Aeonology Hebrews 11:3

Aeonology

or 

The doctrine of the emanation of the Aeons 

To begin this study we will have an opening reading from Hebrews 11:3:

by faith we understand the ages to have been prepared by a saying of God, in regard to the things seen not having come out of things appearing; (Hebrews 11:3 Young's Literal Translation)

So what is aeonology? 

From Ancient Greek αἰωνιολογία (aiōniología, “the study of aeons”), from αἰώνιος (aiṓnios, “eternal, everlasting, endless”) from αἰῶν (aiôn, “lifetime, lifespan, aeon, epoch”) + λόγος (lógos, “speech, oration, study”); Surface etymology is aeon +‎ -logy.

So has you can tell this post will be a study of the word aeon

Aeon Its Meaning

The Interpreter's Dictionary of the Bible (vol. IV, p. 643): Time: The O.T. and the N.T are not acquainted with the conception of eternity as timelessness. The O.T. has not developed a special term for "eternity." The word aeon originally meant "vital force," "life;" then "age," "lifetime." It is, however, also used generally of a (limited or unlimited) long space of time. The use of the word aeon is determined very much by the O.T. and the LXX. Aeon means "long distant uninterrupted time" in the past (Luke 1:10), as well as in the future (John 4:14). 

αἰών Aiwn is compounded of aei and wn. The word aei is from aw, aew, or ahmi, signifying primarily, "to blow, to breathe"; secondly, "to live, to pass or spend time." From this derivation aei would present the idea of a going on; and as a particle of time is expressive of that which is unlimited or undefined; "not so much that which cannot be bounded as that which is not bounded -- which is not attempted to be defined, but is considered as going on, on, on. Aei, therefore, alone, would not express the true idea of eternity, but only of time, whose end is not bounded by any specification. This flowing word, indicative of passing time, must be connected with, and, as it were, anchored upon another of more stability, in order to give it any kind of fixedness." This other word is wn, the particle of that verb of existence which expresses, in its philosophical sense, the highest mode of being. One part of the compound word, then, is unconfined; the other, since wn is of all tenses, altogether excludes the idea of time. Aiwn, then, is not time, long or short, bounded or endless. Dr. John Thomas Eureka

Time is said to move in a circle, on account of its likeness to an Aeon; hence an aeon, and a cycle or circle, are analogous. It is therefore used in the indefinite sense of life, existence, or state of being. Thus, that end which contains the period of each existence is called its aiwn. The aeon of man is three-score years and ten; while the aeon of Deity is "from time indefinite even to time indefinite." It is, therefore, A COURSE OF TIME, aei, circling around, well, BEING; the circling depending upon the nature of the being circled. Hence, Deity being essentially life, the circling of time can never cease in relation to him; but priesthood and man being essentially terminable, the circling of time around them cannot always continue. The diameters of their aeons may be measured by their continuance. Dr. John Thomas Eureka

Eternity is not an endless number of years, and things that are spiritual and eternal cannot be measured by days and months and years.

It is, however, also used generally of a (limited or unlimited) long space of time. The use of the word aeon is determined very much by the O.T. and the LXX. Aeon means "long distant uninterrupted time" in the past (Luke 1:10), as well as in the future (John 4:14).

Hebrews 1:2 says: di hou kai epoiesen tous aeonas, "through Whom also He makes the aeons." Notice the Greek word aeonas is rendered "worlds" in this passage in the KJV. The ASV margin says "ages;" and the New Scofield Bible reads "ages." Ephesians 3:11: "according to the purpose of the aeons which He makes in Christ Jesus our Lord." 

Both these passages state that God makes the Aeons; therefore they had a beginning, and so were not "eternal" in the past. 

Time

Divisions of time make up an aeon this can be seen from the Tripartite Tractate found in the Nag Hammadi Library:

Just as the present age, although a unity, is divided by units of time and units of time are divided into years and years are divided into seasons and seasons into months, and months into days, and days into hours, and hours into moments, so too the age of the Truth, since it is a unity and multiplicity, receives honour in the small and the great names according to the power of each to grasp it - by way of analogy - like a spring which is what it is, yet flows into streams and lakes and canals and branches, or like a root spread out beneath trees and branches with its fruit, or like a human body, which is partitioned in an indivisible way into members of members, primary members and secondary, great and small. (The Tripartite Tractate)

The reading from the Tripartite Tractate says that the present age or aeon is divided into units of time

Time signifies the measure of events. The events are the main thing and they should always be so recognized, else the measure of them assumes undue importance. Divisions of time signify degrees of of spiritual growth and development; night being ignorance, and day understanding.

Divisions of time into hours, days, weeks, years and ages are prepared by the word of God. (Heb 11:3). From the spiritual viewpoint there is no such thing as time in the way that man has come to regard it. With God a thousand years are as one day and one day is as a thousand years.

What is the spiritual significance of the Scriptural reference to “days”? A day, in the Scriptures, represents a degree of spiritual understanding. The “first day” represents the first perception of spiritual truth. The “second day” represents a still more advanced and understanding of Truth. Each day up to the “sixth day” represents higher degrees of understanding; the sixth day represents the highest perception of Truth in the consciousness.

Aeon/Age--A cycle or a dispensation. Jesus was acquainted with cycles or ages of spiritual development of which the natural man knew nothing. Jesus came at the end of an age. Age to mortal man is the measurement of the life or existence of a person or thing. It is based on the false concept of time as reality. "What is the signal of Your presence, and the completion of this age?" (Matt. 24:3,)

Father Time

The ancient Greeks had two words for time: chronos (χρόνος) and kairos.  In some Greek sources, Kairos is mentioned as a brother of Chronos. However, other sources point out that it is his son.

