The kingdom of the Heavens is a State of Consciousness

The kingdom of the heavens, is a state of consciousness

The kingdom of the heavens, is a state of consciousness in which mind, soul, and body are in harmony with Divine Mind.

Why is the kingdom of heaven like a mustard seed? The parable of the mustard seed shows us that the apparently small thought or idea of Truth (seed) has capacity to develop and expand in consciousness until it becomes the abiding place of a higher type of thoughts (birds of the air). 

13:33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till it was all leavened.

A true idea transforms a mass of ignorance by allowing the light of understanding to spread throughout the mind until it is enlightenment.

13:44 The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and in his joy he goeth and selleth all that he hath, and buyeth that field.

What is the field in which man's greatest treasure is hidden?

The field is the mind and heart of man. When planted with the seed which is the word of God they contain the hidden treasure of true spiritual identity the Christ consciousness or the Christ self that each believer discovers as they learns to know themselves as children of God.

What is represented by the "pearl of great price"? the Christ consciousness or the Christ self. 

13:47Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:13:48which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into vessels, but the bad they cast away. 

What is represented by the net that gathered both the good and the bad, which had to be sorted? The net represents the capacity of the mind to gather all kinds of thoughts, which have to be tested; the good retained and the bad cast out. 

13:49So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among the righteous, 13:50and shall cast them into the furnace of fire: there shall be the weeping and the gnashing of teeth.

What is signified by "the end of the world"? "The end of the world" is more accurately translated "the consummation of the age." It signifies the end of a mental process in which the good thoughts have brought forth good and the bad thoughts have brought forth sin and wickedness. The error thoughts are then destroyed by the cleansing process of renouncing ("furnace of fire").

We enter the kingdom within

We enter the kingdom within

We enter the kingdom within changed into a little child; awakened soul comes out of the throne room able to walk, weaned from the milk, goes to the meat.

The path is made straight with the light. Along the way there are pools of water on the left side; the waters are drawing, they are the knowledge of man. On the right is the rule. To go the way is a left and right glide within the mind; this is walking in the spirit while we remain in the flesh.

A pendulum swings back and forth along the way holding back the race of time. No man is able to go the way without the Lord Jesus. The way I'm writing is the way with the Lord Jesus. I entered in by turning to him on purpose. He who loves hears me, the mockers will not hear for this is foolishness to their ears.

the empty kingdom Gospel of Thomas Saying 97

(97) Jesus said, "[What] the kingdom of the [father] resembles [is] a woman who was conveying a [jar] full of meal. When she had traveled far [along] the road, the handle of the jar broke and the meal spilled out after her [along] the road. She was not aware of the fact; she had not understood how to toil. When she reached home she put down the jar and found it empty."

Saying 97
This parable has an eschatological and internal interpretation, the first one stressing that the unture inauguration would be unexpected and astonishing like the reaction of the woman who returns home with a jar of meal, only to find it empty because the handle had broken off on the way.
How ever, this Saying may perhaps have an other meaning. The kingdom can slip away from us. If  people are not careful they can become broken jars with nothing inside themselves.

Alternatively, just as Jesus empted himself of all privileges and rightful dignity, when he stripped Himself of the insignia of Majesty. Paul refers to the mind of Jesus in Phil. 1:8. Back in Phil.1:27 Paul starts to speak of the importance of our state of mind. This is developed in the early verses of chapter 2: "Being of one accord, of one mind...in lowliness of mind...look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus..." (Phil.2:2-5). Paul is therefore speaking of the importance of having a mind like that of Jesus, which is devoted to the humble service of others. The verses which follow are therefore commenting upon the humility of mind which Jesus demonstrated, rather than speaking of any change of nature.
Christ "made himself of no reputation", or "emptied himself" (R.V.), alluding to the prophecy of his crucifixion in Is.53:12: "He poured out his soul unto death". He "took upon himself the form (demeanour) of a servant" by his servant-like attitude to his followers (Jn.13:14), demonstrated supremely by his death on the cross (Mt.20:28). Is.52:14 prophesied concerning Christ's sufferings that on the cross "his visage was so marred more than any man, and his form more than the sons of men". This progressive humbling of himself "unto death, even the death of the cross" was something which occurred during his life and death, not at his birth. We have shown the context of this passage to relate to the mind of Jesus, the humility of which is being held up to us as an example to copy. These verses must therefore speak of Jesus' life on earth, in our human nature, and how he humbled himself, despite having a mind totally in tune with God, to consider our needs.

Finally, a point concerning the phrase "being in the form of God". The Greek word translated "being" does not mean 'being originally, from eternity'. Acts 7:55 speaks of Stephen "being full of the Holy Spirit". He was full of the Holy Spirit then and had been for some time before; but he had not always been full of it. Other examples will be found in Lk.16:23; Acts 2:30; Gal.2:14. Christ "being in the form of God" therefore just means that he was in God's form (mentally); it does not imply that he was in that form from the beginning of time.

