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'

The Boundary Between the Physical and Spiritual Heavens

The Firmament or Expanse
The Firmament, the chasm, the limit, the middle or boundary

The outermost extension of the Upper Aeons is called ‘the limit’ and ‘the exalted boundary’: “...so that the limit which the Father had set might be established.” “...as for the one who is set up in this way and who is within the exalted boundary.” (Tripartite Tractate)


Lk 16:26  And besides all this, between us and you a great chasm<5490> is fixed<4741>, so that those who desire to pass hence to you cannot, nor do they who desire to cross from there pass over unto us.

Heb 12:18  For ye are not come unto the mount <3735> that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

Heb 12:20  (For they could not endure that which was commanded, And if so much as a beast touch the mountain <3735>, it shall be stoned, or thrust through with a dart:

Just as there exists a great chasm in Hades between the righteous and the unrighteous. so also there exists a great chasm between the Physical universe and the spiritual universe, this is called the Great Firmament

The Firmament is the boundary everywhere and no where 

Valentinians would sometimes refer to the Cross to explain the Boundary. 
Both Jews and Gnostic Christians believe the firmament is the Boundary between Physical universe and the spiritual universe
In Valentinianism the Boundary has many names the chasm, the limit, the middle or boundary

The Boundary or 
The Limit (horos G3735)

Valentinians would use a Greek word ὅρος (horos G3735) to try and explain the Firmament. Since the Greek word has a etymology term "limitation" or "restriction". Also the Greek word ὅριον (horion G3725) means "borders" and the two words are closely related. The word  ὅρος (horos G3735) has a second meaning a "mountain" . 

The Greek word (horion G3725) seems to come from the another Greek word ὅρος (horos) 3735 meaning a mountain this is where I got the idea to quote from Luke 16:26 as the chasm would be related to the mountain.

Strong's Concordance 3725. ὅριον horion hor’-ee-on; neuter of a derivative of an apparently primary ορος horos (a bound or limit); a boundary-line, i.e. (by implication) a frontier (region): —  border, coast. 

3725. ὅριον, ὁρίου, τό (from ὅρος (boundary)) (fr. Sophocles down), a bound, limit, in the N. T. always in plural (like Latinfines) boundaries (R. V. borders), equivalent to region, district, land, territory. (Thayer's Greek Lexicon) 

According to Thayer's Greek Lexicon the Greek word ὅριον G3725 comes from the word ὅρος G3735

horizo

3724. ὁρίζω horizo hor-id’-zo; from 3725; to mark out or bound ("horizon"), i.e. (figuratively) to appoint, decree, sepcify: —  declare, determine, limit, ordain. 

3724 ὁρίζω horizo hor-id’-zo 

from 3725; v; TDNT-5:452,728;  {See TDNT 563 } 

AV-determine 2, ordain 2, as it was determined + 2596 + 3588 1, declare 1, limit 1, determine 1; 8 


In the New Testament horizo is translated ‘determinate’, ‘ordain’, ‘limit’, ‘declared’. This word gives the English ‘horizon’ which has no element of fate in its meaning, but means simply the ‘boundary’ where sea and sky appear to meet.

Strong's Concordance ὅρος (horos) 3735. ὄρος oros or’-os; probably from an obsolete ορω oro (to rise or "rear"; perhaps akin to 142; compare 3733); a mountain (as lifting itself above the plain): —  hill, mount(-ain). 

5490. χάσμα chasma khas’-mah; from a form of an obsolete primary χαω chao (to "gape" or "yawn"); a "chasm" or vacancy (impassable interval): —  gulf.


The two Greek words ὅρος (horos) 3735 and 5490. χάσμα chasma are not related but they share the same idea that is that a mountain or chasm is the border or limit of a territory or land   

Here we can see how horos (The Boundary or The Limit) is used as a symbol for the Firmament the division between waters and waters.

