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]?"

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."

to kill a powerful man Gospel of Thomas Saying 98

(98) Jesus said, "What the kingdom of the father resembles is a man who wanted to assassinate a member of court. At home, he drew the dagger and stabbed it into the wall in order to know whether his hand would be firm. Next, he murdered the member of court."

Saying 98
The point of the parable is that it is necessary to prepare oneself for the inauguration of the Kingdom of God. You must become a spiritual warrior first and foremost the battle is within your own house that is your body cutting off the inclination to evil. We are victorious in Christ within our own consciousness against the enemy within and the external demons without in the world all the things that appeal to the flesh (add Gen 3; 1Jn 2:)
The certain man is the son of man, the perfect man, the man of the one, which is the multitudinous body of Christ that will kill the powerful man who is the man of lawlessness or Gog and his armies or Jesus could be the certain man who kills the powerful man who as the power of death that is the devil which is sin in the flesh. The sword is stabbed in his own house which is his body. The testing of his strength is the temping he went through to strengthen him for tribulations billeds character as Paul says:
Rom 5:3 And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; 4 and perseverance, character; and character, hope.  5 Now hope does not disappoint, because the love of God has been poured out in our hearts by the holy spirit, which was given to us. 2Co 4:17  For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory;
Heb 12:10  For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.
Heb 12:11  Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.
Heb 2:18 Heb 4:15 Heb 2:9 Heb 2:14 Heb 5:7 Heb 7:23 Heb 9:15,16

98) Jesus said, "The Kingdom of the Father is like a certain man [Jesus] who wanted to kill a powerful man [ha Shatan]. In his own house [of God, where the judgment begins "For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?"] he drew his sword [the Word of God "Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth."] and stuck it into the wall [the defensive wall of church doctrine, laws and ordinances] in order to find out whether his hand [the power of the spirit] could carry through [make any headway within that religion]. Then he slew the powerful man [the spirit of anti-Christ that has controlled the "image" (in worldly churches) for 2,000 years]."

He who seeks will find Gospel of Thomas Saying 94

(94) Jesus [said:] He who seeks will find, [and he who knocks], to him will be opened.

Saying 94
Christ is the door no one comes in except thought him by being baptized in to him. Here Jesus promises to reveal the truth to those who seek and knock. If the hearer seeks the truth, Jesus will reveal it to him or her. If the hearer knocks on the door, Jesus will let him or her in.

94)## Jesus [said], "He who seeks [the Truth] will find [the Keys of knowledge], and [he who knocks] [at the door of God's Word "I am the Door. Through Me if anyone should be entering, he shall be saved, and shall be entering and coming out and will be finding pasture."] will be let in [He will open up to him and he will gain entrance to the Kingdom]."

Do not give holy things to dogs Gospel of Thomas Saying 93

'Do not give holy things to dogs, lest they throw them upon the dunghill. Do not throw pearls to swine lest they might make [mud] of it'; 'or they might bring it [to naught'; 'or they might grind it [to bits]

Saying 93
Here as in saying 62 we must watch who we are speaking to, we must only share the truth with the worthy for dogs and swine may persecute us and our teachings bringing them to naught. As a ring of gold in a swine’s snout, so is a pretty woman that is turning away from sensibleness

93)# <Jesus said,> "Do not give what is holy [the Keys, mystery] to dogs [scribes, Jews, Pharisees who will always "return to their own vomit"], lest they throw them on the dung-heap [hide the keys in worldly traditions etc..see v - 39 "Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered."]. Do not throw the pearls [the true (spiritual) meanings in the scriptures] to swine [Christo-pagans], lest they grind it [to bits] [using their own lower/outward (carnal) reasoning to anathematize their higher meaning "Now there were more than forty who make this cabal, who any, coming to the chief priests and the elders, say,  "With an anathema we anathematize ourselves to taste nothing till which we should kill Paul." who was sharing these hidden meanings with the disciples of Christ]."

