The Exegesis on the Soul an allegory of the history of Israel

 The Exegesis on the Soul 

an allegory of the history of Israel

A study on the ancient text from the The Nag Hammadi Library called The Exegesis on the Soul.

The author and date are not certain, however is likely from between the 2nd century AD and the 4th century AD

The text is silent concerning the typical Gnostic cosmology, i.e there is no mention of the pleroma, aeons, Yaldabaoth, the Demiurge  

To interpret the text of the Exegesis on the Soul we should compare the text with itself like comparing scripture with scripture. We should try not to read into the text myths about the fall of Sophia. Instead, we should look for a allegorical interpretation based on scripture  

. It is a self-proclaimed exegesis,4 but one which is not presented in a straightforward manner. Instead we are treated to an allegorical5 exposition presented in the form of a mythical narrative interspersed with commentary, quotations, and more or less oblique allusions. The story focuses on the fallen soul, personified as a woman, and her repentance and redemption

On the historical context of the text's author, Scopello comments, "The attention given to the theme of marriage and the nuptial chamber in the Exegesis on the Soul, in which the soul and the Spirit ultimately come together in an androgynous union, leads us to situate the writer of the tractate in a Valentinian Gnostic context. The text also gives some attention to the sacraments, though not to the extent of other Valentinian texts within the Nag Hammadi scriptures. All these elements suggest that the Exegesis on the Soul was composed in Alexandria, at the beginning of the third century, by a writer with a cultivated, syncretistic background." (The Nag Hammadi Scriptures, p. 226)

From this, we can conclude that The Exegesis on the Soul is a Valentinian Gnostic text this is important for our understanding of the Exegesis on the Soul.

The text quotes copiously from the Old Testament prophets, from the New Testament gospels, and from the epistles of Paul. Curiously, the text also quotes from Homer's Odyssey. These quotes indicate that the author viewed Greek legend and mythology as a type of scripture, just as the author also viewed large portions of the Old and New Testaments as scripture.

Its purpose is to teach that the soul is a woman who fell from perfection (Lamentations 2:1) into prostitution and that the Father will elevate her again to her original perfect state.  

What is the Soul?

Now we need to ask ourselves what is the soul?

According to April D. DeConick in her book The Gnostic New Age "most Gnostics thought that the psyche, or soul, was mortal." page 21

According to most Gnostics, the soul is not immortal, as Plato thought. Rather, it is mortal, just like the physical body, and will not endure. (The Gnostic New Age P. 212 April D. DeConick)

This is true for the Jewish-Christian Gnostics like the Valentinians however some pagan Gnostics believed in the immortal soul.

Heracleon was a Gnostic who flourished about AD 175, probably in the south of Italy. He is described by Clement of Alexandria (Strom.iv. 9) as the most esteemed (δοκιμώτατος) of the school of Valentinus; and, according to Origen (Comm. in S. Joann. t. ii. § 8, Opp. t. iv. p. 66), said to have been in personal contact (γνώριμος) with Valentinus himself.

From Heracleon we learn that the Valentinian Gnostics reject the doctrine of the immortal soul

Fragment 40, on John 4:46-53 (In John 4:46, “So he came again to Cana in Galilee, where he had made the water wine. And at Capernaum there was an official whose child was ill.) The official was the Craftsman, for he himself ruled like a king over those under him. Because his domain is small and transitory, he was called an “official,” like a petty princeling who is set over a small kingdom by the universal king. The “child” “in Capernaun” is one who is in the lower part of the Middle (i.e. of animate substance), which lies near the sea, that is, which is linked with matter. The child’s proper person was sick, that is, in a condition not in accordance with the child’s proper nature, in ignorance and sins. (In John 4:47, “When he heard that Jesus had come from Judea to Galilee, he went and begged him to come down and heal his child , for it was at the point of death.”) The words “from Judea to Galilee” mean ‘from the Judea above.’. . . By the words “it was at the point of death,” the teaching of those who claim that the soul is immortal is refuted. In agreement with this is the statement that “the body and soul are destoyed in Hell.” (Matthew 10:28) The soul is not immortal, but is possessed only of a disposition towards salvation, for it is the perishable which puts on imperishability and the mortal which puts on immortality when “its death is swallowed up in victory.” (1 Corinthians 15:54) (Heracleon: Fragments from his Commentary on the Gospel of John.)

This is a Biblical view as both the Old and New Testament teach that the soul is mortal and can die and does die in death. The soul has many meanings in the Bible however it is never used as an eternal or immortal part of man in fact it is used in the opposite way always relating to mortal life which is destructible.

The Soul a Collective Noun

The Scriptures contain examples of the use of a singular noun to refer to a collective group:

Israel All the descendants of Jacob, collectively, at any one time. (Ex 9:4; Jos 3:7; Ezr 2:2b; Mt 8:10) 

“The Amorite” appears among the list of the sons of Canaan, but elsewhere this term, always in the singular in the Hebrew text, is used collectively of the Canaanite tribe descended from the original Amorite. They were, therefore, a Hamitic race.—Ge 10:6, 15, 16; 1Ch 1:13, 14.

The word soul is sometimes used collectively for a group of people in some parts of the Bible Genesis 14:21 Genesis 23:8 Jeremiah 48:6

Genesis 14:21 After that the king of Sodom said to Abram: “Give me the souls, but take the goods for yourself.”

The souls,” (Hebrew., han·ne´phesh, singular. but used collectively)

23:7 Thereupon Abraham got up and bowed down to the natives, to the sons of Heth, 

8 and spoke with them, saying: “If YOUR souls agree to bury my dead out of my sight, listen to me and urge Ephron the son of Zohar for me, 

9 that he may give me the cave of Mach·pe´lah, which is his, which is at the extremity of his field. For the full amount of silver let him give it to me in the midst of YOU for the possession of a burial place.” (Genesis 23:7-9 NWT)　

NWT Footnote: Lit., "with your soul," used collectively. Heb., 'eth-naph·shekhem´; Gr., psy·khei´.

Gen 23:8  and spoke to them, saying, If it be your will that I should bury my dead from before me, hear me, and entreat for me Ephron the son of Zohar, (Derby)

Gen 23:8  And said to them: If it please your soul that I should bury my dead, hear me, and intercede for me to Ephron the son of Seor. ()

Gen 23:8  and he speaketh with them, saying, ‘If it is your desire to bury my dead from before me, hear me, and meet for me with Ephron, son of Zoar; (Youngs)

KJV translates nephesh (H5315) as "mind" here!

Gen 23:8  And he communed with them, saying it be your mind (H5315) that I should bury my dead out of my sight; me, and intreat for me to Ephron

The phrase "If it be your will" (Derby) or "you are willing" (NIV) indicates "will" is also involved in this translation of nephesh:

"If you are willing to let me bury my dead." - Gen. 23:8 - NIV; NEB

So the noun soul can be used collectively for a group of people  and will help us to understand the soul in the text in the Exegesis on the Soul. this also  agrees with the understand of the psychic aeon in the The Concept of Our Great Power

Then, in this aeon, which is the psychic one, the man will come into being who knows the great Power. He will receive (me) and he will know me. He will drink from the milk of the mother, in fact. He will speak in parables; he will proclaim the aeon that is to come, just as he spoke in the first aeon of the flesh, as Noah. Now concerning his words, which he uttered, he spoke in all of them, in seventy-two tongues. And he opened the gates of the heavens with his words. And he put to shame the ruler of Hades; he raised the dead, and he destroyed his dominion. (The Concept of Our Great Power)

The soul-endowed aeon is the human race after the flood. This aeon will remain in place until the final consummation. That aeon is a colletive noun here is indicated by the fact that the soul-endowed aeon singular has congress with bodies" plural the soul-endowed differs from the fleshly in that souls with which it is endowed are eligible for eternal life

Soul in the text of the Exegesis on the Soul

Since the Exegesis on the Soul has many quotations from the Hebrew Scriptures and the Christian Scriptures we should look for a Judeo-Christian understanding of the soul in the text turning to Greek philosophy and mythology could lead to misinterpreting the text symbolically the text should not be understood literally but as a allegory..

