Valentinian Teaching on Sin

 Gnostic Teaching on Sin

Valentinian Teaching on Sin

The Valentinian understanding of sin is fundamentally Christian in nature, and that it emerges naturally out of Pauline speculations about sin" Valentinian theology Desjardins (1990 , page 131)

The original Greek term for "sin" derives from archery and literally means "missing the mark." According to Valentinian theologians, sin was a natural consequence of ignorance of God.

Ignorance is described as a physical substance within mankind:

Ephesians 4:18 being darkened in the understanding, being alienated from the life of God, because of the ignorance that is in them, because of the hardness of their heart,

Ignorance alienates from the life of God: 

Ignorance appears to be a physical substance of human nature since Ignorance leads to death:

Ignorance is the mother of [all evil]. Ignorance leads to [death, because] those who come from [ignorance] neither were nor [are] nor will be (gospel of philip)

According to the Gospel of Philip 'Ignorance is slavery, knowledge is freedom.' in all of which slavery, ignorance, sin and wickedness are contrasted with freedom and with knowledge.

The process of revealing the truth also reveals the evil and error that is deep in our hearts:

(Gospel of Thomas 45) Jesus said, "Grapes are not harvested from thorns, nor are figs gathered from thistles, for they do not produce fruit. A good man brings forth good from his storehouse; an evil man brings forth evil things from his evil storehouse, which is in his heart, and says evil things. For out of the abundance of the heart he brings forth evil things."

(Gospel of Philip) Let each of us also dig down after the root of evil within us and pull it out of our hearts from the root. It will be uprooted if we recognize it. But if we are ignorant of it, it takes root in us and produces fruit in our hearts. It dominates us. We are its slaves, and it takes us captive so that we do what we do [not] want and do [not] do what we want. It is powerful because we do not recognize it. As long as [it] exists, it stays active.

sin includes the desire as well as the action, for "it is always a matter of the will, not the action" 

From this we learn that ignorance is the source of all evil and sin it is is internal, not external. It is "the law which wars against the law of my mind" (Romans 7:23) 

In Valentinian theology, matter itself is derived from and in some ways identical with ignorance:

ignorance of the Father caused anguish and terror, and the anguish grew thick like a fog, so that no one could see – Error was strengthened. It worked on its own matter in vain, not knowing the Truth. (Gospel of Truth)

For now, their works lie scattered. In time, Unity will complete the realms. Within Unity each one will receive themselves, and within knowledge they’ll purify themselves from multiplicity into Unity, consuming matter (=ignorance) within themselves like fire, and darkness by light, death by life (Gospel of Truth)

Error is also used as an equivalent of ignorance and is personified in the Gospel of Truth:

Error was strengthened. It worked on its own matter in vain, not knowing the Truth. It happened in a deluding way, as it (Error) prepared with power, in beauty, a substitute for the Truth. (Gospel of Truth)

For Valentinians both sin and death are a natural consequences of ignorance of the Father: 

This ignorance of the father brought about terror and fear. And terror became dense like a fog, so no one was able to see. Because of this, error became strong. (Gospel of Truth)

Speak of the Truth with those who search for it, and of knowledge with those who’ve sinned in their Error. (Gospel of Truth)

Ignorance of the Father is the true nature of sin and error.

Sin

The Hebrew word “chattaah” is translated sin in English, and primarily is associated with both the offense and its penalty, or sacrifice, so in English we often define the Hebrew word “chattaah” as transgression. However, sin is often used as a translation for the root of “Chattaah” or “chata”, and so Vine’s Expository Dictionary says the basic nuance or feeling of this word, “Chattaah”, is missing the road or mark. So a question we should be asking ourselves, is what is the road or mark God is speaking of when He uses the word “chattaah” in His word? Our initial response is that “the mark” is obedience to His law and commandments, and we sin when we fail to obey them and thus miss the mark. However when we consider God’s plan with His creation we find that obedience to His laws is only part of the mark. The actual mark is on a much higher plane.

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

awon´ is the Hebrew term most frequently linked with or used in parallel with chat·ta´th´ (sin, missing the mark) In the Septuagint the Hebrew word 05771 עון ‘avon is translated by the word G4108 πλάνη plánē G4108 πλάνη plánē, plan'-ay; feminine of G4108 (as abstractly); objectively, fraudulence; subjectively, a straying from orthodoxy or piety:—deceit, to deceive, delusion, error.

Sin, in it's most comprehensive definition is "to miss the mark" - whether morally (transgression) or physically. Mankind was initially created with the intention of sharing in God's glory, both physically and morally. Mankind has "missed the mark" both physically and morally. Due to the events in Eden, we are created (in the womb) in that fallen state, and thus born in sin.

The word sin is used in two major ways in the scripture. It signifies in the first place, "the transgression of law;" and in the next, it represents that physical substance or element of the animal nature, which is the cause of all its diseases, death, and resolution into dust. It is that in the flesh "which has the power of death;" and it is called sin, because the development, or fixation, of this evil in the flesh, was the result of transgression. 

The Fall

In the Tripartite Tractate the Fall in the Garden of Eden is described as a work of providence and part of the divine plan:

This is the expulsion which was made for him, when he was expelled from the enjoyments of the things which belong to the likeness and those of the representation. It was a work of providence, so that it might be found that it is a short time until man will receive the enjoyment of the things which are eternally good, in which is the place of rest. This the spirit ordained when he first planned that man should experience the great evil, which is death, that is complete ignorance of the Totality, and that he should experience all the evils which come from this and, after the deprivations and cares which are in these, that he should receive of the greatest good, which is life eternal, that is, firm knowledge of the Totalities and the reception of all good things. Because of the transgression of the first man, death ruled. (Romans 5:17) It was accustomed to slay every man in the manifestation of its domination, which had been given it as a kingdom because of the organization of the Father's will, of which we spoke previously (see 106:35-107:1). (The Tripartite Tractate)

Sin and Error

Valentinian use the words ignorance (ἄγνοια agnoia), forgetfulness (ἐπιλανθάνομαι epilanthanomai), error (πλάνη plánē) and sin to describe transgressions and human nature 

The Body

According to the Extracts from the Works of Theodotus the Saviour referred to this body [of flesh] as the adversary or Satan the devil:

52 This body the Saviour called an "adversary" and Paul said a " law warring against the law of my mind" and the Saviour advises us "to bind it" and to "seize its possessions" as those of "a strong man" (Extracts from the Works of Theodotus)