The Pharisees said to him Gospel of Thomas Saying 91

(91) They said to him: Tell us who you are, that we may believe in you. He said to them: You test the face of the sky and of the earth, and him who is before you you have not known, and you do not know (how) to test this moment.

Saying 91
“They” that is the Pharisees tested him. The Pharisees did not have faith in the Christ so they did not recognize the one who was before them. They had the opportunity but they did not know how to read the sings of the times.

91) #They said to Him, "Tell us who You are so that we may believe in You." #He said to them, "You read the face [visible superficial aspects] of the sky [the higher/inward (spiritual) meanings] and of the earth [the lower/outward (fleshly) meanings], but you have not recognized the one [the heavenly being who is manifest in an earthly image] who is before you, and you do not know how to read this moment [how to perceive the higher/inward (spiritual) meanings within the lower/outward (carnal) images]." 

My Yoke and Rest Gospel of Thomas Saying 90

Saying 90

(90) Jesus said: Come to me, for my yoke is easy and my lordship is gentle, and you will find rest for yourselves.

 my yoke.  Prov 3:17 Mic 6:8 Ac 15:10,28 Ga 5:1,18 1Jo 5:3

rest

This is rest for your souls it is a re-genertion or recreation with in us. I will ease and relive and refresh your soul. This rest is from the old covenant, by the coming of Jesus we have rest in the new covenant. But it is also the rest in the age to come the age of ages and the final rest in the ages of ages.

90)# Jesus said, "Come unto me [the Word], for My yoke is easy [to understand if you have the Keys] and My lordship is mild [as opposed to the Jewish or Christo-pagan system of "lordship"], and you will find repose for yourselves [from the demands of the lower/outward (fleshly) forms of understanding laid upon you by the false teachers]."

Washing The Gospel of Thomas Saying 89

Saying 89

(89) Jesus said: Why do you wash the outside of the cup? Do you not understand that he who made the inside is also he who made the outside?

Washing or baptizing the body does not make it pure. Washing the body will only make the outside clean here Jesus is speaking about washing the inside that is our hearts and minds for it is out of the heart whereby we become unclean. Jesus here is speaking about the process of self-purification and the path to the Christ-Consciousness is self-purification and self-consecration. When we are clean the light of Christ shines through us

89)## Jesus said, "Why do you wash [with the Word] the outside [the superficial lower/outward (fleshly) meaning] of the cup [the scriptures whose prophesies you are to drink from]? Do you not realize that he who made the inside [the hidden higher/inward (spiritual) meaning] is the same one who made the outside [the visible lower/outward forms]?"

Surah 3:49 and the Infancy Gospel of Thomas

Infancy Gospel of Thomas

2. This child Jesus, when five years old, was playing in the ford of a mountain stream; and He collected the flowing waters into pools, and made them clear immediately, and by a word alone He made them obey Him. And having made some soft clay, He fashioned out of it twelve sparrows. And it was the Sabbath when He did these things. And there were also many other children playing with Him. And a certain Jew, seeing what Jesus was doing, playing on the Sabbath, went off immediately, and said to his father Joseph: Behold, thy son is at the stream, and has taken clay, and made of it twelve birds, and has profaned the Sabbath. And Joseph, coming to the place and seeing, cried out to Him, saying: Wherefore doest thou on the Sabbath what it is not lawful to do? And Jesus clapped His hands, and cried out to the sparrows, and said to them: Off you go! And the sparrows flew, and went off crying. And the Jews seeing this were amazed, and went away and reported to their chief men what they had seen Jesus doing.

45. Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah.
46. "He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous."
47. She said: "O my Lord! How shall I have a son when no man hath touched me?" He said: "Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is!
48. "And Allah will teach him the Book and Wisdom, the Law and the Gospel,
49. "And (appoint him) an apostle to the Children of Israel, (with this message): "'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah.s leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah.s leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe;

45. Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah.

386 Christ: Greek, Christos = anointed: kings and priests were anointed to symbolise consecration to their office. The Hebrew and Arabic form is Masih .

46. "He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous."

