Thomas: The Gospel of Thomas Researched

ΘωμᾶςThomas

Θωμᾶς The Gospel of Thomas Exhaustive research into the 114 sayings attributed to Didymos Thomas, Disciple of Jesus Christ

by Rev. Sean Lawrence 1

The Gospel of Thomas Profile (Abbreviated) Thomas (Didymos Judas): Thomas is the disciple we immediately recall from the post-Resurrection Gospel accounts; the one who was more like most of us in his doubts and need for first-hand information.

It is extremely difficult to believe in what we cannot see, let alone live by it; yet that is exactly what Christ asks us to do as he admonishes Thomas in John 20:29 Jesus said to him, “Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed.” (3B; pg1547) Excerpts from John chapter 14 beginning with verse 5.

The dialogue that follows is by far the most telling revelation in the canonical Gospels, and as Thomas' cameo role, is generally understated.

Thomas "drew Christ out" in this passage from John, revealing the one true path to salvation.

Thomas said to Him, “Lord, we do not know where you are going. How can we know the way?”

Jesus said to him, “I am the Way, the Truth, and the Life. No one comes to the Father except through me. If you had known me you would have known My Father also. From now on you do know Him and have seen Him.” (3B;pg 1536)

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The First Saying (as an Example) #1) (Coptic) And He said, “Whoever discovers the interpretation of these sayings will not taste death.” (5;pg 1) (Greek) He said to them, “Whoever discovers [the interpretation] of these words shall never taste death.” (1;pg 3) AT: Yeshua said: Whoever lives the interpretation of these words will no longer taste death. (63B;pg 9) John 8:51: “Truly, truly, I say to you, if anyone keeps My word he shall never see death.” (13B;pg 1412) Do John and Thomas seem to compliment one another? Does Thomas, even in its adulterated [later] state, offer a glimpse into an earlier tradition springing from Christ?

The Manuscript (as an Example) #3) Jesus said, “If your leaders say to you, „Look the (Father‟s) kingdom is in the sky,‟ then the birds of the sky will precede you. If they say to you, „It is in the sea,‟ then the fish will precede you. Rather, the [Father‟s] kingdom is within you and it is outside you …” (5;pg 9) And, #77) Jesus said,“I am the light that is over all things. I am all: from me all come forth, and to me all attained. Split a piece of wood: I am there. Lift up a stone and you will find me there.” (5;pg 1) Or as related in #79) of the Gospel of Q, a redaction of common source information from Matthew and Luke … Jesus was asked, “When will the Kingdom of God arrive?” He replied, “You won‟t be able to see the Kingdom of God, when it comes. People won‟t be able to say „it‟s here‟ or „it‟s over there.‟ „The Kingdom of God is among you.‟” (14B;pg 114)

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Introduction

Einstein once remarked that after the dropping of the atomic bombs on Hiroshima and Nagasaki in 1945, everything had changed but our way of thinking. It is more than a coincidence that in that same year a book buried for centuries was found in Egypt, a book we know as the Gospel of Thomas, one of the texts of what is referred to as the Nag Hammadi Library. (56B; from Introduction, The Gospel of Thomas A Guidebook for Spiritual Guidance by Ron Miller and Stevan Davies.)

A word about Jesus Christ from Flavius Josephus, a historian who tells us briefly, but succinctly about who He was believed to have been, and He is mentioned by name, and in more detail than any of the other tens of thousands of persons known to have been crucified by Rome. What is it that makes Jesus Christ so compelling to friend and foe alike?

From “The Complete Works.” translated by William Whiston, A.M., chapter and verse 18.3.3, Now there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was doer of wonderful works – a teacher of such men as receive the truth with pleasure. He drew many over to him both many of the Jews, and many of the Gentiles. He was [the] Christ; and when Pilate, at the suggestion of the principal men among us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct at this day. (32B;pg 576) This would have been written later in the first century after the fall of the Temple in A.D. 70, as a history, not as a first-hand account..

From author Bart D. Ehrman: As with political and broad cultural conflicts, the winners in battles for religious supremacy rarely publicize their opponent‘s views. What if they were found to be persuasive? (53B;pg 47) Discovery of the GOT at Nag Hammadi, Egypt (the Dead Sea Scrolls were found at 11 different sites between 1947 and 1956 on the northwest shore of the Dead Sea near Qumran about 13 miles east of Jerusalem).

An Egyptian peasant, a farmer, Muhammad ‗Ali al-Samman, made a find of at least 13 manuscripts consisting of 52 texts in December 1945. They were written on papyrus, bound in leather, and buried in an earthen vessel. The location was near the town of Nag Hammadi at the Jabal al-Tarif, a mountain honeycombed with over 150 caves located on the Nile northwest of Aswan near Luxor. Unfortunately the farmer‘s mother admits burning most of the manuscripts along with straw as kindling, unaware of their priceless nature. We may never know what has been lost. (Among other sources, the most critical

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in relating the discovery and subsequent handling of the Nag Hammadi Library is the Introduction in Elaine Pagels‘ The Gnostic Gospels 15B;pg 8-14) After an altercation in the local area to avenge the death of al-Samman‘s father, a portion of the texts was turned over to a local priest for safekeeping in the event they might be confiscated during the investigation. Eventually, when one of the manuscripts found its way to the black market for antiquities, and when an effort was made to determine valuation and authenticity, the Egyptian government became aware of the find and appropriated the remaining manuscripts (10-1/2 codices) placing them in a Coptic museum in Cairo.

However, a piece of the collection (most of the thirteenth codex containing 5 texts) was later smuggled to America for sale, and caught the attention of Professor Gilles Quispel, a distinguished historian & linguist at Utrecht in the Netherlands. Wanting to know more of certain missing pages he flew to Cairo in 1955 where he began translating [in the context of] the set. The first words he made out were nothing short of revolutionary: “These are the secret words which the living Jesus spoke, and which the twin, Judas Thomas, wrote down.” (1;pg 1) This gospel was one of 55 texts discovered at Nag Hammadi. Preserved in Coptic, the final stage of the classical Egyptian language, having evolved after the invasion of Alexander the Great (332 BC) and later supplanted by Arabic following the Muslim conquest (640AD), it adopted the Greek alphabet as well as additional ―loan‖ words.

Coptic has always been the liturgical language of the Egyptian church, in much the same way Latin had been to the Roman church until the mid-twentieth century. It has been determined that the manuscripts were 1500 year-old translations of older writings… presumably, the Gospel was originally composed in Greek, as some fragments were interred with the Coptic translations, though some scholars believe Syrian or Aramaic to be the original language. This is where it becomes very interesting because it implies that something came before … as original documentation, though more than likely an oral tradition, which may support the notion that Thomas [may have written] this gospel prior to his death … possibly mid-first century, and/or transmitted it to students or disciples.

This might also explain some of the more Gnostic flavor (if that is how it is to be described) ascribed o the Thomas codex, if it were to have been committed to ―paper‖ in a time of Gnostic influence ... prior to a more orthodox institution in the mid-fourth century.

Even John has a somewhat Gnostic flavor to his writing which would be no surprise. The Gnostic movement began at least 10 years prior to his death and remained strong up into the beginning of the 3rd century.

Gnosticism may, in fact, only be a smokescreen for the orthodox authorities to do what authorities have done throughout the ages.

In other words, maybe gnosticism is no more than a convenient term, covering diverse religious movements, a label used by ―orthodox‖ Christians to classify any group

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regarded as heretical. (56B; from Introduction, The Gospel of Thomas A Guidebook for Spiritual Guidance by Ron Miller and Stevan Davies.)

From a timing perspective, the writings that were hidden at Nag Hammadi and Qumran were decidedly handled in this manner because of the treatment of heresy, in light of the consensus of authorities and the formulation of the canon; by Bishops of what would become the [Roman] Catholic Church. This would have occurred mid to late fourth century. Unfortunately a significant amount of early Christian doctrine was set aside and/or destroyed. It would be a blessing if more of the above discoveries were to come to pass. We need more information on practices and belief systems from the time of Christ‘s ministry through the 3rd & 4th centuries. This would help many of us in further defining and establishing authentic sources more accurately, earlier.

Scholars tend to agree that it is more likely, than not, that there was some level of disagreement regarding the aspects of Christ‘s life, teachings, and the implications of His death & resurrection, especially in the years immediately following His brief ministry.

Until the 3rd century there would have been more blending of tradition and interpretation, than afterword. While Gnostic by association and definition, the Gospel of Thomas is less ―gnostic‖ in content, and more in line with the Canonical and Synoptic Gospels. As well, there are strong ties to Old Testament traditional writings (prophetic and legal) most of which are reflected in the sayings of Jesus inside and outside the Canon. This ―red thread‖ of inspiration will be better mapped out in the study of the individual sayings, all 114 of them.

And it was only later, as noted in the previous paragraph, that the Gospels as we know them, were distilled … and this is what we have come to accept and defend as a western Christian culture. Is there more that is yet to be revealed? It appears that John thought so for he said this in conclusion (John 21:25), And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books which were written. (13B;pg 1433) Are there portions willingly excluded by the corporate/orthodox (―catholic‖) church for obvious reasons of self-preservation; to preserve authority? Were there ulterior motives?

I am certain of it. The edifice we call the church cannot truly stand in as the body of Christ when conflict arises and the essence of who He is, and who we serve, is called into question against it. We presume to know the mind and the will of God, as though we might put Him in a box of our own liking. The development of the Canon and the distinguishing of what is heresy is a perfect example. We are men, and as such have misrepresented God at every turn, even in our moments of best intention. Why? Because we cannot put into words the Great Mystery, let alone decide who is more right or righteous than another. Thankfully, God does preserve the essentials, but man has always been in conflict over serving self or serving the best interest of The Kingdom. Many good men have been confused in this pursuit. It is my firm belief that God, as a perfect God, will continue to reveal what we need to know, and will provide us the necessary discernment through the Holy Spirit as we absorbed in the process of sorting the Word

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from the world. For all we don‘t know, there is one thing we can be absolutely certain of … Christ is King!

Some have said that this approach (being one with the whole creation, etc.) is a sort of pagan approach verging on pantheism. The dictionary says this about Gnosticism …a system of mystical religious and philosophical doctrines, combining Christianity with Greek and Oriental philosophies, propagated by early Christian sects that were denounced as heretical. (Webster‘s New Universal Unabridged Dictionary; copyright 1983; Edited under Jean L. McKechnie; Dorset & Babler) The Gnostics basically believed that wisdom and understanding (knowing) was the true way to experience Christ, and therefore the Father. This was in opposition to more orthodox methods of faith, and more predominately, works. And that Christ was divine, not of the flesh, but appeared so in His need to reveal Himself. It is true that Gnostics did blend and appear at times to misinterpret the true faith, but so have various splinter groups to this day. In fact, very large congregations generally have very closed minds on some things and very open minds on others. It is personal revelation, not doctrine, that is at the heart of Christianity. Many are mislead by well-meaning clergy who want to appeal to the masses. Gnostics were no different. While some were docetic in their presentation of Jesus, and others did promote forged authorship, this is an oversimplification of right and wrong; it does drill down to the essence of why conflict arose in the centuries following the Resurrection. I believe it requires a combination of these often conflicted methods of experience and interpretation, i.e. tradition and Spirit that must be married. There is a need to reflect on early church practices, especially the more charismatic and ecstatic experiences. It‘s the excitement we need, and while a need to discern, to withhold the rod of judgement. God will perform that task at His pleasure, in His time. We can only be prepared, study and practice that which is right in that it glorifies and praises Christ as Lord.

Keep in mind that Gnostic Christians varied widely in their approach to the understanding of who God was, and who Christ was and their relationship to Him as worshipers. Often they divided the physical and spiritual realms, believing that Christ in the flesh was but a phantom. We know that the spirit does rise above the flesh which is a temporary residence. As with modern divisions within the faith, such as occur with varying & conflicting denominations or sects, many have followed leaders who are notably charismatic and or profound thinkers. It is said that the church today is more harmonious in practice, despite denominational rivalry, than in any other time in history. While that may be true, I am not convinced that the reasons for conformity are necessarily good ones.

Something of the beauty is squeezed out in the name of conform-ation. No doubt, some have created self-serving cults of personality. Thomas was one of the more moderate in that he represented Christ in more intimate terms especially in light of what we now know through the Gospel of Q, John, etc., … that is to say he remained highly consistent with other known inspired works, especially Matthew, Mark, Luke, as well as the discarded Nicodemus and the Lost Gospel of Peter. There were many mysteries and serious

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questions unanswered in the hearts of those left in the wake of the most important event in human history, no … in the history of the cosmos.

If it is acceptable to acknowledge the Kabbalah, and its place in faith history as a legitimate mystical text, then it is also reasonable to assume the existence and acceptability of mystical texts associated with early Christianity ... is it not?

I do personally reject the aspirations of Gnostics who attempted to lower God to their standards or raise themselves to God‘s. But in that regard not much has changed. But it is not true that all who differ in their beliefs are automatically wrong or misdirected. Maybe in our haste to judge we neglect to recognize the certain beauty. For certain, it is blasphemous to entertain the notion that if we ―know‖ we become gods or christs, bringing heaven to us in a futile effort to also be divine. We can, however, through a desire to learn and open ourselves, be vessels of the Most Holy and to rise toward God in spirit. To say we will ever be equals is, in fact, heresy! To say that we will share in the divine is not.

And, while I am confident that I am able to discern the difference, there is a very distinct part of Christ‘s sayings that is overtly Zen … what I would call being about the act of being. This not to be construed as a bad thing in and of itself. If Christ is, in fact, in and of all things, then it stands to reason that He would be the good that humanity, and the whole of creation, had accumulated to that point in time, and had always had emblazoned on its DNA … in essence the blueprint or template of God laid upon our hearts ... literally.

By that I mean the good and the useful, not evil practices. As a matter of definition, I see Zen as a philosophy of perception rather than a practice of faith.

I believe that a statement like, ―the Kingdom is within us and all around us‖ is some of the most reassuring verbiage I have ever read. It is the act of being and perceiving that it is ―what it is.‖ After all, Christ asks only that we believe. It is not about doing, but being willing. In that vein I don‘t believe you can separate God from the whole of His creation, because the Trinity is why creation exists, and how it exists, and why it must exist. God even allows evil to exist (in His creation) because it allows for choice. If people see God‘s handiwork in a beautiful sunset, why not in the organic faces of wood and stone?

In the context of the first few centuries A.D. with respect to the emergence of a unified ―catholic‖ church and its handling of pre-existing belief systems, sects and the like: From The Gnostics by Tobias Churtan ... A heretic was somebody who felt or thought or preached that he could have a relationship with God without the authority of the Catholic Church. (52B;pg 70-1) Not all historians have ‗clean hands‘ ... (52B;pg 67) The Church had involved itself with political power and worldly vice. Christ had said that a man cannot serve two masters: God and Money. (52B;pg71)

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From a commentary by Gilles Quispel describing his first reading of the words of the GOT in 1956 ... ―That we had here an independent tradition of the sayings of Jesus.‖ (52B;pg 30) From Lost Christianities by Bart D. Ehrman ... That all forms of modern Christianity, whether they acknowledge it or not, go back to one form of Christianity that emerged as victorious from the conflicts of the second and third centuries. This one form of Christianity decided what was the ―correct‖ Christian perspective; it decided who could exercise authority over Christian belief and practice; and determined what forms of Christianity would be marginalized, set aside, destroyed. It also decided which books to canonize into Scripture, and which books to set aside as ―heretical,‖ teaching false ideas.

And then as a coup de grace, this victorious party rewrote the history of the controversy, making it appear that there had not been much of a conflict at all, claiming that its own views had always been those of the majority of Christians at all times ... (53B;pg 4) PROFILE: Thomas (Didymos Judas Thomas: the Twin and the Doubter … NOT the twin of Christ as some assert in an effort to discredit, but the twin of another fully human being) is the disciple we all remember from the post-Resurrection accounts in the Gospels ... the one who was more like most of us, than not. It is difficult to believe in what we cannot see, let alone live by it; yet that is exactly what Christ asks us to do as he admonishes Thomas in John 20:29 Jesus said to him, ―Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed.‖ (3B; pg1547) Jay at the ―Latter Rain‖ web page (9) notes that the Thomas in question is, by some, believed to be the brother of Matthew, more than likely, by virtue of them being named together in Matthew 10:3 …Thomas and Matthew the tax collector…; could he possibly be the twin of James (is it James, son of Zebedee, brother of John the beloved Disciple, fishermen working for Simon (Peter) at the time of their calling? We don‘t know.) It is interesting that, while remembered as a doubter, Thomas could be driven by his intense loyalty once convinced, as exemplified in John 11:16 when Jesus was reminded by the disciples that going back to raise Lazarus would place him again in harm‘s way. Then Thomas, who is called the Twin, said to his fellow disciples, ―Let us also go, that we may die with Him.‖ (3B;pg 1530) The builder‘s square and the spear, the instrument of his martyrdom, is his emblem (as he was known to be a builder by trade). It is believed that he preached until his death in Persia and India. In support of that tradition, until the 3rd century rumors still circulated about a Christian community in the Kerala district of India that claimed descent from Christians converted by the preaching of Thomas. This includes the belief in India that Thomas was speared to death near Madras. More specifically another version follows …

Thomas spent money on the poor that was earmarked for the building of a royal palace.

When the king demanded his palace, Thomas reminded him that God had prepared one

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for him in heaven. In his rage the king had Thomas thrust through with a spear, and buried at Edessa in eastern Turkey known today as Urfa. Evidence of this legend is purportedly his grave known to have been venerated into the 4 th century [at Edessa].

THE BODY OF WORK: I will provide what I have gleaned through reading & prayer and discernment of the Holy Spirit, and what other sources suggest as comparisons to the 4 (Canonicals) … Matthew, Mark, Luke & John, sub-divided into the 3 (Synoptics) …

Matthew, Mark & Luke who provide a synopsis or ―general view,‖ with Matthew and Luke having the ―Q‖ source as a common denominator. It is said that Thomas predates the four, and was most probably the reference for them, as early as 35 and as late as 70150 A.D. (1;pg 1) It is suggested (and I tend to accept this) that the language in Thomas is most likely the closest to the actual words of Jesus (if not the first literal transcribing from oral tradition) that exists.

There is also a suspected source called ―Q‖ or Quelle from the German. Rather than speculating on a source that remains unnamed, does it not stand to reason that the source would logically have been either Thomas, his students, or other unnamed disciples of Jesus Christ who gathered and transmitted (transcribed) what they heard during, or shortly after, His ministry?

Note that some of the language is said to be symbolic for purposes of use in the Gnostic movement, however, a great deal is very recognizable. Remember, also, that John was also very symbolic, even mystical, in his writings to avoid having material being used against him and others commissioning the new faith. Both the Jewish and Roman authorities were eager to squelch the fledgling [Christian] movement. Something that the Orthodox (later to become known as Catholic) Church engaged in, as well.

Jesus was very pro female-involvement in ―The Way‖ as it was called, however you will see some language about male and female that sounds very discriminatory. While this may be attributed to the fact that there was much to be interpreted from the person of Christ, His ministry, His miracles, and His Resurrection, other research has provided me with at least one answer to that one … male and female [apparently] were symbolic for the church as follows: male refers to, or represents, the Gnostic Christians who are seeking to know the ―secret‖ things as referred to in no.‘s 1 & 2; while the female represents orthodox Christianity … the interpretation being, ―abandon the female (orthodox) and become male (seeking the secret gnosis). (1;pg 3) While this sounds plausible, there is also the greater possibility that this was inserted at some point to either discredit the text or to underpin the growing Gnostic movement that was in direct conflict with the gathering presence of orthodoxy. In either case this appears to be an add-on and does not keep the basic tone of the balance of the text or the known teachings of Christ. And yet that odd slant toward the male in fact represented the very element of institutional orthodoxy that drove a wedge between the two groups … the orthodox church patterned itself after a male or patriarchal model, while the more Gnostic and fringe Christians were not opposed to having female leaders, prophets, etc. Mary Magdalene herself was a very highly respected person in the more intimate group of Christ‘s disciples. Actually the anti-female bias was more a later development of the orthodox church (Paul and forward),

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and represents the very authoritarian mind set that Jesus railed against. It is entirely possible that it was added to pacify or to make it more palatable to those in the orthodox church as the canon was being sorted out in the 3rd and 4th centuries. I suppose this effort, while not very solid in apostolic terms, would appear to be less volatile to the persecutors, (and would unfortunately support the strong cultural and social bias against females in Middle-Eastern antiquity, especially in traditional Jewish society) such as those like Saul who became the Paul of the letters to various upstart churches (Thessalonica, Ephesus, Philippi, etc) surrounding the Mediterranean. Paul was a Pharisee by training and practice, and was most likely predisposed to recreating order on the rim of the Mediterranean, where he circulated attempting to plant and sustain upstart churches in pagan, often hostile, environments.

Elaine Pagels says the following in regard to saying 114 ... The puzzling saying attributed to Jesus [in the Gospel of Thomas] – that Mary must become male in order to become a ―living spirit, resembling you males. For every woman who will make herself male will enter the Kingdom of Heaven‖—may be taken symbolically: what is merely human (therefore female) must be transformed into what is divine (the ―living spirit‖ the male).

So, according …to other passages [they] become Jesus‘ disciples when they transcend their human nature and so ―become male.‖ (15B;pg 67) I believe that this passage is unrelated to the balance of the text, and was undoubtedly added, as others may have been added, either to disguise the whole meaning of the codex or to conform to a use other than originally intended by the author(s).

From Ron Miller ... ―Although I maintain a healthy skepticism toward most conspiracy theories, there was without question a conspiracy in the patriarchal Church to marginalize women and to ignore the emancipating stance toward women taken by Jesus.‖ (56B;pg 43) As stated earlier, I suggest that the Gnostics may have couched some of the GOT sayings in gnostic verbiage to lend credence to their beliefs through the legitimate teachings of Jesus. But, as with any of the Gospels, one has to peel away the personal perspective and embellishment to get to the core of the message, which obviously remains intact. This is just one more buttress to the authenticity of His (Christ‘s) teachings, not a detractor, as some would suggest. These Thomas Gospels are not an ―all or nothing‖ proposition.

Consider the metaphor of a gemstone … because the surrounding rock is not the gem itself does not devalue the gem. It (the surrounding rock) may not be the gem, however, its existence was absolutely necessary for the development (or transmission in this case) of that gemstone, if only for protection from the elements until it could be located and properly faceted or cultivated. This is the same rationale that has been a problem for the Creation/Evolution argument: it always has to be an ―all or nothing‖ proposition. The only ―all or nothing‖ issue, in my opinion, is belief in the divinity of Jesus Christ, our debt paid in full on the cross, and through Him the promise of eternal life.

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Consider the most important support (or parallel) in GOT (hereafter to represent Gospel Of Thomas) as compared to the canonized text. Note: Coptic is a Northern Egyptian dialect used exclusively by a Christian sect (still used in the orthodox church) which translated from the original Greek and was probably transcribed from an earlier manuscript, presumably Aramaic or Syrian. With that in mind the emphasis will be on the Synoptics for reference and Greek for interpretation, where it exists however scant.

Coptic will be the critical focus because most of the text is in that translation, however the occasional Greek will help to support the veracity of that transcribing in illustrating how the basic tone or wording has remained intact despite various historical interpretations and transcriptions. The whole New Testament is in Greek, presumably at some point translated from indigenous dialects. It is my firm belief that this essential core accuracy is God‘s way of preserving that which is vital for the study & practice of the Christian faith.

Even with the Coptic transcription, it remains incredibly faithful to the accepted Biblical text as translated. I will demonstrate how it supports, not refutes, canonized verse, which has been in flux since it was first crystallized (combining both OT and NT) in about 357 A.D. The Biblical canon has ebbed and flowed throughout the centuries with concerns about the Apocrypha (in Greek meaning hidden, concealed or obscure), the Revelation of John, the Gospel of John and now the Gospel of Thomas. The Bible is a continuing revelation from God through the Holy Spirit, as men have only compiled what they have been aware of. Is it coincidence that the dead Sea Scrolls and The Nag Hammadi Library were discovered on the heels of the darkest period in world history …the Holocaust? I think not. (Thanks to Gary Markestad at Trinity Lutheran for his insight.) God continues to reveal Himself through the Bible we know and the Bible yet to be known. God loves His nation Israel.

Note: The Thomas codex was a list, and by all observations was probably used for quick reference of text deemed important to the transcriber as noted by Bart Ehrman below... and so, it would appear, was the unknown hypothetical author of the Q Gospels, if the current book version is in the accurate context.

Again from Lost Christianities, ―While the matter continues to be debated among scholars, most think that he did not use the Synoptic Gospels as a source. There are not enough word-for-word agreements to think that he did (unlike the extensive agreements among the Synoptics themselves.) Most think, instead that he had heard the sayings transmitted orally, by word of mouth (just as Mark, for example, heard the stories), and then collected a number of them together, some similar to those found in the Synoptics, some like the Synoptic sayings but with a twist, some not at all like the Synoptic sayings.

(53B;pg 59) Was it done by a forger who claimed the name of Thomas? Yes, possibly. Was it by followers of the Thomas discipleship? Yes, Possibly. Does it appear to represent a separate tradition that later fed into what is now the canon of the Bible? It appears to be a real possibility. Why the turf wars over Scripture that serves to buttress and enrich? That is the real question?

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A comparison of the Gospel of Thomas to the New Testament gospels has been a matter of special interest: many of the sayings of the Gospel of Thomas have parallels in the synoptic gospels (Matthew, Mark & Luke). A comparison of the sayings in the Gospel of Thomas with their parallels in the synoptic gospels suggest that the sayings in the Gospel of Thomas either are present in a more primitive form or are developments of a more primitive form of such sayings. Indeed, the Gospel of Thomas resembles the synoptic sayings source, often called ―Q,‖ which was the common source of sayings used by Matthew and Luke. Hence the Gospel of Thomas and its sources are collections of sayings and parables which are closely related to the sources of the New Testament Gospels.

(17B;pg 299) From the Introduction to the Thomas Gospels by Helmut Koester Gospel writings by approximate timing and by author (as identified) …

Thomas 35 A.D.__Paul of Tarsus 55 A.D.__Mark 70 A.D.__ Luke & Matthew 80 A.D.__John 90 A.D.

(Author‘s assumption about Thomas with information provided in the classroom by Father Dan Daley of St. Mary‘s Catholic Church in Bloomfield, New Mexico …late 2002) Excerpts from John chapter 14 beginning with verse 5.

What we find is a typical Thomasonian question which is consistent with the Gospels, and reflects what appears to be referred to as Gnosticism. I see it as a questioning, inquisitive mind. We all have our favorite methods … such was the author‘s of the Thomas Gospel.

Thomas said to Him, ―Lord, we do not know where you are going. How can we know the way?‖ Jesus said to him, ―I am the way, the truth, and the life. No one comes to the Father except through me. If you had known me you would have known My Father also. From now on you do know Him and have seen Him.‖ (3B;pg 1536) * Philip said to Him, ―Lord show us the Father, and it is sufficient for us.‖ Jesus said to him, ―Have I been with you so long, and you have not known me, Philip?

He who has seen me has seen the Father; so how can you say, ‗Show us the Father‘? Do you not believe that I am in the Father and the Father in me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works.

Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves. Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these will he do, because I go My Father.

And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask me anything in my name, I will do it.‖ (3B;pg 1536-37) We are to know this because we know Him. Why would John have included this if it were not representative of Thomas‘ position within The Way, and that the dialogue proved meaningful [to the extent that it provided an opportunity to make one of the strongest

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statements about who Christ was]? And, it emphasizes the truth about how one can come to the Father: ONLY through the Son [the Cross]. Philip‘s question provides an opportunity for further fleshing out that is reminiscent, but an embellished version, of Thomas in 18, 38, 51, 59 & 108. * From the Greek, Strong‘s numbers, the root meanings of underlined words are for the purpose of understanding context and more exactitude in the intention of the passage.

Taken from the Hebrew-Greek Key Word Study Bible (13B; NT Lexicon) and (2CD) Way Strong's Number: 3598 Transliterated: hodos Phonetic: hod-os' Text: apparently a primary word; a road; by implication a progress (the route, act or distance); figuratively, a mode or means: -- journey, (high-)way.

Christ calls himself ―The Way‖ because no one comes to the Father, or can approach the divine essence in a future state of blessedness but through Him.

Truth Strong's Number: 225 Transliterated: aletheia Phonetic: al-ay'-thi-a Text: from 227; truth: --true, X truly, truth, verity.

Denotes the reality clearly lying before our eyes as opposed to a mere appearance without reality; or as opposed to types, emblems or shadows.

Life Strong's Number: 2222 Transliterated: zoe Phonetic: dzo-ay' Text: from 2198; life (literally or figuratively): --life(-time). Compare 5590.

Referring to the principle of life in the spirit and soul; distinguished from bios or physical life, it is the highest blessedness of the creature which expresses all of the highest and best which Christ is and represents … for all that we use in our language is symbolic.

Father

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Strong's Number: 3962 Transliterated: pater Phonetic: pat-ayr' Text: apparently a primary word; a "father" (literally or figuratively, near or more remote): --father, parent.

As the first person of the Trinity, the Father, is so called to distinguish Him from the Son and the Holy Spirit.

Known Strong's Number: 1097 Transliterated: ginosko Phonetic: ghin-oce'-ko Text: a prolonged form of a primary verb; to "know" (absolutely): --allow, be aware (of), feel, (have) know(-ledge), perceived, be resolved, can speak, be sure, understand.

Usually to know experientially; to know, to perceive; to know, be conscious of.

Because any translation is imbued with inflection and innuendo that cannot adequately be captured in a superficial rendering of a word out of its original language context the Strong‘s numbering system will be used periodically to provide a more accurate definition, adding breadth & depth to the passage being discussed. This will provide what was meant, not simply what was said. As human beings we have, by our very nature, bastardized the Word of God as we cannot hope to say that which cannot be said.

There is much emphasis on the fact that the interpretation is to be discovered as though it is hidden. This is not so much Gnostic as it is a throwback to Kabbalistic mysticism.

Note the following from Daniel C. Matt in The Essential Kabbalah ―Something you cannot explain to another person is called nistar, ―hidden,‖ like the taste of food, which is impossible you describe to one who has never tasted it. You cannot express in words exactly what is it – it is hidden. Similarly with the love and awe of God: It is impossible to explain to another what the love in your heart feels like. This is hidden.

Rather, the secrets hidden throughout … are based entirely on cleaving to God – for one worthy to cleave. ‖ (56B;pg 162)

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THE COLLECTION OF SAYINGS: THE GOSPEL OF ST. THOMAS #1) (Coptic) And He said, ―Whoever discovers the interpretation of these sayings will not taste death.‖ (5;pg 1) (Greek) He said to them, ―Whoever discovers [the interpretation] of these words shall never taste death.‖ (1;pg 3) John 8:51: ―Truly, truly, I say to you, if anyone keeps My word he shall never see death.‖ (13B;pg 1412) Death Strong's Number: 2288 Transliterated: thanatos Phonetic: than'-at-os Text: from 2348; (properly, an adjective used as a noun) death (literally or figuratively): -X deadly, (be...) death.

We are not to taste death either literally (physically) or figuratively (spiritually). This is much more than a passing comment about some esoteric pursuit of secret knowledge or gnosis. This is about life here (terminal) and on an ongoing basis (eternal). To know the words is to know the Word. Knowledge at this level is vital, not just the trivial pursuit of heretics. It is the cornerstone of an informed faith.

If it is accepted that by discovering something that one generally has enough interest to lay claim, then it makes perfect sense that discovery of the Word is a prior step to keeping what one has found. An argument could be made for John‘s Gospel taking the GOT to the next level. This does not degrade the canonical Gospels, and keep in mind, I am not a Greek scholar; therefore, I must rely on previous translations. I see it as … if one understands or interprets (takes the time to study and learn) then as a ―believer‖ one need not taste death, i.e. one will have ―eternal life‖ as Christ promised. This saying sets the tone for the balance of the Gospel.

The all-important concept, process, or whatever, is discernment or the ability to distinguish the correct information, i.e. to separate ―the wheat from the chaff.‖ This requires reading, studying, listening & ultimately … confidence in one‘s own salvation.

Education of this kind is ongoing and ever changing, as Satan is all about lies and deceit.

There will always be a huge amount of theological garbage littering the alleys and minefields we call ―the world.‖ Beware of temptation.

But more importantly, this is about personal revelation through the Holy Spirit. These ―discoveries‖ are about knowing through faith that Christ is the Lord, that He died for our

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sins, and conquered death for us .... that if we only believe we might also be saved with Him for all of time and the timeless time beyond. The interpretation is to know Christ as the one unalterable truth above which there are none; that which is perfect and that which through no merit of our own loves us, defends us and protects us. The great challenge is to understand, in whatever way each individual must, that it is about Him and not about us. That all is transitory but Him ... that we must come to a point of personal understanding and humility, knowing that there is nothing if not Jesus Christ: to know that nothing else makes sense or in the final analysis meets our needs but Him. The Bible says so, our hearts are emblazoned with it, but you must believe it, not just read it. It is about gnosis or knowing (ginosko). It is not about analysis or engineered drawings. It is about believing in Him because all else falls short and leaves us cold. We must approach the corner of our decision ... eat His flesh and drink His blood in remembrance ... and turn to Him. Always turn to Him. #2) (Coptic) Jesus said, ―Those who seek should not stop seeking until they find. When they find, they will be disturbed. When they are disturbed, they will marvel, and will reign over all. [And after they have reigned they will rest.]‖ (5;pg 1) * Jesus said: The seeker should not stop until he finds. When he does find, he will be disturbed. After having been disturbed, he will be astonished. Then he will reign over everything. (56B) (Greek) ―…seeks not cease until he finds, and when he finds, he shall wonder; wondering he shall reign, and reigning shall rest.‖ (1;pgs 3 & 4) Until recently I thought that maybe the idea of being disturbed was an archaic and contrived use of the wording in this passage, however, in the Lutheran service I found an interesting connection to this early theology embedded in the Litany for Listening: Listen, God is calling.

Listen, God is calling May we hear you, O God. May your calling quiet us.

May your calling disturb us ...

(Zion Lutheran Church service, Sunday 11/14/04, Middletown, Ohio) This reemergence of the idea of being disturbed or unsettled obviously is not foreign to the Church today, and was evidently an active and understood aspect of being aware of God‘s call in our ministry, both collectively and individually. This theology may, therefore, not be as uncommon or as arcane as it would first appear. ―But then something ―nods‖ at us. We sense the numinous, the mystery of the holy ... But it‘s a moment when we turn aside: we notice, we wonder, we are amazed ... Now we enter

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a time of disturbance, perhaps even a period of cognitive dissonance. Things look strange to us .. We stop taking things for granted and start to notice.‖ (56B;pg 71) Note the following from The Gospel of the Hebrews preserved in the writings of Clement of Alexandria (late 2nd century or about 185 A.D.) He that marvels shall reign, and he that has reigned shall rest.

And ...

He that seeks will not rest until he finds; and he that has found shall marvel; and he that has marveled shall reign; and he that has reigned shall rest. (17B;pg 335) Q35 ―Ask and it‘ll be given to you. Search and you will find. Knock and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for those who knock, the door is opened.‖ (14B; pg 69) Find Strong's Number: 2147 Transliterated: heurisko Phonetic: hyoo-ris'-ko Text: a prolonged form of a primary heuro {hyoo'-ro}; is used for it in all the tenses except the present and imperfect; to find (literally or figuratively): --find, get, obtain, perceive, see.

To find out for oneself by searching [and thus] discovering.

Old Testament parallels regarding ―seeking‖ can be found in Deuteronomy 4:29 spoken

by Moses, ―But from there you will seek the Lord your God, and you will find Him if you seek Him with all your heart and all your soul.‖ (21B;pg 330)…and in Psalms 63:1 where David raises in praise, ―O God, you are my God; Early will I seek you.‖ (3B;pg 827 ) While God remains steadfast and we tend to waiver in our faith commitment, it is incumbent upon us to persistently seek Him out. Thomas notes that upon seeking, we will find, but that in our discovery of God‘s will, we will be disturbed. I do not believe this refers to being disturbed in the sense of being angry, but in the sense of being taken to task or being anxious about what is required of us as disciples… or, wondering at our prospects. As with the wealthy young man who asked what would be required to follow Christ … he was asked to give up his riches. That qualifies as ―disturbed‖ in my opinion, and certainly in regard to the individual, as he walked away unable to make the commitment on the spot: most assuredly wondering.

Matthew 7:7 Jesus implores us by suggesting that we need only, ―Ask , and it will be given to you; seek and you will find; knock and it will be opened to you.‖ (3B;pg 1383)

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Matthew may be an amended version or a later iteration of Christ‘s earlier statement for broader consumption. Possibly Thomas‘ version may have been directed to the disciples preparing them for what would be opened to them, and what they might expect to experience in a closer relationship with the living Lord, and the travails of such a commission. This is about seeking forgiveness, resting in His mercy and reigning in His grace. It would be a wonder if we were not; are we not disturbed [?]..I suggest that we should be, and be restless until we are at rest in Him. Luke 11:9-11 ―And I say to you, ask and it will be given to you; seek and you will find; knock and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.‖ (3B;pg 1481-82) #3) (Coptic) Jesus said, ―If your leaders say to you, ‗Look, the (Father‘s) kingdom is in the sky.‘ then the birds of the sky will precede you. If they say to you, ‗It is in the sea,‘ then the fish will precede you. Rather, the (Father‘s) kingdom is within you and it is outside you.‖ (5;pg 1) The (Greek) rewords the ‗fish‘ issue slightly differently by saying, ―If they say to you, ‗It is under the earth, then the fish …,‖ but the idea is that ALL things are of the Father‘s kingdom. (1;pg 4) Q79 Jesus was asked, ―When will the Kingdom of God arrive?‖ He replied, ―You won‘t be able to see the Kingdom of God, when it comes. People won‘t be able to say ‗it‘s here‘ or ‗it‘s over there.‘ ―The Kingdom of God is among you.‖ (14B;pg 114) Luke 17:20-21: Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, ―The kingdom of God is not coming with signs to be observed; nor will they say, ‗Look, here it is!‘ or ‗There it is!‘ For behold, the kingdom of God is in your midst.‖ (13B;pg 1380) Observed Strong's Number: 3907 Transliterated: parateresis Phonetic: par-at-ay'-ray-sis Text: from 3906; inspection, i.e. ocular evidence: --obervation.

We will be using all of our senses. God gives us the obvious that we can see, feel and hear to help us with those things of faith alone. He is here to help us, not create an impossible gauntlet. In Matthew 24 we know that there will be visible signs as well as moving of the Holy Spirit upon the earthly body. This is about knowing verses understanding. Knowing something may not mean that we truly understand. Therein lies a serious difference. Secret knowledge used to no good end is useless in the worst

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possible way. It separates us from the truth ans is a defense of those who also do not understand.

Kingdom Strong's Number: 932 Transliterated: basileia Phonetic: bas-il-i'-ah Text: from 935; properly, royalty, i.e. (abstractly) rule, or (concretely) a realm (literally or figuratively): -- kingdom, + reign.

Belonging to or suitable for a king. From 935 basileus, from basis; the support.

Here Luke takes what sound like useful tools in the daily life of those in the areas surrounding lakes and fields (fish & birds), and boils it down to things ―observed‖ referring to Himself and the Pharisees‘ inability to see the obvious in spite of the evidence … indicating that often blindness is a choice. That blindness was institutionalized when the guards at Jesus‘ tomb, who witnessed the resurrection, were paid by the Jewish authorities to deny the fact. See Matthew 28:13-15 … they gave a large sum of money to the soldiers saying, ―Tell them [the general public & authorities], ‗His disciples came at night and stole Him away while we slept. And if this comes to the governor‘s ears, we will appease him and make you secure.‖ So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day. (3B;pg 1423) While some refer to it as ―pantheistic,‖ see GOT #77 which in part says, ―Split a piece of wood; I am there. Lift up a stone and you will find me there.‖ How can we avoid God in His creation. While the painter and his painting are, indeed, separate from one another, there is also the reality that without the one, the other could not exist. The painter‘s style is imparted to the painting; the painting has been imbued with the recognizable information that leads one to the author ... it reflects the manner and mode of its creator. Something has been left behind that is unique to the partnering of the artist and the work. Thus it is with God and His creation: while He is separate from it, He has also left His unmistakable stamp on it. Something of Him has been left behind as a result of His energy and directed effort. He left upon it the mark of the cross. #4) (Coptic) Jesus said, ―The old man in days won‘t hesitate to ask a little child seven days old about the place of life, and that man will live. For many the first will be last, and will become a single one.‖ or ―…they will become one and the same.‖ (5;pg 1) (Greek) is basically the same with a few words similar to Mark ―For many that are first will be last, and last first, and they will become a single one.‖ (1;pg 4)

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Mark 9:35-37 And He sat down and called the twelve. And He said to them, ―If anyone would be first, he must be last of all and servant of all.‖ And then He took a child and put him in the midst of them, and taking him in His arms, he said to them, ―Whoever receives one such child in My name receives Me, and whoever receives Me receives not Me but Him who sent Me.‖ (11B;pg 1019) Luke 13:30 ―And behold, some are last who will be first and some are first who will be last. (see Mark 10:31 & Matthew 20:16) (13B;pg 1373) Mark 10:31 ―But many who are first will be last, and the last, first.‖ (3B;pg 1443) Matthew 20:16 ―Thus, the last shall be first, and the first last.‖ (13B;pg 1294) Q65 ―The last will be first and the first will be last.‖ (14B;pg 99) Q67 ―Those who praise themselves will be humbled. Those who humble themselves will be praised.‖ (14B;pg 101) They will become one: one in Him as they become servants and are humbled, and forsake those trappings of the world that would constrain them [us].

In otherwords we will all be on level ground at the foot of the cross. There will be no rank as the first will be last , etc. Sin and morality will not be relative positions.

Last Strong's Number: 2078 Transliterated: eschatos Phonetic: es'-khat-os Text: a superlative probably from 2192 (in the sense of contiguity); farthest, final (of place or time): --ends of, last, latter end, lowest, utter Primarily with reference to place, the extreme, most remote. With reference to rank or order, generally in a bad sense. Sometimes denoting a moral lowness.

What happens here is the GOT combining what appear to be separate verses that occur in the Gospels listed above. It is possible that Thomas is the original tradition and was later separated or distributed throughout the above; this in contrast to the usual method of combining and embellishing, in those places not necessarily related to embracing the innocence of a child (and in some cases is believed to refer to disciples, as well). In Matthew this passage is situated prior to going into Jerusalem and after the parable of the landowner.

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In Matthew19:14 there is a similar statement about children which goes like this … But Jesus said, ―Let the children alone, and do not hinder them from coming to me; for the kingdom of heaven belongs to such as these.‖ (13B;pg 1292) Does this speak to all who would believe as a parable, or metaphor, for a state of mind & spirit to receive Christ? It is after all a simple thing that must be taken on faith and intellectualized later, maybe not at all beyond a point. And, no amount of scrutiny ever seems to make the message any less complex. In fact, the more you probe the more obvious it becomes that it is a paradox that cannot be thought through so much as felt through. One must know it as truth; analysis will not work. If we had faith the size of a mustard seed (real unbending, fully trusting faith) we could do truly miraculous things that because of our unbelief remains inaccessible to us. Recall that when Peter first trusts and walks on the sea in Matthew chapter 14 he is fine ... however the more he tries to wrap his mind around it the more quickly he sinks. So it is with us. As Christ said, ―O you of little faith, why did you doubt?‖ (13B;pg 1285) However one wants to state, or restate it, the message of Christ is to come to the Lord God as a child, innocent, trusting, believing … honest and unpretentious. And the inevitable reminder that ―those [many] who are first will be last‖ should clue us into not only people and their station, but our established priorities being turned upside down. Christ turned everything we feel secure in [the world] upside down. Always remember whose we are. #5) (Coptic) Jesus said, ―Know what is in front of your face, and what is hidden from you will be disclosed to you. For there is nothing hidden that will not be revealed.‖ (5:pg 1) (Greek) This says ―revealed‖ instead of ―disclosed‖ in the first segment; the second segment is more lengthy and goes on to say, ―For there is nothing hidden that will not be made manifest, nor buried which shall not be raised.‖ (1;pg 4) Covered Strong's Number: 2572 Transliterated: kalupto Phonetic: kal-oop'-to Text: akin to 2813 and 2928; to cover up (literally or figuratively): --cover, hide.

To intentionally cover up or remove from sight.

Be Revealed Strong's Number: 601 Transliterated: apokalupto Phonetic: ap-ok-al-oop'-to

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Text: from 575 and 2572; to take off the cover, i.e. disclose: --reveal.

To remove a veil or covering to open view what was before hidden. To make manifest or reveal a thing previously secret or unknown.

In this original Greek version could Christ actually be setting the stage for His death & resurrection? The obvious reference to death, burial and resurrection is clearly evidenced, but was not understood by the Disciples at that time.

Mark 4:22 ―For nothing is hidden, except to be revealed; nor has anything been secret, but that it should come to light.‖ (B13;pg 1320) Q45 ―There is nothing covered up now that will not be exposed. Nothing is secret that will not be revealed. Every secret you‘ve kept will become known. What you have whispered in hidden places will be shouted from the housetops.‖ (B14;pg 79) Matthew 10:26 only makes use of the second segment saying, ―So have no fear of them; for nothing is covered up that will not be revealed, and nothing hidden that will not be known.‖ (11B;pg 983) For a different twist note the following from The Book. This is still Matthew 10:26, ―But don‘t be afraid of those who threaten you. For the time is coming when everything will be revealed; all that is secret will be made public. What I tell you now in the darkness, shout abroad when daybreak comes. What I whisper in your ears, shout from the housetops for all to hear.‖ (6B;pg 942) Note verse Matthew 10:32 that ratchets up the idea of public pronouncement of the ―new faith‖ … ―If anyone acknowledges me publicly here on earth, I will openly acknowledge that person before my Father in heaven. But if anyone denies me here on earth, I will deny that person before my Father in heaven.‖ (6B;pg 942) I believe that making things ―revealed,‖ etc., is in direct reference to taking the law out of the hands of bureaucrats and handing it over, in the person of Jesus Christ, to Jews and the Gentiles alike. There is also a price for doing so implied. The KJV is much the same, but less in a prose vein. The GOT is condensed, and seems more like a concise statement made briefly in a passing reference, while the Synoptics are more of an expanded version that tends to happen over time. Unlike the old game of ―telephone,‖ the core of the text does remain intact. More directly: Q47 ―Everyone who acknowledges me in public will be celebrated by the angels.‖ (B14;pg 81) All is known … what will we be known for; what about us is worthy of shouting from the rooftops? Our choice for Christ on this earth will be our choice in eternity … and it will be widely known because all things are revealed. Like those who were in the process of stoning the adulterous woman, our secrets will also be revealed. We should be aware of them and prepared to turn from our sins (secrets). Easier said than done. We also must

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drop our stones of judgement and turn away. Leave the judgement to God who is perfect in that dispensation. #6.) (Coptic) His disciples asked Him and said to Him, ―Do you want us to fast? How should we pray? Should we give to charity? What diet should we observe?

Jesus said, ―Don‘t lie, and don‘t do what you hate, because all things are disclosed before heaven. After all, there is nothing hidden that will not be revealed, and there is nothing covered up that will not be disclosed.‖ (5:pg 1) (Greek) ―… and how [shall we] give alms? …‖ ―… for all things are disclosed before truth. For there is nothing hidden which shall not be shown forth.‖ (1;pg 4) A partial Gospel parallel is revealed in Luke 11:1 And it came about that while He was praying in a certain place, after He had finished, one of the disciples said to Him, ―Lord, teach us to pray, just as John also taught his disciples.‖ (13B;pg 1366) This also follows the line of questioning that both Paul and James were to deal with, i.e. do we follow the prescribed Jewish tradition, and more importantly, can the Gentiles partake if they are not ―circumcised‖? This has more to do with … Lord, what is the law; you have shown us much that we do not understand; how can we serve all those that you bless, especially the sinners; can a non-Jew be acceptable in our sight? This also seems to paraphrase many of the questions that the Pharisees used to bait Jesus. Since Christ was such a departure from traditional Judaism, and obviously not the savior the Zealots had in mind, it stands to reason that those around Him would want reassurance. Christ responds with His typical mystical approach in that while appearing to be specific, covers a tremendous amount of territory. I think He knew that His followers understood the very letter of the law, but wouldn‘t let them walk away that easily. He was noting that rather than exacting the vindication of Old Testament law, he was saying, You know what‘s right in your heart; do it! Love those who would seek to harm you.‖ Don‘t do the things you know to be only for show and to meet the letter of the law which can only condemn you. The authorities and other sinners (or unbelievers) do the same for show and for adulation. We need to confess in private and our God will reward us in private. Does not the one who gets attention by crying out on the corner already have his reward?

See verse #5, and note again the definition of ―revealed,‖ as this verse seems to be a variation, possibly spoken to a different group of listeners, possibly more strict in their Judaic upbringing and culture. Or this may simply be a continuation of the thought process begun [in #5].

But ultimately this is about His followers, no different than those who today, would seek counsel and guidance about the practice of faith. We all want our teachers to smile upon us, and we seek to emulate them if they are worthy. Christ is the most worthy, and must

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have been a tremendous role model to observe. Probably during many of His encounters with adversaries, there was not a sound to be heard with the exception of the occasional gasp as the parables and theological riddles became clear as spring water to them through the working of the Spirit. It must have been a glorious and frightening time to be a follower of such a radical thinker. Our faith is all about revelation.

See James 4:17 ―To him who knows to do good and does not do it, to him it is sin.‖ (21B;pg 2256) Note the Pauline version in Romans 7:15 & 19 which appears to be a source of his introspection, and at least drawing from this genre or tradition. In the Thomas tradition Christ says not to do the things that we hate, or know to be against Him, yet Paul acknowledges that we are sinners and do what we know to be wrong: For that which I am doing I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate. For the good that I wish, I do not do; but I practice the very evil I do not wish. (13B;pg 1494) There is no lack of harmony here. It is said that the sin we do, that we know to be wrong, will not remain hidden either from us (via our conscience) nor from God who is omniscient and knows our acts before they are manifest.