Thus we must do the same. We must empty ourselves Phil 1:27 2:2-5. So that the spirit or mind of Christ can fill us. Dying to ourselves, we must be conceived and reborn of the spirit as the living Jesus was Ps 2:7 89:27 Mt 3:17 Mk 1:11 Lk 3:22

97) Jesus said, "The Kingdom of the [Father] [which comes as one discovers the proper understanding of the scriptures] is like a certain woman [religion] who was carrying a jar [means "to deepen"] full of meal [so someone full of knowledge of the Truth and the higher/inward (spiritual) meanings of the Word]. While she was walking [on] a road [on her "spiritual" journey], still some distance from home [the eternal rest which comes from conversion (fullness of the spirit) in the Kingdom], the handle [the Keys of Knowledge] of the jar broke [was bankrupted/ruined by the leaven (hypocrisy) of the religious leaders] and the meal [the higher/inward (spiritual) meaning of the Word] emptied out [over time] behind her on the road [the "broad way leading to destruction" which she is on - this is the peril those who are "not of the world" living "in the world"]. She did not realize it [ha Shatan is very subtle in how he subverts the religions of man so the woman could not see the spilling out of the Truth]; she had noticed no accident [because it wasn't an accident!]. When she reached her house [was fully established in her Christo-pagan religious system], she set the jar down and found it empty [all that was left was the superficial (surface-level) understanding of the Word as the cistern in v-74]."

The Children of The Light Kingdom

The Children of The Light Kingdom

Truth did not come into the world naked, but it came in types and images. The world will not receive truth in any other way. There is a rebirth and an image of rebirth. It is certainly necessary to be born again through the image. Which one? Resurrection.

Let us rejoice, all of my brothers and sisters for we exist now and evermore.

Let us rejoice for the Aeons have no power over us, for we existed before the eternal ones.

Let us rejoice those of you who are my kindred, for the immortal ones have no power over us, for we existed before the eternal mother of the immortal ones.

Let us rejoice my fellow brothers and sisters, it was because of us that the prophets came into existence, they to have no power over us, it was the immortal ones who by the will of our father was given a thought to make man in the eternal image of the first of us, but they could not, so they created man after their likeness giving man an immoral image instead of a likeness of an infinite spirit.

Let us rejoice my fellow kindred, for the aeons came into existence because of us, and it was because of the aeons that the immortal ones came into existence, and man because of the immortal ones, yet we have never been seen by any of them, nor understood by any of them, it was we who witness their coming, saw the birth of eternal aeons, it is we who are from the eternal invisible infinite realms, being eternal invisible virginal spirits as our father and mother.

It was our father who alone existed because of him our mother came forth, it was she, our mother, because of her, we came into being, not to say we did not exist before we came into being, but we were invisibly hidden within our invisible mother who was invisibly hidden within our invisible father .

My beloved ones I tell you this mystery, which was hidden from the prophets, unknown of to the aeons and unheard of by the immortals who called themselves gods, yet they knew not their beginnings rejoice my siblings for they can never know you.

So I say again to you rejoice ever more to you is eternal everlasting joy a bliss with no end, you are incorruptible though the bodies you are hidden in was made by corruptible gods it is your eternal spirit that gives life to their mortal bodies, again I say rejoice in this mystery I give into you,........... Rejoice always.

Pistis Sophia The Mysteries of the Kingdom of Light

Pistis Sophia The Mysteries of the Kingdom of Light

As I have said i will share with you of my visit with the Rulers of this world, but first I must share with you " insight " on how I was able to visit these rulers.

Now, the understanding of the mysteries of the kingdom of Light is the key.

Of the Mysteries :

I will give you a few of the many realms of the mysteries of the kingdom of light.

The Treasury of the Light:

Most of you are from this realm, and there are many other realms below this one, those of you that are from here are able to visit any of them as often as you wish, for this reason I have said to you, know your self and know of your origin.

If you abide in and posses a higher mystery then you can go to any realm as often as you wish that is lower than the realm of the mystery that you posses, but not able to go above to the realms that has a higher mystery than you posses.

Now each realm has it's own mystery, that mystery has within itself all the knowledge of that realm, of it's many different forms and languages, to which you can use to your benefit, that you may be able to commune with those beings of that realm, the same is with the higher realms, you will have the power and knowledge of how to transform your form into my the form of all the beings in the realm of all the mysteries that you posses.

The First Space of the ineffable :

Those of you that are from this realm of light, will be few, for those that first came from this space shall return to this space, and there will be some that came from a lesser mystery who have while on this earth obtained knowledge of this higher space and rested in it and shall rule over all of the lesser mysteries and as kings, of mysteries.