Inasmuch as this evil principle pervades every part of the flesh, the animal nature is styled "sinful flesh," that is, flesh full of sin; so that sin, in the sacred style, came to stand for the substance called man. In human flesh "dwells no good thing" (Rom. 7:18, 17); and all the evil a man does is the result of this principle dwelling in him 
The nature of the lower animals is as full of this physical evil principle as the nature of man; though it cannot be styled sin with the same expressiveness; because it does not possess them as the result of their own transgression; the name, however, does not alter the nature of the thing. (Elpis Israel)

This quotation from Elpis Israel by Dr. Thomas helps us to understand the Valentinian teaching, that matter, nature or creation itself (Rom 819-23) is derived from and in some ways identical with ignorance or sin. ignorance or sin  represents that physical substance of the animal nature

Ignorance

Ignorance is described as a physical substance within mankind:

Ephesians 4:18 being darkened in the understanding, being alienated from the life of God, because of the ignorance that is in them, because of the hardness of their heart,

The word Ignorance (Greek G52 ἄγνοια agnoia [ag-no-eh’-o which comes from the root 50 ἀγνοέω agnoeo [ag-no-eh’-o) means not to know, lack of knowledge, moral blindness [{Ac 3:17 } 3) to err or sin through mistake, to be wrong, spoken mildly of those who are not high handed or wilful transgressors [{Heb 5:2 }

Ignorance is an absence of knowledge. It may also be called ‘Unknowing’
- Ignorance is a form of ‘mindlessness’, ‘forgetfulness’ or ‘oblivion’
- It is imagined as ‘darkness’ or a ‘cavern’

Ignorance alienates from the life of God: but light to those who enter Christ, brings that life.

The descendants of Adam are born under condemnation to death and in a state of ignorance and alienation from God for Adam's 'offence'" (Rom 5:19)

The descendants of Adam are in a state of alienation from God at birth. Alienation is only applicable to those who are capable of reconciliation.

alienation the term 'alienation' in describing a state that exists between God and man due to his sin stricken nature.

Before being baptised a believer is dead in being alienated from God by ignorance, condemnation inherited from Adam, and trespasses and sins.”

Close to ignorance stands the term forgetfulness the state of having forgotten, heedlessness, and sleep. Planē herself forgets (she is in a fog concerning the Father, 17:31), indeed she arose out of the fog of Forgetting, but primarily she causes (man's) Forgetting.

Sin and Ignorance are the physical substance which brings forth death or kills the body and soul:

For without the soul, the body does not sin, just as the soul is not saved without the spirit. But if the soul is saved (when it is) without evil, and the spirit is also saved, then the body becomes free from sin. For it is the spirit that raises the soul, but the body that kills it; that is, it is it (the soul) which kills itself. (The Apocryphon of James)

In Fragment 40 Heracleon in his Commentary on the Gospel of John says without the Savior, human beings exist in a sickened state in "ignorance and sins", living under the "law which kills through sins":

 The “child” “in Capernaun” is one who is in the lower part of the Middle (i.e. of animate substance), which lies near the sea, that is, which is linked with matter. The child’s proper person was sick, that is, in a condition not in accordance with the child’s proper nature, in ignorance and sins. (In John 4:47, “When he heard that Jesus had come from Judea to Galilee, he went and begged him to come down and heal his child , for it was at the point of death.”) The words “from Judea to Galilee” mean ‘from the Judea above.’. . . By the words “it was at the point of death,” the teaching of those who claim that the soul is immortal is refuted. In agreement with this is the statement that “the body and soul are destoyed in Hell.” (Matthew 10:28) The soul is not immortal, but is possessed only of a disposition towards salvation, for it is the perishable which puts on imperishability and the mortal which puts on immortality when “its death is swallowed up in victory.” (1 Corinthians 15:54) On “Unless you see signs and wonders you will not believe.” (John 4:48): It is fittingly said to the kind of person whose nature is determined through works, and who is convinced by means of sense-perception and does not believe the word. The words, “Come before my child dies” (John 4:49) were spoken because death is the goal and end of the law which kills through sins. (Fragment 40 Heracleon)

 

The person who has gnosis (knowledge) is thus freed of his sinful material self.

He who has knowledge of the truth is a free man, but the free man does not sin, for "He who sins is the slave of sin" (Jn 8:34). (Gospel of Philip)

Valentinian theologians emphasize that the elect must abstain from sin

Fear not the flesh nor love it. If you fear it, it will gain mastery over you. If you love it, it will swallow and paralyze you. (Gospel of Philip)

As Theodotus says about the sinful nature, "Be well disposed to it, not nourishing it and strengthening it by the power to commit sin, but putting it to death here and now, and thereby showing it as transitory by our refraining from evil." (Excerpts of Theodotus 52:2).

He wanted us to be circumcised, not in regard to our physical foreskin but in regard to our spiritual heart; to keep the Sabbath, for he wishes us to be idle in regard to evil works; to fast, not in physical fasting but in spiritual, in which there is abstinence from everything evil. (Ptolemy's Letter to Flora)

The Role of Jesus

The role of Jesus is to bring gnosis (knowledge) of the Father and thereby to remove sin. 

Christ came to ransom some, to save others, to redeem others. (Gospel of Philip) 

This is the one who is called the savior, since that is the name of the work that he must do for the redemption of those who have not known the father. (Gospel of Truth)

 

According to Heracleon Jesus is  "the Lamb of God, who takes away the sin of the world!’  (In John 1:29, Heracleon goes on to say:

John spoke the words, "Lamb of God" as a prophet, but the words, "who takes away the sin of the world" as more than a prophet. The first expression was spoken with reference to his body, the second with reference to Him who was in that body. The lamb is an imperfect member of the genus of sheep; the same being true of the body as compared with the one that dwells in it. Had he meant to attribute perfection to the body he would have spoken of a ram about to be sacrificed. (Fragment 10, on John 1:29)

Sin, I say, is a synonym for human nature. Hence, the flesh is invariably regarded as unclean. It is therefore written, "How can he be clean who is born of a woman?" (Job 25:4) "Who can bring a clean thing out of an unclean? Not one." (Job 14:4) "What is man that he should be clean? And he which is born of a woman that he should be righteous? Behold, God putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, who drinketh iniquity like water?" (Job 15:14-16) This view of sin in the flesh is enlightening in the things concerning Jesus. The apostle says, "God made him to be sin for us, who knew no sin" (2 Cor. 5:21); and this he explains in another place by saying, that "He sent his own son in the likeness of sinful flesh, and for sin, condemned sin in the flesh" (Rom. 8:3) in the offering of his body once (Heb. 10:10,12,14). Sin could not have been condemned in the body of Jesus, if it had not existed there. His body was as unclean as the bodies of those for whom he died; for he was born of a woman, and "not one" can bring a clean body out of a defiled body; for "that", says Jesus himself, "which is born of the flesh is flesh" (John 3:6). (Elpis Israel)

"the second with reference to Him who was in that body" the one that dwells in the body is the logos or the anointing spirit

That which was imperfect was the nature with which the Logos, that came down from heaven to do the Father's will, clothed himself. That nature was flesh of the stock of Abraham, compared in Zech. 3:3 to "filthy garments," typical of the "infirmity with which he was compassed."