The next Greek word to look at From Luke 16:26 is 4741 στηρίζω sterizo stay-rid’-zo 

from a presumed derivative of 2476 (like 4731); v; TDNT- 7:653,1085;  {See TDNT 745 } 

AV-stablish 6, establish 3, strengthen 2, fix 1, stedfastly set 1; 13 

1) to make stable, place firmly, set fast, fix 
2) to strengthen, make firm 
3) to render constant, confirm, one’s mind

"In all these (regions) there is a great chasm fixed." Movement to or from was impossible.

Therefore the Boundary or the Limit had to be fixed into place like the Firmament

Psalm 36:6  (35:6) Thy righteousness is as the mountains (ὅρος (horos) of God, thy judgments are as a great deep (G12 ἄβυσσος): O Lord, thou wilt preserve men and beasts. LXX

Psalm 36:6  Thy righteousness is like the great mountains; thy judgments are a great deep: O LORD, thou preservest man and beast.

Here in Psalm 36:6 we now have a link between the Bythos (Depth βάθος) and the horos (mountain ὅρος)

The Firmament

And God made the firmament, and divided the waters which [were] under the firmament from the waters which [were] above (H5921) the firmament: and it was so (Gen. 1:7).

Philo says in Opif. 36-37 that the first thing to be created in the visible cosmos was heaven, which is called the firmament. In Plant. 3-4 it is also called the “boundary” which separates the visible cosmos from the ideal world. 

The firmament is the boundary between the visible universe and the Pleroma (fullness) the spiritual heavens 

The word “firmament” — that which is firm or fixed — is taken from the word used by the translators of the Septuagint, στερεωμα, from the idea that the heavens above us are a solid concave.

It properly means an expanse — a thing spread out. The verb from which the word is derived means to beat; then, to beat out — that is, to spread out by beating, as gold is; and then, simply to spread out, to expand. Compare #Ps 136:6 Isa 42:5 44:24. In Syriac the word means to make firm; but this idea is not necessarily in the Hebrew word. The idea of a firmament as something firm is derived from the Septuagint — in Genesis 1:6, στερεωμα — in this place, εν στερεωματι. 

Philo describes here how God began to shape the pre-cosmic matter and bring it from a state of “confusion” into a state of “separation”: ἐκ συγχύσεως εἰς διάκρισιν ἄγων ὁ κοσμοπλάστης μορφοῦν ἤρξατο. Heaven is not separated out of matter, but God set it as a boundary between the visible and the invisible world. Heaven, i.e. the firmament, is arranged as a boundary and “container” that divided the material creation and the regions of earth, water, air and fire from the divine world


Gen 1:6 And God [Elohim] went on to say: Let an expanse (Firmament) [chasm, the limit, the middle or boundary between the light matter universe and the dark matter universe, which is above the Firmament were God lives, this is called the pleroma] come to be in between the waters [aeons that is God’s heavenly hosts or dwelling place so Elohim is these waters. So Elohim is the waters above the Firmament ] and let a dividing occur between the waters [above and the heavens called the pleroma] and the waters [below, the Physical Heavens].

Gen 1:8 And God began to call the expanse (Firmament atmosphere, sky, or physical universe, outer space) Heavens [shamayim always in the pural - heavens] [this Firmament is the name for our atmosphere, the first heaven, and for space, the light universe, the second heaven and for God's home in the dark matter/energy universe, the 3rd heaven.

The true God then divides the light matter universe and the dark matter universe and separates them by 'an expanse' which is some sort of heavenly barrier, which is symbolized by the atmosphere of the earth.

This spiritual barrier is symbolized by the atmosphere of the earth, the earthly expanse, which is a barrier between the clouds (the waters above) and the seas (the waters below).

The Pleroma is the 3rd Heaven. The firmament or expanse is the limit, the middle or boundary between the Physical Heavens and the spiritual heavens called the Pleroma.