Practicing Strong's Number: 4238 (Reference here to sinning) Transliterated: prasso Phonetic: pras'-so Text: a primary verb; to "practise", i.e. perform repeatedly or habitually (thus differing from 4160, which properly refers to a single act); To perform in general, more often directed toward evil practice with negative outcome.

Ephesians 5:13 ... in regard to all things known and revealed below the face of heaven, ―But all things that are exposed are made manifest by the light, for whatever makes manifest is light.‖ (21B;pg 2131) Or, 4:25-32 Therefore put away lying, ―Let each one of you speak truth with his neighbor, for we are members of one another. Be angry, and do not sin‖: do not let the sun go down on your wrath, nor give place to the devil. … (vs.32)And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you. (21B;pg 2130) Note: the underlined also harks back to GOT #5.

I find the message clear and unwavering. Jesus was, if nothing else, absolutely consistent in His message. About the hidden & revealed teachings, a couple of references from the OT …

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Isaiah 40:5 And the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord has spoken. (21B;pg 1211) Deuteronomy 29:29 The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law. [the Christ?] (21B;pg 375, Note: author‘s brackets and question) All things are revealed under the face of heaven … our nature, and the nature of God. God reveals by choice, we are revealed unwittingly by our flesh, and more importantly by the nature of our spirit. Thomas knew that no thing was hidden from the knowledge of God, the Triune One. The Bible itself is revelation where all things are disclosed, and nothing under heaven is hidden from those who seek [Him]. There is a season for all things under heaven. #7.) (Coptic) ―Jesus said, Blessed is the lion that the human [man] will eat, so that the lion becomes human [a man]. And foul [cursed] is the human [man] that the lion will eat, and the lion still will become human.” or ―and the lion still will become a man.‖ (5;pg 1) Note: author‘s brackets.

Another translation appears to question the portion of the last sentence wherein the process of ingestion seems to flip-flop, i.e. ―and the [human] shall become [lion].

(10;pg 2) (Greek) fragmented (1;pg 4) The Greek varies only in certain verbiage, notably the future tense; the text and context is not essentially altered. But, yes we do become something altered, different when we eat the table of Communion ... and Christ became something different, and in the stench of sin, foul, when He became as one of us. Yet for our sake He did it willingly and without hesitation.

Lions in Scripture are mentioned in mixed, that is to say, favorable and unfavorable contexts. In Daniel he was supposed to be devoured by them, and in 1 Peter the lion (Satan) is prowling around the doors of the world‘s inhabitants, presumably looking for a fresh kill. However, in a definitive zenith Christ is referred to as ―The Lion of Judah,‖ so the kingly, powerful and respectful references are also absolutely appropriate. Judah, in Genesis 49:9, is called the Lion‘s whelp or offspring, again a favorable image as Judah ―rises up‖ as one his brothers shall praise … instead of prey, he ―lies down like a lion; And as a lion, who shall rouse him.‖ (21B;pg 103) At first glance there are no apparent parallels in the Gospel. However, in the symbolism, maybe there is more than meets the eye … possibly this is an allegory for Christ becoming human, and despite the Spirit, still wholly ―human,‖ with all the pain and agony He would endure. For all he would do, He would still suffer as a man. For eating of the lion may represent the Lord‘s supper from which the human would become ―lion‖ or Christ in

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partaking of the elements. This easily stands up as a Gnostic text when one views the ―lion‖ as knowledge, i.e. by eating or ingesting one also becomes knowledgeable.

Interestingly, Christ [lion] became man, but as a man became vulnerable, or ―foul is the [flesh] of the man that the lion will eat, and yet the lion (willingly?) becomes [man].‘ Is this possibly a symbolic effort to explain Christ donning the flesh of man, and in becoming man has to contend with the weakness (foul nature) of the flesh?

Is this also not reminiscent of the sacrament of the Eucharist, whereby the one who ingests is filled with the flesh and blood of the Son of Man? By that we do become more than simply human, but certainly not gods.

This following the passage is the one I use when performing the Sacrament of Communion. It is very visual, and implies a level of [carnage, for lack of a better word] that reflects the breaking of the body and giving of His blood on the cross. How much more can we honor our Savior than by consuming Him and being consumed by Him? Eucharist Strong's Number: 2169 Transliterated: eucharistia Phonetic: yoo-khar-is-tee'-ah Text: from 2170; gratitude; actively, grateful language (to God, as an act of worship): -thankfulness, (giving of) thanks(-giving).

To symbolically remember the sacrifice of our Lord; thanksgiving. To accept as an expression of grace.

John 6:53-58 Then Jesus said to them, ―Most assuredly, I say to you, Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.

Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day.

For My flesh is food indeed, and My blood is drink indeed. He who eats My flesh and drinks My blood abides in Me, and I in him.

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As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. This is the bread which came down from heaven – not as your fathers ate the manna, and are dead. He who eats this bread will live forever.‖ (21B;pg 1877-78)

Abides Strong's Number: 3306 Transliterated: meno Phonetic: men'-o Text: a primary verb; to stay (in a given place, state, relation or expectancy): --abide, continue, dwell, endure, be present, remain, stand, tarry (for), X thine own.

Our Lord remains with us.

A precursor for this eating ―of the Word‖ is given literal properties in Ezekiel when he is commanded to eat a scroll that will give him the power of prophecy, the specific Word of God, to the House of Judah captive in Babylon, ―... to them who are stubborn and obstinate children ... for they are a rebellious house.‖ (13B;pg 1084) Are we no less in need today? For we are also a rebellious lot. The parallels are evident when one looks again at Revelation and the apocalyptic vision of John. This is also reminiscent of John the Baptist and Jesus Christ prophesying to the house of David in a captive state under Rome. Notice how the eating of an element provides access to God and His word in a mystical and transcendent state ...

Ezekiel 2:8-10 and 3:1-4 ―... Open your mouth, and eat what I am giving you.” Then I looked, behold, a hand was extended to me; and lo, a scroll was in it. When He spread it out before me, it was written on the front and back; and written on it were lamentations, mourning and woe. Then He said to me, ―Son of man, eat what you find; eat this scroll, and go, speak to the house of Israel.‖ So I opened my mouth and He fed me this scroll.

And He said to me, ―Son of man, feed your stomach, and fill your body with this scroll which I am giving you.‖ Then I ate it, and it was sweet as honey in my mouth.

(13B;pg 1084-85) And we eat to become, to receive, to bear witness. We give thanks. #8.) (Coptic) And He said, ―The person is like a wise fisherman who cast his net into the sea and drew it up from the sea full of little fish. Among them the wise fisherman

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discovered a fine large fish. He threw all the little fish back into the sea, and easily chose the large fish. Anyone here with two good ears had better listen.‖ (5:pg 1) (No Greek) Matthew 13:47-50 There is no Greek, but a direct Gospel expanded adaptation as follows, ―Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind, which when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away. So it will be at the end of the age. The angels will come forth, separate the wicked from the just, and cast them into the furnace of fire. There will be a wailing and gnashing of teeth. Jesus said to them, ―Have you understood all these things?‖ (21B;pg 1657) Fill (to be full ... in other translations it says ―was filled‖ or ―was full‖) Strong's Number: 4137 Transliterated: pleroo Phonetic: play-ro'-o Text: from 4134; to make replete, i.e. (literally) to cram (a net), level up (a hollow), or (figuratively) to furnish (or imbue, diffuse, influence), satisfy, execute (an office), finish (a period or task), verify (or coincide with a prediction), etc.: --accomplish, X after, (be) complete, end, expire, fill (up), fulfil, (be, make) full (come), fully preach, perfect, supply.

And from this is 4138 Pieroma meaning a fullness, complete or a complete number.

Heaven Strong's Number: 3772 Transliterated: ouranos Phonetic: oo-ran-os' Text: perhaps from the same as 3735 (through the idea of elevation); the sky; by extension, heaven (as the abode of God); by implication, happiness, power, eternity; specifically, the Gospel (Christianity): --air, heaven([-ly]), sky.

See GOT #3 where Thomas recalls Jesus‘ talks in lesson-form about the sky and the sea with regard to the place of the kingdom.

Thomas‘ version is more to the point, as may have been spoken to the disciples, in a direct seaside conversation after a catch. The fishermen would have understood all the implications of such a statement, as the culture would probably have had as many ―fish stories‖ as we have in our own. It goes back to recognizing the obvious, as in the south wind, etc. In this parable, it speaks not to God separating the wheat and the chaff, etc, but of the individual making the appropriate faith decision. It is an obvious choice, however, it is understood that many will choose an armload of ―small fish‖ rather than the one large valuable fish. Choosing between the good and the appearance of good or ... bad. As simple as it gets, and as complicated. It is all about separation now, in the world, and in

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the end times. Our choice here will be our choice in eternity. Matthew simply makes the connection between the now and the then in the expansion of the verse. Matthew answers the question regarding the results of individual choice. Note the parable of the Pearl of Great Price, and what a few [good fish] did in the parable of the Feeding of Five Thousand.

Ultimately, it winds up back at the obvious and most starkly worded black-and-whitewith-no-shades-of-gray of passages such as the one found in Q38 and echoed in Matthew chapter 12 and Luke chapter 11: ―Anyone who is not with me is against me. Whoever does not help me gather scatters.‖ (14B;pg 72) #9) (Coptic) Jesus said, ―Look, the sower went out, took a handful (of seeds), and scattered them. Some fell on the road, and the birds came and gathered them. Others fell on rock, and they didn‘t take root in the soil and didn‘t produce heads of grain. Others fell on thorns, and they choked the seeds and worms ate them. And others fell on good soil, and it produced a good crop: it yielded sixty per measure and one hundred twenty per measure.‖ (5;pg 2) Note the Gospel in Matthew 13:3-8 noted here, and parallels in Mark 4:3-8 and Luke 8:5-8. Then He spoke many things to them in parables, saying: ―Behold, a sower went out to sow. And as he sowed, some seed fell by the wayside; and the birds came and devoured them. Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth. But when the sun was up they were scorched, and because they had no root they withered away. And some fell among thorns, and the thorns sprang up and choked them. But others fell on good ground and yielded a crop: some a hundredfold, some sixty, some thirty. He who has ears to hear, let him hear!‖ (21B;pg 1655-56) No conflict in the telling, however, it appears to be more wordy than the GOT. Interestingly, the Synoptics are in harmony even using the ―He who has ears, let him hear,‖ which isn‘t used by Thomas here, but is used in #8 and elsewhere. Additionally, in the Synoptics there is another statement Christ makes which sounds a great deal like Thomas‘ introduction and #1 which refer to secret words and interpretations of sayings.

See Mark 4:11 in which Christ says ―To you has been given the mystery of the kingdom of God, but those who are outside get everything in parables.‖ (13B;pg1319) So, this is handled in a way that sounds very much like the [Gnostic] mysteries that various authorities consider to be in conflict with the Canon as it was arrived at much later. Granted, there is always the temptation for a self-serving personality (which of us is not) to justify the use of various rites and liturgies to promote personal agendas. Given a little common sense and rational thinking, it makes perfect sense that those who would

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not believe would be outside the realm of those who ―understood such mysteries?‖ Our natural pride then takes over (Satan tips the balance) and we have potential for mis-use, gloating and arrogance. This does not mean that the original intent and understanding of these mysterious goings-on was off the mark or mis-represented the facts. Note the use, in Mark 14:51&52 where a young man is almost apprehended at the time of Jesus‘ arrest in Gethsemane, leaving behind his sheet and running away naked. It is thought by some that this person was in the process of initiation into the faith. Is not baptism a kind of initiation into the faith?

Mystery Strong's Number: 3466 Transliterated: musterion Phonetic: moos-tay'-ree-on Text: from a derivative of muo (to shut the mouth); a secret or "mystery" (through the idea of silence imposed by initiation into religious rites): --mystery.

In this particular case a spiritual truth couched under an external representation, and concealed or hidden unless some explanation is given.

Also, in other contexts, denotes secret politico-religious doctrines, but generally something hidden or not fully manifest.

Outside Strong's Number: 1854 Transliterated: exo Phonetic: ex'-o Text: adverb from 1537; out(-side, of doors), literally or figuratively: --away, forth, (with)out (of, -ward), strange.

Not included; apart from.

And, Matthew does, in fact, go on to have Jesus explain the Sower parable as with the parable of the Wheat and Tares (chaff). This seems typical at this early stage of the research. Mark is almost identical except that his Gospel doesn‘t explain the Wheat and Tares parable. Luke is also right in line in the verbiage and explanation of the Sower and the parable of the Revealed Light (instead of the Wheat and Tares). In this passage there is no issue with accuracy, however, I lean toward the shorter version. The disciples would have understood the implications of the parable, especially in the context of the culture and general day to day dialogue with Christ. Some embellishment way have been intended for those Gentiles not as familiar with the shoreline Hebrew culture.

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The notion of Revealed Light, as suggested above, sounds very much like the Gnostic mindset that so irritated the early church fathers, and yet there is that personal gnosis, or knowledge, that one must experience to ―walk in the Light‖ or the pure radiance that is the presence of the Father given to the Son. This is supported in Daniel and elsewhere.

Moses was, in fact, still glowing with it after he came down from Mount Sinai with the stone tablets. I do not believe this is meant to be figurative or symbolic (however it could also be that). #10) (Coptic) Jesus said, ―I have cast fire upon the world, and look, I‘m guarding it until it blazes.‖ (5:pg 2) Luke 12:49 ―I came to send fire on the earth, and how I wish it were already kindled.

[But I have a baptism to be baptized, and how distressed I am till it is accomplished].‖ (21B;pg 1814) Is this the fire of the Spirit which He cast down on the day of Pentecost? Does He wait patiently to see that one more soul is consumed by the flames of belief? Does He wait for one more child to be baptized into the body?

The fiery passion of faith? Is this what Christ waits for? The verse in Luke goes on to espouse further division due to faith choices: divided families. This is completed intact in GOT 16. Were they separate statements or a connected text? It doesn‘t seem to have effected the text‘s overall accuracy or intended message. Christ states unequivocally that He has come to bring division, not peace. The GOT does not appear to be complete in this particular verse, however, the root is there. From the root the branching out can be established. Does this possibly refer to the destruction of Jerusalem in A.D.70 that effectively forced the dispensing of the Word to the Gentiles? The imagery is consistent with the fire that consumes the unbeliever. This may also hark to the Revelation, and the ensuing destruction after the rapture and tribulation. #11) (Coptic) away.‖

Jesus said, ―This heaven will pass away, and the one above it will pass

[―The dead are not alive, and the living will not die. During the days when you ate what is dead, you made it come alive. When you are 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?]

(5;pg 2) See Matthew 24:35 ―Heaven and earth will pass away, but My words will by no means pass away.‖ (21B;pg 1689) Matthew is repeated verbatim in Luke 21:33, and then restated to emphasize the staying power of the Word in Luke 16:17, ―And it is easier for Heaven and earth to pass away than for one tittle of the law to fail.‖ (21B;pg 1821) And who is the law? Christ, who is the Word.

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Q74 ―As long as Heaven and earth endure, not one letter, not a single dot of the Law will disappear.‖ (B14;pg 109) While I see the second portion of this passage disconnected, and more relevant to the Gnostic perspective, the initial short statement is very close in intent and purpose, and may have been clipped off or abbreviated from the original statement. ―This heaven‖ which refers to the earthly kingdom, and ―the one above it‖ refer to the heaven we are familiar with. It appears that this is only half of a statement which is either taken out of context or the qualifying portion has been omitted. Otherwise it may have been somehow implicit in the conveyance that ―The Word will remain.‖ See Isaiah 40:8 where the prophet foreshadows the statement with ―The grass withers, the flower fades, But the Word of our God stands forever.‖ (21B;pg 1211) Obviously, in this case Isaiah is the root of the text. It very well could be that Christ added the preface Heaven in lieu of the use of references to vegetation, wishing to emphasize the change in perspective which was His arrival on the scene as The Word made flesh, and the Kingdom that is ―within you and outside of you.‖ Heaven is, after all, a condition and a place of the spirit.

Kingdom after kingdom may come and go, but the Word will remain forever. Is this not what is being said? That the Truth will remain after all else has passed again and again in its cycle. There are constants in mathematics and physics which remain absolute and unchanged regardless of what changes around them ... they are immutable laws ... the language of God. Christ as the Word is the language of God made flesh for us that we might know Him and understand Him. That we might believe. That in our weakness we would not otherwise be able to ―wrap our minds around‖ such an Unknowable power.

Mark 13:30-31 ―Assuredly, I say to you, this generation will by no means pass away till all these things take place. Heaven and earth will pass away, but My words will by no means pass away.‖ (21B;pg 1746) In this case a preface has been added to set the stage for the purpose of emphasis, which is on the infinite power and longevity of Christ.

Note the similarity of the bracketed passage to #7 about the Lion and the man. This appears to have been added and has no real connection to the passage at hand. With that in mind, is it not also possible that the Coptic version of Thomas is a re-transcribed version of an older document that was more at length and was condensed for a particular purpose? #12) (Coptic) The disciples said to Jesus, ―We know you are going to leave us. Who will be our leader?‖ Jesus said to them, ―No matter where you are you are to go to James the Just, for whose sake heaven and earth came into being.‖ (5;pg 2) It would appear that this James ―the Just‖ is the oldest of Jesus‘ 4 brothers. This supports historically the same James mentioned in Acts, and the apparent author of the Book of

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James, who took a leading position in the church of Jerusalem in support of the notion that the message of the Way should be extended to the Gentile world, i.e. the Gentiles who wished to follow Jesus did not have to comply with strict Jewish requirements of diet, circumcision and the like. As Paul said … it was more a case of ―circumcision of the spirit‖ that qualified one for the Kingdom. This was in conflict with Like and others who believed that one had to become Jewish first, as they were and as Christ was. This was the transistion of the first century church from the written law to the Christ as Law, full of grace. This is suggested to be in the time frame of 49 A.D. Now the question … is this hyperbole; does Christ seem to be overstating the case? James 2:26 Is this the same James who said, ―For as the body without the spirit is dead, so faith without works is dead also.‖? (21B;pg 2252) While there is no strict corroboration it is not unseemly that Jesus may have made such an overstatement as a means of conferring affection and making a strong point about [future] leadership. This would dovetail into later postResurrection leadership, even if it was not apparent at the time, especially to James who initially did not share his brother‘s devotion to His particular brand of ministry. It was only after His resurrection and reappearing that he finally caught on. Within 10 years James was a driving force behind the early followers naming Christ as Lord. And because he was well known, it is plausible that he would have needed no other identification but ―James‖ or as he identifies himself in his letter: ―bondservant.‖ With this in mind, the book of James was probably dated before 62 A.D., the year of his death. Suggestions are that it was written as early as the late 40‘s, maybe a result of his conversion at Pentacost … which would coincide with the time (aprox. 49 A.D.) that he emerged and was most prominent in the Jerusalem church urging for support of Paul‘s application (or lack of) Jewish tradition.

From the preserved writings of Jerome also used by Origen (about 400 A.D.)from The Gospel of the Hebrews...

And when the Lord had given the linen cloth to the servant of the priest, He went to James and appeared to him. For James had sworn that he would not eat bread from that hour in which he had drunk the cup of the Lord until he should see Him risen from among them that sleep. And shortly thereafter the Lord said: ―Bring a table and bread!” And immediately it is added: He took the bread, blessed it and brake it and gave it to James the Just and said to him: ―My brother eat your bread, for the Son of Man is arisen from among them that sleep.‖ (17B;pg 335) From Sproul & Wolgemuth … ―James is a Wisdom Book of the New Testament-much like the Psalms and Proverbs-in its style and format. And what makes the book special is that it was written by a man who would have known the Savior in a very intimate way … as only a brother could know.‖ (8B;pg 326) If we can believe James related the words of Jesus and taught from his very proximity to the Christ as brother and proponent, then why is it so difficult to reckon that Thomas might have ―taken notes‖ or handed down a tradition based on his personal relationship with Jesus?

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Interestingly, in a glance back at the text, it would seem that at this time the disciples had an inkling that Jesus would be leaving them; probably they couldn‘t have imagined how.

Christ, as usual, was laying the groundwork for his physical absence. #13) (Coptic) Jesus said to His disciples, ―Compare me to something and tell me what I am like.‖ Simon Peter said to Him, ―You are like a just messenger.‖ Matthew said to Him, ―You are like a wise philosopher.‖ Thomas said to Him, ―Teacher, my mouth is utterly unable to say what you are like.‖ Jesus said, ―I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended.‖ And He took him, and withdrew, and spoke three sayings to him. When Thomas came back to his friends they asked him, ―What did Jesus say to you?‖ Thomas said to them, ―If I tell you one of the sayings He spoke to me, you will pick up rocks and stone me, and fire will come from the rocks and devour you.‖ (5;pg 2) Gospel parallels are as follows, asking and answering the question of Jesus true identity.

While there were hints and admonitions, none of them would have understood the implications. Thus the stern order in the following …

Mark 8:27-30 And Jesus went on with His disciples to the villages of Caesarea Philippi; and on the way He asked His disciples, ―Who do the people say that I am?‖ And they told Him, ―John the Baptist; and others say, Elijah; and others, one of the prophets.‖ And He asked them, ―But who do you say that I am?‖ Peter answered Him, ―You are the Christ‖ And He strictly charged them to tell no one about Him. (11B;pg 1017-18) There are other such passages … in John 8:25-26 So they (Pharisees) said to Him, Who are you?‖ Jesus said to them, ―Just what I have been telling you from the beginning.‖ (11B;pg 1078) Luke 22:70 Then they all said, ―Are you the Son of God?‖ So He said to them, ―You rightly say that I am.‖ (21B;pg 1841) Luke 23:3 Then Pilate asked Him saying, ―Are you the King of the Jews?‖ He answered him and said, ―It is as you say.‖ (21B;pg 1842) What I see here is the method called ―begging the question.‖ In being questioned, Jesus creates the opportunity to repeat His identity. In the text, and in Mark, Jesus uses the age-

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old ploy of … if you want something repeated, tell someone not to. It becomes impossible to contain oneself. Christ was a student (and the creator) of the human condition, high drama, and was well aware of cause and effect. With Thomas ―holding out‖ on his friends it is the same thing: In telling the Disciples about things he couldn‘t repeat, he (Thomas) guaranteed their unbridled curiosity, and despite the possibility of being devoured by fire from the rocks, probably revealed the secret. This was most likely the nature of Jesus‘ true identity of Messiah and Savior.‖ #14) (Coptic) Jesus said to them, ―If you fast, you will bring sin upon yourselves, and if you pray you will be condemned, and if you give to charity, you will harm your spirits.

When you go into any region and walk about in the countryside, when people take you in, eat what they serve you and heal the sick among them.

After all, what goes into your mouth will not defile you; rather, it‘s what comes out of your mouth that will defile you.‖ (1;pg 2) Don‘t just give to charity or do charitable works: be charitable. It is about being and believing, not doing for merit. At first glance the opening passage seems to make no sense in the context of what we are usually taught: we tend to believe that good will arise out of good. However, this I believe, is potentially another prophetic warning that the good the disciples attempt to do will probably land them in untenable positions and, for most, eventual martyrdom in the hands of those like Saul of Tarsus. And this response is most likely couched in how the Jewish authorities will view the 1 st century followers of The Way ... as a threat. And yet, this bundle of sayings does not appear connected. The 2 nd and 3rd statements do more closely follow scripture, while the 1st does not seem to connect. Maybe this was an addition by Gnostic thinkers to embed a statement about orthodox behaviors, and the inevitable outcome of doing rather than seeking to understand. Notice the connection of eating in the 2nd passage with the 3rd and the reassurance that it isn‘t what they will feed you that will hurt you, but that which issues from the mouth will do the damage. Possibly the disciples were concerned about the prescribed Jewish diet, and wondered if eating unblessed food from their neighbors would make them unclean. Notice what Christ says to Peter about unwashed hands not being the defiler, but that the mouth is. Compare this to the Torah, and the laws contained for cleanliness. Christ says that most unclean things issue from the mouth, from an unclean heart. Thomas has two concise statements that are further embellished in the scripture, and obviously tie back to proverbs.

Q30 ―Whenever you enter someone‘s home, let you first words be, ‗Peace to this house!‘ If a person who loves peace lives there, they will accept your blessing. If not, your words will come back to you. Stay in this house, taking what food and drink they offer, for the laborer deserves this reward. Do not keep moving from house to house. When you enter a town and the people welcome you, eat the food they provide. Heal the sick who are there. Say to the people of the town, ‗The realm of God is at your door.‘‖ (14B;pg 64)

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Matthew 10:11-13 ―And whatever town or village you enter, find out who is worthy in it and stay there until you depart. As you enter the house, greet it. And if the house is worthy, let your peace come upon it, but if it is not worthy, let your peace return to you.

(11B;pg 982) Luke 10:5-9 ―Whatever house you enter, first say, ‗Peace to this house!‘ And if a son of peace is there, your peace will rest upon him. If not, it will return to you. And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house. Whenever you enter a town and they receive you, eat what is set before you. Heal the sick in it, and say to them, ‗The Kingdom of God has come near to you.‘‖ (11B;pg 1046) Proverbs 18:6-8 A fool‘s lips walk into a fight, and his mouth invites a beating. A fool‘s mouth is his ruin, and his lips are a snare to his soul. The words of a whisperer are like delicious morsels; they go down into the inner parts of the body. (11B;pg 651) Matthew 15:11 And He called the people to Him and said to them,―It is not what goes into the mouth that defiles a person, but what comes out of the mouth: this defiles a person.‖ (11B;pg 989) Matthew 15:16-20 And He said [to Peter], ―Are you also still without understanding?

Do you not see that whatever goes into the mouth passes into the stomach and is expelled?

But what comes out of the mouth proceeds from the heart, and this defiles a person. For out of the heart come evil thoughts, murder, adultry, sexual immorality, theft, false witness, slander. These are what defile a person. But to eat with unwashed hands does not defile anyone.‖ (11B;pg 990) Q21 ―No good tree produces rotten fruit and no bad tree produces good fruit. Each tree is known by its own fruit. People do not pick figs from thorn bushes, nor gather grapes from blackberry brambles. Good people draw from what is good from the treasure of their hearts. Bad people produce what is bad from evil within them. A person‘s words flow from what is treasured in the heart.‖ (14B;pg 54) #15) (Coptic) Jesus said, ―When you see the one that was not born of woman, fall on your faces and worship. That one is your Father.‖ (see GOT #101) (1;pg 2) (No Greek) There is no Greek, nor any noted parallels. However, Thomas is not perpetuating any kind of heresy or misdirection. What if Christ had said, ―That one is [of] the Father.‖ (Author‘s wording) That is accurate scripturally and prophetically. How do we know that Jesus did not utter such words as another clue to the disciples in the same way he was apparently fond of saying, ―Those who have ears should listen.‖? It sort of follows the modern declaration that if it walks, quacks and acts like a duck, it probably is.

Remember #5 that echoes, ―Know what is in front of your face, and what is hidden from you will be disclosed to you.‖ (1;pg 1)

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See Isaiah 7:14 Therefore the Lord himself will give you a sign. Behold the virgin shall conceive and bear a son, and shall call his name Immanuel. (11B;pg 690) Note the repeat in Matthew 1:20-21 ― … Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.‖ The passage goes on to repeat the prophecy of Isaiah. (11B;pg 973-74) #16) (Coptic) Jesus said, ―Perhaps people think that I have come to bring peace upon the world. They do not know that I have come to cast conflicts upon the earth: fire, sword, war. For there will be five in a house: there will three against two and two against three, father against son and son against father, and they will stand alone.‖ or ― …they shall stand as solitaries.” (Refer back to GOT #10 and forward to #55) (1;pg 2) (No Greek) There is no Greek, however, other well know references and corollaries abound. For instance …Micah 7:6 For son dishonors father, Daughter rises against her mother, Daughter-in-law against her mother-in-law; A man‘s enemies are the men of his own household. (21B;pg 1539) Here we have references from 5 significant genres, and the message is the same. We have Micah from the OT, John the outlier, Luke the Synoptic, the Q Gospel and the Gospel of Thomas. And there are many more like this. When there is such convergence and consensus, pay particular attention. This is a message that truly resonates with us at a very spiritual and ancient level. God makes similar references in the OT about being a jealous God, etc. In this case it is His Way or the wide highway of eternal spiritual death. … or worse, life without God for all time.

Matthew 10:34-36 ―Do not think I came to bring peace on the earth; I did not come to bring peace, but a sword. For I came to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man‘s enemies will be the members of his own household.‖ (21B;pg 1650) Luke 12:49-53 ―I have come to cast fire upon the earth; and how I wish it were already kindled! But I have a baptism to undergo, and how distressed I am until it is accomplished! Do you suppose that I came to grant peace on earth? I tell you no, but rather division; for from now on five members in one household will be divided, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in law against daughter-in-law and daughter-in-law against mother-in-law.‖ (2B;pg 1683) John 9:39 Then Jesus said, ―I came into this world for judgment [as a Separator, in order that there may be separation between those who believe on Me and those who reject Me], to make the sightless see and to make those who see become blind.‖ (47B;pg 966)

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Q57 ―Do you suppose that I am here to bring peace? No, I have come to bring the sword of division. My message will divide father and son, mother and daughter, mother-in-law and daughter-in-law. Those who prefer their father or mother to me are not deserving.

Nor are those who prefer their sons and daughters. Unless you carry your own cross and follow me, you are not worthy.‖ (14B;pg 91) And who are these folks who will ―stand alone‖ or ―stand as solitaries?‖ Those are the true believers in Christ as Lord: Christians who confess their beliefs with their lips as John suggests. I believe that this has occurred, and will continue to be an issue as The Holy Spirit kindles the fire of Pentecost in the hearts and minds of believers. In fact, as God by definition becomes less defined in an effort to widen the embrace, those who adhere to specific Christ-centered worship will be literally standing alone. It is not politically correct to claim exclusivity in matters of faith, because it is considered eliteist and arrogant. And I am more than confident that the bringing of sword and fire may apply not only to the daily spiritual warfare against Satan described in Ephesians, but also the final alignment against the anti-Christ in John‘s Revelation prophecy. Remember, Christ declared war on death and its author, Satan. The original fallen angel will not go quietly into the night, but will wage a counter offensive.

The ―Q‖ source includes the carrying of one‘s own cross in this passage, which is not just about the baggage and burdens we carry, but the very real prospect that following Christ might mean experiencing what Christ would endure at the hands of the Romans. While they could not have imagined what the future held, they did have history as a teacher: the Romans had crucified 2000 Jews during a rebellion following Herod the Great‘s death in 4 B.C. It was a common practice for the condemned to carry their own cross ... like being given a shovel and told to dig your own grave. #17) (Coptic) Jesus said, ―I will give you what no eye has seen, and what no ear has heard, and what no hand has touched, what has not arisen in the human heart.‖ or … ―what has not risen in the mind of mankind‖ or … ―what has never occurred to the human mind.‖ (1;pg 3) (10;pg 3) (12;pg 2) (No Greek) Isaiah 64:4 use of similar wording, but different context … ―From of old no one has heard or perceived by the ear, no eye has seen a God besides you, who acts for those who wait for him.‖ (11B;pg 754) 1 Corinthians 2:9-10 Evidently Paul was harking back to a familiar prophecy in Isaiah when he invoked the OT scripture ―But, as it is written, What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him‖ – these things God has revealed to us through the Holy Spirit.‖ (11B;pg 1147) It is worth pondering the alternative notion that Tobias Churtan espouses on pages 51 & 52 in The Gnostics explaining that the word of Paul to the church in Corinth is lifted and placed in the mouth of Christ in this passage of the GOT. Why is there this persistence in assuming that the author lifted passages for the purpose of legitimacy? It is also just as

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probable that these seeds of truth were known to later authors and placed in their epistles for the sake of being authoritative; by leaning on earlier well-known traditions. Is it too much for us to believe in the perfection of God, that He might wish to perform simultaneous inspiration or even revelation?

Matthew 13:13 ―Therefore I speak to them in parables, because while seeing they do not see, and while hearing they do not hear, nor do they understand.‖ (21B;pg 1656) Galatians 1:12 ―For I neither received it from man, nor was I taught it, but I received it through a revelation from Jesus Christ,‖ (2B;pg 1893) Q33 When Jesus was alone with His disciples, He turned to them and said, ―Fortunate are the eyes that see what you are seeing. Many prophets and kings wished to see what you now see and never saw it, longed to hear what you now hear and never heard it.‖ (14B;pg 67) Common wording: a common tradition spanning the OT & NT. This is to remind us of the continuing revelation of the person of Christ and the nature of the great ―I Am.‖ When Christ was saying this in the GOT He was speaking of Himself and the new law of Grace & Salvation. He gave us what could never arise in the human heart by itself. It once again lends itself to the fact that we do not do these things ourselves, and strips away the notion that this is a purely Gnostic text bent on revelation through a will of the intellect. There is a resonance here that also occurs in both #5 & 6 that reminds us that it is revelation through Christ, and Christ alone. We are not gods because we know Christ, but that we recognize God in Christ that is essential here. Paul says it well in Galatians … it is not taught but a blessed gift, a result of grace. It can be nothing if not of Christ through the Holy Spirit. #18) (Coptic) The disciples said to Jesus, ―Tell us, how will our end come?‖ Jesus said, ―Have you found the beginning, then, that you are looking for the end? You see, the end will be where the beginning is. Blessed is the one who stands at the beginning: that one will know the end and not taste death.‖ (1;pg 3 Or … ―Do you know Me?‖ (Author‘s statement) Revelation 1:8 ―I am the Alpha and the Omega, the Beginning and the End,‖ says the Lord, ―who is and who was and who is to come, the Almighty.‖ (21B;pg 2301) Revelation 22:13 ―I am the Alpha and the Omega, the Beginning and the End, the First and the Last.‖ (21B;pg 2337) Revelation 21:6 And He said to me, ―It is done! I am the Alpha and the Omega, the Beginning and the End. I will give of the fountain of the water of life freely to him who thirsts.‖ ((21B;pg 2333)

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John 1:1-4 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the Light of men. (2B;pg 1713) John 8:58 Jesus said to them, ―Most assuredly, I say to you, before Abraham was, I AM.‖ (21B;pg 1883) Note: God also refers to Himself as the great I AM in Exodus 3:14.

Hebrews 13:8 Jesus Christ is the same yesterday and today and forever. (2B;pg 1991) Genesis 1:26 Then God said, ―Let us make man in Our image, according to Our likeness; …‖ (21B;pg 6) Philippians 1:21 For to me, to live is Christ, and to die is gain.

(21B;pg 2142)

Romans 6:23 For the wages of sin is death, but the gift of God is eternal life in Jesus Christ our Lord. (21B;pg 2033) Luke 20:38 ―For He is not the God of the dead, but of the living, for all live to Him.‖ (21B;pg 1832) So it‘s a ―riddle me this‖ kind of response or answer a question with a question. Jesus is asking, in essence, ―do you know who I am?‖ The disciples are attempting to use His insight in much the same way one would use a palm reader or a soothsayer; He tosses it back to them to determine their personal relationship with Him. All of the supporting scripture echoes the same message, and Genesis alone would have clinched it, I think.

John spells it out, and was probably aware of the implication of Christ‘s inference, especially in that they were familiar with the Torah and the Kabbalah creation stories.

The writing was not only on the wall, but embedded in the Torah as Hebrew character code. And … to know Christ is not to die, but to be reborn. The message is clear and unambiguous. If one discovers the beginning (Christ), then one knows the end (salvation and eternal spiritual life). In other words one knows the outcome of grace, which is salvation, which is eternal spiritual life … and ―will not taste death.‖ (see GOT #19) Christ is the Living Water, and whosoever drinks from it will not taste death, or John 7:37-38 …―If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.‖ (3B;pg 1523) While somewhat cryptic, Jesus is making reference to His deity and the relationship to God the Father and the Holy Spirit … The Trinity. As well, He also refers to eternity and the full circle of life which culminates in death, and eternal life. The ―gnosis‖ or knowing of this infinity, this Christ, is extremely important to a faith-directed life. Thomas was one who needed to know, and through knowing came to believe, and believe beyond the shadow of a doubt. But, of course, more blessed is he who has not seen and yet believes.

The Scriptures answer over and over the question of who is Jesus, and in very succinct terms both in the OT and NT writings. Notice how consistent the answer is. I think the last sentence is extremely transcendent and spiritually directed; blessed assurance, if you

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will. In some ways this harks to John and his more mystical slant … more spirit, fewer acts.

John 7:29 ―I know Him, because I am from Him, and He sent Me.‖

(13B;pg 1523)

#19) (Coptic) Jesus said, ―Blessed is the one who came into being before coming into being. If you become my disciples and pay attention to my sayings, these stones will serve you. For there are five trees in Paradise for you; they do not change, summer or winter, and their leaves do not fall. Whoever knows them will not taste death.‖ (1;pg 3) Again refer to …

John 1:1-4 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. (21B;pg 1857) Genesis 3:1 And he [the serpent] said to the woman, ―Has God indeed said, ‗You shall not eat of every tree of the garden‘?‖ (21B;pg 11) Genesis 3:6 So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate.

(21B;pg 11) Revelation 22:2 In the middle of the street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations. (3B;pg 1762) Revelation 22:14 Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. (3B;pg 1763) Luke 19:39-40 And some of the Pharisees in the multitude said to Him, ―Teacher rebuke your disciples.‖ And He answered and said, ―I tell you, if these become silent, the stones will cry out.‖ (13B;pg 1384) Matthew 17:20 He replied, ―Because you have so little faith. I tell you the truth, if you have faith as small as a mustard seed, you can say to this mountain, ‗Move from here to there,‘ and it will move. Nothing will be impossible for you.‖ (24B;pg 695) Some include verse 21 which says ―But this kind does not go out except by prayer and fasting.‖ John 14:2 ―In my Father‘s house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you.‖ (24B;pg 763) This is apparently a combination of scriptural statements folding into the great ―I Am‖ and further revealing the absolute unchanging, unwaivering, universal, cosmological God who

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is the same yesterday, today and tomorrow … the Alpha & the Omega. See John 8:58 Jesus said to them, ―Most assuredly, I say to you, before Abraham was, I AM.‖ (21B;pg 1883) This speaks of God‘s authority and unchanging nature. Consider the outcome if God‘s response was like our own … of the moment, rooted in self service, and whimsical. The cosmos would be a disaster, and Einstein discovered that was not at all the case. Order prevailed and prevails! I believe that the creation is available to serve us, and yes, the stones, as well. Very reassuring! The point here is that even the most insignificant can be made significant in the service of the Kingdom. All creation serves the will of God, as noted in the passage from Luke. Ever just kicked stones out of your path because they were a nuisance? Me, too. While I have seen reference to the five trees of Paradise, in mystical and astrological contexts, this also speaks to the unchanging nature of God, and possibly the reassurance of an eternity as promised … if only we make the appropriate choice. All needs will be met. It‘s all about choices, as the story of Adam & Eve demonstrated. In the Kaballah there is the Tree of Life, which may be the model for this passage. On this model are 10 attributes (sefirot) that form the basis for the world.

Some of these are Wisdom, Understanding, Mercy, Victory, Glory & Judgement.

About continuity, see Exodus 3:14-15, in particular … And God said to Moses, ―I AM WHO I AM.‖ … ―This is My name forever, and this is My memorial-name to all generations.‖ (13B;pg 80) (Q46), ―Yet not a single little bird is forgotten by God.‖ Is this evidence of an errant God, a God without a plan? (14B;pg 80) #20) (Coptic) The disciples said to Jesus, ―Tell us what Heaven‘s kingdom is like.‖ He said to them, ―It‘s like a mustard seed, the smallest of all seeds, but when it falls on prepared soil, it produces a large plant and becomes a shelter for birds of the sky.‖ (1;pg 3) Matthew 17:20 revisited from #19 ―… I tell you the truth, if you have faith as small as a mustard seed… Nothing will be impossible for you.‖ (24B;pg 695) Q78 ―Even if your faith is no bigger than a mustard seed, you can say to this mountain, ―Move!‖ and it will move. Nothing will be impossible for you.‖ (14B;pg 113) Matthew 13:31-32 Another parable He put forth to them saying, ―The Kingdom of heaven is like a mustard seed, which a man took and sowed in his field, which indeed is the least of all the seeds; but when it is grown it is greaterthan the herbs and becomes a tree so that the birds of the air come and nest in its branches.‖ (3B;pg 1394-95) Luke 13:18-19 Then He said, ―What is the kingdom of God like? And to what shall I compare it? It is like a mustard seed, which a man took and put in his garden; and it grew and became a large tree, and the birds of the air nested in its branches.‖ (3B;pg 1487)

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Q61 ―What is the Realm of God like? How can I describe it to you? It is like a tiny mustard seed that someone tosses into the garden. It grows into a tree and birds nest in its branches.‖ (14B;pg 95) As explained in the Q text, it was typical for Jewish prophets to compare the Kingdom to the famed cedars of Lebanon, which were used to build the temple of Solomon in Jerusalem. So, Jesus probably shocked His audience by comparing it to what farmers considered a scraggly weed. He often used the common to illustrate the uncommon. I am sure his followers felt comforted in that most were not privilaged. As it was with Christ Himself, the Kingdom began with the birth of an infant, vulnerable, unassuming, taking on a suit of flesh, that He might know us and serve us by dying in the only way we could understand ... via the flesh … and then, through His resurrection, showing us that He conquered death, Satan and his legions. Through His death He created the greatest life force ever witnessed … and we all nest in His branches. The Kingdom that began with an individual is truly a marvelous thing. #21.) (Coptic) Mary said to Jesus, ―What are your disciples like?‖ He said, ―They are like little children living in a field that is not theirs. When the owners of the field come, they will say, ‗Give us back our field.‘ They take off their clothes in front of them in order to give it back to them, and they return their field to them.

For this reason I say, if the owners of a house know that a thief is coming, they will be on guard before the thief arrives and will not let the thief break into their house (their domain) and steal their possessions.

As for you, be on guard against the world. Prepare yourselves with great strength, so the robbers can‘t find a way to get to you, for the trouble you expect will come.

Let there be among you a person who understands.

When the crop ripened, he came quickly carrying a sickle and harvested it. Anyone with two good ears had better listen!‖ (5;pg 3) Matthew 24:42-44 ―Watch, therefore, for you do not know what hour your Lord is coming. But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into.

Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.‖ (3B;pg 1414) Luke 12:39-40 ―But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into.

Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.‖

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(3B;pg 1485) Mark 4:26-29 And He said, ―The Kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come.‖ (3B;pg 1431) Q55 ―If the owner of the house knows when a thief is coming, he will be on guard and not let anyone break into the house. You too must be prepared – the Son of Man will arrive when you least expect Him.‖ (14B;pg 89) Q4 John the Baptist said, ―I Baptize you with water, but someone more powerful than me is coming. I am not fit to untie His sandals. He will baptize you with Holy Spirit and fire.

His pitchfork is in His hand, ready to thresh the grain. He will gather the wheat into His granary; but He will burn the chaff in a fire that never goes out.‖ (14B;pg 37) Jesus‘ answer [whether to Mary or not is open to question, and probably irrelevent, except that it has a female asking an important question to which He responds to disciples‘status of waiting and readiness] is essentially that the disciples are prepared to give up worldly or material acquisitions (the fields and their clothes) and are waiting for the Kingdom as if it might present itself at any time. This was more to be positioned for the Second Coming in Matthew, yet the Kingdom was already among them, and I‘m not sure they truly realized it. Jesus was speaking about both the current and future condition as though they co-existed. In God‘s mind they do, and that may be why Christ appeared to speak in paradoxes. And ―knowing‖ this, so to speak, is critical to interpreting Christ‘s message.

Maybe that was what Thomas meant all along.

In the Q Gospel it is explained that in ancient Jewish culture breaking through a doorway brought bad luck, even to the thief. So the words of Jesus here literally mean breaking through the walls … now that would be a wake up call! This is not a passive experience, but a real life changing event. Be prepared! The last passage underscores the literal approach and what, I believe, is an apocolyptic forwarning … maybe personal in some cases, eventually corporate if we are alive in His time. #22) (Coptic) Jesus saw some babies nursing. He said to His disciples, ―These nursing babies are like those who enter the (Father‘s) kingdom.‖ They said to Him, ―Then shall we enter the (Father‘s) kingdom as babies?‖ Jesus said to them, ―When you make the two into one, and when you make the inner like the outer, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in the place of a hand, a foot in place of a foot, an image in place of an image, then you will enter [the kingdom].‖ (5:pg 4)

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It would seem that while appearances may be, or seem to be, unaltered, the spirit of the flesh will be replaced or transformed into a spirit of God. This would follow the idea that, while we are changed it is a change in the heart. We don‘t necessarily look different, speak in a different voice or become something we are not. We are normal people who are transformed … people in the world, but not necessarily of the world. And yet we are [both] as Christ was … man & God. It is the great paradox that can make a simple act of faith a highly complex matter. As the Christ figure in the movie Joshua said. ―It is that simple.‖ Luke 18:16-17 But Jesus called them to Him and said, ―Let the little children come to Me, and do not forbid them; for of such is the Kingdom of God. Assuredly I say to you, whoever does not receive the Kingdom of God as a little child will by no means enter it.‖ (3B; 1495) Mark 9:43-48 ―If you hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched--- where ‗Their worm does not die, and the fire is not quenched.‘ And if your eyes causes you to sin, pluck it out. It is better to enter the Kingdom of God with one eye, rather than having two eyes, to be cast into hell fire---where ‗Their worm does not die, and the fire is not quenched.‘‖ (3B;pg 1441) Matthew 18:2-5 Then Jesus called a little child to Him, set him in the midst of them, and said, ―Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the Kingdom of Heaven. Therefore whoever humbles himself as this little child is the greatest in the Kingdom of Heaven. Whoever receives one little child like this in My name receives Me.‖ (3B;pg 1402) Q32 At this time, Jesus said, ―I thank you, Father, for hiding these things from the wise and the clever and revealing them to the childlike. This is the way you want it.

Everything has been put in my hand by my father. No one knows who the son is except the father, and who the father is except the son, and anyone to whom the son chooses to reveal him.‖ (14B;pg 66) Isaiah 11:6 …And a little child shall lead them. (21B;pg 1175) Psalm 127:3 Behold, children are a gift from the Lord; the fruit of the womb is a reward.

(13 B;pg 823) John 1:12 But as many received Him, to them He gave the right to become children of God, even to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (13B;pg 1397) When we focus on the spiritual and replace the physical (sin-ridden flesh) with a body of the spirit … all is replaced, we are neither male nor female (as Adam was in the Kabbalah … nether male nor female, yet embodying both qualities … once split both halves had

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residual of the other), then we will be pure and undefiled. Babies are about the closest to this ideal, as they have no preconceived notions, and their hearts are open to the spirit without question or hesitation. They have an abiding faith that makes them vulnerable, yes, but also exceptionally strong in willingness and desire ... where the spirit resides. We will enter as new beings justified in Christ like children. The combination of passages, while seemingly awkward, actually refer to being reborn, I believe. To be reborn is to be a child, and all that was is new. There again this is spiritually speaking. #23) (Coptic) Jesus said, ―I shall choose you, one from a thousand and two from ten thousand, and they will stand as a single one.‖ (5;pg 4) (No Greek) But again see John 1:12 ... as though a reiteration, a confirmation, of the outcome of only believing.

John 1:12 But as many received Him, to them He gave the right to become children of God, even to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (13B;pg 1397) John 3:16b saying, ―that whoever believes in Him should not perish but have eternal life.‖ (13B;pg 1401) That is to say … as the body of Christ … a single one. There are a number of other references to this, such as John 3:16b which again says that not everyone will be aboard, but that those who make the decision will have everlasting life. John is more about the point of entry, so to speak; he makes no bones about it being exclusive, that is to say, it excludes those who do not and will not believe in Him. As it is also said, ―No one comes to the Father except through me (paraphrased).‖ Remember the old hymn whose lyrics go something like this … we are one in the spirit, we are one in the Lord …? The interesting twist is the notion that Christ will choose us rather than the other way around. I don‘t know where that comes from unless He would choose us all if the choice were His, yet He knows that the choice ultimately rests with us; and that separates us one in a thousand, two in ten thousand. Revelation says that there will be 144,000 ―sealed‖ from the 12 tribes of Israel in addition to those who will come out of the great tribulation washed in the blood of the Lamb. There again is the paradox of knowing and yet allowing choice. Suffice it to say that we all have the potential, whether we exercise it or not is always the persistent issue. Back in #16 Thomas talks about divisions that will occur and reflects on those who are alone, apart, will be also solitary ones. I think it is fair to say that if you choose Christ, you are not of the mainstream. Christ asks to do what He has already paved the way for (pardon the unintended pun). He would not ask us to do what He has not already experienced, and defied glorious.

#24) (Coptic) His disciples said, ―Show us the place where you are, for we must seek it.‖ He said to them, ―Anyone here with two good ears had better listen! There is light within a person of light, and it shines on the whole world. If it does not shine, it is dark.‖

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(5;pg 4) Q42 ―No one lights a lamp and puts it under a bushel basket. They put it on a stand so that everyone can see the light. Your eye is the lamp of your body. When your eye is clear, your entire body fills with light. But if your eye becomes clouded, your body is in darkness. Be careful that your light never fades into darkness.‖ (14B;pg 76) Psalm 119:105 Your word is a lamp to my feet and a light to my path. (3B;pg 885) Matthew 6:22-23 ―The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness.‖ (3B;pg 1382) Luke 11:33-36 ―No one, when he has lit a lamp, puts it in a secret place or under a basket, but on a lampstand, that those who come in may see the light. The lamp of the body is the eye. Therefore, when your eye is good, your whole body is full of light. But when your eye is bad, your body also is full of darkness. Therefore take heed that the light which is in you is not darkness. If then your whole body is full of light, having no part dark, the whole body will be full of light, as when the bright shining of a lamp gives you light.‖ (3B;pg 1483) Psalm 18:28 For Thou dost light my lamp; the Lord my God illumines my darkness.

(13B;pg 727) Matthew 5:14 & 16 ―You are the light of the world. A city set on a hill cannot be hidden.‖ ―Let your light shine before men in such a way that they may see your good works and glorify your Father who is in heaven. (13B;pg 1264 & 1265) Christ shines from all who believe, for He is in us all, and when recognized shines forth like a city on a hill, a lamp set out for all to see. This is not a false pride, but a revealing once again of the wondrous nature of that which resides in us all as potential.