The Spirit clothed Himself with weakness and corruption - in other words, "Sin's flesh's identity" - that He might destroy the "DIABOLOS." It is manifest from this the Diabolos: must be of the same nature as that which the Spirit assumed; for the supposition that He assumed human nature to destroy a being of angelic nature, or of some other more powerful, is palpably absurd. The Diabolos is something, then, pertaining to flesh and blood, and the Spirit or Logos became flesh and blood to destroy it. -(Eureka 1:246)

Error tried to kill the savior by nailing to a tree 

That is the gospel of him whom they seek, which he has revealed to the perfect through the mercies of the father as the hidden mystery, Jesus the anointed.  Through him he enlightened those who were in darkness because of forgetfulness. He enlightened them and gave them a path. And that path is the truth that he taught them.  For this reason error was angry with him, so she persecuted him. She was distressed by him, and she was made powerless. He was nailed to a tree.  He became a fruit of the knowledge of the father. He did not, however, destroy them because they ate of it. He rather caused those who ate of it to be joyful because of this discovery. (Gospel of Truth)

For this reason Jesus appeared. He put on that book. He was nailed to a cross. He affixed the edict of the father to the cross. (Gospel of Truth)

Here Jesus and the gospel are one: it is nailed to the tree in his person. Thought only nailed to a tree, the gospel became a fruit of knowledge, thereby making its tree into a tree of knowledge — but not knowledge of good and evil ( Gen. 2:9) — knowledge of the Father

According to the Interpretation of Knowledge, "when the great Son was sent after his little brothers, he spread abroad the edict of the Father and proclaimed it, opposing all. And he removed the old bond of debt, the one of condemnation. And this is the edict that was: Those who reckoned themselves slaves have become condemned in Adam. They have been brought from death, received forgiveness for their sins and been redeemed." (Interpretation of Knowledge 14:28-38)


Christ, having the same nature as we do in every respect, had our same temptation “chattaah”. He destroyed his “chattaah” when he offered himself up on the cross. He glorified God both by his obedience and by his destruction of his “chattaah”.


The chattaah is the law of sin and death

He included Himself in the Living Offering

He included himself in the living offering, together with your offspring. He offered them up as an offering to the All. For it is not cattle that you will offer up for sin(s) of unbelief, and for the ignorances, and (for) all the wicked deeds which they will do [...]. And they do not reach the Father of the All [...] the faith ...... (20 lines unrecoverable) (The Nag Hammadi Library Melchizedek)

... (2 lines unrecoverable)
... is the sacrifice of [...], whom Death deceived. When he died, he bound them with the natures which are leading them astray. Yet he offered up offerings [...] cattle, saying, "I gave them to Death, and the angels, and the [...] demons [...] living offering [...]. I have offered up myself to you as an offering, together with those that are mine, to you yourself, (O) Father of the All, and those whom you love, who have come forth from you who are holy (and) living. And <according to> the perfect laws, I shall pronounce my name as I receive baptism now (and) forever, (as a name) among the living (and) holy names, and (now) in the waters. Amen." (The Nag Hammadi Library Melchizedek)

What does the text of Melchizedek mean when it says "He (Jesus) included himself in the living offering, together with your offspring. He offered them up as an offering to the All."

The same idea is found later on in the text "I have offered up myself to you as an offering, together with those that are mine, to you yourself, (O) Father of the All"

The interpretation of this is the Lord's sacrifice was necessary for his own redemption. His sacrifice was a public demonstration that his flesh was rightly related to death and a declaration of the righteousness of God that required the offering of his life in devotion to Him. By his sacrifice the ungodly propensities (diabolos) of his nature was destroyed (Heb. 2:14; 9:12; 7:27), thus providing for the granting of immortality.

It was necessary that Jesus should offer for himself for the purging of his own nature, first, from the uncleanness of death, that having by his own blood obtained eternal redemption for himself, he might be able afterward to save to the uttermost those that come to God by him

The Evil Inclination Jeremiah 17:9

The Evil Inclination

There are numerous texts about the Yetzer HaRa (the Evil Inclination, aka "Satan") in the Jewish Talmud. The Jewish sages were in no way monolithic in their understanding of the source of our human capacity to do evil. They all agreed that humans are born with it. Here are a number of selections which present proof texts for this:

The following curt statement by Reish Lakish is the most controversial understanding of the Evil Inclination:

Baba Batra 16a:

R. Simeon ben Lakish said: Satan, impulse to evil, and angel of death: all three are the same thing.

So how persuasive is the Evil Inclination?

Brachot 61b:

It has been taught: R. Jose HaGalili says, The righteous are swayed by their good inclination, as it says, My heart is slain within me.

The wicked are swayed by their evil inclination, as it says, Transgression speaks to the wicked, I believe, there is no fear of God before his eyes.

Average people are swayed by both inclinations, as it says, Because He stands at the right hand of the needy, to save him from them that judge his soul.

Raba said: People such as we are of the average.

Said Abaye to him: The Master gives no one a chance to live!

Raba further said: The world was created only for either the totally wicked or the totally righteous.

Raba said: Let a man know concerning himself whether he is completely righteous or not!

Three people never had any problem with the Evil Inclination:

Baba Batra 17a

Three there were over whom the evil inclination had no dominion: Abraham, Isaac and Jacob...

For the rest of us, however, who are the most susceptible to the wiles of the Evil Inclination?

SCHOLARS!

Sukkah 52b

Abaye explained, Against scholars more than against anyone;

as was the case when Abaye heard a certain man saying to a woman, ‘Let us arise now and go on our way.'

‘I will', said Abaye, ‘follow them in order to keep them away from transgression' and he followed them for three parasangs across the meadows.

When they parted company he heard them say, ‘Our company is pleasant, the way is long.'

‘If it were I,' said Abaye, ‘I could not have restrained myself,' and so he went and leaned in deep anguish against a doorpost, when a certain old man came up to him and taught him: The greater the man, the greater his Evil Inclination.

Even when we mourn, we're not safe from the Evil Inclination's influence:

Chagigah 16a

For behold R. Elai the elder said: If a man sees that his [evil] inclination is prevailing upon him, let him go to a place where he is not known, and put on black garments, and wrap himself up in black garments, and let him do what his heart desires; but let him not profane the Name of Heaven publicly!

R. Judah son of R. Nahmani, the speaker of Resh Lakish expounded: What is the meaning of the verse: Trust not in a friend, put not confidence in a familiar friend.