Valentinus assumed the existence of two boundaries one is between the ineffable depth and the rest of the fullness or Pleroma and the other bounds the material universe from the pleroma

Psalm 150:1 ¶ Praise ye Yahweh. Praise God in his sanctuary (that is in the upper depth of the Pleroma): Praise him in the firmament of his power (that is the Boundary between the ineffable depth and the rest of the Pleroma). 

Psalm 19:1 To the chief Musician, A Psalm of David. The heavens (the Pleroma or the waters above the heavens) declare the glory of God; and the firmament sheweth his handywork.

Psalm 19 suggests that the heavens (the pleroma) are a greater work of God than the mere firmament which is referenced as a small example of God’s creative work. 

This would be compatible with the notion of firmament which we have developed above in comparing the relatively small matter of the visible heavens with the grand design of the invisible which are currently totally beyond mankind's comprehension

“It is he (the Father) whom the outside worlds all, like the stars of the firmament at night, see. As men desire to see the sun, in this way also the outside worlds desire to see him, on account of his invisibility that surrounds him.” (Untitled Text in the Bruce Codex)

According to the Scriptures, there is a physical/spiritual structure to the universe. The Apostle Paul makes reference to the importance of this knowledge in the book of Ephesians where he wrote:


"That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, May be able to comprehend with all saints what [is] the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness (pleroma) of God."(Ephesians 3:17-19 KJV)

"[It is] he that buildeth his stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name."
(Amos 9:6 KJV)


The first heaven is the Earth's atmosphere:

"And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl [that] may fly above the earth in the open firmament of heaven." (Gen 1:20 KJV)

The second heaven is the vast expanse of the physical universe - outer space as we call it:

"And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years:" (Gen 1:14 KJV)

These two heavens constitute a continuum called the "firmament," and this firmament is collectively called "Heaven":

"And God called the firmament Heaven. And the evening and the morning were the second day." (Gen 1:8 KJV)

The Third Heaven is above this upper "Sea," and this higher sea is below the Throne of God:


"And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind."
(Revelation 4:6 KJV)

This particular "Sea" is above the firmament (the known physical universe). It represents a firm and impassable barrier between the world of man (below) and the world of God or pleroma (above).

As we said, this is a present "sea" of separation is a FIRM and impassable barrier between the world of man (below) and the world of God (above) and they only way through there is in the Lord Jesus Christ. That barrier structure can be seen in the design of the Tabernacle and the Temple. It is represented by the Veil.

The "Sea" under discussion is a barrier between the second and third heavens, represented by the veil between the 'Holy Place' and 'Holiest of All.' The 'Brazen Alter' represents the Earth where the sacrifice was to be made. The 'Laver' in Moses' Tabernacle, and the 'Molten Sea' in Solomon's Temple, were places for the priests to wash themselves before entering the 'Holy Place'. You MUST be washed in the Blood of the Lamb of God to pass into that most Holy Place.

The Firmament is the Middle the space between the Upper and the Lower Aeons

The middle is like a veil between the Upper Aeons (‘the eternal’ ‘those who exist’) and the Lower Aeons (‘matter’ ‘those who do not exist’): “And then the existent separated itself from the non-existent. And the non-existent is the evil which has manifested in matter. And the enveloping power separated those that exist from those that do not exist. And it called the existent ‘eternal’, and it called the non-existent ‘matter’. And in the middle it separated those that exist from those that do not Exist, and it placed veils between them.” (Untitled Text in the Bruce Codex)

- The middle as a veil : “A veil exists between the world above and the realms that are below; and shadow came into being beneath the veil; and that shadow became matter; and that shadow was projected apart.” (Hypostasis of the Archons)

- The middle as a curtain between the Upper and Lower Aeons: “the Father of the Universe, that his unimaginable goodness might be revealed, he created that curtain between the immortals and those that came afterward” (Sophia of Jesus Christ





what we have learned


The first heaven (the atmosphere)
The second heaven (outer space)
The sea above outer space and below the third heaven (a sea of separation)
And above it all, there is the Third Heaven.

The Limit is linked to the cross because it is also the time after death a state of ‘non-existence’ which is greatly feared.