The Greek deity Chronos (not to be confused with the Titan Cronus) is the personification of time in Greek mythology

Chronos is usually portrayed as an old, wise man with a long, grey beard, such as "Father Time".

Father Time is usually depicted as an elderly bearded man, dressed in a robe and carrying a scythe and an hourglass or other timekeeping device.

5550. χρόνος chronos [khron’-os

The Greek word Aeon is also personified as a deity in Greek mythology

So both the words Age and Time are personified as deities, this will help us to understand the Gnostic term Aeons as personifications of the Deity or aspects extensions of being, attributes or archetypes of the Deity.

Aeon is Time Indefinitely

Aeon (Greek Αἰών). The "time" represented by Aeon is unbounded, in contrast to Chronos as observed time divided into past, present, and future. He is thus a god of eternity.

We mustn't confuse Aeon/Age with the word epoch which can be a variation of time periods.

And Philo seems to have taken this view. He (i. 277) regards aeon, "age," as the archetype, or spiritual equivalent, of chronos, "time." Time, chronos, is measured by the motions of the visible Cosmos, who is "the younger son" of the Father, whence it follows that Time (i. 277) "has the rank of grandson in relation to God" not Time, he says, but "Age, aeon, is the name that must be given to their life (/Stos)" by "their" apparently meaning that of God and the Elder Son, the Logos. Age, aeon (he implies) is measured by the motions of the invisible Logos, who is the Elder Son of the Father. Hence, though he does not use the expression, he would apparently agree with the statement, that the Logos, or Word, is "the Father of the aeons" (Light on the gospel from an ancient poet by Edwin Abbott Abbott)

The Aeonian Nature

Isaiah 57:15  For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite.

Yahweh is residing in eternity or as the Septuagint rendering puts it dwelling (in) the aeon. This shows that aeon is the nature of the Yahweh;

Malachi 3:6 “Because I, Yahweh, do not change, you descendants of Jacob have not been destroyed.

Yahweh's nature being aeonian he does not change 

Paul wrote, we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is aeonian (2 Cor 4: 18). The word aeonian describes those things human eyes have not seen, and ears have not heard, because they belong to the unseen realm of the kingdom of God.

Both in the New Testament (Rom 16: 26) and in the Old, God himself is described as the aeonian God. Abraham called upon the name of the Lord, the aeonian God (Gen 21:33).

Rom 16:26  But now made manifest, and through means of prophetic scriptures, according to the command of the age-abiding God, for obedience of faith unto all the nations made known,

Gen 21:33 After that he planted a tamarisk tree at Beersheba and called there upon the name of Yahweh the indefinitely lasting God “God to time indefinite.” Heb., ´El `ohlam´, “God of eternity.”

These two scriptures quoted above signifies that God always was, is now and always will be. He is the great I am, creator of time and space, and himself outside and beyond both. He is spirit, not flesh and is invisible to human sight.

Heb 9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

In Heb 9: 14 we read of Christ, who through the aeonian Spirit offered himself unblemished to God. The Greek word pneuma, translated into English as Spirit, basically means wind. Hence it seldom appears alone, but needs qualification to make its meaning clear. Most commonly we read of the Holy Spirit or the Spirit of God. Here Paul uses the words Aeonian Spirit, to make it clear that he is referring to the supernatural, heavenly, invisible Spirit that proceeds from God, rather than its earthly shadow the wind.

Aeons as emanations of "God"

To emanate is to bring about and sustain all things from inward outward via light/waters that the True Deity supplies through GNOSIS. Gnosis meaning the truth/logos/knowledge/wisdom, or essence of God’s nature

2tim 3:16 Every scripture, is God-breathed (2315. θεόπνευστος theopneustos), and profitable--unto teaching, unto conviction, unto correction, unto the discipline that is in righteousness,--

[Inbreathing (2315 /theópneustos) relates directly to God's Spirit( Gk pneuma) which can also be translated "breath."]

[G. Archer, "2315 (theópneustos) is better rendered 'breathed out by God' as the emphasis is upon the divine origin of the inscripturated revelation itself" (A Survey of OT Introduction, fn. 7, 29).]

Heb 11:1 Faith is the assured expectation of things hoped for, the evident demonstration of realities (5287 ὑπόστασις hupostasis hoop-os’-tas-is) though not seen.
2 For by means of this the men of old times had witness borne to them.
3 By faith we perceive that the ages (165 αἰών aeon ahee-ohn’) were put in order by the word of God, so that what is seen has come to be out of things that do not appear.

The ages or aeons were set in order by the word of God that means they were "God-breathed",or 'breathed out by God' this means that the ages emanated from God they are the unseen realities 

1 Cor. 8:6  yet to us there is but one God, the Father, out of whom are all things and we in Him, and one Lord Jesus Christ on account of whom are all things, and we by Him.

The Father, out of whom are all things 

The Deity is Absolute power from whose incorruptible substance radiates holy spirit or active force before all existing things. This self-existing incorruptible substance is essentially spirit—spirit substance—moral and physical: The Divine One —all things are out of Deity (1 Cor. 8:6). All things being out of Deity, they were not made out of nothing. The sun, moon and stars, together with all things pertaining to each, were made out of something, and that something was the radiant flowing out of His substance, or active force, which pervades all things. By his active force, all created things are connected with the creator of the universe, which is light that no man can approach unto, so that not even a sparrow falls to the ground without the Father, who is not far from every one of us.

John 1:3  All things, through him, came into existence, and, without him, came into existence, not even one thing: that which hath come into existence,

The Eternal Spirit (Heb. 9:14) as Creator, is necessarily before all things, and is, therefore, the "Theos," and the "Logos" of John 1:3, where it is testified that "all things were made on account of Him; and without Him was made not one thing which exists."

For out of Him, (ex autou) and through Him, and for Him are all things. To Him be the glory for the Aeons. Amen" (Rom. 11: 33-36).