Unfortunately, for most it is unrealized potential. Note the use of light as far back as the creation in Genesis. God is a God of light and revelation. Light shows things for what they are, not hidden or dark. If we are darkness, then we do not know our true selves, true potential. Knowing our potential in the light is essential to practicing, not the other way around. works without faith are hollow, and blind faith is to be avoided at all costs. Blind faith leads to actions that are not well thought through; consequences are not considered.

It is self-serving and self-edifying. Christ was not of this ilk, and often reminded His disciples and the apostles of the need to know and then act accordingly, judiciously, not walking on water and then remembering where you are and sinking.

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Walking on the water for a split second isn‘t the trick, staying there is. It is always about the process, not an event. Praising and glorifying Christ casts a wonderous light over all things that we do and that we are, even though we fall short of the mark. #25) (Coptic) Jesus said, ―Love your friends like your own soul, protect them like the pupil of your eye.‖ (5;pg 4) Now consider how this resonates with all of the scripture that asks us to love and protect neighbors, strangers, enemies, etc. The Gospel of Q says the following about those whom Christ loved, and this is our model and our reward …

Q82 Jesus said to His followers, ―You have stayed close to me through all of my trials.

You will eat and drink with me in the realm of God.‖ (14B;pg 118) Matthew 19:27&28 Then Peter answered and said to Him, ―Behold, we have left everything and followed you; what then will there be for us?‖ And Jesus said to them, ―Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.‖ (13B;pg 1293) In Matthew 19:29 if it were not clear enough, He goes on to say that those who gave up so much (relatives, land, etc.) will receive a hundredfold in addition to eternal life. But I think Jesus also meant that if you follow this, then the Kingdom of God would begin to materialize on this plain, because right outcomes follow right behaviors.

Luke 22:28 ―But you are those who have continued with Me in My trials. And I bestow upon you a kingdom, just as my Father bestowed one upon me, that you may eat and drink at My table in My kingdom and sit on thrones judging the twelve tribes of Israel.‖ (3B;pg 1503) Proverbs 27:10 Do not forsake your friend or your father‘s friend …Better is a neighbor who is near than a brother who is far away. (13B;pg 869) Proverbs 17:17 A friend loves at all times, and a brother is born for adversity.

(13B;pg 857) Exodus 20:6 …but showing steadfast love to thousands of those who love me and keep my commandments. (11B;pg 73) Matthew 22:39 When asked by the Pharisees which is the great commandment in the law, in an endeavor to snare Him, Jesus replied, ―And a second is like it: You shall love your neighbor as yourself.‖ (11B;pg 998)

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Galations 5:14 For the whole law is fulfilled in one word: ―You shall love your neighbor as yourself.‖ (11B;pg 1173) This was in an effort by Paul to illustrate how to serve one another, not devour one another.

Christ takes the idea of being ―neighborly‖ to an all new level, which is what He was all about. He didn‘t merely repeat the law but, but fulfilled it by taking it higher. Instead of not coveting your neighbor‘s goods, servants or land or bearing false witness (which is purely legalistic), He speaks of loving your neighbor as you would yourself. That is a new direction out of love, not fear or retribution … the new Law is Christ. You can tell the difference, the tone. Thomas reflects this well in his passage even if there is not a direct parallel. The message is, however, in the same frame of reference. #26) (Coptic) Jesus said, ―You see the sliver in your brother‘s eye, but you don‘t see the timber in your own eye. When you take the timber out of your own eye, then you will see well enough to remove the sliver from your brother‘s eye.‖ (5:pg 4) (Greek) shows identical wording in the partial second sentence in the passage ―… then you will see …‖ (1;pg 8) Q20 ―Why do you notice the speck of sawdust in your brother‘s eye and not the wooden plank in your own? How can you say to your brother, ‗Let me take out the sawdust from your eye‘ when you cannot see the plank in your own? Hypocrite! Remove the plank from your own eye first; then you will see clearly enough to remove the sawdust from your brother‘s eye.‖ (14B;pg 53) The Greek word was hypokrites, meaning an actor or orator, and in a derogatory sense, a pretender. (B14;pg53) In otherwords, it was a practicing verses preaching program. I am certain that there was much ado about pretense, as opposed to action. Much of Christ‘s venom was directed to those who would act piously, but be truly interested only in social standing as a result of apparent adherance to the law. [God was often used as a club to beat the populace into submission, and probably was helpful in thwarting revolt.] No doubt, the Pharisees took a hit in this area, as they were all about authority and little about humane treatment. I‘m also sure He probably had the Sanhedrin (a collection of 70 high ranking Jews) in view, as well. In fact, He makes a similar comment in Luke 11:44 when he says, ―Woe to you, scribes and Pharisees, hypocrites!‖ (3B;pg 1483) He later says the same to lawyers. #25 & 26 appear to connect in the image of the eye and it‘s need for protection from injury, and the all-important idea of seeing … both literally and figuratively. As well, the eye acted as a sort of doorway to the soul by which both darkness and light were evident. #27) (Coptic) [Jesus said] ―If you do not fast from the world, you will not find the [Father‘s] Kingdom. If you do not observe the sabbath as a sabbath you will not see the Father.‖ (5:pg 4)

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(Greek) Nearly identical ―Unless you …you shall in no way …of God; and unless … you shall …‖ (1;pg 8) Matthew 6:16 ―And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward.‖ (11Bpg 978) Romans 12:2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. (11B;pg 1141) 1 Corinthians 3:19 For the wisdom of this world is folly with God. For it is written, ―He catches the wise in their craftiness,‖ and again, ―The Lord knows the thoughts of the wise, that they are futile.‖ (11B;pg 1148) 1 John 2:15 Do not love love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. (11B;pg 1228) 1 John 2:17 And the world is passing away, and the lust of it; but he who does the will of God abides forever. (3B;pg 1731) If you do not separate yourself from the world, then you are of the world. It is almost an impossible task; yet we are called to be in the world, but not of the world. Another concept of the paradox of God. I talked with some fellow believers this week, and found, to my consolation, that while we disagreed about semantics, we saw the same Cross, the same Christ, the same Resurrection, and the same Salvation. That was the best reassurance that all was well, and that God was in His sphere. Obviously, if the world is in us, then the Father is not with us because we have decided to serve two (2) masters … greed verses God. But, if we decide to serve Him, then the world is not in us. We are blessed. The Holy Spirit will guide us as helper and holy entity. But it also is said in Matthew that we should not fake it for the purpose of impressing others … that again is hollow and legalistic. And, of course, the world, as with the flesh, will pass away while the spirit will rise and transcend this world. Thomas is talking about recognizing what is holy and embracing it. Render unto the world that which the world requires, but render unto God that which is His. Know the difference. #28) (Coptic) Jesus said, ―I took my stand in the midst of the world, and in flesh I appeared to them. I found them all drunk, and I did not find any of them thirsty. My soul ached for the children of humanity, because they are blind in their hearts and do not see, for they came into the world empty, and they also seek to depart from the world empty.

But meanwhile they are drunk. When they shake off their wine, then they will change their ways.‖ (5;pg 4)

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This seems to refer to being drunk with the wine of the world, and being focused on selfserving and self-gratifying activities, even with Christ in their midst. This language does not seem to follow the general tone and wording of the balance of Thomas‘ transcription.

The piece about entering and leaving empty, if standing alone, would be more in line. It sounds as though someone later added or embellished this for personal reasons. Possibly, the reasoning was sound, but not the language … it borders on being too philosophical, i.e intellectual for its own sake. I will, however, attempt to delve into the intended meaning.

An excerpt from the Q Gospel does provide a similar take on this message, albeit a rather fatalistic one. It speaks very directly to the human condition; one that is focused so much on the world that it tends to ignore the spiritual. This theme is also picked up in other passages about serving God and money, piling up worldly treasures that will rot, and the ability of the wealthy to get into heaven. This method is one that uses wine and its nature to create a parallel or symbolic relationship between the effects of wine and the effects of the world. We are often ―drunk‖ with its abundance, and yet ignore its temporary nature, and ours as well. Jesus stands among us, and unless we are in distress, we generally ignore Him. Only when we are hung over as a result of our indulgence, or are beaten by the world, do we turn to Him in desperation.

After considering the passage again I underlined the portion that seems to be germane to the message, and is consistent with the body of Christ‘s recorded sayings. The last sentence seems to be an afterthought, especially in that it dulls the intent of the passage.

Many do not change their ways. This seems to be very generous and less than honest.

Q80 ―It will be just like it was in the days of Noah. People ate, drank, got married and went on with their lives right up until the day that Noah climbed aboard the ark. Then the flood came and destroyed them. That‘s how it will be when the Son of Man is revealed.‖ (14B;pg 115) Again, I have to say that there is a kind of strange optimism in the last sentence of the Thomas passage, basically saying that we will wake up to our nature and seek Him. This does sound like a grain of truth for some twisted up in a Gnostic wrapper, not unlike many today who believe that no matter what we do or how we choose, there will be an awareness before it‘s too late. That may be an excuse for an extended hedonistic romp.

Some will not get a clue despite a tugging at the heart.

Ephesians 5:18 And do not get drunk with wine, for that is dissipation, but be filled with the Spirit. (13B;pg 1567) In other words, it is simply a distraction.

John 6:35 Jesus said to them, ―I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst.‖ (13B;pg 1407) From Q79 Jesus was asked, ―When will the kingdom of God arrive?‖ He replied, ―…The kingdom of God is among you.‖ (14B;pg 114)

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1 John 2:15 Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him. (13B;pg 1662) John 1:14 And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth. (13B;pg 1397) Psalm 146:8 & 9 The Lord opens the eyes of the blind; ... But He thwarts the way of the wicked. (2B;pg 1008) #29) (Coptic) Jesus said, ― If the flesh came into being because of spirit, that is a marvel, but if spirit came into being because of the body, that is a marvel of marvels. Yet I marvel at how this great wealth has come to dwell in this poverty.‖ (Greek) [...] poverty.‖ (1;pg 8) 2 Corinthians 8:9 For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich. (2B;pg 1882) Proverbs 13:7 One man considers himself rich, yet has nothing [to keep permanently]; another man considers himself poor, yet has great [and indestructible] riches. (47B;pg 712) Luke 13:23 ―For life is more than food; and the body [more] than clothes.‖ (47B;pg 1181) Isaiah 40:6 ...All flesh is frail as grass, and all that makes it attractive (its kindness, its goodwill, its mercy from God, its glory and comliness, however good] is transitory, like the flower of the field. (48B;pg 795) Possibly this is the reference being made in the last sentence of the passage. ―Marveling‖ at how such wealth could reside in such poverty. The angels may as well marvel at this thing that God loves more than Himself. The doctrine in fact says that He became poor, that we in our poverty might become rich [in spirit] through Him. That is grace in full, that we might become rich through grace, and that He became flesh, or resided in an imperfect [impoverished] state of being. I don‘t believe that He marveled so much as he loved and wept for our transgressions against Him. This may be a method of ―looking down‖ on the flesh ... a Gnostic affectation. He looks down, but it is not condescending; it is pure love and kindness. There is nothing quite like it in scripture, however, it does reflect upon 2 Corinthians, or possibly was reinterpreted in light of later revelation. It is interesting that the converse of the passage #29 begs the question, How is it that utter poverty dwells in such wealth, or in spite of such wealth and potential? We must ask ourselves this each day, especially in light of the next passage ... that we might view ourselves as tin ―gods.‖

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Consider 1 Peter 4:1-2 So, since Christ suffered in the flesh for us and for you, arm yourselves with the same thought and purpose [patiently to suffer rather than fail to please God] ... So that he can no longer spend the rest of his natural life living by [his] human appetites and desires, but [he lives] for what God wills. (48B;pg 1454-55) Our impoverished state is made well [wealthy] in His service. True poverty only exists outside His sphere, and that is a choice we make, to His anguish. And yet our existence being compared to God is portrayed in perspective below in Isaiah ...

Isaiah 40:17 All the nations are as nothing before Him; they are regarded by Him as less than nothing and emptiness [waste, futility and worthlessness]. (48B;pg 795) #30) (Coptic) Jesus said, ―Where there are three gods, they are gods. Where there are two or one, I am with him.‖ (Greek) Jesus said, ―Where there are [three, they are not] without God, and when there is one alone, [I say,] I am with him.‖ (1;pg 8) Matthew 18:20 ―For where two or three have gathered together in My name, I am there in their midst.‖ (2B;pg 1590) Q79 ... ―The kingdom of God is among you.‖ (14B;pg 114) Q30 ... ―Say to the people of the town, ‗The realm of God is at your door.‘‖ (14B;pg 64) When we are alone, we are not truly alone. That is the message of greatest import: we are not alone even when we feel the most separated from all of the things that we are familiar with. Jesus Christ is always with us in spirit via the Holy Spirit, the Advocate. At the Ascension He gave us that assurance. Even within the Gospel of Thomas He reminds us that if we split wood or lift a stone, He is there at all times and in all places. (See #77) Note, also, that when we see Him referring to us as ―gods‖ it appears to be a reminder that we only the essence of ego which makes us lesser gods, and inflated, false arrogant beings without Him. It is only with Him that we are not alone. This is intentionally a benchmark for us. When we attempt to make our way without Him, the idea of being in control makes us gods, but only in our own eyes. God knows our temptation to be more than we are or deserve. It is only with Christ that we rise above this arrogance and posturing.

In the second translation, this passage appears to speak directly to the doctrine of the Trinity, rather than to a simple gathering of believers. More of an indication that this Gospel may be vested with a complexity and is insightful to a greater extent than originally credited with. So it reads that the Trinity is with us, not just the Spirit ... that we are surrounded and enfolded as we gather to worship.

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#31) (Coptic) Jesus said, ―No prophet is welcome in his own village; doctors don‘t cure those who know them.‖ (Greek) Jesus said, ―A prophet is not acceptable in his own country, neither does a physician work cures upon those that know him.‖ (1;pg 8) Luke 4:23-24 Then He said, ―Probably you will quote me that proverb, ‗Physician heal yourself‘ – meaning, ‗Why don‘t you do miracles here in your hometown like those you did in Capernaum?‘ But the truth is, no prophet is accepted in his hometown.‖ (6B;pg 1007) John 4:44 He had previously said, ―A prophet is honored everywhere except in his own country.‖ (6B;pg 1049) Mark 6:4 But Jesus said to them, ―A prophet is not without honor except in his own country, among his own relatives, and in his own house.‖ (3B;pg 1433) Matthew 13:57&58 Jesus said to them, ―A prophet is not without honor except in his own country and in his own house.‖ Now He did not do many mighty works there because of their unbelief. (3B;pg 1396) Q13 ―Fortunate are you when people hate you, exclude you, abuse you and denounce you on my account. Celebrate when that day comes and dance for joy – your reward will be great in heaven. Remember that their ancestors treated the prophets this way.”

(14B;pg 46) In keeping with the theme of dealing with suffering and denouncement, see 1 Peter 3:17 which says, For [it is] better to suffer [injustly] for doing right, if that should be God‘s will, than to suffer [justly] for doing wrong. (47B;pg 1454) For another twist on the physician‘s theme see Mark 2:17 ... Jesus said, ―it is not those who are healthy who need a physician, but those who are sick; I did not come for the righteous, but sinners.‖ (13B;pg 1315) Apparently, as much as we need the Good News, there is a built-in resistence to the truth.

Christ obviously feels that those who know Him are less apt to accept him as Lord. This is strange unless you realize that even his own brother James did not accept Him as the Christ until after His resurrection and re-emergence as a physical being. I suppose that this gets back to the crux of what faith is all about .. believing without a defensible reason to do so.

In addition, it is amazing that with all the irrefutable evidence to support belief in Jesus as Christ, the world continues to reject Him. But, as it often is, those one is closest to tend to

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view them as possibly too familiar. This is often coupled with a sense of intolerance, disbelief or intimidation. Oddly enough we tend to take seriously those with whom we have had less contact and less experience .. Those we should really question and observe with a jaundiced eye. That may be due to the fact that what we know we either revere or detest; rarely do we sit on the fence when it comes to those we think we know well. We become blind to the ordinary: we embrace it with indifference, predictability, lost expectation, and ultimately contempt. As those among us must either serve us in some nepotistic fashion or be shunned by us. Christ must have experienced this with all the apparent expectation, notwithstanding the idea that when Mary called Him as Yeshua, she was calling ―Savior.‖ That is the Hebrew name we westernize as Jesus.

And, I suspect that as with his brother James He had to deal with a serious lack of respect with regard to who He really was in the eyes of those who knew Him most intimately.

They knew Him as a person in the flesh, and could probably not imagine His higher calling, as they were blinded by what they expected, and only what was within their grasp … what they knew within prescribed boundaries. There was probably very little thinking ―outside the box‖ in that rigid traditional culture. Thus, Christ‘s unorthodox approach to the orthodox had the outcome we do not find recorded for posterity. I believe that, because of the lack of expectation, as familiarity breeds contempt, the backlash to his ministry was grossly amplified. #32) (Coptic) Jesus said, ―A city built high on a high hill and fortified cannot fall, nor can it be hidden.‖ (5:pg 5) (Greek) Jesus said, ―A city built on the top of a hill and fortified can neither fall nor be hid.‖ (1;pg 9) This passage also resonates with #33 which also talks about not hiding a lamp under a basket. Again, this is all about not hiding Christ, but proclaiming Him King of Kings.

Matthew actually transcribes this passage with a reference to light in the same order found in the GOT: Matthew 5:14 ―You are the light of the world. A city that is set on a hill cannot be hidden.‖ (3B;pg 1380) This also harks back to the Masada fortress that was on a mountain top (a city set on a hill) overlooking the Dead Sea, where the mass suicide of ―over 1000‖ Israelis occurred in 73 A.D. rather than surrender to the Roman authorities. These were Zealots, who took refuge there …a last holdout after the fall of Jerusalem in 70 A.D. It would be another 1900 years before Israel would again become a nation state. This city was originally built

by Herod the Great in 4 B.C. as an outpost to detect any Egyptian threat. The leader at Masada was Eleazar Ben Yair, who committed suicide after all others‘ lives had been taken. (24;pg 1&2)

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I also believe that the passage about the city on a hill also is a metaphor for Jerusalem itself, especially as it is described in its grandeur and power. Cities on hills denote power, authority, and visibility, in addition to a highly defensible position.

Revelation 21:2 Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride for her husband. (3B;pg 1761) Isaiah 66:10 ―Rejoice with Jerusalem, and be glad with her, all you who love her; …‖ (3B;pg 1072) Isaiah 65:18&19 For behold, I create Jerusalem as a rejoicing, and her people a joy. I will rejoice in Jerusalem, and joy in my people; the voice of weeping shall no longer be heard in her, nor the voice of crying. (3B;pg 1070) Matthew 4:5 Then the devil took Him up into the holy city, set Him on the pinnacle of the temple, … (3B;pg 1378) Psalm 2:6 ―Yet I have set My King on My holy hill of Zion.‖ (3B;pg 777) Psalm 3:4 778)

I cried to the Lord with my voice, and He heard me from His holy hill. (3B;pg

Holy Strong's Number: 6944 Transliterated: qodesh Phonetic: ko'-desh Text: from 6942; a sacred place or thing; rarely abstract, sanctity: --consecrated (thing), dedicated (thing), hallowed (thing), holiness, (X most) holy (X day, portion, thing), saint, sanctuary.

High places were inherently holy ... they were sacred to both Godly and pagan worship.

Thus the concern for who would occupy those places literally lifted up and closer to the vault of the heavens.

Zechariah 8:3 I will return to Zion, and dwell in the midst of Jerusalem. Jerusalem shall be called the City of Truth, the Mountain of the Lord of Hosts, the Holy mountain.

(3B;pg 1358) #33) (Coptic) Jesus said, ―What you will hear in your ear, in the other ear proclaim from the rooftops.

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After all, no one lights a lamp and puts it under a basket, nor does one put it in a hidden place. Rather, one puts it on a lamp stand so that all who come and go will see its light.‖ (Greek) Jesus said, ―What you hear with one ear, […]

(1;pg 9)

Q42 ―No one lights a lamp and puts it under a bushel basket. They put it on a stand so that everyone can see the light. Your eye is the lamp of your body. When your eye is clear, your entire body fills with light. But if your eye becomes clouded, your body is in darkness. Be careful that your light never fades into darkness.‖ Note that lamps in first-century Galilee were small terra-cotta lanterns that burned oil and were often the only source of light inside the windowless houses of the region.

(14B;pg 76) As well, the use of or reference to, lamps was a metaphor for the spirit which is to be kept lit in faith, for to let it go out would mean a very real difficulty in re-lighting it especially in a darkened room. I am also aware that the most trying times are those times when we are busy trying to rekindle the spirit after we have allowed our lamps to go out, and we have become cold for the Kingdom.

Q45 ―There is nothing covered up that will not be exposed. Nothing is secret that will not be revealed. Every secret you‘ve kept will become known. What you have whispered in hidden places will be shouted from the rooftops.‖ (14B;pg 79) Psalm 119:105 Your word is a lamp to my feet and a light to my path. (3B;pg 885) Isaiah 42:6 ...And I will appoint you as a covenant to the people, as a light to the nations, to open blind eyes ... (13B;pg 949) Matthew 10:26&27 ―Therefore do not fear them. For there is nothing covered that will not be revealed, and hidden that will not be known. Whatever I tell you in the dark, speak in the light; and what you hear in the ear, preach on the housetops.‖ (3B;pg 1388) Matthew 5:12 ―Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house.‖ (3B;pg 1380) Matthew 6:22&23 ―The lamp of the body is the eye. If therefore your eye is good your whole body will be full of light. But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness‖ (3B;pg 1382) Mark 4:21&22 Also He said to them, ―Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand? For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.‖ (3B;pg 1430)

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Psalm 27:1 The Lord is my light and my salvation; whom shall I fear? (3B;pg 768) Luke 8:16 ―No one, when he has lit a lamp, covers it with a vessel or puts it under the bed, but sets it on a lampstand, that those who enter may see the light. For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light. (3B;pg 1474) Luke 11:33-36 ―No one, when he has lit a lamp, puts it in a secret place or under a basket, but on a lampstand, that those who come in may see the light. The lamp of the body is the eye. Therefore, when your eye is good, your whole body also is full of light.

But when your eye is bad, your body also is full of darkness. Therefore take heed that the light which is in you is not darkness. If then your whole body is full of light, having no part dark, the whole body will be full of light, as when the bright shining of a lamp gives you light.‖ (3B;pg 1483) Luke has Christ explaining this two different times … once to the disciples after the parable of the seeds and the various soils, and to a gathering after casting out demons. I suspect this would indicate the importance of the passage, but Luke also tends to embellish to a greater extent than the others with regard to this message. Possibly this is because, as a physician, the anatomy and the appropriate metaphor is more important to him, just as fishing stories would be of particular interest to fishermen.

It is also noteworthy that when the lamp of the spirit is lit, all things characteristically will be revealed that were formerly hidden in the shadows (―secrets‖ it says Matthew, Luke and Mark.) ... namely our sin or shortfall. In the glory of God we are even more painfully aware of our ―shadows,‖ but it is the place we must start by submitting to Him in our weakness ... with the prospect of being strengthened in Him. We can never fully illuminate ourselves in the complete and loving way God‘s lamp of personal examination can, for through this process it is surely revealed that we can only grow through a relationship with, and dependence upon, Him. It says that secrets will also be revealed to us, and that things whispered to us by the Holy Spirit should be shouted from the rooftops; that those things we discern in the scripture by the Holy Spirit should be spoken in a personal witness (or ministry). This again tells me that God has not quit revealing to us.

Isaiah 10:17 And the light of Israel will become a fire and his Holy One a flame ...

(13B;pg 910) #34) (Coptic) Jesus said, ―If a blind person leads a blind person, both of them will fall in a pit.‖ (1:pg 9)

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Q19 ―Can one blind person lead another? Won‘t they both fall into a ditch? The student is not superior to the teacher, but if students are well taught they will become like their teacher.‖ (14B;pg 52) Luke 6:39&40 And He also spoke a parable to them: ―A blind man cannot guide a blind man, can he? Will they both not fall into a pit? A pupil is not above his teacher; but everyone after he has been fully trained, will be like his teacher.‖ (13B;pg 1356) Matthew 15:14 ―Let them alone and disregard them; they are blind guides and teachers.

And if a blind man leads a blind man, both will fall into a ditch.‖ (47B;pg 1096) Some use the word ―pit‖ or ―hole in the ground‖ to drive the point home. Could the animal of burden break a leg or a wheel be broken? This may be done to illustrate that spiritual blindness may have greater consequences than being in a ditch; that in a spiritual sense a pit could be an eternity in hell, or the deepest consequence. However. These were real life, day to day lessons, that meant something practical to His audiences. This particular translation means to ―fall down.‖ One could also look at it as ―to fail‖ or ―to sin.‖ On the narrow road to Christ it is difficult to stay out of the ditches without His guidance. Even then we veer off the straight and advisable roadway doing our own will, following our best interests, etc. Yet the wide road of sin is exceptionally wide, with no apparent ditches or consequences until we discover where it ultimately leads. The idea of being on the right path is reiterated, especially in proverbs and Psalms. I suspect that in that time, going by foot or animal, travel was lengthy and one could ill afford to take a wrong turn, lest they have to backtrack, run out of food and water, and/or be attacked by marauding thieves. Again, it is a practical matter to remain on the right path ... the shortest and safest method of getting to one‘s destination: eternity with God. Psalm 16:11 You will make known to me the path of life; in your presence is fullness and joy; in Your right hand there are pleasures forever. (2B;pg 887) Matthew 7:13&14 ―Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it.‖ (2B;pg 1570) Proverbs 1:15&16 My son, do not walk in the way with them. Keep your feet from their path, for their feet run to evil and they hasten to shed blood. (2B;pg 1020) Proverbs 4:19 The way of the wicked is darkness; they do not know over what they stumble. (2B;pg 1024) In essence, those for whom the message was originally intended, they may not have known what they might ―fall into‖ or be ―a party to.‖ It was a cautionary tale to those who would blindly (in faith) follow those who were blind to the will and direction of God. It is

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always easy to get through a wide gate and to travel a wide road. Satan makes sure of it as he accuses us before God, and tempts us to fall short (sin).

In Matthew 10:24&25 Christ retells the Lukian version with a twist, the additional participants being ―slaves and masters‖ as well as teachers and disciples, and thus reminds us that while we can learn and be as He is in our words and actions, we can never become the Christ (or in this passage, the ―Teacher‖) It is necessarily humbling to those who might view themselves as gods to begin with: a very human trait ... ―A disciple is not above his teacher, nor a slave above his master. It is enough for the disciple that he become as his teacher, and the slave as his master...‖ (13B;pg 1274) And, for those who would attempt to gain first place rights in this sphere to illustrate power, wealth, cunning, and prowess we are always to be reminded that ―the first would be last.‖ I can‘t help thinking of the three blind mice as I read Thomas‘ version ... all holding onto one another, one as blind as the other, and not one of them getting the complete picture because they are each relegated to deducing the nature of what they touch by only the characteristics of the piece they were obliged to ―see with their hands.‖ And yet, what they experienced individually was as real to one as to the other. In some ways we only see that part of the Trinity that we can personally perceive as a result of the Spirit. It is only when we put the individual visions together as a body that our singular perceptions become a collective understanding or a collective reality. That is the beauty of a personal relationship with God through Jesus Christ, and the basis of our faith‖ personal revelation..

It is all about the path we choose or ... the battle at the fork in the road. #35) (Coptic) Jesus said, ―No one can enter a strong man‘s house and take it by force without tying his hands. Then one can loot his house.‖ (1;pg 9) Mark 3:27 ―But no one can enter the strong man‘s house and plunder his property unless he first binds the strong man, and then he will plunder his house. (13B;pg 1316) Matthew 12:29 ―Or how can anyone enter the strong man‘s house and carry off his property, unless he first binds the strong man? And the he will plunder his house.‖ (13B;pg 1279) Luke 11:21&22 ―When a strong man, fully armed, guards his own homestead, his possessions are undisturbed; but when someone stronger than he attacks him and overpowers him, he takes away from him all his armor on which he had relied, and distributes his plunder.‖ (13B;pg 1367) Q55 ―If the owner of a house knows when a thief is coming, he will be on guard and not let anyone break into the house. You too must be prepared–the son of man will arrive when you least expect him.‖

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Ancient Jews believed that breaking through a doorway brought bad luck, even to a thief.

So the words Jesus uses here literally means breaking through thick walls made of mud or clay bricks. (14B;pg 89) Hence the idea of surprise. Q55 almost can be treated as the second passage to Thomas‘ passage. Of course, only when surprised can a strong man be tied up, and his house ransacked. Breaking through the walls would certainly constitute surprise. This also harks back to having your house in order, and being prepared for The Second Coming of The Son of Man. Because, as we have learned, one will be taken and one will be left behind. This might also refer to Satan and the idea that one unprepared, whose house is in disarray would be easier prey. They would be caught looking the other way, so to speak.

A couple of associated verses actually help us understand the direction, or intent, of this statement, especially as it pertains to a house that is protected ... it is one that is undivided and is loyal, i.e. not scattered.. So it is with the ―body of Christ‖ today (the Church). That concept, I‘m sure, also had resonance in that culture as ―houses‖ were extended families or tribes. To avoid being usurped or literally wiped out they had to remain pure and act in solidarity. The obvious message would be to Israel or the house of David, especially in light of the ancient Hebrew culture and how it struggled to maintain its identity over the millennia, as it does to this day. This is also found in Mark and Luke.

Matthew 12:25 ―Any kingdom divided against itself is laid waste; and any city or house divided against itself shall not stand.‖ (13B;pg 1278) Matthew 12:30 ―He who is not with Me is against Me; and he who does not gather with Me scatters.‖ (13B;pg 1279) In looking at this from a slightly different angle, on one of many levels as is the nature of Christ‘s message to us, it would seem to be a caution not to ―be bound‖ by or to other doctrine, as that would allow Satan to plunder or rob you of what God has stored up for you in eternity. Again, this is not about material goods, but eternal ones There is, apparently another view as this verse is embedded in a passage, that in its context, has Christ being accused of being one with Satan: only one with various demons would have control over their behavior or residence. Note that Thomas has the passage stand alone, as though of import, while Matthew, Mark and Luke make it part of the accusation by certain scribes. In the context of the complete passage, it would mean that the only way one could divide a house is if one has control over the owner, or that the owner is ultimately subservient to a greater power than himself. Christ is not in concert with evil spirits, but has authority over them. Luke certainly elaborates the most and ends with a statement about the man‘s fate being even worse, not better, if the work was demonic. Jesus, rather than using an incantation or other mystical rites, simply makes known His authority over them. The assertion by the scribes is an effort to discredit Jesus, demonstrating that He was actually blasphemous (an unforgivable sin) by being in a league of demons, yet attributing that authority to God (10B;pg 271)

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Not being of Satan and not glorifying his evil work is prophetically heralded in Isaiah 42:8 ―... I am the Lord, that is My name; and My glory I will not give to another ...‖ (21B;pg 1216) #36) (Coptic) Jesus said, ―Do not fret, from morning to evening and evening to morning, about what you are going to wear.‖ (Greek) Jesus said, ―Do not worry from dawn to dusk and from dusk to dawn about [what food] you [will] eat, [or] what [clothing] you will wear. [You are much] better than the [lilies], which [neither] card nor spin.

And for your part, what [will you wear] when you have no clothing? Who would add to your stature? It is he who will give you clothing.‖ (1;pg 9) Q52 ―Look at the lilies that grow wild in the fields. They don‘t weave clothes for themselves. But I tell you, even King Solomon in all his splendor was not dressed as beautifully as these flowers. If that is how God clothes the grasses, which are green today, and burned in the sun tomorrow, how much more will God provide for you. How little faith you have!‖ (14B;pg 86) Q53 ―Don‘t be blinded by the pursuit of food, clothing and possessions. Stop worrying about these things. Only those who lack spirit and soul pursue them. You have a Father who knows what you need. Set your heart on God and these other things will be given to you.‖ (14B;pg 87) Q54 ―Don‘t pile up your treasures here on earth. They will be destroyed by moths and rust and stolen by thieves ...‖ (14B;pg 88) Hosea 14:4&5 I will heal their faithlessness; I will love them freely, for My anger is turned away from [Israel]. I will be like the dew and the night mist to Israel; he shall grow and blossom like the lily and cast forth his roots like [the sturdy evergreens of] Lebanon. (47B;pg 1010) Luke 12:6&7 ―Are not five sparrows sold for two pennies? And yet [not] one of them is forgotten or uncared for in the presence of God. But [even] the very hairs on your head are numbered. Do not be struck with fear or seized with alarm; you are of greater worth than many [flocks] of sparrows.‖ (47B;pg 1180) The unabridged version ...

Matthew 6:25-34 ―Therefore I say to you, do not worry about your life , what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? Look at the birds of the air, for they neither

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sow nor reap nor gather into barns, yet your heavenly Father feeds them. Are you not of more value than they? Which of you by worrying can add one cubit to his stature?‖ ―So why do you worry about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; and yet I say to you that even Solomom in all his glory was not arrayed like one of these. Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?‖ ―Therefore do not worry, saying, ‗What shall we eat?‘ or ‗What shall we drink?‘ or ‗What shall we wear?‘ For after all these things the Gentiles seek. For your heavenly Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things shall be added to you. Therefore do not worry about tomorrow, for tomorrow will worry about its own things. Sufficient for the day is its own trouble.‖ (21B;pg 1636) This talks about not worrying, but depending on God because we do not have the ability or wherewithal to affect the outcome anyhow. We struggle just to manage the resources of today (and yet we ultimately fail without faith despite our steadfast belief in self determination) God does, however, provide resources that allow us to better manage what we have been given: prayer to precede all endeavors, the strength & knowledge of ourselves and others, and prayers of thanksgiving. That is surely the fuel for life. Work is one thing we can do that is honorable and does help in the attainment of resources. Work, however, is not an end in itself any more than money is. We must keep our priorities straight ... God at the head and all else a distant second, third, etc.

In the Old Testament Psalms it goes ...

Psalm 39:5-7 Indeed, you have made my days as handbreadths, and my age is nothing before you; certainly every man at his best is but vapor. Surely every man walks about like a shadow; surely they busy themselves in vain; he heaps up riches, and does not know who will gather them. (21B;pg 950) Trust God because as Solomon said in Ecclesiastes 3:1 To everything there is a season, a time for every purpose under heaven. (21B;pg 1118) Exodus 16:4 Then the Lord said to Moses, ―Look, I‘m going to rain down food from heaven for you. The people can go out each day and pick up as much food as they need for that day ...‖ (6B;pg 78) #37) (Coptic) His disciples said, ―When will you appear to us, and when will we see you?‖

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Jesus said, ―When you strip without being ashamed, and you take your clothes and put them under your feet like little children and trample them, then [you will see] the son of the living one and you will not be afraid.‖ (Greek) His disciples said to him, ―When will you be visible to us, and when shall we behold you?‖ He said, ―When you strip naked without being ashamed […].‖ (1;pg 9) I believe this goes back to an unclouded vision, an innocence, and the idea of faith verses works, or being verses doing. If one is works-based and all about doing, then one is serving another master. Of course, as a result, there will be a blindness to the truth and the reality of that truth. There is no better judge of character than a child who is not jaded by prejudice or adult influence.

Q32 At this time Jesus said, ―I thank you, Father, for hiding these things from the wise and clever and revealing them to the childlike…‖ (14B;pg 66) Psalm 127:3 Behold, children are a heritage from the Lord, the fruit of the womb is a reward. (3B;pg 891) Proverbs 20:11 Even a child is known by his deeds, whether what he does is pure and right. (3B;pg 933) Isaiah 11:6

… And a little child shall lead them. (3B;pg 991)

Mark 9:36&37 Then He took a little child and set him in the midst of them. And when He had taken him in His arms, He said to them, ―Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me.‖ (3B;pg 1441) Matthew 18:2-5 Then Jesus called a little child to Him, set him in the midst of them, and said, ―Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me. But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.‖ (3B;pg 1402) John 1:12 But as many as received Him, to them He gave the right to become the children of God. (3B;pg 1510) Another shift away from tradition in Jewish culture was the reference to, and acceptance of, children. Children, like women, were not often accorded the same social and political rights as men. In effect they were treated as property, and often as a burden, especially if

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resources were in short supply. Granted, the OT passages reflect children as a heritage, however this affection was generally directed toward male children as they would be warriors, providers, and had elevated status. Isaiah does provide a prophetic glimpse of what Christ would later make absolutely clear. Christ deliberately tells the disciples that they must come to him in faith the way a child would come to a parent … unabashed, uninhibited and unashamed ... fully trusting. The preface to Matthew‘s record is a question asked by the disciples, ―Who then is greatest in the kingdom of heaven?‖ (3B;pg 1402) Their surprise would probably been similar to Nicodemus‘ when he wondered how one could be born again, and they were blindsided by his non-traditional directive.

Matthew 10:42 ―And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward.‖ (3B;pg 1389) This goes back to the disciples vying for a place in heaven beside Christ, and Him surprising them by blessing ―the least of them.‖ This is consistent with Jesus‘ statement that the last will be first and the last will be first. #38) (Coptic) Jesus said, ―Often you have desired to hear these sayings that I am speaking to you, and you have no one else from whom to hear them. There will be days when you will seek me and you will not find me.‖ (1;pg 9) This is another version of the rather cryptic message Christ provided the disciples, prior to the crucifixion, in an effort to open their eyes to what would come. From this particular passage it seems that they enjoyed hearing Him ―tell the story‖ over and over as children like to hear a parent read or recite. There is a cadence, a comfort, and a reassurance that is provided in such settings. The disciples were, apparently, no different than the rest of us. It is also pragmatic as it allows for repetition that would embed the oral tradition for later transcribing.

This also, I believe, sets the stage for abiding in faith in the days, years and millennia until the Second Coming. Christ was attempting to brace His followers for what was to come.

And, He must have been frustrated at our unwillingness to accept the message. We are asked to walk in faith, abiding by Him, trusting in Him, and it is the most difficult thing to do. There is not a physical person or thing we can literally lay our hands on. Thomas gave us a very clear idea of how hard it would be, when he doubted, when his expectations weren‘t met.

Matthew 16:21&22 From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised on the third day. Then Peter took Him aside and began to rebuke Him, saying, ―Far be it from You, Lord; this shall not happen to you.‖ But He turned and

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said to Peter, ―Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.‖ (3B;pg 1400) Matthew 17:17 Then Jesus answered and said, ―O faithless and perverse generation, how long shall I be with you? How long shall I bear with you?‖ (3B;pg 1401) Matthew 20:18&19 ―Behold we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and the scribes; and they will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify. And the third day He will rise again.‖ (3B;pg 1405-06) Matthew 26:10-12 But when Jesus was aware of it, He said to them, ―Why do you trouble the woman? For she has done a good work for Me. For you have the poor with you always, but Me you do not have always. For pouring this fragrant oil on My body, she did it for My burial.‖ (3B;pg 1417) #39) (Coptic) Jesus said, ―The Pharisees and the scribes 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.‖ (1;pg 10) (Greek) Fragments of similar wording.

Q44 ―You who claim to be the most devout are hopeless. You love sitting in the front row of the synagogue and having people bow down to you in public. You are like whitewashed tombs—beautiful on the surface, but filled with death and decay.

Beware of those who load people down with the crushing burden of laws and regulations but do nothing to help them. You have taken away the key of knowledge, but instead of unlocking the door, you have blocked the way for those trying to enter ...‖ (14B;pg 78) Luke 11:52 ―Woe to you, lawyers (experts in the Mosaic Law)! For you have taken away the key to knowledge; you did not go in yourselves, and you hindered and prevented those who were entering.‖ (47B;pg 1180) Matthew 10:16 ―Behold, I am sending you out like sheep in the midst of wolves; be wary and wise as serpents, and be innocent (harmless or without fallacy) as doves.‖ (47B;pg 1087) Genesis 3:1 Now the serpent was more subtle and crafty than any living creature of the field which the lord God had made. (47B;pg 4) The serpent in Genesis, as noted in the next sentence, is actually Satan. So we are apparently to be more subtle than [Satan] and more innocent than doves. Interesting job

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description … another paradox. In Matthew, He sends us out like He himself was sent, i.e. as sheep among wolves, to the slaughter. This was probably intended as both literal (in regard to the world) as well as figurative (of the spiritual or metaphysical). Thomas combines both Luke and Matthew, making it more akin to Q in its source pattern, this even though Q also holds only part of the Thomas passage.

Christ seems to be saying that as we deal with the ―experts‖ we will be dealt with by them harshly. This all seems to both prophesy His passion as well as our own (if we also take up the cross and follow Him).

Acts 8:32 (which uses the prophecy of Isaiah 53:7&8) The place in the Scripture which he read was this, ―He was lead as a sheep to the slaughter, and as a lamb before its shearer is silent, so He opened not His mouth.‖ (3B;pg 1563) Psalm 55:6 So I said, ―Oh, that I had wings like a dove! I would fly away and be at rest.‖ (3B;pg 821) Matthew 3:16 … and He saw the Spirit of God descending like a dove and alighting on Him. (3B;pg 1378) Matthew 16:13 ―And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.‖ (3B;pg 1400) Note that the keys have been passed from the religious authorities to the followers of Christ as heirs apparent in the faith. This does follow in the transformation of the Judaic belief system. And, as stated below in John, He does not leave us unattended even in the midst of wolves. The wolves were themselves the shepherds in times past. Most of John chapter 10 is dialogue with the scribes and Pharisees about His authority. The image of sheep and shepherd is used over and over to make Him known as the Good Shepherd, the protector.

Another reference, while symbolic, is the tearing of the veil of the Temple, at the crucifixion, which separated men from God. See Luke 23:45 which says Then the sun was darkened and the veil of the Temple was torn in two. (3B;pg 1507) This another way that Shepherd and now be with His sheep, and no worldly authority or edifice can stand between God and His people. The only intercessor is Jesus Christ. Through Him all are found in good favor.

John 10:14 ―I am the good shepherd; and I know My sheep, and am known by My own.‖ (3B;pg 1529) #40) (Coptic) 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.‖ (1;pg 10)

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Matthew 15:13 But He answered and said, ―Every plant which My heavenly Father has not planted will be uprooted.‖ (3B;pg 1388) This is about the issuance of good and bad fruit, or the things that we are known by: actions, words, deeds or lack of them. It is not what one takes in, but what comes out of the mouth that brings us down. What has not been planted of the Spirit will wither. This also seems to be a spin-off of the parable of the sower. Thomas seems to have what sounds more probable, especially since grapes and olives were so often referred to in both Old & New Testaments. The culture literally lived and died by them.

Isaiah 24:13 For thus it will be in the midst of the earth among the peoples, as the shaking of an olive tree, as the gleanings when the grape harvest is over. (13B;pg 925) Luke 6:44&45 ―For each tree is known by its own fruit. For men do not gather figs from thorns, nor do they pick grapes from a briar bush.‖ ―The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart.‖ (13B;pg 1356) Matthew 13:5&6 ―And others fell upon the rocky places, where they did not have much soil; and immediately they sprang up, but they had no depth of soil. But when the sun had risen, they were scorched; and because they had no root, they withered away.‖ (13B;pg 1281) Mark says the same, and also continues with ...

Mark 4:7 ―And other seed fell among the thorns, and the thorns came up and choked it, and it yielded no crop.‖ (13B;pg 1319) Those who are not firmly rooted in their faith will surely be uprooted by Satan, the accuser. It is difficult enough for us, under the most ideal conditions, to be faithful in anything we undergo. And yet, we are commanded to follow Him, be faithful, and yield to the Spirit. Walk in faith, not blindness. Without him we will lose what tenuous shallow rooting we do have. It is only Christ that keeps us from being torn out of our life in Him by the faintest wind, the slightest brushing of the world against us. We feel strong and in control, and yet that is an illusion based in our arrogance. In reality, it is only God‘s mercy that prevents the worst possible outcome for believer and those who would not. A depth of blessed soil, even if not the richest topsoil, will sustain a believer ... even one who is flawed. It may have crooked limbs, and questionable roots, but its heart is right with God. It believes in God more than in itself. And that is most critical.

What is the overriding theme? There will be no fruit from the unfaithful or unfruitful.

Even a less than perfect fruit can have a wonderful sweetness.

Christ says it best in Mark 4:25 ―For whoever has, to him shall more be given; and whoever does not have, even what he has shall be taken away from him. (13B;pg 1320)

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Another way to rephrase Thomas‘ passage is found in Matthew 12:30 and Luke 11:23 (in identical language) ―He who is not with Me is against Me; and he who does not gather with Me scatters.‖ (13B;pg 1279 & 1367)) Clear enough: either you believe or you do not. No fence sitting; no maybes. Thomas‘ passage is as graphic leaving no loopholes for the legalists. The way the parables read those who scatter or who are uprooted are Satan, his legion and those unbelievers. That is the context in which these parables were spoken, and The Old Testament is no less explicit.

Hosea 9:16 Ephraim is stricken, their root is dried up, they will bear no fruit.

(13B;pg 1184) Isaiah 5:24 Therefore, as a tongue of fire consumes stubble, and dry grass collapses into the flame, so their root will become like rot and their blossom blow away like dust; for they have rejected the law of the Lord of hosts, and despised the word of the Holy One of Israel. (13B;pg 903) #41) (Coptic) Jesus said, ―Whoever has something in hand will be given more, and whoever has nothing will be deprived of even the little they have.‖ (1;pg 10) Matthew 25:29 ―For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away‖.

(3B;pg 1416) Luke 19:26 ―For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him‖ (3B;pg 1497) This saying is at the conclusion of the Parable of the Talents as it applies to having the spirit and sharing in the kingdom. The use of the word ―talent‖ is intriguing because it is also worth asking what one has done with the gifts or talents that each of us has been blessed with? The idea is that we all have gifts, but they are not truly fulfilled unless we follow Him, and attribute them to the Giver, who is God. To not use, to not believe, is truly a tragedy, and in eternity what little we had (unrealized) as beings of the world will be stripped of us in our choice in the afterlife. Believers will be rewarded handsomely, while nonbelievers will have all things stripped from them, in addition to spending eternity away from the Creator. That is an exponential minus condition, in my estimation.

One does not have to be a mathematician to understand the equation. A logical extension of that idea is …

Luke 9:48

―For he who is least among you will be great.‖ (3B;pg 1478)

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Luke 9:25 ―For what profit is it to a man if he gains the whole world, and is himself destroyed or lost?‖ (3B;pg 1477) Job 41:11 Whatever is under the whole heavens is mine. (47B;pg 605) Psalm 81:12 So I gave them up to their own hearts‘ lust and let them go after their own stubborn will, that they might follow their own councils. (47B;pg 658) Isaiah 40:29 He gives power to the faint and weary, and to him who has no might He increases strength [making it abound]. (47B;pg 796) Jeremiah 17:10 I the Lord search the mind, I try the heart, even to give to every man according to his ways, according to the fruit of his doing. (47B;pg 849) In the Acts of the Apostles, chapter 3, when a crippled man sees Peter and John about to enter the temple, he asks for a gift, but instead of money, note what is transacted in Acts 3:6 But Peter said, silver and gold I do not have; but what I do have, that I give to you: in the name of Jesus Christ of Nazareth, walk! (47B;pg 1252) For what little the cripple had, he was given much in the name of Jesus Christ. The man went about afterward leaping and praising God. Peter reminds the crowd who has gathered, what they did to Jesus, the giver and source of life, and suggests they repent, that they might also receive much. What the consequences will be for ignoring Jesus as Christ is spelled out to the letter in Acts 3:23 And it shall be that every soul that does not listen to and understand by hearing and heed that Prophet shall be utterly exterminated from among the people.

(47B;pg 1253) This restates the prophecy in Deuteronomy 18 where it is indicated that a ―prophet shall be raised up; that those who would not listen shall die. I take this to be a spiritual death, not a physical. #42) (Coptic) Jesus said, ―Be passersby.‖ (1;pg 10) I always took this to mean that we are to be in the world, not of it, or be passersby, not permanent residents. This also seems to denote the temporary nature of our existence; passing by means that we do not stay in this place for any significant period of time.

Christ alludes to this in the following passages from Matthew …

Matthew 8:20 And Jesus said to him, ―Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.‖ (3B;pg 1385) Matthew 8:22 But Jesus said to him, ―Follow Me, and let the dead bury their own dead.‖ (3B;pg 1385) Like term limits for politicians the potential for being entrenched in the various bureaucracies is tempting, if one allows oneself to become dependent. To reiterate what

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was said above, see the following passages that talk about being not of the world, which means being attached to God through Jesus Christ. This is about priority and attachment to the things that last, where we store up riches, etc. While there are literal meanings, I believe it is predominately spiritual in nature. We are not to be tied down by our possessions or toys. We are to travel lightly, able to go where the wind blows (to paraphrase Bob Dylan).

Matthew 10:9, 10 & 14 ―Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food.‖ ―And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet.‖ (3B;pg 1388) Matthew 19:21 Jesus said to him, ―If you want to be perfect, go sell what you have and give to the poor, and you will have treasure in heaven; and come, follow me.‖ (3B;pg 1404) Q29 ―Don‘t acquire gold, silver or copper. Carry no purse, no knapsack, no sandals.

Don‘t bring a second tunic or staff. Don‘t stop to greet people on the way.‖ (14B;pg 63) Q28 ―Although the crop is abundant, there are few workers to harvest it, so ask the owner to send more laborers out into the fields. Get going, but remember, I am sending you out like lambs among wolves.‖ (14B;pg 62) Q54 ―Don‘t pile up your treasures here on earth … Wherever your treasure is, your heart will also be.‖ (14B;pg 88) Q57 ―…Unless you carry your own cross and follow me, you are not worthy.‖ (14B;pg 91) Luke reflects Matthew as would be the case in reference to the ―Q‖ Source. However, there is an addition that talks about their nomadic lifestyle. Also Luke, as would be expected, refers to physical healing.