Here at the end of the text we find a clear understanding of who the soul is in the Exegesis on the Soul it is the nation of Israel, used collectively as the soul in the the text which is speaking allegorically about the nation of Israel using symbolic language. The "We" of the text could be the spiritual Israel called the church as the text is addressing a group calling them to repentance.

remember the soul is personified as a woman in the the Exegesis on the Soul  and it is  used collectively for groups of people in Genesis 14:21 Genesis 23:8 Jeremiah 48:6 therefore in the the Exegesis on the Soul  the soul is a personified woman who repsents the nation of israel

The text seems to be referring to the nation of Israel or the Israel of God 

Galatians 6:16

(the church) collectively has the soul which needs to repent this can be seen at the end of the document:

Certainly Israel would not have been visited in the first place, to be brought out of the land of Egypt, out of the house of bondage, if it had not sighed to God and wept for the oppression of its labors.

Again it is written in the Psalms (6:6-9), "I was greatly troubled in my groaning. I will bathe my bed and my cover each night with my tears. I have become old in the midst of all my enemies. Depart from me, all you who work at lawlessness, for behold the lord has heard the cry of my weeping and the lord has heard my prayer."

If we repent, [we like Israel need to ask for forgiveness] truly God will listen us, he who is long suffering and abundantly merciful, to whom is the glory for ever and ever. Amen! (Exegesis on the Soul )

"Certainly Israel " The story of the fall of the soul begins at the start of the text but at the end of the book the meaning is given 

Here at the end of the text instead of speaking about the soul the writer speaks about the nation of Israel instead this is show that the soul is used has an allegory for the sons of Israel.

It is only here at the end of the text we find a clear understanding of who or what the soul is.

"Certainly Israel would not have been visited in the first place if it had not sighed to God and wept for the oppression of its labors." 

The word repent is a Jewish or Hebrew term and would be understood by Jewish-Christian readers

"If we repent, truly God will listen us,"

The soul is used collectively for the nation of Israel and the church or the Israel of God. The author of the Exegesis on the Soul is using figurative language the soul is symbolic of a group of people

In the phrase "If we repent, truly God will listen us"  It is obvious "We" is the members of the Church or the spiritual Israel. It also shows the text is addressing a group of people calling them to repentance.

Thus these words here at the end confirm my understanding that the soul here is allegorical of the fall of Israel and are own repentance. 

When the text uses the word Israel it is talking about the nation of Israel used collectively as the soul in the rest of the text. 

Wise men of old gave the soul a feminine name. Indeed she is female in her nature as well. She even has her womb. (Exegesis on the Soul )

The word soul is used as a personification of a woman this female figure is the wife of God. Who has fallen into prostitution. In the Bible the same is recorded about Israel she is also personified as a women who again is the wife of God fallen into prostitution.

Therefore the personification of the soul is an allegorical interpretation of the falling away of Israel into sin, 

The Text of The Exegesis on the Soul 

 Wise men of old gave the soul a feminine name. Indeed she is female in her nature as well. She even has her womb. (The Exegesis on the Soul)

The soul in Hebrew, Coptic, and Greek is a feminine noun, here it is used as a personification as a woman in The Exegesis on the Soul and as an allegory for Israel both the natural seed of Israel and the Israel of God the spiritual Israel or the Church. The word woman is sometimes used in the Bible to refer to a weak and helpless man (Is.:3:12; 19:16). 

There is a literal understanding to this when once a child had been conceived, the developing embryo or fetus was considered a soul. Action that resulted in killing a developing child in the womb was handled according to the rule “soul for soul.” (Ex 21:22, 23)  

Indeed she is female in her nature as well. She even has her womb.  (The Exegesis on the Soul)

Jas 3:15  This wisdom is not one, from above, coming down, but is earthly, born of the soul, demoniacal! (Rotherham's Emphasized Bible)
earthly wisdom is born of the soul showing the soul has a womb 

The womb of the soul refers to sin. Sin is a Female Principle which comes from the desires of the soul (1 cor 2:14 But, a man of the soul, doth not welcome the things of the Spirit of God, for they are foolishness unto him, and he cannot get to know them, because, spiritually, are they examined; compare  Jude 1:19)

 in the Bible sinners are referred  to has giving birth see Psalm 7 and the lettter to James 

Psalm 7:14 Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood

James 1:13 Let no one say when he is tempted, “I am tempted by God”; for God cannot be tempted by evil, nor does He Himself tempt anyone. 14 But each one is tempted when he is drawn away by his own desires and enticed. 15 Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death. 

Job 15:35 They conceive mischief and bring forth vanity, and their belly prepareth deceit. The wicked's iniquity is as his children: he nourishes them, and at last they turn on him.

Isa 59:4 None calleth for justice nor any pleadeth for truth : they trust in vanity , and speak lies; they conceive mischief , and bring forth iniquity.

Isa 59:5 They hatch cockatrice eggs , and weave the spider’s web : he that eateth of their eggs dieth , and that which is crushed breaketh out into a viper. 


The language of child-bearing in connection with lust and sin in Psalm 7 is echoed by James (Jam 1:13-15). So wicked men bring forth "children" (that is sin) after their own "likeness" (Gal 5:19-21; Rom 1:29-31; 1Co 6:9,10), and are thus known by their "fruits" (Mat 7:16,20). The melancholy litany of birth, procreation, and death in Gen 5 ("and then he died") is the result of Adam's "likeness" being distorted, in his descendants, into the likeness of the serpent.

Philo: Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated.

Philo: But the passions are female by nature, and we must study to quit them, showing our preference for the masculine characters of the good dispositions.  

As long as she was alone with the father, she was virgin and in form androgynous. (.The Exegesis on the Soul)

Often the term “virgin” is used in connection with cities, places, or peoples. Reference is made to the “virgin” or “virgin daughter” of “my people” (Jer 14:17), as well as of Israel (Jer 31:4, 21; Am 5:2), Judah (La 1:15), Zion (2Ki 19:21; La 2:13), Egypt (Jer 46:11), Babylon (Isa 47:1), and Sidon (Isa 23:12).

The sense of this figurative use appears to be that the various peoples or locations thus referred to either had not been seized and ravished by foreign conquerors or at one time enjoyed an unsubdued state like a virgin.

So with this figurative use of the word virgin we can see how it has a symbolic use in the Exegesis on the Soul 

"and in form androgynous" 

Androgynous being both male and female in that the nation of Israel is referred to as the wife of God and it is also called the sons of Israel This also explains how the soul can conceive trouble within herself without the help of an external agent

"When she fell down into a body and entered this life, then she fell into the hands of thieves."

Falling from heaven is figurative of losing authority, e.g. it is used about the demise of the king of Babylon in Isaiah 14. Falling from heaven is also used of the nation of Israel in Lamentations 2:1 

O how Yahweh in his anger beclouds the daughter of Zion!