The source or fountain of power in the universe is one. It is a unit. Therefore, everything which exists is out of Him. Hence the Creator did not "make all things out of nothing."

Hence the sun, the moon, and the stars, and all the things they can see, taste, feel, smell, and hear upon earth, are God. But do not confuse that which "is of Him" with the "Him" out of whom all things proceed.

The Fullness of the Aeons

Odes of Solomon 7:11 Because he is, he is imperishable the pleroma of the Aeons and their Father. Michael Lattke translation.

7:11 For He it is who is incorrupt, the perfection of the worlds and their Father. James Charlesworth  translation

Now let's look at the word essence now this is from the latin word essentia, essencia  from Latin essentia meaning "being, essence," abstract noun formed (to translate Greek ousia "being, essence") from essent-, present participle stem of esse"to be," from PIE root *es- "to be."

Now why am I talking about this word called essence because that is exactly what the Aeons are they are the essence of God they are different parts of God different to be parts of God states of God and we have many different kinds of aiions in the plural they are listed as word, will, thought, life, understanding, grace, perception prudence you see these are essences of God they are parts of God and they make up the wholeness

The word aeon originally meant "vital force," "life;" then "age," or "lifetime." this is because αἰών is so connected with ἄημι (aēr 109) to breathe, blow, as to denote properly that which causes life, vital force.

Liddell and Scott's Greek-English Lexicon: Aeon: A period of existence; one's lifetime; life; an age; a generation; a long space of time; an age.

The key words are a period of existence vital force a lifetime a generation a long space of time it's hard to to get this as human beings because we live in space-time continuum in the physical self.

What you have is you have different parts of yourself that are making up your existence or your vital force you see in the make up your lifetime or your long span of space and time. This is the active part of the understanding of the word aeon which is the vital force in just simply being shining itself forth or emanating and so forth. It isn't merely existing that is what an aeon essentially means through the Greek word the essence of that being that is shining in space-time continuum is the aeonic expression when it's done in its most pure essence of that being is intended from the beginning then the aspect of that individual or vital life force or essence or existence shines forth and is truly living you see in time-space that's why it's called an a on this is what we really understand from the beginning of the route understanding of this word through the Latin word aeon

Now the divine Aeons are not in time and space the Aeons of Mother-Father they always have been and they are and they always will be as they are part of God just our thought or gnosis of the existence of the true Mother-Father brings about the creation of those things the beginning of those things for us you see but they always were those vital forces or those essences always existed.

The analogy of the pantry

You can think of it again like different herbs in a pantry and the door shut and you open the door and you take the pepper out that is one essence of God or one Aeon of God. So the pepper has a certain spice to it or a certain characteristic or essence or vital force to it and so you put the pepper on the spaghetti. 

You see because you are making spaghetti no pepper on it that is your mission you are on a mission to have more spicy spaghetti. So you put that aeon on or that vital force or essence on your spaghetti so you can have the experience which is gaining the wisdom or the knowledge of what it’s like to have spaghetti with that spicy or has a spice on it known as pepper.

 But that pepper was always in that infinite pantry but when you grabbed it, you made it apart of your experience in the space-time continuum chronologically in your sequence sequence of doing things. And thus it became part of your existence you see that’s how it works but we understand it existing when we become aware of it. but it always was this is what an aeon is now. 

Do those aeons have their own awarenesses do they exist in the plural individual - mother father they do just as we do so we all have our characteristics even though we're part of God we still are separate from God in our will we are free moral agents in other words we have complete independent will to shape whatever we want

God emanates the different aspects and they come to be their own essence that's why they're called individual Aeons even though they are made up of the unity and it's hard to know that or understand that because we live in the universe of compartmentalization 

so we will always understand rather through time and space the way to overcome or transcend time and space is to see it that way in your mind.  

So I give you that analogy of the pantry the eternal pantry that you open up and you get different spices you have access to all of these vital forces or essences of God. 

You have access to all of these vital forces or essences of God 

God is not hiding them from you. 

God is actually wanting to reveal them to you and he did this through gnosis which is the path through Christ

Christ mission was to revel the true father and the essence of who God really is and not what you've been told by the Church

now there are different aspects of God if you want the essence of faith then you go through that Aeon if you want the essence of truth then you go through the Aeon known as Christ 

if you want the essence of God through wisdom then you go through that and so forth in it so on

 but all of these Aeons have always been accessible to you because you are an extension of God you are part of God you it has always been part of you from the eternal past in the eternal moment and the eternal future.

 that's there too so that you may have individuation because everybody's gonna come to their truth in their own way through the darkness through the ignorance but the ignorance is there so that you may find your wisdom that's what wisdom is wisdom is not had by it being given to you

 wisdom can only be had through experiencing the essence of existence through the Aeons and with Soph witches in this case is through Sophia 

now there are different aspects of God if you want to if you want the essence of faith then you go through that Aeon if you want the essence of truth then you go through the Aeon known as Christ 

if you want the essence of God through wisdom then you go through that and so forth in it so on but all of these Aeons have always been accessible to you because you are an extension of God you are part of God you it has always been part of you from the eternal past in the eternal moment and the eternal future.

The Aeons are a series of hypostases (extensions of being attributes or archetypes of God) that emanated outward from a common source.
The Aeons are extensions of the Deity’s unity, but without spacial or temporal measure (i.e. boundless and eternal).