If the evil inclination says to you: Sin and the Holy One, blessed be He, will pardon, believe it not, for it is said: ‘Trust not in a friend,' and ‘friend' [Rea'] means none other than one's evil inclination, for it is said: For the inclination of man's heart is evil [Ra']...

Oy! The Evil Inclination is so bad that it's one of the things God regrets creating:

Sukkah 52b

R. Hana b. Abba stated: It was said at the schoolhouse, There are four things of which the Holy One, blessed be He, regrets that He had created them, and they are the following: Exile, the Chaldeans, the Ishmaelites and Evil Inclination.

‘The Exile', since it is written, Now, therefore, what do I here, says Adonai, seeing that My people is taken away for nothing; (Isaiah 52:5)

‘the Chaldeans', since it is written, Behold the land of the Chaldeans; this is the people that was not." (Isaiah 23:13)

‘the Ishmaelites', since it is written, The tents of the robbers prosper, and they that provoke God are secure since God brought them with His hand." (Job 12)

‘the Evil Inclination', since it is written, [And I will gather her that is driven away] and her that I have afflicted.(Micah 4:6)

Is there no hope against the Evil Inclination? Of course there is!

Sukkah 52b:

The school of R. Ishmael taught, If this repulsive wretch meets you, drag him to the Beit Hamidrash, the House of Study.

Despite the power of the Evil Inclination, we are still held responsible; we can beat it. The following selection deals with Psalm 4:5: Tremble and sin not; Commune with your own heart upon your bed and be still. Sela."

Brachot 5a:

R. Levi b. Hama says in the name of R. Simeon b. Lakish: A man should always incite the good impulse to fight against the evil impulse.

For it is written: Tremble and sin not.

If he subdues it, well and good.

If not, let him study the Torah. For it is written: ‘Commune with your own heart.'

If he subdues it, well and good. If not, let him recite the Shema'.

For it is written: ‘Upon your bed.'

If he subdues it, well and good. If not, let him remind himself of the day of death. For it is written: ‘And be still, Selah.'

Avot D'Rabbi Natan 16:

"The impulse of man's heart was evil from the time he was expelled from his mother's womb." (Gen. 8:21).

If you argue: "Is it not the Holy One Himself who created the impulse to evil, of which it is written, 'The impulse of man's heart was evil from the time he was expelled from his mother's womb?' Who then can possibly make it good?"

the Holy One replies, "You are the one who makes the impulse to evil stay evil.

How? When you were a child, you did not sin. Only when you grew up, you began to sin."

If you argue: "But no man can guard himself against it!"

the Holy One replies, "How many things in the world are even less bearable and more bitter than the impulse to evil, yet you manage to sweeten them.

Nothing is more bitter than the lupine, and yet, in order to sweeten it, you carefully boil it in water seven times, until it becomes sweet.

Now, if you sweeten for your need bitter things that I alone created, all the greater is your responsibility for the impulse to evil, which was placed under your control."

Baba Batra 16a

"Although you know that I am not wicked, and there is none that can deliver out of your hand."

Raba said: Job sought to exculpate the whole world.

He said: Sovereign of the Universe, You have created the ox with cloven hoofs and you have created the ass with whole hoofs;

you have created Paradise and you have created Gehinnom:

you have created righteous men and you have created wicked men, and who can prevent you?

His companions answered him: Yea, you do away with fear and restrain devotion before God.

If God created the evil inclination, He also created the Torah as its antidote.

Baba Metzia 32b

Come and hear: If a friend requires unloading, and an enemy loading, one's [first] obligation is towards his enemy, in order to subdue his evil inclinations.

Now if you should think that [relieving the suffering of an animal is Biblically [enjoined], [surely] the other is preferable!

Even so, [the motive] ‘in order to subdue his evil inclination' is more compelling.

The most extraordinary story about a sage overcoming his Evil Inclination is not found in the Talmud: it's from a midrash collection called the Tanchuma. However, because of its remarkable imagery, I'm including it here.

A story of Matia ben Heresh: He was rich and feared Heaven and, like R. Meir, his teacher, sat all his days in the house of study occupying himself with Torah.

Now, the splendor of his countenance shone like the radiance of the sun, and the beauty of his features resembled that of the ministering angels. It was said of him that never in his life had he raised his eyes upon a woman.

Once, Satan passed by and, seeing him, was overcome with envy as he said: Is it possible that there is a righteous man entirely without sin in the world? At once he went up to the height above, stood before the Holy One, and said, "Master of the universe, Matia ben Heresh:what sort of man is he in Your sight?"

God: "He is utterly righteous."

Satan: "Give me permission, and I will test him."

God: "You will not prevail over him."

Satan: "Nevertheless!"

So God gave him permission.

Satan went and found R. Matia seated and occupied with Torah. So he appeared to him in the guise of a beautiful woman, the like of which there had not been in the world since the days of Naamah, Tubal-Cain's sister, on account of whom ministering angels went astray.

Satan stood in front of R. Matia, who, upon seeing him, turned his back to him.

Satan went around and again stood in front of R. Matia. When R. Matia turned his face to still another direction, Satan was once more in front of him.

When R. Matia saw that Satan [in the woman's guise] turned up on all sides, he said to himself: I fear that the impulse to evil will gain mastery over me and cause me to sin.

What did that righteous man do then?

He summoned one of his disciples, who acted as his attendant, and said to him: My son, go and bring me fire and nails.

After he brought them, R. Matia passed the nails through the fire, then plunged them into his own eyes.

When Satan saw this, he was shaken, all but knocked out, and left R. Matia.

In that instant, the Holy One summoned Raphael, prince of healings, and said to him, "Go and heal the eyes of Matia ben Heresh."

When Raphael came and stood before him, Matia asked, "Who are you?"

Raphael answered, "I am the angel Raphael, whom the Holy One had sent to heal your eyes."

Matia: "Let me be. What happened has happened."

Raphael returned to the Holy One and reported to Him, "Master of the universe, thus-and-thus did Matia ben Heresh answer me."

The Holy One said, "Go and tell him: From this day and henceforth, fear not. I guarantee you in this matter that, throughout your days, the impulse to evil will have no sway over you."

When Matia ben Heresh heard God's guarantee from the angel, he was willing to accept the angel's healing and was healed.

The Evil Inclination
(continued)

There are numerous texts about the Yetzer HaRa (the Evil Inclination, aka "Satan") in the Jewish Talmud. The Jewish sages were in no way monolithic in their understanding of the source of our human capacity to do evil. They all agreed that humans are born with it. Here are a number of selections which present proof texts for this:

Brachot 61a

R. Nachman b. R. Hisda expounded: What is meant by the text, Then the Lord God formed [va-yitzer] man?

[The word va-yitzer] is written with two yods, to show that God created two inclinations, one good and the other evil.