He has thrown down from heaven to earth the beauty of Israel.

And he has not remembered his footstool in the day of his anger.

Luke 11:23 And you, Capernaum, will you perhaps be exalted to heaven? Down to Hades you will come; because if the powerful works that took place in you had taken place in Sodom, it would have remained until this very day

Matthew Henry (18 October 1662 – 22 June 1714) the English Presbyterian minister in his Complete Commentary writes .

—(1.) There was a great earthquake. This may be taken in a political sense; the very foundations of the Jewish church and state would be terribly shaken, though they seemed to be as stable as the earth itself. (2.) The sun became black as sackcloth of hair, either naturally, by a total eclipse, or politically, by the fall of the chief rulers and governors of the land. (3.) The moon should become as blood; the inferior officers, or their military men, should be all wallowing in their own blood. (4.) The stars of heaven shall fall to the earth (v. 13), and that as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind. The stars may signify all the men of note and influence among them, though in lower spheres of activity; there should be a general desolation. (5.) The heaven should depart as a scroll when it is rolled together. This may signify that their ecclesiastical state should perish and be laid aside for ever. (6.) Every mountain and island shall be moved out of its place. The destruction of the Jewish nation should affect and affright all the nations round about, those who were highest in honour and those who seemed to be best secured; it would be a judgment that should astonish all the world

From this we can see that Matthew Henry understands  figurative language to be political speeches this is how we should understand the Exegesis on the Soul 

So we can see that the falling of the soul should be understood to be figurative language for the Kingdom of Israel to be in spiritual and political apostasy but how should we understand that she the soul fall into a body? 

Well the word body Is used figuratively many times in the bible 

(2) "the temple of the Holy Spirit" (1 Corinthians 6:19);

(3) "temple" (John 2:21);

(4) "the old man," the flesh as the servant of sin or the sphere in which moral evil comes to outward expression (Romans 6:6; Romans 7:7; compare Paul's use of sarx, "flesh");

(5) the "church" as Christ's body, the organism through which He manifests His life and in which H is spirit dwells (Ephesians 1:23 Colossians 1:24);

(6) the spiritual "unity" of believers, one redeemed society or organism (Ephesians 2:16; a corpus mysticum, Ephesians 4:4);

International Standard Bible Encyclopedia

A number of individuals spoken of collectively, usually as united by some common tie, or as organized for some purpose; a collective whole or totality; a corporation; as, a legislative body; a clerical body.

A number of things or particulars embodied in a system; a general collection; as, a great body of facts; a body of laws or of divinity.

Webster's Revised Unabridged Dictionary 

A political body is seen in the valley full of bones in Ezekiel 37 Israel was in a death state politically. The Jews regarded the lands of their captivity and dispersion as their "graves"; their restoration was to be as "life from the dead" ( Romans 11:15 ). Before, the bones were in the open plain ( Ezekiel 37:1 Ezekiel 37:2 ); now, in the graves, that is, some of the Jews were in the graves of actual captivity, others at large but dispersed. Both alike were nationally dead.

So here in the Exegesis on the Soul we can see that when the soul fell down into a body it is to be understood that Israel and Judah loses her place of preeminence (cp Lam 1:1; Isa 14:12; Jer 51:53; Mat 11:23; Luk 10:18). And falls into a dead body or the body of sin (Romans 6:6; Romans 7:24).  a house of  prostitution 

The Exegesis on the Soul is figurative language  about the apostasy in Israel the text than quotes from the Old Testament  to establish this has fact 

Wise men of old gave the soul a feminine name. [the soul in Hebrew, Coptic, and Greek is a feminine noun, here it is used as an allegory for Israel both the natural seed of Israel and the Israel of God the spiritual Israel. The word woman is sometimes used in the Bible to refer to a weak and helpless man (Is.:3:12; 19:16). ] Indeed she is female in her nature as well. She even has her womb. [ Even men can give birth Psalm 7:14 Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood. the natural Israel gave brith to the Saviour and thus the spiritual Israel being the Jerusalem above the mother of us all]

As long as she was alone with the father, she was virgin and in form androgynous. [androgynous being both male and female in that she is the wife of God and she is always called the sons of Israel] But when she fell down into a body [that is a body of sin, now the Greek word for body Strong’s 4983 can be translated slave and in the AVKJ bible it is translated slave some 146 times and the word body is used of a (large or small) number of men closely united into one society, or family as it were; a social, ethical, mystical body i.e. the church, and also that which casts a shadow as distinguished from the shadow itself and thus a shadow of the truth. so we could translate this however when shell descend from her higher place to a lower she became a "slave" or "servant" to sin or a house of sin] and came to this life [being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God], she fell down into this body and entered this life when she listened not to the commandments of God 

 then she fell into the hands of many robbers [Isa 42:22  But this is a people robbed and plundered; they are all of them snared in holes, and they are hid in prison-houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore.]. And these shameless men [Reabome, Ahab, Manasseh] passed her from one to another and they violated her. [in setting up the revival baal-worship] Some raped her, [in killing the true prophetess of god and the exiles] while seduced her with gifts. In short, they defiled her, and she lost her virginity. Israel “kept building for themselves high places and sacred pillars and sacred poles upon every high hill and under every luxuriant tree. And even the male temple prostitute [New World Translation Reference Bible, footnote, “effeminate men”] proved to be in the land. They acted according to all the detestable things of the nations whom Yahweh had driven out from before the sons of Israel. 

 

And in her body [as a slave to the house of sin ] she prostituted herself [here the soul or body of Israel is likened to an adulterous wife who prostituted herself ] and gave herself to one and all, considering each one she was about to embrace to be her husband. [Here the soul is guilty of spiritual adultery which is  unfaithfulness to Yahweh on the part of those who are joined to him in a covenant. Natural Israel in the Law covenant was, therefore, guilty of spiritual adultery because of false religious practices, some of which included sex-worship rites and disregard for the seventh commandment. (Jer 3:8, 9; 5:7, 8; 9:2; 13:27; 23:10; Ho 7:4) For similar reasons Jesus denounced as adulterous the generation of Jews in his day. (Mt 12:39; Mr 8:38) Likewise today, if Christians who are dedicated to Yahweh and who are in the new covenant defile themselves with the present age (aeon), they commit spiritual adultery.—Jas 4:4.] When she had given herself to shameless, unfaithful adulterers, [The Assyrians, the Egyptians and the Babylon . Frequent condemnation was made of the reliance placed upon such pagan nations by apostate Israel and Judah, like “a simpleminded dove without heart.” (Jer 2:18, 36; La 5:6; Eze 16:26, 28; 23:5-12; Ho 7:11) The disastrous results of such a course were vividly described. (Eze 23:22-27 ] 

Jer 23:10  For the land is full of adulterers forsakes of God, Israel‘s true Husband; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right.] so that they might make use of her, then she sighed deeply and repented. But even when she turns her face from those adulterers, she runs to others and they compel her to live with them and render service to them upon their bed, as if they were her masters. [The Assyrians, the Egyptians and the Babylon . Frequent condemnation was made of the reliance placed upon such pagan nations by apostate Israel and Judah, often vacillating between Egypt and Assyria, like “a simpleminded dove without heart.” (Jer 2:18, 36; La 5:6; Eze 16:26, 28; 23:5-12; Ho 7:11) The disastrous results of such a course were vividly described. (Eze 23:22-27 ] Out of shame she no longer dares to leave them, whereas they deceive her for a long time, pretending to be faithful, true husbands, as if they greatly respected her. And after all this they abandon her and go. 

