The Lost Ten Tribes: Their Deportation to the East According to the Bible

### The Lost Ten Tribes: Their Deportation to the East According to the Bible




The fate of the lost ten tribes of Israel has been a subject of speculation for centuries. Many theories attempt to trace their movements and settlements, but the Bible itself provides a clear answer regarding their initial deportation. According to the biblical record, the Assyrian Empire conquered the northern kingdom of Israel and exiled its inhabitants to regions in the east. This document will explore the biblical evidence demonstrating that the ten tribes were taken to eastern lands, as recorded in the scriptures.




#### **The Assyrian Conquest and Exile**




The Bible states that the ten tribes of Israel were exiled by the Assyrians during the reign of King Hoshea (732–722 BCE), the last king of the northern kingdom. The key passage describing this event is found in **2 Kings 17:6**:




*"In the ninth year of Hoshea, the king of Assyria took Samaria and carried Israel away into Assyria, and placed them in Halah, and in Habor by the river of Gozan, and in the cities of the Medes."*




This verse provides specific locations to which the Israelites were deported:




1. **Halah** – A region in northern Mesopotamia.

2. **Habor by the River of Gozan** – This refers to the Khabur River, which flows through modern-day Syria and Iraq.

3. **The cities of the Medes** – This refers to the region of Media, in what is now northwestern Iran.




These places were all located in the east, confirming that the ten tribes were taken beyond the Euphrates River, into Assyria and the surrounding regions.




#### **Further Biblical Confirmation**




The book of **1 Chronicles 5:26** reinforces this account:




*"And the God of Israel stirred up the spirit of Pul king of Assyria, and the spirit of Tiglath-Pileser king of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, and to the river Gozan, unto this day."*




This passage indicates that some tribes, including Reuben, Gad, and the half-tribe of Manasseh, had already been taken into exile before the final conquest of Samaria. The phrase *"unto this day"* suggests that the writer of Chronicles, traditionally believed to be Ezra, was aware that these Israelites remained in those eastern locations even centuries later.




#### **Ezra and Nehemiah’s Recognition of the Exiles**




During the period of Ezra and Nehemiah, when some Israelites returned from Babylonian captivity, there is no mention of the ten tribes returning. Instead, the returnees were primarily from Judah, Benjamin, and Levi, as seen in **Ezra 1:5**:




*"Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem."*




The absence of the ten tribes in this return indicates that they remained in the lands of their Assyrian exile, reinforcing the idea that they had not migrated westward but continued to dwell in the eastern regions.




#### **The Apocryphal Evidence: 2 Esdras**




The book of **2 Esdras 13:40-45**, an apocryphal text, provides an interesting account of the ten tribes moving even further east:




*"These are the ten tribes which were carried away prisoners out of their own land in the time of Osea the king, whom Salmanasar the king of Assyria led away captive, and he carried them over the waters, and so came they into another land. But they took this counsel among themselves, that they would leave the multitude of the heathen, and go forth into a further country, where never mankind dwelt, that they might there keep their statutes, which they never kept in their own land."*




This passage suggests that after being settled in the east, some groups of the ten tribes moved even further away, seeking a land where they could practice their faith freely. Although this is not a biblical book, it reflects an ancient Jewish tradition that the tribes continued to reside in remote eastern regions.

The restoration of the Lost 10 tribes

The Bible not only records the exile of the ten tribes to the east but also speaks of their future restoration. **Ezekiel 37:15-22** prophesies the reunification of the scattered northern tribes with Judah. In the vision of the two sticks, God commands Ezekiel to take two sticks—one for Judah and one for Ephraim (representing the northern tribes)—and join them together into one. **Ezekiel 37:22** states: *"And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all."* This prophecy assures that the division of Israel will be undone, and all twelve tribes will once again be united under one rule in their land.




Jesus reaffirmed this future restoration in **Matthew 19:28**, saying to His disciples: *"Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel."* This statement confirms that in the coming age, the twelve tribes will be fully restored, and the apostles will have authority over them. The use of the term *regeneration* suggests a future renewal of Israel, not merely a symbolic restoration but an actual gathering of all the tribes. This aligns with the prophets' vision of a restored kingdom in which Israel is no longer scattered among the nations.




Similarly, **Luke 22:28-30** reinforces this promise when Jesus tells His disciples: *"Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel."* This passage indicates that the twelve tribes will have a role in the future kingdom, and the apostles will be entrusted with governing them. The restoration of Israel is not just a past hope but a future certainty in God's plan. The Bible consistently teaches that the lost ten tribes will one day return, be reunited with Judah, and become one nation under divine rule.




#### **Conclusion**




According to the Bible, the ten tribes of Israel were deported to the east, specifically to regions in Assyria, Media, and Mesopotamia. 2 Kings 17:6 and 1 Chronicles 5:26 confirm that they were settled in Halah, Habor, the river of Gozan, and the cities of the Medes—areas corresponding to modern-day Iraq, Iran, and Syria. While their exact movements after the exile remain uncertain, the scriptures make it clear that they were not lost to history. Instead, the Bible promises their eventual restoration and reunification with Judah under one king, bringing an end to their division.

 

Though the ten tribes were scattered, their exile was never meant to be permanent. Prophecies like Ezekiel’s vision of the two sticks and Jesus’ promise to His disciples confirm that all twelve tribes will be gathered again in the future kingdom. The apostles themselves will have a role in judging and leading them when God's restoration is fulfilled. The fate of the ten tribes is not one of disappearance but of a future return, where they will once again be part of a unified and restored Israel under divine rule.west.

Gnosticism and the Nag Hammadi Library: A Fundamentalist Faith

### **Gnosticism and the Nag Hammadi Library: A Fundamentalist Faith**  

#### **Gnostic Fundamentalism**  

Many scholars and modern spiritual seekers attempt to compare Gnostic texts from the *Nag Hammadi Library* with Hinduism or Buddhism. However, such comparisons are artificial constructs. The Gnostic worldview does not promote the idea that all religions contain elements of truth. Instead, Christian Gnosticism arose from a combination of Jewish, Christian, and Greek philosophical traditions, particularly drawing from wisdom literature. Comparisons with the *Old Testament Pseudepigrapha*, the *Dead Sea Scrolls*, the works of *Philo of Alexandria*, the *Corpus Hermeticum*, and Greek philosophy are far more appropriate than attempts to associate Gnosticism with Eastern mysticism.  

#### **The Exclusionary Nature of Gnostic Belief**  

The *Nag Hammadi Library* presents a Gnostic worldview that is fundamentally exclusive. Unlike universalist religious traditions, Gnosticism emphasizes that knowledge (*gnosis*) is not freely available to all, but only to the initiated who are capable of understanding hidden teachings. This is clearly expressed in the *Gospel of Thomas*:  

> "Whoever finds the interpretation of these sayings will not taste death." (*Gospel of Thomas*, NHC II,2)  

This statement implies that salvation is not universally accessible but depends on the individual's ability to grasp secret meanings. Gnosticism rejects the notion that multiple religious paths lead to the divine. Instead, the Gnostic tradition asserts that salvation comes only through revealed knowledge, accessible to the few who can truly comprehend it.  

Gnostic texts also emphasize the necessity of exclusive commitment to truth, as illustrated in Saying 8 of the *Gospel of Thomas*:  

> "The man is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them, the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear." (*Gospel of Thomas*, Saying 8)  

This parable highlights the necessity of discerning true knowledge from falsehood. Those who understand Jesus' words are like the wise fisherman, choosing only what is truly valuable and discarding the rest.  

Jesus describes his followers as bearers of divine truth who illuminate the world, much like a city on a hill:  

> "You are the light of the world. A city set on a hill cannot be hidden." (*Gospel of Thomas*, Saying 24, 33)  

Furthermore, Jesus emphasizes that only his words reveal the truth, requiring the listener to obey him exclusively:  

> "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you will look for me and will not find me." (*Gospel of Thomas*, Saying 38)  

This underscores the belief that truth is not scattered across various traditions but is found only in Jesus’ teachings.  

In Saying 39, Jesus further critiques religious authorities who withhold knowledge:  

> "The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered, nor have they allowed those who want to enter to do so. As for you, be as sly as snakes and as simple as doves."  