R. Nachman b. Isaac demurred to this. According to this, he said, animals, of which it is not written va-yitzer (with two yods), should have no evil inclination yet we see that they injure and bite and kick?

In truth [the point of the two yods] is as stated by R. Simeon b. Pazzi; for R. Simeon b. Pazzi said: Woe is me because of my Creator [yotzri]; woe is me because of my evil inclination [yitzri]!

Or again as explained by R. Jeremiah b. Eleazar; for R. Jeremiah b. Eleazar said: God created two countenances in the first man, as it says, Behind and before have You formed me....
Sanhedrin 91b:

Antoninus asked Rabbi, "At what time does the impulse to evil gain mastery over man: at the time of his conception or at the time he is born?"

Rabbi: "At the time of his conception."

Antoninus: "If so, he would have kicked his way out of his mother's womb. Accordingly, the impulse to evil must gain mastery at the time of birth."

Subsequently, Rabbi used to say: This is one thing that Antoninus taught me, and Scripture supports him, for it is said, "At the door [through which the newborn child issues], sin crouches" (Gen. 4:7).
Avot D'Rabbi Natan 16:

Come and observe: a kid or a lamb, when it sees a pit, turns back, since in an animal there is no impulse to evil [to lead it to harm].

But an infant: the impulse to evil drives him headlong [to destruction], so that the infant places his hand on a serpent or a scorpion and is stung by it, or he places his hand on glowing coals and is burned....

The following text from Avot D'Rabbi Natan 16 is the most depressing statement about the Evil Inclination that I've read; it provides such a sense of futility about a child's development!

The sages said: The impulse to evil is [at least] thirteen years older than the impulse to good.

It begins growing with a child in the mother's womb and comes out with him. If the child is about to profane the Sabbath, it does not deter him;

if the child is about to take a life, it does not deter him;

if the child is about to commit an act of unchastity, it does not deter him.

Only at the age of thirteen is the impulse to good born in a child.<BR.
If then he is about to profane the Sabbath, it warns him: "You fool! Scripture states, 'Everyone that profanes it shall surely be put to death.' " (Exodus 31:14)

If he is about to take a life, it warns him: "You fool! Scripture says, 'Whoever sheds man's blood, by man shall his blood be shed.' " (Genesis 9:6)

If he is about to commit an act of unchastity, it warns him: "You fool! Scripture states, 'Both the adulterer and the adulteress shall surely be put to death.' " (Leviticus 20:10)

When a man stirs up his passion and is about to commit an act of lewdness, all parts of his body are ready to obey him. On the other hand, when a man is about to perform an act of piety, all his parts become laggard, because the impulse to evil in his innards is ruler of the two hundred and forty-eight parts of his body, whereas the impulse to good is like a man confined in a prison.
The following selections all try to describe the site and basic "nature" of the evil inclination

Brachot 61a:

Rav said: The evil inclination resembles a fly and dwells between the two entrances of the heart, as it says, Dead flies make the ointment of the perfumers fetid and putrid.

Samuel said: It is a like a kind of wheat [chittah], as it says, Sin [chattat] couches at the door.

Our Rabbis taught: Man has two kidneys, one of which prompts him to good, the other to evil; and it is natural to suppose that the good one is on his right side and the bad one on his left, as it is written, A wise man's understanding is at his right hand, but a fool's understanding is at his left. (Ecclesiastes 10:2)
Sukkah 52a:

R. Assi stated, The Evil Inclination is at first like the thread of a spider, but ultimately becomes like cart ropes, as it is said, Woe to them that draw iniquity with cords of vanity, and sin as it were with a cart-rope.
Sukkah 52b:

R. Yochanan remarked, There is a small organ in man which satisfies him when in hunger and makes him hunger when he's satisfied, as it is said, When they were starved they became full. (Hosea 13:6)

R. Isaac said: A man's impulse to evil renews itself [in allure] every day, as is said, "Every impulse wrought by his mind was sheer evil every day" (Gen. 6:5).

R. Simeon ben Lakish said: A man's impulse to evil grows in strength from day to day and seeks to slay him, as is said, "The wicked watch the righteous, and seek to slay him." (Psalm 37:32)

And but for the Holy One who is his help, he could not withstand it, as is said, "The Lord will not leave him in his hand." (Psalm 37:33)
Shabbat 105b

"There shall no strange god be in you." (Psalm 81:10). What is the strange god within a man's body? It is none other than the impulse to evil.
Sotah 8a:

Rava said: We have a tradition that the impulse to evil dominates only what its eyes see.
Kiddushin 30b:

Our masters taught: The impulse to evil is hard to bear, since even its Creator called it evil, for He said, "From his youth the impulse in man's heart is evil." (Gen. 8:21)
Niddah 13b:

Rav stated: ‘A man who wilfully causes erection should be placed under the ban.'

But why did he not say, ‘This is forbidden?'

Because the man merely incites his evil inclination against himself.

R. Ammi, however, stated: He is called a renegade, because such is the art of the evil inclination: Today it incites man to do one wrong thing, and tomorrow it incites him to worship idols and he proceeds to worship them.
Sukkah 52a-b:

In the time to come the Holy One, blessed be He, will bring the Evil Inclination and slay it in the presence of the righteous and the wicked.

To the righteous it will have the appearance of a towering hill,

and to the wicked it will have the appearance of a hair thread.

Both the former and the latter will weep;

the righteous will weep saying, ‘How were we able to overcome such a towering hill!'

The wicked also will weep saying, ‘How is it that we were unable to conquer this hair thread!'

And the Holy One, blessed be He, will also marvel together with them, as it is said, Thus says the Lord of Hosts, If it be marvelous in the eyes of the remnant of this people in those days, it shall also be marvelous in My eyes.

R. ‘Avira or, as some say, R. Joshua b. Levi, made the following exposition: The Evil Inclination has seven names.

The Holy One, blessed be He, called it Evil, as it is said, For the imagination of man's heart is evil from his youth.

Moses called it the Uncircumcised, as it is said, Circumcise therefore the foreskin of your heart.

David called it Unclean, as it is said, Create me a clean heart, O Lord, which implies that there is an unclean one.

Solomon called it the Enemy, as it is said, If your enemy be hungry, give him bread to eat and if he be thirsty give him water to drink. For you will heap coals of fire upon his head, and the Lord will reward you;

read not, ‘will reward you' but ‘will cause it to be at peace with you.'

Isaiah called it the Stumbling-Block, as it is said, Cast you up, Cast you up, clear the way, take up the stumbling-block out of the way of my people.