The aeons are a stretching or expansion of the One: “This one, however, stretched himself out and it was that which he stretched out which gave a foundation and a space and a dwelling place for the universe, a name of his being” (Tripartite Tractate)

- Aeons are emanations of the Father: “All the spaces are his (the Father’s) emanations.” (Gospel of Truth)

- As emanations, the aeons have no spacial or temporal measure: “since the emanations are limitless and immeasurable”(Tripartite Tractate)

- Aeons are an extension of the Father, without separation: “The emanation of the Totalities, which exist from the one who exists, did not occur according to a separation from one another, as something cast off from the one who begets them. Rather, their begetting is like a process of extension, as the Father extends himself to those whom he loves, so that those who have come forth from him might become him as well.” (Tripartite Tractate)

- This expansion of the One (monad) to the many (the all) continued from tens of thousands to countless myriads: “Among the things that were created the monad is first, the dyad follows it, and the triad, up to the tenths. Now the tenths rule the hundredths; the hundredths rule the thousandths; the thousands rule the ten thousands. This is the pattern among the immortals.” (Eugnostos the Blessed) “They (the immortals) provided for themselves hosts of angels, myriads without number for retinue.” (Eugnostos the Blessed)

Aeon; These are the emanations from first cause, the Parent. The word not only refers to the "worlds" of emanation the Pleroma, but to the personalities as well. Sophia, Logos, and the other high principles are aeons, they are aspects of the divine mind.

The word aeon means temporal sometimes a spatial concept in addition it is also used for personal beings whether spiritual or material.

When will the Kingdom come gospel of thomas saying 113

Saying 113
His disciples said to Him, "When will the Kingdom come?" <and Jesus proced to say,> "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is spread out upon the earth, but men do not see it."
It may be that Thomas has in mind the mysterious 'sign of extension' mentioned in the second-century Didache (16, 6) as destined to come in the sky before the end of the world. Other second-century writers (e.g., Justin) find the 'sign of extension' (the shape of the cross) present in nature. Perhaps this is what Thomas has in view." (The Secret Sayings of Jesus, pp. 196-197)
57. The Eucharist is Jesus. For he is called in Syriac "Pharisatha," which is "the one who is spread out," for Jesus came to crucify the world. The Gospel of Philip (cp. Odes of St. Solomon 27:1-2 I stretched out my hands and sanctified my Lord; for the extension of my hands is his sign; Didache 16:6 will appear the signs of the truth: first the sign of stretched-out hands in heaven, then the sign of a trumpet‘s blast, and thirdly the resurrection of the dead, though not of all the dead [], but as it has been said 7 “Yahweh will come and all his holy ones with him.” Zech 14:5 “Than the world will see the Lord coming on the clouds of the sky.”)
the word Pharisatha literally means broken bread but can also mean “that which is spread out“ and here is a reference to the Large loaves of bread in saying 96
Another possible tranlation of this saying could be “Rather, the Kingdom of the Father is to be spread out upon the earth, but men do not know it." Now “is” can be translated “is to be” in the Greek
1511 einai einai i'-nahee present infinitive from 1510; ;
AV-to be 33, be 28, was 15, is 14, am 7, are 6, were 4, not tr 11, misc 8; 126
meaning 1) to be, to exist, to happen, to be present.
1510 eimi eimi i-mee’ the first person singular present indicative; a prolonged form of a primary and defective verb; TDNT-2:398,206; v
AV-I am + 1473 74, am 55, it is I + 1473 6, be 2, I was + 1473 1, have been 1, not tr 7; 146 meaning 1) to be, to exist, to happen, to be present.
Or another Greek word 2076 esti esti es-tee’ third person singular present indicative of 1510; ; v AV-is 744, are 51, was 29, be 25, have 11, not tr 15, misc 25, vr is 1; 900
meaning 1) third person singular of "to be"
Used in phrase <3739> <2076> (5748) in: #Mr 3:17 7:11,34 12:42 15:15 Eph 6:17 Col 1:24 Heb 7:2 Re 21:8,17 These are listed under number 3603.

Also “see” can be translated “know” or “understand” in the Greek
1987 epistamai epistamai ep-is’-tam-ahee apparently a middle voice of 2186 (with 3563 implied); ; v
AV-know 13, understand 1; 14
meaning 1) to put one’s attention on, fix one’s thoughts on, to turn one’s self or one’s mind to, put one’s thought upon a thing
1a) to be acquainted with, to understand
1b) to know
For Synonyms see entry 5825 (See Definition for eidw 1492)

1492 eidw eido i’-do or oida oida oy’-da a root word; TDNT-5:116, 673; v
AV-know 281, cannot tell + 3756 8, know how 7, wist 6, misc 19, see 314, behold 17, look 6, perceive 5, vr see 3, vr know 1; 667
meaning 1) to see
1a) to perceive with the eyes
1b) to perceive by any of the senses
1c) to perceive, notice, discern, discover
1d) to see
1d1) i.e. to turn the eyes, the mind, the attention to anything
1d2) to pay attention, observe
1d3) to see about something
1d31) i.e. to ascertain what must be done about it
1d4) to inspect, examine
1d5) to look at, behold 1e) to experience any state or condition
1f) to see i.e. have an interview with, to visit
2) to know
2a) to know of anything
2b) to know, i.e. get knowledge of, understand, perceive
2b1) of any fact
2b2) the force and meaning of something which has definite meaning
2b3) to know how, to be skilled in
2c) to have regard for one, cherish, pay attention to (#1Th 5:12)
For Synonyms see entry 5825

Or 708 oraw horao hor-ah’-o  properly, to stare at [cf 3700]; TDNT-5:315,706; v
AV-see 51, take heed 5, behold 1, perceive 1, not tr 1; 59 meaning 1) to see with the eyes
2) to see with the mind, to perceive, know
3) to see, i.e. become acquainted with by experience, to experience
4) to see, to look to
4a) to take heed, beware
4b) to care for, pay heed to
5) I was seen, showed myself, appeared
For Synonyms see entry 5822

So here is the new translation of saying 113: His disciples said to Him, "When will the Kingdom come?" <and Jesus proceeded to say,> "It will not come by waiting for it. It will not be a matter of saying 'Here it is' or 'There it is.' Rather, the Kingdom of the Father is to be spread out upon the earth, but men do not know it."