Luke 9:6 And departing, they went about from village to village, preaching the Gospel and restoring the afflicted to health everywhere. (47B;pg 1173) This theme is retold in chapter 10 with a greater similarity to being ―passersby.‖ Luke10: 4 ―Carry no purse, no provisions bag, no [change of] sandals; refrain from [retarding your journey by] saluting and wishing anyone well along the way.‖ (47B;pg 1175) #43) (Coptic) His disciples said to Him, ―Who are you to say these things to us?‖

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―You don‘t understand who I am from what I say to you. Rather, you have become like the Jews, for they love the tree but hate its fruit, or they love the fruit but hate the tree,‖ (1;pg 10) John 8:25 Then they said to Him, ―Who are you anyway?‖ Jesus replied, ―[Why do I even speak to you!] I am exactly what I have been telling you from the first.‖ (47B;pg 1223) Matthew 7:16-20 ―You will recognize them by their fruits. Do people pick grapes from thorns, or figs from thistles? Even so, every healthy (sound) tree bears good fruit, but the sickly (decaying) tree bears bad fruit. A good (healthy) tree cannot bear bad (worthless) fruit, nor can a bad (diseased) tree bear excellent fruit. Every tree that does not bear good fruit is cut down and cast into the fire. Therefore, you will fully know them by their fruits)‖ (47B;pg 1082-83) Luke 6:43-44 ―For there is no good (healthy) tree that bears decayed (worthless, stale) fruit, nor on the other hand does a decayed tree bear good fruit. For each tree is known and identified by its own fruit; for figs are not gathered from thornbushes, nor is a cluster of grapes picked from a bramblebush.‖ (47B;pg 1167) Interestingly enough, Jesus seems genuinely frustrated at the Disciples‘ inability to grasp what He tells them. He seems to be comparing them to Jewish authorities who have not only hard hearts, but hard heads, as well. And He goes on to further compare good and bad yield by talking about attributes of people in Matthew and Luke. We will be recognized by our actions, and unfortunately that doesn‘t always bode well for us. The only solace is knowing that we have a forgiving Lord. #44) (Coptic) Jesus said, ―Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the son will be forgiven, but whoever blasphemes against the holy spirit will not be forgiven, either on earth or in heaven.‖ (1;pg 10) Mark 3:28&29 ―Truly and solemnly I say to you. All sins will be forgiven the sons of men, and whatever abusive and blasphemous things they utter; but whoever speaks abusively against [or maliciously misrepresents] the Holy Spirit can never get forgiveness, but is guilty of [and is the grasp of] an everlasting trespass.‖ (47B;pg 1126) Matthew 12:32 ―And whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Spirit, the Holy One, will not be forgiven, either in this world or in the world to come [either in this age or the age to come].‖ (47B;pg 1091) Luke 12:10 ―And everyone who makes a statement [or speaks a word] against the Son of Man, it will be forgiven him; but he who blasphemes against the Holy Spirit [that is, whoever intentionally comes short of the reverence due the Holy Spirit], it will not be forgiven him [for there is no forgiveness]. (47B;pg 1180)

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This has been my basis, all along, for contending that the only ―mortal sin‖ was blasphemy against the Holy Spirit, not gambling, drinking, smoking, homosexuality, adultery, theft, suicide, etc. While all of those behaviors may hasten the process, they are not ―show stoppers.‖ They are not good ideas for sin-free living (which itself is an oxymoron) they do not prevent us coming to eternity in the name of Jesus Christ, if we only believe. Actually, the beauty of the love of God, and how He demonstrates strength through weakness, is that he can, and does, use us even in our broken state. Or, the way I look at it … even broken vessels can still carry living water. This is the basis for being forgiving and less judgmental of those who do not measure up to our standards. Anyhow, it is about God‘s standard, not ours.

Once again John, in his own rather mystical way, says it best …

JOHN 3:17&18 For God did not send the Son into the world in order to judge [to reject, to condemn, to pass sentence on] the world, but that the world might find salvation and be made safe and sound through Him. He who believes in Him [who clings to, trusts in, relies on Him] is not judged [he who trusts in Him never comes up for judgment; for him there is no rejection, no condemnation—he incurs no damnation]. But he who does not believe [cleave to, rely on, trust in Him] is judged already [he has already been convicted and has already received his sentence] because he has not believed in and trusted in the name of the only begotten Son of God. [He is condemned for refusing to let his trust rest in Christ‘s name.] (47B;pg 1211) Q48 ―Whoever rejects me before others will be disowned by the angels. Anyone who speaks against the son of man will be forgiven, but there is no forgiveness for those who attack the Holy Spirit.

When you are dragged into court and forced to appear before judges because of your beliefs, don‘t worry about how to defend yourself or what to say. The words will come to you from the Holy Spirit when you need them.‖ (14B;pg 82) Jesus speaks of the deliverance of believers from death through the gift of eternal life, which will become possible through his death. The ―eternal life‖ in question must not be thought of as some kind of infinite extension of everyday existence. Rather it refers to a new quality of life, begun here and now through faith, which is consummated and fulfilled through resurrection. This eternal life is only made possible through the love of God, which is shown in the astonishing fact that He loves his world so much that His only Son should die for it. (10B;pg 331) The Holy Spirit is an important connecting link between us and God while Christ is absent from us ... between the resurrection and the second coming. If we deny the legitimacy of that link, that care giver, we deny the gift of God that guides and comforts us.

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It is interesting that similar concepts are denoted when we look at the helper God gave Adam (Eve) and the helper He later gave us after Christ‘s resurrection (the Holy Spirit).

Is the Holy Spirit the feminine side of God, often referred to as Wisdom? #45 (Coptic) Jesus said, ―Grapes are not harvested from thorn trees, nor are figs gathered from thistles, for they yield no fruit.

Good persons produce good from what they‘ve stored up; bad persons produce evil from the wickedness they‘ve stored up in their hearts, and say evil things. For from the overflow of the heart they produce evil.‖ (1;pg 10) Matthew 7:16-20 ―You will recognize them by their fruits. Do people pick grapes from thorns, or figs from thistles? Even so, every healthy (sound) tree bears good fruit, but the sickly (decaying) tree bears bad fruit. A good (healthy) tree cannot bear bad (worthless) fruit, nor can a bad (diseased) tree bear excellent fruit. Every tree that does not bear good fruit is cut down and cast into the fire. Therefore, you will fully know them by their fruits)‖ (47B;pg 1082-83) Luke 6:43-45 ―For there is no good (healthy) tree that bears decayed (worthless, stale) fruit, nor on the other hand does a decayed tree bear good fruit. For each tree is known and identified by its own fruit; for figs are not gathered from thornbushes, nor is a cluster of grapes picked from a bramblebush. The upright man out of the good trearure [stored] in his heart produces what is upright (honorable), and the evil man out of the evil storehouse brings forth that which is depraved (wicked); for out of the abundance (overflow) of the heart his mouth speaks ‖ (47B;pg 1167) Q2 Crowds came ... to be baptized by John. He said to them, ―Brood of vipers, who warned you to flee from the impending doom? Produce good fruit. Prove that your hearts have really changed ... Even now the axe is aimed at the roots of the trees, so that any tree that fails to produce good fruit will be cut down and thrown on the fire.‖ (14B;pg 35) Q2 ―... His pitchfork is in His hand, ready to thresh the grain. He will gather the wheat into his granary; but He will burn the chaff in a fire that never goes out.‖ (14B;pg 37) This reference to the fire of damnation is echoed in Matthew, and an apocalyptic prophecy

by John the Baptist regarding the emergence of Jesus Christ as Son of God and rightful heir to the ministry John had paved the way for. It does talk about doing good out of the goodness of one‘s heart, which is a very practical matter as well.

Q21 ―No good tree produces rotten fruit and no bad tree produces good fruit. People do not pick figs from thorn bushes, nor gather grapes from blackberry brambles. Good people draw what is good from the treasure of their hearts. Bad people produce what is

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bad from the evil within them. A person‘s words flow from what is treasured in the heart.‖ (14B;pb 54) John 15:1&2 ―I am the true vine, and My Father is the vinedresse. Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it, that it may bear more fruit.‖ (13B;pg 1423) John 15:5 ―I am the vine, you are the branches; he who abides in Me, and I in him, he bears much fruit; for apart from Me you can do nothing.‖ (13B;pg 1423) John 15:8 ―By this is My Father glorified, that you bear much fruit, and so prove to be My disciples.‖ (13B;pg 1423) #46) (Coptic) Jesus said, ―From Adam to John the Baptist, among those born of women, no one is so much greater than John the Baptist that his eyes should not be averted.

But I have said that whoever among you becomes a child will recognize the kingdom, and will become greater than John.‖ (1;pg 11) Christ and His followers have always held John in high esteem, as we have seen in the Gospels, yet it is also stated that, if one believes and comes to Jesus as a child, with childlike faith and openness (innocence) we shall be saved. I think that the hyperbole is intentional to illustrate how we can all be lifted up if we only believe ... ―even higher up than John the Baptist.‖ John and Jesus, according to Scripture recognized one another in the womb, as John leapt in Elizabeth‘s womb when she was greeted by Mary in Luke 1:41&44. Again the reference to the openness and correct perception by children of what is right and good before they are blemished by adulthood ... the ―apple.‖ It should come as no surprise that he often seems to be lifted up as a pre-Christ ... one designated to set the tone for what Christ would perform in His ministry. He was even the first to put the Sadducees and Pharisees on notice by referring to them as a ―brood of vipers‖ in Matthew 3:7. There is no doubt that Jesus Christ held him in the highest esteem, and that He no doubt grieved openly when John was brutally beheaded. Maybe a great part of Jesus‘ anger [at times] was a lashing out at the system that took His friend.

Even John‘s time in the wilderness, when he ate only locusts and honey, and wore a garment of camel hair, was a precursor of Christ‘s wilderness experience when He was tempted by Satan. He prophesied by repeating Isaiah, ―The voice of one crying in the wilderness, make ready the way of the Lord.‖ Matthew 11:11 Truly, I say to you, among those born of women there has not arisen anyone greater than John the Baptist, yet he who is least in the kingdom of heaven is greater than he.‖ (13B;pg 1276)

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Luke 7:28 ―I say to you, among those born of women, there is no one greater than John, yet he who is least in the kingdom of God is greater than he.‖ (13B;pg 1358) Matthew 18;14 ―Thus it is not the will of your Father who is in heaven that one of these little ones perish.‖ (13B;pg 1290) Mark 10:15 ―Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.‖ (13B;pg 1330) Luke 18:17 ―Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it at all.‖ (13B;pg 1381) Q4 John the Baptist said, ―I baptize you with water, but someone more powerful than me is coming. I am not fir untie His sandals.‖ (14B;pg 37) Q26 ―For John the Baptist came, not eating bread, not drinking wine, and you said, ‗He is crazy.‘ Now the Son of Man comes, eating and drinking, and you say, ‗Just look at him, a glutton and a drunkard, a friend of tax collectors and outcasts.‘ But Wisdom is being proven right by all her children.‘‖ (14B;pg 60) #47) (Coptic) Jesus said, ―A person cannot mount two horses or bend two bows.

A slave cannot serve two masters, otherwise that slave will honor the one and offend the other.

Nobody drinks aged wine and immediately wants to drink young wine. Young wine is not poured into old wineskins, or they might break, and aged wine is not poured into a new wineskin, or it might spoil.‖ (1:pg 11) Or, you cannot do two things at once, and certainly not do them well. This is all about getting our priorities mixed up and the consequences of doing so. I am certain that all of us have attempted to serve two or many masters only to discover ourselves in a wayward condition. That is not the things of this world done in moderation, but those issues of excess that divert our attention from the kingdom. It can be possessions, addictions, power, etc. We are all prone to it, so we need to be aware, and be willing to change direction if need be. As the nation of Israel discovered … falling is easy; getting back up is much more difficult.

While we have prided ourselves on ―multi-tasking‖ in our corporate and personal lives it doesn‘t bode well for us to attempt it spiritually.

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Q73 ―No one can serve two masters. You will either hate the first and love the second or treat one with respect and the other with scorn. You cannot serve both God and money.‖ (14B;pg 108) Matthew 6:24 ―No one can serve two masters; for either he will either hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.‖ (3B;pg 1382) Matthew 9:16&17 ―But no one puts a patch of unshrunk cloth on an old garment; for the patch pulls away from the garment, and a worse tear results. Nor do men put new wine into old wine skins; otherwise the wineskins burst, and the wine pours out, and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved.‖ (13B;pg 1273) Mark 2:21&22 ―No one sews a patch of unshrunk cloth on an old garment; otherwise the patch pulls away from it, the new from the old, and a worse tear results. And no one puts new wine into old wineskins; otherwise the wine will burst the skins; and the wine is lost, and the skins as well; but one puts new wine into fresh wineskins.‖ (13B;pg 1315) Luke 5:36-39 And He was also telling them a parable: ―No one tears a piece from a new garment and puts in on an old garment; otherwise he will both tear the new, and the piece from the new will not match the old. And no one puts new wine into old wineskins; otherwise the new wine will burst the skins, and it will be spilled out, and the skins will be ruined. But new wine must be put into fresh wineskins.‖ (13B;pg 1354) Luke 16:13 ―No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to one and despise the other. You cannot serve God and mammon.‖ (3B;pg 1492) Matthew 22:21 …and He said to them, ―Render therefore to Caesar the things that are Caesar‘s, and to God the things that are God‘s.‖ (3B;pg 1410) Deuteronomy 6:13&14 ―You shall fear only the Lord your God; and you shall worship Him, and swear by His name. You shall not follow other gods, any of the gods of the peoples who surround you.‖ (13B;pg 249) Joshua 24:15 ― choose for yourselves today whom you will serve ... but as for me and my house, we will serve the Lord.‖ (13Bpg 325) It is clear that each day we must again choose what or whom to serve.

In the Old Testament books of Deuteronomy and Joshua we are admonished, and told specifically not to serve another master. Obviously this is stern, and is not a suggestion, but a directive. Christ, on the other hand, appeals to our appreciation for the analogy by giving us an object lesson involving coins, bows and horses, depending on which lesson

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you prefer. I personally prefer Thomas‘ use of the two bows or the horses, as what actually occurs is ... you do neither one justice. You have to put one down and make a choice. Christ has shifted the responsibility from God convincing us to the need of each of us to be about making a personal decision. The ultimate decision is whether or not to serve Christ, which is the most important decision one can make. The rest is actually incidental, and is generally governed by law if you are considering what to give to Caesar.

Try not paying the IRS and see how much choice you really have. You can‘t govern conscience nor can you legislate morality … at least not on a personal level. What I like about Christ‘s lesson is the practicality of it. He brings the decision right down to us; it is not some lofty thing that is unattainable or beyond our understanding.

The lesson on wine and wine skins basically approaches the same issue from another angle. But, it is still about making the correct choice based on the options, and the apparent consequences of doing so. Note that this is repeated almost verbatim in Matthew, Mark & Luke. This would have been hitting particularly close to home in that culture, the fermentation process being very familiar … maybe more so than horses. And, it also illustrates the difficulty of the old and the new mixing. Christ appears to be saying that it is nearly an impossible thing to achieve because of the vastly different characteristics ... such as in the old and new wine, and the appropriate wineskins. The new must match the new and the old will match the old. I guess you can;‘t have a new belief and reside in the same old skin ... we must be transformed both inside and outside ... or our behaviors will reflect our salvation.

In addition, another source is a bit more succinct and somewhat broadens the scope: ...what Jesus means is that new ideas aren‘t compatible with old practices. In our modern vernacular (okay, maybe not so modern) we might say, ―You can‘t teach old dogs new tricks.‖ How this applied to the Pharisees, and indeed how it applies to us today, is that Jesus is saying that organized religious structures are reticent to change with the times and that it may be pointless to try and change them. (www.rockinauburn.com) #48) (Coptic) Jesus said, ―If two make peace with each other in a single house, they will say to the mountain, ‗Move from here!‘ and it will move.‖ Matthew 18:19 ―Again I say to you, that if two of you agree on earth about anything they may ask, it shall be done for them by My Father who is in heaven.‖ (13B;pg 1291) Matthew 17:20 And He said to them, ―Because of the littleness of your faith; for truly I say to you, if you have faith as a mustard seed, you shall say to this mountain. ‗Move from here to there.‘ and it shall move; and nothing shall be impossible to you.‖ (13B;pg 1289) Mark 11:23&24 ―Truly, I say to you, whoever says to this mountain, ‗Be taken up and cast into the sea.‘ and does not doubt in his heart, but believes that what he says is going

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to happen, it shall be granted him. And whenever you stand praying, forgive, if you have anything against anyone; so that your Father also who is in heaven may forgive you your transgressions.‖ (13B;pg 1333) Q78 ―Even if your faith is no bigger than a mustard seed, you can say to this mountain, ‗Move!‘ and it will move. Nothing will be impossible for you.‖ (14B;pg 113) A natural extension of making peace, and having power accordingly, is reflected in the following, for what could be more powerful than having Christ among us?

Matthew 18:20 ―For where two or three have gathered together in My name, there I am in their midst.‖ (13B;pg 1291) The use of the mustard seed as a metaphor and parable, imbedded in these teachings, appears to be added later for emphasis, but may have, in fact, been used by Christ. It is found elsewhere as an illustration of how something small and insignificant (in appearance) can become something very large and useful to many. I also believe that another statement is being made about faith not being relative any more than sin is. Even a little belief makes one a believer in the same way that a little sin makes one a sinner.

Belief is ultimately the strongest of the two when push comes to shove. For, while sin may be a temporary setback, belief is for eternity and will override sin in the person of Jesus Christ ...if we only believe.

Note also that GOT #20 also talks about the mustard seed as does Q61 where the ―realm of God‖ is compared to a mustard seed that falls on the fertile soil and grows to accommodate a large habitat, in this case birds nesting in its branches. This also refers to the notion that faith, even a little faith, which is often all we have, is rewarded, and its impact can be huge. Thus the tiniest seed growing up to be a tree or bush large enough to provide a nesting place for birds ... a place of refuge and protection from the elements and predators.

Like the rest of the Gospels there is quite a bit of interrelated material within the Gospel of Thomas itself, as though Christ may have re-worded his message depending on the audience and the needs of that particular time and place.

Matthew 13:31&32 He presented another parable to them, saying, ―The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; and this is smaller than all other seeds; but when it is full grown, it is larger than the garden plants, and becomes a tree, so that the birds of the air come and nest in its branches.

(13B;pg 1282) Luke 13:18&19 Therefore He was saying, ―What is the kingdom og God like, and to what shall compare it? It is like a mustard seed, which a man took and threw into his own garden; and it grew and it became a tree; and the birds of the air nested in its branches.‖ (13B;pg 1372)

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Luke 8:11 ―Now the parable is this: the seed is the word of God.‖ (13B;pg 1359) Interestingly, this follows the parable of the sower, but it answers the explicit question surrounding the ultimate question ... about what the kingdom of God is like ... it is not necessarily what one would expect. It is a refuge in the most unlikely place. Isn‘t that what our lives are like?

Q61 ―What is the realm of God like? How can I describe it to you? It is like a tiny mustard seed that someone tosses into a garden. It grows into a tree and birds nest in its branches.‖ (14B;pg 95) Also from the same page in the Gospel of Q is a foot note as follows: For centuries, Jewish prophets compared the realm of God to the famed cedars of Lebanon, which were used to build the temple of Solomon in Jerusalem. So Jesus is shocking his audience by likening it to a tiny mustard seed, which grew into a scraggly plant that most farmers considered a weed. (14B;pg 95) Christ, Himself was the ―weed‖ of his time; a growing thing that the authorities would have wanted to uproot and throw in the rubbish heap. But, like the best and most wellestablished weeds, the root could not be fully extracted ... it always seems to grow back stronger and deeper than ever. Good tidings have come from a most unlikely place, a most unassuming hero.

Psalm 8:4 I will establish your seed forever, and build up your throne for all generations. (13B;pg 788) Ecclesiastes 3:8 A time to love, and a time to hate; a time for war, and a time for peace.

(13B;pg 879) Matthew 5:9 ―Blessed are the peacemakers, for they shall be called the sons of God.‖ (13B;pg 1264) #49) (Coptic) Jesus said, ―Blessed are those who are alone and chosen, for you will find the kingdom. For you have come from it, and you will return there again.‖ (1:9g 11) Q82 Jesus said to His followers, ―You have stayed close to me through all My trials. You will eat and drink with Me in the realm of God.‖ (14B;pg 118) While the resources show no exact correlation between this saying and established canon, I believe there is ample Scripture that talks to the subject matter. It is all about accepting Christ and excluding the worship of other gods. This often will set us apart ...being ―alone and chosen.‖ In fact this does sum up what it is all about, and Q82, the redaction of Matthew and Luke, provides the ultimate choice and consequence equation. Alone , I

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believe speaks more to being apart in the reality of choosing. Of course, in that decisionmaking there is often the feeling of being alone when looking at the priorities of the world. Being alone is not the same as being lonely or dejected. It doesn‘t say that we are perfect, but chosen and (intimated that we are) ultimately perfected in Him. In John, the most prevalent message is that we remain close and believe in Him, that through Him we might have salvation and eternal life.

We have come from Him, and it is our mission that we find Him again in this world. That is what Thomas says to me. While there is the concern that the whole Gospel of Thomas is of Gnostic influence, I find it to be very practical in its approach. And, of course there is a knowledge and admission of Christ as Lord that does separate us from those around us. The knowledge or ―gnosis‖ is only a secret if we chose to act is though it is, essentially by ignoring it. The secret is revealed in believing, and the sense of direction that comes from it. It is there for all of us, not unlike an unopened door that ushers us into something glorious. It is a problem for those who would prevent us from taking the chance and opportunity, those who are of the evil kingdom; those who would like to see Christ‘s mission fail. Those who are slaves of Satan, those who have been trying to lure and discredit Him since His ministry began.

Matthew 19:28 And Jesus said to them, ―Truly I say to you, that you who have followed me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.‖ (13B;pg1293) Luke 22:28-30 ―And you are those who have stood by Me in My trials; and just as My Father has granted Me a kingdom, I grant you that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel.‖ (13Bpg 1389) The concept of being ―chosen‖ harks back to Old Testament prophecy regarding Christ as the Chosen One of God, His sacrifice on our behalf; and that heritage appears to have been passed down more certainly than any bishop‘s historic episcopate. I believe it is a prophecy for each one of us who choose to believe in Him, Jesus Christ, as Savior. The Lord God delights in that just as though the Father were again receiving the prodigal ... the one lost sheep.

Isaiah 42:1 ―Behold my servant whom I uphold; My chosen one, in whom my soul delights. I have put My Spirit upon Him; He will bring forth justice to the nation.‖ (13B;pg 948) Colossians 3:12 And so, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility and patience ... (13B;pg 1582) 1 Peter 2:9 But you are a chosen race, a royal priesthood, a holy nation, a people for God‘s own possession, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light ... (13B;pg 1646)

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In some ways also, this does speak to the fact that being ―chosen‖ also has its price; both in this sphere and the one to come. By that I refer to GOT #16 which says in part, ―...there will be three against two and two against three, father against son and son against father, and they will stand alone.‖ (1:pg 2) Those who are chosen will be set apart, or stand alone. Ask anyone who proclaims Christ as Lord ... there is a price to be paid ... but even more important is that Christ stood alone, Redeemer for our sins, and Hung on the cross, apart from His Father in a time of great agony, alone to atone for us. We will be chosen and set apart from the world. That makes us presentable for eternity. Choices have consequences. There is a vast difference between be alone and being lonely. #50) (Coptic) Jesus said, ―If they say to you, ‗Where have you come from?‘ say to them, ‗We have come from the light, from the place where the light came into being by itself, established [itself], and appeared in their image.‘ If they say to you, ‗Is it you?‘ say, ‗We are its children, and we are the chosen of the living Father.‘ If they ask you, ‗What is the evidence of your Father in you?‘ say to them, ‗It is motion and rest.‘‖ (1;pg 11) That is a lot to take in, but really not very different, when taken in bites, than what we read in John or in Genesis, for that matter. God the Father is still the Great Mystery from which all comes and all returns. He is the faith, the light, that should not be hidden under a bushel.

Again, about motion, let me refer to The Essential Kabbalah by Daniel C. Matt: ―The essence of the divine image is action.‖ (56B;pg 83) Genesis 1:2 And the Spirit of God was hovering over the face of the waters. (21B;pg 5) Genesis 1:3&4 Then God said, ―Let there be light;‖ and there was light. And God saw that the light was good ... (13B;pg 1) Luke 16:8 ―... For the sons of the world are more shrewd in their generation than the sons of light.‖ (21B;pg 1821) Light (5457) in this case has two meanings, the first Phos means to shine or make manifest; the other more general Phao meaning to be luminous in its widest application.

(13B;pg 77 Greek dictionary) John 12:35&36 Then Jesus said to them, ―A little while longer the light is with you.

Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going. While you have the light, believe in the light, that you may become sons of light.‖ (21B;pg 1894) This statement is reiterated under different circumstances in the Gospel of Peter (a text excluded from the canon) that describes the darkness that occurred when Christ died on

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the cross ...GOP vs 5 And many went about without lamps, supposing that it was night, and fell down. (16B;pg 284) Genesis 1:26 The God said, ―Let us make man in Our image, according to Our likeness ...‖ (13B;pg 2) 1 Peter 2:9 But you are a chosen race, a royal priesthood, a holy nation, a people for God‘s own possession, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light ... (13B;pg 1646) Genesis 2:2 And by the seventh day God completed His work which he had done; and He rested on the seventh day from all His work which He had done. (13B;pg 3) We represent God‘s greatest work: His creation. We are from the light; we are a result of God‘s motion and rest; We are His evidence. If you do not believe that, then the burden lies with you to prove it a falsehood. As I have said, ―Denial doesn‘t alter the truth; it alters you.‖ All of creation is speaks of Him ... the Great I AM. Matthew 18:4 ―Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. (21B;pg 1671) Q26 ―For John the Baptist came, not eating bread, not drinking wine, and you said, ‗He is crazy.‘ Now the Son of Man comes, eating and drinking, and you say, ‗Just look at him, a glutton and a drunkard, a friend of tax collectors and outcasts.‘ But Wisdom is being proven right by all her children.‘‖ (14B;pg 60) John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. (13B;pg 1857) While this all sounds very mysterious, and could easily be mistaken for Gnostic secrecy for its own sake and the sake of the initiated, what about this great mystery spoken of by John in the first verse of his scripture? Nothing sounds more beyond my personal ability to comprehend than this one statement about the mysterious relationship between the Father and the Word (Jesus Christ). The beginning of the integration, yet distinct separateness, of what would be later referred to as the ―Trinity.‖ If the Word is in us, then we are truly one with the Father, are we not? If we believe how could the Word not permeate us?

The first sentence, which asks the question, ―Where have you come from?‖ is essentially what we all ask ourselves, and what all Christians seek to answer when they come to a crossroads of faith, and must make specific choices about whom to serve. If we come from the Father, and are redeemed through the actions of His only begotten Son, Jesus the Christ, then the answer is ... ―We come from the Light, the Great I AM, the Father, Lord of Hosts.‖ We come from the Father (referred to as God for lack of a better description as

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that is not His name ...YHWH is closer in Hebrew) and through Jesus Christ we return to Him in eternity. This set of questions and answers is not as convoluted or esoteric as it may seem when it is answered a question at a time. We need to view our journey as a closed loop predicated on belief and redemption, not by our own effort or devices, but because of the mechanism of salvation through Jesus‘ death on the cross ... that we might live (forever).

Maybe a better question might be ... ―Where are you going, into the Light or into the darkness?‖ Also see GOT #77 ―I am the light that is over all things‖ (1:pg 15) 2 Peter 1:19 And so we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. (13B;pg 1656) Isaiah 45:6&7 That there is no one besides Me. I am the Lord and there is no other. The One forming light and creating darkness, causing well-being and creating calamity; I Am the Lord who does all these. (13B;pg 955) Psalm 119:105 Your word is a lamp to my feet and a light to my path. (3B;pg 885) #51) (Coptic) His disciples said to Him, ―When will the rest for the dead take place, and when will the new world come?‖ He said to them, ―What you are looking forward to has come, but you don‘t know it.‖ (1;pg 11&12) Q59 ―When you see clouds in the western sky, you say, ‗It‘s going to rain.‘ And it does!

When the wind blows from the south, you predict scorching weather. And it comes! You know the lay of the land and can read the face of the sky. So why can‘t you interpret the here and now?‖ (14B;pg 93) Q79 Jesus was asked, ―When will the kingdom of God arrive?‖ He replied, ―You won‘t be able to see the kingdom of God when it comes. People won‘t be able to say, ‗it‘s here‘ or ‗it‘s over there.‘ The kingdom of God is among you.‖ (14B;pg 114) See the most well known passage found in GOT #30 & 77, ―Split a piece of wood; I am there. Lift up the stone, and you will find me there.‖ (1;pg16) What are we waiting for? That seems to be the question we are being lead to ask. And, while the Revelation of John is compelling, it does not satisfy our needs on a day-to-day basis unless you are one of those types that is so apocalyptic by nature that waiting for ―the day‖ is an obsession. It is worth the reckoning, but should not take the place of daily living in Christ. That means a full life, by the way. The Thomas Gospel makes such a strong statement for finding God in all things ... how could it be otherwise. It all flows from Him, so all things are inherently infused with God, the Son and the Spirit. Split the wood; lift a stone: you will find Him there just as certainly as you will find Him in a sunset or a rose, or the face of a friend. God is all things.

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John 3:3 Jesus answered and said to him, ―Truly, truly, I say to you unless one is born again he cannot see the kingdom of God.‖ (13B;pg 1400) Interestingly, this passage appears to speak to having one‘s eyes opened, spiritually speaking, and then being able to ―see‖ the kingdom of God in the here and now. As it was spoken to Nicodemus in his night time rendevous, it does not seem to indicate that one would have to die, or wait for a cataclysm to occur. It is a practical approach to daily living, and as such, I believe this refers to the ability to see one‘s life in a different aspect ... to be able to see the kingdom as it exists around us and within us. In this case, I believe it means an awareness of Christ as Savior, and a distinct awareness of other believers as brothers and sisters. Our spiritual eyes are blind to the creation, and the infusion of God in it, until we truly know Him through His Son, Jesus Christ. Knowing in this way (our revered gnosis) is a very personal revealing based on acceptance of Christ as personal Savior. Truly, you either have it or you don‘t; you either understand it or you don‘t. All of the articulation in the world won‘t take the place of a personal relationship with Jesus.

Attesting to this is not dissimilar to being able to vouch for a friendship. You know it if you‘ve got it. It is that personal. Continuing that relationship, and deepening it, requires prayer, discernment of the Spirit, worship, communion with the faithful, and study of the Word. That elusive discernment will be your guide. John says that the Holy Spirit will be our comforter and teacher, helper and guide. See John 14:16.

James 2:5 ... did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? (13B;pg 1638) Psalms 145:13 Thy kingdom is an everlasting kingdom, and Thy dominion endures throughout all generations. (13B;pg 833) Matthew 6:10 ― ...Thy kingdom come. Thy will be done on earth as it is in heaven...‖ (13B;pg 1267) In chapter 10 of Mark there are numerous references to the kingdom, and who may enter it, as well as how. My favorite is in Mark 10:15&16 ―Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it at all.‖ And He took them in His arms and began blessing them, laying His hand upon them. (13B;pg 1330) This was happening in real time. He was blessing them on the spot. That can only mean that there was no waiting period. Acceptance ushers in the kingdom in this life and extends into and throughout eternity. KINGDOM or basileia (#932) by definition the spiritual kingdom in which one reigns that resides in the heart and is extended to the eternal kingdom which one enters into upon death of the flesh. One appears to beget the other, but both originate from belief in Jesus Christ. This root is probably where the Thomasonian concept of ―reigning over all‖ in GOT #2 is derived from, and later used by other Gospel writers, especially Matthew. Also referred to as the ―kingdom of God‖ (basileia tou Theou) as noted in Mark above. (13B;pg 1815)

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See the following from GOT #3 ... Jesus said, ―If your leaders say to you, ‗Look, the (Father‘s) kingdom is in the sky.‘ then the birds of the sky will precede you. If they say to you, ‗It is in the sea,‘ then the fish will precede you. Rather, the (Father‘s) kingdom is within you and it is outside you.‖ (5;pg 1) There again, it is as though the passage was doubling back on itself as a sort of internal documentation or self verification. The canonical Gospels do the same thing among themselves and within each Gospel. It appears that it serves to restate important material, and may have been directed to diverse gatherings ... some more learned, and others less so. In a pun or sorts ... Christ left no stone unturned. Christ also mingles the texts in Mark whereby He and the kingdom are used interchangeably ... this would serve to make the point that through Him one comes to God‘s kingdom. The two cannot be separated as they are both extensions of God in the Trinity ... therefore they are one in the same way the Father, Son and Holy Spirit are three in one.

Luke 17:20-21 Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, ―The kingdom of God is not coming with signs to be observed; nor will they say, ‗Look, here it is!‘ or ‗There it is!‘ For behold, the kingdom of God is in your midst.‖ (13B;pg 1380) Mark 10:30 ―... but that he shall receive a hundred times as much now in the present age, houses and brothers and sister and mothers and children and farms, along with persecutions; and in the age to come, eternal life.‖ (13B;pg 1331) There it is ... now and later. The kingdom is now and in eternity, for as it says in Mark 10:27 Looking upon them (the Disciples), Jesus said, ―With men it is impossible, but not with God; for all things are possible with God.‖ (13B;pg 1331) John 3:3 Jesus answered and said to him, ―Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.‖ (3B;pg 1513) This is about seeing with new eyes ... the eyes of the spirit. The following language in GOT #52 restates the fact that we do not often recognize the One who is in our midst.

Mary Magdalene, and the others at the tomb, did not recognize Him, nor did the disciples (one being Cleopas) on the road to Emmaus. It is about believing, and through it being able to see Christ for who He is. It is about believing that He lives and did not remain in the tomb. It is believing that He is who he says He is ...the Word, the doorway to God, our risen Savior ... and that He did die for our sins that we might be made pure and righteous in God‘s sight through His blood. The reason He was on that cross was not because of Judas or Pilate or Caiaphas ... but because of you and me ...because of our sin. But He rose ... that you must believe or the rest is just story telling. #52 (Coptic) His disciples said to Him, ―Twenty-four prophets have spoken in Israel, and they all spoke of you.‖ He said to them, ―You have disregarded the living one who is in your presence, and have spoken of the dead.‖ (1;pg 12)

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This is also another way of saying the same thing in GOT #51, but with a different slant.

Certainly directed to those with a Hebrew backgound and a learning in the OT Scripture.

This would not have, I think, been directed to Gentiles, as they would not have appreciated His insistence on the ―here and now.‖ While he is not disregarding the past nor the prophets, He makes it clear that He is treating it in the same manner as He treated the law ... that it was for its time, but with the advent of His reign, it is not the central theme. It is about Jesus Christ here and now. The kingdom is inside of us, among us and surrounding us.

Q79 Jesus was asked, ―When will the kingdom of God arrive?‖ He replied, ―You won‘t be able to see the kingdom of God when it comes. People won‘t be able to say, ‗it‘s here‘ or ‗it‘s over there.‘ The kingdom of God is among you.‖ (14B;pg 114) Psalm 31:12 I am forgotten as a dead man, out of mind, I am like a broken vessel.

(13B;pg 738) Psalm 115:17 The dead do not praise the Lord ... (13B;pg 811) Revelation 1:17&18 ―Do not be afraid; I am the first and the last, and the living One; and I was dead, and behold I am alive forevermore, and I have the keys of death and of Hades.‖ (13B;pg 1673) John 2:19 Jesus answered and said to them, ―Destroy this temple, and in three days I will raise it up.‖ (3B;pg 1512-13) This is about a living Savior, not a dead one that stays in the ground (so to speak) Matthew 8:22 But Jesus said to him, ―Follow Me, and let the dead bury their own dead.‖ (3:pg 1385) Luke 9:60 Jesus said to him, ―Let the dead bury their own dead, but you go and preach the kingdom of God.‖ (3B;pg 1479) Luke 20:38 ―For He is not the God of the dead but of the living, for all live to Him.‖ (3B;pg 1500) Mark 12:27 ―He is not the God of the dead, but the God of the living.‖ (3B;pg 1447) Luke 24:46 Then He said to them, ―Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead on the third day ...‖ (40B;pg 1753) Matthew 22:32

―God is not the God of the dead, but of the living.‖ (40B;pg 1617)

John 6:58 ―As the living Father sent Me, and I live because of the Father, so he who feeds on Me will live because of Me. This is the bread which came down from heaven –

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not as your fathers ate the manna, and are dead. He who eats this bread will live forever.‖ (40B;pg 1773) John 11:25 Jesus said to her, ―I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die.‖ (40B;pg 1786) Christ is about life and living more abundantly in the spirit, and in the confines of a material world. There is suffering, but that is not what Christ is about ... He is about being raised from the dead-ness of the world. Christ is life itself. Even He did not relish death, but did it that we might live now and in eternity. The kingdom is in the here and now, and the later days of our eternal rest in Him. What Thomas has captured is a Christ full of life wishing it for all, but conferring it upon those who would only believe in Him. That‘s really not so mysterious ... certainly a lot less mysterious than a rabbit that lays eggs or a fats man with a beard giving the world‘s children personalized presents in a single winter‘s evening.

This is about joy, not mourning! #53 (Coptic) His disciples said to Him, ―Is circumcision useful or not?‖ He said to them, ―If it were useful, their father would produce children already circumcised from their mother. Rather the true circumcision in spirit has become profitable in every respect.‖ (1;pg 12) In otherwords, what resides at a spiritual level is enough. If not, we fall back into adherance to laws, and outward acts of piety ... which, as Paul was concerned, become an opportunity to boast. Even Christ said that those who pray aloud in public to demonstrate their religious nature have already received their reward. That reward is not the one found in heaven, or in the kingdom. And, this is about spiritual profitability, not material.

While we are often blessed in this life, we should not ―expect‖ to be blessed with material gain. That alone folds us back into the world, and suggests that we can rely on our own prowess, even badgering God through prayer for what we think we need.. God provides us what we need ... and I believe that in His mercy he also provides believers with what they occasionally want. I would not suggest counting on it like one depends on a 401K. We‘ve seen the disastrous results of that kind of investment program in the last couple of years since 9/11. Pray for His will, and that will suffice with the additional measure of managing our resources and taking advantage of the opportunities He sets before us.

With regard to outward appearances ...

Matthew 6:16 ―Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting.

Assuredly, I say to you, they have their reward.‖ (40B;pg 1586) About circumcision specifically ...

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Genesis 17:11 And you shall be circumcised in the flesh of your foreskin; and it shall be the sign of the covenant between Me and you. (13B;pg24) Deuteronomy 30:6 Moreover, the Lord your God will circumcise your heart and the heart of your descendants, to love the Lord your God with all your soul, in order that you may live. (13B;pg 281) 1 Corinthians 7:19 Circumcision is nothing and uncircumcision is nothing, but what matters is the keeping of the commandments of God. (13B;pg 1515) Romans 3;1 Then what advantage has the Jew? Or what is the benefit of circumcision?

(13B;pg 1488) This is predicated on 2:26 as follows ...

Romans 2:26 If therefore the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision? (13B;pg 1488) Galatians 2:6&7 But from those who were of high reputation (what they were makes no difference to me; God shows no partiality)– well, those who were of reputation contributed nothing to me. But on the contrary, seeing that I has been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised ... (13B;pg 1551) Colossians 2:11 ...and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ ...

(13B;pg 1580) This is all about the significant differences between living under the Law, and living under Christ. Colossians 2:11 makes it about as clear as it can be ... ―the circumcision of Christ.‖ It is about the covenant of belief in Him and the other side of that coin ... a covenant which is about the blessings that follow yielding to His will. In John chapter 3 and elsewhere it talks about belief in Christ as the Word and the Law incarnate. We have moved beyond simple adherence to commandments and statutes into submitting to a Christ-likeness. It does not say we must be perfect, but that we are willing and therefore perfected in Him. Circumcision has practical health benefits, but is also another form of identification with the Jewish culture ... a form of abiding in the Law. It is an outward display which may or may not reveal the nature of one‘s heart. It is less about one‘s culture and more about Christ as Savior. One does not profit under the Law, for we cannot measure up to it, and it is therefore unprofitable. As noted below, the Law belongs to the world and to those who would be served by it: Colossians 2:17 ...but the substance belongs to Christ. (13B;pg 1581) In the truest sense, in the broadest concept of the mystery that is our God, it is only through the Spirit that we truly have access to the substance that is Jesus Christ. The Holy Spirit is the substance of Christ visited upon us.

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#54 (Coptic) Jesus said, ―Blessed are the poor, for to you belongs the kingdom of heaven.‖ (1;pg 12) Matthew 5:3 ―Blessed are the poor in spirit, for theirs is the kingdom of heaven.‖ This is from the Sermon on the Mount and consists of nine like verses (3-11) regarding blessings for those whose heart is with Christ. This appears not to speak about spirituality, but to a state of dwelling or being, possibly an emotional state such as saying one‘s spirits are down, or simply one is ―down.‖ A mood or condition not linked necessarily to spirituality in a faith sense. Christ offers the hope of a better life; of course the downtrodden would be inspired by the prospect. This speaks to those who need lifted up both in the here and now, and in eternity. To those in need, it would be a great attraction, however, I often wonder how many were disappointed that the result was not necessarily an immediate release from the world‘s chains. Could this have been a downside that may have helped create what occurred at Passover when the angry mob voiced their anger and disenchantment. We know that many expected a worldly king who would overthrow the chains of Roman rule.

Poor or Ptochos (#4434) In this case, poor means ―one who in abjectness needs lifting up,‖ not one who is devoid of a spiritual life. It does not hold the same connotation as consciously turning away from or spurning God‘s love.

Luke 6:20 And turning His gaze on His disciples, He began to say, ―Blessed are you who are poor, for yours is the kingdom of God.‖ (13B;pg 1355) Q9 Fixing His eyes on the disciples He began to speak, ―Fortunate are you who are poor, for yours is the realm of God.‖ (14B;pg 42) Q10, 11 & 12 continue what we call the beatitudes in a slightly more common, less stilted language: more conversational than liturgical. There is rarely found more hope in the Bible than in Jesus‘ words from the Mount, especially for those who felt hopeless and helpless, without the means to please God and, more specifically the temple priests, with costly offerings.

Mark 14:7 ―For the poor you will always have with you, and whenever you wish, you can do them good; but you do not always have Me.‖ (13B;pg 1337) James 2:5 Listen my beloved brethren; did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? (13B;pg 1638) Matthew 6:20&21 ―But lay up for yourselves treasures in heaven ... for where your treasure is, there will your heart be also.‖ (13B;pg 1268) Luke 21:3 ...and He saw also a certain poor widow putting in two mites. So He said, ―Truly I say to you that this poor widow has put in more than all; for all these out of their

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abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had.‖ (21B;pg 1834) A ―mite‖ is a small coin (maybe a comparison would be a penny or a nickel) but what it probably represents is the very least one could give ... and yet, it was all this widow had.

In that she gave all that she had, it was far more valuable than the small (in proportion) amount given by those who had much more discretionary income ... those who were much more ―solvent.‖ We must set our sites on God and the kingdom, that which is among us and that which will be. Even the poorest among us materially can lay up this treasure in heaven. That heaven also resides in the hearts of believers. God provides the soil and the seed, the Holy Spirit provides the care and nurturing if only we are willing to believe. We are that soil, and the Word is the seed.

We are the poorest of the poor without Christ, the living Word, the giver of Life. #55) (Coptic) Jesus said, ―Whoever does not hate his father and mother cannot be my disciple, and whoever does not hate brothers and sisters, and carry the cross as I do, will not be worthy of Me.‖ (1B;pg 12) Note the tie-back to GOT #16. (Coptic) Jesus said, ―Perhaps people think that I have come to bring peace upon the world. They do not know that I have come to cast conflicts upon the earth: fire, sword, war. For there will be five in a house: there will three against two and two against three, father against son and son against father, and they will stand alone.‖ (1:pg 2) Matthew 10:34-38 ―Do not think that I came to bring peace on earth. I did not come to bring peace but a sword. For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man‘s enemies will be those of his own household. He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow Me is not worthy of Me.‖ (21B;pg 1650) Luke 14:26&27 And He turned and said to them, ―If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be my disciple. And whoever does not bear his cross and come after Me cannot be My disciple.‖ (21B;pg 1818) Q57 ―Do you suppose that I am here to bring peace? No, I have come to bring the sword of division. My message will divide father and son, mother and daughter, motherin-law and daughter-in-law. Those who prefer their father or mother to me are not deserving. Nor are those who prefer their sons and daughters. Unless you carry your own cross and follow me, you are not worthy.‖ (14B;pg 91)

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It was common practice, as we know of Christ‘s agonizing walk to Golgotha, for the condemned person to carry his own cross to the place of crucifixion ... so the message is heavy with appreciation for what it meant to follow Christ in those perilous times.

Rather than being mean or cruel, Christ, I believe, was emphasizing how critical it is for one who believes to put that belief in Christ first in their lives, and all else a distant second, third, etc.. It is so easy to be sidetracked and to put only a meager effort forth when there are so many temptations and so many are competing for what little time we have. Christ wants our full attention; He demands nothing less. We are more often than not, just like the rich man who could not bear to give up his wealth even though he desperately wanted to be a follower of Jesus. He went away heartbroken. We can only hope that he found his way back. Are we finding our way back More importantly, this is about decision making. It is also a willingness to accept the consequences of that decision making. Often a stand for Christ precludes a need for separation ... that can often have such an effect. Christians are often viewed as being exclusive, judgmental and uptight. So, the separation may come before they are rejected; in a decision for belief in Jesus as Christ and Savior. I think GOT#16 more accurately reflects the reality of the situation ... GOT#55 reminds me of something said out of frustration or disappointment. But, the idea of accepting the weight of our own cross is something we should not ignore. Not that we would be crucified, as He accomplished that, but that we accept the ―burden‖ of following Him. That may mean giving up certain ways and habits or adding practices like service to our faith walk.

Micah 7:6 For son dishonors father, Daughter rises against her mother, Daughter-inlaw against her mother-in-law; A man‘s enemies are the men of his own household.

(21B;pg 1539) Luke 12:49-53 ―I have come to cast fire upon the earth; and how I wish it were already kindled! But I have a baptism to undergo, and how distressed I am until it is accomplished! Do you suppose that I came to grant peace on earth? I tell you no, but rather division; for from now on five members in one household will be divided, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in law against daughter-in-law and daughter-in-law against mother-in-law.‖ (2B;pg 1683) So, there is an Old Testament reference in Micah, and the other reference in Luke chapter 12 in the Parable of the Faithful Steward. In Luke chapter 14 the message is embedded in the lesson about the costs of discipleship. Decision making has had significant consequences and personal impact for as long as we have been looking toward the Lord our God and away from other pagan worship ... it is as old as Genesis, and as recent as New Age fascination with crystals, Wicca and pyramid healing. God does not change in His love for us nor His patient waiting; however, either has the adversary, Satan, changed ... he also waits for us in our temptation and pettiness, and our arrogance.

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#56) (Coptic) Jesus said, ―Whoever has come to know the world has discovered a carcass, and whoever has discovered a carcass, of that person the world is not worthy.‖ (1;pg 12) While this does sound a bit unlike the words of our Lord, there is a kind of crude recognition of the facts that this may well have spoken to. Maybe this was the message given to certain types who would understand it; and maybe there was a frustration out of which this was launched as a sort of, ―Now do you understand?‖ kind of admonishment.

Admittedly, it does not fit well and could be discarded with GOT#7. Yet, it is also reminiscent of the idea of seeing something for what it is. Or, ―Don‘t you recognize a carcass when you see one?‖ Harking back to the Old Testament Law, it is well known that a carcass is unclean and should be avoided at all costs. So there is this association with ritual cleaning and ancient hygiene. As well, this might well have been referring to the ―carcass‖ of the religion, the Temple Priesthood, of that time ... an unclean and damaging institution which was unclean and no better than a rotting body. Could not some religious institutions of today be categorized as such?

The world was certainly not worthy of Christ.

Leviticus 11:39&40 Also if one of the animals dies which you have for food, the one who touches its carcass becomes unclean until evening. He too, who eats some of its carcass shall wash his clothes and be unclean until evening; and the one who picks up its carcass shall wash his clothes and be unclean until evening. (13B;pg 150) Matthew 24:28 ―For wherever the carcass is, there the eagles will be gathered together.‖ (40B;pg 1622) This passage in Matthew may, in fact, refer directly to the GOT version as it appears to refer to the world as a carcass at the second coming ... what Christ will find after the rapture of believers. It will be unclean and there will not be much useful meat on its bones ... only the remnant ... the 144,000 and those who would repent. Again, it is about recognition of that which is of the world and that which is not: in another word ... discernment. It is about knowing what is Caesar‘s and what is God‘s. Those who know the difference, of them the world is not worthy. The eagles appear to be gathering around to clean the bones of the carcass, to take off the dead meat, making it pristine and not common or unclean. #57) (Coptic) Jesus said, ―The Father‘s kingdom is like a person who has [good] seed.

His enemy came during the night and sowed weeds among the good seed. The person did not let the workers pull up the weeds, but said to them, ‗No, otherwise you might go to pull up the weeds and pull up the wheat along with them.‘ For on the day of the harvest the weeds will be conspicuous, and will be pulled up and burned.‖ (1:pg 12) Matthew 13:24-30 He presented another parable to them, saying, ―The kingdom of heaven may be compared to a man who sowed good seed in his field. But while men were sleeping, his enemy came and sowed tares also among the wheat, and went away. But

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when the wheat sprang up and bore grain, then the tares became evident also ... And he said to them, ‗An enemy has done this!‘ And the slaves said ti him, ‗Do you want us, then, to go and gather them up?‘ But he said, ‗No; lest while you are gathering up the tares, you may root up the wheat with them. Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, ‗First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn.‖ (13B;pg 1282-83) This is further explained in Matthew 13:37 And He answered and said, ―The one who sows the good seed is the Son of Man, and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels. Therefore just as the tares are gathered up and burned with fire, so shall it be at the end of the age.‖ (13B;pg 1283) Further he says in His warning in Matthew 13:42&43 that, ― ...and [He] will cast them into the furnace of fire; in that place there shall be weeping and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears, let him hear.‖ (13B;pg 1283) Q4 This verse in part also tells about the separation of the good from the bad in a perpetual fire ―... His pitchfork is in his hand, ready to thresh the grain. He will gather the wheat into his granary; but he will burn the chaff in a fire that never goes out.‖ (14B;pg 37) This is not a saying of Jesus, but a proclamation by John the Baptist at a baptismal rite prior to Jesus emerging on the scene. But the message is clear ... while the good and the bad, the believers and the unbelievers, will mingle for a time, there will come a time when they will be separated with the most blessed and tragic of consequences. The side you are on in this life, will be where you spend eternity. And if you are not with Him, and are therefore are against Him, it will be an eternity of Hell. This is about judgement: the end game.