Ezekiel called it Stone, as it is said, And I will take away the heart of stone out of your flesh and I will give you a heart of flesh.

Joel called it the Hidden One, as it is said, But I will remove far off from you the hidden one.


　

Fog and Error in the Gospel of Truth

Fog and Error in the Gospel of Truth

The Fog and Origin of "Error"

A Reading from the Gospel of Truth:

The gospel of truth is joy to those who have received from the Father of truth the gift of knowing him by the power of the Logos, who has come from the Pleroma and who is in the thought and the mind of the Father; he it is who is called "the Savior," since that is the name of the work which he must do for the redemption of those who have not known the Father. For the name of the gospel is the manifestation of hope, since that is the discovery of those who seek him, because the All sought him from whom it had come forth. You see, the All had been inside of him, that illimitable, inconceivable one, who is better than every thought.

This ignorance of the Father brought about terror and fear. And terror became dense like a fog, that no one was able to see. Because of this, error became strong. But it worked on its hylic substance vainly, because it did not know the truth. It was in a fashioned form while it was preparing, in power and in beauty, the equivalent of truth. This then, was not a humiliation for him, that illimitable, inconceivable one. For they were as nothing, this terror and this forgetfulness and this figure of falsehood, whereas this established truth is unchanging, unperturbed and completely beautiful.

For this reason, do not take error too seriously. Thus, since it had no root, it was in a fog as regards the Father, engaged in preparing works and forgetfulnesses and fears in order, by these means, to beguile those of the middle and to make them captive. The forgetfulness of error was not revealed. It did not become light beside the Father. Forgetfulness did not exist with the Father, although it existed because of him. What exists in him is knowledge, which was revealed so that forgetfulness might be destroyed and that they might know the Father, Since forgetfulness existed because they did not know the Father, if they then come to know the Father, from that moment on forgetfulness will cease to exist. (the Gospel of Truth)

Introduction

First we must not read preconceived ideas into the Gospel of Truth we must read it with a open bible and a open mind 

Many scholars have cast doubt on claims that any mythological figures can be read into the text

Bentley Layton agrees that the Gospel of Truth "makes no specific reference to the Gnostic myth" (Layton 1987, p 250).

The first paragraph of the Gospel of Truth introduces the Father, the Savior, and the All, and then from there talks about the concept of fear terror and error being introduced into the world

The All

"because the All sought him (the Father) from whom it had come forth. You see, the All had been inside of him, that illimitable, inconceivable one, who is better than every thought." (the Gospel of Truth)

For more information on the Gnostic term the All see Panta En Pasin The All in All

The "All" comes from the Geek word pasin 3956. πᾶς pas pas; is an Adjective 
Definition: all, every 
Usage: all, the whole, every kind of.

AV-all 748,

1) individually
1a) each, every, any, all, the whole, everyone, all things, everything
2) collectively
2a) some of all types

The "all" is used collectively of the body of Christ the church, here in the Gospel of Truth I think the term is first used for the nation of Israel and secondly for the believers 

The all is in a state of ignorance this is also a description of the nation of Israel at the time of Christ's first coming 

As a result Error gained dominion and in futility produced a substitute for the Truth.

this would be describing the Pharisees hiding the keys to the kingdom of Heaven

the All errs in a fog of fear and anguish and cannot see the Father.

Ignorance

 This is the one who is called the savior, since that is the name of the work that he must do for the redemption of those who have not known the father.

They call him “Savior.” That’s the name of the work he’ll do to redeem those who had become
ignorant of the Father.

The word Ignorance (Greek G52 ἄγνοια agnoia [ag-no-eh’-o which comes from the root 50 ἀγνοέω agnoeo [ag-no-eh’-o) means not to know, lack of knowledge, moral blindness [{Ac 3:17 } 3) to err or sin through mistake, to be wrong, spoken mildly of those who are not high handed or wilful transgressors [{Heb 5:2 }

Acts 17:30  True, God has overlooked the times of such ignorance, yet now he is telling mankind that they should all everywhere repent

Ignorance alienates from eternal life, and makes death the certain and irretrievable lot of the subject to it. Ephesians 4:18; Psalm 49:19-20 (Robert Roberts Christendom Astray)

Fog

"And terror became dense like a fog, that no one was able to see. Because of this, error became strong." (the Gospel of Truth)

Here there is no trace of a fall of an individual aeon but the process of the fall is set in motion by introducing a personification Plane or Error

Romans 1:21 because, although they knew God, they did not glorify him as God nor did they thank him, but they became empty-headed in their reasonings and their unintelligent heart became darkened. 

Those who were wise among the Greeks and the barbarians have advanced to the powers which have come into being by way of imagination and vain thought. Those who have come from these, in accord with the mutual conflict and rebellious manner active in them, also spoke in a likely, arrogant and imaginary way concerning the things which they thought of as wisdom, although the likeness deceived them, since they thought that they had attained the truth, when they had (only) attained error. (The Tripartite Tractate)

2cor 3:14  But their mental powers were dulled. For to this present day the same veil remains unlifted at the reading of the old covenant, because it is done away with by means of Christ. 


Ignorance produces negative emotional states such as "forgetfulness", "fear" and " terror"  these emotional states became solidified into matter when "the terror grew dense like a fog, so that no one could see"

but what is fog?

Particles of water floating in the air; they resemble very light rain. When warm humid air rises from the earth and cools to what is called the dew point, moisture condenses because cool air cannot hold as much water as warm air. If this occurs near the ground, it is called fog; if it takes place higher in the sky, it forms what is called a cloud. (Ps 135:7; Pr 25:14; Jer 10:13; 51:16) Moisture that condenses on cool objects, such as the ground or vegetation (usually at night), is described as dew. (Ex 16:13, 14; Jg 6:36-40; ) Mist, on the other hand, is composed of airborne particles of moisture that are somewhat larger in size than fog particles, but smaller than raindrops. 

Note: Fog is denser than mist and tends to last longer.

From the start the Gospel of Truth is using figurative language it is therefore clear to see that the Gospel of Truth is not speaking about natural "fog" but is using the word "fog" as a analogy from the natural world.

The fog was that which beclouded the minds of the All which arose from the vain imaginations and traditions of their evil hearts

Fog--Lack of clear understanding between the carnal mind and the true spiritual understanding of the Father that is spiritual blindness. (Act 13:11 2Peter 1:9 2Peter 2:17)

Fog is therefore a symbol of the "fog" of false teaching and false religion.