113) His disciples said to Him, "When will the Kingdom come [when I will be able to see it physically]?" <Jesus said,> "It will not come by waiting for it [nope, one must toil and labor for it by continually seeking, knocking and asking for it]. It will not be a matter of saying 'Here it is' or 'There it is [which is what religions of the world will tell you].' Rather, the Kingdom of the Father is spread out upon the earth [in the higher/inward (spiritual) meanings hidden in the Old and New Testament and other scriptures like this one and in His disciples who share it], and men [who are still carnal in nature] do not see it [for it is spiritual which is why Paul said to those in Corinth "And I', brethren, could not speak to you as to spiritual [the higher/inward understandings], but as to fleshy [lower/outward understandings], as to babes in Christ."]."

flesh and soul gospel of thomas saying 112

Saying 112
This saying gives no precedence to soul or to flesh; they are equivalent in value or the soul and the flesh are inter dependent" this saying follows rationally in sequence after saying 111, which speaks of “living from the living one” in contrast to living from what is dead. A “body” being “depending on a body” and “the soul dependent on the flesh” that is to have the natural things to give life but not the spiritual things which would be living on the living one

Woe to the flesh that depends on the soul; woe to the soul that depends on the flesh." The flesh stands for the soul (a body, person) so a person dependent on the soul means the thinking of the flesh which is demoniacal earthly born of the soul” James 3:15 Rotherham’s Emphasized Bible. And the soul that depends on the flesh this stands for a soul (a person) who is dependant upon material things does not understand spiritual matters and only knows the thinking of the flesh which his consciousness is dependant upon. A paraphrase may help us to understand this:

The Master said, "Woe to the soul that depends on the thinking of the flesh; woe to the soul that does not understand spiritual matters."
Jesus said, "Shame on the flesh whenever it remains fixed in its own nature, because it becomes corrupt and dies. And shame on the soul if it remains fixed only in its own nature and relies only upon its own works, not having fellowship with the divine spirit, because it dies, not having been considered worthy of the eternal life of divinity." (Gal 5:16-18; Rom 8:3-11; John 3:6)

112) Jesus said, "Woe to the flesh [animal nature - carnal desires of the senses] that depends on the soul [reasoning of the heart (as in Mark 2)]; woe to the soul [reasoning of the heart] that depends on the flesh [if one does not have the spirit of Truth but relies on his own reasoning he will always tend towards what appeals to the flesh, in turn, the flesh will always influence the reasoning to do that which is carnal in nature - see addendum "Awareness" at the end of this book]."

the heavens and the earth gospel of thomas saying 111

Saying 111
This saying needs to be understood in combination with saying 11:
“The heavens and the earth will roll up in your (plur.) presence” This is "the Holy Catholic" Heaven, with sun, moon, and stars, to suit. At the judgments of the last vial shall have had their full effect upon "the air," firmament, aerial expanse, or constitution of things in the Gentile world, then, the Apostate Laodicean "earth and heaven flee away; and no place is found for them" (Rev 20:11).
They are abolished in a time of trouble, far exceeding in the intensity of its distress the terrors of the sixth Seal; for it will be "a time of trouble such as never was since there was a nation even to that same time" (Dan 12:1). When this old Romish Heaven and Earth shall have fled before the face of the Lamb and his Associates, "a New Heavens and a New Earth in which dwells righteousness" (2Pet 3:13) will take their place; when "Jerusalem shall be a rejoicing, and her people a joy" (Isa. lxv. 18). These Heavens and Earth "shall remain before me, says Yahweh;" even saith the Spirit by John, "a thousand years;" at the end whereof, they will "pass away" to make room for a new and improved constitution of things upon earth, when there shall be no more sin or evil -- when death shall be abolished, and every curse shall cease (xxi. 1,3,4; xxii. 3).
The heavens and earth “rolled up" is apocalypse ecclesiastical heavens the material or political heavens But, the firmaments, or heavens, of orbs political, do not pass away, or suffer radical change, without violence, as a scroll rolled up; and every mountain and island change their places.
The connection of the “heavens” with ruling power aids in understanding the meaning of the expression “new heavens and a new earth” found at Isaiah 65:17; 66:22 and quoted by the apostle Peter at 2 Peter 3:13. Observing such relationship, M’Clintock and Strong’s Cyclopaedia (1891, Vol. IV, p. 122) comments: “In Isa. lxv, 17, a new heaven and a new earth signify a new government, new kingdom, new people.” Even as the “earth” can refer to a society of people (Ps 96:1), so, too, “heavens” can symbolize the superior ruling power or government over such “earth.”
“And the living from the living will not see death."Anyone living from the Living one will not die when you ate dead thing you made them living what will you do if you eat living things why you will come into the light, living by the living one and coming into the light are equivalent expressions.
“but Jesus went on to say: He who finds himself, of him the world is not worthy.” Here the world is the same as the heavens that will by rolled up and the one who finds himself is the same as saying 3 and 67 and the world 27 56 80 110

111) Jesus said, "The [Old] heavens and the earth [and the false dichotomy that exists between the spiritual and the earthly i.e. the heavenly meaning is embedded in the earthly images and vessels] will be rolled up [into one] in your presence. And one who lives from the Living One [who drinks from His mouth as in v-108 and is converted into a bubbling fountain of life] will not see death [will not lose sight of the mystery i.e. will "keep" and "obey" His Word]." Does not Jesus say, "Whoever finds himself is superior to the world [giving him the power to renounce and destroy it (roll it up as a scroll) in his mind and soul]?"