There is a boundary or Limit between God and the Fullness. There is a second boundary or Limit between the Fullness and the deficiency.


“firmament” is separated from the infinite Void (waters), a bounded finite space in which to create. It is the power of imposing limits, that is of boundaries, that creates form. Without a boundary there is no form,

Light and Darkness The Gospel of Philip

Light and Darkness The Gospel of Philip

Light and darkness, life and death, and right and left are siblings of one another, and inseparable. For this reason the good are not good, the bad are not bad, life is not life, death is not death.  For this reason each one will dissolve into its earliest origin, but what is superior to the world cannot be dissolved, for it is eternal.

This passage or saying can be compared with another from the Gospel of Philip

And so he dwells either in this world or in the resurrection or in the middle place. God forbid that I be found in there! In this world, there is good and evil. Its good things are not good, and its evil things not evil. But there is evil after this world which is truly evil - what is called "the middle". It is death. While we are in this world, it is fitting for us to acquire the resurrection, so that when we strip off the flesh, we may be found in rest and not walk in the middle. For many go astray on the way. For it is good to come forth from the world before one has sinned.

In everything God made he also made a counterpart or an opposite

Isaiah 45:7 I form the light, and create darkness: I make peace, and create evil: I Yahweh do all these things.

compared Gen 1:3-5.

The Spiritual relevance: light and darkness represent good and evil;

By parallel, light = prosperity, and darkness = disaster.

I form the light and create darkness, I bring prosperity and create disaster; I, Yahweh, do all these things.


Here however these counterparts or opposites appear to be contrasted not with each other but with those who are exalted above the world

the counterparts or opposites refer to the illusory things of this world which will be dissolved into their origin

this passage would than serve as an explanation of the previous passage

He redeemed the good people in the world as well as the evil.

but what is superior to the world cannot be dissolved, for it is eternal.

those sealed in holy spirit, have eternal life

The one who entered on the spiritual Path has to separate in oneself the true, eternal, valuable for life in the highest realms of consciousness — from the false, which belongs only to this world. Then one should cultivate in oneself the first and get rid of the second.

Those Who have accomplished this become eternal in the Divine realms of consciousness. see my video about mystical eternal life

Light and darkness, Life and death, Right and left, Good and evil cannot be separated. It is impossible to know anything unless you know its opposite. You must be exalted above the limitations of mortal existence if you desire to perceive the reality which these represent. All That Is is One. There is Right  and there is left; there is dark and there is Light, but it is all One. Only when you get beyond the opposites will you perceive the Reality, which is Truth.

Anointing in the Gospel of Philip

Anointing in the Gospel of Philip 

The anointing is superior to baptism, for it is from the word "anointing" that we have been called "Christians," certainly not because of the word "baptism". And it is because of the anointing that "the Christ" has his name. For the Father anointed the Son, and the Son anointed the apostles, and the apostles anointed us. He who has been anointed possesses everything. He possesses the resurrection, the light, the cross, the Holy Spirit. The Father gave him this in the bridal chamber; he merely accepted (the gift). The Father was in the Son and the Son in the Father. This is the Kingdom of Heaven. (Gospel of Philip)

anointing is a main area of interest in The Gospel of Philip. The number of ritual services in The Gospel of Philip is five. In verses 67.28-30 they are “a baptism and an anointing of oil and a eucharist and a redemption and a bridal chamber

GPh 67:27–30:“The Lord did everything like a mystery: baptism, chrism, Eucharist, redemption and bridal chamber.”