She then becomes a poor desolate widow, without help; not even a measure of food was left her from the time of her affliction. For from them she gained nothing except the defilements they gave her while they had sexual intercourse with her. And her offspring by the adulterers are dumb, blind and sickly. They are feebleminded. 

then she fell into the hands of thieves. [Isa 42:22  But this is a people robbed and plundered; they are all of them snared in holes, and they are hid in prison-houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore.] Wanton men [Reabome, Ahab, Manasseh] passed her from one to the other, used her, some by force, [in setting up the revival baal-worship] others by seducing her with a gift. They defiled her and took her virginity from her.

In her body she became a whore and gave herself to everyone, seeing each one she hugged as a husband. After she let herself be taken by lecherous, unfaithful adulterers, she sighed deeply and repented. But even when she turned her face from the adulterers, she ran to others, and they compelled her to live with them and make love with them on their beds as if they were her masters. Then, out of shame, she no longer dared leave them, while they double-crossed her, pretending to be faithful, true husbands, as if they respected her. After all these acts, they took off, abandoning her.

She became a poor desolate widow, helpless. In her affliction she had no food. From them she had gathered nothing but the defilements when they coupled with her. Her offspring from the adulterers are mute, blind, and sickly. They are disturbed. But when her father who is above looked down on her and saw her sighing, suffering and in disgrace, and repenting of her prostitution, then she began to call on him for help with all her heart, saying, “Save me, my father. Look, I will report to you, for I left my house and fled from my woman’s quarters. Restore me to yourself.”

When he saw her in this state, he thought her worthy of his mercy. She had many afflictions for having abandoned her house.

The Treatise on the Resurrection: The Imperishable Aeon

The Treatise on the Resurrection: The Imperishable Aeon

⎯⎯⎯⎯⎯

The Treatise on the Resurrection, a Valentinian text from the Nag Hammadi library, presents a profound theological vision of the transformation from mortality to incorruptibility, centered on the figure of Jesus the Savior. It declares with clarity:

"The Savior swallowed up death - (of this) you are not reckoned as being ignorant - for he put aside the world which is perishing. He transformed himself into an imperishable Aeon and raised himself up, having swallowed the visible by the invisible, and he gave us the way of our immortality."

This declaration reveals that Jesus was once subject to the perishing world, participating fully in human nature. His resurrection was not a return to the same mortal state but a transformation: he became an imperishable Aeon. This term—Aeon—within Valentinian cosmology denotes an eternal, incorruptible emanation of divine being, thus indicating a shift in Jesus’ ontological status from the perishable to the imperishable.

The Apostle’s experience is echoed in the Treatise:

"Then, indeed, as the Apostle said, 'We suffered with him, and we arose with him, and we went to heaven with him'."

Here, “heaven” is not to be understood as a distant celestial location but as the reign of God—the new political order and spiritual communion of the elect. This ascent is symbolic of the spiritual transformation, which is echoed again:

"Now if we are manifest in this world wearing him, we are that one's beams, and we are embraced by him until our setting, that is to say, our death in this life. We are drawn to heaven by him, like beams by the sun, not being restrained by anything."

This metaphor of light—“beams by the sun”—aligns with the Messianic imagery found in Malachi:

"Unto you that fear my name shall the Sun of Righteousness arise with healing in his beams; and ye shall go forth, and grow up as calves of the stall."

Thus, the Sun is not merely a cosmic object but represents Jesus as the source of righteousness and healing, whose transformative beams draw forth the faithful into resurrected glory.

The Treatise goes further:

"This is the spiritual resurrection which swallows up the psychic in the same way as the fleshly."

Here, the term “psychic” derives from the Greek ψυχικός (psychikos), meaning soulful, sensual, or natural—equivalent to the soulish body. This aligns with Paul’s teaching:

"It is sown a body of the soul, it is raised a body of the spirit; if there is a body of the soul, there is also of the spirit:—Thus, also, it is written—The first man, Adam, became, a living soul, the last Adam, a life-giving spirit. Howbeit, not first, is the [body] of the spirit, but that, of the soul,—afterwards, that of the spirit." (1 Corinthians 15:44–46)

This distinction between the body of the soul and the body of the spirit is central to the Valentinian understanding of resurrection. The transformation involves not an abandonment of the body, but its reconstitution into a higher, incorruptible mode.

Heracleon, a Valentinian teacher, reinforces this when he writes in Fragment 40 on John 4:46–53:

"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 destroyed 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)

This clearly rejects the notion of an inherently immortal soul. Instead, both body and soul are subject to death and can only be transformed through union with the imperishable Aeon.

In Fragment 15 on John 2:19, Heracleon comments on Jesus’ words:

"'Destroy this temple, and in three days I will raise it up.' The words 'in three days' are used instead of 'on the third day.' The third day is the spiritual day, on which the resurrection of the Church is revealed."

This interpretation emphasizes that the resurrection is not only about Jesus but about the Church—those united with him—rising into incorruptibility.

Theodotus, another Valentinian teacher, confirms the corporeal nature of soul and spirit:

"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."

The transformation from dust to glory is further described through the imagery of dew and manna. The cloud of witnesses are described in Hebrews 12:1 and echoed in this vision:

"From these waters have been exhaled by 'the Spirit, which is the truth,' from the generations of the past, particles which, when viewed in mass, constitute, as Paul terms them, 'a great cloud of witnesses.' But this cloud is only seen as a matter of testimony... When he shall 'arise with healing in his rays,' they will come forth from the womb of the dawn as dew."

The dew symbolizes those resurrected, who then shine like the Sun of Righteousness:

"Then shall the righteous shine forth as the sun in the kingdom of their Father" (Matthew 13:43)

In this vision, the Sun of Righteousness rises on the morning of the new creation. The faithful, like dew transformed by the morning sun, become incorruptible. As Paul writes:

"To him that overcomes I will give to sit down with me upon my throne, as I overcame and sit down with my Father upon his throne" (Revelation 3:21)

Thus, the resurrection is not the rescue of an immortal soul from the body, but the transformation of the whole human being—body and soul—into the likeness of the imperishable Aeon. This is the glory of the resurrection: that mortality is clothed with incorruption, and humanity is refashioned in the image of the risen Christ.

Valentinian Treatise on the Resurrection: The Nature of the Resurrected Body

*Valentinian Treatise on the Resurrection: The Nature of the Resurrected Body

In Valentinian Christianity, the resurrection is not merely a realized eschatological event occurring in the present experience of gnosis, but also a concrete, future transformation culminating in the glorification of the corporeal body. The Valentinian understanding of resurrection is both mystical and physical, reflecting the integral unity between spirit and body. It affirms that salvation is not an escape from the body but the redemption and perfection of it.

The Treatise on the Resurrection provides a clear articulation of this dual aspect of resurrection, urging believers not to doubt the future transformation:

“But if there is one who does not believe, he does not have the (capacity to be) persuaded. For it is the domain of faith, my son, and not that which belongs to persuasion: the dead shall arise! There is one who believes among the philosophers who are in this world. At least he will arise. And let not the philosopher who is in this world have cause to believe that he is one who returns himself by himself - and (that) because of our faith! For we have known the Son of Man, and we have believed that he rose from among the dead. This is he of whom we say, ‘He became the destruction of death, as he is a great one in whom they believe.’ Great are those who believe” (Treatise on the Resurrection).