let him renounce the world gospel of thomas saying 110

Saying 110

110. Jesus said, "Let one who has found the world, and has become wealthy, renounce the world."
This definitely sounds like something Jesus would have said, but this also seems to contradict what we read in Thomas:81. There he said to “let the wealthy reign,” but again, we must determine what is the context of his message. Most of the time Jesus spoke in spiritual or figurative language, but occasionally he spoke in natural terms to make a point. Truth can be found at every level. Here it appears he is speaking about natural wealth, which then flows with the rest of his teachings. To reiterate this point, we need to realize that being wealthy is not a sin, but it can certainly be a distraction that can lead us into sinful behavior. Drinking is not a sin, but it can lead us to make bad choices. Really every choice we knowingly and willingly make outside of God’s will is a sin. Sin then is really our awareness of this imperfection and misalignment with regards to God’s perfect will. So, as Jesus says, if in our minds we leave (renounce, fast from) this world, we can then better focus on God and His will. 

This sounds like 27 56 80 81 and 111. finding the world is to become rich and after becoming rich one should renounce power or renouncing the world.
The teaching on renunciation of the world also occurs in the Acts of Paul and Thecla, the Acts of Peter and the Twelve Apostles, and Pistis Sophia. See also Gospel of Thomas saying 27 on fasting from (or, abstaining from) the world."
Helmut Koester writes: "To be 'children of the living Father' is to be free from the society and not to be bound to the world and its values. 'Blessedness' does not depend upon the marks of success in this world. One's identity should not be determined by whatever is valuable for personal status in the social fabric of the world: householder, family member, religious leader, successful business person: [110]." (Ancient Christian Gospels, p. 128
Gerd Ludemann writes: "Like Logia 56; 80; 111.3, the logion is about the renunciation of the world. This time Jesus is addressing those who like the man from Logion 109 have profited from the world, but should now withdraw from it as rapidly as possible." (Jesus After 2000 Years, p. 641)

110) Jesus said, "Whoever finds the world [comes to understand the that the higher/inward (spiritual) understandings are cleverly hidden in the lower/outward (fleshly) images] and becomes rich [in spirit recognizing the true wealth of this knowledge], let him renounce the world [the field which has brought forth such abominations so as to hide the Key of Knowledge "making the Word of God to none affect by their traditions" and effectively destroying their and our souls in the process]."

a gold coin gospel of thomas saying 100

Here Jesus is telling his followers that they should to serve the rulers of Israel even during periods of foreign domination since their domination was a punishment for Israel’s sinfulness. (Ezek 21:25-27; Jer 27:4-7 Mal 1:8) God demands the commitment of one’s life to mission of spreading the news about the Kingdom and how to prepare for his Judgement.
Saying 100 is reminiscent of saying 88, where messengers and prophets come to take what is theirs and give you what is yours. But What is it?, it is what Jesus expects to be given. But the Gth is silent about this

100)## They showed Jesus a gold coin [currency of the god of mammon] and said to Him, "Caesar's men [the false religious leaders who follow after "the prince of this world"] demand taxes from us [tithes and offerings]." He said to them, "Give Caesar what belongs to Caesar [as long as you worship the things of the world you will have to pay the price - "Flee fornication"], give God what belongs to God ["What? know ye not that your body is the temple of the Holy Spirit [which is] in you, which ye have of God, and ye are not your own?"], and give Me what is Mine [all that the Father has is His]."

hidden treasure gospel of thomas saying 109

Saying 109
Compare what I have said in saying "The kingdom is like a man [The Jews] who had a hidden treasure [Jesus message of the Kingdom to the Jews] in his field without knowing it. And after he died, he left it to his son. The son did not know (about the treasure). He inherited the field and sold it. And the one who bought it [Paul and the Body of Christ] went plowing and found the treasure [Jesus Christ's message of Salvation to the Body of Christ in place of the Kingdom for the Jews]. He began to lend money [Preach the message of salvation and live according to Jesus Christ's teachings of LOVE] at interest [the reward in 'heaven'] to whomever he wished."


109)# Jesus said, "The Kingdom is like a man [Judaism who was blinded by the Covenant of flesh] who had a [hidden] treasure [the Keys of Knowledge hidden in the Law and the Prophets which all pointed to Messiah] in his field [the world which they were to gain when the heavenly Kingdom was to be set up (although they were expecting an earthly one!)] without knowing it [the religious leaders in their carnal minds could not see the Messiah when He came "In the world He was, and the world came into being through Him, and the world knew Him not"]. And [after] he [the man] died [when the Old Covenant passed away], he left it [the Kingdom] to his son [the early ecclesia (Christians) which we know from the letters to the seven ecclesias demonstrates that they were infiltrated and subverted early on].  The son did not know (about the treasure) [because it was buried in the ground (under earthly traditions, ordinances, etc..) of the Roman church]. He inherited [by entering in to the New Covenant] the field [Christianity] and sold [it] [for earthly treasures as in v-95]. And the one [the Elect believing in the Word] who bought it [for a price - i.e. sold all he had (counted all he owned {prior understandings and even his life} as dung)] went plowing [creating good tilled soil in his heart]  and found the treasure [the Key of Knowledge]. He began to lend money [His Name] at interest to whomever he wished [using the money given by one who would not get it back - see v-95]."

He who will drink from my mouth gospel of thomas saying 108

Saying 108
In this saying and 13 and 61 those who meditate on the words of Jesus are drinking from wisdom’s fountain and become like or equal with Jesus and this saying explicitly states that the true believer who drinks from Jesus‘ mouth becomes Jesus. Drinking is done by means of investigating and finding the symbolic meanings of the parables and proverbs Jesus’ words. As is discussed in Thomas’s introductory saying and in saying 1.


