Not Taste Death: Understanding Spiritual Enlightenment in the Gospel of Thomas

 ### Not Taste Death: Understanding Spiritual Enlightenment in the Gospel of Thomas

The Gospel of Thomas is a collection of sayings attributed to Jesus, offering a mystical and esoteric view of his teachings. One of the recurring themes in this gospel is the idea of "not tasting death." This phrase refers to a profound spiritual insight or realization, suggesting that those who achieve deep understanding or enlightenment will transcend the ordinary experience of death. The Gospel of Thomas emphasizes the importance of spiritual knowledge, self-awareness, and the recognition of the divine presence within and around us. Rather than focusing on concepts like the afterlife or reincarnation, it presents the kingdom of God as an immediate and present reality.

**Present Reality of the Kingdom**

In the Gospel of Thomas, the kingdom of God is portrayed as something that is already here, rather than a distant or future event. This idea is especially evident in sayings such as 3, 51, and 113. In these passages, Jesus teaches that the kingdom of God is not found in external locations, such as the sky or the sea, but rather within and around individuals. The divine presence is spread out upon the earth, and people must recognize it in the present moment. This understanding of the kingdom as an immediate reality shifts the focus away from waiting for a future manifestation and toward realizing the divine presence that already exists.

This teaching contrasts with traditional notions of the kingdom of God as something to be awaited in the future or after death. Instead, the Gospel of Thomas encourages a transformation of perception, where individuals are called to recognize their divine nature and the sacredness of the present moment. The kingdom of God is not a distant paradise but a reality that can be accessed through spiritual insight and awareness.

**Spiritual Enlightenment and Immortality**

The phrase "will not taste death" appears several times in the Gospel of Thomas and is closely associated with achieving spiritual enlightenment. For instance, in Saying 1, Jesus states that anyone who understands the meaning of his sayings "will not taste death." This suggests that attaining spiritual understanding leads to a form of eternal life or spiritual immortality, not in a literal sense of physical life continuing after death, but in the sense of transcending the ordinary experience of death through enlightenment.

In Saying 18, Jesus implies that those who have found the beginning will also understand the end and, as a result, will not experience death. This highlights the cyclical nature of spiritual knowledge, where understanding the origin or fundamental truth of existence allows one to transcend conventional notions of life and death. The beginning and the end are interconnected, and recognizing this connection is key to spiritual immortality.

Saying 85 offers another perspective, referencing the story of Adam. Jesus suggests that had Adam been worthy, he would not have tasted death. This implies that worthiness or righteousness is linked to a state of being beyond death, hinting at spiritual completeness or alignment with divine principles. In this context, to "not taste death" is to achieve a state of spiritual fulfillment that transcends the ordinary experience of mortality.

**Beyond Traditional Concepts of the Afterlife**

Unlike many other religious traditions, the Gospel of Thomas does not focus on the idea of an afterlife, the continuation of individual consciousness after physical death, or the notion of an immortal soul. Instead, it emphasizes the importance of awakening to the present reality of the divine and understanding one's true nature. The text suggests that spiritual enlightenment allows one to transcend the fear of death, but it does not necessarily imply a continuation of personal identity after death.

Furthermore, the Gospel of Thomas does not teach reincarnation. Unlike other spiritual traditions that emphasize cycles of rebirth or the soul's journey through multiple lives, this gospel focuses on the immediate realization of spiritual truths. The goal is not to escape the cycle of rebirth but to awaken to the divine presence here and now.

**Conclusion: Recognizing the Present Reality**

In summary, the Gospel of Thomas advocates for recognizing the divine kingdom as an immediate reality and achieving spiritual enlightenment in the present moment. The phrase "will not taste death" represents a transcendence of the ordinary experience of death through profound spiritual insight. This teaching shifts the focus away from traditional notions of an afterlife, reincarnation, or eternal consciousness and instead encourages individuals to awaken to the divine presence within and around them.

By recognizing the kingdom of God as something already present, individuals can attain spiritual fulfillment and enlightenment. The Gospel of Thomas invites readers to seek this deeper understanding and, in doing so, transcend the limitations of mortality and experience the fullness of life in the here and now.

### "Not Taste Death": Understanding Spiritual Enlightenment in the Gospel of Thomas

The Gospel of Thomas is a collection of sayings attributed to Jesus, distinct from the canonical Gospels of the New Testament. This text, found among the Nag Hammadi manuscripts in 1945, offers a unique perspective on the teachings of Jesus, emphasizing spiritual insight and the immediate realization of the Kingdom of God. A recurring phrase in the Gospel of Thomas is “will not taste death,” which is rich with symbolic meaning and points to a profound spiritual experience rather than literal death.

In the Gospel of Thomas, "not tasting death" refers to a transformative spiritual realization. This phrase is repeated several times within the text and suggests that those who achieve deep spiritual understanding or enlightenment can transcend the ordinary experience of death. Instead of focusing on life after death, reincarnation, or other esoteric doctrines, the Gospel of Thomas directs the reader towards an understanding of the present reality, highlighting the Kingdom of God as something that is already present, rather than a distant or future occurrence.

**Spiritual Enlightenment as the Path to Overcoming Death**

**Saying 1** sets the tone for the entire gospel, where Jesus states, "Whoever discovers the interpretation of these sayings will not taste death." This assertion suggests that understanding the deeper meanings behind Jesus' teachings can lead to a form of spiritual immortality. The "death" mentioned here is not merely the physical end of life but symbolizes spiritual ignorance or separation from the divine truth. Those who achieve enlightenment will transcend this spiritual death, entering into a state of eternal life in communion with the divine.

In **Saying 18**, Jesus elaborates on this concept by connecting the beginning and the end, stating, "The end will be where the beginning is. Congratulations to the one who stands at the beginning: that one will know the end and will not taste death." Here, Jesus refers to the cyclical nature of spiritual knowledge, where understanding the origin or fundamental truth allows one to grasp the ultimate reality. This unity of beginning and end symbolizes a wholeness or completeness in understanding that allows one to transcend the limitations of conventional life and death.