This passage emphasizes that resurrection is not a matter of philosophical speculation or persuasion but a matter of faith grounded in the revelation of Jesus' own resurrection. He rose from the dead and destroyed death not merely in an abstract spiritual sense, but in the fullness of his being.

Valentinians stress that the mind and thought of those who are saved will endure. Those who have received gnosis—true knowledge—are predestined for redemption and are not subject to the perishing foolishness of the ignorant. As the Treatise continues:

“The thought of those who are saved shall not perish. The mind of those who have known him shall not perish. Therefore, we are elected to salvation and redemption since we are predestined from the beginning not to fall into the foolishness of those who are without knowledge, but we shall enter into the wisdom of those who have known the Truth. Indeed, the Truth which is kept cannot be abandoned, nor has it been. ‘Strong is the system of the Pleroma; small is that which broke loose (and) became (the) world. But the All is what is encompassed. It has not come into being; it was existing.’ So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon? That which is better than the flesh is that which is for (the) cause of life. That which came into being on your account, is it not yours? Does not that which is yours exist with you? Yet, while you are in this world, what is it that you lack? This is what you have been making every effort to learn” (Treatise on the Resurrection).

This affirms that those who entered this world in the flesh will also receive flesh when they enter the Aeon. The resurrection does not deny the body but glorifies it. This future flesh is not the same as our current corruptible form—it is a spiritual, incorruptible body. As the Treatise declares: “Why will you not receive flesh when you ascend into the Aeon?” This is the promise of the resurrection body: a true flesh, the same which Jesus now possesses.

This idea is echoed in the Gospel of Philip, where Valentinian theology confronts both extremes of error—those who deny the resurrection of the flesh and those who misunderstand its nature:

“And I also disagree with others who say that the flesh will not arise. Both views are wrong. You say that the flesh will not arise? Then tell me what will arise, so we may salute you. You say it is the spirit in the flesh, and also the light in the flesh? But what is in the flesh is the word, and what you are talking about is nothing other than flesh. It is necessary to arise in this sort of flesh, since everything exists in it. In this world those who wear clothes are superior to the clothes. In heaven’s kingdom the clothes are superior to those who wear them” (Gospel of Philip).

The body is not merely a shell to be discarded. Rather, it is the vessel of the Word, and it is transformed, not abandoned, in the resurrection. The clothing metaphor here suggests a reversal: in the world, the person is superior to their garment, but in the resurrection, the "clothing"—the spiritual body—is superior, glorified, and incorruptible.

The apostolic scriptures also support this future glorification. Paul affirms that resurrection follows judgment, and immortality is granted afterward:

“I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom” (2 Timothy 4:1).
“For we must all appear before the judgment seat of Christ, so that each one may be recompensed for what he has done in the body, whether good or bad” (2 Corinthians 5:10).

Immortality is not inherent in human nature but granted upon approval. This immortality is what Paul elsewhere calls the “spiritual body” (1 Corinthians 15:44), which swallows up mortality—not to eliminate it but to transform it.

Finally, the Gospel of Philip further clarifies the nature of Jesus' resurrection body:

“[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).

Jesus' resurrected body is true flesh—a perfected, incorruptible, spiritual body. What we possess now is only an image or shadow of this reality. Yet we are promised to be transformed into that same incorruptible image when we enter the Aeon.

Valentinian Christianity thus upholds a corporeal, spiritual resurrection—not as a return to fleshly corruption, but as a glorification of the body into the likeness of Christ’s risen form. The resurrection is both now, in the transformative knowledge of Truth, and not yet, in the promised renewal of our bodies into incorruptibility.

**Valentinian Treatise on the Resurrection: The Nature of the Resurrected Body**

In Valentinian Christianity, the resurrection is not merely a realized eschatological event—a spiritual awakening in the present—but also a future event of profound transformation. This transformation is both corporeal and spiritual, culminating in a perfected body, an incorruptible state which Jesus Christ now possesses. The Valentinian view sharply contrasts with both purely spiritualized and purely physical conceptions of resurrection. For Valentinians, the resurrection is embodied, but it is a new type of body—spiritual, incorruptible, and real.

The *Treatise on the Resurrection* opens with a sharp contrast between faith and persuasion, drawing attention to the unique nature of belief in the resurrection:

> “But if there is one who does not believe, he does not have the (capacity to be) persuaded. For it is the domain of faith, my son, and not that which belongs to persuasion: the dead shall arise!” (*Treatise on the Resurrection*)

This emphasizes that resurrection is not a matter of philosophical speculation or rhetorical persuasion. It belongs to the domain of faith. This faith is not blind, but grounded in knowledge—gnosis—of the Son of Man, Jesus Christ, who rose bodily from the dead:

> “We have known the Son of Man, and we have believed that he rose from among the dead. This is he of whom we say, ‘He became the destruction of death, as he is a great one in whom they believe.’ Great are those who believe.” (*Treatise on the Resurrection*)

Jesus’ resurrection is not merely a symbolic or spiritual event; it is the basis and prototype for the believer’s own future resurrection. His body was not discarded—it was transformed.

The Valentinian affirmation continues with a focus on the immutability of truth and the certainty of salvation for those predestined from the beginning:

> “The thought of those who are saved shall not perish. The mind of those who have known him shall not perish. Therefore, we are elected to salvation and redemption since we are predestined from the beginning not to fall into the foolishness of those who are without knowledge.” (*Treatise on the Resurrection*)

Valentinians believed that the truth, or *gnosis*, had always existed in the Pleroma and could not be lost. The cosmos is a small rupture in the fullness, yet it too is encompassed and will ultimately be redeemed:

> “‘Strong is the system of the Pleroma; small is that which broke loose (and) became (the) world. But the All is what is encompassed. It has not come into being; it was existing.’” (*Treatise on the Resurrection*)

The text then argues for the bodily nature of the resurrection with a rhetorical question:

> “So, never doubt concerning the resurrection, my son Rheginos! For if you were not existing in flesh, you received flesh when you entered this world. Why will you not receive flesh when you ascend into the Aeon?” (*Treatise on the Resurrection*)

This indicates that the resurrection will involve a true embodiment—not a mere continuation of mortal flesh, but a higher form. It asserts that believers will receive a superior flesh in the Aeon to come:

> “That which is better than the flesh is that which is for (the) cause of life. That which came into being on your account, is it not yours? Does not that which is yours exist with you?” (*Treatise on the Resurrection*)

This “better than the flesh” is not a rejection of bodily form, but the transformation of the current flesh into something incorruptible—a spiritual, corporeal body.

The *Gospel of Philip* reinforces this by confronting the denial of fleshly resurrection:

> “You say that the flesh will not arise? Then tell me what will arise, so we may salute you... It is necessary to arise in this sort of flesh, since everything exists in it.” (*Gospel of Philip*)

This passage affirms the necessity of bodily resurrection, but not as a mere reanimation of decaying flesh. Rather, it’s a transformed body, in which the Word now dwells:

> “What is in the flesh is the word, and what you are talking about is nothing other than flesh.” (*Gospel of Philip*)

Heavenly garments surpass earthly ones:

> “In this world those who wear clothes are superior to the clothes. In heaven’s kingdom the clothes are superior to those who wear them.” (*Gospel of Philip*)

In this metaphor, the resurrected body is like a heavenly garment—superior to the soul it contains.