108) Jesus said, "He who will drink from my mouth [as opposed to a cup (of a religion) so the higher/inward (spiritual) meanings of the Word – the fountain of life] will become like Me [see Him as He is being set free from religion (and their cup) and becoming a fountain of life to others]. I myself shall become he [as part of the body of Christ], and the things that are hidden [the Keys, the understandings of this and other scriptures] will become revealed to him [all of the treasures within the scriptures will come to light with spiritual clarity]."

Kingdom is like a shepherd gospel of thomas saying 107

Saying 107
The kingdom is like a shepherd here the shepherd and the kingdom are the same thing for in the gospels Jesus is the good shepherd and in saying 82 Jesus is the kingdom the ninety-nine sheep are the Pharisees those who think they do not need to be saved
the lost sheep are those who the Pharisees were objecting to in the gospels—the sinners. They are the lost sheep—(all were, in fact, for all had sinned, but all did not recognise the fact)—Jesus had come to seek and save them. It was with this view he humbled himself to their society. He did not associate with them as sinners, but as sinners willing to be saved, which is a very different class of sinners from those of whom David speaks when he says: “Blessed is the man that standeth not in the way of sinners” (Psa. 1:1). Jesus did not associate with sinners to entertain them, or to take part with them in their pleasures or their sins. He humbled himself to them that he might teach them the way of righteousness: and if they would not listen to this, he turned away from them, and they from him. If they listened to him, and conformed to the Father’s requirements as made known by him, then he received them gladly, and could say of such to the Pharisees,
I love you more then the ninety-nine or as in the gospels “The publicans and the harlots go into the kingdom of God before you.” Nay, he not only thus received them: what said he in finishing his parables? “There is joy in the presence of the angels of God over one sinner that repenteth.” “More than over ninety and nine just persons that need no repentance.” there are men on the right hand and left of the Lord, one rejected, the other gloriously accepted. “When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth the sheep from the goats; and he shall set the sheep on his right hand, but the goats on the left.” To the sheep he says, “Come, ye blessed;” and to the goats, “Depart, ye cursed;” First, let us ask who are to be understood by the sheep, and who by the goats, and who by “my brethren” to whom the king alludes in his speech to both. Some think “my brethren” means the Jewish race, and the sheep those nations that have treated the Jews well, and the goats those nations that have treated them badly. The only thing that favours this idea is the use of the phrase “all nations” in describing those gathered before the king for judgment. If the idea were right, all parts of the parable would be in harmony with it. That this is not the case must be evident from the words addressed by the king to “them on his right hand.” “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”
In the Roman system of counting on the fingers, one to ninety-nine were counting on the lift hand, and the number one hundred entailed switching to the right hand. In Valentinian thought, those of the right are psychical people, as opposed to those of the life, who are material people. In general right was considered fortunate and left unfortunate in ancient thought.


107)## Jesus said, "The Kingdom is like a shepherd who had a hundred sheep [demonstrating the numerous denominations of "Christianity" that exist]. One of them, the largest [the one that subverted the early true Christians to form the universal church of Rome which stands to this day], went astray [looking for the sheep not of this fold "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, [and] one shepherd."]. He left the ninety-nine [small]  sheep and looked for that one [large sheep] until he found it. When he had gone to such trouble, he said to the sheep, 'I care for you more than the ninety-nine [because this one restored them back to the original number].'"

you make the two one gospel of thomas saying 106

106. Jesus said, "When you make the two into One, You will become Children of Adam; You will be A Son of Man and when you say, 'Mountain, move from here!' It will move." The Gospel of Thomas According to Jessika

Jesus says that when we make the two into one then you will become the sons of man. Let us remember that there are two groups on the earth the sons of man and the sons of God, those who pleased God and followed his spiritual likeness called themselves the “sons of God” (Genesis 6:2-4). We already are the sons of man or the sons of Adam but what we need to do is to become sons of God. We can only do this by being baptized into Christ for all those who have been baptised into Christ have put on Christ and as Paul says it is no longer I who live but Christ as sons of Adam we need to become brothers of the second Adam the heavenly man the son of God, than we will become sons of God. 1Co 15:22 For as in Adam all die, even so in Christ shall all be made alive.
1Co 15:45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
Jesus is the first born among many brothers his twin brothers as the Gospel of Philip tells us 32 The heavenly man has many more sons than the earthly man. If the sons of Adam are many, although they die, how much more the sons of the perfect man, they who do not die but are always begotten.
33. The Father creates (a) Son, but it is not possible for the Son himself to create (a) son. For it is impossible for him who is begotten, himself to beget but rather, the Son begets for himself Brothers, not sons. (Ps 2:7, Jn 20:17, Th 25, Ph 128?;
34. All those who are begotten within the system are begotten physically, and the others are begotten [spiritually]. Those begotten in his heart [call forth] there to the human, in order to nourish him in the promise [of the goal] which is above. (Jn 1:12-13;
128. There is the Son of Man and there is the son of the Son of Man. The Lord is the Son of Man, and the son of the Son of Man is he who is created through the Son of Man. The Son of Man received from God the ability to create; he (also) has the ability to beget.
129. That which is created is a creature, that which is begotten is a progeny. A creature cannot beget, (but¹) a progeny can create. Yet they say that the creature begets. However, his progeny is a creature. Therefore (a person's) progeny are not his sons, but rather they are [God's]. (Ecl 11:5, Isa 29:23, Jn 1:12-13 & 3:3, Ph 33;
130. He who creates works manifestly, and he himself is manifest. He who begets [acts] in [secret], and he [hides himself from] the imagery [of others]. He who creates [indeed] creates visibly; yet He who begets, [begets the] Sons in secret. (Ph 93; Gospel of Philip so the goal here is to synthesize a new man, the true believers are transformed into a new creature in Christ. Therefore, what the Lord means here is that when we become one with him we will become part of apocalyptic Son of Man, the Man of the One. Therefore The son of man that is coming is not just Jesus Christ alone but all those in him, Christ is the head of the body the son of man and those in him are the body of the son of man or the man of the one the multitudinous son of man
“Sons of Adam." Is a symbolical or shadowy representation of the man of the One Eternal Spirit. It was, therefore, truly "a Son of Man," not an uncertain, or indefinite, one.