It is clear, however, that this text does not speak about “mysteries” in the sense of sacraments, but about the hidden, symbolic meaning of the Saviour’s deeds in the world. (Einar Thomassen)

Truth did not come into the world naked, but it came in types and images. The world cannot receive truth in any other way. There is a rebirth and an image of rebirth. It is necessary to be born again truly through the image. How is it with the resurrection and the image? Through the image it must rise. The bridal chamber and the image? Through the image one must enter the truth: this is the restoration.

anointing--A symbolic expression of the pouring out of the spirit on one who has faith in God

,anointing oil--pure oil of olives blessed by an elder. anointing oil is used in consecrating the body with the living Spirit of Christ. "But thou, when thou fastest, anoint thy head, and wash thy face" (Matt. 6:17).

anointing with the spirit of Christ, The Christ consciousness, which is poured over a believer, making him holy or a perfect whole. " You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to Christ. Rom 8:9

2 cor 1:20. Therefore also through him is the “Amen” [said] to God for glory through us. 21 But he who guarantees that YOU and we belong to Christ and he who has anointed us is God. 22 He has also put his seal upon us and has given us the token of what is to come, that is, the spirit, in our hearts.

1 John 2:27 27 And as for YOU, the anointing that YOU received from him remains in YOU, and YOU do not need anyone to be teaching YOU; but, as the anointing from him is teaching YOU about all things, and is true and is no lie, and just as it has taught YOU, remain in union with him

According to the Gospel of Philip, anointing is even more important than baptism:

The anointing is superior to baptism, for from the word “anointing” that we have been called “Christians,” certainly not because of the word “baptism.”  And it is because of the anointing that “the Christ” has his name…He who has been anointed possesses everything.  He possesses the resurrection, the light, the cross, the Holy Spirit.  (74:12-21.)

The anointing, a ritual anointing with sacred olive oil, was what allowed a believer to truly be termed a Christian and allowed those chosen to move past the world to an eventual resurrection.

However, it is from the olive tree that we got the anointing, and from the anointing, the resurrection.

 Olive oil was generally used for anointing it consisted of pure oil of olives, and it must be blessed

although baptism is often seen as the major expression of a convert’s faith, Philip regarded it as far less important than the anointing—it is only with the anointing that a convert can truly be termed a Christian.  Receiving this title is the most immediate effect of anointing.

If somebody says: I am a Jew, nobody is going to move. If somebody says: I am a Roman, nobody will be confused either…But if I say: I am a Christian, everybody will tremble. May I obtain this sign…which the rulers will not be able to endure, that is, the name.

Notice that the name “Christian” (coming only after the anointing) is one that will make everyone tremble and the “rulers” “will not endure hearing.”

The fire is the anointing, the light is the fire.
The anointing oil was considered symbolic of the Light (Gospel of Philip 65:22-24, 67:2-8)

It is through water and fire that the whole place is purified - the visible by the visible, the hidden by the hidden. There are some things hidden through those visible. There is water within water, there is fire within the oil of anointing.

It is from water and fire and light that the son of the bridal chamber (came into being). The fire is the anointing, the light is the fire.

Through the Holy Spirit we are indeed begotten again, but we are begotten through Christ in the two. We are anointed through the Spirit. When we were begotten, we were united. None can see himself either in water or in a mirror without light. Nor again can you see in light without mirror or water. For this reason, it is fitting to baptise in the two, in the light and the water. Now the light is the anointing.

I believe the baptism and anointing happen at the same time or ceremony I think this is confirm from the above readings

In the Acts of Thomas, the anointing is the beginning of the baptismal ritual and essential to becoming a Christian, as it says "that the God whom thou preachest knoweth his own sheep by his seal" (Acts of Thomas Chapter 26)

and that the seal is received through the oil: 

"And he commanded them to bring oil, that they might receive the seal by the oil." (Acts of Thomas Chapter 26)

Acts of Thomas 27 And the apostle arose and sealed them. And the Lord was revealed unto them by a voice, saying: Peace be unto you brethren. And they heard his voice only, but his likeness they saw not, for they had not yet received the added sealing of the seal (Syr. had not been baptized). And the apostle took the oil and poured it upon their heads and anointed and chrismed them, and began to say (Syr. And Judas went up and stood upon the edge of the cistern and poured oil upon their heads and said):

Come, thou holy name of the Christ that is above every name.

Come, thou power of the Most High, and the compassion that is perfect.