It also appears that as in the parable of the Wheat and Tares above, that when the fruits of the Spirit become evident, so also do the fruits of the enemy in an effort to to tempt and persuade the believer. It was said to me long ago that the closer one gets to God the more Satan makes an effort to intercede. As long as there is no commitment, Satan has you, but once you get ―off the fence‖ you are a threat to his unholy kingdom. He does not want to lose a soul, and so he sows his tares.

But the final warning in the explanation of the parable is one of triumph for the believer.

Those who have heard should listen, and there are not many in this global village who have not heard the name of Jesus. Take heed!

Also, refer back to GOT#45 with regard to fruits of the kingdom, and the notion that ―grapes are not harvested from thorn trees, not figs from thistles. Another about sowing is

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GOT#9 and the seed that fell on various types of soil. The parallels are obvious, and underline His theme regarding the eternal outcome of unwillingness to believe. He did not say that we had to be perfect in our belief, but that we are willing. It‘s that easy, and trust me, that difficult.

A reflection on wheat (first fruits of the harvest) from the Old Testament belies its importance as foodstuff, but also the importance of a full crop, not one partially corrupted by weeds or tares. One can see from the following that a full harvest would be important to prevent starvation, but also to provide offerings to the Lord for His faithfulness and the Israelites‘ prosperity that year. Thus the concern in the parable of the workers that they pull up the weeds early to prevent a less than bountiful harvest.

Exodus 34:22&26 And you shall observe the Feast of Weeks, of the first fruits of the wheat harvest, and the feast of Ingathering at year‘s end. The first fruits of your land you shall bring to the house of the Lord your God. (21B;pg 182&183) In conclusion ...

Luke 22:31 And the Lord said, ―Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail ...‖ (21B;pg 1840) John 12:24 ―Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain.‖ (21B;pg 1893) In John He foreshadows His own death and resurrection. Thus wheat has become more than a grain, but a symbol for the resurrection and the harvest at the end of days. Small seed; large message. While Thomas uses the parable in shortened form, the meaning would not have been misunderstood, and it is perfectly understood in its brevity. #58) (Coptic) Jesus said, ―Blessed is the man who has toiled and has found life.‖ (1;pg 12) Matthew 11:28 ―Come to Me, all who are weary and heavy-laden, and I will give you rest.‖ (13B;pg 1277) This seems to follow a statement I once read that said, in essence, that we will be restless until we find rest in Him. Call it toil, work, being burdened, etc., but it is all a state of restlessness. In Him that comes to an end ... it may also refer to the earthly life verses the eternal resting place. I also feel that this could be read as ―having tried many avenues, blessed is the one who comes to Jesus, for in Him is rest for the spirit.‖ Much of what Christ refers to is spiritual, whether it is rest, riches or possessions, yearning, etc.

1 Corinthians 15:58 Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.

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(13B;pg 1531) Isaiah 49:4 But I said, ―I have toiled in vain, I have spent my strength for nothing and vanity; yet surely the justice due to me is with the Lord, and my reward with my God.‖ (13B;pg 960) In other words, ―After you have toiled, come to Me.‖ If you are at rest, the toiling is over and the real work begins, and yet I do not believe that we are truly at rest until we are reborn in eternity with our God. The work of perfecting and transcending is never done in this life.

Matthew 6:28 ―And why are you so anxious about clothing? Observe how the lilies of the field grow; they do not toil nor do they spin.‖ (13B;pg 1268) Paul in his letter to the Philippians says it best ... and James gives it a different twist.

James, in his own well-intended way also reminds that while work, toil and works are important aspects of a believer‘s life, thry cannot stand alone. It must always begin and end with Him because we cannot save ourselves. Christ already did that on the cross once and for all. Work has its place, but it must not be considered as a stand alone activity lest it be a vanity, arrogance and petty. It cannot save us or make us better people. We are as good as we can be when we believe in Jesus Christ as Lord and Savior, however flawed we may be at that time in that place.

Philippians 1:6 For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. (13B;pg 1570) James 2:20&26 But are you willing to recognize, you foolish fellow, that faith without works is useless ... For just as the body without the spirit is dead, so faith without works is dead. (13B;pg 1639) In the converse ... works without faith is a hollow pursuit and ends in nothing. #59) (Coptic) Jesus said, ―Look to the living one as long as you live, otherwise you might die and then try to see the living one and you will be unable to see.‖ (1;pg 13) Q58 ―Those who grasp and clutch at self will lose it. Those who let go of self and follow me will find it.‖ (14B;pg 92) Q63 ―Enter by the narrow gate. The path that leads to destruction is wide an easy.

Many follow it. But the narrow gate and hard road lead to life. Few discover it.‖ (14B;pg 97) John 7:33&34 Jesus therefore said, ―For a little while longer I am with you, then I go to Him who sent Me. You shall seek Me and not find Me; and where I am you cannot come.‖ (13B;pg 1410)

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John 13:33 ―Little children, I am with you a little while longer. You shall seek me; and as I said to the Jews, I now say to you also, ‗Where I am going, you cannot come.‘‖ (13B;pg 1421) Matthew 10:39 ―He who has found his life shall lose it, and he who has lost his life for My sake shall find it.‖ (13B;pg 1276) Luke 17:33 ―Whoever seeks to save his life will lose it, and whoever loses his life will preserve it.‖ (21B;pg 1824) This was a message of focus if nothing else ... during His brief ministry, Christ reminded them that He would only be with them for a short while; in the same vein He reminds us to focus on Him, that if we lose Him in this life we will also lose Him in the next. John comes closer to capturing what is again somewhat of a mystical saying. It doesn‘t tell how, but that we must.

In Luke, as is generally the interpretation the word ―LIFE‖ ref# 5590 actually refers to psuche or soul. The immaterial part of man held in common with animals, or life element. The difference between man and animals is that man has a spirit, and can therefore communicate with God. (13B;pg 1888) Thomas‘ approach is pretty straightforward, and does speak for itself in sparse terms. In essence, in my own words ... Stay focused on Jesus Christ as long as you live, otherwise you might die not having known Him, and he will then be unavailable to you in the life to come. Or, you will spend your eternity in the way you chose in life on earth. This would be called hell, or the emptiness of an eternity without God. All of the fire and brimstone could not fill the emptiness of a life without God ... either here or in the hereafter. In actuality, we have a very short time that we can make a decision for Him in this sphere, thus the notion that He is with us ―but a short time.‖ We, of course cannot go where He goes, however we can come to God through Him by the Holy Spirit, the helper and guide that He left with us. #60) (Coptic) [He saw] a Samaritan carrying a lamb and going to Judea. He said to His disciples, ―[Why does] that man [carry] around the lamb?‖ They said to Him, ―So that he may kill it and eat it.‖ He said to them, ―He will not eat it while it is alive, but only after he has killed it and it has become a carcass.‖ They said, ―Otherwise he cannot do it.‖ He said to them, ―So also with you, seek for yourselves a place for rest, or you might become a carcass and be eaten.‖ (1;pg 13) I believe that Christ in this passage is making reference to Hebrew Law, and the consumption of life blood, and to Himself ... that we might partake of ―the Lamb‖ (the body and the blood) once it has been killed. Seek a place in Him that you might have rest and avoid what the Son of Man must do to fulfill the prophecy. We could not do it even if we wished to. This does sound less like the balance of the codex, and might be a

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candidate for question since it has no actual corollary. Yet it does have the essence of prophecy regarding His death. It may also serve as a warning to those who find themselves lifted up and lauded, that it may very well be a passing moment ... just as He was brought into Jerusalem with fanfare, yet was deemed a criminal within days by many of those praising Him. Yes, you too could become a carcass if you do not find rest in Him. I‘m sure He looked at the Temple, as it had become, as a sort of carcass ... the remains of what it had been in its glory.

Refer to GOT#56 as it also involves a carcass as it evidently refers to the world as it exists without Christ and without life. Many of us are walking carcasses because we are bodies without a spirit for Christ. Carcasses are without the life blood, therefore can be eaten, yet it is the life blood that provides life to the body, without it, one may be consumed by the world. A body without a spirit (life) is truly the walking dead, and will be consumed by the passions of the world.

John 6:56&57 ―He who eats My flesh and drinks My blood abides in Me, and I in him.

As the living Father sent Me. And I live because of the Father, so he who eats Me, he shall also live because of Me.‖ (13B;pg 1408) Matthew 11:28 Then Jesus said, ―Come to Me, all of you who are weary and carry heavy burdens, and I will give you rest.‖ (6B;pg 943) Matthew 10:28 ―Don‘t be afraid of those who want to kill you. They can only kill you body; they cannot touch your soul. Fear only God who can destroy both soul and body in hell.‖ (6B;pg 942) Psalm 94:12-14 Blessed is the man whom you instruct, O Lord, and teach out of Your law, that You may give him rest from the days of adversity, until the pit is dug for the wicked. For the Lord will not cast off His people, nor will He forsake His inheritance.

(21B;pg 1000) Luke 6:3 ―Go your ways; behold, I send you out as lambs in the midst of wolves.‖ (13B;pg 1364) Revelation 5:6 And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. (13B;pg 1678) Revelation 5:12 ... saying with a loud voice, ―Worthy is the Lamb that was slain ...‖ (13B;pg 1678) #61) (Coptic) Jesus said, ―Two will recline on a couch; one will die, one will live.‖ Salome said, ―Who are you, mister? You have climbed onto my couch and eaten from my table as if you are from the One.‖ Jesus said to her, ―I am the one who comes from what

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is whole. I was granted from the things of my Father.‖ [She said] ―I am your disciple.‖ [He said] ―For this reason I say, if he is [whole], he will be filled with light, but if he is divided, he will be filled with darkness.‖ (1;pg 13) See GOT#24 about the light that is within us ...He said to them, ―Anyone with two good ears had better listen! There is light within a person of light, and it shines on the whole world. If it does not shine, it is dark.‖ (5;pg 4) See GOT#17 for a reconsideration of the mystery of that which is God., as well as Q32 regarding that which can only be revealed by coming to the Father through the Son. Once again, a mystery that takes the knowledge from the wise & the clever and gives it to the ―childlike.‖ It is about a relationship, not the conferring of pure wisdom or discipline.

The Gnostics, how well-intended, had it wrong ... it was available to all regardless of initiation or pedigree.

Luke 17:34 ―That night two people will be asleep in one bed; one will be taken away, and the other will be left. Two women will be grinding flour together at the mill; one will be taken, the other left.‖ Some manuscripts add verse 36 (this appears in Matthew) which says, ―Two men will be working in the field; one will be taken, the other left.‖ (6B;pg 1031) Matthew 24:36, 40&41 ―However, no one knows the day or the hour when these things will happen, not even the angels in heaven or the Son Himself. Only the Father knows ...

Two men will be working together in the field; one will be taken, the other left. Two women will be grinding flour at the mill; one will be taken, the other left. So be prepared, because you don’t know what day your Lord is coming.‖ (6B;pg 963) Q50 ―...But God said to him, ‗You fool! This very night you may die. Then who will own this hoard of yours?‘ So it is with those who pile up possessions but remain poor in the treasures of the spirit.‖ (14B;pg 84) Q55 ―If the owner of a house knows when a thief is coming, he will be on guard and not let anyone break into the house. You too must be prepared – the Son of Man will arrive when you least expect Him.‖ (14B;pg 89) Q80 ―... If two people are sleeping, one will be taken, the other left. If two women are grinding grain at the mill, one will be taken, the other will be left.‖ (14B;pg 115) The best line among them all is in Matthew where Christ reminds us that it is far more prudent to be prepared, because we don‘t know the time of our own death, nor do we know when He will return. This has been illustrated over and over again as the unthinkable happens ... unforseen disasters, both natural and man made occur that defy preparation.

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In the above passage, it appears that Christ initiates the conversation, as He has a point he would like to make, and He proceeds to do so, and elaborates. Salome is the mother of the apostles James and John, and the wife of Zebedee. She stood at the cross when Jesus was crucified, and went on Resurrection morning to anoint the body. In Matthew 20:20 she asks Him to make places for her sons in the kingdom of heaven, in which he responds with ...―you don‘t know what you are asking.‖ (This is not the same Salome who danced and then asked for the head of John the Baptist on a platter.) The point being, Christ would have actually known her, and her brash style illustrated in Matthew reveals itself here, also. The conversation sounds a bit stilted, but it does provide the writer an opportunity for Christ to make a point about preparation, and to reveal from whom He sprang as the glorified Son ... that which is whole and of the light. #62) (Coptic) Jesus said, ―I disclose my mysteries to those [who are worthy] of [my] mysteries.

Do not let your left hand know what your right hand is doing.‖ (1;pg 13) At first glance these two passages appear to have no connection, and it may be that there was connecting text that was destroyed or omitted. Yet, it may also be a wise tactic in keeping inflammatory rhetoric out of the hands of those wishing ill will toward the movement, at least until the time was right. I would call it ―plausible deniability..‖ In otherwords, one could distance oneself from any remarks or appearance of impropriety by simply denying it, and that denial being uncontested or at least unprovable. I know that it sounds awfully legalistic, however, Christ warned that we should be gentle as doves and sly as foxes. He is disclosing mysteries, and wants to keep it that way until He sees the time as being ripe for opportunity. Satan was known to weasel his way into the group.

Q82 says something about what would await those ―worthy ― of Him ... Jesus said to His followers, ―You have stayed close to me through all of my trials. You will eat and drink with me in the realm of God.‖ (14B;pg 118) Q57 in closing ... ―Unless you carry your own cross and follow me, you are not worthy.‖ (14B;pg 91) Matthew 13:11 His disciples came and asked him, ―Why do you always tell stories when you talk to people?‖ Then he explained to them, ―You have been permitted to understand the secrets of the Kingdom of Heaven, but others have not.‖ (6B;pg 946) This fulfills the prophecy of Isaiah 6:9&10 which basically says that people will hear His words but not understand because their hearts have been hardened, that the will of God might be performed. This also harks back to Pharaoh, when his heart was hardened against the Israelites prior to the Exodus.

Mark 4:11 And He was saying to them (about the parables), ―To you has been given the mystery of the kingdom of God; but t hose who are outside get everything in parables, ...‖ (13B;pg 1319) The prophecy of Isaiah is restated here, also.

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Luke 8:10 And He said, ―To you it has been granted to know the mysteries of the kingdom of God, but to the rest it is parables, in order that ...‖ (13B;pg 1359) Again, the prophecy of Isaiah concludes the passage.

Matthew 6:3 ―But when you give alms do not let your left hand know what your right hand is doing.‖ (16B;pg 1267) The right hand side is preferred (#1188) Dexios (13B;pg 1820), so it would seem that it was intentional that the good side would not let the bad or dark side know what was being transacted, lest the temptation be too great that one might reconsider doing the good deed or boasting as its own reward. Satan being the ―left hand‖ in this case. Regarding the right hand ...

Galatians 2:9 ... and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we might go to the Gentiles, and they to be circumcised. (13B;pg 1551) Mark 16:19 So then, when the Lord Jesus had spoken to them, He was received up into heaven and sat down at the right hand of God. (13B;pg 1342) #63) (Coptic) Jesus said, ―There was a rich man who had a great deal of money. He said, ‗I shall invest my money so that I may sow, reap and plant, and fill my storehouse with produce, that I may lack nothing.‘ These were the things he was thinking in his heart, but that very night he died. Let him who has ears hear.‖ (1:pg 13) Luke 12:13-15 is the lead-in to the following parable in 16-21 ...Then someone called from the crowd, ―Teacher, please tell my brother how to divide our father‘s estate with me.‖ Jesus replied, ―Friend, who made me a judge over you to decide such things as that?‖ Then he said, ―Beware! Don‘t be greedy for what you don‘t have. Real life is not measured by what we own.‖ (6B;pg 1023) Luke 12:16-21 And he gave an illustration: ―A rich man had a fertile farm that produced fine crops. In fact, the barns were full to overflowing. So he said, ‗I know! I‘ll tear down my barns and build bigger ones. Then I‘ll have room enough to store everything. And I‘ll sit back and say to myself, My friend, you have enough stored away for years to come. Now take it easy! Eat, drink, and be merry.‘ But God said to him, ‗You fool! You will die this very night. Then who will get it all?‘ Yes, a person is a fool to store up earthly wealth but not have a rich relationship with God.‖ (6B;pg 1023) Part of this same idea is expressed in Q49 as in Luke 12:16-21 above, and is set aside to allow Jesus to get out from under the people‘s desire to have Him decide legal matters of inheritance, etc. Someone in the crowd said to him, ―Teacher, tell my brother to share the family inheritance with me.‖ Jesus responded, ―Friend, who made me judge?‖ (14B;pg 83) He is not about to fall into the trap of being exactly like those he was distancing Himself from ... the Pharisees, the Sanhedrin, etc. He wanted to focus on spiritual matters with the little time He had to perform His ministry.

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The additional explanation about the ―lesson‖ is reworded in the above when Jesus admonishes the listener that life is not measured by what is accumulated, but that which we have stored up in heaven ... with God. This is missing from the GOT, but is certainly intimated, and no doubt would have been easily understood when He says that those with ears should listen. In other words, have you considered your priorities in light of eternity?

As in our society, we are often compared to others (the Joneses for instance) in an effort to determine how successful we are in relationship to others, how hard we have worked, how good we have been, etc. In that day, a person was considered blessed if he had material wealth. That is a strong consistent message in the Old Testament. One excellent example is Job, when all is taken from him; and when he has proven his righteousness, all is reinstated. It demonstrates that he is again in God‘s favor. This would have been a contrarian point of view, that material wealth was not as important as the relationship one had with God, cultural standards notwithstanding.

Q50 is almost identical, as it is a redaction of Luke and Matthew, except that the final passage is slightly reworded so as to be specific ―...So it is with those who pile up possessions but remain poor in the treasures of the spirit.‖ (14B;pg 84) We now find ourselves coming full circle, ending back at an earlier message about a person being unable to serve two masters. This is located in GOT#47, and less directly GOT#54. Poverty, like wealth is a spiritually based concept, and it is truly when we worship the material that we wind up with unresolvable frustration and the problems surrounding hollow lives. We should not be ruled by possessions, or the striving for them, because they cannot be taken with us. They often become the very idols we know are an abomination in God‘s sight. He gave us the things of His creation, to make it better, not to take His place.

An extension of this material worship is addressed in Q67 ... ―Those who praise themselves will be humbled. Those who humble themselves will be praised.‖ (14B;pg 101) In the teaching about money and possessions, Luke relates that our needs are already taken care of because God knows them before we are aware that a need exists. This is like knowing your name before you are in the womb, before the womb was formed for that purpose. He knows our plans.

Luke12:30&31 ―These things dominate the thoughts of most people, but your Father already knows your needs.. He will give you all you need from day to day if you make the kingdom of God your primary concern.‖ (6B;pg 1024) Proverbs gives a stark picture of Old Testament blessing ..

Proverbs 19:4 Wealth adds many friends, but a poor man is separated from his friend.

(13B;pg 859)

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Psalms reflect the heart of God by prophesying ... Psalm 49:16 Do not be afraid when a man becomes rich, when the glory of his house is increased; for when he dies he will carry nothing away; his glory will not descend after him. (13B;pg 754) Most of the issue with wealth reflecting blessing is based on what God did for the nation of Israel as it was blessed with goods and expanded territory. Also, there was not as much emphasis on the spiritual, as OT wealth was generally reflective of a right spirit ... a walk with God. Christ took what David obviously learned in Psalms and mapped it over to a culture who had made wealth an institution, not a blessing. Note this in Jesus‘ anger with those who had made the Temple a ―den of thieves.‖ Until the reformation of the Law possessing was always a sign that all was right with God; but God was sending a new law in the person of Jesus Christ. God evidently realized that focus on possessions robbed human beings of their generosity and love for one another, otherwise the Ten Commandments would not have had such heavy emphasis on coveting and being envious.

Genesis 17:8 ―And I will give to you and to your descendents after you, the land of your sojournings, all the land of Caanan, for an everlasting possession; and I will be their God.‖ (13B;pg 24) #64) (Coptic) Jesus said, ―A man was receiving guests. When he had prepared the dinner, he sent his slave to invite the guests. The slave went to the first and said to that one, ‗My master invites you.‘ That one said, ‗Some merchants owe me money; they are coming to me tonight. I have to go and give them instructions. Please excuse me from dinner.‘ The slave went to another and said to that one, ‗My master has invited you.‘ That one said to the slave, ‗I have bought a house, and I have been called away for a day.

I shall have no time.‘ The slave went to another and said to that one, ‗My master invites you.‘ That one said to the slave, ‗My friend is to be married, and I am to arrange the banquet. I shall not be able to come. Please excuse me from dinner.‘ The slave went to another and said to that one, ‗My master invites you.‘ That one said to the slave, ‗I have bought an estate, and I am going to collect the rent. I shall not be able to come. Please excuse me.‘ The slave returned and said to his master, ‗Those whom you invited to dinner have asked to be excused.‘ The master said to his slave, ‗Go out on the streets and bring back whomever you find to have dinner.‘‖ ―Buyers and merchants [will] not enter the places of my Father.‖ (1;pg 14) Or, those who would place their buying and merchandising before their worship of God. Luke 14:16-24 Jesus replied with this illustration: ―A man prepared a great feast and sent out many invitations. When all was ready, he sent his servant around to notify the guests that it was time for them to come. But they all began making excuses. One said he had just bought a field and wanted to inspect it, so he asked to be excused. Another said he had just bought five pair of oxen and wanted to try them out. Another had just been married, so he said he couldn‘t come. The servant returned and told his master what they had said. His master was angry and said, ‗Go quickly into the streets and the alleys of the

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city and invite the poor, the crippled, the lame and the blind.‘ After the servant had done this, he reported, ‗There is still room for more.‘ So the master said, ‗Go out into the country lanes and behind the hedges and urge anyone you can find to come, so that the house will be full. For none of those I invited first will get even the smallest taste of what I had prepared for them.‘ (6B;pg 1026&27) Matthew 22:1,2,6, 11&12 Then Jesus spoke to the multitude and to His disciples saying, ―The scribes and the Pharisees have seated themselves in the chair of Moses; ... And they love the place of honor at banquets, and the chief seats in the synagogues, ... But the greatest among you shall be your servant. And whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted.‖ (13B;pg 1299) Matthew 19:23 And Jesus said to His disciples, ―Truly I say to you, it is hard for a rich man to enter the kingdom of God.‖ And further in verse 24, ―And again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God.‖ (13B;pg 1293) The answer to all of this is given in verses 25 and 26 when the disciples ask, ―Then who can be saved.?‖ Jesus says, ―With men this is impossible, but with God all things are possible.‖ (13B;pg 1293) Remember, it is about God, not us!

Mark 10:23 And Jesus, looking around, said to His disciples, ―How hard it will be for those who are wealthy to enter the kingdom of God.‖ (13B;pg 1331) This statement in Mark and in Matthew is not a stand alone passage. It concludes a conversation with a wealthy and obedient young man who cannot see clear to give up his possessions to follow Jesus. In the passage Jesus is said to feel a love for the young man, but an implied sadness knowing the outcome. Christ is simply stating that it will be very difficult for those with means to set them aside and follow Him. It wasn‘t so much a damning statement, as an observation of truth. It is as true today.

Q68 In this version, which is considered the source for Matthew and Luke, the excuses differ somewhat but the final passages are compelling ... ―In a fit of anger, the man shouted, ‗Go out right now into the streets and alleys and invite the poor, the crippled, the blind and the lame.‘ Soon the servant reported back, ‗I‘ve carried out your orders, but there is still room.‘ ‗Then go further out to the roads and country lanes,‘ the man responded, ‗and lead people back until my house is filled. But not one of those original guests will share this feast.‘‖ (14B;pg 102&103) There is apparently more room than imagined, especially since room for a handful of select guests has expanded into room enough for all. And this is what Christ did when He opened the kingdom to Gentiles and to all the world. In other words, I am rejected by those few I have loved deeply; but now I spread that love to all who would accept it ... I

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open my house now to all who would be willing to come. He has opened His arms through Jesus Christ ... for all who would believe. There is no greater love than this.

This is all a very long parable, but makes it clear that those originally intended for fine dining will have given up their places to those deemed undeserving. This, as stated in the Gospel of Q, was meant to turn the tables (literally) upside down, as Christ was prone to do to drive His point home to those who believed that they could ignore the invitation to dine (in this case with God the Father). This would have been a very obvious slap in the face to those who were so based on protocol and correct behavior. A poor or lame person was never accorded the right to sit among those of higher social and religious status. It just wasn‘t done until Jesus gathered His followers, most of whom would never have been invited to such a feast. Christ offered a spiritual feast that far exceeded any worldly orgy of consumption. Christ would have been looked upon as the Mother Theresa of His time, except that at that time there was no dignity in such work ... it was unclean. All the more why, I‘m sure, Jesus‘ parables infuriated those in high standing. By this time the station of Temple priest and /or Sanhedrin member conferred both social and religious status.

Notice I did not say ―spiritual.‖ That is another state of being altogether. Not all were corrupt, however, most were evidently self-serving or Christ would have had no mission.

As a footnote to the passage, please see the following from The Gospel of Q ... To the cultures of the Middle East, sharing a meal signified much more than simply eating together. To invite a person to dinner was to honor them.; and very strict Jewish rules dictated who was a suitable guest. Jesus is turning this tradition upside down by inviting the homeless to share a meal while excluding the wealthy. (14B;pg 103) Matthew 19:30 ―But many who are first will be last; and the last, first.‖ (13B;pg 1293) #65) (Coptic) He said, ―A good man owned a vineyard and rented it to some farmers, so they could work it and he could collect its crop from them. He sent his slave so the farmers would give him the vineyard‘s crop. They grabbed him, beat him, and almost killed him, and the slave returned and told his master. His master said, ‗Perhaps he didn‘t know them.‘ He sent another slave, and the tenants beat that one as well. Then the master sent his son and said, ‗Perhaps they‘ll show my son some respect.‘ Because the tenants knew that he was the heir to the vineyard, they grabbed him and killed him. Let him who has ears hear.‖ (1;pg14) Matthew 21:33-39 ―Hear another parable: There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country. Now when vintage-time drew near, he sent his servants to the vine dressers, that they might receive its fruit. And the vinedressers took his servants, beat one, killed one, and stoned another. Again he sent other servants, more than the first, and they did likewise to them. Then last of all he sent his son to them, saying, ‗They will respect my son.‘ But when the vinedressers saw the son, they said among themselves, ‗This is the heir. Come let us kill him and seize his inheritance.‘ So they took him and cast him out of the vineyard and killed him. Therefore,

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when the owner of the vineyard comes, what will he do to those vinedressers?‖ (3B;pg 1408) Following this is the response of His audience and a prophecy from Psalm 118:22 regarding His death in all three cases. Thomas does not carry the prophecy, as it may have come from another source or had been added for emphasis. In any case it does not diminish the prophetic Psalm.

Luke 20:9-15 Then He began to tell the people this parable, ―A certain man planted a vineyard, leased it to vinedressers, and went into a far country for along time. Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard. But the vinedressers beat him and sent him away empty-handed.

Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed. And again he sent a third; and they wounded him also and cast him out. Then the owner of the vineyard said, ‗What shall I do? I will send my beloved son. Probably they will respect him when they see him.‘ But when the vinedressers saw him, they reasoned among themselves, saying, ‗This is the heir. Come, let us kill him, that the inheritance may be ours.‘ So they cast him out of the vineyards and killed him.

Therefore what will the owner of the vineyard do to them? He will come and destroy those vinedressers and give the vineyard to others.‖ (3B;pg 1498-99) Mark 12:1-8 Then he began to speak to them in parables: ―A man planted a vineyard and set a hedge around it, dug a place for the wine and built a tower. And he leased it to vinedressers and went into a far country. Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit from the vinedressers. And they took him and beat him and sent him away empty-handed. Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated. And again he sent another, and him they killed; and many others, beating some and killing some. Therefore still having one son, his beloved, he also sent him to them, saying, ‗They will respect my son.‘ But those vinedressers said among themselves, ‗This is the heir. Come, let us kill him, and the inheritance will be ours.‘ So they took him and killed him and cast him out of the vineyard. Therefore what will the owner of the vineyard do? He will come and destroy the vinedressers, and give the vineyard to others. (3B;pg 1446) Another reference to the kingdom, the world/established order, the prophets and Jesus Christ. This parable in Matthew follows a statement that was directed at the chief priests of the Temple stating that prostitutes and tax collectors would enter the kingdom before them. This is followed in chapter 22 by the parable of the feast that the invited guests would not attend. By this time the Pharisees were already trying to figure out how to take Him out. Public humiliation did not go over well, especially by an itinerant teacher who was not considered a peer, anyhow. Because all 3 Synoptics have this embedded in their gospels, it stands to reason that they did not arrive at the same point individually, but had a common source. Either this is from the Q source or from Thomas. Thomas is the most concise and would be a candidate as an independent source that all used and embellished.

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Note that all have altered the story somewhat, but not enough to distort the intended meaning. #66) (Coptic) Jesus said, ―Show me the stone that the builders rejected; that is the keystone.‖ (1;pg 14) In this particular passage, the Synoptics agree in using this passage to conclude the parable of the Vineyard Owner just as it follows in the GOT. This is not always the case but does show some deeper coherence, and support, across the various renderings.

Luke 20:17 Then He looked at them and said, ―What then is this that is written, ‗The stone which the builders rejected has become the chief cornerstone.‘? Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder.‖ (21B;pg 1831) In Luke, this was specifically directed to Jewish authorities, and even then they were looking for ways to ―lay hands on Him,‖ for they surely reflected on Isaiah 28:16 Therefore thus says the Lord God: ―Behold. I lay in Zion a stone for a foundation, a tried stone, a precious cornerstone, a sure foundation ...‖ (21B;pg1194) And it probably made them furious that Jesus would turn the tables and use the prophecy against them. He was letting them know that he was aware that they had misappropriated their God-given authority, status ans blessing.

Matthew 21:42 Jesus said to them, ―Have you ever read the scriptures: ‗The stone which the builders rejected has become the chief cornerstone. This was the Lord‘s doing, and it is marvelous in our eyes?‘ Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder.‖ (21B;pg 1682) Mark 12:10 ―Have you not even read the scripture: ‗The stone which the builders rejected has become the chief cornerstone. This was the Lord‘s doing, and it is marvelous in our eyes‘?‖ And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them. (21B;pg 1741) Psalm 118:22 The stone which the builders rejected has become the chief cornerstone.

(21B;pg 1025) Zechariah 10:3&4 For the Lord of Hosts will visit His flock, the house of Judah, and will make them as His royal horse in battle. From Him comes the cornerstone, from Him the tent peg, from Him the battle bow. (21B;pg 1582) 1 Peter 2:4-6 Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also as living stones, are being built up a spiritual house, a holy priesthood. To offer up spiritual sacrifices acceptable to God through Jesus Christ.

(21B;pg 2265)

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Isaiah 8:13-15 ―...Let Him be your fear, and let Him be your dread. He will be as a sanctuary, but a stone of stumbling and a rock of offense to both the houses of Israel, as a trap and a snare to the inhabitants of Jerusalem. And many among them shall stumble; they shall fall and be broken, be snared and taken.‖ (21B;pg 1168) The ―cornerstone‖ is ordinarily interpreted to mean the foundation stone that joins two walls at the corner and so gives cohesion to the whole building. The precise meaning as translated is not altogether clear. Others would have it that the cornerstone is the one that closes the vault of the ceiling, thus giving solidity and finality to the construction. In both cases it is clear that in figurative terms it is a fundamental role by one part that has a distinct effect on the whole, such as a leader would have on the people. In expressing the Church in terms of building up an edifice, Paul shows Christ to be the cornerstone by inference in Ephesians 2:10 For we are His workmanship, created in Jesus Christ for good works, which God prepared beforehand that we should walk in them (21B;pg 2126), for Christ is the cornerstone of the apostolic foundation, God‘s good works, of the Church in Him and as a coherence in our own lives ... that which we would also build up in faith.

We are the cornerstone of the body of Christ. (See 28B;pg 101) #67) (Coptic) Jesus said, ―Whoever believes that all is lacking, is himself completely lacking.‖ (1;pg 15) For he who has no hope, all hope is lost. However ...

Ecclesiastes 9:4&5 But for him who is joined to the all the living there is hope, for a living dog is better than a dead lion. For the living know that they will die; but the dead know nothing, and they have no more reward. (40B;pg 1092) Psalm 39:7 And now, Lord what do I wait for? My hope is in you. Deliver me from all my transgressions; do not make me the reproach of the foolish. (40B;pg 917) Acts 24:5 I have hope in God, which they themselves also accept, that there will be a resurrection of the dead, both of the just and the unjust. (21B;pg 2006) 1 Thessalonians 2:19&20 For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming.? For you are our glory and joy. (21B;pg 2167) This passage asks the question by inference and supposes that the converse is, in fact, true.

Above are a few brief passages that reassure those who would believe that hope in Christ is the only real hope there is. The whole Bible could be placed here as that is its genre ...category: HOPE.

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#68) (Coptic) Jesus said, ―Blessed are you when you are hated and persecuted; and no place will be found, wherever you have been persecuted. (1;pg 15) #69) (Coptic) Jesus said, ―Blessed are those who have been persecuted in their hearts: they are the ones who have truly come to know the Father.

Blessed are those who go hungry, for the belly of him who desires will be filled.‖ (1;pg 15) These are placed back to back in the codex, and seem, on the surface, to be similar, and they are, however GOT#69 appears to be a continuation of the thought or dialogue suggesting that those Christians who are persecuted for Him are blessed ... or will be blessed in a better place. In other words, there is a point to what we experience; that it is not meaningless trial and tribulation. Christ goes on to use the analogy that those who are hungry (in spirit) will be fed, their desires met. Sometimes this might be certain plagues taken from them. I have always interpreted it in this fashion, as well. Again, there is hope. GOT#69 addresses the trial of the heart, apparently more difficult to withstand, while GOT#68 reminds us that there will be outward persecution, that Satan will work on the heart and our outward day-to-day experience: there is no safety except in Him. Many will do the work of the dark one, wittingly and unwittingly.

Q10 ―Happy are those who are hungry now, you shall be satisfied. Fortunate are you who weep now, for you shall laugh.‖ (14B;pg 43) Q13 ―Fortunate are you when people hate you, exclude you, abuse you and denounce you on my account. Celebrate when that day comes and dance for joy – your reward will be great in heaven. Remember that their ancestors treated the prophets this way.‖ (14B;pg 46) 1 Peter 3:14 & 17 But even if you should suffer for the sake of righteousness, you are blessed ... For it is better, if God should will, that you suffer for doing what is right rather than for doing what is wrong. (13B;pg 1648) Matthew 5:8 ―Blessed are the pure in heart, for they shall see God.‖ (40B;pg 1583) Matthew 5:6 ―Blessed are those who hunger and thirst for righteousness, for they shall be filled.‖ (40B;pg 1583) Luke 6:21&22 ―Blessed are you who hunger now, for you shall be filled.‖ (40B;pg 1702) Matthew 5:11&12 ―Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.‖ (40B;pg 1583)

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Psalm 94:12&13 Blessed is the man whom you instruct, O Lord, and teach out of Your law, that You may give him rest from the days of adversity ... (40B;pg 977) Psalm 119:2 Blessed are those who keep His testimonies, who seek Him with the whole heart. (40B;pg 1002) Without a doubt the Old Testament instructions in Psalms reflect the blessings that result from keeping God‘s law in times that would tempt one to do otherwise. It is the same concept, however Christ makes it critical that we understand that like the Jews, we as Christians will be persecuted and treated unfairly because we believe in and worship Him. Our struggle to keep the law is mapped over to remaining faithful to His name. He knew it would be as hard to do this in a modern age as it was for the peoples of old to uphold the Law. We as spiritual brothers with the nation of Israel seem bound to experience a portion of their tribulation. The difference is that we do it for Christ, the fulfilment of the Law, not for the letter of the Law which condemns us. #70) (Coptic) Jesus said, ―If you bring forth what is within you, what you have will save you. If you do not have that within you, what you do not have within you will kill you.‖ (1;pg 15) If you do not have Jesus Christ in you, in your heart, then all that you do have within you, no matter how wonderful or grandiose, will kill you in sin. For without Jesus Christ one cannot conquer death which is the consequence of sin. Christ conquered death, and through Him we have salvation ... eternity in heaven with God. I do not believe that this about saving oneself with one‘s own power or ability. This is about bringing forth the Godl that is within us that will save us from ourselves. In particular see Psalm 40 below about that which is placed upon our hearts from the beginning. We either manifest God or Satan. There is really no middle ground or gray area. That which we nurture within us will either save us or kill us for eternity.

Mark 7:20-23 And He said, ―What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders ...

All these evil things come from within and defile a man.‖ (40B;pg 1656) Luke 17:21 ―... nor will they say, ‗Look, here it is!‘ or, ‗There it is!‘ For behold, the kingdom of God is in your midst.‖ (13B;pg 1380) In the NKJV it is translated as ―For indeed, the kingdom of God is within you.‖ (40B;pg 1733) So, if the kingdom of God is within you, or that potential resides within each individual, because we are made in His image, then the GOT passage does make sense, because so is the potential for sin within us ... it is a matter of what we choose ... which master we serve. We can bring out that which is Godly or that which is ungodly. Sin would be that which you do not have within you, or the absence of the Godly. The kingdom now is the

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presence of God upon this earth in the person of the Holy Spirit ... that glue that Christ left us to bind us together in the one body. One day Jesus will rule over all, and He will share that rule with His people ... those who would bring forth the Godly that is within them in the name of Christ. (taken from 40B;pg 1733 concordance) Psalm 40:8 I delight to do Thy will, O my God; Thy Law is within my heart.

(13B;pg 747) Matthew 4:17 From that time Jesus began to preach and say, ―Repent, the kingdom of heaven is at hand.‖ (13B;pg 1263) The kingdom is here right now in the world ... in the hearts of believers in Christ as Lord.

The point is that we are infused with God ... it is both within us and all around us. In all creatures, in all things is the potential for good and evil. People , places, and things can be, and are used for, that which is their purpose. God can bring good out of evil whereas Satan can only bring evil out all that he touches. To reinforce the idea that God pervades His creation, see the final line in GOT#77 which says, ―Split a piece of wood; I am there.

Lift up a stone and you will find Me there.‖ (1;pg 16) God is in all places at all times ... that means that He is omnipresent through the Trinity. In the beginning was the Word, and the Word was with God ... from the Gospel of John, verse 1.

This is also parallel to the parable of fruit trees producing the crops that represent their nature. Good trees bear sweet and edible fruit, while bad trees bear withered, bitter fruit.

You cannot bring out of you that which is not there. That is what the passage from Thomas is attempting to say. True evil cannot bring forth good ... only a facade or facsimile. Only the Holy Spirit can anoint the vessel.

As John the Baptist said in his ministry in Matthew 3:10 ―... every tree therefore that does not bear good fruit is cut down and thrown in the fire.‖ (13B;pg 1261) Matthew 7:17 ―You will know them by their fruits. Grapes are not gathered from thorn bushes, nor figs from thistles, are they?‖ (13B;pg 1269) One does good works and produces abundant fruit because one is first a believer in Christ as Lord, not the other way around. It requires a conscious choice to bring out that which would save us. It is a conscious act, as Thomas indicates.

Luke 6:45 ―A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks.‖ (40B;pg 1703) Actions, not words, indicate where one‘s heart is. (40B;pg 1703 concordance) Psalm 28:7 The Lord is my strength, my shield from every danger. I trust in Him with all my heart. He helps me and my heart is filled with joy (6B;pg 580)

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Psalm 51:10 Create in me a clean heart, O God. Renew a right spirit within me.

(6B;pg 592) Isaiah 51:7 Listen to me, you who know right from wrong and chesrish my law in your hearts. (6B;pg 723) Romans 10:10 For it is by believing in your heart that you are made right with God, and it is by confessing with your mouth that you are saved. (6B;pg 1127) #71) (Coptic) Jesus said, ―I will destroy [this] house, and no one will be able to build it [...]‖ (1;pg 15) This appears to refer to both the Temple at Jerusalem, which would be destroyed by Rome in A.D. 70, and to His own body, which would be ―rebuilt by God and God alone‖ at the resurrection. It will be rebuilt a second time at the Second Coming previewed in Revelation. The Temple in Jerusalem will also be rebuilt, however, it will be for the antiChrist, not the Messiah. Jews see the Anointed in a worldly reign, whereas the Christians see His reign in a more heavenly perspective ... or the new Jerusalem. Christ will reign over all. It is not in one place or another, for some and not others. He will reign over all who believe.

And, of course, while man may pride himself in many things, he did not crucify Christ without His consent. It is only by His willingness to be sacrificed for our sins that mortal man was able to do the deed. Only He could destroy that house and rebuild it in three days.

Mark 14:58 ―We heard Him say, ‗I will destroy this temple made with hands, and within three days I will build another made without hands.‘‖ (40B;pg 1676) John 2:19-21 Jesus answered and said to them, ―Destroy this temple, and in three days I will raise it up.‖ The Jews therefore said, ―It took forty-six years to build this temple, and you will raise it up in three days?‖ But He was speaking of the temple of His body.

(13B;pg 1400) Matthew 26:61 Finally two men were found who declared, ―This man said, ‗I am able to destroy the Temple and rebuild it in three days.‘‖ (6B;pg 967) Acts 7:48 However, the Most High doesn‘t live in temples made by human hands.

(6B;pg 1085) Mark 15:29 And those who passed by blasphemed Him, wagging their heads and saying, ―Aha! You who destroy the temple and build it in three days, save Yourself, and come down from the cross.‖ (40B;pg 1678)

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#72) (Coptic) A [person] said to Him, ―Tell my brothers to divide my father‘s possessions with me.‖ He said to the person, ―Mister, who made me a divider?‖ He turned to His disciples and said to them, ―I‘m not a divider, am I?‖ (1;pg 15) Just as when He was attempted to be entrapped by the Pharisees regarding the payment of taxes in Caesar, Christ side steps the issue of making legal decisions as might be articulated by Jewish authorities ... that would place Him in direct conflict. He steers very clear of mixing his message with legislation or worldly law-based decision making. He leaves that to the lawyers and to those scribes, tax collectors and Temple officials. He did make clear his disdain for those who would abuse their position of authority, thereby taking unfair advantage of those with little wealth or power.

Interestingly, in this case He asks whether He is a divider, which under these circumstances he is not; yet in other passages He clearly states that following Him would create strong division between families and those in authority. Evidently, He wants the issue to be about spiritual division, not about division of worldly goods, which are worthless in the face of eternity.

Luke 11:17 But He, knowing their thoughts, said to them: ―Every kingdom divided against itself is brought to desolation, and a house divided against a house falls.‖ (3B;pg 1482) Mark 3:24 ―If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house cannot stand.‖ (3B;pg 1429) Q49 Someone in the crowd said to Him, ―Teacher, tell my brother to share the family inheritance with me.‖ Jesus responded, ―Friend, who made me a judge?‖ (14B;pg 83) Luke 12:13&14 And someone in the crowd said to Him, ―Teacher, tell my brother to divide the family inheritance with me.‖ But He said, ―Man, who appointed Me a judge or arbiter over you?‖ (13B;pg 1369) To clarify Christ goes on in verse 15 to day that we must be on guard against every form of greed. He is not getting sucked into the argument, as these are not the important issues.

He is saying that we need to think these issues through and decide if these are the battles we want to engage in. These are the issues that divide us, even well-meaning believers can get pulled into conflict that can divide and separate the body of Christ in the Church, in the family and in our various day-to-day relationships. These worldly pursuits will more often divide than bond or bring us together. Christ knew that politics, money and arrogance and pride have divided us more often than not. Many churches have been

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fractured over issues of politics, personality and pride. Christ is not judging us by our possessions, but by the condition of our souls.

Jesus did all that was possible in the Scriptures to direct people toward becoming the body of Him, and not yielding to the temptation to create division. In the following passage about the likeness on the denarius, He does attempt to redirect or deflect questions that would create and support divisiveness among potential followers, and give authorities the ammunition they wanted to snare Him. The only division that Christ wanted was to spiritually separate believers from the Law and from the authorities that would judge them, thus focusing attention on grace and salvation. He had a radical new approach to the human condition. Unfortunately, many established leaders did not want to see their authority usurped by such a man. But He knew that eventually divisions would take place ... those who believed in Him separated eternally from those who could not, or would not, accept His Lordship.

The truth is that all of creation is united under God whether we want to believe it or not.

Even Satan is united under God in that He cannot do what God will not allow. All is united under Him, so if one believes, there is no division except from those who will not accept the Truth. Remember that we cannot serve two masters, lest we serve one and despise the other.

Luke 20:25 And He said to them, ―Then render to Caesar the things that are Caesar‘s, and to God the things that are God‘s.‖ (13B;pg 1385) Luke 9:50 But Jesus said to him, ―Do not hinder him; for he who is not against you is for you.‖ (13B;pg 1363) And yet, people by choice will divide or separate themselves from the Truth, thus Luke 12:51 which says, ―Do you suppose that I came to grant peace on earth? I tell you, no, but rather division; ...‖ (13B;pg 1371) Christ came to offer salvation; people choose to divide themselves over the issue. #73) (Coptic) Jesus said, ―The harvest is great but the laborers are few, so beg the lord of the harvest to send out laborers to the harvest.‖ (1;pg 15) Q38 ―Anyone who is not with me is against me. Whoever does not help me gather scatters.‖ (14B;pg 72) Q28 ―Although he crop is abundant, there are few workers to harvest it, so ask the owner to send more laborers out into the fields. Get going, but remember, I am sending you out like lambs among wolves.‖ (14B;pg 62)

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Matthew 9:37&38 He said to the disciples, ―The harvest is so great, but the workers are so few. So pray to the Lord who is in charge of the harvest; ask him to send out more workers for his fields.‖ (6B;pg 941) Luke 10:2&3 These were His instructions to them: ―The harvest is so great, but the workers are so few. Pray to the Lord who is in charge of the harvest, and ask him to send out more workers for his fields.‖ (6B;pg 1019) In this case the disciples are being asked to ―beseech‖ the Lord of the harvest (ref #1189 Deomai) beg and then bind themselves to this process, which in Matthew are separate statements, and in Luke indicates they are being warned about, and sent out among wolves or, those who would not be supportive or wishing them well. This was a prophetic statement as most of them would die violently for the cause of Christ.

Jeremiah 51:33 For thus says the Lord of hosts, the God of Israel: ―The daughter of Babylon is like a threshing floor at the time it is stamped firm; yet in a little while the time of harvest will come for her.‖ (13B;pg 1068) Proverbs 10:5 He who gathers in summer is a son who acts wisely, but he who sleeps in harvest is a son who acts shamefully. (13B;pg 848) Matthew 13:30 ―‗Shall we pull out the weeds?‘ they asked. ―He replied, ‗No, you‘ll hurt the wheat if you do. Let both grow together until the harvest. Then I will tell the harvesters to sort out the weeds and burn them and to put the wheat in the barn.‘‖ (6B;pg 947) Revelation 14:15 And another angel came out of the temple, crying out with a loud voice to Him who sat on the cloud, ―Put in your sickle and reap, because the hour to reap has come, because the harvest of the earth is ripe.‖ (13B;pg 1689) Harvests are always times of reckoning from the Old Testament, to the ministry of Christ, to the prophecy of Revelation. It is about separation of wheat from tares, the good being separated from the evil or weed, that which would taint the harvest, and probably the offering to a perfect God. In the oldest liturgical calendars of the Israelites the harvest was the beginning of the year, not the end. However as Babylonian subjects that particular calendar was adopted after the death of Josiah in 609 B.C., and the spring became the beginning of the year. The Proverb above seems to refer to summer fruit gathering, but suggests it was secondary to the true harvest months in the autumn. The Harvest Festival or Feast of Weeks was called Pentecost in Greek or the day after the fiftieth day after the first sheaf of wheat was offered to Yahweh. Thus Pentecost occurs in the autumn, which was an established feast, and would explain why peoples from various regions were assembled in Jerusalem to witness the speaking in tongues that Peter presides over in Acts.

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Note that most of the use of harvest is an ending, a final resolving, rather than a beginning in the strictest sense. Consequences are generally considered to come after the act, and as such, most of our conventional wisdom would say that the harvest is the culmination of a season of growing ... or a season of sowing and cultivating. Yet, harvests can be beginnings or endings, so it does not appear that it is the harvest, but that which is harvested that counts. Thomas and the other Gospels suggest that, like the fishes that loaded down their nets, the harvest of souls, is abundant, but that more ministers (laborers) must be called to spread the Word and tend to the ministry. This may have been referring specifically to the explosion of the following of the Way after the resurrection in the first 3 centuries of the Church Era. This might also refer to the need for those in the ministry, for after all, a harvest is only as bountiful as those who gather before the rains and the rotting of the fruit on the vine. #74) (Coptic) He said, ―Lord, there are many around the drinking trough, but there is nothing in the well.‖ (1;pg 15) They are gathered around the wrong trough. It happens all the time.

There seems to be no direct parallel or correlating scripture, yet Christ seems to be lamenting the fact that not only is the well of the world run dry, but that those looking for water are at the wrong well. The ―living water‖ springs from Christ through the Holy Spirit, and not from ground water. This could be mapped over to contemporary culture and the desire of those looking to fill their vacant lives looking in all the wrong places for fulfillment. The drinking trough could be power, material gain, plastic surgery, fad diets, obsession, media, marketing, or any number of pursuits that do not gratify or ultimately satisfy.

Christ talks to Nicodemus about the living water that only comes from the Father, and councils the woman at the well looking for water, but finding again, living water that far surpasses the physical quenching of a glass of ground water.