**Saying 85** offers a reflection on the story of Adam, the first human according to biblical tradition. Jesus suggests that if Adam had been worthy, he would not have "tasted death," implying that worthiness or righteousness leads to a state beyond death. This idea points to a spiritual completeness or alignment with divine principles, which grants freedom from the ordinary cycle of life and death. Adam's failure is presented as a contrast to the potential spiritual achievement of those who follow Jesus' teachings.

**The Kingdom of God as a Present Reality**

A central theme in the Gospel of Thomas is the immediacy of the Kingdom of God. In **Saying 3**, Jesus teaches that the Kingdom is not found in external locations—neither in the sky nor the sea—but within and around individuals. He states, "When you know yourselves, then you will be known, and you will understand that you are children of the living Father." This saying emphasizes the importance of self-knowledge and inner awakening. The Kingdom of God is not a future event but a present reality that is accessible through spiritual awareness and understanding.

Further reinforcing this idea, **Sayings 51** and **113** clarify that the Kingdom is not something to be awaited. Jesus explains that what people are looking forward to "has come, but you don't know it." This teaching challenges the expectation of an external, future manifestation of the Kingdom. Instead, it is a present reality, spread out upon the earth, waiting to be recognized by those with spiritual insight.

**Conclusion: The Meaning of "Not Tasting Death"**

In summary, the Gospel of Thomas presents "not tasting death" as the result of profound spiritual enlightenment. This enlightenment involves recognizing the Kingdom of God as an immediate and present reality, understanding the true nature of existence, and transcending the conventional experience of life and death. Unlike some other religious traditions, the Gospel of Thomas does not focus on the continuation of consciousness after death, the immortality of the soul, or reincarnation. Instead, it emphasizes the importance of awakening to the divine presence here and now.

The teachings in the Gospel of Thomas encourage a transformation of perception—a realization that the Kingdom of God is within and around us. By discovering this truth and understanding the deeper meanings of Jesus' sayings, one can transcend the spiritual death that comes from ignorance and enter into a state of eternal life, here and now.

Corporeality of Spiritual Beings in Early Christian Thought

 14 The demons are said to be incorporeal, not because they have no bodies (for they have even shape and are, therefore, capable of feeling punishment), but they are said to be incorporeal because, in comparison with the spiritual bodies which are saved, they are a shade. And the angels are bodies; at any rate they are seen. Why even the soul is a body, for the Apostle says, “It is sown a body of soul, it is raised a body of spirit.” And how can the souls which are being punished be sensible of it, if they are not bodies? Certainly he says, “Fear him who, after death, is able to cast soul and body into hell.” Now that which is visible is not purged by fire, but is dissolved into dust. But, from the story of Lazarus and Dives, the soul is directly shown by its possession of bodily limbs to be a body.

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

### Corporeality of Spiritual Beings in Early Christian Thought

The belief in the corporeality of spiritual beings, including demons, angels, and even souls, is a fascinating aspect of early Christian theology. This perspective is evident in various texts and interpretations, which emphasize that these entities, while not physical in the same way as human bodies, possess some form of body that allows them to experience sensations and interact with the natural and spiritual worlds.

## Demons and Their Corporeality

In early Christian writings, demons are described as incorporeal not because they lack bodies, but because their bodies are of a different, less substantial nature compared to the glorified bodies of the saved. The assertion is that demons have shapes and can feel punishment, indicating a kind of corporeality. Their bodies are less tangible and more shadow-like compared to the spiritual bodies of the saved, yet they still possess form and substance.

## Angels as Bodily Beings

Similarly, angels are considered to be bodily beings. They are seen and interact with the natural world, suggesting they have a form that is perceivable to human senses. The concept that "the soul is a body" further underscores the notion that all spiritual entities possess some form of corporeality. This is supported by scriptural references, such as the Apostle Paul’s discussion of the resurrection body in 1 Corinthians 15:44: "It is sown a body of soul, it is raised a body of spirit," implying that even spiritual beings have a kind of body.

## The Nature of the Soul

The soul, too, is described as corporeal. Scriptural references support this, such as in Matthew 10:28: "Fear him who, after death, is able to cast soul and body into hell." This indicates that the body of the soul, is the natural mortal body,  it is the soul the natural  body which experience punishment not some immaterial divine spark, which would not be possible if it were purely immaterial. The story of Lazarus and Dives (Luke 16:19-31) also illustrates the corporeal nature of the soul, as the souls in Hades are depicted with bodily features and sensations.

## Mortality of the Soul

The concept of the soul's mortality challenges the more commonly held belief in its inherent immortality. Early Christian thought, as seen in these texts, suggests that the soul is not immortal by nature but has the potential for immortality through salvation. This is reinforced by scriptural references such as 1 Corinthians 15:54, where Paul speaks of the perishable putting on imperishability and the mortal putting on immortality. This implies that immortality is a state granted through divine intervention, not an inherent quality of the soul.

## Conclusion: A Comprehensive View of Corporeality and Mortality

The early Christian view of corporeality extends beyond the physical realm to encompass all spiritual beings. Demons, angels, and souls are all considered to have bodies, though of different natures and substances. This corporeality allows for interaction with both the natural and spiritual worlds and the experience of sensations, including punishment.

The mortality of the soul is another significant aspect, suggesting that immortality is not an inherent characteristic but a state achieved through divine grace. This perspective offers a nuanced understanding of life, death, and the afterlife, emphasizing the transformative power of salvation.

In summary, early Christian theology presents a complex and integrated view of corporeality and mortality, extending these concepts to all beings within the spiritual hierarchy. This understanding bridges the gap between the natural and spiritual, providing a comprehensive framework for interpreting scriptural teachings on the nature of existence and the afterlife.