This text portrays religious leaders as obstacles to true understanding, suggesting that official institutions cannot be trusted. The rejection of external religious authorities is reinforced in Saying 41:  

> "Whoever has something in hand will be given more, and whoever has nothing will be deprived of even the little they have."  

Only those who have already received *gnosis* will gain further understanding, while those without it will remain in ignorance.  

Moreover, Jesus states that anything not rooted in the Father will ultimately be destroyed:  

> "A grapevine has been planted apart from the Father. Since it is not strong, it will be pulled up by its root and will perish." (*Gospel of Thomas*, Saying 40)  

This further supports the exclusive nature of Gnostic salvation.  

#### **Medieval Gnosticism: The Bogomils and Cathars**  

During the medieval period, groups such as the *Bogomils* and *Cathars* revived Gnostic ideas, maintaining their exclusive and fundamentalist nature.  

The *Bogomils* (10th–15th century) rejected the material world as the work of an evil creator and opposed mainstream Christian doctrine. Similarly, the *Cathars* (12th–13th century) believed in two gods—one good, one evil—and saw the physical world as fundamentally corrupt. Their *Book of the Two Principles* explicitly condemns the Christian God as a false deity:  

> "The God of the Christians, the God of this world, is the Devil." (*Book of the Two Principles*)  

Both groups rejected church hierarchy, sacraments, and religious icons, maintaining an uncompromising stance against traditional Christianity.  

#### **The Parallels Between Christian Gnosticism and Fundamentalism**  

Gnostic movements share significant similarities with religious fundamentalism:  

- **Rejection of the Trinity** – Many Gnostic groups did not adhere to Trinitarian doctrine, often distinguishing between the highest God and the lesser creator.  

- **Rejection of Idolatry** – Gnosticism opposed the veneration of religious images and relics, viewing them as distractions from true knowledge.  

- **Rejection of Sacraments** – Baptism, the Eucharist, and other church sacraments were often dismissed as unnecessary.  

- **Rejection of Clergy and Priesthood** – Gnosticism criticized religious authorities, portraying them as deceivers who hinder true understanding.  

#### **Jesus’ Teachings as the Path to a Higher Civilization**  

Gnosticism teaches that Jesus' words provide the only true escape from ignorance and corruption. His teachings alone overcome the precondition of sin and flawed reasoning. To build a higher civilization, Jesus' spiritual principles must be implemented on a global scale.  

> "Christ Jesus is the ONLY way to the Father. Don't be angry, don't be upset; figure this out through the fine tune and see the pattern narrowing down to one."  

God created both good and evil, light and darkness, as part of a divine plan. However, Jesus is the singular path to the Father:  

> "God KNOWS Jesus is the ONLY way you come INTO the Father's presence. If there were two ways, He would say so. Yet what confusion would there be in two, when we know there is only one?"  

Two paths lie before humanity—one leading to life, the other to death. As Jesus himself stated:  

> "Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it." (*Matthew 7:13*)  

#### **Conclusion**  

Gnosticism, as preserved in the *Nag Hammadi Library*, is not a universalist faith but a fundamentally exclusive one. It rejects the idea that all religions contain truth and instead asserts that Jesus' teachings alone provide salvation. The medieval *Bogomils* and *Cathars* continued this exclusivist tradition, maintaining a sharp divide between truth and falsehood. This exclusivity aligns Christian Gnosticism with fundamentalist religious movements, which also reject religious pluralism in favor of absolute truth.  

Ultimately, Jesus' message is clear: his teachings must be understood, obeyed, and lived out as the only path to God and the only foundation for a higher civilization.

Gnosticism and the Nag Hammadi Library: A Fundamentalist Faith

Gnostic Fundamentalism

The Exclusionary Nature of Gnostic Belief

The Gnostic worldview, as represented in the Nag Hammadi Library, is not one of inclusivity but rather one of exclusivity. In the Gospel of Thomas (NHC II,2), a text that emphasizes personal revelation and knowledge, Jesus states:

"Whoever finds the interpretation of these sayings will not taste death." (Gospel of Thomas, NHC II,2)

This suggests that salvation is not available to everyone equally, but rather to those who can interpret the secret teachings of Jesus. In the same vein, Gnosticism does not see other religions or philosophies as equal paths to the divine. The emphasis is on secret knowledge that is hidden from the masses and only accessible to the initiated.

we should be exclusively committed to the truth like the fisherman (Saying 8)

And he said, "The man is like a wise fisherman who cast his net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear."

if we follow Jesus we are a man of light lighting up the whole world (Saying 24) like a city built on a high mountain (Saying 33

Jesus alone reveals the truth so the listener must obey him and serve him exclusively (Saying 38)

(38) Jesus said, "Many times have you desired to hear these words which I am saying to you, and you have no one else to hear them from. There will be days when you will look for me and will not find me."

no one else has the truth (Saying 39)

Jesus said, "The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered nor have they allowed those who want to enter to do so. As for you, be as sly as snakes and as simple as doves."

anything outside of the Father will be uprooted (Saying 40)

 Jesus said, "A grapevine has been planted apart from the Father. Since it is not strong, it will be pulled up by its root and will perish."

The Pharisees (clergy) have nothing to offer us (Saying 41)

Jesus said, "Whoever has something in hand will be given more, and whoever has nothing will be deprived of even the little they have."

Jesus is the cornerstone (Saying 66)

Jesus said, "Show me the stone that the builders rejected: that is the keystone."

Jesus tells us we must worship the Father (Saying 15 and saying 27)

Medieval Gnosticism: The Bogomils and Cathars

Medieval Gnostic sects like the Bogomils and Cathars mirrored the fundamentalist nature of their earlier counterparts. The Bogomils, who emerged in the 10th century, held a dualistic worldview, seeing the material world as the creation of a false god or demon. They rejected the authority of the Church and traditional Christian teachings, and their teachings were considered heretical by the Catholic Church. Similarly, the Cathars in the 12th and 13th centuries believed in the existence of two gods—one goodthe other evil—and rejected the material world as corrupt and evil. The Cathar Bible, known as the Book of the Two Principles, illustrates this dualistic view:

"The God of the Christians, the God of this world, is the Devil." (Book of the Two Principles)

Just as in earlier Gnosticism, these medieval groups emphasized a strict separation between the divine and the material, making their faith exclusive and fundamentally anti-universalist.

The similarities between Christian Gnosticism and Fundamentalism are significant and substantive

Rejection of the trinity rejection of idols rejection of sacraments the rejection of the clergy and the priesthood

Jesus' teachings is the only way to overcome the precondition of sin, judgmental reasoning, and therefore, is a practical path to a higher civilization in the new millennium.

We must also make Jesus' teachings spiritual principles a global reality. Love is the answer and his teachings are the only way to a higher civilization based on reasoning lovingly.

Christ Jesus is the ONLY way to the Father. Don't be angry, don't be upset; figure this out through the fine tune and see the pattern narrowing down to one.

Christ is NOT divide.

God created both good and evil; light and darkness.

God KNOWS Jesus is the ONLY way you come INTO the Father's presence. If there was two ways, he'd say yet what confusion would there be in two when we know there is only one. Two ways out of this world, one leads to life the other to death. One is the narrow way the other the broadway

Corpus Hermeticum and Hermeticism: The Key to Understanding the Nag Hammadi Library and Emanation in Valentinianism

**Welcome to Pleroma Pathways, apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.**  

## **Corpus Hermeticum and Hermeticism: The Key to Understanding the Nag Hammadi Library and Emanation in Valentinianism**  

The *Corpus Hermeticum* and Hermeticism are essential for understanding the *Nag Hammadi Library* and the concept of emanation in Valentinian thought. While many modern scholars and spiritual seekers attempt to compare Gnostic texts with Eastern traditions such as Hinduism and Buddhism, this approach often leads to misunderstandings. The *Nag Hammadi Library* is best understood within its own historical and theological context, which is deeply rooted in Hellenistic and early Christian thought rather than Eastern mysticism.  

### **Hermetic Texts in the Nag Hammadi Library**  

The *Nag Hammadi Library* contains three Hermetic texts:  

1. **The Discourse on the Eighth and Ninth (NHC VI,6)** – A dialogue describing an ascent through the celestial spheres to divine illumination.  

2. **The Prayer of Thanksgiving (NHC VI,7)** – A praise of divine knowledge, similar to passages in the *Corpus Hermeticum*.  