The Limbs of the Ineffable :

Those of you that posses this mystery shall stand as emissaries of our father to the many mysteries and realms that is below this mystery.


The Ineffable:

here are we from, that sought out sonship, that has given up all, renounced all, even our very own existence to our father, this was his will from the beginning before all things that are invisible, before all things of light, before all things that are spiritual, before all things that are eternal, before all things that are immortal, before all things that are mortal.

, oh! If our brethren, knew of their origin error and ignorance would no longer enslave them, I will share more later.

I will speak to those who know to hear not with the ears of the body but with the ears of the mind. For many have sought after the truth and have not been able to find it; because there has taken hold of them the old leaven of the Pharisees and the scribes of the Law. And the leaven is the errant desire of the angels and the demons and the stars. As for the Pharisees and the scribes, it is they who belong to the archons who have authority over them.

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 Kingdom of God in the Odes of Solomon

**The Kingdom of God in the Odes of Solomon**

The Odes of Solomon, a collection of early Christian hymns or psalms, offer a profound reflection on themes of divine kingship, the nature of Christ, and the promises made to the forefathers of the faith. Central to these odes is the depiction of the Kingdom of God, which intertwines promises to the patriarchs with the figure of Christ as the cornerstone of this divine realm.

The Kingdom of Heaven, as proclaimed by Jesus, is intimately connected with the restoration of the Kingdom of Israel and reflects the divine kingship over Israel. This kingdom represents the fulfillment of God's promises and the establishment of divine rule through the lineage of David. Here’s an overview based on biblical references:

**1. The Kingdom of David and Its Significance**

The Hebrew Bible frequently depicts the Kingdom of Israel under David and his successors as a divinely ordained kingdom. For instance:

- **1 Chronicles 14:2** states, "And David perceived that Yahweh had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel." This verse underscores the divine confirmation of David's kingship and the exalted status of his rule due to its divine sanction.

  

- **1 Chronicles 28:5** and **1 Chronicles 29:23** affirm that Solomon, David’s son, was chosen by Yahweh to sit on the throne of the Kingdom of Yahweh over Israel. Solomon's rule is presented as divinely approved and a continuation of the divine kingship established with David.

- **2 Chronicles 9:8** emphasizes that Solomon's kingship was a manifestation of Yahweh’s favor and commitment to Israel, highlighting the divine purpose behind his reign.

- **2 Chronicles 13:8** refers to the Kingdom of Yahweh as being in the hands of David's descendants, contrasting it with the idolatry and rebellion represented by Jeroboam’s golden calves. This reinforces the idea that the kingdom’s legitimacy and divine endorsement are tied to David's line.

**2. The Kingdom of Heaven in the New Testament**

In the New Testament, particularly in the Gospels, Jesus' proclamation of the Kingdom of Heaven (or Kingdom of God) is often interpreted as the restoration and fulfillment of the ancient Kingdom of Israel. For example:

- **Luke 1:32** proclaims that Jesus will be given the throne of His forefather David. This aligns Jesus with the Davidic promise, suggesting that His kingdom is the fulfillment of the promises made to David about his descendants ruling Israel.

**3. The Kingdom as a Restoration**

Jesus' announcement of the Kingdom of Heaven signifies more than just a new political entity. It represents the fulfillment of the covenantal promises made to Israel and the establishment of God's rule through Jesus. This kingdom is both a restoration of Israel’s spiritual and political sovereignty under a divine king and an expansion of this rule beyond traditional ethnic and geographical boundaries to encompass all believers.

**4. Theological Implications**

The Kingdom of Heaven, as Jesus describes it, integrates the idea of a restored Israel with a broader, spiritual dimension. It signifies not just a return to the old political structure but a new era where God’s rule is fully realized through Jesus. This kingdom involves the fulfillment of Old Testament promises, the establishment of divine justice, and the embodiment of God’s presence among His people.

In summary, the Kingdom of Heaven is rooted in the tradition of the Kingdom of Israel, as seen in the divine establishment of David's and Solomon’s reigns. Jesus' proclamation of this kingdom represents both a restoration of Israel and a new manifestation of God’s rule, fulfilling the promises made to David and expanding them to include all who accept Jesus as the Messiah.

**The Kingdom and Its Promises**

In Ode 31, the narrative centers on the suffering endured by a righteous figure who stands firm against unjust condemnation. This figure is portrayed as a rock, unmoved despite relentless assaults. This imagery underscores the figure’s steadfastness and the fulfillment of divine promises. Verse 13 highlights the significance of these promises: the figure’s mission is to redeem the nation and uphold the assurances given to the patriarchs for the salvation of their descendants. This theme reflects the broader promise of the Kingdom of God being rooted in the historical and covenantal promises made to the forefathers of Israel.