The concept of the Holy Spirit in biblical theology

 The concept of the Holy Spirit in biblical theology is profound and intricate. In the original Hebrew, "El" refers to God, a term that signifies strength, might, and power. "Elohim" is often interpreted as "Mighty Ones" or angels. The Holy Spirit is seen as an emanation from El, representing a powerful and formative force.

In Genesis 1:2, the Holy Spirit is depicted as "brooding" over the waters. This "brooding" is likened to a devoted mother bird sheltering her young, illustrating the Spirit's nurturing and protective nature. The Hebrew term for "hovering" or "moving" suggests a gentle, caring presence, much like that of a mother bird. This image conveys God's loving and creative power, preparing to bring order out of chaos.

The Spirit's role in creation is pivotal. As described in Genesis, the Spirit's brooding presence covered the earth's surface, ready to enact the commands of the Mighty Ones. This creative principle penetrated the substance of the earth, making it possible for God's word to bring forth creation. This formative power of the Spirit is echoed in Job 26:13, "By his spirit he hath garnished the heavens," and in Job 33:4, "The Spirit of God hath made me, and the breath of the Almighty hath given me life." These verses underscore the Spirit's role as a dynamic, creative force.

The Holy Spirit's formative and creative power is further demonstrated in its ability to generate light, separate the waters, form the expanse of the heavens, gather the seas, and develop both the vegetable and animal kingdoms. This comprehensive creative work is described as "very good," showcasing the Spirit as the executor of Divine Wisdom.

When contemplating the Spirit through these actions, it becomes clear that it is an almighty power emanating from El. Etymologically, El signifies strength, might, and power. Thus, the Spirit of El is a powerful emanation of divine strength. This Almighty Power is the source and origin of the universe, as Paul states in 1 Corinthians 8:6, "out of whom are all things." The Spirit represents the omnipotence of God, a glowing and torrid center, as described in 1 Timothy 6:16, the dwelling place of an Invisible, Intelligent, and Deathless Being.

The imagery of the Holy Spirit as a nurturing presence is reinforced in Deuteronomy 32:10-11, where God is depicted as an eagle hovering over its nest, protecting and caring for its young. This portrayal emphasizes the energy-giving presence of God, wrapping, protecting, and caressing the chaotic and unfinished earth, preparing to complete His creation.

The Holy Spirit's guiding role is evident in the New Testament as well. In Luke 3:22, the Spirit descends upon Jesus, and in Luke 4:1, it leads Him into the wilderness. This guidance continues for believers, as seen in Romans 8:14, "For all who are led by the Spirit of God are sons of God." This leadership signifies the transformative power of being "born of the Spirit" as described in John 3.

It is essential to clarify our theological stance regarding the Holy Spirit. We reject the doctrine that the Holy Spirit is a distinct person from the Father. Instead, we view the Holy Spirit as a powerful emanation from God, integral to His being but not a separate entity. Furthermore, we reject the doctrine of the Trinity, which posits that God exists as three distinct persons. We hold that God is one, and the Holy Spirit is an aspect of His singular divine power, not a separate person.

In conclusion, the Holy Spirit is a formative, creative force, an emanation of God's power. It nurtures, protects, and guides, illustrating the omnipotent and loving nature of God. Our understanding of the Holy Spirit emphasizes its integral role within the unity of God's being, rather than as a separate person.

The Treatise on the Resurrection

 How did the Lord proclaim things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you remain, speaking about the Law of Nature - but I call it 'Death'. Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence.The Nag Hammadi Library The Treatise on the Resurrection

**A Valentinians Perspective on the Nature and Mission of Jesus Christ**

The text from the Nag Hammadi Library's "The Treatise on the Resurrection" raises profound questions about the nature and mission of Jesus Christ, particularly concerning his dual identity as both human and divine. From a Valentinian perspective, these concepts align in some ways with our understanding of Jesus, but there are significant distinctions rooted in our rejection of Trinitarianism and the emphasis on the unity of God.

**The Nature of Jesus Christ**

Valentinians believe that Jesus Christ is the Son of God, but not as the "second person" of an eternal trinity. Rather, Jesus is the manifestation of the One Eternal Creator, the Almighty God, who is "above all and through all" (Ephesians 4:6), and "out of whom are all things" (Romans 11:36). This Creator, who is Spirit, dwells corporeally in heaven and fills the universe through His Spirit effluence. By this Spirit, He begot Jesus, making Him His Son. Jesus, therefore, had two aspects in his earthly life: the divine nature of the Father dwelling within him and his own human nature, born of a woman, of the lineage of David.

Jesus was God manifested in the flesh, yet during his mortal life, he shared in the nature of humanity. This means he experienced all the effects of Adam's transgression, including suffering and death. This understanding is crucial because it emphasizes Jesus' full participation in human experiences and his ability to overcome them through divine power. The Apostle Paul refers to this as the "mystery of godliness" – "God manifest in the flesh" (1 Timothy 3:16).

**Jesus’ Mission and the Concept of Restoration**

The mission of Jesus Christ is deeply connected to the idea of restoration, which Valentinians interpret as the restoration of all things to their intended state by God, as spoken by the holy prophets (Acts 3:21). This restoration is not merely a spiritual or mystical concept but has significant political and eschatological dimensions. It refers to the establishment of the Kingdom of God on earth, where Jesus will reign as King.

The concept of Pleroma, or fullness, in the context of the Kingdom of God, reflects the ultimate goal of divine restoration. Jesus, as the Son of Man and Son of God, plays a crucial role in this process. His death and resurrection are pivotal events that made this restoration possible. By overcoming death, Jesus laid the groundwork for the future resurrection of all believers and the eventual renewal of creation.

**Dual Nature: Humanity and Divinity**

In "The Treatise on the Resurrection," there is an emphasis on Jesus’ dual nature, described as possessing both humanity and divinity. From a Valentinian perspective, while Jesus indeed embodied both natures, it is essential to clarify that his divinity was not an inherent part of his personhood but was the presence of the Father dwelling in him through the Holy Spirit. This indwelling empowered Jesus to fulfill his mission and to reveal God's character to humanity. His humanity ensured he could truly represent and redeem humankind.