The perfected nature of Christ’s resurrected body is central to the Valentinian doctrine. The *Gospel of Philip* clarifies:

> “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*, logion 69)

Here, Jesus’ body after the resurrection is described as "true flesh," in contrast to our current flesh, which is only an image or shadow of the true. The resurrection body is thus real, incorruptible, and made of perfected matter.

This aligns with the apostolic writings. Paul teaches that judgment leads to either incorruption or loss:

> “I solemnly charge you before God and Christ Jesus, who is to judge the living and the dead, and by his appearing and his kingdom.” (2 Timothy 4:1)

And again:

> “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for the things done while in the body, whether good or bad.” (2 Corinthians 5:10)

In the Valentinian view, this judgment results in transformation: the fleshly body is swallowed up by the spiritual body and made incorruptible.

Thus, resurrection in Valentinian Christianity is not a mere return to life or escape from the body. It is the full transfiguration of the human being into an incorruptible, spiritual body that reflects the glory of the risen Christ.

The Second Coming and the Restoration of the Lost Ten Tribes in the Book of Amos**

The Second Coming and the Restoration of the lost 10 tribes in the Book of Amos

The book of Amos contains a powerful prophecy regarding the Second Coming of Jesus Christ and the restoration of the twelve tribes of Israel. Amos, a prophet contemporary with Isaiah, delivers Yahweh’s message of judgment and restoration, warning Israel of impending captivity while also assuring them of a future restoration under the Messiah. His prophecy does not merely focus on historical events but points to the end times, when Yahweh will regather the twelve tribes and establish the Kingdom of God as in the days of old.
The Second Coming in Amos

Amos proclaims Yahweh’s authority and the coming judgment upon Israel and the nations, declaring:


"Yahweh will roar from Zion, and utter his voice from Jerusalem" (Amos 1:2).

This imagery signifies divine intervention, with Yahweh acting through His Messiah, Jesus Christ, at His return. Amos further states that Yahweh does nothing without revealing His plans to the prophets:


"Surely Yahweh Elohim will do nothing, but he revealeth his secret unto his servants the prophets" (Amos 3:7).

This shows that the Second Coming and the restoration of Israel were always part of Yahweh’s divine plan. Amos foretells the exile of the northern kingdom, saying:


"Therefore will I cause you to go into captivity beyond Damascus, saith Yahweh, whose name is The God of hosts" (Amos 5:27).

This prophecy was fulfilled when the ten tribes of Israel were taken into captivity by the Assyrians. Since then, they have been scattered, experiencing a spiritual famine:


"Behold, the days come, saith Yahweh Elohim, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of Yahweh: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of Yahweh, and shall not find it" (Amos 8:11-12).

For over 2,700 years, the ten tribes have been dispersed among the nations, unable to fully grasp Yahweh’s word. However, Amos assures that this dispersion is not permanent. Yahweh will not utterly destroy the house of Jacob but will preserve a remnant for the final restoration:


"Behold, the eyes of Yahweh Elohim are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith Yahweh" (Amos 9:8).

Even though Israel was scattered, Yahweh has been preserving His people among the nations, ensuring that His promises to them will be fulfilled at the appointed time.
The Restoration of the Twelve Tribes of Israel

Amos prophesies the future restoration of the Davidic Kingdom, declaring that Yahweh will rebuild what has fallen:


"In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old" (Amos 9:11).

This prophecy is not about a partial restoration but a complete renewal of the Kingdom of Israel, just as it existed under David and Solomon. This includes the full regathering of the twelve tribes:


"And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them" (Amos 9:14).

The restoration is permanent:


"And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith Yahweh thy God" (Amos 9:15).

This promise confirms that the twelve tribes will be reestablished in their inheritance, never to be scattered again. The restored Kingdom will also extend its dominion:


"That they may possess the remnant of Edom, and of all the nations, which are called by my name, saith Yahweh that doeth this" (Amos 9:12).

The inclusion of the nations shows that under Jesus’ rule, the Kingdom will have a global impact, fulfilling the promise to Abraham that all nations will be blessed through his descendants (Genesis 22:18).
New Testament Confirmation of Amos’ Prophecy

The Apostle James references Amos 9:11-12 in Acts 15:14-18, explaining its fulfillment through Jesus Christ:


"Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: that the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things" (Acts 15:14-18).

James affirms that after the establishment of the Church, Jesus will return to fulfill the promise made to Israel. This is part of God’s plan to restore His Kingdom, and the Messiah, Jesus, will rule from the throne of David. The angel Gabriel promised Mary that Jesus would inherit the throne of David:




> "He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David" (Luke 1:32).




Jesus’ return will be a fulfillment of these promises, and His reign will be established over all the twelve tribes of Israel, as Jesus Himself stated in Matthew 19:28:




> "And Jesus said unto them, 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 reinforces the restoration of all twelve tribes under the Messiah’s reign. Furthermore, the Apostle John describes this in the book of Revelation:




> "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads or in their hands; and they lived and reigned with Christ a thousand years" (Revelation 20:4).




## **Conclusion**




Amos’ prophecy regarding the restoration of the lost ten tribes is part of the broader vision of the restoration of all Israel under the Messiah, Jesus Christ. The Second Coming of Christ will bring about the regathering of the twelve tribes, fulfilling the promises made to David and to Israel. The return of Jesus will not only restore Israel to their land but will also bring the world into submission to God's righteous rule. The throne of David will be established once again, and Jesus will reign as King over all nations..

The Divinity and Humanity of Jesus in The Treatise on the Resurrection

**The Divinity and Humanity of Jesus in *The Treatise on the Resurrection***

*The Treatise on the Resurrection*, an early Christian Valentinian text, provides a unique and mystical insight into the dual nature of Jesus Christ—both divine and human. This document, structured as a pastoral letter to a believer named Rheginos, affirms the reality and necessity of the resurrection, but it does so within a larger theological framework that explains the nature of Christ as the one who reconciles the divine realm (Pleroma) and the earthly condition of death.

The opening of the treatise establishes the context:

**"Some there are, my son Rheginos, who want to learn many things. They have this goal when they are occupied with questions whose answer is lacking. If they succeed with these, they usually think very highly of themselves. But I do not think that they have stood within the Word of Truth. They seek rather their own rest, which we have received through our Savior, our Lord Christ. We received it when we came to know the truth and rested ourselves upon it. But since you ask us pleasantly what is proper concerning the resurrection, I am writing you that it is necessary. To be sure, many are lacking faith in it, but there are a few who find it. So then, let us discuss the matter."**

This shows that the truth about the resurrection is tied to Christ’s identity as Savior, and that understanding Christ’s nature is crucial to grasping the resurrection's meaning. The text presents Jesus not merely as a man who died and was raised, but as one who existed from above, the "seed of Truth," participating in both human and divine natures:

**"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."**

This statement is profoundly theological. Jesus is not seen as a mere prophet or enlightened man, but as the bridge between the divine fullness and the mortal realm. The dual phrase “Son of God” and “Son of Man” is emphasized to show that He unites both realms within Himself. The divine aspect is what allows Him to conquer death, while His human aspect enables the restoration of humanity to the Pleroma—the fullness of the divine order.

This aligns with *Heracleon Fragment 10* on John 1:29, where a similar distinction is made:

**"The first expression was spoken with reference to his body, the second with reference to Him who was in that body (the logos). The lamb is an imperfect member of the genus of sheep; the same being true of the body as compared with the one that dwells in it."**

This confirms that the Logos (the divine Word) dwelled in a human body that was subject to imperfection and mortality. The body was not divine in itself but became the vessel through which the divine operated. This also harmonizes with the notion in *The Treatise on the Resurrection* that Jesus had to *embrace* both natures.