John 3:5 Jesus answered, ―Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter into the kingdom of God.‖ (13B;pg 1400) John 4:11,13&14 She said to Him, ―Sir, You have nothing to draw with and the well is deep; where then do You get that living water.‖ Jesus answered and said to her, ―Everyone who drinks of this water shall thirst again; but whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up to eternal life.‖ (13B;pg 1402) #75) (Coptic) Jesus said, ―Many are standing at the door, but those who are alone will enter the bridal suite.‖ (1;pg 15) Matthew 25:10 ―And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.‖ (3B;pg 1415)

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Mark 2:20 ―But the days will come when the bridegroom will be taken away from them, and then they will fast in those days.‖ (3B;pg 1428) The bridal chamber as used in Thomas would appear to signify the covenant with Christ; and the intimate relationship with Him. Only those who are separated from the world are to be allowed in … those whose interests prevent that relationship would be left outside.

Matthew and Mark, but especially Matthew, indicates that readiness and awareness is key.

Timing is critical: one should not wait or tarry lest they miss the opportunity. This is once again about decision making as it applies to believing in Him as Savior. There is nor real alternative, and there may not be a second chance if we are truly in the end of days.

The image of the bridegroom (Christ) is an image often used, especially as it applies to the Church as His bride, however it is the Church that is His body in Colossians 1:24. That is the body of all believers, and that is what is signified by those who would be ready as opposed to those who would be locked out.

There is a sequential connection that would make sense in the above verses ... note that the solitary (or those who are alone) are let in, the door is shut, and then the bridegroom is taken away. There will be fasting in those days, but there is an underlying theme, an understanding that there will be a triumphant return. See Revelation below in chapter 21.

Matthew 22:14 ―For many are called, but few are chosen.‖ (13B;pg 1298) John 3:29&30 ―He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom‘s voice. And so this joy of mine has been made full. He must increase, but I must decrease.‖ (13B;pg 1401) Revelation 21:2&9 And I saw the holy city, the new Jerusalem, coming down from God out of heaven like a beautiful bride prepared for her husband. Then one of the seven angels who held the seven bowls containing the seven last plagues came and said to me, ―Come with me! I will show you the bride, the wife of the Lamb.‖ (6B;pg 1263) Matthew 22 most accurately reflects what Thomas is saying in succinct terms. The bridal suite is salvation, heaven, reflective of Jewish custom, and thus binding one with God in glory. Few are chosen ... how true; but more certainly true is that the choice ultimately falls upon us. Many are called ... do we heed, do we choose wisely?

Note: this also seems to follow, to some extent, the beatitudes in that those who are now alone, hungry, etc. will not always be that way. That it is a temporary state satisfied by belief in Him, Jesus Christ. All of these worldly woes will come to pass in glory, in heaven.

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#76) (Coptic) Jesus said, ―The Father‘s kingdom is like a merchant who had a supply of merchandise and found a pearl. That merchant was prudent; he sold the merchandise and bought the single pearl for himself.

So also with you, seek his treasure that is unfailing, that is enduring, where no moth comes to eat and no worm destroys.‖ (1;pg 15) Matthew 13:45 ―Again, the kingdom of heaven is like a merchant seeking beautiful pearls, who, when he had found one pearl of great price, went and sold all that he had and bought it.‖ (21B;pg 1657) Matthew 6:19-21 ―Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal For where your treasure is, there your heart will be also.‖ (21B;pg 1636) Luke 12:33 &34 ―Sell what you have and give alms; provide yourselves with money bags which do not grow old, a treasure in the heavens that does not fail, where no thief approaches nor moth destroys. For where your treasure is , there your heart will be also.‖ (21B;pg 1813) Q54 ―Don‘t pile up your treasures here on earth. They will be destroyed by moths and rust and stolen by thieves. Store your riches in heaven where moths and rust are powerless and thieves cannot break in. Wherever your treasure is, your heart will also be.‖ (14B;pg 88) Mark 10:21 Jesus felt genuine love for this man as he looked at him. ―You lack only one thing,‖ He told him. ―Go and sell all you have and give the money to the poor, and you will have treasure in heaven. Then come, follow Me.‖ (6B;pg 986) Matthew 19:21 and Luke 18:22 tell the same story of the young man who was true to the law, but when asked to give up his wealth and follow Jesus, he was sad because he could not bring himself to do it. He was a good man who followed the letter of the Law, but could not cross the line and give up those worldly treasures that we cannot take with us.

Another indication that goodness and relying on the old Law cannot save us without the sacrifice of Christ and His salvation through grace. Not of us, but of Him. Obviously the story rang very true to the various audiences the writers were attempting to reach as it is transmitted almost verbatim in 3 of the 4 Gospels ... the Synoptics for which this is an excellent example of the ―same view‖ doctrine. Again, this is about choices. This is about the choices we face in serving the authorities of this world or the absolute authority of Jesus Christ. We know in our hearts that cannot serve two masters, yet we try to walk the tight wire. Whom will you serve?

Isaiah 33:6 And He shall be the stability of your times, a wealth of salvation, wisdom and knowledge; the fear of the Lord is his treasure. (13B;pg 937)

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The storing up of treasures in the GOT version is expanded by the other Gospels by defining that place as heaven. By the time they were written the doctrine of Christianity had gelled and been transmitted to areas outside the Hebrew culture, outside Jerusalem to the Mediterranean by Paul and others. The understanding of what actually happened to Christ in the resurrection would have provided certain references to heaven and eternity, that either didn‘t exist previously or were uncertain. In any case, the Gospels separate the parable and the commentary. The GOT version poses the problem and the answer as though Christ might have wished to make a point that would speak for itself. But, for certain, there is no doubting that the passages were significant enough to have been carried forward in Matthew and Luke which are shown a common origin in the Q Gospel.

This also carries the message that Christ so often made ... that wealth was to be viewed in terms of its spiritual value ... that hoarding might become an obsession and work unto itself. Once again, the gain or the pearl, which appears to be a valuable material, is actually a metaphor for that which is spiritual. One must know that which is valuable, but know it in spiritual terms. No one can take the earthly treasures with him into eternity nor will it benefit him. A heart for God in the name of His son Jesus Christ is the valuable pearl that one recognizes. For that treasure of the Holy Spirit cannot be corrupted by the worms, rust and moths of this realm. As Thomas says, “...seek His treasure that is unfailing ...” #77) (Coptic) Jesus said, ―I am the light that is over all things. I am all: from me all came forth, and to me all attained.

Split a piece of wood; I am there. Lift up a stone, and you will find me there.‖ (Greek) ―Raise the stone, and there you will find me; cleave the wood, and there I am.‖ (1;pg 15&16) Reference GOT saying #30 where this piece about the wood and stone is initially shown.

There it is coupled with the passage that suggests that where believers are, there is Christ also. I believe that the placement with #77 is more appropriate with regard to the fact that God is omnipresent ... all places at all times. It follows that theme more fluidly and coherently.

Also reference GOT #50 which refers to light in these terms, ―We have come from the light, from the place where the light came into being by itself, established [itself] and appeared in their image.‖ (1;pg 11) John 1:3 All things were made through Him, and without Him nothing was made that was made. (40B;pg 1756) John 1:5 And the light shines in the darkness, and the darkness did not comprehend it.

(40B;pg 1756) John 8:12 Then Jesus spoke to them saying, ―I am the light of the world. He who follows me shall not walk in darkness, but have the light of life.‖ (40B;pg 1776)

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Psalm 27:1 The Lord is my light and my salvation; whom shall I fear? (13B;pg 734) Psalm 118:27 The Lord is God, and He has given us light; ... (13B;pg 813) In this passage from Psalms, the Hebrew for Light #216 (Owr) in this case means all illumination, all sources of light, as well as happiness, brightness, clarity, etc...also signifying life in contrast to death. (13B;pg 1709)) God is the source of this light, and in fact He is that light. He is the lightening and He is the morning star. He cannot be separated from His creation., which is what is being reinforced by the saying about wood and stone. Even these elements resonate with that which is God ... they must as they are from Him ... as John says, all that was made is from Him. And of course the literal and the metaphor are fused when He is described as our light. He made the light that separated darkness, and He became the light that illuminates our spiritual path. Yet the paradox is that God is separate from His creation even though all that is created reflects Him like a vast cosmic mirror. He is the light of things to come.

And yet, the paradox is that while He is the light, and He created the light, He is also separate from it as creator. This is a relationship that no other creator has ... to be separate from the creation, yet having created all that it is.

Christ is the light that shines in our darkness, spiritually speaking. That is what He provided: a lamp unto our feet and a light that the darkness could not comprehend nor overcome. By breaking the hold that darkness has, through sin, He has broken the darkness of death and hell that would separate us eternally from our God. Through Him all is attained.

And finally, from a book outside the Canon, these from the Secret Book of John: He said to me, ―The Spirit is a Unity over which no one rules. It is the God of Truth, The Father of the All, The Holy Spirit, the invisible one, the one who is over All, the one who exists in his imperishability, the one who exists in pure light into which no sight can look.‖ (17B;pg 53) ―It is the immeasurable Light, the holy and pure purity, the indescribable, perfect and imperishable. It is not perfection or beatitude, but something far more excellent.‖ (17B;pg 53) The understanding of a God that is over all things remains intact. This last passage sounds more akin to Thomas, however, much of the Secret Book of John is more Gnostic, and the elaboration or straying is evident. Yet, this does reveal a root constant in how God was viewed, is understood, and it does not conflict with the Synoptic perspective in this particular case. This also harks back to the mysticism of the Kabballah. John is an excellent representation of that mystical genre. #78) (Coptic) Jesus said, ―Why have you come out to the desert? To see a reed shaken by the wind? And to see a person dressed in soft clothes, like your rulers and your

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powerful ones? They are dressed in soft [clothes], and they cannot understand truth.‖ (1;pg 16) Matthew 11:7-9 And as they were going away, Jesus began to speak to the multitudes about John. ―What did you go out into the wilderness to look at? A reed shaken by the wind? But what did go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in king‘s palaces. But why did you go out? To see a prophet? Yes, and I say to you, and one who is more than a prophet.‖ (13B;pg 1276) Luke 7:24-26 And when the messengers of John had left, He began to speak to the multitudes about John, ―What did you go out into the wilderness to look at? A reed shaken by the wind? But what did you go out to see? A man dressed in soft clothing?

Behold, those who are splendidly clothed and live in luxury are found in royal palaces.

But what did you go out to see? A prophet? Yes, I say to you, and one who is more than a prophet.‖ (13B;pg 1357) Q24 ... After John‘s disciples had departed, Jesus spoke to the crowds about John. ―What did you go out to the desert to see? A reed shaken by the wind? No? Then what did you go out to see? A man dressed in fine clothes? Those who wear fine clothes live in luxury in royal palaces. But why did you go out? To see a prophet? Yes, I tell you – and much more than a prophet. He is the one about whom it is written: ‗See, I send my messenger before you, he will prepare the road ahead of you.‘ ...‖ (14B;pg 58) Note the affirmation of the prophetic in Christ‘s statement about John‘s prophecy from Malachi 3:1. ―Behold, I am going to send my messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,‖ says the Lord of Hosts. (13B;pg 1254) It is almost as though Christ is saying, ―What did you expect?‖ Probably in response to remarks about John‘s appearance and his scalding statements against the current ruling class and the Temple hierarchy. He even railed against Herod for taking his brother‘s wife. John came prophesying and speaking of judgment. He drew a lot of attention, but I suspect he was not altogether popular, especially to Herod ... I believe he was looked upon as a madman who came delirious from the desert wearing camel hair and eating honey & locusts. He was not well understood and probably frightening based on later passages about how the ―crazy‖ were shunned and lived in deplorable conditions.

Christ speaks to their fears and lends credence to John‘s mission. Truly, it is not what you expect. John was the unvarnished truth. #81) (Coptic) Jesus said, ―Let him who has grown rich be king, and let him who possesses power renounce it.‖ (1;pg 16)

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Another version says ―Let one who has become wealthy reign, and let one who has power renounce [it].‖ (5;pg 13) Ah, the paradox of that which is faith. Richness of the spirit places one in a position of advantage, and yet we are commanded to renounce any worldly authority that would accompany such a thing. This would be vastly more applicable in the ancient Templebased hierarchy than in our modern society. Under theocratic rule, a person with spiritual authority would also have the benefit of worldly authority and riches conferred upon them.

We catch glimpses of this in the modern Roman church and also under contemporary Islamic rule. I do not mean to insinuate that there is a favorable comparison of the two systems by placing them in the same sentence, or inferring that they have similar intent.

This passage bears a remarkable resemblance to other passages that admonish us to find richness in the spirit, and that we will not be fulfilled no matter how much material wealth we may come to possess. Wealth will ultimately possesses us; and if possession is nine tenths of the law, then do the math. The larger question is about where you invest and what your definition of wealth is. Placing oneself first (in a selfish and self-serving manner) puts one at the back of the line in Christ‘s view. The further back in line the more difficult it will be to gain entrance through the eye of the needle. We have been reminded that it is a narrow road on which we travel in faith.

Matthew 19:23 And Jesus said to His disciples, "Truly I say to you, it will be difficult for a rich man to get into the kingdom of heaven‖ (47B;pg 869) Matthew 19:30 But many who [now] are first will be last [then], and many who [now] are last will be first [then]. (47B;pg 869) Mark 10:31 But many [who are now] first will be last [then], and many [who are now] last will be first [then]. (47B;pg 898) The Scripture from Matthew & Mark flows naturally from part ―b‖ of the passage in #81 (above). Christ is once again reminding us that riches, while useful in worldly commerce, will ultimately not make a life, and in a spiritual sense, it becomes more difficult …that it is best to renounce material wealth as god and serve as He did. This is yet another version of the recurrent theme of letting the first be last and the last (or least of these) be first in the kingdom. The problem we have with some of these passages is the lack of context. That, however, does not derail the evident meaning, and it is not difficult to discern the source of the codex. It is derived from Jesus‘ many sermons on the pitfall of wealth for its own sake. This is material that one would want to refer to daily, because the needs of material were needed daily merely to survive. It would have been vital to carry this as one would carry a copy of Psalms or the New Testament today. This was no doubt the beginning of a departure from purely oral tradition, especially the desire to transmit a common theme that would remain fixed.

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Further, if the rules of the distribution of wealth, and the prospect of a better life hinge on spiritual riches, then the following Gospel references are absolutely akin to the purpose of this passage which is … turning the rules of religion & commerce on its head.

Matthew 19:24 ―Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God." (1C;e-Sword 2005 Holman) So, if you have the power, renounce it, and if you have found the true source of wealth in the presence of God, then you are also a member of the royal priesthood. None of us are now lesser than the Levites. We can also enter into the Holy of Holies because we speak directly with God through His Son Jesus Christ. It is the Holy Spirit who intercedes, not the Pope, the church or any worldly group. We can meet Him in the private place of our choosing. Find the same passage in Mark 10:25 and Luke 18:25. It will not be so easy if your god is wealth for Satan knows our weakness.

Notice that this passage from Thomas essentially folds in on itself and suggests the paradox that is the Christian faith: If you have found wealth, you are blessed in ways no king will ever know, and yet if you have that blessing, renounce the position, share your wealth, and serve as little Christs. That is truly a Christ-likeness.

Consider the following in Psalms that sets the stage for the message Christ is fulfilling. It is clear that this has a very definite basis in Old Testament writing …

Psalm 52:7 "Here is the man who would not make God his refuge, but trusted in the abundance of his riches, taking refuge in his destructive behavior." (1C; e-Sword 2005 Holman) In addition to David, Our Lord God responds to Solomon in I Kings with a nod to his interest in wisdom for the sake of his subjects, and the ability (necessity) to serve them by discerning between good and evil.

Also see the reference in Psalms that itself is prophetic of Christ‘s suggestion that suffering is a known consequence of sin. In asking for little we in turn receive much.

1Kings 3:11-12 So God said to him, "Because you have requested this and did not ask for long life or riches for yourself, or the death of your enemies, but you asked discernment for yourself to understand justice, I will therefore do what you have asked. I will give you a wise and understanding heart, so that there has never been anyone like you before and never will be again. (1C; e-Sword 2005 Holman) Psalm 119:14 -16 I rejoice in the way revealed by Your decrees as much as in all riches.

I will meditate on Your precepts and think about Your ways. I will delight in Your statutes; I will not forget Your word. (1C; e-Sword 2005 Holman)

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Riches are not a goal; they are the byproduct of a faithful life. The Old & new Testaments are of one mind on this fact. #82) (Coptic) Jesus said, ―Whoever is near Me is near the fire, and whoever is far from Me is far from the kingdom.‖ (1;pg 16) Another translation uses ―Father‘s‖ kingdom. (5;pg 13) Without having to stretch our interpretation to embrace the obvious, it is a clear warning that being near Jesus has the extraordinary benefit of proximity to the light, that is God, but also that being near Him one might get burned. It is a risk that even Peter was reluctant to accept when he was called on to [presumably] give up his life by admittedly being an associate of Jesus Christ, an arrested criminal.

And, on the flip side … if one is far from Christ, then one is also far from the kingdom of God. Jesus employs the duality (or dual view) quite often. This is a compare and contrast method, but it is also central to our faith. It is a choice. Is it really that difficult to imagine Christ adding this declaration to the end of a particularly passionate sermon? No! Even as a warning to His Disciples at the end of a critical lesson or allegory.

I am also certain that this passage would not have been difficult to understand for residents of the Near East, especially on the cool desert nights when warmth was at a premium. However, closeness is warming, too close is to get burnt. It would have been an experience any peasant would have been well acquainted with. But then He reminds the listener that being distant from the fire is a far colder and fearful place. Any camper knows that the perimeter around a fire is the safest place to be. There is light & warmth, which protects from the elements, and from predators.

In both the Old and New Testaments, fire is a cleaning and a judgmental force. It is also used as an awareness of God‘s closeness for similar reasons.

Q4) John the Baptist said, ―I baptize you with water, but someone more powerful than me is coming. I am not fit to untie his sandals. He will baptize you with holy spirit and fire. His pitchfork is in his hand, ready to thresh the grain. He will gather the wheat into his granary; but he will burn the chaff in a fire that never goes out.‖ (14B;pg 37) Matthew 3:10-12 Even now the ax is ready to strike the root of the trees! Therefore every tree that doesn't produce good fruit will be cut down and thrown into the fire.

I baptize you with water for repentance, but the One who is coming after me is more powerful than I. I am not worthy to take off His sandals. He Himself will baptize you with the Holy Spirit and fire. His winnowing shovel is in His hand, and He will clear His threshing floor and gather His wheat into the barn. But the chaff He will burn up with fire that never goes out." (1C; e-Sword 2005 Holman) The Amplified Bible says ―with a fire that cannot be put out.‖ From Matthew (B47;pg 847) or ―a fire that cannot be extinguished‖ from Luke. (B47;pg 914)

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Luke 3:9&16-17 repeats Matthew‘s passage word for word.

Christ is the fire that cannot be extinguished, can never go out, and will be the critical pathway for judgment. Yet, His fire has also become a flood of the Lamb‘s blood that can cleanse.

Genesis 22:7-8 Then Isaac spoke to his father Abraham and said, "My father." And he replied, "Here I am, my son." Isaac said, "The fire and the wood are here, but where is the lamb for the burnt offering?" Abraham answered, "God Himself will provide the lamb for the burnt offering, my son." Then the two of them walked on together. (6CD; e-Sword 2005 Holman) Exodus 13:22 The pillar of cloud by day and the pillar of fire by night never left its place in front of the people. (6CD; e-Sword 2005 Holman) Matthew 3:10-12 Even now the ax is ready to strike the root of the trees! Therefore every tree that doesn't produce good fruit will be cut down and thrown into the fire.

I baptize you with water for repentance, but the One who is coming after me is more powerful than I. I am not worthy to take off His sandals. He Himself will baptize you with the Holy Spirit and fire. His winnowing shovel is in His hand, and He will clear His threshing floor and gather His wheat into the barn. But the chaff He will burn up with fire that never goes out." (6CD; e-Sword 2005 Holman) So, being close to the fire isn‘t the issue, it is one‘s commitment in faith that makes the consequence of exposure to fire problematic. So, restated, whoever is close to Christ is close to the judgment of sin, but also the cleansing fire that is God. In that Jesus became the burnt offering, our place has been dis-placed, and we need only believe for the power of grace to be applied. Of course, the converse is also true … that if we are not close to Christ and his fire, we are far from our God. That, I believe, is core. Know your proximity to God through His Son. The Thomas author, or collector, was obviously aware of this bridge to Judaic belief and has connected us to the metaphor of spiritual fire in a very systematic way. While some may argue the validity of the Thomas Gospel, there is no mistaking the use of language and its connectedness to both the prophecy and fulfillment that is Jesus Christ. Again, I believe that the peasants and the Temple priesthood, upon hearing these passages spoken passionately, would have quickly understood that Christ was creating no distance between himself and God. I think we have in some ways reduced the Gospel, and ones like it, to a pass-fail test of Gnosticism. I don‘t believe it‘s that easy to dismiss. And how do we really know what Jesus said to specific individuals in side conversations, or as an emphatic declaration when pressing questions were posed. It is simple to say Thomas isn‘t genuine if you are looking for a reason to dismiss, however, there are many good and very solid reasons to look at the veracity of the GOT. This goes both for the intent, the literal and the theological interpretations. Rather than try to keep open minds, we have introduced many preconceived notions that we assume encompass or define all that is

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God. I believe that this approach is arrogant and misses the point. Take note of the connection not the disconnect. #83) (Coptic) Jesus said, ―Images are visible to men, but the light within them is hidden in the image of the Father‘s light. He will be disclosed, but his image is hidden by his light. ( 1;pg 16) This does have a distinct flavor of the Gnostic, but it is not unlike the Gospel of John, and the Apocalypse of John. Also, it has a hint of the Kabbalah, especially the image being hidden in the light. The more I read of the mystical, and the unfathomable nature of God, the embellishment we see in apocryphal, and purportedly heretical writings that proclaim the fantastic, the more I am convinced that there is nothing in them that is out of the ordinary. It is the human desire to know, to search for a God that is beyond comprehension. That is why it‘s so critical to believe in Christ, because if we over analyze, we are overwhelmed with the vastness that is God. Believing is our only sane path to the holy place with our God. Otherwise we must seek Him out like other mystics.

John attempted to bring the mystical and unknowable nature of God to us in a way we can understand. He attempted to bridge the gap.

Thomas simply collects a list these statements, which are doctrinal and are often creeds in an of themselves, that were probably well understood in his day … in the time of Jesus‘ ministry. We have lost our cultural and spiritual reference point for them. That is why we are so eager to deny the GOT codex any authority. We cannot admit that we do not understand.

The Apocryphon of John [It is he who exists[ as [God] and Father of everything, [the invisible] One who is above [everything, and exists as] incorruption, which is [in the] pure light into which no [eye] can look. And … He is [immeasurable light] which is pure, holy [(and) immaculate]. (23b;pg 106) Admittedly, much of this Nag Hammadi text is embellished beyond modern necessity, yet the consensus of belief is evident in the core appreciation of God as unable to be looked upon, and as immaculate. As divergent as we are it would seem that we converge on the essentials. That is not to say that blasphemy is to be accepted or tolerated. Again this text appears to ―add to‖ rather than subtract from all that is God. The Kabbalah says, One should avoid fashioning metaphors regarding Ein Sof, but in order to help you understand, you can compare Ein Sof to a candle from which hundreds of millions of other candles are kindled. Though some shine brighter than others, compared to the first light they are all the same, all deriving from that one source.

(58B;pg 29 … Ein Sof: God as infinity) When we penetrate the inner nature of evolution, we find divinity illuminated in perfect clarity. (58B;pg 31 … Ein Sof: God as infinity)

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The light of the 10 sefirot spreads through it – called here the sefirot of Creation. Thus the light of Ein Sof clothes itself in them through the medium of emanated light.

(58B;pg 48 … Ein Sof: God as infinity) Basking in the oneness of holy light, she is crowned over and over to face the holy King.

(58B;pg 80 … The secret of Sabbath) So, the writer of the GOT knew something of the tradition of Kabbalah.

Many of our Old Testament Scripture enfolds the invisible identity of God in the visible image of powerful light, fire, etc. Even Moses, when he came down from Mount Sinai, had a peculiar glow about him, which did not immediately leave him.

John 1:4-14 Life was in Him, and that life was the light of men.

That light shines in the darkness, yet the darkness did not overcome it.

There was a man named John who was sent from God. He came as a witness to testify about the light, so that all might believe through him.

He was not the light, but he came to testify about the light.

The true light, who gives light to everyone, was coming into the world.

He was in the world, and the world was created through Him, yet the world did not recognize Him. He came to His own, and His own people did not receive Him. But to all who did receive Him, He gave them the right to be children of God, to those who believe in His name, who were born, not of blood, or of the will of the flesh, or of the will of man, but of God. The Word became flesh and took up residence among us. We observed His glory, the glory as the One and Only Son from the Father, full of grace and truth.

(1C; e-Sword 2005 Holman) After reading John it is hard to find more beautiful or provocative language anywhere, and in my opinion, the GOT doesn‘t even hold a candle to it (staying with the analogy of light). John is far more Gnostic, and yet he captures what we can understand about God, as we cannot put the nature or appearance of God in human terms. John in his mysticism comes about as close as anyone, yet even he doesn‘t overstate the obvious. Neither does the author of Thomas. #84) (Coptic) Jesus said, ―When you see your likeness, you rejoice. But when you see your images that came into being before you and that neither die nor become visible, how much you will have to bear.‖ (1;pg 16) While it appears unlikely that this was the original language, or that it was even included in the original tradition, I believe that it makes an interesting point. Another translation says, ―When you see your likeness you are happy.‖ (5;pg 10) When we see those like ourselves or those who agree with us, we are happy. That is human nature, but it is the foundation of prejudice and inhumane treatment. That is our

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sinful nature. Christ is attempting to say that if someone appears to be different that you, from the standpoint of appearances, then in fact the likeness is greater than the difference.

We are talking original sin here, I believe. The likeness that we cannot see, but has continued to direct our behavior, that which is ungodly. If this was an original tradition, someone embellished to fit their later needs.

It makes mores sense to say, ―When you see your reflection in the water, your are happy, because it fills your vane desire. But when you realize that your love of self is original sin, which was from the beginning, you try to deny it. Listen to Me, your laws will not save you; you have a great burden to bear!‖ Or are these images that ―came into being that neither die nor become visible,‖ actually a reference to long-held belief systems or doctrines? Is the author suggesting that change comes with a burden in many cases? I think that would make sense, but it does not appear to suggest that it would be a bad thing, but a consequential one.

Image H6754 ‫צלם‬ tselem tseh'-lem From an unused root meaning to shade; a phantom, that is, (figuratively) illusion, resemblance; hence a representative figure, especially an idol: - image, vain shew.

Likeness H1823

de dem-ooth' From H1819; resemblance; concretely model, shape; adverbially like: - fashion, like (ness, as), manner, similitude.

This does not seem to align itself with what we might expect, and is certainly more ―hidden‖ in its style. While this is not ordinarily what we hear as a Christian saying; if my interpretation is in any way accurate, it is a philosophy worth at least debating for its own sake. Of course likenesses in the ancient world were taken very seriously, thus the concern by the Jews that no idol be made to represent the GREAT I AM. Is this a reference to modern worship of gods, self or such likenesses? I do not know, but it begs

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the question. Gnostic, or not, the right knowledge needs to be sifted from the metaphysical chaff. What does the Scripture say about image and likeness …

Genesis is the best use of both Hebrew words … one referring to a noun (image, idol or resemblance) the other a verb/adverb (to actually make or fashion).

So the likeness that came before was the original image that was filled with the Spirit (pneuma) of God, and was tempted into sin.

Genesis 1:26 Then God said, "Let Us make man in Our image, according to Our likeness. They will rule the fish of the sea, the birds of the sky, the animals, all the earth, and the creatures that crawl on the earth."

Isaiah 40:18 Who will you compare God with? What likeness will you compare Him to?

Daniel 10:16 Suddenly one with human likeness touched my lips. I opened my mouth and said to the one standing in front of me, "My lord, because of the vision, I am overwhelmed and powerless.

Romans 5:14 Nevertheless, death reigned from Adam to Moses, even over those who did not sin in the likeness of Adam's transgression. He is a prototype of the Coming One. Romans 6:5 For if we have been joined with Him in the likeness of His death, we will certainly also be in the likeness of His resurrection.

Phillipians 3:21 He will transform the body of our humble condition into the likeness of His glorious body, by the power that enables Him to subject everything to Himself. (all from CD6 e-Sword copyright 2005 Holman Translation) In summary, there may have been an earlier tradition that would have made sense, but this appears to have been made less so. Maybe it is out of its original context, or was made less accessible for ―nonbelievers.‖ I don‘t subscribe to the notion that the various traditional sects were malicious in their misdirection. I get the distinct feeling that there was a desire to segregate true believers from those who appeared ―not to get it.‖ That would be similar to what we experience today with denominational differences. That survival-oriented behavior would have been much more critical in those formative years, and lent itself to a very ―guarded‖ approach to their specific interpretation being misused (or used against them) by orthodox or occupation authorities.

About likeness in The Gospel of Q from Q17 ―Be compassionate as your Father is compassionate.‖ (14B;pg 50) Be like Him. We often talk, in Bible studies, about our desire to be Christ-like. The author of Thomas had a handle on the Jewish notion of likenesses and images, and what they infer. The golden calf in Exodus was an image. It is not a positive inference. We are made in His image, but we don‘t act like Him. Thus the need for Christ.

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Q26 ―How should I describe the people of this generation? What are they like? They are like children who sit in the marketplace …‖ (14B;pg 60) #85) (Coptic) Jesus said, ―Adam came from great power and great wealth, but he was not worthy of you. For had he been worthy, [he would] not [have tasted] death.‖ (1;pg. 17) What if it were said in the following manner? (I think we do not look under enough spiritual rocks for the truth. We take the apparent at face value and do not dig deeper).

Jesus said, ―Adam, like you, came from God, and he was the first to be aware of Him. In that he had great treasure and blessing. But he was no more of a man than you or your neighbor. Only God is sufficient‖ In that we have all come from God, we too have come from great power and wealth. No one of us is better than another. John the Baptist did say it best, and that is a strict model for turning our eyes away from self and to God through Jesus Christ. Again, if this did arise from the ministry of Jesus, it is possible that an individual transcribing the codex might have added his own ―2 cents worth‖ of support for the cause. Taking issue with the sizeable value placed on the Old Testament might have been a jab at the ruling class of the Sanhedrin and Temple elite in light of Christ‘s rebel position in the eyes of his flock. I am sure that a strong (maybe zealous) follower would have wanted to lif t Him up above any other who might have been competing in and around Galilee for noteriety.

This issue of ―being worthy‘ surfaces frequently both in, and outside, the Canon. I think, also, that it has been generally misused up to, and including, the current era. It is one thing to comment on our unworthy state when compared to God or persons of the Trinity, but to suggest that we are worthy (or not) simply because we say we are is unsupported.

This Gospel has its fits and starts … at times recording and supporting the tone and language of the accepted Canon, and then there are the more obvious self-serving passages. I am not convinced that all of this twisting can be attributed to the Gnostics.

Anyone with an interest in obsessive guilt or undue arrogance could have infused the original codex with a biased perspective. The fascinating thing, for me at least, is that if one digs deep enough below the veneer, there is solid support for the passage. This seems to emanate from the Old Testament more often than the New. That being said, I think that any translation into the human language has potential to be self-serving. Again, we need to look at the broader consensus and see where we have agreement and divergence.

2Samuel 22:4 I call upon the LORD, who is worthy to be praised, and I am saved from my enemies. (CD6 e-Sword copyright 2005 Holman Translation. This is also echoed in 47B;pg 300 the Amplified Bible) It is the Lord who is worthy, and no other. That does not imply that we are not worthwhile or flawed. It‘s just that the issue of worthiness is often misused, and

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misunderstood. None of us are worthy of our treatment, i.e. grace. But that‘s why it is grace. Worthy implies merit, and we cannot do merit. It is a hollow argument, and is frequently used to support the ―poor me‖ syndrome.

Q4 John the Baptist said, ―I baptize you with water, but someone more powerful is coming. I am not fit to untie his sandals ...‖ (14B;pg 37) Also see Matthew 3:11 and Luke 3:16 .

Matthew 3:11 ―But He who is coming after me is mightier than I, whose sandals I am not worthy (or fit) to take off (or carry).‖ (47B;pg 847)

Worthy G2425

hikanos hik-an-os' From ( or ; akin to G2240; to arrive); competent (as if coming in season), that is, ample (in amount) or fit (in character): - able, + content, enough, good, great, large, long (while), many, meet, much, security, sore, sufficient, worthy. (6CD eSword 2005) Only God through Jesus Christ is ample, fit, enough or sufficient. Without Him we cannot suffice. We cannot be God. Yet we are sufficient in Him. Evidently, this is a discussion of spiritual wealth, as Adam did not have the material wealth we associate with riches in our culture. If Adam had been more keenly aware of his wealth, I doubt he would have been as interested in knowing the mind of God, i.e. tempted by the knowledge that he did not possess.

In truth, none are worthy, not Adam, not you, not me. All fall short of the Glory of God. Yet it is by God‘s intent through Jesus Christ, His only Son, that we find favor. It is not because of intrinsic worth, although there is that which is good as we are made in His image, but the application of Christ upon us that creates true and abiding worth.

Matthew 10:37-38 The person who loves father or mother more than Me is not worthy of Me; the person who loves son or daughter more than Me is not worthy of Me. And whoever doesn't take up his cross and follow Me is not worthy of Me. (6CD eSword 2005 Holman translation)

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Which of us is worthy? Not one!

Luke 7:6-7 Jesus went with them. But when He was not far from the house, the centurion sent [some] friends to tell Him, saying, "Lord, don't trouble [Yourself], since I am not sufficiently worthy to have You come under my roof. Neither did I consider myself worthy to come to you. But [just] speak a word, and my servant boy will be healed …‖ (47B;pg 920) Ephesians 4:1 I, therefore, the prisoner in the Lord, appeal to you and beg you to walk (lead a life) worthy of the [divine] calling to which you have been called [with behavior that is a credit to the summon to God‘s service] … (47B;pg 1082) Worth is in Christ, and in Him it is revealed [made known and made sufficient].

#86) Coptic Jesus said, ―[Foxes have their dens] and birds have [their] nests, but the son of man has no place to lay his head and rest.‖ (1;pg 17) In another translation the verse ends with ―… but human beings have no place to lay down and rest.‖ (5;pg 10) We are all not to be bound to this world in spiritual terms, and yet we are physical residents. We should not be complacent, and need to understand that we will not always be welcomed warmly. Rest when you can, fellow believers, and do not wish to leave this world too soon. There is much to be done in Christ.

This passage is a direct corollary. There is nothing here that suggests liberties being taken with the text. The additional translation may well have been an intended continuation of the passage that suggests those who are Christ followers also will encounter the same treatment at the hands of their fellows. This is similar to the admonition which states: if you wish to follow Him, then pick up your own cross … the road is rough and their a few decent places to rest.

Matthew 8:19-20 And a scribe came up and said to Him, ―Master, I will accompany You wherever You go.‖ And Jesus replied to him, ―Foxes have holes and the birds of the air have lodging places, but the Son of Man has nowhere to lay His head.‖ (B47;pg 853) Luke 9:58 And Jesus told him, ―Foxes have lurking holes and the birds of the air have roosts and nests, but the Son of Man has no place to lay His head.‖ (B47;pg 926) Q27 As they walked along the road, they met a man who said to Jesus, ―I will follow you wherever you go.‖ Jesus answered, ―Foxes have dens and birds have nests, but the son of man has nowhere to rest his head.‖ (B ;pg ) Genesis 28:11 He reached a certain place and spent the night there because the sun had set. He took one of the stones from the place, put it there at his head, and lay down in that place. (CD6;eSword 2005 Holman translation )

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In essence, an individual has a place to lay his head either because that person has property, a safe location, a standing in this world or has reached a milestone on his or her journey and can [afford to] rest. It is evident that Christ does not have a place to rest, nor is His journey complete because there is no place to rest until His work is accomplished.

We are much the same in that we do not have a place to call a permanent home, and we are not yet through until we rest in Him in our heavenly place (room or mansion).

Christ is not welcome here, even though this is His world, and His creation. How sadly reassuring. Even the birds and foxes have a place they can call home on this earth. We know that Christ‘s true home is in heaven, as is our own a believers and heirs. That is where He came from to Mary, that is where he ascended to after the resurrection, and that is from where He will return at the Second Coming. All is in its rightful place.

However, this is a damning statement about the cold reception He would receive, and is receiving, to this day. It is also a commentary on the missionary‘s lifestyle ... those who believe in Him must be ready to pick up their crosses and follow Him even if there are not the amenities that we would like, or expect, along the way. Yet, most of us are blessed beyond this in so many ways. And because we are often neglectful, thus content and complacent, it goes unnoticed. In the Q Gospel, and in the Canon at large, Christ asks us not to take much more than we need on our journey. This is the faith walk.

Metaphorically we are also not to be burdened with any more baggage beyond the necessities, which would be a strong and steadfast belief in Christ as Savior, and secondly, the Writings and Scripture that reminds, edifies and comforts. All else is detail and window dressing. It tends to weigh us down on the journey. Being weighed down creates opportunity for inappropriate rest, detour and loss of focus. # 87) Coptic Jesus said, ―How miserable is the body that depends on a body, and how miserable is the soul that depends on these two.‖ (1;pg 17) What is happening in this passage is a glimpse at the crux of the Gnostic mindset. It is the reason Thomas is often set aside rather than being more closely examined. Essentially, it is saying that the body, either alone or in community, is an impediment, at best … and a soul caught in this vessel of flesh is in transcendental agony. It yearns to be free from its carnal prison. It would be, indeed, sad to wish away your life in the flesh presuming that it has no significant value. On the contrary we can learn from this a lesson of gratitude.

We should be grateful that we are even given the blessing of this life, with its inherent difficulties and frailty. We learn much from this as Paul suggests in Romans 5:1-5, and are more adequately prepared for the beauty and restful nature of the life to come. We are more than a physical body, but that is no reason to ignore its place and usefulness … its pleasure. Condemning the body simply creates more excess baggage. Gnostics cursed the body because they were slaves to it (and, we all are with few exceptions); and they were impatient for its perfection. So are we all. However, the real trap of the Gnostic was, and is, overstating their case. Keeping it simple in Christ, and relying on faith, makes the journey less complex … less complex, but not devoid of richness or mystery. The body is

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a real thing, just like the spirit and the mind. It is another of God‘s gifts.

In Timothy it is said that the body has limited benefit, but not that there are zero benefits to it. It is true that one who depends wholly upon the physical is deprived, and that one who seeks the spiritual in the physical will be empty. Yet in the physical, the sexual, is the ability to create, which is Godly. All aspects serve God; the physical and the spiritual coexist in a partially perfected, but manageable, state to enable worship and praise. The body works for our good and our God. Matthew 6:25 "This is why I tell you: Don't worry about your life, what you will eat or what you will drink; or about your body, what you will wear. Isn't life more than food and the body more than clothing? (eSword c. 2005; Holman) Matthew 10:28 Don't fear those who kill the body but are not able to kill the soul; rather, fear Him who is able to destroy both soul and body in hell. (eSword c. 2005; Holman) Mark 7:23 All these evil things come from within and defile the man.‖ (3B;pg 1255) Luke 11:34 Your eye is the lamp of the body. When your eye is good, your whole body is also full of light. But when it is bad, your body is also full of darkness. (eSword c. 2005; Holman) From John Gill’s Exposition of the Entire Bible: Luke 11:34 - The light of the body is the eye,.... The Vulgate Latin and all the eastern versions read "the light of thy body is thine eye". The sense is, that as the eye gives light, to the body, and the several members of it, by which they are guided and directed; so the understanding is the light of the soul, and the guide to all the powers and faculties of it; (eSword c. 2005) No indication that the body is any more corrupt than the soul that is at the helm. It is not what comes into the body, or the body itself, but that which emanates from it that determines its goodness or its evil. The body is a vessel, and in so being is inherently neutral, though prone to weakness and temptation.

Body G4983

so'-mah From G4982; the body (as a sound whole), used in a very wide application, literally or figuratively: - bodily, body, slave.

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So, if the body is described as a ―sound whole‖ then it cannot be unsound. Therefore it is whole and acceptable. From all passages noted, the body is a useful, albeit temporary repository for the soul.

Romans 12:5 So we being many, are one body in Christ, and every one members one of another. (3B;pg 1255) 1Corinthians 6:19 Do you not know that your body is a sanctuary of the Holy Spirit who is in you, whom you have from God? You are not your own, (eSword c. 2005; Holman) 1Timothy 4:8 for, the training of the body has a limited benefit, but godliness is beneficial in every way, since it holds promise for the present life and also for the life to come. (eSword c. 2005; Holman) There is much discussion of the body so it would appear to have inherent value or Christ would not have come so clothed. Note: He did come in a physical body; it was not an apparition. In some Gnostic circles it is believed that Christ only ―appeared‖ to be physically among us, but in truth remained a ghost. If that were true His sacrifice on the cross would have been irrelevant. In fact, after the resurrection, He ate with His disciples which is only what a physical being can do or would need to do. Christ had no requirement for ―appearances.‖ The body is called many things in the Bible, most notably a ―temple.‖ The temple of the body reminds me of a metaphor for the Temple of Solomon, and the heart of the Holy of Holies. Flesh was not inherently ―bad,‖ in the beginning, but became a dying thing when sin took up residence there. That mark will not be erased until heaven. But, with so much discussion of bodies, both literal and figurative, it would make sense that the body would be important as a vessel and a corporeal container for the soul. Bodies play a dominant role in our emotional and social lives, so I do not follow the Gnostic notion that the body is no place to be … or that it is to be despised. It lends itself to issues, but most of that is brought about by choice. As is often the case with Gnostic interpretation, they have tended to read too much into the Scripture and our experience. Over-explaining and hyperbole take us off the scent, so to speak. Our faith is mystical and beyond mortal words, but it is not weird. It is much more difficult to face the awful truth that we are what we are no only because of our choices, but as a consequence of the choices of those that preceded us.

Luke 2:42, 43 & 49 And when He was twelve years they went up as was their (Passover) custom …the boy Jesus remained behind in Jerusalem …And He said to them, ―How is it that you had to look for Me? Did you not see that it is necessary for Me to be in My Father‘s house and about My Father‘s business?‖ (47B;pg 912) John 2:15 After making a whip out of cords, He drove everyone out of the temple complex with their sheep and oxen. He also poured out the money changers' coins and overturned the tables. (eSword c. 2005; Holman)

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Christ does the same for us, Guided by the Holy Spirit. He enters our hearts on behalf of the Father just like he did when He accompanied His parents as a youth of about 12 years.

He will also drive out evil and He will teach us.

I highly doubt Christ said anything convoluted like this unless he observed folks so deeply mired in sin that He felt sympathy for their spiritual misery brought on by temporary physical gratification, i.e. self-destructive activities that damage the temple of the body. I suspect this is more accurately a calling to a higher ―spirituality,‖ by redirecting one‘s focus away from the physical. Fasting can also accomplish a similar outcome albeit more immediate and certainly temporary. Celibacy is more or less a sexual ―fasting.‖ The redirection of physical needs is a good example of what not to do unless it is a gift of the Spirit.

I believe, however, in the fundamental assertion that the spirit can be harmed by the physical, and directed away from the Godly. We see it all the time, in modern society, where addicts are slaves to the body and the spirit becomes empty and obsessed with satisfying a physical craving. This may be more to the point regarding this passage attributed to Thomas. The cryptic nature of some writings are, of course, repellant, and do not garner support because they do not fit. I think that is a good rule. I am not a linguist, but believe that if a consensus approach is adopted one can be reasonably accurate to the extent that a passage may be accepted or dismissed as being characteristic (or not). With appropriate guidance by the Holy Spirit it is possible to make these assertions in the way that acts or speech are considered characteristic or uncharacteristic, i.e. they fit that individual‘s nature and other known responses.

Paul, and most notably the Roman Catholic Church, spends a lot of time and energy on the notion of celibacy, and I believe that is also being dealt with in this passage. In the modern day we are all discovering that celibacy for its own sake can have very harmful outcomes. It is a gift, and not for all or even a few.

One passage, if taken out of context from Romans, might fuel this kind of thinking: Romans 13:14 But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof. (3B;pg 1427) How miserable is the body that depends upon the physical and knows nothing more. Yet, I can see how those trapped in bodies, or circumstances where the body is indeed a prison, might yearn for relief from that body and condemn it for its shortcomings. #88) Coptic Jesus said, ―The messengers and the prophets will come to you and give you what belongs to you. You, in turn, give them what you have, and say to yourselves, ‗When

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will they come and take what belongs to them?‘‖ (1;pg 17) Matthew 7:15 "Beware of false prophets who come to you in sheep's clothing but inwardly are ravaging wolves.‖ (eSword c.2005 HCSB) Matthew 10:11 "When you enter any town or village, find out who is worthy, and stay there until you leave.‖ (eSword c.2005 HCSB) Matthew 10:41 ―Anyone who welcomes a prophet because he is a prophet will receive a prophet's reward. And anyone who welcomes a righteous person because he's righteous will receive a righteous person's reward.‖ (eSword c.2005 HCSB) This is not out of line or taken out of context when looking at other Scripture concerning treatment of prophets and messengers. What belongs to a ―hearer‖ would be the prophetic word; what will be taken is Christ Himself as He is the fulfillment of all prophecy.

On the surface it begins like the Didache, but gets somewhat cryptic at the end. The messengers and the prophets will come to prophesy, and according to practice, they would be given temporary food and shelter. So the first portion does follow first century community edict. Again … I suspect that ―taking what belongs to them‖ may refer to fulfillment that Christ Himself would be taken from them as a matter of Old Testament prophecy. The prophecy, most likely Isaiah chapter 53, refers to the Lamb being lead to the slaughter, and the man of sorrows, etc. In light of Acts and the Q Gospel the first part of this does remain consistent with end times prophecy. Maybe the second portion refers to exacting the punishment or exercising the hand of God in following through with the consequence of hearing the prophetic word. Possibly this is a call to respond to the true word of God through His prophecy.

However, I would not be surprised if the original passage was abbreviated and referred only to the practice of welcoming messengers and prophets as long as they were not simply looking for an easy meal and free shelter. The common currency of the time would have been an exchange of goods for service, especially in a commune or kibbutz. ―What belongs to them,‖ would have been the fulfillment of the prophecy. If, as I suspect, this was written during Christ‘s ministry, the reference to taking what is theirs would have meant little other than an exchange of food for teaching or manual labor, however the hospitality would have been akin to His other teachings about caring for strangers, enemies, and the like. This is in keeping with Christ‘s traditional tone.

And because Christ felt unwelcome as a prophet and messenger, He would have had a special empathy for those experiencing similar rejection. Most prophets were not embraced because the message was often one of admonishment. No one appreciated the truth, especially if it was accurate and the listeners were unrepentant.

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Christ said in Luke 4:23-24 that prophets are not welcome in their hometowns. Yet prophets had huge authority that allowed them to conquer other gods, to judge whole nations, and to forewarn of God‘s hand being placed on peoples and nations for the purpose of lessons to be learned. His Word has been consistent as relayed in 2Kings 17:13. Crystal clear.

Genesis 20:7 Now return the man's wife, for he is a prophet, and he will pray for you and you will live. But if you do not return her, know that you will certainly die, you and all who are yours."

Exodus 7:1 The LORD answered Moses, "See, I have made you like God to Pharaoh, and Aaron your brother will be your prophet.‖ Judges 4:4 Deborah, a woman who was a prophet and the wife of Lappidoth, was judging Israel at that time.

1Kings 16:7 Through the prophet Jehu son of Hanani the word of the LORD also came against Baasha and against his house because of all the evil he had done in the LORD's sight, provoking Him with the work of his hands and being like the house of Jeroboam, and because Baasha had struck down the house of Jeroboam.

1Kings 18:22 Then Elijah said to the people, "I am the only remaining prophet of the LORD, but Baal's prophets are 450 men.

2Kings 17:13 Still, the LORD warned Israel and Judah through every prophet and every seer, saying, "Turn from your evil ways and keep My commandments and statutes according to all the law I commanded your ancestors and sent to you through My servants the prophets."

Ezekiel, Daniel, Jeremiah, Micah, Isaiah, John the Baptist, and many others were prophets communicating God‘s Word to His people and to others who God felt needed to understand His strength and His purpose (Egyptians, Babylonians, etc.). Often these people came bearing an urgent message: a need for change that was not always well received.. I have no doubt that the ―killing the messenger‖ phrase had a similar origin.

John the Baptist being decapitated would have been a striking example of what happens when you tell someone something they really do not want to hear. Ultimately Christ suffered the same fate.

Christ fulfilled the prophecies, yet others continued to prophesy such as John and Paul.

Prophecy is not dead, but it is used to a lesser extent, and in today‘s modern age, there is much danger in being deceived and falling prey to antichrists (false prophets).

A prophet had traditionally been the primary conduit for God‘s voice prior to Christ; He alone allowed us to enter the Holy of Holies and to speak to God one on One. Prophets

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had the power to give and to take, so this passage may have roots and references in the Old Testament.

And it is pertinent in these last days to consider Acts 1:17 which says: ―And it shall come to pass in the last days,‖ God declares, ―that I will pour out My Spirit upon all mankind, and your sons and daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.‖ (47B;pg 984) In these last days we will receive Divine revelation, and have our notions of status quo and prioritization taken from us. Our priorities will be changed (as we have understood them) in preparation for the rapture. Refusing to heed the prophecy in this age will be perilous. Listen, a voice is crying out in the wilderness.

Q66 says in part, ―Jerusalem, O Jerusalem, you are a city that kills the prophets and stones those who are sent to you.‖ (14B;pg 100) The authors call out the irony here as Jerusalem means ―city of peace.‖ See Matthew 23:12 and Luke 14:11. This may refer to Saul and his Pharisaic followers and those who would follow. Note the martyrdom of St. Stephen. #89) Coptic Jesus said, ―Why do you wash the outside of the cup? Don‘t you understand that the one who made the inside is also the one who made the outside?

(1;pg 17) Luke 11:38-40 The Pharisee was astonished [to see] that Jesus did not first wash before dinner. But the Lord said to him, ―Now you Pharisees cleanse the outside of the cup and of the plate, but inside you are full of greed and malice. You senseless ones! Did not He Who made the outside make the inside also?‖ (B47;pg 929) Luke 11:35 ―Be careful, therefore, that the light that is in you is not darkness. (B47;pg 929) In today‘s terms, it does no good to put a fresh coat of paint on the house if termites are destroying it from within. Corruption begins inside and proceeds to destroy the outside, not the other way around. Christ knew that much could be hidden by a deceptive exterior, and is asking why you and I would treat one aspect of the ―self‖ differently than another … addressing hypocrisy.