**Vanquishing Death and Restoring the Pleroma**

Jesus’ resurrection is the cornerstone of the Christian hope. It signifies the defeat of death, not just for Jesus himself but for all who are united with him through faith. This victory over death is a crucial aspect of the restoration to the Pleroma – the fullness of God's Kingdom. It is through Jesus’ resurrection that believers have the assurance of their future resurrection and participation in the eternal Kingdom of God.

**Conclusion**

From a Valentinian viewpoint, the teachings found in "The Treatise on the Resurrection" resonate with the core beliefs about the nature and mission of Jesus Christ, albeit with important distinctions. Jesus is the Son of God, not as part of a trinity, but as the unique manifestation of the One True God. His life, death, and resurrection are central to God's plan to restore all things, culminating in the establishment of His Kingdom on earth. This restoration, often referred to as the Pleroma, reflects the fullness of God’s purpose, where Jesus’ victory over death ensures the future hope of eternal life for all believers.

Certainly! I’ll integrate the teaching of God manifestation into the analysis of the phrase “originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence” from "The Treatise on the Resurrection," focusing on the Valentinian doctrine of God manifestation.

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**A Valentinian Perspective on “Originally from Above, a Seed of Truth, Before This Structure Had Come into Being”**

The phrase from "The Treatise on the Resurrection" introduces rich theological concepts that intersect with Valentinian beliefs about the nature of Jesus Christ and the divine plan for creation. This analysis will explore the implications of these concepts, focusing on the Valentinian doctrine of God manifestation and the understanding of spiritual dominions and entities.

### **God Manifestation: Understanding Jesus Christ**

Valentinians hold that Jesus Christ is the manifestation of the One Eternal Creator, rather than being a pre-existing divine person or a member of a trinity. The doctrine of God manifestation is central to our understanding of Christ’s nature and mission. This teaching asserts that God revealed Himself through Jesus, not by personal pre-existence, but through divine purpose and agency. 

The concept of Jesus being "originally from above" refers to his divine origin in the sense that he was begotten by the Spirit of God (Luke 1:35). This divine origin is integral to the idea of Jesus as the "seed of Truth." In Valentinian belief, Jesus was not a pre-existing being but was the culmination of God’s purpose and truth manifested in the flesh. Jesus embodies God's Word and serves as the ultimate expression of divine will and truth (John 1:14). Thus, the phrase “a seed of Truth” can be interpreted to mean that Jesus is the manifestation of divine principles and promises, which were laid out by God from the foundation of the world (Revelation 13:8).

### **Before This Structure Had Come into Being**

The phrase “before this structure had come into being” refers to a pre-temporal divine plan rather than a pre-existing Christ. From a Valentinian perspective, this means that God's plan for Jesus was established before the creation of the world, not that Jesus Himself existed in a conscious form before his birth. Ephesians 1:4 states that believers were chosen “in Christ before the foundation of the world,” illustrating that God’s redemptive plan through Christ was conceived from eternity. This does not imply that Christ existed before his human birth but that God’s purpose for him was part of a divine blueprint established from the beginning.

### **Dominions and Divinities**

In Valentinian theology, the "many dominions and divinities" mentioned in the text reflect the various spiritual powers and entities created by God. Colossians 1:16-17 asserts that “by him all things were created,” including all spiritual and material realities. These dominions and divinities are part of the created order, serving God’s purposes and existing under His sovereign authority. Christ’s role as the Son of God includes the function of mediator and ruler over these spiritual realms, as seen in Ephesians 1:20-22, which declares that Christ has been exalted above all powers and authorities.

Christ’s mission, therefore, involves reconciling these dominions and divinities to God. Through his death and resurrection, Jesus achieved victory over death and established the foundation for the eventual restoration of all things to their intended harmony under God’s Kingdom (Colossians 1:19-20). This reconciliation is not a personal victory of Christ alone but the manifestation of God’s larger plan for the ultimate restoration of creation.

### **Reconciliation and Restoration**

The reconciliation of all things through Christ’s work is central to the Valentinian belief in the future restoration of God’s Kingdom. Jesus’ role as the "seed of Truth" and his divine mission entail not only spiritual redemption but also the future establishment of God's Kingdom on earth. Acts 3:21 speaks of a time when “heaven must receive [Christ] until the time for restoring all the things about which God spoke by the mouth of his holy prophets long ago.” This restoration encompasses the spiritual renewal of humanity and the physical renewal of the world.

### **God Manifestation and the Divine Plan**

The doctrine of God manifestation is essential in understanding how Jesus Christ, as a seed of Truth, fits into God’s plan. In Valentinian theology, Jesus did not exist as a divine person before his birth but was the embodiment of God’s purpose and truth in human form. His mission was to reveal God’s character and bring about the plan of salvation. This doctrine emphasizes that God’s divine will and truth were made manifest through Jesus’ life, teachings, and sacrificial death, thereby fulfilling the redemptive promises made through the prophets and establishing the foundation for the future Kingdom of God.

### **Conclusion**

In conclusion, the Valentinian perspective on the phrase “originally from above, a seed of Truth, before this structure had come into being. In this many dominions and divinities came into existence” integrates several key theological principles. Valentinians understand Jesus as the manifestation of God’s truth rather than a pre-existing divine entity. This view aligns with the belief that Jesus’ divine origin and role as the “seed of Truth” are part of God’s eternal plan, which was revealed through his human life and mission. The existence of spiritual dominions and divinities reflects the created order under God’s sovereign control, and Christ’s work through his death and resurrection aims to reconcile all things and fulfill God’s promise of restoration. This perspective maintains the unity of God and emphasizes the significance of Jesus as both the Son of God and the Son of Man in the divine plan for the world’s redemption and ultimate restoration.