Come, gift (charism) of the Most High.

Come, compassionate mother.

Come, communion of the male.

Come, she that revealeth the hidden mysteries.

Come, mother of the seven houses, that thy rest may be in the eighth house.

Come, elder of the five members, mind, thought, refiection, consideration, reason; communicate with these young men.

Come, holy spirit, and cleanse their reins and their heart, and give them the added seal, in the name of the Father and Son and Holy Ghost. (Acts of Thomas Chapter 27)

 In baptism and anointing, the person was sealed with the names Father, Son and Holy Spirit. As a result the person was not only considered a Christian, but a "Christ"

Those who receive the name of the father, son, and holy spirit and have accepted them must do this. If someone does not accept them, the name will also be taken from that person. A person receives them in the chrism with the oil of the power of the cross. The apostles called this power the right and the left. This person is no longer a Christian but is Christ.

"Unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit…You must be born again." (John 3:5-7)

The new life that allows us to start out with God comes through a spiritual birth provided by the Holy Spirit. "Unless one is born of…the Spirit, he cannot enter the kingdom of God." Just as man must be physically born into the human family, so man must be spiritually born into God's family. There is no other option. That is why Jesus said, "You must be born again."

The reason spiritual new birth is a necessity is because "that which is born of the flesh is flesh." Natural human birth can only produce a natural life. Becoming a child of God involves a supernatural life that God alone can provide.

it is only after the anointing that one becomes “Christian” in the fullest sense of the word. The ritual anointing established, for its receiver, direct communication from the Holy Spirit and the convert becomes a christ, an “anointed” member of God’s kingdom.

The Gospel of Philip teaches that a person only becomes a Christian by the Anointing not baptism. It is only with the receiver of the anointing that a follower of Jesus can truly be called a Christian.

The Anointing is the seal or confirmation that a believer is a Christian 

Casting the Fire of Kingdom upon the World The Gospel of Thomas

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


16 Jesus says: "Men indeed think I have come to bring peace to the world. But they do not know that I have come to bring the world discord, fire, sword, war. Indeed, there will be five in a house. There will be three over two and two over three, parent over child and child over parent. And they will stand at rest by being solitaries."


82 Jesus said, "Whoever is near me is near fire, and whoever is far from me is far from the kingdom


In saying 16 Jesus does not bring peace upon the world but fire war and the sword so in saying 10 Jesus is speaking about the trouble in his day which would end in 70 CE with the destruction of the temple it is also a prophecy of our own time which will

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

Therefore 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

This is a refiner’s fire, to refine the heart of men for the day of judgement. The knowledge that makes us responsible to the truth comes by faith and faith by hearing and hearing by the word of God. Thus it can make us wise unto salvation by faith in Christ Jesus, for the word of God is beneficial for teaching, for reproving for correction, for disciplining in righteousness. This is the fire of the knowledge of the kingdom of God that saves us 1Cor 3:13-15 13 each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. 14 If anyone’s work which he has built on it endures, he will receive a reward. 15 If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.

for our faith is tried with fire 1pe 1:7 that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ,

so the forgiveness of sins is to purify the sins of the world with fire. So by listening to Jesus’ words and abiding by them we will overcome our passions. Cp. Saying 7, 8, 9

The fire is also the fire of judgement speaking of the end of the Jewish temple and pointing forward to the end of the age


Fire is a symbol of the spirit-manifestation or God-manifestation for "God is a consuming fire”. Therefore, after we are refined by fire we shall be made like fire just like Jesus is now for Yahweh makes his ministers a flame of fire Psalm 104:4 Who makes his angels spirits; his ministers a flaming fire.

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.

it is not “pie in the sky when you die, bye & bye.” Gospel of Thomas Saying 3

 Jesus said, "If those who lead you (plur.) say to you, 'See, the kingdom is in heaven,' then the birds of heaven will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. But the kingdom is inside of you. And it is outside of you.