The connection between **Ode 31**, **2 Chronicles 7:18**, and the passages from **Galatians 3** and **Genesis 12** highlights the theological continuity and fulfillment of the promises made to the patriarchs through the figure of Christ. Here's an analysis of these connections:

### Ode 31 and 2 Chronicles 7:18

**Ode 31** reflects a figure who is wrongfully condemned but remains steadfast, ultimately enduring suffering to redeem and instruct the nation while upholding the promises made to the patriarchs. Verse 13 emphasizes the importance of not nullifying these promises for the salvation of the descendants of the patriarchs.

**2 Chronicles 7:18** states: "I will establish the throne of thy Kingdom as I made an agreement with David your father." This verse is part of God’s promise to Solomon, affirming the continuation and stability of the Davidic line and the divine kingship over Israel.

### Connection to Galatians 3

**Galatians 3:7-18** explores the relationship between faith, the law, and the promises made to Abraham. Key points include:

- **Verse 7:** "Know ye, then, that those of faith—these are sons of Abraham," indicating that faith, not just lineage, defines the true descendants of Abraham.

- **Verses 8-9:** Paul refers to the promise made to Abraham that all nations would be blessed through him. This promise is seen as being fulfilled in Christ, who redeems from the curse of the law and extends blessing to all nations (v. 13-14).

- **Verses 16-17:** Paul clarifies that the promise was made to Abraham and his "seed," which is identified as Christ. The law, which came later, does not invalidate the promise but is subordinate to it.

These verses underscore that Christ's role is central to the fulfillment of the promises made to Abraham and David. The promise of blessing to all nations through Abraham is realized in Christ, establishing a new covenant that transcends the law.

### Connection to Genesis 12

**Genesis 12:1-7** records the initial promise to Abram (later Abraham):

- **Verses 1-3:** God promises to make Abram into a great nation, bless him, and make him a blessing to all families of the earth. This universal blessing is a key aspect of the promise.

- **Verses 6-7:** God promises the land to Abram’s seed, establishing a divine covenant that will define the future of Abram’s descendants.

These promises in Genesis are foundational for understanding the covenantal relationship between God and Abraham’s descendants, which is seen as ultimately fulfilled in Christ, according to Galatians.

### Summary

Ode 31, with its depiction of enduring faithfulness and upholding divine promises, corresponds to the Old Testament understanding of the Davidic and Abrahamic covenants. **2 Chronicles 7:18** reflects the promise of a lasting throne for David's lineage. **Galatians 3** interprets these Old Testament promises as finding their ultimate fulfillment in Christ, who embodies the true "seed" of Abraham and the means by which all nations are blessed. **Genesis 12** provides the foundational promise that Abraham's descendants would be a blessing to all nations, which is fulfilled in Christ according to New Testament theology.

In essence, these texts collectively illustrate a unified biblical narrative where the promises made to Abraham and David are realized in Jesus Christ, who establishes a new covenant extending divine blessing and salvation to all peoples.

**Christ as the Rock**

The imagery of Christ as the rock is further developed in Ode 22. Here, Christ is depicted as the foundational rock upon which the Kingdom of God is built. This rock symbolizes stability and continuity, contrasting with the transient nature of worldly powers. In Ode 22:12, the rock represents Christ as the bedrock of the divine Kingdom, emphasizing that the Kingdom is established upon this unshakable foundation. The imagery suggests a kingdom that is eternal and impervious to the vicissitudes of human history.

**The Rock as Foundation in Christian and Biblical Tradition**

The metaphor of "the rock" as a foundational element is a potent image in both Old and New Testament scriptures, symbolizing stability, strength, and divine authority. This image is particularly significant in the context of Jesus Christ's role as the cornerstone of the Church and the fulfillment of Old Testament promises.

### Christ as the Rock

In the Odes of Solomon, an early Christian hymnal, **Ode 22:12** explicitly identifies Christ as the "Rock" upon which the divine Kingdom is built. The passage reads:

- **Ode 22:12**: "And the foundation of everything is Your rock. And upon it You have built Your kingdom, and it became the dwelling-place of the holy ones. Hallelu Yah!"

Here, the "Rock" symbolizes Christ as the ultimate foundation upon which the Kingdom of God is established. This depiction underscores the belief that Christ is the bedrock of divine authority and the central figure in God's plan for the world. The imagery of the rock as foundational aligns with the notion of Christ being central to the establishment and perpetuity of the divine Kingdom.

### The Biblical Foundation of the Rock Metaphor

The New Testament also employs the rock metaphor to underscore Christ's foundational role. In **Matthew 16:18**, Jesus says to Peter:

- **Matthew 16:18**: "Thou art Cephas, and upon this rock I will build my Church; and I will give unto thee the keys of the Kingdom of Heaven."