3. **The Excerpt from the Perfect Discourse (NHC VI,8)** – A fragment from the *Asclepius*, a Hermetic text that emphasizes the relationship between divine intellect and the created world.  

These texts illustrate that early Christian and Gnostic groups were influenced by Hermetic thought. In particular, Valentinianism shares with Hermeticism a structured view of divine emanation, where the unknowable Source extends itself into various levels of existence.  

### **The Role of Emanation in Valentinianism and Hermeticism**  

In Valentinian cosmology, emanation is the process by which the Father (the primal Depth) brings forth divine attributes, known as *Aeons*. These Aeons manifest in a structured order, with the first emanations being *Mind (Nous)* and *Truth*, followed by *Word (Logos)* and *Life*, leading to *Humanity* and *Ecclesia*. The *Pleroma*, or fullness of divine reality, consists of these emanations, all of which remain within the divine realm except for the final, flawed emanation—Sophia’s misguided desire for knowledge.  

Hermeticism also operates within an emanationist framework. The *Corpus Hermeticum* describes how *Nous* (divine intellect) comes forth from the unknowable *One*, creating the intelligible and material worlds. However, it is important to clarify the nature of *Nous* in Hermeticism. *Nous* is not corporeal in the sense of having a physical body, but it is substantial—it possesses ontological reality and is not merely an abstraction. Unlike later Platonic thought, which treats *Nous* as purely immaterial, Hermeticism presents it as an active, creative force with a kind of *spiritual corporeality*. It is not a material entity, but it is a real, substantial presence that emanates, influences, and guides.  

The *Corpus Hermeticum* describes this emanation:  

> "The One is the source of all things and from it comes Nous, which is the craftsman of the cosmos. It is filled with the creative fire, and through it all things come into being." (*Corpus Hermeticum* XI.2)  

In some passages, *Nous* is depicted as a form of *light* or *fire*, reinforcing its dynamic and active role in the divine order:  

> "This light is a spiritual power sent forth from the One. It moves all things and is itself moved by nothing. It is the vital force within all that lives." (*Corpus Hermeticum* XIII.2)  

This understanding of *Nous* aligns with the Valentinian concept of Aeons within the Pleroma—real, substantial emanations rather than abstract metaphysical principles. Just as *Nous* in Hermeticism is an active, structuring force within creation, so too does *Nous* in Valentinianism play a key role in the divine order.  

The *Corpus Hermeticum* further describes how humanity possesses a portion of *Nous* and is called to recognize it within:  

> "If you realize within yourself that which is divine, then you will return to that which is divine." (*Corpus Hermeticum* XIII.9)  

This mirrors the Valentinian belief that the divine attributes emanating from the Pleroma must be restored within the believer to achieve spiritual wholeness.  

### **Why the Nag Hammadi Library Should Not Be Compared to Eastern Traditions**  

Many attempt to link the *Nag Hammadi Library* to Hindu and Buddhist ideas, but this is a misreading of the texts. While superficial similarities exist, such as the idea of illusion (*Māyā* in Hinduism and ignorance in Gnostic thought), the underlying frameworks are different.  

1. **Distinct Cosmology** – Hinduism often views reality as a cycle of rebirth, where the ultimate goal is merging with *Brahman* or realizing *Ātman*. Gnosticism and Hermeticism, by contrast, focus on a structured divine hierarchy of emanations. The goal is not merging with an impersonal absolute but restoring one's place within the divine Pleroma.  

2. **The Role of Nous vs. Atman** – In Hindu Vedanta, *Ātman* is one’s true self, identical to *Brahman*. In Hermeticism and Valentinian thought, *Nous* is the divine intellect, an active principle that must be cultivated to ascend spiritually. Moreover, unlike *Atman*, which is considered ultimately identical to the universal absolute, *Nous* in Hermeticism remains a distinct, substantial principle that emanates from the One.  

3. **Creation vs. Illusion** – Hindu and Buddhist traditions often describe the world as an illusion (*Māyā*). The *Nag Hammadi* texts and Hermeticism, however, present a cosmos shaped by emanation, where the material world is the result of a flawed Demiurge or an intermediary divine action, not an illusion to be escaped.  

The *Corpus Hermeticum* emphasizes this distinction:  

> "God did not create the world as an illusion, but as a reality filled with His power. It is only those who do not understand who see it as a shadow." (*Corpus Hermeticum* X.4)  

This demonstrates that, unlike Eastern traditions, Hermeticism views creation as a structured reality, not as an illusion to be dissolved.  

### **Conclusion**  

The *Corpus Hermeticum* and the Hermetic texts in the *Nag Hammadi Library* provide a crucial foundation for understanding Valentinian Gnosticism. Both systems share an emanationist framework that distinguishes them from Eastern traditions. Attempts to compare these texts with Hindu or Buddhist concepts obscure their true meaning. The key to unlocking the *Nag Hammadi Library* lies in understanding its Hellenistic, Jewish, and early Christian influences, particularly through the lens of Hermeticism.  

By incorporating these direct quotations, we can better appreciate the depth of Hermetic thought and its relevance to Valentinianism. The *Corpus Hermeticum* does not present a purely immaterial philosophy but one deeply rooted in the substantial reality of divine emanation.

The Gnostic understanding of the resurrection of Jesus

The Resurrection of Jesus

The Resurrection of Jesus

The resurrection of Jesus is a central teaching of early Christianity, demonstrating the power of God to transform human nature into incorruptibility. The Gospel of Philip, a Valentinian text, presents a nuanced understanding of resurrection—one that begins before physical death. This document explores the Gospel of Philip’s perspective alongside early Christian writings, emphasizing the corporeal nature of the spiritual body.

Resurrection Before Death

The Gospel of Philip states:

"Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would ." (Gospel of Philip)

This passage refers to Jesus’ baptism as his first resurrection. When Jesus rose from the waters, the Logos was manifested within him—the Word became flesh (John 1:14). This moment marked his spiritual rebirth, demonstrating that true resurrection precedes physical death. Baptism, in this understanding, is not merely a ritual but a transformative experience where one becomes spiritually alive.

Similarly, another passage in the Gospel of Philip states:

"Those who say that the Lord died first and (then) rose up are in error, for he rose up first [in baptism] and (then) died. [All of the sons of God must be raised up in the flesh (be born of a woman) first and then be 'put to death...in flesh' that they be 'quickened in the spirit'—i.e., all must put on the new man, and 'overcome' their carnal nature (sinful lusts). This is the same in the case of Jesus. He was made of a woman under the Law of Sin and Death. He took on sinful nature although He had no personal sins himself. He destroyed sin in the flesh on the cross first for himself and for all of us.] If one does not first attain the resurrection [i.e., 'Christ in you,' 'a new creation' separated to Him (while in the 'body')], he will not die [his 'old man' (sinful nature) will continue to lord it over him]. As God lives, he would [...]." (Gospel of Philip 15)

This passage affirms the necessity of spiritual renewal before death. In this view, resurrection is not just about rising from physical death but about overcoming the corruptible nature of the flesh. Jesus, by taking on human nature, experienced the full weight of mortality yet remained sinless. His resurrection was not merely a return to life but a transformation into incorruptibility, which believers are also called to partake in.

The Nature of the Spiritual Body

A significant theme in the Gospel of Philip is the distinction between ordinary flesh and "true flesh":

"[The master] was conceived from what [is imperishable], through God. The [master rose] from the dead, but [he did not come into being as he] was. Rather, his [body] was [completely] perfect. [It was] of flesh, and this [flesh] was true flesh. [Our flesh] is not true flesh but only an image of the true." (Gospel of Philip 69)

This statement highlights an early Christian understanding of Jesus’ resurrected body. Unlike ordinary human flesh, which is subject to corruption, Jesus’ resurrected body was incorruptible. The term "true flesh" suggests a transformation from mortality to a spiritual, yet corporeal, existence.