Here in Saying #3 Jesus is explaining that the kingdom of God is neither in the Heavens nor under the sea, or under the earth, that is the grave. which in Greek and Roman culture is paradise in Hades.

"If your leaders say to you ..." This announcement that the kingdom is not in heaven above or in the underworld that is “in the sea” which means “under the earth. (see Greek Text Papyrus Oxyrhynchus 654.13 provides the variant reading ”under the earth.) -

The kingdom is within you as hope in the heart and it is outside of us spread out over the earth, and people do not see it. (Saying 3, 113 Acts 1:7; Pr 30:4)

 It is not in the heaven or in the sea (3/2; cf. Rom. 10:6-7)
Then the birds of heaven will be there before you. If they say to you ‘It is in the sea!’ then the fish will be there before you.

This part of the saying makes a sort of joke out of the belief in going to heaven after death or hell (the sea)

 In any event, it is present and not in the sky.

But the kingdom is inside of you. And it is outside of you.

It is within us as a spiritual reality and outside of us as the “commonwealth”.

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

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

Thus the Kingdom is also Christ Jesus (Saying 82) so it is the son of man that is within us, since Christ is the Kingdom (Saying 82), it is Christ within us, the hope of glory

We must come to know our true self. Our true self is not the person of this world, but the one who was born of God. We are spiritually maturing and growing in knowledge of who we are. We may not be clearly seeing our true self (who is Christ) right now, but we will once we come to fully know and be our True self. We are God’s image that must become perfect like our heavenly Father this is our purpose to reflect the identity, character and glory and become the image of Christ, who is the true image of God. We can only do this in Christ where our true self (life) will be kept hidden in Christ Col 3:3, 4.

So in this light real poverty is when we do not know your true self in Christ. The use of the term 'poverty' is meant for life outside of true knowledge This is spiritual poverty where our minds are lost in deception and our hearts feel homeless because we have not returned to our Father’s house 1Cor 3:16 6:19 Eph 2:20-22 1Pet 2:5. Finally, Jesus says, “you are that poverty” Paul says that nothing good could come from him Rom 7:18 He said that “Paul” had died and Christ now lived in and through him Gal 2:20. Paul knew that his true life was found when he had the spirit of Christ, which is the mind of Christ and not the natural or worldly Paul.

The commonwealth of Israel is a spiritual Kingdom made up of the true believers the Israel of God Gal. 6:15, 16; 1  Paul says, “Thanking the Father who rendered you suitable for your participation in the inheritance of the holy ones in the light. He delivered us from the authority of the darkness and transferred us into the kingdom of the Son of his love (Col. 1:12-14). In this way, the true believers in the “good news” were brought into a realm of light. However, with what was their enlightened condition connected? It was connected with a kingdom. When God “delivered [them] from the authority of the darkness,” he at the same time “transferred [them] into the kingdom of the Son of his love.” (Col. 1:13)

However saying 3 does not deny the future kingdom of God upon the earth only the belief in heaven going. We can begin to live it now, like we will in the future Kingdom of God, when Jesus comes to establish the Government of God on this earth.

it is not “pie in the sky when you die, bye & bye.”

But it is still future

The Light Within The Gospel of Thomas Saying 24

The Light Within The Gospel of Thomas Saying 24

Saying 24 His disciples said to him, "Show us the place where you are, since it is necessary for us to seek it." He said to them, "Whoever has ears, let him hear. There is light within a man of light, and he lights up the whole world. If he does not shine, he is darkness."

Saying 70 Jesus said, "If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you." Gospel of Thomas.

This saying of Jesus in the Gospel of Thomas does not teach that there is light within everyone only within "a man of light". there is no indication from this saying of a doctrine of immortal souls or a divine spark trapped within us which needs re-awakening. Only that there is light is within "a man of light". 

