpent.

Mic 7:5  Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. Here the woman in thy bosom represents the soul the desire of the heart cp. Pr 13:2 23:1-3  Isa 56:11,12 Hab 2:5 Gen 34:3 Ps 27:12 35:25 41:2

Job 15:35 They conceive mischief and bring forth vanity, and their belly prepareth deceit. The wicked's iniquity is as his children: he nourishes them, and at last they turn on him.

Isa 59:4 None calleth for justice nor any pleadeth for truth : they trust in vanity , and speak lies; they conceive mischief , and bring forth iniquity.

Isa 59:5 They hatch cockatrice eggs , and weave the spider’s web : he that eateth of their eggs dieth , and that which is crushed breaketh out into a viper.
Here is all the quiet evil of the serpent, as in Eden. It is even possible that the worship of the brazen serpent, stamped out by Hezekiah, had secretly come into being again.

Now, the first clue to the "serpent's" identity is in this first line. God MADE the serpent more intelligent than any other animal on the earth. This is the mind of the natural man- very crafty indeed! This "serpent" began to coax Eve away from God and the Tree of Life. Eve represents the SOUL of man and Adam represents the spirit (mind) of man. God had made everything PERFECT, but the mind of man did not believe this and more importantly did not KNOW this. The mind of man turned away from God, His Life and PERFECTION. Eve (the mind, or soul of man) turned to knowledge for the answers. So instead of accepting that ALL is PERFECT, man chose to KNOW. This was purposed by God. Man must go through darkness and death to KNOW Light and Life! So, the "serpent" is that crafty mind of man that led our spirit into a spiritual death. The carnal mind is concerned with things of THIS world, not of heaven.

Note: The Garden,  represents the dominant power of the soul, and the Serpent represents Pleasure, and is eminently fitted to do so. His use of a human voice is considered. The praise of the "snake-fighter" in Lev. xi. 22 is referred to. Stress is laid on the fact that Pleasure assails the man through the woman. The effects of the Fall on the woman and on the man are traced.

The Soul

The word sin is related to the soul

The soul is a feminine name in Hebrew, Greek, Coptic.

James 3:15: this wisdom is not one from above coming down, but is earthly born of the soul demoniacal” (Rotherham’s Emphasized Bible) 

therefore it is within our souls that we give birth to desire, sin, and death.

Philo: Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated.

Ezekiel: 18:4 Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it itself shall die. Therefore, it is within our souls (bodies, or our whole being) we have a female principle within us that give birth to desire, sin, and death

Compare this with the Secret book of James:
For he knows the desire, and also what it is that the flesh needs! - (Or do you think) that it is not this (flesh) that desires the soul? For without the soul, the body does not sin, just as the soul is not saved without the spirit. But if the soul is saved (when it is) without evil, and the spirit is also saved, then the body becomes free from sin. For it is the spirit that raises the soul, but the body that kills it; that is, it is it (the soul) which kills itself.

Male and Female

 Male and female must be regarded, first of all, as principles, and secondly as the genders of certain human beings.

The male and female principles are opposed to each other.

the male principle provides ‘spirit’ and ‘form’ (which are imperishable and incorruptible) while the female principle provides ‘body’ and ‘matter’ (which are perishable and corruptible).


In many Gnostic text, the mind (nous) is regarded as male: “he is a disciple of his mind, which is male.” (Testimony of Truth)
- Meanwhile, the soul (psyche) is regarded as female.
- When the soul was in the Upper Aeons, it was ‘virgin and androgynous’: “As long as she was alone with the father, she was virgin and in form androgynous” (Exegesis on the Soul)

The ‘female’ principle includes desire: - “After I parted from the somatic darkness in me and the psychic chaos in mind and the feminine desire [...] in the darkness, I did not use it again.” (Zostrianos)

- The ‘female’ principle includes the passions, which bring division instead of unity: “And do not become female, lest you give birth to evil and (its) brothers: jealousy and division, anger and wrath, fear and a divided heart, and empty, non-existent desire.” (Second Treatise of the Great Seth)

- Hence, salvaltion requires that we reject the female principle, and ‘choose maleness’: “Flee from the madness and the bondage of femaleness, and choose for yourselves the salvation of maleness.” (Zostrianos 131:5 )

The Teachings of Silvanus: Live according to the Mind. Do not think about things pertaining to the flesh. Acquire strength, for the mind is strong. If you fall from this other, you have become male-female. And if you cast out of yourself the substance of the mind, which is thought, you have cut off the male part, and turned yourself to the female part alone. You have become psychic, since you have received the substance of the formed. If you cast out the smallest part of this, so that you do not acquire again a human part - but you have accepted for yourself the animal thought and likeness - you have become fleshly, since you have taken on animal nature. For (if) it is difficult to find a psychical man, how much more so to find the Lord?

In the Gospel of Thomas and Revelation 14 salvation is spoken of a masculinity

Rev 14:1-4
1 ¶  And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.
2  And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
3  And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.

In Rev 14:4, it speaks of the salvation of males that is man and women who have become males in Christ Jesus 

“Not defiled with women." Not associated with "the mother of harlots" (17:5) and her daughters - the apostate churches of Christendom from Rome downwards. Many of the redeemed are themselves women, which necessitates the symbolic interpretation.

VERSE 4

"These are they which were not defiled with women"—They were not guilty of spiritual adultery with the false women of the Apostasy (see James 4:4; Rev. 2:20; 17:5). 

"For they are virgins"—They are faithful to Christ. See 2 Cor. 11:2. "These are they which follow the Lamb"—Christ as the Lamb offered in complete dedication to God. is their example, inspiration and shepherd. They see him as the Lamb: quiet, submissive, offering himself in sacrifice to God; but also powerful to conquer the world. Cp. 1 Pet. 2:21-25.

"Withersoever he goeth"—Even unto the crucifixion of self. See Gal. 5:24.

"These were redeemed from among men, being the firstfruits unto God and to the Lamb"—See James 1:18. The privileges of the firstborn become theirs — a double portion of inheritance, the priesthood, and authority. These are obtained in Christ. "Firstfruits" imply a further harvest, for which see Rev. 20:16. 12-15.

Gospel of Thomas

The Gospel of Thomas ends with an admonition by Jesus that women must “become male” in order to find salvation! Needless to say: this would not fit in with Brown’s tale of seekers after a feminine divine!

114) Simon Peter said to Him, "Let Mary leave us, for women are not worthy of Life." Jesus said, "I myself shall lead her in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the Kingdom of Heaven."

Jesus is not suggesting a sex-change operation, but is using 'male' and 'female' metaphorically to refer to the higher and lower aspects of human nature. Mary is thus to undergo a spiritual transformation from her earthly, material, passionate nature (which the Gnostics corresponds with the female) to a heavenly, spiritual, intellectual nature (which the Gnostics corresponds with the male).