A 19th-century writer describes the spiritual body in a way that aligns with this concept:

"Now, a Spiritual body is as material, or corporeal and tangible, a body as that which we now possess. It is a body purified from 'the law of sin and death.' Hence it is termed 'holy,' and 'spiritual,' because it is born of the Spirit from the dust, is incorruptible, and sustained by the ruach, or spirit, independently of the neshemeh, or atmospheric air. 'That which is born of the flesh,' in the ordinary way, 'is flesh,' or an animal body: and that which is born of the Spirit,' by a resurrection to life, 'is spirit,' or a Spiritual body (John 3:6). Hence, in speaking of Jesus, Paul says, 'born of David's seed according to the flesh; and constituted the Son of God in power, by the spirit of holiness, through a resurrection from the dead' (Romans 1:3-4). Thus, He was born of the spirit, and therefore became 'a Spirit;' and, because highly exalted, and possessing a name which is above every name (Philippians 2:9-11), He is styled 'the Lord the Spirit.'"

This explanation reinforces the understanding that the spiritual body is not immaterial but is transformed into incorruptibility. It is a real, tangible body, free from the limitations of mortal flesh.

Jesus' Resurrected Body: Corporeal and Substantial

The Gospel of Luke provides an important testimony regarding Jesus’ resurrected body:

"On a certain occasion, He unexpectedly stood in the midst of His disciples, at which they were exceedingly alarmed, supposing they beheld a spirit, or phantasm. But, that they might be assured that it was really He Himself, He invited them to handle Him, and examine His hands and feet: 'for,' said he, 'a spirit hath not flesh and bones as ye see me have.' Incredulous for joy, He gave them further proof by eating a piece of broiled fish and of a honeycomb." (Luke 24:36-43)

This passage demonstrates that Jesus' resurrection was not a mere spiritual event but involved a tangible, corporeal body. The distinction made between a mere "spirit" and a body of "flesh and bones" affirms that the resurrection was physical.

A 19th-century commentary elaborates on this point:

"The Spiritual body is constituted of flesh and bones vitalized by the Spirit. It is the animal body purified, not evaporated into gas or vapor. It is a bloodless body; for in the case of Jesus, He had poured out His blood upon the cross. The life of the animal body is in the blood; but not so that of the Spiritual body: the life of this resides in that mighty power which suspends 'the earth upon nothing,' and is diffused through the immensity of space."

This aligns with the Gospel of Philip's teaching on "true flesh"—Jesus' resurrected body was not mere spirit, nor was it subject to decay. Instead, it was a perfected, incorruptible body, the same type of body promised to believers at their resurrection.

Conclusion

The Gospel of Philip provides a profound insight into the nature of resurrection. It teaches that Jesus’ resurrection was twofold—first, a spiritual awakening at baptism, and second, a physical transformation after death. This understanding aligns with the New Testament depiction of Jesus' bodily resurrection, where He is seen, touched, and even eats food. The spiritual body is not ethereal but corporeal and substantial—true flesh, perfected and incorruptible.

For believers, this understanding of resurrection provides hope. Just as Jesus' body was transformed, so too will those who follow Him experience a resurrection that is not merely spiritual but tangible, marking the final victory over sin and death.

The Spiritual Resurrection in the Gospel of Philip

# The Spiritual Resurrection in the *Gospel of Philip*: The Spiritual Resurrection Born from Above  

## Words and Names  

The *Gospel of Philip* emphasizes the deceptive nature of worldly words and names, which often mislead people from reality to illusion. It states:  

> "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." (*Gospel of Philip*)  

This passage suggests that worldly terminology can obscure spiritual truth, requiring deeper insight to understand the true nature of divine realities.  

## Christ Arose, Then Died  

A striking assertion in the *Gospel of Philip* is that Jesus was first resurrected and then died:  

> "Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>." (*Gospel of Philip*)  

This passage refers to Jesus' baptism, where He arose from the waters and was anointed with the Holy Spirit. The Logos became manifest in Him, and He was "born again," symbolizing spiritual resurrection.  

## This World, the Resurrection, and the Middle  

The *Gospel of Philip* divides human existence into three states: life in this world, resurrection, and a middle place of death:  

> "A person is either in this world or in the resurrection—or in the middle place. May I not be found there! In this world there is good and evil, but the good of the world is not really good and the evil of the world is not really evil. After this world there is evil that is really evil: this is called the middle. The middle is death. As long as we are in this world, we should acquire resurrection, so that when we take off the flesh we may be found in rest and not wander in the middle. For many go astray on the way." (*Gospel of Philip*)  

This passage teaches that spiritual resurrection must be attained in this life to avoid the "middle place," where one is lost in spiritual death.  

## Truth and Nakedness  

Truth comes to the world in symbols and images, making it accessible only to those who seek deeper understanding:  

> "Truth did not come into the world naked but in symbols and images. The world cannot receive truth in any other way. There is rebirth and an image of rebirth, and it is by means of this image that one must be reborn. What image is this? It is resurrection. Image must arise through image. By means of this image the bridal chamber and the image must approach the truth. This is restoration. 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." (*Gospel of Philip*)  

Here, resurrection is depicted as an image of rebirth, linked to the bridal chamber and anointing with oil, which signifies transformation into Christ.  

## Resurrection and Baptism  

Baptism is directly linked to resurrection, which must be received in this life:  

> "People who say they will first die and then arise are wrong. If they do not receive the resurrection first, while they are alive, they will receive nothing when they die. So it is said of baptism, 'Great is baptism,' for if people receive it, they will live." (*Gospel of Philip*)  

The spiritual resurrection is therefore a present reality, not merely a future event.  

## Chrism Is Superior to Baptism  

Chrism, or anointing, is described as a higher mystery than baptism:  

> "Chrism is superior to baptism. We are called Christians from the word 'chrism,' not from the word 'baptism.' Christ also has his name from chrism, for the father anointed the son, the son anointed the apostles, and the apostles anointed us. Whoever is anointed has everything: resurrection, light, cross, holy spirit. The father gave all this to the person in the bridal chamber, and the person accepted it. The father was in the son and the son was in the father. This is heaven’s kingdom." (*Gospel of Philip*)  

Anointing grants resurrection, symbolizing union with the Father and Son in the kingdom.  

## The Treatise on the Resurrection  

The *Treatise on the Resurrection* echoes the *Gospel of Philip* in asserting that resurrection must be realized in this life:  

> "O Rheginos, do not lose yourself in details, nor live obeying the flesh for the sake of harmony. Flee from being scattered and being in bondage, and then you already have resurrection. If you know what in yourself will die, though you have lived many years, why not look at yourself and see yourself risen now? You have the resurrection, yet you go on as if you are to die when it is only the part destined to die that is moribund." (*Treatise on the Resurrection*)  

## Resurrection and the Renewal of the Mind  

Paul emphasizes that resurrection involves the renewal of the mind:  

> "If the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you." (Romans 8:11)  

Paul equates renewal with knowledge:  

> "We are saved by the renewing of the Holy Spirit." (Titus 3:5)  

> "We are renewed by knowledge." (Colossians 3:10)  

Jesus also affirms this:  

> "Sanctify them by thy truth; thy word is truth." (John 17:17)  

## The Resurrection as Transformation  

Resurrection is the transformation of the mind and heart:  

> "The resurrection lifts up the seat of reasoning and emotion of the mind and heart until they conform to the mind of God, and this renewal of the mind makes a complete transformation of the carnal mind or ego."  

Jesus declared:  

> "The hour cometh, and now is, when the dead shall hear the voice of the Son of God." (John 5:25)  

## Conclusion  

The *Gospel of Philip* and *The Treatise on the Resurrection* teach that resurrection is a present reality attained through spiritual awakening. This aligns with Paul's teaching that renewal by knowledge and the Holy Spirit brings transformation. While resurrection includes the future hope of entering the restored Kingdom of God, it must begin in this life through the reception of divine knowledge, anointing, and the mind of Christ.