The Greek term "Petra" (rock) and its related form "Petros" (stone) used here create a play on words. While some interpret this as Jesus establishing Peter himself as the foundation of the Church, a broader interpretation suggests that Christ is the ultimate Rock upon which the Church is built. This reading emphasizes that while Peter plays a significant role, the Church's true foundation is Jesus Christ. The use of the term "rock" in this context aligns with the Old Testament and early Christian understanding of Christ as the eternal and unshakeable foundation of faith and divine authority.

### Theological Implications

The identification of Christ as the Rock has profound theological implications. First, it underscores the stability and permanence of Christ's role in the divine plan. Just as a physical rock provides a solid and enduring foundation, Christ offers spiritual stability and assurance to believers.

Second, the rock metaphor highlights the continuity between Old Testament promises and New Testament fulfillment. The image of the rock in **Ode 22:12** connects directly with Christ’s role as described in the New Testament. The Old Testament imagery of the rock as a symbol of God’s strength and reliability is carried over into the New Testament, where Jesus is depicted as the fulfillment of these attributes. This continuity reflects the belief that Christ embodies and fulfills the promises made to the patriarchs and the divine plan for salvation.

### The Kingdom of God and the Church

In the context of the Kingdom of God, Christ as the Rock signifies the establishment of a new covenant and a new form of divine rule. The Church, as described in **Matthew 16:18**, is built upon Christ’s teachings and divine authority. This construction of the Church upon Christ the Rock indicates a transition from the Old Testament understanding of God’s Kingdom to a new, universal expression through Christ’s ministry.

The notion that Christ is the Rock upon which the Church is built also implies a universal dimension to the Kingdom of God. The Kingdom, once confined to the historical and geographic boundaries of Israel, is now seen as extending to all nations, with Christ as the central and unifying figure. This expansion is particularly significant for the Gentile Church, which recognizes Christ’s role as the foundation of its faith and existence.

### Conclusion

The rock metaphor in the Odes of Solomon and the New Testament presents a powerful image of Christ as the unshakable foundation of the Church and the Kingdom of God. **Ode 22:12** and **Matthew 16:18** both emphasize Christ’s role as the ultimate Rock, upon which the divine Kingdom is established and sustained. This imagery highlights the stability and permanence of Christ’s role in God’s plan and underscores the continuity between Old Testament promises and their fulfillment in the New Testament. Christ as the Rock represents a new era of divine rule, extending the promise of the Kingdom to all peoples and establishing a universal Church built on His enduring authority.

**Healing and the Kingdom**

Ode 18 provides insight into the relationship between the Kingdom of God and healing. The ode speaks of Christ’s heart being lifted by divine love, which strengthens him and removes infirmities. This removal of sicknesses and affirmations of the Kingdom’s truth reflect a theological assertion: the Kingdom of God brings healing and restoration, contrasting with the suffering and disease prevalent in the fallen world. The Kingdom’s firmness is mirrored in the health and vitality it bestows upon believers, reinforcing the idea that divine rule transcends and transforms human frailty.

**The Land of Israel**

The Odes of Solomon also envision the Land of Israel in symbolic and eschatological terms. Ode 6 describes a stream that grows into a great river, filling and shattering barriers. This imagery suggests the expansive and overwhelming nature of divine blessing and presence. The river’s inability to be restrained by human constructs symbolizes the boundless and unstoppable nature of divine grace.

In Ode 11, the Land of Israel is portrayed as a land of spiritual abundance and beauty. The ode describes a paradisiacal vision where the land blossoms, and Yahweh’s presence is likened to the sun. This vision includes a river of gladness watering fruit-bearing trees, representing the eternal life and divine pleasure that characterize God’s Kingdom. The depiction of Paradise in Ode 11 further emphasizes the fulfillment and eternal rest promised to those who dwell in God’s land.

**Paradise and the Kingdom**

Paradise in the Odes is not just a physical location but a spiritual state of divine favor and abundance. Ode 11:23 speaks of the boundless and fruitful nature of Paradise, celebrating the perpetual delight of being in God’s presence. This portrayal contrasts with the barrenness and impermanence of worldly existence, reinforcing the idea that God’s Kingdom offers eternal and unending fulfillment.

**The Second Coming and the New World**

The anticipation of the Second Coming is also present in the Odes. Ode 23:9-12 describes a sealed letter carrying a sign of the Kingdom and government, symbolizing the divine authority and the future revelation of God's rule. This imagery aligns with the promise of a new world, as reflected in Ode 33:12 and Ode 15:3. These odes speak of a new era where incorruption prevails, and the faithful are granted vision and insight into God’s holy day. The "holy day" likely refers to the eschatological fulfillment of God’s promises, marking the culmination of divine history and the establishment of God’s eternal Kingdom.