In Luke 12:56 the Amplified Bible refers to them (Pharisee and scribes) as ―playactors.‖ (47B;pg 932) Matthew 23:24-28 ―Ye blind guides, which strain out a gnat and swallow a camel.

Woes unto you, scribes and Pharisees, hypocrites! For you make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind

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Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. Woe unto you, scribes and Pharisees, hypocrites! For ye are likened unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead men‘s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.‖ (3B;pg 1232) A hypocrite is a stage-player in religion (that is the primary signification of the word); he personates or acts the part of one that he neither is nor may be, or perhaps the he neither is nor would be. 2. That hypocrites are in a woeful state and condition …They were in care to eat their meat in clean cups and platters, but made no conscience of getting their meat by extortion, and using it to excess. Now what a foolish thing would it be for a man to wash only the outside of a cup, which is to be looked at, and to leave the inside dirty, which is to be used; so they do who only avoid scandalous sins, that would spoil their reputation with men, but allow themselves in heart-wickedness, which renders them odious to the pure and holy God. (eSword, c. 2005; Matthew Henry‘s Commentary) Psalm 5:9 For there is nothing trustworthy or steadfast or truthful in their talk; their heart is destruction; their throat is an open sepulcher; they flatter and make smooth with their tongue. (47B;pg 478) This is also reiterated by Paul in Romans 3:13.

In day‘s language we would say that they were being ―penny-wise & pound foolish.

Q43 ―Beware, you who call yourselves perfect in your obedience to the law. You pay the tax on mint, dill and cumin, but you ignore justice, mercy and honesty. You should practice these things first.

You wash the outside of your cups and plates, but inside you are filled with thoughts of greed and theft. Didn‘t the one who made the outside make the inside too? Wash the inside of the cup and it will all be clean.‖ Note: The ritual washing of kitchen utensils was a common practice among devout Jewish groups. Jesus‘ failure to follow these cleanliness codes was seen as a sign of his rebelliousness against the religious establishment. (14B;pg 77) Christ is not saying that washing isn‘t a necessary practice, but that we often do not clean the filthiest surfaces. It‘s as though we have washed the food we are about to eat but do not wash the hands that prepare or serve it. The guests or patrons will be contaminated if we do not wash all things that come in contact with what we are going to serve or to eat.

The same applies to our souls, and our faith-based activities. It is hypocritical to do otherwise.

While there innumerable references to ritual cleansing, I cite the following from the OT: Leviticus 10:10 And that ye may put difference between holy and unholy, and between

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unclean and clean. (3B;pg 150) This is a general reference, but these practices were meant to protect the Children of Israel. And so it is regarding protection of the spirit. #90) Coptic Jesus said, ―Come to Me for My yoke is comfortable and My Lordship gentle, and you will find rest for yourselves.‖ (1;pg 17) Matthew 11:28-30 ―Come to Me, all you who labor and are heavy-laden, and I will cause you to rest. Take My yoke upon you and learn of Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is wholesome, and My burden is light and easy to be borne.‖ (47B;pg 858) Jeremiah 6:16 Thus says the Lord, ―Stand by the road and look; and ask for the eternal paths, where the good old way is; then walk in it, and you will find rest for your souls.‖ But they said, ―We will not walk in it.‖ (47B;pg 661) Q53 ―You have a Father who knows what you need. Set your heart on God and these other things will be given to you‖. (14B;pg 87 partial) See Matthew 6:31-33 and Luke 12:29-31.

Note the obvious contrast between this sense of comfort we are afforded, and the discomfort of Christ in GOT #86. Christ suffered for us in ways that we would not have to suffer if we are His followers. It‘s like peace in disaster or comfort in the eye of the storm. He is there with us, and He will calm our storms and give us a place to rest (of refuge). He has walked this path before us, and I believe that the true & final rest is in heaven lest we become too comfortable and quit moving at all. It is undoubtedly our strongest temptation.

Yoke zugos dzoo-gos' From the root of zeugnumi (to join, especially by a ―yoke‖); a coupling, that is, (figuratively) servitude (a law or obligation); also (literally) the beam of the balance (as connecting the scales): - pair of balances, yoke.

Christ calls a profession of faith in him, and subjection to his ordinances, a yoke, in allusion to the law of Moses, and in distinction from it; and a "burden", with respect to the very heavy ones the Scribes and Pharisees laid upon the shoulders of the people, obliging them to a strict observance of them; (from eSword; John Gill‘s Exposition of the Entire Bible) In other words, Christ‘s burden is light when compared to the heavy burden of the Law as

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applied by the Pharisees especially since, by that time, the Laws were unevenly and hypocritically applied. Christ is saying that what he has to offer is sweeter in both the short term and in eternal terms. The reference is to grace.

The real beauty of this saying, and its intention, is that Christ reassures us that we need not ―go it alone.‖ We are not yoked to a demon or a beast, but to our Lord, who has already borne the burdens of mankind, and is willing to share ours as often as we lay them down at His feet. It is odd then, that in light of this knowledge, how we feel that we must hold onto our burden of pain and loneliness … or whatever it is for each the individual, and that we must carry it by ourselves until we collapse. We behave as though that activity earns us our keep. Of course, it (grace) is not earned. We are like children who, despite the pain, hang onto our burden like a lifeline because it signifies ownership, and it is as tangible to us as a house of brick & mortar. As a rule, we tend to seek God out when we determine that we cannot do for ourselves. That is contrary to the solution. We should seek God out to share our burden, so that we might bear it in a healthy Godly manner. #91) Coptic They said to Him, ―Tell us who You are so that we may believe in you.‖ He said, ―You examine the face of heaven and earth, but you have not come to know the One in your presence, and you do not know how to examine the present moment.‖ (1;pg 17) This also harks back to GOT#5 and John‘s Gospel It is evident from the vast amount of Scriptural reference regarding the performance of any credible act being a public display, i.e. doing what is meaningful or being a credible witness requires committing in a public place, that Jesus is making note of common practice. And just as quickly reminding His audience that they are ignoring the obvious statement of His presence and His witness. It would mean that they, the Pharisees and the priestly class, are basically condemning Him to be a persona non grata, an individual of no consequence or one that is unwelcome. We ignore what we desire not to encounter or entertain. Notice that Jesus did very little that was recorded in a private place. Public activity was a strong statement, and He knew this. Thus he calls attention to the inability of those around Him to see Him for what he really was (and is). It is a damning statement.

The author of Thomas is right on the mark. He says that the audience not only didn‘t recognize Him, but that they had no clue about what was taking place around them. I believe he is putting them on notice that they are no longer fit to be priests in the new age.

You can see how this would be an embarrassment.

John 9:35-7 When Jesus heard what had happened, he went and found the man. Then Jesus asked, "Do you have faith in the Son of Man?" He replied, "Sir, if you will tell me who he is, I will put my faith in him."

"You have already seen him," Jesus answered, "and right now he is talking with you." (eSword, c. 2005;Holman Translation)

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Luke 12:54 He also said to the crowds of people, ―When you see a cloud rising in the west, at once you say, ‗It is going to rain!‘ and so it does. And when [you see that] a south wind is blowing, you say, ‗There will be severe heat!‘ and it occurs. You hypocrites (playactors)! You know how to discern the looks of the earth and sky; but how is it that you do not know to discern and apply the proof to this present time?‖ (47B;pg 932)

Thomas is actually closer to the Amplified Bible in tone and use of the language, and is reminiscent of the Q material. Jesus is not talking down to these folks because, as Pharisees, He knows they are clever and manipulative … and they are survivors. In other words they are ignoring the forest for the trees for a reason. Denial is a choice, and one with strong roots.

Q59 ―When you see clouds in the western sky, you say, ‗It‘s going to rain.‘ And it does!

When the wind blows from the south, you predict scorching weather. And it comes! You know the lay of the land and can read the face of the sky. So why can‘t you interpret the here and now?‖ Here Jesus is using regional imagery. He refers to rain clouds that entered Galilee from the Mediterranean Sea to the west, and the hot winds that swept in from the Negev Desert in the south. (13B;pg 92) The truth of the matter is this: we investigate what interests and ignore that which is troublesome. That is an aspect of human behavior that has not changed regardless of our progress in other areas. The human ability to rationalize and justify is unparalleled.

Christ was dealing with folks who were not really interested in change unless it was convenient or supported an agenda, like the agenda of the zealots in overthrowing Rome.

Also note the tie back to GOT#77 ―Split a piece of wood; I am there. Lift up the stone, and you will find Me there.‖ (1;pg 16) The same tone is there: You are overlooking the obvious. He who has eyes, let him see.

Doing something in front of someone or in plain sight carried a lot of weight as we can see as far back as Genesis and through the New Testament, as well: Genesis 23:13 …and said to Ephron, "In front of these witnesses, I offer you the full price, so I can bury my wife. Please accept my offer." (eSword;c. 2005 Holman) Matthew 1:19 Joseph was a good man and did not want to embarrass Mary in front of everyone. So he decided to quietly call off the wedding. (eSword;c. 2005 Holman) Matthew 27:24 Pilate saw that there was nothing he could do and that the people were starting to riot. So he took some water and washed his hands in front of them and said, "I won't have anything to do with killing this man. You are the ones doing it!"

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(eSword;c. 2005 Holman) Appearances were very important and yet people chose what to accept, what to show and what to ignore based on the message that was being given. This verse from Matthew makes Christ‘s position painfully clear Matthew 23:5 Everything they do is just to show off in front of others. They even make a big show of wearing Scripture verses on their foreheads and arms, and they wear big tassels for everyone to see. (eSword;c. 2005 Holman) And yet they could not see that their Lord stood right in front of them. But, I also believe that very little has changed over time. Many do not see God even today regardless of how He manifests Himself. For many the view is only what is directly in their path, literally, and somehow they never see God there. I find this baffling because it seems so obvious to me. Again, that‘s why Christ‘s words are as powerful today as they were during His ministry. Actually, I don‘t think that people are truly blind, except by choice. They (we) know something is afoot, but do not want to ask the difficult questions, because it requires a response of commitment, and thus a separation from our familiars. Whether due to what is perceived as politically incorrect behavior, or the fear of discovering an inconvenient truth (thanks Al Gore), we choose not to see the issues that require us to make unpopular choices. And, just like the Pharisees, we have made our faith a religion, and like them, have made our churches more akin to exclusive clubs than a belief system or the visible body of Christ. God have mercy. See John 9:39-41 on blindness.

See G3708

horao hor-ah'-o Properly to stare at (compare G3700), that is, (by implication) to discern clearly (physically or mentally); by extension to attend to; by Hebraism to experience; passively to appear: -

behold, perceive, see, take heed. #92) Coptic Jesus said, ―Seek and you will find.

In the past, however, I did not tell you the things about which you asked me then. Now I am willing to tell them, but you are not seeking them.‖ (1;pg 17) Also reference GOT #2 , GOT #13 and John 14:5 Seek H1875

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‫ּדרׁש‬

darash daw-rash' A primitive root; properly to tread or frequent; usually to follow (for pursuit or search); by implication to seek or ask; specifically to worship: - ask, X at all, care for, X diligently, inquire, make inquisition, [necro-] mancer, question, require, search, seek [for, out], X surely.

Deuteronomy 4:29 But from there, you will search for the LORD your God, and you will find Him when you seek Him with all your heart and all your soul.

We can see that seeking the Lord God is not a new activity, and that it is an act of will to seek, which is a verb of action. In the above Hebrew definition from Deuteronomy it is incumbent upon the individual to do something about his or her state … to follow or to worship. God has presented Himself, and offered up a covenant, that we might seek and find Him. This isn‘t a hide-and-seek game where God continues to duck behind a tree or hedge to avoid being seen. He desires the engagement. He sought us out first in Abraham, and then through Jesus Christ.

Matthew 7:7 ―Keep on asking and it will be given you; keep on seeking and you will find; keep on knocking [reverently] and [the door] will be opened to you.‖ (47B;pg 852) Luke 11:9 ―So I say to you, ‗Ask and keep on asking, and it shall be given you; seek and you shall find; knock and keep on knocking, and the door shall be opened to you.‘‖ (47B;pg 928) Verses 10 thru 13 elaborate: ―For everyone who asks receives, and the one who searches finds, and to the one who knocks, the door will be opened.

What father among you, if his son asks for a fish, will give him a snake instead of a fish?

Or if he asks for an egg, will give him a scorpion?

If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask Him?" (eSword c.2005 HCSB) John 8:25 Then they said to Him, ―Who are you anyway?‖ Jesus replied, “[Why do I even speak to you!] I am exactly what I have been telling you from the first.”

(47B;pg 964) John and Thomas are clearly closer than the other versions, especially in the Amplified translation.

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This also reflects sentiments in John 8:25-26 when Jesus asks, ―Who do you say that I am?‖ and Peter responds that he is the Messiah. Maybe another version would be, ―If you listen, I will tell you.‖ In the Amplified Bible (B47) Jesus seems frustrated that He has been telling them all along and they (His Disciples) just don‘t get it.

It seems most likely that this stood alone as a response to some inquiry about which He had already spoken. What preceded it was most likely a conversation or a homily about the nature of personal relationships with God, or about the correct path to follow. He would have already shown Himself as ―the Path‖ or ―the Way.‖ Jesus is saying, ―You have to do something; you have to be about seeking the answers to your questions. You‘ll learn more by being responsible for your growth if you search for answers to the hard questions rather than Me giving you the answers.‖ It always means more if we learn through the seeking process as opposed to having it handed to us. We never feel as though it is truly apart of us unless we take responsibility for the results … by that I mean embarking rather than standing still with our heads upturned like baby birds.

Another aspect of the second half of the passage is the notion that God‘s time is not our time, and that we are rarely in synch with His will or His schedule. The good news, I suppose, is that all things are ultimately in God‘s time and at his fingertips. All things work to His glory. God bends time to perfect Himself in us. It is apparent that Christ did not tell His disciples everything they wanted to know up front. Much of what they learned was imparted over time as they matured in their faith. This passage may have also come out of a conversation when Jesus had something to say, but His followers were not interested or were occupied with something else of the moment. Christ‘s time is perfect, however, I doubt that the Disciples were always ready or willing, especially if it was unpleasant or unwelcome. The aspect of free will that we overlook is this: just because God is ready, it doesn‘t mean that we are. Have you ever been aware that you needed to hear an answer or required direction, but were reluctant to take the next step because of what it might mean? I‘m sure the Disciples saw the writing on the wall, and didn‘t always want to read it. That probably frustrated Jesus who was working on a tight schedule.

Seeking God is a very ancient tradition, however, God sought us first through Abraham. #93) Coptic ―Don‘t give what is holy to dogs, for they might throw them upon the manure pile. Don‘t throw pearls [to] pigs, or they might … it […].‖ (1;pg 17) Matthew 7:6 Don't give what is holy to dogs or toss your pearls before pigs, or they will trample them with their feet, turn, and tear you to pieces. (eSword c.2005 HCSB) This is tucked into the Olivet Discourse and it reads like a litany of one-liners, so I don‘t know if Jesus actually spoke in that narrative style or if what He said was arranged for dramatic impact. This also falls right before GOT# 92‘s placement in Matthew. The arrangement does not appear to be coincidental so either Matthew drew from Thomas or vice versa. The Q Gospel jumps right over this passage.

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From Matthew Henry’s Commentary on the Whole Bible: As a rule to all in giving reproof. Our zeal against sin must be guided by discretion, and we must not go about to give instructions, counsels, and rebukes, much less comforts, to hardened scorners, to whom it will certainly do no good, but who will be exasperated and enraged at us. Throw a pearl to a swine, and he will resent it, as if you threw a stone at him; reproofs will be called reproaches … (eSword, c.2005) Do not give what is holy to dogs for they will do what dogs are prone to do … they will drag it to the trash heap with the rest of their treasures. It follows the same approach regarding how and whom we address with the Good News. As has been said in the past, if those for whom it was meant are unreceptive, then brush the dust from your sandals and move on to the next town.

Matthew 15:24-28 He replied, "I was sent only to the lost sheep of the house of Israel."

But she came, knelt before Him, and said, "Lord, help me!"

He answered, "It isn't right to take the children's bread and throw it to their dogs."

"Yes, Lord," she said, "yet even the dogs eat the crumbs that fall from their masters' table!"

Then Jesus replied to her, "Woman, your faith is great. Let it be done for you as you want." And from that moment her daughter was cured. (eSword c.2005 HCSB) And yet, even the dogs are God‘s people. This refers not only to the doings of dogs as animals (or sinners), but also the view of the religious elite on all that was not Jewish.

Jesus redirects the presumed notion of Gentiles as dogs or unredeemable sinners in the story of the Good Samaritan, the concept of loving one‘s enemy, and in the parable of the Prodigal. He never says that all will accept, or that we should spend unnecessary time with those whose ears are closed. But Christ relaxes His position when petitioned by the woman, just as God did when Lot petitioned Him to spare the twin cities for even one righteous soul [in Sodom & Gomorrah]. But, I also suggest that the petition cannot be strictly for personal gain, but for transcendent and righteous concern about the welfare of others.

Exodus 22:31 "Be My holy people. You must not eat the meat of a mauled animal found in the field; throw it to the dogs. (eSword c.2005 HCSB) Psalm 22:16 For dogs have surrounded me; a gang of evildoers has closed in on me; they pierced my hands and my feet. (eSword c.2005 HCSB)

In His crucifixion Christ has lifted up even the dogs and made them men … forgivable men.

Christ is both reviewing the Law and then expanding the meaning as His fulfillment dictates. His reference to Exodus is evident, indicating whom it is that are His holy people. This passage sets the stage for opening the door to Gentiles, which is partly why he was crucified in the first place. He called Himself God, and then proclaimed that the new Law was open to all who would believe, not just the Israelites. Imagine the horror of

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those who cloaked themselves in religiosity!

Revelation 22:15 Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices lying. (eSword c.2005 HCSB) Interestingly, and it can‘t be stated often enough … even these dogs are potentially salvageable if they approach Christ and lift up His name as Savior and Lord. Actually Jesus reversed the roles by seeking out the dogs and making them men, and condemning the priesthood of the temple to dog-like status because of their depraved religious practice. Once again he turned the paradigm upside down. #94) (Coptic) Jesus [said], ―He who seeks will find, and for [he who knocks] it will be opened.‖ (1;pg 17) You will find that seeking, knocking, and otherwise being active in pursuit of God‘s favor, is met with reward and glory. Throughout the Bible God commands us to seek Him out and be aggressive and persistent. He wants us to want Him and Thomas reflects what Christ said in the NT and what is recounted from the OT, albeit in an abbreviated form.

Seek G2212 (Greek)

dzay-teh'-o Of uncertain affinity; to seek (literally or figuratively); specifically (by Hebraism) to worship (God), or (in a bad sense) to plot (against life): - be (go) about, desire, endeavour, enquire (for), require, (X will) seek (after, for, means). Compare G4441. (eSword c.2005 Strong‘s) This is an active search for God in the person of His Son, Jesus Christ.

Q35 Ask and it‘ll be given to you. Search and you will find. Knock and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for those who knock, the door is opened. (14B;pg 69) Revelation 3:20 Listen! I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and have dinner with him, and he with Me.

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Matthew 7:7-8 ―Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened‖. (3B;pg 1205) Luke 13:24-25 once the homeowner gets up and shuts the door. Then you will stand outside and knock on the door, saying, 'Lord, open up for us!' He will answer you, 'I don't know you or where you‘re from Luke 11:9-10 ―And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.‖ (3B;pg 1297) Deuteronomy 4:29 But from there, you will search for the LORD your God, and you will find Him when you seek Him with all your heart and all your soul. (eSword c. 2005 HCSB) 1Chronicles 16:10 Honor His holy name; let the hearts of those who seek the LORD rejoice. (eSword c. 2005 HCSB) 2Chronicles 14:4 He told the people of Judah to seek the LORD God of their ancestors and to carry out the instruction and the command. (eSword c. 2005 HCSB) Job 8:5-7 But if you earnestly seek God and ask the Almighty for mercy, then, if you are pure and upright, surely He will bestir Himself for you and make your righteous dwelling prosperous again. And though your beginning was small, yet your latter end would greatly increase. (eSword c. 2005 HCSB & B47;pg 452)) Psalm 34:10 Young lions lack food and go hungry, but those who seek the LORD will not lack any good thing. (eSword c. 2005 HCSB) Matthew 6:33 ―But seek first the kingdom of God and His righteousness, and all these things will be provided for you.‖ (eSword c. 2005 HCSB) Luke 12:31 ―Only aim for and strive for and seek His kingdom, and all these things shall be supplied to you also.‖ (47B;pg 931) Luke 19:10 ―For the Son of Man came to seek and to save that which was lost.‖ (47B;pg 940) Seeking, and not being a passive believer, is what our faith is built upon … a strong and active belief system. The Foundation is built upon rock, not sand. What I think is important here is that as a result of seeking, God reveals Himself and responds and rewards. It is not a one-way street for the believer. God reaches out and reaches back. In Job, it is clear that though there are small beginnings in faith, the end is a much ―greater increase.‖ In business we always say that it is about opening doors, and this is no accident. That promise permeates our culture and our being. But, we must be willing to

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actively seek and to knock, not simply pay lip service, so that the owner of the dwelling knows that we desire an audience. In this case, and with others, Thomas acts like a Cliff‘s Notes version that is expanded upon … if one seeks it! God will not make us believe in something we wish to reject.

Always keep in mind that God first sought us out through Abraham and through His Son Jesus Christ. Now the responsibility is ours to reciprocate. #95) (Coptic) [Jesus said], ―If you have money, don‘t lend it at interest. Rather give [it] to someone from whom you won‘t get it back.‖ (1;pg 18) Luke 6:34 ―And if you lend money at interest to those from whom you hope to receive, what quality of credit and thanks is that to you? Even notorious sinners lend money at interest to sinners, so as to recover as much again.‖ Luke 6:35 ―… and lend expecting and hoping for nothing in return but considering nothing as lost and despairing of no one; and the your recompense will be great …‖ (47B;pg 919) This is in the same tone or genre in which Christ tells us to forgive seven times seventy, or give and do not expect a return. Do it for its own sake because it‘s the right thing to do.

The Thomas version is certainly more direct and is more of a command while Luke‘s version tends to be more rhetorical and thought provoking/sermonizing. I think Christ may have said both depending on the situation and on the audience. GOT is not arguable whereas Luke is more of a question or a scenario for one to ponder. However, Luke 35 as the second portion is actually more or less in keeping with Thomas‘ narrative style and intent. As usual, this was meant to be a spark to ignite passion, and to overthrow the entrenched practice of usury or in today‘s terms ―loan sharking.‖ This is part of a litany of fair treatment issues that Jesus was spreading among the masses, but more directed toward the Temple priests and the Sanhedrin. He knew that the grassroots interest would soon get to the ruling elite either as a backlash or outright refusal. I do not believe that Jesus was against fair lending, based on the parables, however, He was very sensitive to the bondage lending created. This was especially true when the lender knew that the recipient was unable to repay in the accepted period prior to heavy interest being levied. Like other subjects from the Sermon on (actually at a level place below) the Mount, there is a strong statement about treating one another as you would like to be treated. God never said profit was bad, but that windfall and profiteering were cruel and unjust.

Q16 (this rendering embraces even more than Luke for the origins of a single passage, however it also suggests the inclusion of Matthew. As in the Biblical text Q15 thru Q18 send the same message in the forms of various analogies) Treat people as you would like them to treat you. If you love those who love you, what credit is that to you? Even sinners do the same. If you do good to those who do good to you, what merit is there in that? Even sinners do that. And if you lend to those from whom you hope to receive, what reward is there in that? Even sinners lend to sinners.

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Instead love your enemies and do good, expecting nothing in return. You will have a great reward, and you will be children of your Father in heaven. He makes the sun rise on the bad and the good. He sends rain to fall on both the just and the unjust. (14B;pg 49) From Q15 Give to everyone who asks. And if someone robs you, don‘t demand your property back. (pg 48) Matthew 7:12 Therefore, whatever you want others to do for you, do also the same for them--this is the Law and the Prophets.

Matthew 5:42-46 Give to the one who asks you, and don't turn away from the one who wants to borrow from you. "You have heard that it was said, Love your neighbor and hate your enemy. But I tell you, love your enemies and pray for those who persecute you, so that you may be sons of your Father in heaven. For He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

For if you love those who love you, what reward will you have? Don't even the tax collectors do the same? (eSword c.2005, HCSB translation) G1155 Borrow

daneizo dan-ide'-zo From G1156; to loan on interest; reflexively to borrow: - borrow, lend.

G1325 Give

didomi did'-o-mee A prolonged form of a primary verb (which is used as an alternate in most of the tenses); to give (used in a very wide application, properly or by implication, literally or figuratively; greatly modified by the connection): - adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield.

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Thomas is the most succinct of all of the passages, although the others expand upon the notion that being treated well is a result of treating others in a like manner, and that we should give without expecting … and that we should be the first to extend a helping hand.

Not lending at interest, but giving unconditionally is still as radical an approach as it was 2000 years ago. However, bondage, indentured servitude and ridiculous interest was a hallmark of that culture. It should be remembered that until Christ preached the hoarding of wealth and the gathering of outward wealth was a sure sign of God‘s pleasure and blessing, even though many commands say not to do such things to one‘s own people.

Tax collectors and Temple officials had become well known for this behavior. Thus, this message bears repeating again and again: Be the first to do the right thing, but do not necessarily expect similar treatment; our reward is in heaven and is a spiritual blessing.

Moths and rust will destroy the material we gather in this lifetime.

Even the OT says not to engage in usury with fellow Israelites as that is what Gentiles do, especially as it applied to taxation by Rome or other occupying powers. So this is carried forward and reinforced by Jesus. Evidently many in the Temple had forgotten the commands of old.

Exodus 22:25 "If you lend money to My people--to the poor person among you, you must not be like a moneylender to him; you must not charge him interest…‖ Leviticus 25:35-43 "If your brother becomes destitute and cannot sustain himself among you, you are to support him as a foreigner or temporary resident, so that he can continue to live among you.

Do not profit or take interest from him, but fear your God and let your brother live among you.

You are not to lend him your silver with interest or sell him your food for profit.

I am the LORD your God, who brought you out of the land of Egypt to give you the land of Canaan and to be your God. "If your brother among you becomes destitute and sells himself to you, you must not force him to do slave labor.

Let him stay with you as a hired hand or temporary resident; he may work for you until the Year of Jubilee.

Then he and his children are to be released from you, and he may return to his clan and his ancestral property.

They are not to be sold as slaves, because they are My slaves I brought out of the land of Egypt.

You are not to rule over them harshly but fear your God…‖ Christ went a step further and made it clear that this not only applied to friends (Israelites), but to enemies (Gentiles), as well. Thomas includes all of this with no exception, and in a succinct manner.

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#96 (Coptic) Jesus [said], ―The Father‘s kingdom is like a certain woman. She took a little leaven, (hid) it in the dough, and made it into large loaves of bread. Let Him who has ears hear.‖ (1;pg18) Matthew 13:33 He told them another parable: The kingdom of heaven is like leaven which a woman took and covered over in three measures of meal [or flour] till all of it was leavened. (47B;pg 861) Luke 13:20-21 And again He said, ―To what shall I liken the kingdom of God? It is like leave which a woman took and hid in three measures of wheat flour (or meal) until it was leavened (fermented).‖ (47B;pg 933) Genesis 18:6 So Abraham hastened into the tent to Sarah and said, ―Quickly get ready three measures of fine meal, knead it, and bake cakes.‖ (47B;pg 16) This is one of many parables spoken in chapter 13 of Matthew where Christ is sitting by the sea and great crowds gathered. He speaks of many ways to understand God‘s kingdom in everyday terms that would have been very apparent to the listener. Because He didn‘t use just one parable it is evident that He addressed a cross section of people from various walks of life, to whom these would have struck a chord based upon their peculiar experiences.

Christ is also making absolutely sure that no one listening walked away with anything less than the complete picture. He was not content assuming that just one angle would get the job done. And what He is telling us is that a little faith can have a huge impact: the mustard seed, the seed that falls on good soil, etc., all suggest that a little bit goes a long way. The same approach is clear when Christ takes disciples who are not academics and entrusts them with the future of the faith. The weak are strong, the meek will inherit, the last is first, and a pearl of great price are but a few examples of this theology.

Thomas would appear to be the more complete version of the text as it not only describes the process, but also the outcome. It does not use the passage in Genesis to bolster it. In that way it would appear to be more, not less, authentic. Jesus would not have to use genesis to make His point. At that time bread making had been the same for thousands of years. And those with ears would have clearly understood the message without any referencing.

Luke and Matthew are ―reaching‖ to tie this back and authenticate with Genesis. Thomas makes no pretension. It stands on its own merit. The passage from the Q Gospel embraces it all in more contemporary language, but does not appear to precede Thomas or Matthew & Luke.

Q62 To what shall I compare the realm of God? It is like yeast that a woman takes and mixes with three cups of flour until it all rises. (14B;pg 62) #97 (Coptic) Jesus said, ―The [Father‘s] kingdom is like a woman who was carrying a

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[jar] full of meal. While she was walking along [on] a road, the handle of the jar broke and the meal spilled behind her on the road. She didn‘t know it; she hadn‘t noticed a problem. When she reached he house, she put the jar down and discovered it was empty.‖ (1;pg 18) The only other time that a woman and a jar are mentioned together is in the passage from Matthew 26 & Mark 14 where a woman pours an (alabaster) jar of expensive oil on Christ and Judas becomes indignant at the waste he perceives. Jars and meal are not found, so I suspect that this either was originally meant to precede the parable in passage #96 in some fashion, or it had some other meaning and was added to embrace a broader sweep. It is also possible that this is just a variation of some sort on the leaven and the meal.

Taken at face value it is difficult to imagine the woman not noticing the jar getting lighter as she neared home. That being said, it may be a study on the journey and what is left to guide those who follow, that this meal is sufficient to fill the stomachs of birds or that the meal is the gift given freely and that it goes unnoticed by the giver. If this was Gnostic or included after the fact (which I suspect) then the meaning is cloaked or lost. Maybe it is a tale of faith as daily bread or having just what is required to feed the body for a short time.

It is difficult to say because there really is no precedent except the parable of the leaven and the meal to which it appears linked by story line and placement within the GOT. If … it said that the woman had lost most of the meal, but folded the leaven into what was left and had a manifold increase in terms of loaves or something, then it could potentially be tacked onto the front of the parable and it would have added another dimension. It does not, however, stand alone. It sounds, on the surface, frivolous and lackadaisical. #98 (Coptic) Jesus said, ―The Father‘s kingdom is like a man who wanted to kill a powerful man. While still at home he drew his sword and thrust it into the wall to find out whether his hand would go in. Then he killed the powerful man.‖ (1;pg 18) This is a good example of having a narrative link to similar parables, but not containing the more sophisticated narrative style. It feels raw. Having said that, it is possible that the lesson was more readily accepted by a gathering of uneducated folks who understood all too well the nature of warfare and swordplay, i.e. survival. I think the intent is very clear, however: practice what you want to accomplish before engaging the enemy. The enemy may have been Satan (from a theological perspective) or a Roman Centurion (as the perspective of a zealot in an occupied region).

The closest companion to this is in Q55 (also in Matthew 24 & Luke 12) that says, in essence, ―If the owner of a house knows when a thief is coming he will be on guard and not let anyone in. You too must be prepared-- for the Son of Man will arrive when you least expect Him.‖ (14B;pg 89) Matthew 10:28 ―Don't fear those who kill the body but are not able to kill the soul; rather, fear Him who is able to destroy both soul and body in hell.‖

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Matthew 12:29 How can someone enter a strong man's house and steal his possessions unless he first ties up the strong man? Then he can rob his house. (e-Sword c. 2005) So, one can kill the physical man, but not the spirit of the man. Maybe that is the tie-in and what we have here is only a piece of the original lesson. It might have easily had a preface and been summarized by an explanation as Christ was prone to offer. I find both Matthew and GOT# 98 not to follow the general tone of Jesus‘ teaching unless it was in the rhetorical. Of course the notion of practicing for battle goes back to David and Goliath. That would have been well-understood by any man or boy of the day.

Matthew 10 says that a believer‘s enemies will be members of his own household. These are all references to houses or homes, but they don‘t support this lesson. I find GOT# 98 more plausible that Matthew 12:29 simply because of the lesson being conveyed in terms of spiritual warfare. Why would the notion of robbing a strong man be included with lessons and parables used to define the kingdom as giving and humble and caring. As a passage in a zealot‘s handbook it would make more sense. #99 (Coptic) The disciples said to Him, ―Your brothers and your mother are standing outside.‖ He said to them, ―Those here who do what My Father wants are My brothers and My mother. They are the ones who will enter My Father‘s kingdom.‖ (1;pg 18) For Israel, family is the tie-back for identity and inheritance, as well as blessing conferred upon specific tribes such as the priestly Levites. The same applies to the Zionist state and the importance of the affiliation of being Jewish whether in a secular or orthodox sense.

Thus, the references to family are broad, and that makes Christ‘s declaration that all who believe are members of the body of believers both critical and problematic for Israelites of the time. That is because Jesus did not differentiate between Gentiles and Jews if one embraced the Way (or what we now refer to as Christianity). Jesus has taken what was a secular generational and familial connection and made of it a path of spiritual inheritance.

As always, he changed everything! The emphasis on family can be clearly seen in these passages.

From the emphasis of purity of bloodline, especially as it applies to the generations of David that produced Christ (the Root of Jesse), it is readily apparent that being an heir is critical. We are spiritual heirs to the holy priesthood, to heaven and to God‘s blessing.

Matthew 12:46-50 He was still speaking to the crowds when suddenly His mother and brothers were standing outside wanting to speak to Him. Someone told Him, "Look, Your mother and Your brothers are standing outside, wanting to speak to You." But He replied to the one who told Him, "Who is My mother and who are My brothers?"

And stretching out His hand toward His disciples, He said, "Here are My mother and My brothers!

For whoever does the will of My Father in heaven, that person is My brother and sister and mother." (e-Sword c. 2005)

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From Albert Barnes’ Notes From The Bible 12. We see the love of Christ for his followers, much as he loved his mother, yet he loved his disciples more. He still loves them. He will always love them. His heart is full of affection for them. And though poor, and despised, and unknown to the rich and mighty, yet to Jesus they are dearer than mother, and sisters, and brothers. (e-Sword c. 2005) Mark 3:31-35 Then His mother and His brothers came, and standing outside, they sent word to Him and called Him. A crowd was sitting around Him and told Him, "Look, Your mother, Your brothers, and Your sisters are outside asking for You." He replied to them, "Who are My mother and My brothers?"

And looking about at those who were sitting in a circle around Him, He said, "Here are My mother and My brothers!

Whoever does the will of God is My brother and sister and mother." (e-Sword c. 2005) John19:25-27 But by the cross of Jesus stood His mother, His mother‘s sister, Mary wife of Clopas, and Mary Magdalene. So Jesus, seeing His mother there, and the disciple whom He loved standing near, said to His mother, ―[Dear] woman, see, [here is] your son! Then He said to the disciple, ―See, [here is] your mother.‖ And from that hour, the disciple took her into his own [keeping, own home]. (47B;pg 980) Psalm 69:8 I have become a stranger to my brethren, and an alien to my mother's children. (47B;pg 510) Mark 10:29-31 "I assure you," Jesus said, "there is no one who has left house, brothers or sisters, mother or father, children, or fields because of Me and the gospel, who will not receive 100 times more, now at this time--houses, brothers and sisters, mothers and children, and fields, with persecutions--and eternal life in the age to come.

But many who are first will be last, and the last first.‖ (e-Sword c. 2005) Luke 8:21 But He answered them, ―My mother and My brothers are those who listen to the Word of God and do it!‖ (47B;pg 923) This is by far the most direct approach and most like the GOT. Luke 14:26 ―If anyone comes to Me and does not hate his [own] father and mother [in the sense of indifference to or relative disregard for them in comparison with his attitude toward God] and [likewise] his wife and children and sisters—[yes] and even his own life also—he cannot be My disciple.‖ (47B;pg 935) This message would seem to be in opposition to the good Christ was attempting to bring to the world, however upon closer examination we see that it as about priorities. This is the same issue that plagues us today. And, to make matters worse, we have so many other things on our lists. Yet, it is obvious that Jesus needs to be number one before the other wants and needs we have can be fully realized.

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I suspect that for those using this codex, the context would have been understood and clear. With Luke it becomes apparent that a no-bull sense of urgency pervaded His preaching as he neared His time on the cross. If one had been looking for spiritual direction, and not rhetoric, Thomas would have been a great guide. Just as sparse as saying, ―Those who do not gather with Me, scatter,‖ it is readily apparent that those reading the codex were not looking for a debate. Their sense of urgency is also ours.

Our Father‘s will is about having no other gods before Him, and about loving neighbors as we would ourselves. Claiming Jesus is the epitome of ―doing‖ God‘s will. Out of that pour all of the deeds and blessings.

The question for all time is … ―whom do you love most?‖ #100 (Coptic) They showed Jesus a gold coin and said to Him, ―The Roman emperor‘s men demand taxes from us.‖ He said to them, ―Give to the emperor what belongs to the emperor, give God what belongs to God, and give Me what is Mine.‖ (1;pg 18) What Christ is referring to in this passage would be, I believe, undivided attention, spiritual interest, pure hearts, and more open-minded or unbiased consideration of His message. I suspect that many who listened and followed had personal political agendas and he knew it. ―Those who have ears, listen,‖ etc.

Luke 20:22-26 They questioned Him, "Teacher, we know that You speak and teach correctly, and You don't show partiality, but teach truthfully the way of God. Is it lawful for us to pay taxes to Caesar or not?"

But detecting their craftiness, He said to them, "Show Me a denarius. Whose image and inscription does it have?" "Caesar's," they said.

"Well then," He told them, "give back to Caesar the things that are Caesar's and to God the things that are God's."

They were not able to catch Him in what He said in public, and being amazed at His answer, they became silent.

Give G1325 (Greek)

did'-o-mee A prolonged form of a primary verb (which is used as an alternate in most of the tenses); to give (used in a very wide application, properly or by implication, literally or figuratively; greatly modified by the connection): - adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put,

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receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield.

So, both literally and figuratively to offer or commit to. We commit our taxes and our loyalty to our leaders, our gifts and souls to our Savior.

Mark 12:14-17 Then they sent some of the Pharisees and the Herodians to Him to trap Him by what He said.

When they came, they said to Him, "Teacher, we know You are truthful and defer to no one, for You don't show partiality but teach truthfully the way of God. Is it lawful to pay taxes to Caesar or not?

Should we pay, or should we not pay?" But knowing their hypocrisy, He said to them, "Why are you testing Me? Bring Me a denarius to look at."

So they brought one. "Whose image and inscription is this?" He asked them. "Caesar's," they said. Then Jesus told them, "Give back to Caesar the things that are Caesar's, and to God the things that are God's." And they were amazed at Him. (eSword c. 2005- HCSB) The play on the wording here (assuming it was intended) becomes apparent when it is understood that all God provides, must be secured through Jesus. Through Him, and in His name, God will respond. He is the Shepherd, he is the Gate, and he is the Word and the Light. So it is possible that this link is being created in this passage. However, I believe that this was added later to give authority to Jesus at a time when it is doubtful that he would have been calling attention to Himself. It is more likely that He would have focused on God and let the ensuing events make His case. The [unintended?] outcome of this passage is the separation of Jesus from current Roman authority and from the OT God. This would have been the work of Zealots or of later writers, not Christ. He would have been harking back to Joshua 24:15 where it is said, ―As for me and my household, we shall serve the Lord.‖ Another passage makes this division apparent in the Q Gospel: Q73 No one can serve two masters. You will either hate the first and love the second or treat one with respect and the other with scorn. You cannot serve both God and money.

(14B;pg 108) In Luke this is all a continuation of Jesus‘ preaching and of the parables. The whole point in all of it is the notion that no one can successfully serve more than one master. Now, Satan will suggest differently, but look how that turned out.

A couple of things are certainly possible. One is … this, being part of a greater litany of lessons and parables, was included with greater clarity by Jesus because it was extracted from a public attempt at entrapment that he felt needed to be made known, or … the authors embellished from a much more abbreviated exchange that was not as public, but which had significant spiritual implications.

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Jesus may also have added the last portion of the passage, assuming it is accurate, because of His frustration with the authorities‘ focus on entrapment and not with more important matters. Something like, ―OK, give the emperor what is his, give God what is His, and why don‘t you listen to what I have to say rather than staying focused on legalities.‖ This is, again, a focus on law, not on spirituality because it wants to have the question of taxes answered for the Roman occupation. If a zealot originally asked it, it would have been meant to incite an uprising by withholding taxes in the name of God. It is plausible, but the tone doesn‘t feel exactly in keeping with other dialogue surrounding the incident.

Although, this may reflect how Christ really felt, and by this time He was not so laid back in His urgent desire to make His point understood. #101 (Coptic) ―Whoever does not hate father and mother as I do cannot be my disciple, and, whoever does [not] love his father and mother as I do cannot be my disciple. For my mother […] true [mother] gave me life.‖ (1;pg 19) Again, this is about prioritizing and, I suggest re-reading GOT# 99. The word hate is used, but is best interpreted as indifference or loving less. Our faith is indeed confounding when one looks at this passage at a root level … below the surface, as it were. One must not hold mother or father above God, yet there must be a special love there that Jesus commands. This would be agape love. It is a near paradox, though in many ways a very practical safety measure. To place oneself at the mercy of parents is fine unless there is dysfunction, at which point one requires an absolute and perfect parental example. Thus, I believe the emphasis on holding God above all else, even family. This would have been a strong statement in a culture bound by its family, clan and tribal identification.

The distinction is also made regarding the one who ―gave Him life.‖ In our lives we also make the distinction between who gave birth, and who gave us life. It is a subtle, but important difference. Parents give birth, but only God gives life!

Luke 14:26 ―If anyone comes to Me and does not hate his [own] father and mother [in the sense of indifference to or relative disregard for them in comparison with his attitude toward God] and [likewise] his wife and children and sisters—[yes] and even his own life also—he cannot be My disciple.‖ (47B;pg 935) Matthew 10:37 The person who loves father or mother more than Me is not worthy of Me; the person who loves son or daughter more than Me is not worthy of Me.

Hate G3404 (Greek) miseo mis-eh'-o

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From a primary word μισος misos (hatred); to detest (especially to persecute); by extension to love less: - hate (-ful).

This is not conventional usage, as Strong‘s reference suggests the extension of the intent is to love less [than]. This is not an act of dislike, but one of priority.

Judges 11:7 Jephthah replied to the elders of Gilead, "Didn't you hate me and drive me from my father's house? Why then have you come to me now when you're in trouble?" (eSword, c.2005 HCSB) Matthew had it right, although Luke restates it in a bit more elaborate and inferred language. Judges indicates just how important the familial relationships were in that time.

It was not a small thing to ask one to give up the protective cover of family and clan. Yet, truth is what it is … Christ makes no bones about what He requests. It‘s all or nothing.

This would have been a significant commitment, one that changed standards and lives.

The other important doctrine here is the inclusion of Gentiles as family in the body of Christ. Part of the problem with Christianity, apart from the obvious changes resulting from the self-appointed Messiahship of Jesus, was the breakdown of the Hebrew nation insofar as blessing and purity was concerned. The Old Testament God of the Hebrews was a God of protection, and was the Creator of a unique monotheistic temple cult attended to by the members of the Levite tribe. With the loss of the cult came the inevitable Diaspora or dispersion of the Jewish nation into the nations surrounding it.

That would have been the disintegration of the identity they labored so long to retain..

He that loveth father or mother ... - The meaning of this is clear. Christ must be loved supremely, or he is not loved at all. If we are not willing to give up all earthly possessions, and forsake all earthly friends, and if we do not obey him rather than all others, we have no true attachment to him. (Albert Barnes‘ Notes, eSword, c.2005) #102 (Coptic) Jesus said, ―Woe to the Pharisees! They are like a dog sleeping in the cattle manger: the dog neither eats nor lets the cattle eat.‖ (1;pg 19) Exodus 22:31 "Be My holy people. You must not eat the meat of a mauled animal found in the field; throw it to the dogs. (eSword c.2005 HCSB) Psalm 22:16 For dogs have surrounded me; a gang of evildoers has closed in on me; they pierced my hands and my feet. (eSword c.2005 HCSB) Isaiah 56:10 Israel's watchmen are blind, all of them, they know nothing; all of them are mute dogs, they cannot bark; they dream, lie down, and love to sleep. (eSword c.2005 HCSB)

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Matthew 15:26 He answered, "It isn't right to take the children's bread and throw it to the little dogs." (47B;pg 864) Revelation 22:15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.. (3B;pg 1566) Based on the commentary, it seems that dogs in general do not have a favorable place in everyday life. I suspect that the dog, rather than a pet, was seen as a scavenger. It is evidently viewed as an animal driven by its baser nature, following its lusts and hunger.

Based on the analogy in Thomas the dog is very much a beneficiary of self-serving behavior. This admonishment is similar to other reprimands, of the Pharisees, by Jesus.

While not a parallel or an allegory, the allusion is unfavorable; lower classes, Samaritans and Gentiles fell into a similar classification in the estimation of the ruling elite. From Exodus to Revelation the dog‘s life in no way resembles the lives of our pets. Survival takes on many faces, not all of them pleasant. The survival of any dog or pack is at the expense of its competition. Yet this dog appears to be confused: neither eating nor letting its charge eat. In this way both will eventually starve, which is a damning statement about the lengths to which the Pharisees would go to preserve their way of life.

In Matthew, the language takes a different twist when it is suggested that the children‘s bread should not be given to the dogs … a very real commentary on the ―children of Israel‘s‖ sacred beliefs and practices not being shared with the dogs, or the Gentiles. This would generally apply to any outsider. Yet Christ relents, and thus proclaims (maybe an overstatement) that all are God‘s children regardless of a previous sacred affiliation or kinship.

Jesus says in Matthew 15:24 that He was only sent to the lost sheep of Israel. But, the Canaanite woman with a sick daughter pleads, declaring her humble nature by saying that even the little dogs get scraps from their master‘s table … it is no more than even the least deserve … she only wants some of what he can offer (scraps), which she believes is enough to heal. Jesus is moved and tells her that it is by her faith that her request is granted.

I believe that signals a dramatic turn for the prospects of those outside the Hebrew nation.

I doubt that the Disciples understood what this meant in terms of Jesus‘ broader appeal.

The Thomas passage is no different that others found in Isaiah or Matthew. They are all unflattering. #103 (Coptic) Jesus said, ―Fortunate is the man who knows where the rebels are going to attack, so he can get up, muster his resources, and be prepared before they invade.‖ (1;pg 19) The operative word here is ―prepared.‖ It makes all of the difference in this world and in the next. This is also found in the Q Gospel as it deals with thieves breaking in, and the notion that preparedness is key to protecting oneself now and for eternity. Should the Adversary wage war upon your soul, your only defense is a relationship with Jesus.

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Everything in the Bible is addressed toward preparation for an eternal life … either with or without God. Based on the analogy, either example would have been apt: protecting the house from a thief, or the city from rebellion, would have been clear warning.

Regardless of the collective impact, it is a message about being cognizant of the vulnerability of the believer and the need to gather spiritual resources. It is probably more apparent in retrospect.

Proverbs 24:27 Complete your outdoor work, and prepare your field; afterwards, build your house.

Isaiah 40:3 A voice of one crying out: Prepare the way of the LORD in the wilderness; make a straight highway for our God in the desert.

Joel 3:9 Proclaim this among the nations: Prepare for holy war; rouse the warriors; let all the men of war advance and attack!

Matthew 6:19 "Don't collect for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal.‖ Matthew 24:43 ―But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into.‖ (3B;pg 1414) Q55 If the owner of the house knows a thief is coming, he will be on guard and not let anyone break into the house. You too must be prepared – the son of man will arrive when you least expect Him. (14B;pg 89) Did Jesus say this? We don‘t know for certain, but the precedent was set. The theme of rebellion and thievery was no less common then than it is today. It would have resonated with the disciples and the population at large. Protecting your property, and more significantly, your spiritual property, is a real responsibility for a people that based their identity on their God and their cultural heritage. #104 (Coptic) They said to Jesus, ―Come let us pray today, and let us fast.‖ Jesus said, ―What sin have I committed, or how have I been undone? Rather, when the groom leaves the bridal suite, then let people fast and pray.‖ (1;pg 19) Nehemiah 1:4 When I heard these words, I sat down and wept. I mourned for a number of days, fasting and praying before the God of heaven. (eSword c.2005 HSCB) Daniel 9:3 So I set my face unto the Lord God to seek Him by prayer and supplications, with fasting, sackcloth, and ashes.

Matthew 6:18 so that you don't show your fasting to people but to your Father who is in secret. And your Father who sees in secret will reward you.

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Mark 2:18-20 Now John's disciples and the Pharisees were fasting. People came and asked Him, "Why do John's disciples and the Pharisees' disciples fast, but Your disciples do not fast?"

Jesus said to them, "The wedding guests cannot fast while the groom is with them, can they? As long as they have the groom with them, they cannot fast.

But the time will come when the groom is taken away from them, and then they will fast in that day.‖ If these are, as it appears, the Disciples addressing Jesus about the ritual of fasting, as it pertains to confession and mourning, it is plausible that He would have responded tersely.

He is asking, in particular, why they should fast, because He evidently feels that it should be about spiritual focus, not a punishment for sinning or a ritual for appearance sake only.

I believe that the method used to close this passage is intentional, and not just a cobbling together of random verses or parts of verses. Christ is telling them that this is not the time, but the time will come and the need will be real.

The reference to the parable of the bridegroom and bridal suite is traceable to Mark 2:1820, and to the tradition as explained in Matthew Henry’s Commentary: There is a time for all things. Those that enter into the married state, must expect care and trouble in the flesh, and yet, during the nuptial solemnity, they are merry, and think it becomes them to be so … Christ and his disciples were but newly married, the bridegroom was yet with them, the nuptials were yet in the celebrating (Matthew's particularly); when the bridegroom should be removed from them to the far country, about his business, then would be a proper time to sit as a widow, in solitude and fasting. (eSword c.2005 Matthew Henry‘s Commentary on the Whole Bible) #105 (Coptic) Jesus said, ―Whoever knows the father and the mother will be called the child of a whore.‖ (1;pg 19) Presumably, this is a reference to recognition of one‘s natural parents as life givers.