The Essenes Were the Herodians

The Herodians (Greek: Ἡρώδειοι; Latin: Herodiani) were a sect of Hellenistic Jews mentioned in the New Testament on two occasions – first in Galilee and later in Jerusalem – being hostile to Jesus (Mark 3:6, 12:13; Matthew 22:16; cf. also Mark 8:15, Luke 13:31–32). In each of these cases their name is coupled with that of the Pharisees.[

 Josephus' Antiquities of the Jews (Book 15 Chapter 10.5[10]) states "5. Now there was one of these Essens [sic], whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said," However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. And truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one, for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them." Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, "Yes, twenty, nay, thirty years;" but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essens [sic]. We have thought it proper to relate these facts to our readers, how strange soever they be, and to declare what hath happened among us, because many of these Essens [sic] have, by their excellent virtue, been thought worthy of this knowledge of Divine revelations."

Josephus said Herod "continued to honor all the Essenes." The people could have thought that the Essenes were Herod's pet and called them the Herodians.

 Some people[7] think that the Herodians was another name for the Essenes who probably wrote the Dead Sea ScrollsYigael Yadin, The Temple Scroll (New York: Random House, 1985), pp. 80-83

Title: The Essenes Were the Herodians

In exploring the historical context of ancient Judea, particularly during the time of Jesus, it is essential to reevaluate the traditional understanding of certain religious and political groups. Specifically, the connection between the Essenes and the Herodians presents an intriguing avenue for investigation. While conventional wisdom has treated these two groups as distinct entities, a closer examination of historical sources, particularly the works of Jewish historian Josephus, suggests a compelling case for equating the Essenes with the Herodians.

Josephus, in his monumental work "Antiquities of the Jews," provides a fascinating account of the relationship between King Herod the Great and the Essenes. According to Josephus, Herod not only honored the Essenes but also sought their counsel, exemplified by his interaction with the Essene sage Manahem. Manahem's prophetic words to Herod, foreseeing his rise to kingship and urging him toward justice and righteousness, indicate a significant rapport between Herod and the Essenes. Herod's subsequent respect and honor towards all Essenes underscore the depth of their relationship.

This episode raises intriguing questions about the relationship between Herod and the Essenes. Josephus's assertion that Herod "continued to honor all the Essenes" suggests a level of esteem and patronage extended to the Essene sect. It is conceivable that such favor from the ruling authority could have led to the Essenes being colloquially referred to as "Herodians" by the populace, especially considering the close association between Herod and the Essenes depicted in Josephus's account.

The notion that the Essenes were revered by Herod challenges the conventional understanding of the Herodians as mere political loyalists. Instead, it suggests a more nuanced relationship, wherein the Essenes may have wielded influence within Herodian circles, shaping policy and decision-making.

The Gospel accounts further illuminate the connection between the Essenes and the Herodians. In Mark 3:1-6, Jesus' healing of a man with a crippled hand incites the opposition of both the Pharisees and the Herodians. While Pharisaic opposition to Jesus is well-documented, the inclusion of the Herodians in this narrative suggests a deeper historical significance. Mark's Gospel, likely drawing from ancient traditions, highlights a conflict between Jesus and a coalition of religious and political forces, including the Herodians.

Furthermore, the parallels between the teachings and practices of the Essenes and the actions attributed to the Herodians in the Gospels provide additional support for the hypothesis of their identity convergence. Both groups exhibited a commitment to religious observance and adherence to traditional Jewish law, albeit with differing emphases. The Essenes, with their focus on spiritual purity and communal living, shared certain ideological affinities with the Herodians, who may have viewed themselves as guardians of Jewish tradition under Herodian rule.

The discovery of the Dead Sea Scrolls, attributed to the Essene community and found in the vicinity of Qumran, adds another layer of complexity to the debate. While the Scrolls themselves do not explicitly mention the Herodians, some scholars have posited a connection between the Essenes and the authors of these ancient texts. 

Moreover, the Damascus Rule, a document attributed to the Qumran sect, sheds light on the Essene perspective regarding Sabbath observance. This text indicates a stringent interpretation of Sabbath law, suggesting that even acts of benevolence on the Sabbath could be considered transgressions. The emphasis on strict Sabbath observance aligns with the criticism leveled against Jesus for allegedly violating the Sabbath, further linking the Essenes to the opposition against him.

Some scholars, including Yadin, posit that the term "Herodians" may have been a colloquial designation for the Essenes, reflecting their perceived association with King Herod. The people of Judea, observing Herod's favor towards the Essenes, may have interpreted this relationship as evidence of a special status enjoyed by the sect. Over time, this perception could have led to the adoption of the term "Herodians" to refer to the Essenes, emphasizing their purported alignment with Herodian interests.

The conflation of the Essenes with the Herodians challenges conventional scholarly paradigms but offers a more coherent explanation of historical events. Rather than viewing the Essenes and the Herodians as separate entities with divergent agendas, this perspective presents them as overlapping or complementary factions within Judean society. The Essenes, known for their emphasis on spiritual purity and withdrawal from mainstream society, could have also aligned themselves with Herodian interests, particularly under the patronage of King Herod the Great.

The implications of identifying the Essenes as the Herodians extend beyond historical scholarship and into the realm of theological interpretation. By reevaluating the identities and motivations of these ancient groups, we gain a deeper understanding of the socio-political landscape in which Jesus ministered. The opposition faced by Jesus, as depicted in the Gospels, becomes more nuanced when considering the involvement of both religious and political factions, including the Essenes-turned-Herodians.

In conclusion, the evidence provided by Josephus, corroborated by Gospel narratives and sectarian texts, supports the proposition that the Essenes were indeed the Herodians. This paradigm-shifting perspective challenges traditional assumptions and invites further exploration into the complex dynamics of ancient Judean society. By reframing our understanding of these historical actors, we gain new insights into the life and ministry of Jesus Christ and the socio-political forces that shaped his world.