A description of fog from the Gospel of Truth: 

It’s something in a soul-endowed delusion (psychical form), like cold water sunk into loose earth. Those who see it think that it’s just earth. Afterwards, it dissolves again. If a breath draws it, it becomes warm.  Afterward, it evaporates if a breath of wind draws it, and it becomes warm. The cold aromas, then, are from division. For this reason, faith came and destroyed division and brought the warm fullness of love, so that the cold may not return, but the unity of perfect thought may prevail.

the term psychical form comes from the word psuchè (“soul, breath”), when it is related to psychros (“cold”), reminds us of a well-known etymological pun: the verb psuchô means “to blow” as much as “to breathe,” “to cool down” or “to get cold.”

In the Odes of Solomon fog is connected to thinking ability:

Ode 5:6. And they shall have no light to see that they may not take me.
7. May their thought become a thick-fog, and whatever they have planned-wisely [as they suppose] let it return upon their own heads

In Ode 5:7 "May their thought become a thick-fog" the Coptic has "power/ess"

The poet may mean "an earthborn mist" of pride, "swelling up" to obscure the sight of the oppressor. The Coptic perhaps substituted commonplace prose " [ulcerated and therefore] powerless." (Light on the Gospel: From an Ancient Poet by Edwin An. Abbott)

The role of the fog in the Gospel of Truth (Fog Coptic , Greek  ὅμιλος 3658) is used collectively as a collective noun (Note A collective noun is a noun that is singular in form but refers to a group of people or things) and this is how the Greek word is used in Revelation 18:17

Rev 18:17  For in one hour so great riches is come to nought. And every shipmaster, and all the company <3658> in ships, and sailors, and as many as trade by sea, stood afar off,

Thayer's Greek Lexicon

ὅμιλος, ὁμιλου, ὁ (ὁμός, ὁμοῦ, and ἴλη a crowd, band (Curtius, § 660; Vanicek, p. 897; but Fick iii. 723 from root mil 'to be associated,' 'to love')), from Homer down, a multitude of men gathered together, a crowd, throng: Revelation 18:17 Rec.

STRONGS NT 3658a: ὁμίχλη ὁμίχλη, ὁμίχλης, ἡ (in Homer ὀιχλη), from ὀμιχέω to make water), a mist, fog: 2 Peter 2:17 G L T Tr WH. (Amos 4:13; Joel 2:2; Sir. 24:3; Wis. 2:4.)

Waters, Clouds peoples, and multitudes, and nations

Paul speaks about a great a cloud of witnesses in Hebrews 12:1 In Revelation John hears a voice as the sound of many waters Rev 1:15 we are told in Rev 17:15 that the waters are peoples, and multitudes, and nations, and tongues. And in Rev 19:6, we are told the voice which had the sound of many waters is a great multitude of the Redeemed 

Re 17:15  And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.


Re 19:6  And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.

Here we have two groups of waters the Redeemed cloud of witnesses Heb 12:1 Rev 1:15 19:6 and the Nations Rev 17:15 this will help us to understand the use of Fog in the Gospel of Truth

cloud of witnesses  3509. νέφος nephos [nef’-os]; apparently a primary word; a cloud: —  cloud. 1) a cloud, a large dense multitude, a throng

There are some scriptural uses of mist/fog, blindness and forgetfulnesses:   

Rom 11:25  For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

2Peter 1:9  But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.

(Note the things lacking are faith, virtue, knowledge, self-control, endurance, godly devotion, brotherly affection, and love see vss 5-8)

"He that lacketh these things is blind" — Greek. tuphlos 5185, literally "smoky, misty, darkened." (Cp. Rev. 3:17, where same word occurs.) His vision is clouded, he is shortsighted and cannot see the grand objective before him, nor the purpose of the knowledge of God. Thus he cannot see afar off. and "where there is no vision, the people perish" (Prov. 29:18).

5185. τυφλός tuphlos [toof-los’]; from, 5187; opaque (as if smoky), i.e. (by analogy) blind (physically or mentally): —  blind. 
5187. τυφόω tuphoo [toof-o’-o]; from a derivative of 5188; to envelop with smoke, i.e. (figuratively) to inflate with self-conceit: —  high-minded, be lifted up with pride, be proud.

"Hath forgotten" — [Greek,] "contracted forgetfulness," wilful and culpable obliviousness. Where there is no conscious striving to develop "the new man,"  a person soon forgets the privileged status that he has enjoyed in Christ. 

Forgetfulness is linked to ignorance 3024. λήθη lethe [lay’-thay]; from 2990; forgetfulness: —  + forget.
2990 λανθάνω lanthano [lan-than’-o]   — be hid, to be hidden, to be hidden from one, be ignorant of, unawares.  without knowing

2Pe 2:17  These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.

2 Peter 2:17

These are springs without water and mists driven by a storm, for whom the black darkness has been reserved.

The false teachers are like the damp mists that blot out visibility (Mai. 4:2) without providing rain (cp. Deut. 32:2), and which are swept along by the tempest into the "blackness of darkness" (R.V.) for ever.

the mist of darkness or black darkness is the spiritual darkness of the mind (Psa. 69:23). Psa. 69:23

2217. ζόφος zophos [dzof’-os]; akin to the base of 3509; gloom (as shrouding like a cloud): —  blackness, darkness, mist.
3509. νέφος nephos [nef’-os]; apparently a primary word; a cloud: —  cloud. 
1) a cloud, a large dense multitude, a throng

Fog a Summary

Fog is an image for ignorance, forgetfulness and oblivion.- It is similar to sleep, blindness and darkness.
Fog a mental state of delusion resulting in spiritual blindness

the "fog" of false teaching and false religion.

Fog use as a collective of a group or community 

And the ignorance of the Father brought anguish and terror, and the anguish grew dense like a fog so that no one could see. (the Gospel of Truth)

This "fog" results in the appearance of error or perhaps is error.

Error

"Where did it (the error) come from?" or "Where did the words of deception, which all the powers have failed to discover, come from?" (the apocalypse of adam)

the word Error is used in the Bible 2The 2:11  1John

. 1John 4:6 We are of God. He that knows God hears us. He who is not of God does not hear us. By this we know the spirit of truth and the spirit of error

Those who were out of step with the teaching of spirit-filled teachers like John were thereby discernible as of "the spirit of error". "Error" is more 'deceit' in the Greek, the same word used of the spirit of deceit which the Lord would send upon the Jewish world 

2The 2:11 So that is why God lets an operation of error go to them, that they may get to believing the lie

 just as God can work within the minds of believers according to His energeia by His Spirit (Eph. 1:19; 3:16-20), so those who refuse to believe have another spirit sent to work within them, deluding them into believing the lie. "The lie" refers to the "delusion"; and in the first century context, that delusion was the words of the Judaizers, framed as they are as the serpent in Eden and Cain who told the first lies (the same Greek word for "delusion" is used about the Judaizers who sought to delude the believers in Eph. 4:14; 2 Pet. 3:17; Jude 11 cp. Jn. 8:44). 