The Spiritual Resurrection in the Gospel of Philip

The Spiritual Resurrection born from above 





Words and Names

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. (Gospel of Philip)

Christ Arose, Then Died

Those who say that the master first died and then arose are wrong, for he first arose and then died. If someone is not first resurrected, would that person not die? As God lives, that one would <die>. (Gospel of Philip)

This is referring to baptism Jesus rose from The Waters of baptism and the Logos was manifested within him the word became flesh and Jesus was born again

This World, the Resurrection, and the Middle

A person is either in this world or in the resurrection—or in the middle place. May I not be found there! In this world there is good and evil, but the good of the world is not really good and the evil of the world is not really evil. After this world there is evil that is really evil: this is called the middle. The middle is death. As long as we are in this world, we should acquire resurrection, so that when we take off the flesh we may be found in rest and not wander in the middle. For many go astray on the way. (Gospel of Philip)

Truth and Nakedness

Truth did not come into the world naked but in symbols and images. The world cannot receive truth in any other way. There is rebirth and an image of rebirth, and it is by means of this image that one must be reborn. What image is this? It is resurrection. Image must arise through image. By means of this image the bridal chamber and the image must approach the truth. This is restoration. 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. (Gospel of Philip)

There is rebirth (the physical Resurrection of the Dead when Believers are made Immortal) and an image of rebirth (the spiritual resurrection), and it is by means of this image that one must be reborn. What image is this? It is (the spiritual) resurrection.

Resurrection and Baptism

People who say they will first die and then arise are wrong. If they do not receive the resurrection first, while they are alive, they will receive nothing when they die. So it is said of baptism, “Great is baptism,” for if people receive it, they will live. (Gospel of Philip)

Believers received the Resurrection in The Rising it from The Waters of baptism this is similar to What Paul is teaching

Joseph the Carpenter

Philip the apostle said, “Joseph the carpenter planted a garden, for he needed wood for his trade. He is the one who made the cross from the trees he planted, and his own offspring hung on what he planted. His offspring was Jesus and what he planted was the cross.” The tree of life, however, is in the middle of the garden. It is an olive tree, and from it comes chrism, and from chrism comes resurrection. (Gospel of Philip)

Chrism Is Superior to Baptism

Chrism is superior to baptism. We are called Christians from the word “chrism,” not from the word “baptism.” Christ also has his name from chrism, for the father anointed the son, the son anointed the apostles, and the apostles anointed us. Whoever is anointed has everything: resurrection, light, cross, holy spirit. The father gave all this to the person in the bridal chamber, and the person accepted it. The father was in the son and the son was in the father. This is heaven’s kingdom.(Gospel of Philip)

The anointing is not an anointing with oil it is anointing with the Holy Spirit the anointing with oil is only symbolic of the anointing of the Holy Spirit

O Rheginos, do not lose yourself in details, nor live obeying the flesh for the sake of harmony. Flee from being scattered and being in bondage, and then you already have resurrection. If you know what in yourself will die, though you have lived many years, why not look at yourself and see yourself risen now? You have the resurrection, yet you go on as if you are to die when it is only the part destined to die that is moribund. Why do I put up with your poor training? Everyone finds a way, and there are many ways, to be released from this element and not to roam aimlessly in error, all with the end of recovering what one was at the beginning. (The Treatise on the Resurrection)

Resurrection, according to Paul in Rm 8:10-11, is when the logos/mind of God "dwells in you". Simply said, resurrection is reaching the mind of Christ of the pleroma because here you awaken to your true perfect-self.

Resurrection implies intellectual renewal made possible by understanding Jesus' Christ message. "The 'old man [henos anthropos] must be 'put off' (Col 3:9-10) in order to 'put on' the new spiritual man [pneumatic anthropos].

In this light, resurrection means the transition of our judgmental old self to our nonjudgmental new self .

This transition is made possible by understanding Jesus' knowledge teachings.

The raising of man's mind and heart from the carnal mind to the higher mind of Christ . This is accomplished by the quickening power of the Holy Spirit. "If the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you" (Rom. 8:11).

The resurrection is the lifting up of the whole mind and heart into the mind of Christ. The resurrection lifts up the seat of reasoning and emotion of the mind and heart until they conform to the mind of God, and this renewal of the mind makes a complete transformation of the carnal mind or ego.

The resurrection is a transformation that takes place daily in all who are conforming their lives to the regenerating teachings of Jesus' anointed message. The resurrection takes place here and now in all who conform their lives to the spiritual law under which it works.

Now is the time of the resurrection. "The hour cometh, and now is, when the dead shall hear the voice of the Son of God" (John 5:25).



Resurrection, in the above sense, does not rule out life after death in the kingdom of God on earth, only that we can raise to a higher consciousness the mind of Christ  in the here and now before we entering the restored kingdom of God.

The Gospel of Thomas as a Prophecy of Timeless Spiritual Rebirth

 

# **The Gospel of Thomas as a Prophecy of Timeless Spiritual Rebirth**  

*Welcome to Pleroma Pathways, apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.*  

Prophecy is not merely about predicting future events but serves as a divine message that calls for transformation, renewal, and deeper understanding. As Paul writes in 1 Corinthians 14:3, *"But the one who prophesies speaks to people for their strengthening, encouraging, and comfort."* The Gospel of Thomas functions as a prophecy of timeless spiritual rebirth—an invitation to awaken, to strip away ignorance, and to be reborn into the knowledge of the Kingdom of God. Its words transcend history, addressing every generation with a call to renewal and understanding.  

### **The Prophecy of Spiritual Awakening**  

The Gospel of Thomas opens with a bold promise in Saying 1:  

> *"Whoever discovers the interpretation of these sayings will not taste death."*  

This is not a prophecy of avoiding physical death but rather a promise of spiritual renewal—of overcoming the state of ignorance that separates people from divine reality. Jesus frequently speaks of blindness and darkness as metaphors for a state of unawareness, and the Gospel of Thomas echoes this call to awakening. Saying 3 further emphasizes this transformation:  

> *"When you come to know yourselves, then you will be known, and you will realize that you are the children of the living Father."*  

This is a prophecy of rebirth—of moving from a limited, external understanding of existence to a profound realization of one’s divine identity. It echoes Jesus’ words in John 3:3:  

> *"Very truly I tell you, no one can see the Kingdom of God unless they are born again."*  

The Gospel of Thomas aligns with this biblical theme, showing that spiritual rebirth is not a single moment but an ongoing process of recognition and transformation.  

### **The Prophecy of Shedding the Old Self**  

Spiritual rebirth requires shedding the old self—the false identity shaped by the world. In Saying 22, Jesus speaks of transcending division and returning to a state of wholeness:  

> *"When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the above like the below, and when you make the male and the female into a single one... then you will enter the kingdom."*  

This prophecy speaks to the unity required for spiritual rebirth. It is not about physical change but about the reconciliation of opposites within oneself—bringing harmony between body and spirit, thought and action, desire and wisdom. Paul conveys a similar idea in Ephesians 4:22-24:  

> *"Put off your old self, which belongs to your former way of life and is corrupt through deceitful desires, and be renewed in the spirit of your minds, and put on the new self, created after the likeness of God in true righteousness and holiness."*  

The Gospel of Thomas, like Paul’s teaching, exhorts believers to strip away what is false and embrace the true self—the self that is aligned with God’s wisdom and life.  

### **The Prophecy of Entering the Living Kingdom**  

Rebirth is not simply about individual transformation but about entering a new reality—the Kingdom of God, which is already present but unseen. In Saying 113, Jesus states:  

> *"The Kingdom of the Father is spread out upon the earth, and people do not see it."*  

This is a prophecy that reveals both the hidden nature of the Kingdom and the blindness of those who have not yet undergone spiritual rebirth. The Kingdom is not a distant event but a present reality waiting to be recognized. This echoes Jesus’ words in Luke 17:21:  

> *"The Kingdom of God is within you."*  

The Gospel of Thomas presents rebirth as a shift in perception—those who are spiritually reborn no longer see the world as before. They recognize the Kingdom not as an external institution but as a living presence both within and around them.  

### **The Prophecy of Overcoming Death**  

One of the most powerful themes of rebirth in the Gospel of Thomas is the overcoming of death. Saying 18 presents a mysterious but profound vision:  

> *"Blessed is one who came into being before coming into being."*  

This suggests that true life begins before physical birth—that there is an eternal aspect of human existence that is rediscovered through spiritual rebirth. This aligns with Jesus’ declaration in John 11:25-26:  

> *"I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die."*  

To be reborn is to participate in a life that is not bound by the limitations of the material world. It is to step into the fullness of divine reality, where death holds no power.  