Gnostic understanding of the names of God

The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. Whoever hears the word god thinks not of what is real but rather of what is unreal. So also with the words father, son, holy spirit, life, light, resurrection, church, and all the rest, people do not think of what is real but of what is unreal, [though] the words refer to what is real. The words [that are] heard belong to this world. [Do not be] [54] deceived. If words belonged to the eternal realm, they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm.

The names of worldly things are utterly deceptive, for they turn the heart from what is real to what is unreal. [we are misguided by the names because we perceive what we have been taught by religious leaders to be true when they are not in most cases - names are meaningless but the characteristics of those with them are paramount] Whoever hears the word god thinks not of what is real but rather of what is unreal. [the bible itself if written in a symbolic style or code and it takes a lot of effort to discern the true meanings of its length, width, depth and height. Many scriptures translate the word God from numerous variables that hide the true meaning of the original Hebrew or Greek term applied to the account such as “Elohim”, “El”, whereas they could mean a plurality of divine beings the elohim/angels, or simply “Power”, etc.. The rulers use the term often but are referring to a god other than the true Deity] So also with the words father, son, holy spirit, life, light, resurrection, church, and all the rest, people do not think of what is real but of what is unreal, though the words refer to what is real. The words that are heard belong to this world. Do not be deceived. If words belonged to the eternal realm, they would never be pronounced in this world, nor would they designate worldly things. They would refer to what is in the eternal realm (Gospel of Philip)

[names were actually "titles" that had deeper meanings giving understanding to those who knew them, these have all been changed/modified using pagan names and other utterances that have no meaning so that people could not discern the truth through them]

that names given to worldly concepts, including those associated with religious and spiritual terms, can be deceptive and lead to misunderstanding. Instead, Gnostics emphasize the importance of seeking deeper, spiritual understanding beyond the limitations of language and conventional religious concepts

Deceptive Nature of Names: The passage suggests that names given to concepts like "God," "the Father," "the Son," "the Holy Spirit," and others can be misleading and divert our thoughts from the true nature of these concepts. Gnostics believe that the true essence and meaning of these concepts go beyond the conventional understanding conveyed by their names.

Symbolic Style or Code: According to the passage, the Bible itself is written in a symbolic style or code, requiring effort and discernment to uncover its true meanings. Gnostics emphasize the need for spiritual insight and interpretation to grasp the deeper dimensions of the biblical texts, going beyond surface-level understanding.

Plurality of Divine Beings: The passage mentions that terms like "Elohim" and "El" could imply a plurality of divine beings, such as the angels or the elohim. Gnostics recognize that the rulers of the world often use the term "God," but it may refer to a false god or an inferior understanding of the divine.

Seeking Correct Knowledge: The passage emphasizes the importance of coming to know what is correct and seeking deeper understanding beyond the misleading names and conventional interpretations. Gnostics believe in the pursuit of gnosis, a direct experiential knowledge of the divine truth that goes beyond mere intellectual understanding.

Furthermore, the Gnostic Chrstians criticize the common use of the word "God" in English, as it is derived from the Saxon word for "good." They argue that "God" does not accurately capture the specific meanings conveyed by the Hebrew names for deity, such as Eloah, Elohim, Shaddai, and Yahweh. These names are plural in nature and require terms of the same number to express them correctly. However, they note that the term "God" does not fully translate or convey the intended meanings of the specific Hebrew names for God, leaving the true understanding obscured.

Valentinian Perspective: The Valentinians were a group of early Christian Gnostics who offered a unique interpretation of biblical texts, including the Old Testament. They believed in a spiritual understanding of the scriptures, interpreting certain passages allegorically while taking ethical teachings, such as the Sermon on the Mount, literally.

Names of God in the Old Testament: Valentinians approached the names of God in the Old Testament from a symbolic and mystical perspective, looking beyond literal translations. They recognized that names given to worldly concepts, including God, can be deceptive and divert our thoughts from the true understanding. Valentinians sought to uncover the deeper spiritual meanings conveyed by these names.

1. EL (AIL): The name "EL" or "AIL" represents the concept of power, might, and strength associated with the Deity. It signifies the absolute, omnipotent, and independent power of the universe. EL represents the corporeal and transcendent Being that exists beyond the material world. The substance of EL empowers and sustains the other divine beings.

2. 
   

3. Most High God (EL): Valentinians understood the term "Most High EL" as representing the Higher Power, the ultimate corporeal and transcendent aspect of the divine. It signifies the supreme and transcendent nature of the Deity, surpassing all worldly concepts and limitations.

1. Eloah: Valentinians saw Eloah as another name for the Deity, emphasizing the corporeal nature and power of the Deity. Eloah signifies the divine essence as a source of power, authority, and sustenance. Eloah is also an individual Elohim or angel, manifesting the corporeal nature of the divine.

2. 
   

3. The Holy Spirit: Valentinians view the Holy Spirit as a force, the power of EL, emanating from the substance of EL and flowing through the Elohim. It is not considered a person but rather a divine force that empowers and energizes the divine beings.

4. 
   

5. Elohim: Valentinians understood Elohim as referring to the mighty ones or powerful ones, including aeons, angelic beings, or enlightened individuals with spiritual insight. Elohim represents various divine forces or spiritual powers that interact with the material world. They have form and shape, being corporeal, and derive their power from the spirit of EL.

6. 
   

7. Yahweh Elohim (Archangel Michael): The chief Elohim is called Yahweh Elohim or the archangel Michael, considered the Demiurge. In Gnostic Christianity, the Demiurge is not seen as evil but as a powerful divine being associated with Yahweh. Yahweh Elohim represents the interaction between the eternal nature of the Deity (Yahweh) and the various divine powers (Elohim).

8. 
   

9. Yahweh: Gnostic Christians may interpret Yahweh as the name of the Deity associated with existence and the eternal nature of divine presence. Yahweh signifies the unchanging essence of existence and the ultimate source of being. Yahweh can be interpreted as "He Shall Be" or "The One Who Will Be." It represents the unchanging essence of existence and the ultimate source of being.