John contrasts a love of the truth (cp. :10) with "the spirit of error [s.w. "delusion"]", which operated through the false Judaist prophets / teachers infiltrating the churches (1 Jn. 4:1,6). 

Psychological confirmation of disbelievers is a feature of God's working with men (Is. 6:9,10; Rom. 1:24-28), and God even sends false prophets or teachers as part of this process (1 Kings 22:22,23; Ez. 14:9; Job 12:16). This is what will particularly happen in the last days (1 Tim. 4:1), just as it did in the collapse of Christian faith which was seen in the run up to the events of AD70

The word Error is also used in the Old Testament pseudepigrapha text of the Testaments of the Twelve Patriarchs 

Reuben 1:1 The Testament of Reuben Concerning Thoughts (Roberts-Donaldson Translation)

2:1. And now hear me, my children, what things I saw concerning the seven spirits of deceit (Error), when 2 I repented. Seven spirits therefore are appointed against man, and they are the leaders in the works 3 of youth. [And seven other spirits are given to him at his creation, that through them should be 4 done every work of man. The first is the spirit of life, with which the constitution (of man) is 5 created. The second is the sense of sight, with which ariseth desire. The third is the sense of hearing, with which cometh teaching. The fourth is the sense of smell, with which tastes are given 6, 7 to draw air and breath. The fifth is the power of speech, with which cometh knowledge. The sixth is the sense of taste, with which cometh the eating of meats and drinks; and by it strength is 8 produced, for in food is the foundation of strength. The seventh is the power of procreation and 9 sexual intercourse, with which through love of pleasure sins enter in. Wherefore it is the last in order of creation, and the first in that of youth, because it is filled with ignorance, and leadeth the youth as a blind man to a pit, and as a beast to a precipice. (R. H. Charles Translation)

3. Besides all these, there is an eighth (8) spirit of sleep, with which is created entrancement of man's nature, and the image of death. With these spirits are mingled the spirits of error. The first (1), the spirit of fornication, dwelleth in the nature and in the senses; the second (2) spirit of insatiateness in the belly; the third (3) spirit of fighting in the liver and the gall. The fourth (4) is the spirit of fawning and trickery, that through over-officiousness a man may be fair in seeming. The fifth (5) is the spirit of arrogance, that a man may be stirred up and become high-minded. The sixth (6) is the spirit of lying, in perdition and in jealousy to feign words, and to conceal words from kindred and friends. The seventh (7) is the spirit of injustice, with which are theft and pilferings, that a man may work the desire of his heart; for injustice worketh together with the other spirits by means of craft. Besides all these, the spirit of sleep, the eighth (8) spirit, is conjoined with error and fantasy. And so perisheth every young man, darkening his mind from the truth, and not understanding the law of God, nor obeying the admonitions of his fathers, as befell me also in my youth.

The theme of the Testament of Reuben is about human thoughts (1:1) these thoughts and the mind in which they reside generate the decisions that result in sin and righteous conduct (See Reuben 3:12 4:6,8,11; 5:3,6,7; 6:1,2)

2:1 And seven other spirits are given to him at his creation, that through them should be done every work of man.

the seven other spirits given to human beings these spirits listed in Ruben 2:3-9 are said to be other spirits than the the seven spirits of error/deceit. except for the seventh one the power of procreation and sexual intercourse these other spirits are evaluated as beneficent powers working for human beingsthe seven other spirits seem to refer to the human senses

Because of this, error  became strong. But she worked on her material substance vainly, because she did not know the truth. She assumed a fashioned figure while she was preparing, in power and in beauty, the substitute for truth.

The words "material substance" "hylic substance" or "its own matter" should be understood as a reference to Error equivalent of truth or substitute for truth which has a fashioned figure

The substance of Error is fog, fog or mist which is physically insubstantial has no real corporeal substance the fashioned figure it produces is an illusion a substitute for truth


1peter 1:14 As obedient children, quit being fashioned according to the desires YOU formerly had in YOUR ignorance, 

the word "fashioned figure" or "fashioned form" refers to our mental atitiute to conform one’s self (i.e. one’s mind and character) to another’s pattern, (fashion one’s self according to) 

12:2 And quit being fashioned after this system of things, but be transformed by making YOUR mind over, that YOU may prove to yourselves the good and acceptable and perfect will of God.

For this reason, do not take error too seriously. Thus, since it had no root, it was in a fog as regards the Father, engaged in preparing works and forgetfulnesses and fears in order, by these means, to beguile those of the middle and to make them captive. (the Gospel of Truth)

Error happens, or exists, by terrifying and beguiling a group of people that is called ‘those of the middle

Error exists as long as it can beguile those of the middle. Error was, and still is, the cause and result of a false knowledge of the Father

‘those of the middle’ is a term that refers to people who have not yet come to knowledge, but who have the capacity for it.

This darkness of ignorance and error what is often called sin in the Orthodox Christianity 

Error came into being in a fog, and that basically is a product of ignorance

Error and Fog exist together they may form a syzygy 

Acquaintance is gnosis Un-acquaintance is a lack of gnosis or "deficiency" lack is destroyed by the advent of gnosis.

the terms "error" and "lack" are used interchangeably in the Gospel of Truth

error seems to be used in the Gospel of Truth as a synonym for the familiar Valentinian concept of "lack" or "deficiency" ( Greek: hysterema).

ignorance (Un-acquaintance) of the Father brought about Error through anxiety and fear
Error is not Sophia For example, later in the text error is linked to the crucifixion of Jesus (18:21-31). The text also speaks of error's destruction (26:15-32). This is at odds with any known Gnostic myth of Sophia, particularly a Valentinian one.

Error in the Gospel of Truth is not set in the primordial past, as for instance in the Apocryphon of John, but in the time of Jesus’ earthly mission and in the present time of the community

The personification of error represents the "state of consciousness of the Jewish Sanhedrin and the Roman authorities " For this reason error was angry with him, so she persecuted him. She was distressed by him, and she was made powerless. He was nailed to a tree."(Gospel of Truth 18:16-18).

Error is simultaneously a symbolic designation for the group of people that persecuted Jesus and a description of their mental state.

Error has a mental condition That which is untrue. Error thoughts represent belief in thoughts and beliefs not of God. Error thoughts have no foundation in Truth. They originate in the intellect. They are eliminated by one's denying their reality and power, and affirming the Truth of Being.

Error was, and still is, the cause and result of a false knowledge of the Father.

Speak of the truth with those who search for it, and (of) knowledge to those who have committed sin in their error.


You may want to see our study on The Figure of Error in the Odes of Solomon

For more information on the Gospel of Truth see  Rethinking the Gospel of Truth Book by Jörgen Magnusson