388 The ministry of Jesus lasted only about three years, from 30 to 33 years of his age, when in the eyes of his enemies he was crucified. But the Gospel of Luke ( 2:46 ) describes him as disputing with the doctors in the Temple at the age of 12, and even earlier, as a child, he was "strong in spirit, filled with wisdom" (Luke 2:40 ). Some apocryphal Gospels describe him as preaching from infancy.

47. She said: "O my Lord! How shall I have a son when no man hath touched me?" He said: "Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is!

389 She was addressed by angels, who gave her Allah's message. In reply she speaks as to Allah. In reply, apparently an angel again gives Allah's message.

48. "And Allah will teach him the Book and Wisdom, the Law and the Gospel,

49. "And (appoint him) an apostle to the Children of Israel, (with this message): "'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah.s leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah.s leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe;

390 This miracle of the clay birds is found in some of the apocryphal Gospels; those of curing the blind and the lepers and raising the dead are in the canonical Gospels. The original Gospel (see 3:48 ) was not the various stories written afterwards by disciples, but the real Message taught direct by Jesus. 

391 I do not know whether this clause refers to a particular incident, or generally to a prophetic knowledge of what is not known to ordinary people.

fire and kingdom Gospel of Thomas Saying 82

Saying 82

(82) Jesus said: He who is near to me is near the fire, and he who is far from me is far from the kingdom.

Here in Saying 82 Jesus is both fire and kingdom and if we compare this with Saying 10 Jesus control the fire that will soon blaze and that fire is identified with Jesus and those with him and the fire is identified with the Kingdom one might therefore re-read Saying 10 as I have thrown the Kingdom on the world to refine it

Fire is a symbol of the God-manifestation for "God is a consuming fire”. The Elohim that Moses saw were the representatives of the personages to be manifested from the seed of Abraham in the Age of glory; the same Eternal Spirit being the substratum, or hypostasis of the representatives, and of those whom they represented; for which cause "He" and "His" are affirmed of them. The Elohim and the Devouring Fire on the top of the mount were the typical manifestation of Yahweh's glory; which finds its antitype in glorious display of the things represented also in Ezek. 1:10; 43:4; Rev. 4:5; 15:2. The great multitude which no man could number (Rev. 7:9, 14, 17) are they whom Ezekiel saw in a vision, moving onward in victorious career. "In their going," says he, "I heard the noise of their wings like the noise of great waters, as the voice of Mighty Ones, or in Hebrew shaddai: the sound of the speech was as the sound of a host" (Ezek. 1:24).

 Daniel also saw them in vision. "I beheld," says he, "until the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool' his throne the fiery flame, and his wheels burning fire. A fiery stream issued and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the Judgment was set, and the books were opened" (Dan. 7:9-10). Whence came all these thousands of the fiery stream? They are all the Sons of Power: Spirits born of the Spirit; Israel's Elohim, or Mighty Ones; who were once Jews and Gentiles in unprofitable flesh: sinners under sentence of death, but justified by an intelligent and obedient faith. These are the Elohim of the Sh'ma Yisraail, the hypostasis of whom is the ONE YAHWEH -- the One Eternal Spirit multitudinously manifested in the Sons of Eternal Power. When these become apparent, "at THE ADOPTION, to wit, the redemption of the Body" (Rom. 8:23) -- the "One Body" -- then will be revealed the Mystical Christ -- the seed of Abraham -- the "Son of Man clothed with a garment down to the foot, and girt about the breasts with a golden girdle; his head and hairs like wool, as white as snow; and his eyes as a flame of fire; and his feet like unto fine brass, as if glowing in a furnace; and his voice as the sound of many waters" (Rev. 1:13-15) -- the voice of the redeemed of all kindreds, and nations, and peoples and tongues.

Men must become Cherubim, Rev 5: Daniel's Ancient of Days and the ten thousands that surround him in judgment, are equivalent to "the holy messengers and the Lamb," in Rev. 14:10, where we find fire and brimstone before them tormenting their enemies -- the full allegorical development of the Eden Cherubic flame that guarded against all approach to the "tree of lives" by the unfaithful and disobedient. "Whosoever was not found written in the Book of Life, was cast into the lake of fire burning with brimstone" (Rev. 19:20).