106) Jesus said, "When you make the two one [remove the veil that keeps you from seeing that the spiritual is couched (contained) in the earthly images i.e. find the Keys!], you will become the sons of man [as Adam was in the beginning before the fall - a being of light], and when you say, ###'Mountain [earthly religious establishment, Babylon, Sodom and Egypt, Jerusalem, Roman/Church state etc..], move away [get thee hence],' it will move away."

fast and pray Gospel of Thomas saying 104

The act of fasting was typically done as a sign of repentance, so Jesus is wondering what sin he committed. Understand that fasting is not a bad thing to do, but Jesus fasted from the world and not from food. He filled his stomach at the tables of sinners and tax collectors, but his filled his heart by doing the will of God. While there is a time in our spiritual development when fasting serves a purpose, Jesus was beyond this point. Fasting was for those showing repentance, not him. Fasting was for those proving their faithfulness, not him. Jesus had transcended this lower level of worship. The Bread of Life doesn’t fast, but rather He feeds the spiritually hunger of the world! Fasting is an act of self-sacrifice, but Jesus gave up more than food. Fasting represents the truth that we need nothing but God, but Jesus had already learned this lesson quite well! It is written that he fasted for forty days in the desert, which I take both literally and spiritually. He had already walked the walk, so he was talking the talk of the Word of God! And because he was the Bread of God, it was not time for his disciples to fast either. Once their Bread was gone, then they could truly fast and pray in every way.

Although we do not know the particulars regarding this fast, it seems from Jesus’ response, that Jesus is telling these Pharisees that he had no personal reason to fast on that day. In addition, Jesus indicates that their timing for the fast was inappropriate. He states that fasting should not occur on someone’s wedding day. (Gen 29:27; Jg 14:12,17) We should fast in the absence of Jesus, the bridegroom. (Mk 2:18-20; Mt 9:14-15; Lk 5:33-35; Mt 6:16-18)

Notes that “they” rather than “you” is the form used here, so that Jesus is implicitly is speaking about people outside the immediate audience of the saying that is the Pharisees. 

104) They [the Pharisees] said [to Jesus], "Come, let us pray today and let us fast [thinking in their fleshly minds that these lower/outward forms of worship are beneficial]." Jesus said, "What is the sin that I have committed [that I should join with you in prayer], or wherein have I been defeated [when was I overcome by the flesh]? But when the bridegroom [the Word] leaves the bridal chamber [of your heart - as a result of turning back to the rudiments of the world], then let them [those who have fallen to the robbers losing the Keys of Knowledge] fast and pray." (Lk 5:33-39; Mt 9:14-17; etc..)

pillagers and robbers Gospel of Thomas saying 103

Here this saying reflects the cultural background replete with violence and threat. The occupation of Galilee by the roman takeover in 63 BCE followed by the reign of Herod, who died 2 BCE and there was the zealots who rebelled against roman occupation thus the time of Jesus was a time of great social change and oppression and it did not grow more peaceful during Jesus’ lifetime. Indeed, social disruptions due to occupation and excessive taxation led to the great Jewish revolt of the 60s CE that culminated in the destruction of the Jerusalem temple in 70 CE.

this saying also reflects the cultural background replete with violence and threat of the last days.

103)## Jesus said, "Fortunate is the [spiritual] man who knows where the brigands [pillagers and robbers] will enter [some other way other than the "door"], so that he may get up [increase in spiritual understanding], muster his domain [gather his higher/inward (spiritual) knowledge], and arm himself [with the sword of Truth, the Word of God] before they invade [and try to steal away his soul]."

Woe to the Pharisees Gospel of Thomas saying 102

Jesus said, "Woe to the Pharisees [today, the Churches that spread the wrong message to gain power and profit for themselves like most Churches that call themselves 'Catholic', 'Christian' or 'Evangelic', Mormons], for they are like a dog sleeping in the manger of oxen, for neither does he eat nor does he let the oxen eat [They will spiritually starve, because instead of drinking from Jesus Christ's mouth, they spread lies either because they have their own agenda or they simply just don't see the truth and don't let their 'believers' drink from Jesus Christ's words either]."

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

The second coming of Christ is in Motion Gospel of Thomas Saying 77

Gospel of Thomas Saying 77) It is I who am the light which is above them all. It is I who am the All. From Me did the All come forth, and unto Me did the All extend. Split a piece of wood, and I am there. Lift up the stone, and you will find Me there. Split the wood, see the light; lift the rock see the light.

The second coming of Christ is in Motion. We turn to Lord Jesus and go the way. The way is how our minds are renewed a Christ with his. Along the way we learn how to walk in the spirit while we remain in the flesh.

After he rose from the dead, his twelve disciples and seven women continued to be his followers, and went to Galilee onto the mountain called "Divination and Joy". When they gathered together and were perplexed about the underlying reality of the universe and the plan, and the holy providence, and the power of the authorities, and about everything the Savior is doing with them in the secret of the holy plan, the Savior appeared - not in his previous form, but in the invisible spirit. And his likeness resembles a great angel of light. But his resemblance I must not describe. No mortal flesh could endure it, but only pure, perfect flesh, like that which he taught us about on the mountain called "Of the Olives" in Galilee.

And he said: "Peace be to you, My peace I give you!" And they all marveled and were afraid. The Savior laughed and said to them: "What are you thinking about? Are you perplexed? What are you searching for?"

Philip said: "For the underlying reality of the universe and the plan."