### **The Prophecy of Seeking and Finding**  

Rebirth does not happen automatically—it requires seeking, struggle, and persistence. Jesus declares in Saying 2:  

> *"Let the one who seeks not stop seeking until he finds. And when he finds, he will be troubled, and when he is troubled, he will be amazed, and he will reign over all."*  

This is a prophecy of transformation through seeking. The process of rebirth is not easy—it begins with questioning, which leads to discomfort and struggle. But the promise is that those who persist will be amazed and will find authority—not over others, but over themselves. This aligns with Jesus’ words in Matthew 7:7:  

> *"Ask and it will be given to you; seek and you will find; knock and the door will be opened to you."*  

Rebirth is not handed to the passive—it is the reward of the seeker.  

### **The Prophecy of Becoming Like Children**  

Jesus frequently emphasizes that spiritual rebirth requires returning to a state of innocence and openness. In Saying 46, he states:  

> *"Among those born of women, from Adam until John the Baptizer, there is no one greater than John the Baptizer, that his eyes should not be averted. But I have said: Whoever among you becomes a child will know the Kingdom, and will become greater than John."*  

This echoes Jesus’ words in Matthew 18:3:  

> *"Truly I tell you, unless you change and become like little children, you will never enter the Kingdom of Heaven."*  

Rebirth means unlearning the false knowledge that separates one from the truth. It requires humility, openness, and a willingness to see the world anew.  

### **Conclusion: A Prophetic Call to Renewal**  

The Gospel of Thomas serves as a prophecy of timeless spiritual rebirth. It speaks not of external events but of inner transformation. Its prophetic message calls all seekers to:  

- **Awaken**—to see beyond illusion and recognize their divine nature.  

- **Shed the old self**—to strip away falsehood and embrace unity.  

- **Enter the Kingdom**—to perceive the hidden reality of God’s presence.  

- **Overcome death**—to step into eternal life through divine knowledge.  

- **Seek with persistence**—to wrestle with truth until it is found.  

- **Become like children**—to return to innocence and true vision.  

As 1 Corinthians 14:3 states, prophecy is about *"edification, exhortation, and comfort."* The Gospel of Thomas fulfills this by offering a timeless invitation to renewal. It is not a prophecy of things to come, but of a transformation that is always available—whenever one has the ears to hear and the eyes to see.

# **The Gospel of Thomas as a Timeless Spiritual Prophecy**  

*Welcome to Pleroma Pathways, apocalyptic and mystic Christianity, where we explore esoteric and apocalyptic texts.*  

Prophecy is often associated with foretelling future events, but the deeper biblical meaning of prophecy is edification, exhortation, and comfort (1 Corinthians 14:3). The Gospel of Thomas aligns with this understanding, offering spiritual revelations that transcend time. Rather than focusing on external predictions, it presents a prophetic call to awakening—inviting individuals to perceive the hidden Kingdom of God, embrace transformation, and walk in the light of understanding. Its sayings challenge the reader to move from ignorance to knowledge, from separation to unity, and from blindness to spiritual sight.  

### **The Prophecy of Awakening: The Kingdom Within**  

One of the most profound messages in the Gospel of Thomas is the declaration that the Kingdom of God is not an external reality to be awaited but an inner truth to be discovered. This aligns with Jesus’ words in Luke 17:21:  

> *"The Kingdom of God is within you."*  

Thomas expands on this in Saying 3:  

> *"If those who lead you say to you, ‘Look, the kingdom is in the sky,’ then the birds of the sky will precede you. If they say, ‘It is in the sea,’ then the fish will precede you. Rather, the kingdom is inside you and outside you. When you come to know yourselves, then you will be known, and you will realize that you are the children of the living Father. But if you do not know yourselves, you dwell in poverty, and you are that poverty."*  

This is a prophecy of edification and exhortation. It calls the listener to seek the Kingdom not in some distant place or future event but in self-discovery. The promise is that those who truly know themselves—who recognize their divine origin—will experience the reality of the Kingdom. This echoes Paul’s encouragement in 2 Corinthians 13:5:  

> *"Examine yourselves, to see whether you are in the faith. Test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?"*  

The prophecy of Thomas is not about waiting but about awakening. The Kingdom is already here, but it remains hidden from those who have not yet opened their eyes.  

### **The Prophecy of Transformation: From Division to Unity**  

Prophecy in the Gospel of Thomas also speaks of transformation—a movement from a divided, fragmented self into unity and wholeness. In Saying 22, Jesus declares:  

> *"When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the above like the below, and when you make the male and the female into a single one... then you will enter the kingdom."*  

This saying carries a prophetic promise: the Kingdom is entered when one achieves unity within. This is not a call to abolish distinctions but to transcend duality—becoming whole in the way God intended. This is echoed in Galatians 3:28:  

> *"There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus."*  

Prophecy, according to 1 Corinthians 14:3, builds up the believer. The Gospel of Thomas exhorts seekers to move beyond division, whether internal or external, and embrace the completeness found in God’s presence.  

### **The Prophecy of Light and Understanding**  

Jesus’ teachings frequently use the imagery of light and blindness. The Gospel of Thomas presents this as a prophetic call to spiritual sight. Saying 34 states:  

> *"If a blind person leads a blind person, both of them will fall into a pit."*  

This echoes Jesus’ words in John 12:46:  

> *"I have come into the world as a light, so that no one who believes in me should stay in darkness."*  

The prophecy here is clear: those who do not seek understanding remain in darkness, while those who open their eyes walk in the light. This is both a warning and a promise—those who remain spiritually blind stumble, but those who seek truth will be illuminated.  

### **The Prophecy of Hope: Overcoming Death**  

A central theme in both the Gospel of Thomas and the Bible is overcoming death—not merely physical death, but spiritual death, ignorance, and separation from God. Saying 1 of Thomas declares:  

> *"Whoever discovers the interpretation of these sayings will not taste death."*  

This is a prophecy of hope, much like Jesus’ words in John 8:51:  

> *"Truly, truly, I say to you, if anyone keeps my word, he will never see death."*  

The promise is not that physical death will be abolished but that those who grasp the truth will transcend its power. Death, in this sense, represents ignorance and separation from God. The prophecy assures believers that by embracing divine wisdom, they will enter into eternal life.  

### **The Prophecy of the Hidden Kingdom**  

One of the most powerful themes in the Gospel of Thomas is that the Kingdom is already present but hidden from those who do not seek it. In Saying 113, the disciples ask when the Kingdom will come. Jesus responds:  

> *"The Kingdom of the Father is spread out upon the earth, and people do not see it."*  

This is a prophecy that reveals both the presence of divine reality and the blindness of humanity. The Kingdom is not far off but is already here—unseen by those who are not spiritually awake. This aligns with Isaiah 6:9-10, where God says:  

> *"Be ever hearing, but never understanding; be ever seeing, but never perceiving. Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise, they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed."*  

Jesus’ prophecy is an invitation: those who seek with sincerity will find the Kingdom, while those who remain indifferent will never perceive it.  

### **Conclusion: A Prophecy That Calls to Faith**  

The Gospel of Thomas is a spiritual prophecy in the highest sense. It does not predict the rise and fall of nations but reveals timeless truths that exhort, encourage, and build up believers in faith. It speaks of:  

- **Awakening**—the Kingdom is within and must be sought.  

- **Transformation**—the path to unity and divine knowledge.  

- **Light**—spiritual sight as the key to understanding.  

- **Hope**—overcoming death through truth.  

- **The Hidden Kingdom**—God’s presence is already here, waiting to be seen.  

As 1 Corinthians 14:3 states, *"But the one who prophesies speaks to people for their strengthening, encouraging and comfort."* The Gospel of Thomas fulfills this role, offering words that strengthen the believer, encourage the seeker, and comfort those longing for truth. Its sayings are not bound to history but live in every generation, calling all who have ears to hear and eyes to see.

Prophetic Visions in the Gospel of Thomas: A Timeline of Church History and Its Transformation

Prophetic Visions in the Gospel of Thomas: A Timeline of Church History and Its Transformation

 
Introduction

The Gospel of Thomas opens with a striking statement:


"These are the secret sayings that the living Jesus spoke and Didymos Judas Thomas recorded.
(1) And he said, 'Whoever discovers the interpretation of these sayings will not taste death.'"

This introduction emphasizes that Jesus' words are living sayings—sayings that impart enduring wisdom and truth. In the Coptic text, most sayings begin with "Jesus said," while in the Greek version, they are written in the present tense, "Jesus says," reinforcing the idea that Jesus continues to speak through his words.