The Cherubim stationed as guards at the east of Eden's garden were certain Elohim or powerful Ones, detailed by the Eternal Spirit for the protection of the Life-Imparting Tree, and "the Way," that led thereto. Hence, all communications from the Eternal throne for the instruction of mankind would pass through them. Themselves corporeal localizations of Spirit, they were vehicles in and by which were conveyed "the mysteries of the faith," into which they desired to look, but were not able (1 Pet. 1:12; Mark 13:32). These "conveying vehicles" or chariots of the Eternal Spirit, were "public official spirits sent forth for service on account of those hereafter to inherit salvation" (Heb. 1:14). Hence, they are styled Malachim Yahweh, angels or messengers of the Eternal Power, self-styled Ehyeh or Yahweh. David, addressing these Angel-Elohim, says: "Bless ye Yahweh, ye His angels, mighty of power, executing his command, hearkening to the voice of His word. Bless ye, Yahweh, all ye His hosts, His attendants, executing His pleasure"; and elsewhere "O Yahweh, my Elohim"! -- O Eternal One, my Mighties -- "Thou art very great, covering Thyself with light as a garment, spreading out the heavens as a curtain; who makest dark clouds His chariot; who goes on the wings of spirit, making His messengers spirits, His attendants a flaming fire. He established the earth upon its foundations, that nothing shall be moved during the age and beyond" olahm wah-ed (Psalm 103:20; 104:1-5).
Here, then, is a destroying and conquering power associated with the tarshish or beryl in the breastplate of judgment. It is similarly associated by Ezekiel with the wheels of the Cherubic chariot. He says, "the appearance of the wheels and their work was as the aspect of the tarshish"; and their felloes were full of eyes, and so lofty, "that they were dreadful." And "the Spirit of the Living One was in the wheels." Hence they are styled, in Dan. 7:9, "The wheels of the Ancient of Days," whose description identifies him with "the Man of the One," and the apocalyptic "Son of Man .... His garment white as snow, and the hair of his head as pure wool; his throne flames of fire, his wheels a consuming fire." The eighth foundation gem (answering to the priestly tribe of Levi) of the wall of the golden city on which the name of an apostle is engraved, is a tarshish or beryl (Rev. 21:20, cp with Rev. 7:7). We conclude then, from these premisses, that the tarshish-like body of the Spirit-Man seen by Daniel, is a priestly body or community, in which is incarnated the spirit of the Eternal; and that in the latter days, it will eventuate the great salvation in concert with the tribes of Israel, as a destroying and conquering power. This God-manifestation "is a consuming fire."

82) Jesus said, "He who is near Me [the Truth, the Word] is near the fire [for it either excuses or accuses one (the fire that burns in the individual spirit consciousness upon discovery of its depravity)], and he who is far from Me [the Truth, the Word] is far from the Kingdom [which is inside of you...we must come to know ourselves that we come to know Him and receive the "Keys of Knowledge" and the higher/inward (spiritual) teachings]."

the world Gospel of Thomas Saying 80

Saying 80

(80) Jesus said: He who has known the world has found the body; and he who has found the body, the world is not worthy of him.

This world is one of shadows and deceptions. Because the mind of man has come to accept it as another home, he remains here to suffer and die as a creature of flesh. But this too is also a lie. Because of this deception of the carnal mind and ego, this world has become the place of the dead; it is Hades. For our sake God’s Son came down into Hades, to set us captives free. So if one has come to know the world and has discovered it is death (a carcass), then he has overcome the world and the world is not worthy of him anymore. This is why we must be resurrected because we are spiritually dead in sin and in the darkness of deception. This is why we must live by the Spirit of Christ because we are being called to a higher level of life- a higher nature that is not part of the animal kingdom. Our higher nature is found in the Kingdom of God!