10. 
    

11. Yahweh Elohim Sabaoth: Gnostic Christians may see Yahweh Elohim Sabaoth as a prophecy about what the Deity will become. It suggests that the Deity will manifest as a group of Mighty Ones of the Armies of Israel. This concept is supported by references in 2 Peter 1:4 and John 17:19-24.

12. 
    

13. El Shaddai: Valentinians interpreted El Shaddai as the sustaining power of the mighty ones. El Shaddai represents the continuous support, nourishment, and provision provided by the divine force or EL in the spiritual journey and overall well-being of individuals. It is an expression of the corporeal nature and empowerment of the Elohim.

Avoiding Trinitarian Doctrine: Valentinians emphasized that the application of Elohim to angels, mortal men, and even Jesus (as seen in John 20:28) does not endorse the doctrine of the Trinity. They rejected the Trinitarian understanding and interpreted the references to God and gods in the Old Testament within their symbolic and mystical framework.

In this approach, Gnostic Chrstians seek to uncover the deeper spiritual meanings behind the names of God, moving beyond literal translations and embracing the symbolic and mystical dimensions conveyed by these names. They emphasize the importance of inner revelation and personal spiritual insight to comprehend the true essence of divine realities.

Aeon and the World: The passage distinguishes between the Aeon, which represents the eternal realm of divine truth, and the world, which is characterized by deception and incorrect perceptions. The names associated with worldly concepts and ideas do not have the same significance as they would in the eternal realm.

Overall, the passage from the Gospel of Philip highlights the Gnostic perspective on the limitations of language, the deceptive nature of worldly concepts, and the need for spiritual insight to grasp the true meanings behind religious and spiritual terms. It encourages seekers to go beyond conventional understandings and pursue a deeper, experiential knowledge of the divine.

In the Valentinian understanding:

EL: Valentinians recognized EL as representing power, might, and strength. It conveyed the idea of a supreme and independent power that is the source of all energy and the basis of all matter. EL is the absolute, omnipotent, and independent power of the universe.

ELOHIM: Valentinians understood Elohim as the plural form of Eloah, signifying Mighty Ones. They recognized that Elohim could refer to the heavenly host, including angels and other divine beings who manifest the attributes of the great Increate. Elohim can also be applied to mortal men who act with divine authority and power.

Usage of Elohim: Valentinians noted that Elohim is used in various ways in the Old Testament. It has been translated as "God," "gods," "angels," and "judges" in different contexts. The usage of Elohim can refer to the heavenly beings involved in the discussion of creation, the judges who acted with divine authority, and even Moses, who was elevated to a position of authority before Pharaoh.


Overall, the Valentinian understanding of EL and Elohim focuses on the concept of divine power and authority, recognizing the plurality of divine beings and their role in the spiritual realm. They sought to uncover the deeper spiritual truths behind these names and their varied usage in the biblical texts.

Emanation creation out of the substance of God (creation ex deo)

Emanation creation out of the substance of God

Emanation or creatio ex deo

1 Cor. 8:5 For even though there are those who are called “gods,” whether in heaven or on earth, just as there are many “gods” and many “lords,”

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

I want to challenge a commonly assumed theory called creatio ex nihilo. This is the idea that when God created the universe, he created it out of nothing. It put forward as fact that God didn’t form and shape creation out of his own being but made the creation itself appear out of nowhere.

If God created the universe, and 'before' that the only existence was that of God, and From nothing comes nothing, and something always comes from something, then God must have created the universe out of his own being. (creation ex deo)

The common phrase creatio ex nihilo (lit. "creation out of nothing"), the idea of a big bang is incorrect you can not make something out of nothing this is were the doctrine of emanation comes in or creatio ex deo (creation out of the being of God or Creation out of the substance of God himself.) 1st Cor. 8:6.

Note that the substance of God is his divine nature which is corporeal  

The word "Emanation" comes from the Latin e-manare, "to flow forth".

According to Emanationism, Creation occurs by a process of emanation - "out-flowing".

The source or fountain of power in the universe is One. It is a unit. Therefore, everything that exists is “out of Him.” Hence, the Creator did not “make all things out of nothing.” This is the theology taught by the orthodox scholars of the old self of the flesh, and it leads many of its children to affirm that “matter is God.” They understand “matter” to be that “which is knowable by the five senses.” Hence, the sun, the moon, the stars, and all the things they can see, taste, touch, smell, and hear on Earth are God to them. They confuse that which is “of Him” with the “Him” out of whom all things proceed.

On the other hand, some children of the old self claim “God is immaterial.” By this they

mean God is not matter, or substance, or body, but an inconceivable something they call

“spirit,” an incorporeal, unsubstantial, immaterial spirit that is as near to nothing as words can express.

Nothing making all things out of nothing is the old self's teaching concerning God.

the Scripture declares that Spirit is the Deity. "Spirit," then, is the Deity commonly called God. But more than this, this Spirit is the Father; that is, the One, out of whom (ex autou) are all things.

This appears from what is said of “Spirit” and of “Father.” Jesus stated in John 5:31: “The Father raises the dead and quickens them.”That is, He makes the ones liberated from the grave incorruptibly alive. 

And in John 6:63, he says: “It is the Spirit that quickens” or makes alive. Therefore, the Father and the Spirit are the same. 

Nevertheless, the word “spirit” is often used in other senses. It is the FATHER-SPIRIT Paul refers to in 1 Timothy 6:16 that no one has seen in His unveiled splendor. 

Veiled in flesh (“the Veil of the Covering” - Ex. 35:12) those who discerned the one who spoke to Philip “saw the Father.” (Jn. 14:9 and 12:45) 

But veiled or unveiled, the Father-spirit is material. Regarding the Unveiled Father-Spirit, Hebrews 1:2-3 tells us that the Son is the Character of his Hypostasis, rendered in the common version as “the express image of His person.” The Son is the character or exact representation, and the Father is the hypostasis.