Many of these sayings contain prophetic elements, outlining the coming Kingdom, the fate of the righteous and the wicked, and the course of history leading to the age to come.
Seeking and the Future Kingdom

Right from the beginning, Saying 2 presents a prophecy of the Kingdom and beyond:


(2) Jesus says: "Let him who seeks continue seeking until he finds. And when he finds, he will be dismayed. And when he is dismayed, he will be astonished. And he will rule over the all. And after having reigned, he shall rest."

This reveals a future timeline:
The disciples must seek and find the Kingdom.
When they understand it, they will be astonished.
They will rule over all things—but this reign is yet to come.
After their rule, they will rest.

This parallels 1 Corinthians 15:24, which states that Christ will hand over the Kingdom to the Father at the end of the Messianic reign, initiating the ages of ages.
The Fall of Jerusalem and the New Age

The Gospel of Thomas provides insight into the events surrounding 70 CE and beyond:


(9) Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them... Some fell on the road... Others fell on rock... Others fell on thorns... And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure."

This describes the spreading of the gospel message, which encountered opposition and acceptance.


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

This fire represents both judgment and purification. In Saying 82, Jesus identifies himself as both fire and the Kingdom.


(11) Jesus said, "This heaven will pass away, and the one above it will pass away."

Heaven here represents political rule. The heaven of the Jewish system passed in 70 CE, but another heaven—the Gentile age—will also pass.


(16) Jesus said, "Men think, perhaps, that I have come to cast peace upon the world. They do not know that I have come to cast conflicts upon the earth: fire, sword, war."

This aligns with Jesus' words in Matthew 10:34, emphasizing the division his message would bring.
The Corruption of the Church

As time progressed, corruption entered the faith:


(20) The disciples said, "Tell us what the Kingdom of Heaven is like."
He said, "It is like a mustard seed, the smallest of all seeds. But when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky."

While some interpret this positively, the birds can represent false influences, as seen in Daniel 4:20-22, where birds symbolize the nations that seek refuge in worldly power. This suggests the Roman church's rise, where political alliances overshadowed the purity of the gospel.


(39) Jesus said, "The Pharisees and the scribes have taken the keys of Knowledge and hidden them."

Here, the Pharisees represent all false religious leaders who obscure the true gospel.


(40) Jesus said, "A grapevine has been planted outside of the Father, but being unsound, it will be pulled up by its roots and destroyed."

This grapevine is false Christianity, flourishing outside God's wisdom. The true vine is Christ (John 15:5), but apostate churches spread teachings not rooted in the Father.


(57) Jesus said, "The Kingdom of the Father is like a man who had [good] seed. His enemy came by night and sowed weeds among the good seed..."

The enemy represents the doctrine of the Pharisees and the Roman church. Night refers to the times of the Gentiles, during which false Christianity dominated. The harvest represents the end of the age when the tares (false believers) are separated from the wheat (the righteous).
The Apostasy and the Loss of Truth

Eventually, truth was buried:


(96) Jesus said, "The Kingdom of the Father is like a certain woman. She took a little leaven, [concealed] it in some dough, and made it into large loaves."

This symbolizes corruption within the faith, a prophecy of apostasy.


(97) Jesus said, "The Kingdom of the [Father] is like a woman carrying a jar full of meal. While she was walking, the handle of the jar broke, and the meal emptied out behind her... When she reached her house, she set the jar down and found it empty."

The woman represents the Church. The meal is the gospel, lost over time due to negligence.
The Reformation and the Final Judgment

With the rise of the printed Bible, truth re-emerged:


(109) Jesus said, "The Kingdom is like a man who had a [hidden] treasure in his field without knowing it..."

This describes the rediscovery of biblical truth.

Yet, false teachings persist:


(102) Jesus says: "Cursed are they, the Pharisees, because they are like a dog which has lain in the cattle manger, but will neither eat nor allow the oxen to eat it."

Modern religious authorities, like the ancient Pharisees, hinder access to truth.

A final judgment will come:


(98) Jesus said, "The Kingdom of the Father is like a certain man who wanted to kill a powerful man. He drew his sword, struck the wall, and then slew the powerful man."

The powerful man represents the kingdom of men, which will be overthrown by Christ’s return.
The End of the Age

The final transformation of the world is described:


(111) Jesus said, "The heavens and the earth will be rolled up in your presence. And one who lives from the Living One will not see death."

This refers to the transition from the present order to the age to come.


(113) His disciples said, "When will the Kingdom come?"
Jesus said, "It will not come by waiting for it... Rather, the Kingdom of the Father is to be spread out upon the earth, but men do not see it."

The Kingdom is already working in the world, yet its full realization awaits the future.
Conclusion

The Gospel of Thomas presents a prophetic timeline:
The Kingdom was proclaimed.
Apostasy and corruption overtook the faith.
The truth was rediscovered.
A final judgment will bring an end to the present age.
The righteous will rule and ultimately rest.
Thus, Jesus’ sayings not only reveal deep spiritual truths but also foretell the course of history leading to the coming ages of ages..


























These are the secret sayings that the living Jesus spoke and Didymos Judas Thomas recorded. 1. And he said, "Whoever discovers the interpretation of these sayings will not taste death."

In all the Sayings in the GTh they mostly start with “Jesus said” that is in the Coptic. However, in the Greek the quotation formulas are given in the present tense “Jesus says” so this means that Jesus lives through his sayings or that the words that Jesus speaks are living saying the sayings that bring everlasting life and to understand his sayings you will not experience death.

At the very start of the gospel of Thomas in saying 2 we are give a prophecy of the Kingdom age and beyond

(2) 1 Jesus says: "Let him who seeks continue seeking until he finds. 2 And when he finds, he will be dismayed. 3 And when he is dismayed, he will be astonished. 4 And he will rule over the all. And after having reign he shall rest"

We are told to seek and find, in Thomas we are told that we should seek the kingdom of God when we find it (enter into it) we shall reign and after having reigned, we shall rest

This is a commentary on the time table of the second coming and future kingdom. The disciples have sought and found but their rule and their rest will only appear in the future. at the present time the disciples can obtain rest when they can rid themselves of their burdens the time at which the disciples will rule over the all has not yet come

There is also a greater rest after the ruling over the all. The disciples will rule over the all. And after having reign he shall rest" we shall rest when Jesus hands over the Kingdom to the Father 1Cor 15:24 This saying takes us to the end of the 1000 years rule of Christ on earth and this is the start of the ages of ages

if we look a the saying in the Gospel of Thomas as a sequence we can see a chronological of church history

1. Sayings 9 to 11 are is particularly appropriate to the early days of the church, when the message was being circulated far and wide. This ends with 70 AD which is the start of the new heaven
9) Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them. Some fell on the road; the birds came and gathered them up. Others fell on the rock, did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed(s) and worms ate them. And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure."

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

In Saying 82 Jesus is identified as both fire and 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.

However in saying 16 Jesus does not bring peace upon the world but fire, war and the sword.

11) Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. In the days when you consumed what is dead, you made it what is alive. When you come to dwell in the light, what will you do? On the day when you were one you became two. But when you become two, what will you do?"

we should understand heaven as political not literal

In the days when you consumed what is dead you made it what is alive

In sayings 10 11 and 16 Jesus is speaking about the trouble in his day, which would lead to the fall of Jerusalem in 70 CE, which is symbolised by the passing away of heaven, we are living in the heaven of the Gospel age right now this is also called the times of the gentiles but it to will pass away. Thus, it is also a prophecy of our own time in which we live the end times.


2. But almost immediately came another age when to the pure gospel of the kingdom there were added many false un-scriptural notions-these are the Weeds.

20) The disciples said to Jesus, "Tell us what the Kingdom of Heaven is like." He said to them, "It is like a mustard seed, the smallest of all seeds. But when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky."


An essential element in the parable is the growth from seed to tree. This is not the way in which the kingdom of God will come about. Its advent will be sudden; if not instantaneous, at least bewilderingly










3. As time went on the Roman church became more and more powerful and materialistic, so that many political forces deemed alliance with the church well worth seeking. This is the mustard tree with the birds of the air in its branches.



39) Jesus said, "The Pharisees and the scribes have taken the keys of Knowledge and hidden them. They themselves have not entered, nor have they allowed to enter those who wish to. You, however, be as wise as serpents and as innocent as doves."