80) Jesus said, "He who has recognized the world [as a global false religious system] has found the body [a dead corpus full of dead men's bones (their soul is bound by the spirit of the world)], but he who has found the body [now knowing how and why it died] is superior to the world [exercises power and authority over the world and its false teachings]." 

know the truth Gospel of Thomas Saying 78

Saying 78

(78) Jesus said: Why did you come out into the field? To see a reed shaken by the wind? And to see a man clothed in soft raiment? [Look, your] kings and your great men, these are the ones who wear soft clothing, and they [will] not be able to know the truth.

Jesus is speaking first about John the baptised and secondly about himself. Both Jesus and john did not dress in soft garments and they did not live in luxury only kings and prominent men live like this, but they will not be able to understand the truth. So we must seek out and follow the true prophet. If you seek you will find. If you ask you will receive. You must go out into the wilderness to meet with the prophet of God. Just as Israel did with Moses. So here the wilderness is the pasture which the true shaepered of Israel is leading us to come to. (Joel 2:22 Ps 65:13) For only when you enter into the world of the prophet can you communicate with the word of Yahweh. As long as you remain in spiritual Egypt (a symbol of spiritual ignorance or darkness and spiritual decline) you cannot listen and hear the word of Yahweh in the prophet for all of your self-concerns and worldly interests will not let you listen and hear. The God of Israel is the God of the wilderness, and you must go out into the wilderness in order to meet with him.


78)## Jesus said, "Why have you come out into the desert [waterless places - false religions]? To see a reed ["Canon" (Greek kanon) means a reed - used for a rule or measuring]; shaken [bent this way and that] by the wind [(spirit of the world) - the result from this is thousands of different sects all having their own differing doctrines of men to fit their own particular niche]? And to see a man [religious leader] clothed in fine [worldly] garments like your [nations] kings and your great men [who are all in collusion with one another]? Upon them are the fine [garments], [outward superficial greatness] and they are unable [as natural men] to discern the truth."

mysteries Saying 62

Saying 62

(62) Jesus said: I speak my mysteries to those [who are worthy of my] mysteries. What your right hand does, let not your left hand know what it does.

Isa 45:3 the mysteries are the things concerning the kingdom of God and the name of Christ Jesus and it is all sumed up in the mystery of godliness Deity manifested in flesh

 Jesus explained the mysteries of the kingdom of heaven privately to his disciples Lxx Isa 24:16
Left hand, right hand (as when he spoke of keeping the left hand ignorant of what the right hand was doing, or the stones crying out).

62) ###Jesus said, "It is to those [who are worthy of My] mysteries [those who toil day and night in spirit and in truth asking, seeking and knocking to find life] that I tell [reveal] My mysteries [through the Keys of Knowledge that help unravel these mysteries]. #Do not let your left hand [the power of the flesh who does not ask, seek and knock but rather "puts their trust in the arm of flesh" (the dead) to feed them] know what your right hand [the Messiah Himself] is doing [in you as the "the author and finisher of your faith"]." 

the feast the Gospel of Thomas Saying 64

Saying 64

(64) Jesus said: A man had guests; and when he had prepared the dinner, he sent his servants to invite the guests. He went to the first, and said to him: My master invites you. He said: I have money with some merchants; they are coming to me this evening. I will go and give them my orders. I ask to be excused from the dinner. He went to another (and) said to him: My master invites you. He said to him: I have bought a house, and I am asked for a day. I shall not have time. He went to another (and) said to him: My master invites you. He said to him: My friend is about to be married, and I am to arrange the dinner. I shall not be able to come. I ask to be excused from dinner. He went to another, he said to him: My master invites you. He said to him: I have bought a farm; I am going to collect the rent. I shall not be able to come. I ask to be excused. The servant came back (and) said to his master: Those whom you have invited to dinner have asked to be excused. The master said to his servant: Go out to the roads, bring those whom you find, that they may dine. Traders and merchants [shall] not [enter] the places of my Father.