Therefore the light is exclusively within "a man of light". Next we would assume that the "man of light" would be the disciples of the Lord as Jesus himself says that his disciples are "the light of the world". For all true believers are called light having obtained saving wisdom with faith and good works in communion with Christ and God Eph 5:8

70. Jesus said, "If you bring forth what is within you, what you have will save you. If you do not have that within you, what you do not have within you [will] kill you."

This Saying refers to the light of knowledge, which is the salvation of those who possess it but the destruction of those who lack it. Knowledge must always precede Faith; for a man cannot believe that of which he has not previously been informed. Hence, the first inquiry on the part of man or woman anxious to be saved will be, WHAT IS THE GOSPEL? Until they know this, they cannot go on to the second stage of believing unto salvation. The gospel is styled "the one faith,


This saying is about faith and the knowledge of the truth. The knowledge about God and Christ Jesus and the kingdom when this knowledge comes from the outside and is written on the heart (the inside) it is “that certain thing within you that will save you”.

it's all about being given knowledge from without, or the idea that if you don't accept some sort of "approved" knowledge from outside yourself, and take it within, than THAT is what will destroy you.

The answer is faith. If you give birth to Faith within yourself. So, "If you bring forth what is within you (faith), then what you bring forth (your faith) will save you. And if you do not bring forth what is within you, what you don't bring forth will destroy you (your lack of faith).

The true believer 'begets' within himself the kingdom or Jesus who is the light of the world. The believer will be saved by what he begets;

First there could be no light within unless it came from the outside for as Paul says “within me that is within my flesh dwells no good thing” it is SIN that dwells within us all Rom 7:17,18 so the light within is the word of God both the spirit word and Christ Jesus, the son of God.

The scriptures must be written upon our hearts and Christ must dwell in us this is the light within a man of light and “that certain thing within you that will save you”.

For light is used in the scriptures as doctrine, teaching Isa 49:6 for the commandment of God is like a luminary, and the law is as a light Pr 6:23. the light by which the true life is gained jn 8:12 Jesus the Messiah is called the light of the world Lk 2:32 Jn 1:7 12:35 8:12 9:5 true believers are called light having obtained saving wisdom with faith and good works in communion with Christ and God Eph 5:8

Now, the scriptures says, "The commandment of God is a lamp; and his law is light" (Prov. 6:23); so that the prophet says, "Thy word is a lamp unto my feet, and a light unto my path" (Psa. 119:105).

Now, the enlightening of every believer is thus explained by Paul: "God", says he, "who commanded the light to shine out of darkness, is he who hath shined into our hearts (the believes'), with the illumination of the knowledge of the glory of God in the face of Jesus Christ" (2Cor 4:6). But "every man" is not enlightened by this glorious knowledge; for to some it is hidden.

Light will not shine in blind minds. Hence, says the apostle, "If our gospel be hidden, it is hidden to them that are lost: in whom the God of the world hath blinded the minds of them who believe not, lest the light of the glorious gospel of Christ should shine into them" (2Cor 4:3,4). He darkens the tablets of their hearts by "the care of the world, and the deceitfulness of riches" (Matt 13:22); and thus prevents them from opening their ears to hear the words of eternal life.

24 His disciples said to Him, "Show us the place where You are, since it is necessary for us to seek it [again showing their dullness]." He said to them, "Whoever has [spiritual] ears, let him hear. #There is light [where Jesus (the light of the world) is] within a man of light [he who has Christ within him], and he (or "it") lights up the whole world [with the Keys of Knowledge he is given (true enlightenment)]. If he (or "it") [the light in you] does not shine, he (or "it") is darkness

70 Jesus said, "If you bring forth [give birth to] what is within you [the spirit of Christ "who enlightens the true believers who come into the world" - the Keys that unlock the mystery which causes you to become a bubbling fountain of Life], what you bring forth [from the scriptures and the Word within that He gives you] will save you. If you do not bring forth what is within you [if you quench the spirit (like an abortion)], what you do not bring forth will destroy you [being stuck in the letter you will die in your sins]."



What is within you is the kingdom of heaven
What will save you is the way
What is within you is the light
What will destroy you is darkness