The Pharisees here are a symbol of all false Church leaders of orthodox Christianity the churches have lost and hidden them by saying people go to heaven but no one goes to heaven only Jesus.
The keys of knowledge are the one true faith and hope of Abraham the promises made to him so we must have the faith of Abraham for those who are of faith are blessed with believing Abraham Gal 3:9 who is the father of us all saying 105 cp. Rom 4:11,12,16. Now his faith and ours is this that the gentiles shall be blessed in him and this promises was made to him before the law and his seed who is the Christ


40) Jesus said, "A grapevine has been planted outside of the Father, but being unsound, it will be pulled up by its roots and destroyed."




57) Jesus said, "The Kingdom of the Father is like a man who had [good] seed. His enemy came by night and sowed weeds among the good seed. The man did not allow them to pull up the weeds; he said to them, 'I am afraid that you will go intending to pull up the weeds and pull up the wheat along with them.' For on the day of the harvest the weeds will be plainly visible, and they will be pulled up and burned."


“His enemy came by night and sowed weeds among the good seed.” The enemy signifies the doctrine of the Pharisees


The “night” signifies: the times of the Gentiles At John 9:4 Jesus spoke of “the night . . . coming when no man can work. Paul also uses the figure in reference to the second coming (#Ro 13:12), where "night" seems to refer to the present age and "day" to the age to come.


“For on the day of the harvest the weeds will be plainly visible, and they will be pulled up and burned." Harvest signifies “the end of the age” thus at the end of the age he would send his reapers; namely, the resurrected believers, his angels, or messenger of destruction, to "gather out of his field" all the tare-like ones and cast them into the place of the Lord, "whose fire is in Zion, and his furnace in Jerusalem" (Isaiah 31:9). Where there should be wailing, and gnashing of teeth. When this should be accomplished the present age would be finished, and the new commonwealth of Israel will begin "for He whose right it is to reign has come." (Ezekiel 21:25-27). "Then shall the righteous shine forth as the sun in the kingdom of their Father.




The enemy in saying 57 planted the grapevine but Nothing can exist outside of the Father. The enemy, the Pharisees, the Roman Church is in league with the authorities of the nations, who everywhere stealthily neutralised the teaching of Christ, spreading false doctrines, and scattering wide their supporters, who drew away the people, and multiplied their own number greatly by the energy of their operations and the popularity of their influence.


The father planted the Lord Jesus as the true vine. “I am the vine, ye are the branches.” “Every branch in me that beareth not fruit he taketh away”—a fruitless branch, a useless thing.
Here the Lord is speaking of religious institutions of his own day, although we certainly have our own version in modern times. Anytime religion and state are combined, the result is an oppressive environment that places a stranglehold upon the activity of the spirit of truth. In this Saying Jesus is speaking about what happen in 70 CE when the old covenant was up rooted and the rebellious Jews who rebelled against the new covenant and their King. And it is also still to come to the priest and clergymen of the dogmatic Christian churches who have rebelled against true worship and in time past they have even kill true believers
But what orthodox churches of Christianity called the truth was planted outside of the father’s wises in the days of the apostles and Paul also tells us that wolfs will come in and destroy the truth and this gave birth to the man of lawlessness
This grapevine cannot bear fruit (everlasting life) and those in it are already dead not knowing the knowledge of the truth that brings everlasting life.


4. Ultimately the Dark Ages set in. Truth was completely buried. “The whole was leavened.”


96) Jesus [said], "The Kingdom of the Father is like a certain woman. She took a little leaven, [concealed] it in some dough, and made it into large loaves. Let him who has ears hear."

this prophecy is to foretell the unavoidable spread of corruption through the church “until the whole was leavened”. Far from seeing the gospel conquer the world, the Lord expected the world to conquer the gospel

This is a prophecy of the apostasy

97) Jesus said, "The Kingdom of the [Father] is like a certain woman who was carrying a jar full of meal. While she was walking [on] a road, still some distance from home, the handle of the jar broke and the meal emptied out behind her on the road. She did not realize it; she had noticed no accident. When she reached her house, she set the jar down and found it empty."

The woman is the church and this is a prophecy of the church losing the gospel


5. With the sudden availability of printed Bibles in the 16th century a dramatic change took place. Men discovered Truth for themselves like treasure hid in a field, not because they were looking for it, but simply because they now had access to the Bible..

Saying 109
109) Jesus said, "The Kingdom is like a man who had a [hidden] treasure in his field without knowing it. And [after] he died, he left it to his son. The son did not know (about the treasure). He inherited the field and sold [it]. And the one who bought it went plowing and found the treasure. He began to lend money at interest to whomever he wished."


6. However, since the Reformation sectarianism has multiply. Today there are churches in abundance. All of them have some truth to offer. But there is one which surpasses all others. This pearl of great price is so manifestly superior that a man is glad to let go all the rest for the sake of this one. This is the position today.

76) Jesus said, "The kingdom of the Father is like a merchant who had a consignment of merchandise and who discovered a pearl. That merchant was clever. He sold the merchandise and bought the pearl alone for himself. You too, seek his unfailing and enduring treasure where no moth comes near to devour and no worm destroys."


102) [102]. Jesus says: "Cursed are they, the Pharisees, because they are like a dog which has lain in the cattle manger, but will neither eat <the food there> nor allow the oxen to eat it."

[today, the Churches that spread the wrong message to gain power and profit for themselves like most Churches that call themselves 'Catholic', 'Christian' or 'Evangelic', Mormons],

[They will spiritually starve, because instead of drinking from Jesus Christ's mouth, they spread lies either because they have their own agenda or they simply just don't see the truth and don't let their 'believers' drink from Jesus Christ's words either]."

7. Before very long the Lord’s sword of judgement will have its fulfilment when the powerful man is killed.

98) Jesus said, "The Kingdom of the Father is like a certain man who wanted to kill a powerful man. In his own house he drew his sword and stuck it into the wall in order to find out whether his hand could carry through. Then he slew the powerful man."

the certain man is the multitudinous body of Christ that will kill the powerful man. the powerful man is the kingdom of men


8) And He said, "The Kingdom is like a wise fisherman who cast His net into the sea and drew it up from the sea full of small fish. Among them the wise fisherman found a fine large fish. He threw all the small fish back into the sea and chose the large fish without difficulty. Whoever has ears to hear, let him hear."


Like the fisherman we need to be exclusively devoted to Jesus and his message


73 Jesus says: "The harvest is great but the labourers are few. Pray the Lord to send labourers for the harvest

8. After the sword of judgement the heavens and the earth will be rolled up in the presence of the disciples this is the end of the age

111) Jesus said, "The heavens and the earth will be rolled up in your presence. And one who lives from the Living One will not see death." Does not Jesus say, "Whoever finds himself is superior to the world?"

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, but men will not accept it."



At the end of the age when the heavens and the earth will be rolled up in the presence of the disciples the Kingdom of the Father is to be spread out upon the earth but men will not accept it. this part reminds me of psalm 2





Historical sequence


The complete set of parables in Matthew 13 is worth considering once again, this time as a sequence. Is it just accident that they appear to have special relevance to the changing fortunes of the gospel over the centuries? Their ready conformity to a chronological sequence is certainly impressive.


1. The parable of the Sower is specially appropriate to the early days of the church, when the message was being disseminated far and wide.
2. But almost immediately came another era when to the pure gospel of the kingdom there were added many false unbiblical notions-the Tares.
3. As time went on the church became more and more powerful and materialistic, so that many political forces deemed alliance with the church well worth seeking. This is the mustard tree with the birds of the air in its branches.
4. Ultimately the Dark Ages set in. Truth was completely obscured. “The whole was leavened.”
5. With the sudden availability of printed Bibles in the 16th century a dramatic change took place. Men discovered Truth for themselves like treasure hid in a field, not because they were looking for it, but simply because they now had access to the Bible.
6. However, since the Reformation sectarianism has proliferated. Today there are churches galore. All of them have some truth to offer. But there is one which surpasses all others. This pearl of great price is so manifestly superior that a man is glad to let go all the rest for the sake of this one. This is the position today.
7. Before very long the Lord’s drag-net of judgment will have its fulfilment when the catch will be found to include a mystical number of great fishes (Jn. 21:11).