Title: The Parable of the Invited Guests: A Spiritual Interpretation

In the Gospel of Luke, Jesus shares a parable about a man who prepared a dinner and invited guests. However, when the time came, those invited made excuses and declined the invitation. The master then sends his servant to invite others from the streets to partake in the feast. This parable carries profound spiritual symbolism, revealing truths about the nature of divine invitation, human response, and the ultimate acceptance of those who are willing.

In the parable, the initial guests represent the religious leaders of the Jewish system of worship. When invited to the feast by the servant, they decline, citing various excuses. One mentions business dealings, another speaks of a new purchase, and yet another talks about personal commitments. These excuses symbolize the preoccupation of the religious elite with worldly affairs and self-interest, which hinder them from accepting the invitation to the divine banquet.

The servant's subsequent invitations to others reflect the extension of God's invitation beyond the confines of traditional religious circles. He invites those in the streets, representing the common people who may not have religious status but are open to receiving the message of salvation. This mirrors Jesus' ministry, which often reached out to the marginalized and overlooked members of society.

The rejection by the invited guests and the acceptance of those from the streets highlight the spiritual principle of humility and openness. The religious elite, proud of their status and achievements, reject the invitation, while the humble and receptive souls from the streets embrace it eagerly. This echoes Jesus' teaching that "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3).

Furthermore, the parable warns against the danger of spiritual complacency and self-righteousness. The religious leaders, confident in their own righteousness, fail to recognize the significance of the invitation, while those considered unworthy by societal standards are welcomed into the feast. This aligns with Jesus' rebuke of the Pharisees, who prioritized external observance of the law over genuine spiritual transformation (Matthew 23:23-28).

The imagery of businessmen and merchants refusing to enter the places of the Father emphasizes the spiritual blindness that results from worldly pursuits and materialism. Jesus reminds us that "No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money" (Matthew 6:24).

Ultimately, the parable points to the inclusivity of God's invitation and the universal call to salvation. It challenges us to examine our hearts and priorities, ensuring that we do not miss out on the divine banquet due to worldly distractions or self-righteousness. As Revelation 22:17 proclaims, "The Spirit and the bride say, 'Come!' And let the one who hears say, 'Come!' Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life."

In conclusion, the Parable of the Invited Guests invites us to reflect on our response to God's invitation and to cultivate humility, openness, and readiness to partake in the divine feast. It reminds us that God's grace is extended to all, regardless of status or background, and that true fulfillment is found in accepting His invitation with joy and gratitude.

The parable as spoken in Galilee makes the king “a man,” who gives a supper, instead of a wedding feast; and sends out one servant instead of a number. It also gives the excuses of the invited guests, which are in detail omitted in the Jerusalem parable. The principal difference is in the instruction given to the servant by the master on the refusal of the guests being reported to him. He was to go “Go outside to the streets and bring back those whom you happen to meet, so that they may dine.” The order of invitation according to the Galilee parable is, 1st, selected guests who refuse; 2nd, the people in the streets 3rd, Businessmen and merchants will not enter the Places of My Father."

An order something like this is visible in the apostolic operations: 1. “It was necessary that the word of God should FIRST have been spoken to the Jews” (Acts 13:46). 2. “The salvation of God is sent unto the Gentiles, and they will hear it” (Acts 28:28). 3. (Nearly A.D. 100, when the Apostles were all in their graves except John), “The Spirit and the Bride say, come,.… whosoever will, let him take of the water of life freely” (Rev. 22:17). Go outside to the streets and bring back those whom you happen to meet operation continues to the very coming of the Lord, and embraces “those who are alive and remain unto the coming of the Lord.” It acts upon the figuratively “poor and maimed, and halt and blind.” This explains why it is that the Gospel is not received among the wise and noble of the world, but is confined to such as are of no standing or account, even as it was in the days of Jesus. The cultured and the well-to-do are too much pre-occupied with their own self-comforting devices to have room for the ways of God. The lowly classes are not much better off in this respect, but among them are here and there to be found such as are small in their own eyes, and prepared in an honest and glad heart to “receive the Kingdom of God as little children.”3 Buyers and merchants will not enter the places of my father or the men or the man is the son of man who is inviting many to come and seit down with him at his table with the forefathers and eat of his banquet the guests are sons of the kingdom who rejected the call or invite the ones invited have declined (64:10)so the master said go out onto the roads and bring in those whom you find so that they may dine. Now they would not have brothght in anyone but only those who are worthy but if some one unworthy was there he will be cast out into outer darkness for Businessmen and merchants will not enter the Places of My Father." Cp. Mt 22:11-13 In due season the second coming of the Lord will happen and he will spread out a holy fest upon the banqiet table the worthy enter his house to dine and commune with abrham Iscic Jacbo this is the wedding feast after the judgement the worthy will eanter the bridal chamber.