In summary, the Odes of Solomon present a rich tapestry of imagery and themes related to the Kingdom of God. They intertwine promises to the patriarchs with the figure of Christ as the foundational rock of the Kingdom, emphasize the transformative power of divine healing, and envision a paradisiacal land filled with eternal abundance. These themes collectively highlight the Odes’ vision of a divine Kingdom that is both rooted in historical promises and oriented toward a glorious future fulfillment.

The Kingdom of God in the Odes of Solomon

first of all what are the Odes of Solomon 

The Odes of Solomon is a collection of 42 hymns or poems

Technically the Odes are anonymous, but in many ancient manuscripts, the Odes of Solomon are found together with the similar Psalms of Solomon, and the Odes began to be ascribed to the same author. Unlike the Psalms of Solomon, however, the Odes are much less Jewish, and much more Christian in appearance. 

However unlike the Gospel of Thomas they are to the general public unknown

The Kingdom of God in the Odes of Solomon

What is the Kingdom of Heaven?

The kingdom Jesus proclaims is the kingdom of Israel restored; for it is the kingdom of God: 

1Ch 14:2  And David perceived that Yahweh had confirmed him king over Israel, for his kingdom was lifted up on high, because of his people Israel.

1Ch 28:5  And of all my sons, (for Yahweh hath given me many sons,) he [that is Yahweh] hath chosen Solomon my son to sit upon the throne of the kingdom of Yahweh over Israel. 

1ch 29:23 ¶  Then Solomon sat on the throne of Yahweh as king instead of David his father, and prospered; and all Israel obeyed him.

2ch 9;8  Blessed be Yahweh thy God, which delighted in thee to set thee on his throne, to be king for Yahweh thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice.

12ch 3:8  And now ye think to withstand the kingdom of Yahweh in the hand of the sons of David; and ye be a great multitude, and there are with you golden calves, which Jeroboam made you for gods.

Lu 1:32  He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His forefather David,

Which affirms the kingdom of Israel to haven been the kingdom of god

The kingdom is the promises to the forefathers

Ode 31
8) And they condemned me when I stood up, me who had not been condemned.
9) Then they divided my spoil, though nothing was owed them.
10) But I endured and held my peace and was silent, that I might not be disturbed by them.
11) But I stood undisturbed like a solid rock, which is continuously pounded by columns of waves and endures.
12) And I bore their bitterness because of humility; that I might redeem my nation and instruct it.
13) And that I might not nullify the promises to the patriarchs, to whom I was promised for the salvation of their seed. Hallelu Yah!

will correspond to 2 Chron. 7:18:
' I will establish the throne of thy Kingdom as I made an agreement with David your father.'

Gal 3:7-18 Gen 12:1-4 Gen 12:6,7

will correspond to 2 Chron. 7:18: 

' I will establish the throne of thy Kingdom as I covenanted with David thy father.' 

Gal 3:7-18

7  know ye, then, that those of faith—these are sons of Abraham,

8  and the Writing having foreseen that by faith God doth declare righteous the nations did proclaim before the good news to Abraham—

9  ‘Blessed in thee shall be all the nations;’ so that those of faith are blessed with the faithful Abraham,

10  for as many as are of works of law are under a curse, for it hath been written, ‘Cursed is every one who is not remaining in all things that have been written in the Book of the Law—to do them,’

11  and that in law no one is declared righteous with God, is evident, because ‘The righteous by faith shall live;’

12  and the law is not by faith, but—‘The man who did them shall live in them.’

13  Christ did redeem us from the curse of the law, having become for us a curse, for it hath been written, ‘Cursed is every one who is hanging on a tree,’

14  that to the nations the blessing of Abraham may come in Christ Jesus, that the promise of the Spirit we may receive through the faith.

15  Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.

16  Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

17  and this I say, A covenant confirmed before by God about Christ, the law, that came four hundred and thirty years after, doth not set aside, to make void the promise,

18  for if by law be the inheritance, it is no more by promise, but to Abraham through promise did God grant it.

Gen 12

1 ¶  Now Yahweh had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:

2  And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

3  And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

4 ¶  So Abram departed, as Yahweh had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.

6 ¶  And Abram passed through the land……..

7  And Yahweh appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto Yahweh, who appeared unto him.

The Rock

The Christ who is ' the rock upon which the Gentile Church is built', is the one referred to in Ode 22:12, as the ' Rock which is the foundation of everything, upon which thou didst build thy kingdom'. 

Ode 22

8) And it (the right hand) chose them from the graves, and separated them from the dead ones. 

9) It took dead bones and covered them with flesh. 

10) But they were motionless, so It gave them energy for life. 

11) Incorruptible was Your way and Your face; You have brought Your world to corruption, that everything might be resolved and renewed. 

12) And the foundation of everything is Your rock. And upon it You have built Your kingdom, and it became the dwelling-place of the holy ones. Hallelu Yah! 