The Father is absolute power from his incorruptible substance radiates holy spirit or active force is before all existing things. This self-existing incorruptible substance is essentially spirit—spirit substance—a concentration and condensation into ONE BODY of all the attributes, intellectual, moral and physical, of omnipotence—all things are out of Deity (1 Cor. 8:6).

 All things being out of Deity, they were not made out of nothing. The sun, moon and stars, together with all things pertaining to each, were made out of something, and that something was the radiant flowing out of His substance, spirit or active force, which pervades all things. By his spirit or active force, all created things are connected with the creator of the universe, which is light that no man can approach unto, so that not even a sparrow falls to the ground without the Father, who is not far from every one of us.

The formation of the first man of the earth was the expression by spirit of the peculiar divine idea or mental image. The spirit-developed form, styled man, was the result of power divinely exercised upon the dust of the ground.

Thus, Creation is not Creation out of nothing, but creation out of the being of the higher hypostasis.

seeks rule and rest Gospel of Thomas Saying 2

[Jesus said], "Let him who seeks continue [seeking until] he finds. When he finds, [he will be amazed. And] when he becomes [amazed], he will rule. And [once he has ruled], he will [attain rest]."

The Journey of Seeking, Finding, and Reigning in the Kingdom of God

In the teachings attributed to Jesus, there lies a profound message about the journey of seeking, finding, and ultimately reigning in the Kingdom of God. This journey, filled with mystery and revelation, is intricately woven throughout the biblical texts, inviting seekers to delve deeper into the truths hidden within.

Jesus urges his followers with timeless wisdom: "Let him who seeks continue seeking until he finds" (Matthew 7:7). This call to persistence in seeking echoes throughout the Scriptures, inviting individuals to embark on a quest for the Kingdom of God. In Matthew 6:33, Jesus specifically directs his disciples to "seek first the kingdom of God and his righteousness, and all these things will be added to you."

Yet, the nature of this seeking is not merely a casual inquiry but a laborious endeavor to uncover the profound truths concealed within the Word of God. It is a journey that requires diligence and perseverance, as Jesus alludes to in his teaching: "Let him who seeks [toils/labours for the true meaning of these words] continue seeking until he finds." (Matthew 7:7)

As seekers delve deeper into the mysteries of God's Kingdom, they are confronted with a profound realization—the recognition of their own shortcomings and the revelation of the truth. This revelation often brings about a sense of turmoil and astonishment, as individuals come face to face with the reality of their own depravity. Jesus alludes to this transformative process, stating, "When he finds [the meaning], he will become troubled, and he will be astonished" (Matthew 7:7).

The journey of seeking and finding leads to a transformative experience—a shift in perspective and understanding that culminates in reigning in the Kingdom of God. Jesus speaks of this profound outcome, stating, "When he becomes troubled, he will be astonished, and he will reign over the All" (Matthew 7:7).

This reign is not one of worldly power or dominance but of spiritual authority and understanding. It is a reign over the self, over the illusions of the world, and over the forces of darkness. As co-heirs with Christ, believers are called to share in his reign, participating in the establishment of God's Kingdom on earth as it is in heaven.

The concept of ruling over the all encompasses two significant aspects. Firstly, it entails a discernment of the fallacies and deceptions of the world, casting off the shackles of ignorance and fear. This newfound wisdom grants believers spiritual authority over the systems of this world, allowing them to see through the illusions of power and control.

Secondly, ruling over the all involves a journey of transformation and sanctification, guided by the Spirit of God. Through repentance and obedience to the Word, believers are refined and prepared to reign with Christ in his Kingdom. As it is written, "And he who overcomes, and keeps My works until the end, to him I will give power over the nations" (Revelation 2:26).

In conclusion, the journey of seeking, finding, and reigning in the Kingdom of God is a transformative process that leads believers to a deeper understanding of truth and a greater participation in God's divine plan. It is a journey marked by persistence, revelation, and ultimately, spiritual authority. As seekers embark on this quest, may they be empowered by the Spirit of God to reign with Christ in his everlasting Kingdom.

We are told to seek and find, but we are not told what we are seeking. However, in Matthew we are told that we should seek the kingdom of God when we find it (enter it) we shall reign and after having reigned, we shall rest when Jesus hands over the Kingdom to the Father 1Cor 15:

“He will marvel” We are amazed to realize that we are part of this plan of God. There, in the Kingdom as co-heirs with Jesus in Christ, we reign over all. There we have come to realize that God is all in all! To come to this realization is to come into the Kingdom of God. The one who lives by the Spirit of Christ is the one who reigns over all in the Kingdom. Here there is no fear, no death and no more work! Here the Sons of God rest in God’s peace and rule's all other kingdoms with God’s love.

"'Rest' is mentioned not in the Coptic text but in the Greek fragment; but 'rest' or 'repose' occurs in Sayings 51, 52, 60, 61, 86, and 90.

2)# Jesus said, "Let him who seeks [toils/labours for the true meaning of these words] continue seeking until he finds [this is not only an endurance test but a quest to find the hidden meanings (mystery) within the Word that Jesus only shared with His closest disciples]. When he finds [the meaning], he will become troubled [knowing that he has been living a lie all of his days - it is deeply troubling when one comes to realize how depraved they really are].

When he becomes troubled, he will be astonished [at the simplicity of the truth which will set him free], and he will reign over the All [as joint heir of the Kingdom (as part of the body of Christ) - no longer deceived by the serpent (the mind of flesh) and all of its outward forms]."

The term “rule over the all” has a twofold effect.  First, we are able to recognized the fallacies of our worldly ways and cast them off as nothing (when we are finally “free” from the bondage of the worlds religious system it gives us rule over the world in a spiritual sense) for their only power comes from ignorance and fear of the governed/laity. 

Secondly, we learn the path to perfect love over time through the help of the spirit word which teaches us how to repent and turn back from our sins so that we may be made spotless and gain the first resurrection as kings and ministerial servants in the Kingdom of God.