64)## Jesus said, "A man [Jesus] had received visitors [friends of the bridegroom (Moses, Elijah etc..)]. And when he had prepared the dinner [the true bread (of life) the Word in plain language for those who were worthy to receive it], he sent his servant [His apostles/prophets] to invite guests [share the good news with believers called to Him by the Father]. He went to the first one [religious leaders of the Jewish system of worship] and said to him, "My master invites you.' He said, 'I have claims against some merchants [their house was full of money changers and merchants selling "sheep" and "doves" - much like today she too was one "who made a merchandise of My people"]. They are coming to me this evening [the time that the Old Covenant was near to passing away]. I must go and give them my orders [instruct them in how to increase gain in their quarters so they could keep their tithes and offerings coming in to the head office of the Synagogues]. I ask to be excused [instead of "accused"] from the dinner [being inflamed with the lusts of the flesh he has no desire to depart from his luxurious lifestyle nor the power it brings him in the world].' He went to another [the Roman Church state] and said, 'My master has invited you.' He said to him, 'I have just bought a house [invested everything I had in establishing this new religion (what became the "Triple Crown Power" serving the god of mammon as the great whore riding the beast] and am required for the day [must serve the whole day (1,000 year period) before the reformation]. I shall not have any spare time [my will is more important than yours and it difficult to keep over a billion people bound up].' He went to another [the owner of the reformation (protestant religions)] and said to him, 'My master invites you.' He said to him, 'My friend [ministers of this false religious system and its progeny (denominations - daughters of the great whore)] is going to get married [they believe in their depraved minds that they are actually part of the marriage of the lamb when observing their lower/outward (worldly) forms and traditions], and I am to prepare the banquet [feed them with my errant teachings so they continue believing they are saved as long as they keep putting money in the plate and eat the bread I choose to give them]. I shall not be able to come [to your particular banquet as I am not able to accept and digest your truths while in this depraved condition]. I ask to be excused from the dinner [I am happy in my own worldly and prestigious way right now].' He went to another [the new age worship system that makes God into man's image i.e. the global trust every nation is bound by in its constitutions, acts, statutes, and codes (all forms of commerce also controlled by the mother of all harlots Triple Crown Power)] and said to him, 'My master invites you.' He said to him, 'I have just bought a farm [literally the people of the nations are considered and sold as chattel (beasts) of the farm (nation) they are citizens of.  Orwell said it pretty plainly!  This is effectively the "state" or corporate worship system who in the latter days has incorporated virtually all "so called" religions into its fold causing all to receive the mark of the beast and to serve the god of mammon], and I am on my way to collect the rent [this is pretty accurate as no one truly owns anything in their system but must pay tribute to their master (even "home owners" do not own their homes but are merely "tenants" - look at the fine print!) - it is important to note at this time that this form of worship has its "churches" also but in the form of curia's or courts that are used to collect tithes (fines) and offerings (court costs) from its parishioners when they break a law (sin)]. I shall not be able to come [again he is not even able to consider such an offer in this depraved state]. I ask to be excused.' The servant returned and said to his master, 'Those whom you invited to the dinner [the Judo-Christians of the world over the 2,000 year Messianic age] have asked to be excused [these love the lie (the food of the wicked one)].' The master said to his servant, 'Go outside [of the religious establishments (which are full of faithless "believers" who call themselves by my name but do not do according to my will)] to the streets [the broad ways - where they have not know me] and bring back those [whose hearts are pure and are able to shake loose their drunkenness in the world] whom you happen to meet [good or bad], so that they may dine [on the true hidden manna, which I will reveal to them].' Businessmen and merchants [those who sell the (revised and carnal) Word of God for profit] will not enter [for these "felt themselves unworthy to receive the Kingdom"] the Places of My Father." 

the well Gospel of Thomas Saying 74

(74) He said: Lord, there are many about the well, but no one in the well.