The imperfection of the flesh is further explained through Hebrews and Romans:

**"He tells us that he was not perfected till the third day (Lk. 13:32), when he was perfected in recompense for his obedience unto death (Heb. 2:10; 5:9)."**

**"Sin could not have been condemned in the flesh of angels; and therefore the Logos did not assume it: but clothed Himself with that of the seed of Abraham."**

**"The Deity sent His Own Son in the identity of SIN'S FLESH, and for sin, condemned sin in the flesh" (Romans 8:3).**

Here, sin's condemnation occurs within the very nature that is subject to it—human flesh. Thus, Jesus had to take on what the text calls “Sin’s Flesh” in order to redeem it. His flesh was not inherently evil, but it was mortal, fragile, and imperfect—conditions necessary for the Logos to overcome.

The relationship between the divine and the human in Jesus is not static or abstract but culminates in transformation. After the resurrection, Jesus becomes something new—He is “perfected” and now lives as **“the Lord the Spirit”** for the ages to come.

Finally, *The Treatise on the Resurrection* presents this understanding as the culmination of truth revealed in Jesus:

**"I know that I am presenting the solution in difficult terms, but there is nothing difficult in the Word of Truth. But since the Solution appeared so as not to leave anything hidden, but to reveal all things openly concerning existence—the destruction of evil on the one hand, the revelation of the elect on the other. This is the emanation of Truth and Spirit, Grace is of the Truth."**

Jesus, as the “Solution,” reveals all things—he uncovers what is hidden. His death and resurrection are not mere events but revelations of a greater reality: the destruction of death and the unveiling of divine truth. His dual nature was necessary for this “Solution” to be complete.

In conclusion, *The Treatise on the Resurrection* upholds the reality of Jesus' humanity and divinity without collapsing one into the other. He is the Son of Man and the Son of God, the vessel of the Logos and the resurrected Lord. His physical imperfection was essential for the condemnation of sin; His divine origin made His triumph over death possible. Through Him, the elect are restored to the Pleroma.

The Divinity and Humanity of Jesus in The Treatise on the Resurrection

The Treatise on the Resurrection, a Valentinian Christian text from the Nag Hammadi collection, provides profound insights into the nature of Jesus Christ, emphasizing both His humanity and divinity. This dual nature is central not only to understanding the mystery of the resurrection but also to the entire framework of salvation according to early Gnostic Christian thought.

At the outset of the treatise, the author, addressing a disciple named Rheginos, clarifies the importance of pursuing genuine knowledge rather than speculative curiosity: “Some there are, my son Rheginos, who want to learn many things... But I do not think that they have stood within the Word of Truth... But since you ask us pleasantly what is proper concerning the resurrection, I am writing you that it is necessary.” This sets the tone for a discussion rooted in both mystical insight and experiential truth, which centers on the role of the Savior.

The treatise reveals that the Savior was both fully divine and fully human: “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.” This assertion affirms a key Valentinian belief: that Christ’s dual nature was not incidental but essential. His divine aspect was necessary to conquer death, while His human aspect enabled Him to restore humanity to its intended state in the Pleroma—the fullness of divine harmony.

The humanity of Jesus was not a façade or illusion. He truly lived in the physical world: “He lived in this place where you remain, speaking about the Law of Nature - but I call it 'Death'.” In this worldview, “Death” refers not only to mortality but to the fallen condition of existence under the dominion of the Law of Nature. Jesus, by entering this state, validated the human experience, even in its brokenness.

Yet, the treatise does not conflate His humanity with imperfection in moral terms. While Jesus experienced mortality and suffering, He was “a seed of Truth, before this structure had come into being.” This affirms His pre-existence and sinless nature, a position echoed by Scripture: “holy, harmless, undefiled, and separate from sinners” (Heb. 7:26) and “in all points tried as we, yet without sin” (Heb. 4:15). However, the perfection of Jesus was a process completed through resurrection: “He tells us that he was not perfected till the third day” (Lk. 13:32), and “being made perfect, he became the author of eternal salvation” (Heb. 5:9).

The early Valentinian thinker Heracleon offers further clarification of this distinction in Fragment 10 on John 1:29: “The first expression was spoken with reference to his body, the second with reference to Him who was in that body (the logos)... Had he meant to attribute perfection to the body he would have spoken of a ram about to be sacrificed.” Heracleon differentiates between the Logos (the indwelling divine Word) and the physical body, which, while morally pure, still shared in human frailty and decay.

This imperfection of the body is identified with “Sin’s Flesh” (sarx amartias)—not sinful in conduct, but in condition. As Romans 8:3 declares: “The Deity sent His Own Son in the identity of SIN'S FLESH, and for sin, condemned sin in the flesh.” The Logos, though divine, did not assume the nature of angels but “clothed Himself with that of the seed of Abraham.” This act affirms the corporeality and mortality of Jesus’ nature, a vital point for understanding the meaning and power of the resurrection.

In this framework, Jesus is not the second person of a co-equal Trinity but the full manifestation of the One God in a human form: “Jesus Christ, the Son of God, is not the ‘second person’ of an eternal trinity, but the manifestation of the One Eternal Creator... By this Spirit-effluence, He begot Jesus, who was therefore His Son; by the same power He anointed him and dwelt in him.” Thus, Jesus embodies both the Father’s indwelling presence and the Son’s obedient humanity.

This understanding culminates in Paul’s proclamation of the mystery of godliness: “God manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (1 Tim. 3:16). The “man Jesus Christ” had two aspects—Deity and humanity—not two persons, but one person in whom God was revealed.

Finally, The Treatise on the Resurrection presents Jesus not only as the solution to the problem of death but as the very revelation of Truth itself: “I know that I am presenting the solution in difficult terms, but there is nothing difficult in the Word of Truth. But since the Solution appeared so as not to leave anything hidden, but to reveal all things openly concerning existence – the destruction of evil on the one hand, the revelation of the elect on the other. This is the emanation of Truth and Spirit, Grace is of the Truth.” The “Solution” is Jesus Himself, the Word made flesh who has reconciled the human and the divine.

In conclusion, The Treatise on the Resurrection upholds a profound doctrine of the dual nature of Christ. It affirms His full participation in human weakness and mortality, while simultaneously revealing His divine origin and victory over death. Through Him, the elect are not only restored but made partakers in the Truth, having been raised from the Law of Death into the incorruptible Pleroma.

Treatise on the Resurrection," reflecting the Valentinian perspective:

 Certainly! Here’s a commentary on each paragraph from the "Treatise on the Resurrection," reflecting the Valentinian perspective:

The *Treatise on the Resurrection* is a deeply mystical and spiritual text that explores the nature of resurrection from a Gnostic perspective. Addressed to Rheginos, it provides a detailed explanation of resurrection, not just as a future event, but as a present, ongoing process within the believer. Below is a commentary on each paragraph:

### **Opening Remarks and the Nature of Inquiry**

The text begins with an observation about the nature of inquiry and knowledge. The author, likely a teacher or spiritual guide, advises Rheginos that many people seek knowledge out of intellectual curiosity rather than a genuine search for truth. The author contrasts this with the peace and rest that come from knowing the truth through Christ. This introduction sets the stage for discussing resurrection, emphasizing that true understanding comes from spiritual insight rather than mere intellectual pursuit.