Matthew xvi. 18 has: 'Thou art Cephas, and upon this rock {or stone) I will build my Church . . . And I will give unto thee the keys of the Kingdom of Heaven.' 

In both texts the words used to express ' to build  Kingdom ' , and ' stone '  are identical

Ode 18 

Christ Speaks

1) My heart was lifted up and enriched in the love of the Most High, so that I might praise him with my name. 

2) My members were strengthened, that they may not fall from his power. 

3) Infirmities fled from my body, and it stood firm for Yahweh by his will; because his kingdom is firm. 

"And Jesus went about... preaching the gospel of the kingdom, and healing every disease and every sickness among the people."

Ode 18:3 "sicknesses have removed from my body... because His (i.e. Yahweh’s) Kingdom is true" 

Here there is a contrast between "sicknesses" and the "Kingdom." 

that "every sickness" should be taken away in the new Kingdom of Yahweh over redeemed Israel, if only Israel would be loyal to its Redeemer and King. "Sicknesses must needs be removed far off from the faithful, because the King promised that it should be so, and His Kingdom is true "

The Land of Israel in the Odes

Ode 6

8) For there went forth a stream, and it became a river great and broad; indeed it carried away everything, and it shattered and brought it to the Temple. 

9) And the barriers which were built by men were not able to restrain it, nor even the arts of them who habitually restrain water. 

10) For it spreads over the surface of all the earth, and it filled everything. 

Ode 11

12) And from above he gave me incorruptible rest, and I became like the land that blossoms and rejoices in its fruits. 

13) And Yahweh is like the sun upon the face of the land. 

16) And he took me to his Paradise, in which is the wealth of Yahweh's pleasure. I contemplated blooming and fruit-bearing trees, and their crown was grown naturally. Their branches were sprouting and their fruits were shining; their roots were from an immortal land. And a river of gladness was watered them, and round about them in the land of eternal life. 

17) Then I adored Yahweh because of his magnificence. 

18) And I said, Blessed, O Yahweh, are they who are planted in Your land, and who have a place in Your Paradise; 

Ode 15

8) I put on incorruption by means of his name, and stripped off corruption by his grace. 

9) Death has been destroyed before my face, and Sheol has been vanquished by my word. 

10) And immortal life appears in the land of Yahweh, and it has been declared to his faithful ones, and has been given without limit to all that trust in him. Hallelu Yah! 

Paradise

Ode 11

23) For there is abundant room in Your Paradise. And there is nothing in it which is barren, but everything is filled with fruit. 

24) Praise be to You, O God, the delight of Paradise for ever. Hallelu Yah! 

To enter the Kingdom; is by the gift of Sonship'

' Ignorance hath been destroyed because the Knowledge of the Lord has arrived.' 

We have shown in a previous chapter that traces of this formula are to be found in the letters of Ignatius 

the new Kingdom is inferred to be the Knowledge of the Lord. We see now that our position in regard to the airoppoia (of Wisdom) in Ode 6, that it represents the Knowledge of the Lord which covers the earth, was a correct one. 

The Second coming 

Ode 23

9) For it (the letter) was not permitted to them to loose its seal; for the power that was over the seal was greater than they. 

10) Others saw the letter and chased it; wondering where it would land, and who might read it, and who might hear it. 

11) But a wheel received it, and it came upon it. 

12) And with it was a sign of the kingdom and of the government.

The references to the Kingdom and the Government are easily made from Isaiah, e. g. Isa. 9:7. ' The increase of His government, . . . the throne of David . . . and His Kingdom.' 

22) And the name of the Father was upon it, and of the Son and of the Holy Spirit, to reign as king unto the ages of the ages. Hallelu Yah! 

Dan 2

Da 2:34  Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.

Da 2:35  Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.

Da 2:44 And in the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed, nor shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.

Ode 6

10) For it (the water) spreads over the surface of all the earth, and it filled everything.

GTh 113

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

Hab 2:14 For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.

Re 11:15  And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

Re 15:4  Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

In ode 33:12 the Kingdom comes in the new world cp. 15:3

33:12) And they who have put Me on shall not be falsely accused, but they shall possess incorruption in the new world.

Ode 15:3) In Him I have acquired eyes, and have seen His holy day.

the holy day refers to the day of the Lord 

The kingdom is the promises to the forefathers

Ode 31
8) And they condemned me when I stood up, me who had not been condemned.
9) Then they divided my spoil, though nothing was owed them.
10) But I endured and held my peace and was silent, that I might not be disturbed by them.
11) But I stood undisturbed like a solid rock, which is continuously pounded by columns of waves and endures.
12) And I bore their bitterness because of humility; that I might redeem my nation and instruct it.
13) And that I might not nullify the promises to the patriarchs, to whom I was promised for the salvation of their seed. Hallelu Yah!


will correspond to 2 Chron. 7:18:
' I will establish the throne of thy Kingdom as I made an agreement with David your father.'