The Parable of the Well: Choosing the Living Water

In the ancient narrative of the well, a profound allegory unfolds, echoing through time and resonating with spiritual truth. It begins with a seeker, addressing the Lord, observing the multitude surrounding a well. In this picturesque scene, the well symbolizes the source of life, the repository of divine wisdom and truth.

The seeker perceives two distinct groups encircling the well: the many and the few. The many are likened to those who dwell near the well, yet remain distant from its life-giving waters. They are the multitude, called but not chosen, who skirt the periphery of truth, content with a semblance of religious devotion.

Drawing inspiration from biblical imagery, the seeker reflects upon Jesus' teachings regarding the chosen few. These are the select individuals who forsake worldly attachments to embrace the living water offered by Christ. Such commitment demands a solitary path, a single-minded dedication to the teachings and person of Jesus.

In Matthew 22:14, Jesus elucidates this principle, stating, "For many are called, but few are chosen." Here, the dichotomy between the called and chosen is starkly delineated. The called are numerous, summoned to the well of salvation, yet their response remains tepid, their allegiance divided. In contrast, the chosen, akin to solitary vessels, wholeheartedly embrace the living water, forsaking all else for the sake of Christ.

The seeker's lament echoes the sentiments of Jeremiah 2:13, which bemoans the folly of forsaking the living water for broken cisterns, unable to hold the nourishing streams of truth. The common cistern, erected by human hands and false religious leaders, proves barren and devoid of life-giving sustenance. Like waterless clouds and desolate wastelands, it offers no solace to the parched soul.

In John 4:14, Jesus proclaims Himself as the source of living water, declaring, "Whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life." Here, the imagery of the well finds its ultimate fulfillment in Christ, who quenches the deepest longings of the human spirit with His divine presence.

The seeker's plea resonates with the Apostle Paul's exhortation in Philippians 3:8, where he counts all worldly gain as loss for the surpassing worth of knowing Christ Jesus as Lord. Such radical devotion requires forsaking the allure of temporal pleasures and embracing the cruciform life, dying to self in order to live fully in Christ.

As the parable unfolds, the seeker's supplication becomes a clarion call to all who stand on the precipice of decision. Will they continue to linger on the fringes of faith, content with superficial religiosity and empty rituals? Or will they heed the invitation to drink deeply from the wellspring of grace, surrendering their lives entirely to the transformative power of Christ's love?

In Revelation 22:17, the invitation rings forth with timeless urgency: "Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life." Here, the promise of salvation is extended to all who are willing to receive it, regardless of their past failures or present circumstances.

In conclusion, the parable of the well serves as a poignant reminder of the choices that confront every seeker of truth. May we, like the chosen few, embrace the living water offered by Christ, forsaking all else to dwell in the abundance of His grace and the richness of His love.

The many people here that are around the well are the many called but they are not the few chosen that are selected by Jesus. The many are those who flirt with the truth having a form of religious devotion, but none of whom are willing to take the water of life from the well. That is they have not committed themselves to Jesus to dedicate ones self to Jesus means leaving behind all other world ties in your life and becoming ‘solitary’ or ’single one.

74) He said, "O Lord, there are many around the drinking trough [hearing/seeing the scriptures, the water of Life], but there is nothing in the [common] cistern [these are still trying to drink from the common (false) cistern set up by religious leaders and there is no way to draw out any water from it for they are like "waterless clouds" and a wilderness (desert) or "dry places"]."