### **The Dual Nature of Christ and His Victory Over Death**

The author explains the dual nature of Christ—both human and divine—and how this duality allowed Him to conquer death and restore the Pleroma, the fullness of divine reality. This concept is central to Gnostic thought, where Christ's role is to reconcile and restore the spiritual world, which has been fragmented and diminished. The "Law of Nature," referred to as "Death," signifies the material world's entrapment, while Christ's divinity represents liberation and return to the spiritual realm.

### **The Manifestation of the Word of Truth**

This passage delves into the idea that Christ, as the embodiment of Truth, has revealed everything necessary for spiritual understanding. The "destruction of evil" and "revelation of the elect" refer to the transformative power of Christ's resurrection, which exposes the true nature of existence and leads the elect—those with spiritual insight—toward salvation. The author stresses that nothing is hidden from those who are attuned to the Truth.

### **The Savior’s Triumph and Our Immortality**

The author emphasizes that Christ's resurrection was not merely a physical event but a spiritual transformation into an "imperishable Aeon," a timeless, divine existence. By transcending the physical world, Christ showed the way to immortality. The author quotes the Apostle Paul, reinforcing that believers participate in Christ's resurrection, not just metaphorically, but in a mystical, real sense. This participation draws believers towards heaven, much like rays of light are drawn to the sun.

### **Spiritual Resurrection and Faith**

The text contrasts those who believe in the resurrection with those who do not, highlighting that faith is a prerequisite for understanding and participating in the resurrection. The author criticizes those who rely solely on intellectual arguments ("philosophers") instead of faith, suggesting that true resurrection is a matter of spiritual awakening rather than logical persuasion. The resurrection is framed as a mystery accessible only to those who believe in Christ's triumph over death.

### **Predestination and the Wisdom of the Elect**

Here, the author touches on predestination, a common theme in Gnostic thought, where the elect are those who possess the knowledge (gnosis) necessary for salvation. This knowledge is not just intellectual but is a deep, spiritual understanding that aligns with the Truth. The author reassures Rheginos that those who possess this knowledge are destined for salvation and will not fall into the ignorance that traps others in the material world.

### **The Reality of Resurrection**

The author argues against doubting the resurrection, likening it to the process of entering and leaving the physical body. Just as one receives a body upon entering the world, one will receive a new, more perfect body upon entering the Aeon (the eternal, spiritual realm). The author explains that the resurrection is not a return to the same physical flesh but a transformation into a higher, spiritual form, which is far superior to the material body.

### **Redemption and the All-Encompassing Nature of Salvation**

The author emphasizes that salvation is all-encompassing, affecting the entirety of existence ("the All"). The idea is that through Christ, everything is redeemed and brought back into harmony with the divine order. The text reassures Rheginos that salvation is not just a personal journey but a cosmic process that involves the restoration of all things.

### **Immediate Salvation After Death**

In this section, the author addresses a specific question about whether salvation occurs immediately after death. The response suggests that only the "living members," or those aspects of the soul that are aligned with the divine, will be saved. The author implies that salvation is not automatic but depends on one's spiritual state at the time of death, reinforcing the importance of living a life attuned to the Truth.

### **Resurrection as a Revelation of Truth**

The author asserts that resurrection is not an illusion but the ultimate reality. It is a process of revealing the true nature of existence, where the perishable is transformed into the imperishable, and darkness is swallowed by light. The text contrasts this with the illusory nature of the material world, which is subject to change and decay. In contrast, the resurrection is portrayed as a stable, unchanging truth that brings newness and transformation.

### **Exhortation to Live in the Resurrection**

The author encourages Rheginos not to live according to the flesh but to see himself as already participating in the resurrection. The text suggests that the resurrection is not just a future event but a present reality for those who have aligned themselves with the Truth. The author advises Rheginos to practice living in this reality, thus freeing himself from the limitations of the material world and returning to his original, divine state.

### **Closing Remarks and Encouragement**

The treatise concludes with a personal note from the author, who offers to clarify any obscure points and encourages unity and mutual support among believers. The final blessing of peace and grace reflects the author’s hope that Rheginos and others will continue to grow in their understanding of the Truth and live according to the teachings they have received.

In sum, the *Treatise on the Resurrection* provides a profound exploration of resurrection from a Gnostic perspective, emphasizing spiritual transformation, the importance of faith and knowledge, and the ultimate reunion with the divine.

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**1.** The author addresses Rheginos, acknowledging that many people seek knowledge and pride themselves on their intellectual achievements. However, true rest and understanding come from knowing and resting in the truth of Christ. The goal is not merely intellectual accomplishment but a genuine grasp of the resurrection and its significance.

**2.** The Lord, having lived as both divine and human, proclaimed the truth about life and death. His dual nature allowed Him to overcome death (as the divine Son of God) and to bring restoration to the divine fullness (Pleroma) through His human experience. This duality was crucial for understanding both the overcoming of death and the divine restoration.

**3.** The author acknowledges that discussing these truths might seem complex but asserts that the essence of the message is straightforward. The truth and spirit of these teachings reveal the destruction of evil and the salvation of the elect, highlighting the transparency and revelation of divine truth.

**4.** The Savior has transformed Himself from a mortal to an imperishable divine being. This transformation means that He has conquered the visible, material world with the invisible, spiritual realm. This process of spiritual resurrection, which transcends both psychic and fleshly states, offers the path to immortality for believers.

**5.** Faith is essential for understanding resurrection. While some philosophers may acknowledge resurrection, it is the faith in Christ’s resurrection that truly matters. Belief in the resurrection and in Christ's role as the destroyer of death distinguishes the faithful from those who merely speculate.

**6.** Those who are saved will not perish; their knowledge and belief in Christ ensure their eternal security. The Valentinian view emphasizes that true salvation and redemption are predestined, involving a deep comprehension of divine truth and a departure from ignorance.

**7.** The resurrection is part of a divine plan, and even though the physical body may age and decay, the spiritual reality persists. The idea is that what is spiritual and divine will ultimately prevail over the physical and perishable.

**8.** The text asserts that ultimate salvation comes from the divine "All," rather than from any material redemption. True salvation encompasses the entirety of existence, and understanding this perspective is key to grasping the nature of redemption and resurrection.

**9.** The resurrection is not just a return to physical life but a spiritual reality. The transformation involves the resurrection of the soul’s living essence, rather than the physical body itself. This distinction emphasizes that spiritual reality transcends physical existence.

**10.** The resurrection is described as a real and transformative process, not an illusion. It involves a shift from perishable to imperishable states, bringing light and fulfillment to the spiritual realm, countering the illusion of the material world.

**11.** The worldly experiences of change and impermanence underscore the illusionary nature of the material realm. In contrast, the resurrection represents an unchanging, eternal truth that transcends the transient nature of the physical world.

**12.** The resurrection embodies truth and transformation, filling the gaps left by the material world. It represents a transition to a new state of existence where imperishability overtakes perishability and divine light overcomes darkness.

**13.** The text urges Rheginos to embrace the resurrection as a present reality rather than awaiting it in the future. Believers should live in the awareness of their resurrected state, avoiding the illusion of death and striving to embody their spiritual reality.

**14.** The author concludes with encouragement and personal affirmation, inviting questions and clarifications on the teachings. The message is one of peace and grace, underscoring the communal and supportive nature of the Valentinian faith.

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This commentary provides insight into how the Valentinian tradition understands resurrection, the soul, and the nature of spiritual and material existence.