Gal 3:7-18 Gen 12:1-4 Gen 12:6,7

The Kingdom is established in the age to come

In ode 33:12 the Kingdom comes in the new world cp. 15:3

33:12) And they who have put Me on shall not be falsely accused, but they shall possess incorruption in the new world.

Ode 15:3) In Him I have acquired eyes, and have seen His holy day.

Ode 18

Christ Speaks
1) My heart was lifted up and enriched in the love of the Most High, so that I might praise him with my name.
2) My members were strengthened, that they may not fall from his power.
3) sicknesses fled from my body, and it stood firm for the Lord (Yahweh) by his will; because his kingdom is firm.

"And Jesus went about... preaching the gospel of the kingdom, and healing every disease and every sickness among the people."

Ode 18:3 "sicknesses have removed from my body... because His (i.e. Yahweh’s) Kingdom is true"
Here there is a contrast between "sicknesses" and the "Kingdom."

that "every sickness" should be taken away in the new Kingdom of Yahweh over redeemed Israel, if only Israel would be loyal to its Redeemer and King. "Sicknesses must needs be removed far off from the faithful, because the King promised that it should be so, and His Kingdom is true "

The Christ who is ' the rock upon which the Gentile Church is built', is the one referred to in Ode 22:12, as the ' Rock which is the foundation of everything, upon which thou didst build thy kingdom'.

Ode 22
8) And it (the right hand) chose them from the graves, and separated them from the dead ones.
9) It took dead bones and covered them with flesh.
10) But they were motionless, so It gave them energy for life.
11) Incorruptible was Your way and Your face; You have brought Your world to corruption, that everything might be resolved and renewed.
12) And the foundation of everything is Your rock. And upon it You have built Your kingdom, and it became the dwelling-place of the holy ones. Hallelu Yah!

Matthew 16:18 has: 'Thou art Cephas, and upon this rock {or stone) I will build my Church . . . And I will give unto thee the keys of the Kingdom of Heaven.'

In both texts the words used to express ' to build  Kingdom ' , and ' stone '  are identical



Ode 23
9) For it (the letter) was not permitted to them to loose its seal; for the power that was over the seal was greater than they.
10) Others saw the letter and chased it; wondering where it would land, and who might read it, and who might hear it.
11) But a wheel received it, and it came upon it.
12) And with it was a sign of the kingdom and of the government.
13) And everything which was disturbing to the wheel, it mowed and cut down.
14) And it restrained a multitude of adversaries; and bridged rivers.

The references to the Kingdom and the Government are easily made from Isaiah, e. g. Isa. 9:7. ' The increase of His government, . . . the throne of David . . . and His Kingdom.'

compare Dan 2:34,35,44

Ode 6
8) For there went forth a stream, and it became a river great and broad; indeed it carried away everything, and it shattered and brought it to the Temple.
9) And the barriers which were built by men were not able to restrain it.
10) For it spreads over the surface of all the earth, and it filled everything.

Ode 6
10) For it (the water) spreads over the surface of all the earth, and it filled everything.

' Ignorance hath been destroyed because the Knowledge of the Lord has arrived.'

the new Kingdom is inferred to be the Knowledge of the Lord. We see now that the Wisdom in Ode 6, represents the Knowledge of the Lord which covers the earth as the Kingdom of God

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

Hab 2:14 For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.

Re 11:15  And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

Re 15:4  Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

The Land of Israel in the Odes

Ode 11
12) And from above he gave me incorruptible rest, and I became like the land that blossoms and rejoices in its fruits.
13) And Yahweh is like the sun upon the face of the land.
16) And he took me to his Paradise, in which is the wealth of Yahweh's pleasure. I contemplated blooming and fruit-bearing trees, and their crown was grown naturally. Their branches were sprouting and their fruits were shining; their roots were from an immortal land. And a river of gladness was watered them, and round about them in the land of eternal life.
17) Then I adored Yahweh because of his magnificence.
18) And I said, Blessed, O Yahweh, are they who are planted in Your land, and who have a place in Your Paradise;

Ode 15
8) I put on incorruption by means of his name, and stripped off corruption by his grace.
9) Death has been destroyed before my face, and Sheol has been vanquished by my word.
10) And immortal life appears in the land of Yahweh, and it has been declared to his faithful ones, and has been given without limit to all that trust in him. Hallelu Yah!

Paradise

Ode 11
23) For there is abundant room in Your Paradise. And there is nothing in it which is barren, but everything is filled with fruit.
24) Praise be to You, O God, the delight of Paradise for ever. Hallelu Yah!

To enter the Kingdom; is by the gift of Sonship'