Because we are truly spiritual beings, to claim otherwise would make us bastards, and our parents nothing more than physical, lust-filled, animals. Fascinating is the notion that Christ Himself may have been called the child of an adulterous woman because it was not yet understood that she (Mary) was made pregnant by the Holy Spirit. Many of the selfrighteous spiritual elitists would have thought otherwise, and willingly condemned her to be stoned as a transgressor. See the following passages for perspective, Matthew 1:18-19 The birth of Jesus Christ came about this way: After His mother Mary had been engaged to Joseph, it was discovered before they came together that she was pregnant by the Holy Spirit. So her husband Joseph, being a righteous man, and not wanting to disgrace her publicly, decided to divorce her secretly.

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Luke 1:34 Mary asked the angel, "How can this be, since I have not been intimate with a man?" (eSword c.2005 HSCB) Leviticus 20:10 If a man commits adultery with a married woman--if he commits adultery with his neighbor's wife--both the adulterer and the adulteress must be put to death.

Isaiah 57:1-3 He will enter into peace--they will rest on their beds--everyone who lives uprightly. But come here, you sons of a sorceress, offspring of an adulterer and a prostitute! … more often than not those whom the Holy Spirit chooses as her messengers are not individuals of the establishment. Thus, in the eyes of the establishment, they are children of a harlot – illegitimate. (82B; pg 323) #106 (Coptic) Jesus said, ―When you make the two into one, you will become children of Adam, and when you say, ‗Mountain, move from here, it will move.‘‖ (1;pg 19) Thomas, and the others, suggest an authority associated with saying. It is not requested, but a command, in the name of God. The two becoming one may or may not refer to some other later Gnostic ritual, but I would suggest another more radical meaning: the two (Judaism and the Way or what was to become Christianity) becoming one (Messianic Judaism of which Christ was the centerpiece) making us again children of Adam with a common religious and theological bond. In Ethiopia it is interesting to note the Axumite church that remains to this day practices a Christianity that retains significant elements of Judaism. This location (Axum) is also where the Ark of the Covenant is purported to reside under the watchful eye of a single temple Priest.

Mark 11:23 ―Truly, I tell you, whoever says to this mountain, ‗Be lifted up and thrown into the sea!‘ and does not doubt in his heart but believes that what he says will take place, it will be done for him.‖ (47B;pg 900) Matthew 17:20-21 "Because of your little faith," He told them. "For I assure you: If you have faith the size of a mustard seed, you will tell this mountain, 'Move from here to there,' and it will move. Nothing will be impossible for you.

[However, this kind does not come out except by prayer and fasting.]"

This was spoken to the multitudes not long after the Transfiguration.

Matthew 21:21 Jesus answered them, "I assure you: If you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you tell this mountain, 'Be lifted up and thrown into the sea,' it will be done.

And if you believe, you will receive whatever you ask for in prayer." (eSword c.2005 HSCB)

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This was reiterated according to Matthew on the Mount of Olives after Jesus comes to a fig tree that is barren, He curses it, and it dies.

This passage from Thomas was undoubtedly grafted, and does not connect well.

However, it contains what is a very succinct version of the ―faith verses the mountain.‖ I like this very much, though it seems clipped. Oddly, the Synoptics often seem to elaborate and build a narrative around such sayings, which makes Thomas appear older because of its sparse nature; it is so even if it is coupled with an apparently unconnected passage The Q Source supports the shorter version. There are various passages that support the wording in above, but not in this combination. Christ is called the Second Adam, and we are called to gather, and that where two or more are gathered, God is with us. Does it mean that when we regain our innocence, recombining our spiritual and physical nature, we will again be like Adam before the fall, and thus his rightful children?

Or is this a warning that we are split beings capable of much, but we have not bridged the two? For this I do not have an answer.

Shall Say G2036 (Greek)

ep'-o A primary verb (used only in the definite past tense, the others being borrowed from G2046, G4483 and G5346); to speak or say (by word or writing): - answer, bid, bring word, call, command, grant, say (on), speak, tell. Compare G3004. (eSword c.2005 Strong) An active command in the name of God. Saying and doing are in the same context.

Similar to asking and, in doing so, necessarily receiving. Pray believing. See the closing comment in Matthew 21:21.

Q78 ―Even if your faith is no bigger than a mustard seed, you can say to this mountain, ‗Move!‘ and it will move. Nothing will be impossible for you.‖ (14B;pg 113) These sayings, and those like them, are an invitation to relate to our God. He asks us to come to Him in a humble way and we will be rewarded. While the power seems to be illustrated in the extreme of moving mountains, what is more powerful than God acting in our daily lives? That is much more of a faith process than the acceptance of ―big miracles.‖ Asking earnestly, and repeatedly, for blessing in Christ‘s name is adequate to invoke God‘s activity on our behalf. #107 (Coptic) Jesus said, ―The kingdom is like a shepherd who had a hundred sheep.

One of them, the largest, went astray. He left the ninety-nine and looked for the one until

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he found it. After He had toiled, he said to the sheep, ‗I love you more than the ninetynine.‘‖ (1;pg 19) Matthew 18:12-13 ―What do you think? Suppose someone has a hundred sheep, and one of them strays, does he not leave the other ninety-nine on the hillside and go in search of the one that strayed? Truly, I tell you: if he should find it, he is more delighted over that sheep than over the ninety-nine that did not stray.‖ (35B;pg 1288) Luke 15:1-7 All the tax collectors and sinners were approaching to listen to Him. And the Pharisees and scribes were complaining, "This man welcomes sinners and eats with them!" So He told them this parable: "What man among you, who has 100 sheep and loses one of them, does not leave the 99 in the open field and go after the lost one until he finds it?When he has found it, he joyfully puts it on his shoulders, and coming home, he calls his friends and neighbors together, saying to them, 'Rejoice with me, because I have found my lost sheep!' I tell you, in the same way, there will be more joy in heaven over one sinner who repents than over 99 righteous people who don't need repentance. (eSword c. 2005 HSCB) Luke‘s retelling of this parable is the most ―fleshed out‖ and collects not just the parable but the explanation in addition to the prelude to it. And, it is useful to see what the definition is of key wording in Strong‘s numbering system. This helps one understand the broader consensus and tone over the range of similar passages and dissimilar authorship.

Gone Astray G4105 (Greek)

plan-ah'-o From G4106; to (properly cause to) roam (from safety, truth, or virtue): - go astray, deceive, err, seduce, wander, be out of the way. (eSword c.2005 Strong) To be deceived, and to wander from the truth.

Q71 ― Suppose someone has a hundred sheep and one of them strays. Won‘t he leave the other ninety-nine on the hillside and search for the one that wandered away? When he finds it, he‘ll lift the sheep onto his shoulders in joy. Then, coming home, he‘ll call out to his friends and relatives, ‗Let‘s celebrate! I‘ve found the sheep that was lost.‘‖ (14B;pg 106) Commentary—it was a rare lamb that was lost in first-century Galilee. (also pg 106) There is nothing in the least bit wrong with this passage from Thomas‘ Gospel; especially if you read what Christ says in Matthew … not just the core passage, but how He responds

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to the lost one. He loves that one more than the others because it has been saved. It doesn‘t say, or even suggest, that He will not love the others, but at that time and place all of His love is focused on that one sheep that was found. What does Jesus tell us? He tells each of us that He loves us most of all, and He does. The difference here is that we should not project our human inability to care for more than one thing at a time with God‘s as He can love only one and yet all, simultaneously. That is the paradoxical beauty of God‘s love. That‘s how He can be the Creator and Abba Father. Thomas is more terse, but not less accurate. #108 (Coptic) Jesus said, ―Whoever drinks from my mouth will become like Me; I Myself shall become that person, and the hidden things will be revealed to him.‖ (1;pg 19) Ezekiel 3:3 And He said to me, ―Son of man, eat this scroll that I gave you and fill your stomach with it. Then I ate it and it was sweet as honey in my mouth.‖ (47B;pg 722) Revelation 10:10 Then I took the little scroll from the angel's hand and ate it. It was as sweet as honey in my mouth, but when I ate it, my stomach became bitter. (eSword c.2005 HCSB) This is the same concept of eating words as though they were indeed substance, like honey or water, or blood. As I have stated previously, I am not convinced that the language of Thomas is altogether that opposed to the Gospel of John; in fact, there are some strong similarities in their mystic qualities. In is not without precedent that literal eating and drinking was understood. In Ezekiel the consumption of a scroll was used to make the Word of God a part of him …which then makes [us] undeniably bound to God through [our] taking Him in. Thomas is referring to living water, but the principle is the same.

And yes, hidden things are always revealed when our eyes are opened to them. Revelation itself is an uncovering or revealing process, so the notion that it is notably Gnostic is in error. And while Christ is never hidden in real terms, He is hidden from us because of our denial, and therefore is made manifest when he is believed in and related to. Christ says that hidden things will always be revealed in God‘s light. Prayer and confession affirm that.

As well, when Thomas‘ author says that we will be like Him (Christ), it does not say that we will be Him. We discuss Christ-likeness and Christ-following with no apparent conflict as believing Christians, which is saying, in essence, that we are attempting to be like Him. And was He us? Yes, he became us that He might die in our place. We Are like Him, but we are not Him. I have yet to find anything truly outlandish in Thomas, with the exception of the ―just plain wrong by addition,‖ especially after reading the beautiful and mystical language of John.

John 6:53 Then Jesus said unto them, ―Verily, verily, I say unto you, except ye eat the flesh of the Son of man and drink His blood, ye have no life in you.‖ (3B;pg 1335)

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1Corinthians 10:4 … and all drank the same spiritual drink. For they drank from a spiritual rock that followed them, and that rock was Christ. #109 (Coptic) Jesus said, ―The kingdom is like a man who had a treasure hidden in his field but did not know it. And [when] he died he left it to his son. The son did not know [about it]. He took over the field and sold it. The buyer went plowing and found the treasure. He began to lend money with interest to whomever he wished.‖ (1;pg 19) Matthew 13:44 "The kingdom of heaven is like treasure, buried in a field, that a man found and reburied. Then in his joy he goes and sells everything he has and buys that field.

Treasure G2344 (Greek)

thesauros thay-sow-ros' From G5087; a deposit, that is, wealth (literally or figuratively): - treasure. (eSword c.2005 Strong) Matthew and Thomas share the theme that would suggest that Christ‘s brand of spirituality is profitable from at least a spiritual perspective. Maybe it also suggests God‘s favor rests with it. Matthew 13 is not like Matthew 6 or Luke‘s narrative, nor James.

Matthew‘s parable does not say what the man did with what he found or the land he found it on, but buying land in those days would not have been an idle possession. It would have had to have born crops or something useful that could be used for support. But, then again, this may simply be about the discovery of a spiritual path in a place that was unexpected. Christ, Himself, came out of an unexpected place, and those of us who believe prize Him more than life itself! Job‘s message carries a similar theme about the sacred treasures that land itself can provide the owner. Land provides a place for shelter, protection, food, grazing for livestock, minerals, herbs, and hopefully a water source.

Maybe this source of living water is the real treasure that was found, and fresh spiritual water was the profitable commodity.

Job 28:9-13 The miner strikes the flint and transforms the mountains at their foundations.

He cuts out channels in the rocks, and his eyes spot every treasure. He dams up the streams from flowing so that he may bring to light what is hidden. But where can wisdom be found, and where is understanding located? No man can know its value, since it cannot be found in the land of the living.

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It may be tenuous or weak, but Job does show us the history the author of Thomas was drawing upon. In chapter 28 of Job, we see that treasure is found in the land, and about bringing to light what is hidden. This is not that far removed from the treasure buried in a field that was discovered and became profitable [for him]. Proverbs is more specific …

Proverbs 21:20 Precious treasure and oil are in the dwelling of the wise, but a foolish man consumes them. (eSword c.2005 HSCB) Luke 12:33-34 Sell your possessions and give to charity. Provide for yourselves purses that do not wear out, and never-failing treasure in heaven, where no thief can get near it, no moth destroy it. For where your treasure is, there your heart will be also.

(35B;pg 1347) James 5:3 Your silver and gold are corroded, and their corrosion will be a witness against you and will eat your flesh like fire. You stored up treasure in the last days! (eSword c.2005 HSCB) Matthew 6:19-21 ―Don't collect for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. But collect for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves don't break in and steal.

For where your treasure is, there your heart will be also.‖ (eSword c.2005 HSCB) #110 (Coptic) Jesus said, ―Whoever finds the world and becomes rich, let him renounce the world.‖ (1;pg 19) #111 (Coptic) Jesus said, ―The heavens and the earth will roll up in your presence, and whoever is the living one will not see death.‖ Does not Jesus say, ―Those who have found themselves, of them the world is not worthy.‖ (1;pg 19-20) #112 (Coptic) Jesus said, ―Woe to the flesh that depend on the soul. Woe to the soul that depends on the flesh.‖ (1;pg 20) #113 (Coptic) His disciples said to Him, ―When will the kingdom come?‖ ―It will not come by watching for it. It will not be said, ‗Look, here!‘ or ‗Look, there!‘ Rather, the father‘s kingdom is spread out upon the earth, and people don‘t see it.‖ (1;pg 20) As noted, you will see that Thomas is again short and sweet, but not at all in conflict with the Canon.

Luke 17:20-24 The Pharisees asked Jesus when the kingdom of God would come. He answered them, "People can't observe the coming of the kingdom of God. They can't say, 'Here it is!' or 'There it is!' You see, the kingdom of God is within you." Jesus said to his disciples, "The time will come when you will long to see one of the days of the Son of

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Man, but you will not see it. People will say, 'There he is!' or 'Here he is!' Don't run after those people. The day of the Son of Man will be like lightning that flashes from one end of the sky to the other.‖ (eSword c.2005, God‘s Word) Q79 Jesus was asked, ―When will the kingdom of God arrive?‖ He replied, ―You won‘t be able to see the kingdom of God when it comes. People won‘t be able to say ‗it‘s here‘ or ‗it‘s over there.‘ The kingdom of God is among you.‖ (14B;pg 114) Q80 restates this but also references Luke‘s version, above as well as Matthew‘s in Chapter 24, in which both are extended to include the end of days and the parable of the ―two‖ (one taken and one left). See Matthew‘s differing use of the image regarding where one might look for the kingdom, or more specifically, Christ: Matthew 24:23-26 "If anyone tells you then, 'Look, here is the Messiah!' or, 'Over here!' do not believe it! False messiahs and false prophets will arise and perform great signs and wonders to lead astray, if possible, even the elect.

Take note: I have told you in advance. So if they tell you, 'Look, he's in the wilderness!' don't go out; 'Look, he's in the inner rooms!' do not believe it.‖ eSword c.2005, HSCB) #114 (Coptic) Simon Peter said to them, ―Make Mary leave us, for women are not worthy of life.‖ Jesus said, ―Look, I will guide her to make her male, so that she too may become a living spirit resembling you males. For every female who makes herself male will enter into the kingdom of Heaven.‖ (1;pg 20) This has more cult attraction than real theological value to Christian study. It speaks to a prevailing aspect of the culture, but not to Jesus, who did not discriminate based on gender. While this may have symbolic references to Orthodox and Gnostic theologies, I reject it on its obvious incompatibility with the balance of the passages in its own codex, and what is found in the Synoptics.

NOTE: The references used for the Strong‘s numbering and translation system are a combination of the Key Word Study Bible lexicon (13B) and the Bible Library CD (2CD) and e-Sword (6CD). Author's commentary is generally not footnoted or referenced.

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Bibliographic Sources sited in Rev. Sean's Gospel of Thomas research: 1.) http://www.cresourcei.org/thomas.html (copyright Dennis Bratcher) 2.) http://www.centenary.edu/departme/religion/ddupree/didache.html 3.) http://www.miseri.edu/users/davies/thomas/tomark1.htm 4.) http://www.texas101.com/christpath/thomas.shtml 5.) http://www.gnosis.org/naghamm/gosthom.html 6.) http://justus.anglican.org/resources/bio/301.html 7.) http://www.newadvent.org/cathen/14658b.htm 8.) http://www.answers.org/Bible/GospelOfThomas.html 9.) http://www.latter-rain.com/nt/thomas.htm 10.) http://www.metalog.org/thomas.htmt 11.) http//www.misericordia.edu/users/davies/Thomas/toMark1.htm 12.) http://www.utoronto.ca/religion/synopsis/syn-ini.htm 13.) http://www.earlychristianwritings.com/thomas.html 14.) http://www.pbs.org/wgbh/pages/frontline/shows/religion/story/thomas.html 15.) http://www.webcom.com/~ctt/gthomas.html 16.) http://reluctant-messenger.com/gospel-of-thomas.htm 17.) http://matu 1.math.auckland.ac.nz/~king/Preprints/book/yeshua/twin.htm 18.) http://members.iinet.net.au/~quentinj/Christianity/Gospel-Timeline.html 19.) http://www.pbs.org/wgbh/pages/frontline/shows/religion/portrait/judaism.html 20.) http://www.users.zetnet.co.uk/kking/ntdocs8.html 21.) http://www.ea.pvt.k12.pa.us/htm/units/Upper/region/rickaY/1st%20Century%20Judaism.ht 22.) http://www.cresourcei.org/synoptic.html (copyright Dennis Bratcher) 23.) http://www.cresourcei.org/Q.html (copyright Jirair Tashjian) 24.) http://i-cias.com/e.o/masada.htm 1B.) The Inspirational Study Bible; copyright 1995; Word Publishing; New King James Version; Max Lucado, General Editor 2B.) The New Inductive Study Bible; copyright 2000; Precept Ministries international; Published by Harvest House Publishers; New American Standard Bible; Compiled by K. Arthur & Staff 3B.) The Holy Bible; copyright 1990; Thomas Nelson Publishers; King James Version 4B.) Everyone In The Bible; copyright 1966; Fleming H. Revell Company; William P. Barker 5B.) The Gospel Of Thomas: The Hidden Sayings of Jesus; copyright 1992; Translation by Marvin W. Meyer; Interpretation by Harold Bloom; HarperSanFrancisco a division of HarperCollinsPublishers 6B.) The Book: New Living Translation; copyright 1998; Tyndale House Publishers, Inc. 7B.) All the Parables of the Bible; copyright 1963; by Herbert Lockyer; Zondervan Publishing House 8B.) What's in the Bible; copyright 2000; by R.C. Sproul & Robert Wolgemuth; Word Publishing 9B.) Don't Know Much About The Bible; copyright 1998; by Kenneth C. Davis; Eagle Brook, William Morrow and Company, Inc. 10B.) The NIV Bible Companion; copyright 1997; by Allister E. McGrath; Zondervan Publishing House 11B.) The Holy Bible; copyright 2001; Crossway Bibles, a division of Good News Publishers; English Standard Version

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12B.) Practical Kabbalah: A Guide to Jewish Wisdom for Everyday Life; copyright 1999; by Rabbi Laibl Wolf; Three Rivers Press 13B.) Hebrew-Greek Key Word Study Bible; New American Standard Bible; copyright 1990 by AMG International; Spiros Zodhiates, Editor.

14B.) The Lost Gospel Q: The Original Sayings of Jesus; copyright 1999; Seastone, an imprint of Ulysses Press; Marcus Borg, Consulting Editor 15B.) The Gnostic Gospels; copyright 1979; by Elaine Pagels; Vintage Books a Division of Random House 16B.) The Lost Books Of The Bible; copyright 1979; Forward by Solomon J. Schepps; Testament Books 17B.) The OTHER Bible; copyright 1984; Edited with Introductions by Willis Barnstone; HarperSan Francisco 18B.) Matthew Henry's Concise Commentary on the Whole Bible; copyright 1997; by Matthew Henry; Thomas Nelson Publishers 19B.) Nave's Topical Bible; copyright 1979; by Orville J. Nave; Thomas Nelson Publishers 20B.) Jewish Literacy; copyright 1991; by Rabbi Joseph Telushkin; William Morrow and Company, Inc. 21B.) The Word In Life Study Bible, New King James Version; copyright 1993; Thomas Nelson Publishers 22B.) Early Christian Traditions; copyright 1999; by Rebecca Lyman; Cowley Publications 23B.) The Nag Hammadi Library; copyright 1978; James M. Robinson, General Editor; HarperSanFrancisco 24B.) The Holy Bible; New International Version; copyright 1973; Zondervan Publishing House 25B.) Thayer's Greek-English Lexicon of the New Testament; copyright 2002; by Joseph Thayer; Hendrickson Publishers, Inc. 26B.) The Interlinear Bible: Hebrew-Greek-English; copyright 1976; Jay P. Green, Sr., General Editor and Translator; Sovereign Grace Publishers 27B.) The New Strong's Exhaustive Concordance of the Bible; copyright 1990; by James Strong; Thomas Nelson Publishers 28B.) The New World Dictionary Concordance to the New American Bible; copyright 1970;C.D. Stampley Enterprises, Inc. 29B.) Eerdman's Handbook To The Bible; copyright 1973; Edited by David & Pat Alexander; Lion Publishing 30B.) The Millennium Bible; copyright 1924; by William Edward Biederwolf; Global Christian Publishers 31B.) The Message, The Bible in Contemporary Language; copyright 2002; by Eugene H. Peterson; Navpress 32B.) Josephus, The Complete Works; copyright 1998; Translated by William Whiston, A.M.; Thomas Nelson Publishers 33B.) The Holy Bible, New International Version; copyright 1978; New York International Bible Society; Zondervan Bible Publishers

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34B.) Every Prophecy In The Bible; copyright 1990 as The Prophecy Knowledge Handbook; by John F. Walvoord; Chariot Victor Publishing 35B.) The Oxford Study Bible with Apocrapha; copyright 1992; Oxford University Press, Inc. 36B.) The Way, The Living Bible; copyright 1971; Tyndale House Publishers 37B.) Serendipity Student Bible, New International Version; copyright 1997; by the International Bible Society; Serendipity House 38B.) Webster’s New Universal Unabridged Dictionary; copyright 1983; Simon and Schuster 39B.) Biblical Literacy; copyright 1997; by Rabbi Joseph Telushkin; William Morrow, an imprint of HarperCollins Publishers 40B.) The Nelson Study Bible, New King James Version; copyright 1997; Earl D. Radamacher, ThD, General Editor; Thomas Nelson Publishers.

41B.) I Never Knew That Was In The Bible; copyright 1999; Martin H. Manser, Editor; Thomas Nelson Publishers 42B.) Handbook Of Christian Apologetics; copyright 1994; by Peter Kreeft & Ronald K. Tacelli; InterVarsity Press 43B.) Understanding The Old Testament; copyright 1998; by Bernhard W. Anderson; Prentice Hall 44B.) The Case For Christ; copyright 1998; by Lee Strobel; ZondervanPublishingHouse 45B.) The New English Bible; copyright 1970; Oxford & Cambridge University Presses 46B.) The Student Bible Dictionary; copyright 1993; by Karen Dockrey, Johnnie & Phyllis Godwin; Barbour Publishing 47B.) Amplified Bible; copyright 1987; The Lockman Foundation; Zondervan 48B.) The Jewish Book Of WHY; copyright 1981; by Alfred J. Kolatch; Jonathan David Publishers 49B.) Basics of Biblical Greek; copyright 1993 (software 1999); by William D. Mounce; Zondervan 50B.) Bible Reader’s Companion; copyright 1991; by Lawrence O. Richards; Cook Communications Ministries 51B.) Beyond Belief The Secret Gospel of Thomas; copyright 2003; by Elaine Pagels; Random House 52B.) The Gnostics; copyright 1987; by Tobias Churton; Barnes & Noble, Inc. 53B.) Lost Christianities The Battles for Scripture and the Faiths We Never Knew; copyright 2003; by Bart D. Ehrman; Oxford University Press 54B.) Why Jesus Died; Copyright 1995; by Gerard S. Sloyan; Fortress Press Minneapolis 55B.) The Secret Sayings of Jesus; copyright 1960; by Robert Grant and David Noel Freedman; Barnes & Noble Press 56B.) The Gospel of Thomas A Guidebook for Spiritual Practice; copyright 2004; by Ron Miller; Skylight Paths Publishing 57B.) Early Christian Writings; copyright 1968; translated by Maxwell Staniforth and Andrew Louth; Penguin Classics 58B.) The Essential Kabbalah The Heart of Jewish Mysticism; copyright 1997; by Daniel C. Matt; Castle Books 59B.) The Signature of God; copyright 1996; Grant R Jeffrey; Tyndale House Publishers, Inc. 60B.) The Annals of the World; copyright 2003; by James Ussher; Master Books 61B.) The Reese Chronological Bible; copyright 1977; Edward Reese & Frank R. Klassen; Bethany House Publishers

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62B.) Vine’s Expository Dictionary; copyright 1997; W.E. Vine; Thomas Nelson Publishers 63B.) The Gospel of Thomas The Gnostic Wisdom of Jesus; copyright 1986; Jean-Yves Leloup; Inner Traditions 64B.) The Gospel of Yeshua; copyright 2001; by Skip Johnson; Corinthian Books 65B.) The Treasure Chest of the Early Christians; copyright 2001; David Batson; Gracewing Publishing 66B.) The Gospel of Philip Jesus, Mary Magdalene, and the Gnosis of Sacred Union; copyright 2003; Jean-Yves Leloup; Inner Traditions 67B.) Jesus: The Last Day A Collection of Essays; copyright 2003; Biblical Archaeology Society The following CD references have been used, and where they are peculiar or significant in contribution, are footnoted. Otherwise they have been used for keyword searches, etc., elaborated upon, when and if necessary.

1CD.) English Standard Version Bible Reference Library; copyright 1987-2001; iExalt, Inc. 2CD.) The Bible Library Special Edition; copyright 1999; Ellis Enterprises 3CD.) The Bible: A Multimedia Experience; copyright; copyright 1998; Learning Company Properties, Inc. 4CD.) The Bible Collection Suite; copyright 2002-03; BibleOcean.com 5CD.) Discover Bible Study Software; copyright 2003; Thomas nelson Publishing, Inc. 6CD.) e-Sword; copyright 2000-2005; Rick Meyers

NOTE: New sources will be listed in same manner

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GOSPEL OF THOMAS UPDATED 1.) Jesus said, “Whoever listens to My words, and believes what I say, will have eternal life.”

2.) Jesus said, “Those who are looking for something important should not stop until they find it. As disciples they will be disturbed by what they find because it is not what they expected.

As they begin to understand the rewards and sacrifices of following Me they will be amazed by the blessing, and then troubled by the sacrifice. But one day they will be at rest in Me. That will be their true reward.

3.) Jesus said, “If your leaders say to you, „Look, the Father‟s kingdom is in the sky.‟ Then the birds of the sky have already been there. If they say, „It is in the sea.‟ Then the fish have already been there. You are looking for it in the wrong places. What I am telling you is that My Father‟s kingdom is everywhere; it is within you and it is all around you.”

4.) Jesus said, “An old man, who is wise in his years, won‟t hesitate to ask a child about life. That man will feel young again.

For many, being first will mean taking the role of a servant. But remember, being a servant is how you will become a disciple of Mine.”

5.) Jesus said, “To know what is hidden, you must first be able to see what is in front of your face. Truly, God knows all that is hidden in your hearts; and in His time everything will be revealed.”

6.) His Disciples asked, “Do you want us to fast, and to observe the dietary laws? Should we give to charity? And, how are we supposed to pray?”

Jesus said, “Don‟t lie or do things you know are wrong, because everything is disclosed before heaven: God sees it all. You know that there is nothing you can hide from God, and someday you will be judged accordingly.

In the mean time, remember, how you take care of your neighbor is

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more important than the laws you keep. Only the authorities keep track of such things.”

7.) Jesus said, “Blessed is the Lion that feeds the man. I am that Lion, and if you live in Me, you will be fed with spiritual nourishment and living water. You will not go hungry, and you will not thirst.

This is how it must be: Blessing comes from My Father. It is blasphemy to say otherwise.”

8.) Jesus said, “That person is like a wise fisherman who cast his net into the sea and brought up a catch full of small fish. Yet, among them, the fisherman spied a large fish that would feed his family. He knew exactly what to do: he threw back the small fish, and kept the large one. Listen to what I am telling you!”

9.) Jesus said, “Listen, a farmer went out, took a handful of seeds, and scattered them. He was not very careful so some fell on the road, and the birds ate them. Others fell on rocks, and since there was not any soil they did not sprout either. Others fell among weeds, and they were choked out and died; the worms and insects did the rest. However, others did fall on good soil, and they produced a bumper crop. The harvest was two to three times the normal yield. Do you now understand where to plant the seeds of the Spirit?

10.) Jesus said, “I have cast fire upon the world, and look, I am guarding it until it blazes. This is the fire of the Holy Spirit.”

11.) Jesus said, “These earthly kingdoms will pass away, and so will the kingdom of heaven, before My words will change. That is because the Word of God is eternal.

In these days it is hard to tell the difference between the living and the dead. I am talking about spiritual things, because you seem to be very concerned about only what you eat and drink, and the material treasures of this life. When you are called upon in the spirit, what will you do? Will you try to be something you are not; what will you do?”

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12.) The Disciples said to Jesus, “We are concerned that you will be leaving us soon. Since we don‟t know where you are going, or when you will return, who will lead us while you are away?”

Jesus said to them, “You will not be alone. Go to James and the others whom I have instructed. James will stay in Jerusalem to help you.”

13.) Jesus said to His Disciples, “Compare to something; tell me what I remind you of.”

Peter said, “You are a messenger from God.” Matthew said, “You are like the wise philosophers. You are a great thinker.”

Thomas, who had been giving this some thought, said, “Rabbi (teacher), I can‟t put my thoughts about You into words. I‟m having trouble adequately describing who You are.”

Jesus said, “I am not your Rabbi (teacher); because you have been with Me, and heard what I have said, you assume that I am the source of all of this knowledge. Believe Me when I tell you that there is one who is greater than I am.”

Jesus took Thomas aside, and spoke to him of three things. When Thomas returned to his friends, they asked him, “What did Jesus tell you?”

Thomas said, “If I tell you even one of the things he told me, you will stone me as a blasphemer. You would not believe it anyhow. Your disbelief would consume you like fire.”

14.) Jesus said to them, “If you fast you will still be a sinner, if you pray fervently you will still be judged as a sinner, and giving to charities will not save your soul. Works will not save you.

When you go to any region, and walk in that place, accept what people give you: rest there if they take you in, eat the food they

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offer you, and heal their sick.

Remember that it is not what you take into your mouth that makes you unclean, it is the filth coming out of your mouth when you speak unkindly about your brother, yell at your family or outright lie … those are the things that will truly defile you.

15.) Jesus said, “When you see the one who was not born of man, fall on your face and worship him. That one will save you; he is your Christ.

16.) Jesus said, “I suspect people think that I have come to bring peace to their world. They have not figured out that I am here to create difficult choices, and that these choices will create conflict at the deepest level. For example, there will be a family of five living in the same house: three will be on one side and two will be on the other side, fathers will be against their sons and sons against fathers. Those who choose to follow Me will lose family and friends.

17.) Jesus said, “If you believe in Me I will give you what no one can possibly imagine. What God offers cannot be seen, heard or touched in human terms. What arises in the heart cannot be explained, either, but that is your treasure, as surely as heaven is your reward.”

18.) The Disciples said to Jesus, “Tell us how we will die.” Jesus said, “You haven‟t even begun to live for Me, and you want to know how it ends? All you need to know is that I am the Alpha and the Omega, the Beginning and the End.” 19.) Jesus said, “Blessed is God, the One who existed before anything was created. If you become My disciples and listen closely to what I say, even these stones will serve you.

Heaven is a paradise that waits for you, and there you will find five trees that do not change even though the seasons change.

Summer or winter their leaves do not fall. Whoever understands this will never die in the spirit.

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20.) The Disciples said to Jesus, “Tell us what heaven is like.”

He told them, “It is like the mustard seed, the smallest of all seeds, yet when it falls on good soil, and it is nourished, it grows to become a very large plant sheltering even the birds of the sky.

21) Mary asked Jesus, “What are you Disciples like?”

He said, “They are often like children playing in a field without the supervision of adults. When the owner of the field returns, and asks them to leave, they become indignant, taking off their clothes in anger. They are frustrated because they do not get their way, and they do not like to share. They are like everyone else in that respect.”

Along those lines, I tell you that if the owner of a house is prepared, knowing that a thief is on his way, he will be on guard, locking the doors and making sure that the thief cannot break in and steal his most prized possessions.

Mary, as for you and the other Disciples, be on guard against the thieves of this world. Prepare and strengthen your defenses so that they can‟t find a way to get to you. I am telling you this because these things will happen sooner than you expect. Make sure at least one of you remembers this parable … When the crop had ripened, the farmer came quickly with his sickle and harvested it. Listen to what I am telling you because My time is short with you.

22.) Jesus saw some women nursing their babies, and said to the Disciples, “Those nursing babies are like those who will enter the kingdom. Do you understand what I mean?”

They said, “Do you mean that we must be babies to enter heaven?

This does not make sense.”

Jesus responded, “It is not being babies that is important, but about having the faith of a child.

When you can come to terms with the spiritual and physical sides

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of your being, you will be able to decide about spiritual things.

Through and through you will begin to consider all that you do and all that you are in terms of faith in God. Everything comes from Him. It really does not matter if you are male or female, young or old, healthy or sick. Everyone will be made whole in His kingdom. You will be ready when the time comes if your faith is strong.”

23.) Jesus said, “I have chosen you, one from a thousand and two from ten thousand. You will stand together as one body.”

24.) His Disciples said, “Show us where you are getting your power and inspiration; we want it also.”

Jesus said, “Anyone here with two good ears had better listen to what I have to say! You have the power you need within you. It is the light that is God, and it shines so the whole world can see it.

If you do not share that light, there will be darkness.”

25.) Jesus said, “Love your friends like your own soul; protect them in the same way you would shield the pupil of your eye from something sharp.”

26.) Jesus said, “You easily spot the splinter in your friend‟s eye, but you can‟t see the board in your own. Only when you remove the board from your own eye, will you be able to safely remove the splinter from your friend‟s eye. Do not be so quick to judge.”

27.) Jesus said, "Unless your spirituality is of greater consequence than the world, you will never experience God's kingdom. Furthermore, if you do not honor God you cannot know Him. Remember Him on the Sabbath" 28.) Jesus said, “ I became a man born in the flesh and dwelt among you. I found many of you already with the power you had over people, position and possessions. You were self-centered, and not thirsty for what I had to offer you.

My soul aches for you because you are blind to who I Am and what

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I want to give you. It appears that you came into this world with nothing and you are bound and determined to leave the same way.

But in the meantime you remain drunk with your power, blinded by the old ways. You will wake up one day and see what you have missed.”

29.) Jesus said, “If the flesh responds to a changed spirit, that is a marvel; but if one of you changes your life because you are tired of a sinful life, that is truly a miracle because you have learned from your experiences. Yet, so many of you throw away your opportunities for a more rewarding life.”

30.) Jesus said, “Where two or more are gathered in My name, I am with them.”

31.) Jesus said, „Split a piece of wood or lift a stone, and you will see My Father‟s handiwork.”

32.) Jesus said, “A city built high upon a hill, and well fortified, cannot be taken nor can it be hidden from view.”

33.) Jesus said, “What you hear do not keep to yourself, but proclaim the good news from the rooftops. No one who lights a lamp covers it or hides it from view. On the contrary, the lamp is placed on a stand in the center of the room so that everyone can share its light.

34.) Jesus said, “If a blind person leads another blind person, both of them will fall into the same hole.”

35.) Jesus said, “You cannot enter a powerful man‟s house, and take it against his will, without first tying his hands. When he is defenseless, then you can take whatever you desire from him.

Listen to me: Your faith will protect you.”

36.) Jesus said, “Do not worry, day to day, about what you will wear. Your needs will be met. I take care of the sparrows and I will take care of you.”

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37.) His disciples said, “Who are you really? When will we see you as you are, and how will we know it is you?

Jesus said, “When you can stand before Me naked and unashamed, spiritually speaking, then you will see me as I Am … the only Son of the living God. You will no longer fear these unanswered questions, because you will accept Me with a childlike faith.”

38.) Jesus said, “You have a desire to hear what I am speaking about, because there is no one else to tell you what I have to say. Listen to Me now; there will come a time when you will yearn to hear my voice, and I will no longer be with you.”

39.) Jesus said, “The scribes and Pharisees have taken the keys, to the doorway of Godly knowledge, and have hidden them.

Apparently they only want the power of controlling who enters for they have not passed through this doorway themselves nor have they allowed anyone else to enter. You will have to be as sly as snakes and as innocent as doves if you want to survive their wrath.”

40.) Jesus said, “ A grapevine has been planted apart from the Father‟s will. Since it is not a healthy vine it will eventually die because it is not being properly watered or tended to.”

41.) Jesus said, “Whoever has learned to build spiritual equity will be given more, however, he who has made no effort will find that what little he has will be taken from him.”

42.) Jesus, “Don‟t get too attached to things. Be passersby" 43.) His disciples said, "Who gives you the authority to say these things?"

Jesus replied, "You really do not know who I am do you? You act as though you have not heard one word I have spoken.

Rather, you have become like the very authorities you rail against: You either love the tree and hate the fruit or love the fruit

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but hate the tree from which it was picked. Is it that you do not understand what I am saying or you simply do not want to hear it?"

44.) Jesus said, "Whoever blasphemes against the Father will be forgiven, and whoever engages in the same sinful behavior against the Son will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven, either on heaven or on earth. This is a mortal sin because you have truly denied the presence and the being of God." 45.) Jesus said, "Grapes are not harvested from thorn trees, are they? And, figs are never harvested from thistles because they bear no fruit.

In like fashion, good people do good works because they have stored up goodness within them; evil people create evil things and spread wickedness all around because that is what is deep inside them. Evil is in their souls, and they speak of the evil that is on their hearts."

46.) Jesus said, "From the time of Adam to the present day, there is no greater man born of a woman than John the Baptist. He is so holy that none can look at him without lowering their eyes.

Yet, I tell you that those of you who accept the kingdom, with the faith of a child, will be even greater than John in the eyes of God." 47.) Jesus said, "No one can ride two horses or bend two bows.

None of you can serve two masters because when you attempt it you honor one and do a disservice to the other. Furthermore, nobody drinks mellow wine and then asks the host for a newer vintage. Good wine needs to be appropriately aged. And, all of you know that pouring new wine into old wineskins is asking for trouble: the wineskin might burst or the wine become bitter because it is not completely fermented. Never sew an old patch on a new garment, as it is worn and will tear again."

48.) Jesus said, "If two people living under the same roof make

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peace, that house will be at peace, and there is nothing they cannot do. If fact they will be able to move mountains."

49.) Jesus said, "Blessed are those who stand alone because of Me. The kingdom of heaven is theirs."

50.) Jesus said, "If anyone asks you, 'Where do you come from?'

'Who teaches you?' or, 'How did you learn these things?' say to them, 'We have come from the Light, the source of all things which is God, the first Light. This first Light, the great I AM, was not born, but came into being on His own accord, and has always existed since before time began. And if they ask you if you are the Light, tell them, 'We are not the Light, but children of the Light, chosen by Him, our Father.' If they ask about evidence of this, tell them, 'Watch how we live, how we come and go each day.'"

51.) Jesus‟ followers said to Him, “When will the dead finally be judged and the saints be at rest? When will the kingdom come, and when will God‟s anointed one rule from the Temple?”

He said to them, “What you are seeking has come, but you do believe your eyes; you do not recognize what is in your midst."

52.) His followers said to Him, “Twenty-four prophets have prophesied in Israel, and they all spoke your name.”

Jesus said, “You continue to focus on the dead and ignore the Living One. I am with you, and yet you do not see Me.” 53.) His followers asked, “Is circumcision important; does it really make a difference?”

Jesus said, “If it were useful parents would produce male children fully circumcised at birth. Rather, it is circumcision of the spirit that is important because true commitment to God is a spiritual matter.”

54.) Jesus said, "Blessed are the poor, for they will be rewarded in heaven."

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55.) Jesus said, "Whoever does not separate himself from unbelieving family and friends cannot be my disciple. You must hate sin and be willing to pick up your cross if you truly want to follow Me." 56.) Jesus said, “If you look at the world for more than what it can provide, you will be disappointed. It is like looking for a live animal and finding a carcass. The world is not good or bad, but evil lives there. Those who see it for what it really is appreciate the Father‟s blessing.”

57.) Jesus said, “The Father‟s kingdom is like a farmer who planted a field of premium seed. His enemy came during the night and sowed weeds and thistles among the rows. The farmer, when he saw them sprout, did not have his field hands pull up the weeds, but told them, “No … wait. It is still early in the season, and you risk pulling up the crop with the weeds. It is still hard to tell the difference between the two.” However, on the day of harvest the weeds will be easy to identify. Then they can be pulled up by the roots and burned.

58.) Jesus said, “Blessed is the man who has worked hard and found life to be worth living. He has found dignity and meaning.”

59.) Jesus said, „Find God the Father, the Living One, while you are still alive in the flesh, because if you die and you do not know Him it will be too late.”

60.) Jesus saw a Samaritan carrying a lamb across his shoulders headed toward Judea. He said to His disciples, “Do you know why that man is carrying a lamb wherever he goes?”

They said, „So that he can kill it and eat it.”

Jesus responded, “He will not harm it until he is ready to slaughter or sacrifice it. Then, when the lifeblood is drained, he will either serve it to his family or give it as a sin offering. Until then he will protect it with his life.”

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The disciples said, “Yes, he will protect it like his own offspring.”

Jesus said, “So it is with you. Seek the Father who protects you like a lamb. The difference is this … you will not be sacrificed or eaten. One day you will understand what I am saying.”

61.) Jesus said, “Two will recline on a couch, like you and Me; one will live and the other will be taken. Consider this your warning. Listen to what I am telling you!”

Salome said, “Just who are you, sir? You have reclined on my couch and eaten from my table … you are not just anyone, are you?”

Jesus responded to her saying, “I am the One who comes from God, the One who is perfect and whole. The things I give you, whether in word or in deed, are not from Me, but from the One who is perfect and whole. That One is your Father and My Father.”

She said, “I will follow You because I believe You.” He said, “And because of this I tell you that if you are willing to accept Me and follow Me, you will be filled with light, but if you choose not to believe, God will not be with you and you will be filled with conflict and darkness of the soul.”

62.) Jesus said, “I will show My mysteries to those who are willing to accept the Mystery that is God. Do not do this for personal gain. Your left hand should not know what your right hand is doing.”

63.) Jesus said, “There was a wealthy man who had a great of land and money. The man said, „I will invest my money so that I can make the best use of my farmland, sowing with the best seed, and thus reaping large harvests to fill my storehouses to overflowing. Then I will lack nothing.‟ These were the thoughts that filled his heart, but he died that night. Those who have ears listen closely to what I am saying.”

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64.) Jesus told the following parable, “A man had prepared dinner and was ready to receive his guests. He sent his servant to invite them to the table. The servant went to the first guest, and said, „My master requests your presence as dinner is ready.‟ That guest said, „Some businessmen owe me some money, and they are coming over tonight to pay me. I need to be there to speak to them, so please tell your master to excuse me from my engagement.‟ The servant went to the next guest on the list and said, „Dinner is ready; my master asks you to come now.‟ That one said to the servant, „I have just purchased some property, and must go see it. Unfortunately, I do not have time; but tell your master that I send my sincere thanks.‟ The servant went to the next guest on his master‟s list and said, “Dinner is ready; you can come now.‟ That guest also had an excuse, saying, „My friend is going to be married, and I need to arrange things with the caterer, so I am unable to make it. Please let your master know this.‟ The servant went to the last person on the list and said, „Dinner is being served; please come so that it does not get cold.‟ That guest also begged off, saying, „I recently acquired an apartment building and it is time to collect rent. Please tell your master that I send my apologies.‟ The servant returned to his master and said, „Each person you invited to dinner has something to do that has come up at the last minute. They send their apologies and ask to be excused.‟ The master told his servant, „Go out into the street, and bring back anyone who is hungry.‟ Do you hear what I am saying? People who value their businesses above everything else will not enter My Father‟s kingdom.”

65.) He said, "There was a good man who owned a vineyard, and leased it to a group of sharecroppers. He did this so that they might tend the vineyard, earn a season's wages, and he might collect the ripened fruit to sell. At harvest time he sent his servant to the vineyard to collect the produce from the farmers.

However, they seized the servant and beat him nearly to death.

When he was able, the servant sent word to his master about what had happened. The master said, 'Perhaps they did not recognize my trusted servant, so he sent another. The farmers

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beat this one, also, and sent him away. In a final attempt to seize what was his, the owner sent his beloved son and said, 'Perhaps they will show respect because he is my son.' But, the farmers, knowing that it was this son who was the heir to the vineyard, seized him, tortured and killed him. Remember this."

66.) Jesus said, "Show me the cornerstone, the one the builders set aside as unusable. Little do they know that the foundation of My church will be that very stone."

67.) Jesus said, "If you truly know God, and still feel as though you are incomplete, then you do not really know Him." 68.) Jesus said, "Blessed are you when you are hated and persecuted for My sake. Be assured, those who persecute you will find no quarter."

69.) Jesus said, “Blessed are those who have been persecuted for their faith; they have truly come to know the Father.

Blessed are those who are hungry, for their hunger will be satisfied. Their spirits will be full to overflowing.”

70.) Jesus said, “If you bring forth the faith in God that resides within your heart, you will depend upon Him and that will save you. On the other hand, if you have no faith, you will die and that will be the end. You will not be with God in heaven.”

71.) Jesus said, “I will destroy this temple, and rebuild it in three days, but no man can rebuild it.”

72.) An heir to an estate asked Him, “Please tell my brothers to divide my father‟s possessions with me.” Jesus said, “Young man, do you think I am a divider?” He turned to His Disciples and asked, “Am I a divider?”

Again Jesus turned to the man and said, “You need to get your priorities straight. You sound greedy and completely obsessed with your father‟s wealth.”

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73.) Jesus said, “The harvest is bountiful, but the workers are few.

Ask the Lord to send more laborers to the fields.”

74.) He said, “There are many who are thirsty for knowledge of spiritual truth, but they are all huddled around the wrong trough.

The well that supplies it is dry.”

75.) Jesus said, “There are many suitors standing at the door of the bridal suite hoping to have an audience, however, only those chosen by the bride‟s Father will be allowed to enter.”

76.) Jesus said, "The worth of the Father's kingdom is best compared to a trader who had a storehouse full of merchandise and chanced to find a beautiful pearl hidden there. Being a shrewd businessman, he sold the other goods and bought the pearl for himself.

So with you, seek His treasure that will never be a poor investment, never lose its value, and where no moth or worm will destroy it.

77.) Jesus said, "I am the Light of the world; I shine within all things and from Me all came forth; all will return to Me. I am your Messiah, and I am your God. Split a piece of wood; I am there. Lift a stone and you will find My handiwork there, as well."

78.) He asked, "Why did you come out to the desert? Did you really expect to see a reed shaken by the wind? There is no water here.

Did you think that you would see a person dressed in fine soft clothing like Temple priests and members of the Sanhedrin? You have come to the wrong place for that; but if you came to see a prophet, then you will not be disappointed."

79.) A woman in the crowd approached Him and said, "Your mother is a lucky woman, and must consider herself blessed. And just look at you, that her breasts and her womb have been used for

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such a holy purpose." Jesus responded, "Thank you, woman, but the truly blessed are those who have heard God's word and kept it close to their hearts.

Listen closely, for if you follow Me there will come a time when you will say, 'Blessed are the womb that never conceived, and the breasts that never gave milk. " 80.) Jesus said, "Whoever has pinned his hopes and dreams on this world, and this world alone, has a gift as temporary as the flesh. He has discovered nothing new. Yet, if he follows Me, he will have much more than this world can provide. That will be a blessing."

81.) Jesus said, "Let him, who has become wealthy in spirit, reign with Me. Then, if he is serious about his commitment, let him renounce the treasures of this world by becoming a servant, finding his true purpose."

82.) Jesus said, "Whoever is near me is near the fire of the Holy Spirit, and whoever distances himself from Me also distances himself from My Father's kingdom."

83.) Jesus said, "The flesh is what you see, but it is not alone.

Because you are made in His image, God's light is hidden behind the flesh, and His light struggles to shine through the darkness of your sin. Yet, God's will is accomplished, even in the sinner, because His light overcomes the darkness."

84.) Jesus said, "When you see what you have become you rejoice, but when you see those who have not arrived at your level of faith and understanding it is more than you can bear. Do not judge, and do not forget how you once were."

85.) Jesus said, "Adam came first, and he was loved by God. In the garden he had everything, yet he sinned and also tasted death. All of you have sinned. No one is better or worse than the other in God's eyes" 86.) Jesus said, "Foxes have dens and birds have nests, but the

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Son of Man has nowhere to lay his head. His home and His resting place is with the Father."

87.) How miserable is the person who expects another sinner to meet his needs. Neither will be satisfied, and they will be a stumbling block to themselves and others. Only God can save you from yourself."

88.) Jesus said, "The teachers and the prophets will visit you.

They will teach and prophesy in ways that strengthen you according to God's will. You in turn are required to feed them and cloth them while they are with you. There will come a time when you will wonder whether your gifts were truly sufficient."

89.) Jesus asked, "Why are you working so hard to clean the outside of your drinking cup? You must also keep the inside clean or it will become foul and make you sick."

90.) Jesus said, "Do not be afraid to follow Me for My yoke is not a burden and My guidance is gentle. You will find comfort and rest in Me." 91.) They said to Him, "Tell us who you really are so that we can believe in You." He said to them, "I don't think it would make any difference if I told you these things because I Am who I am. You look at the heavens and the earth every day and connot make the connection.

Yet, the answer is right in front of your face and you do not see it. Examining and analyzing will not help your unbelief. " 92.) Jesus said, "Seek and you will find.

It is really that simple, but you have to make the effort. In the past I did not answer your questions, because you were not ready for the truth. Now I am ready to tell you, but you do not want to hear it."

93.) "Don't throw what is sacred to the dogs, for they will treat what is holy like dirt. Would you throw pearls to swine?"

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94.) Jesus said, "He who looks will find what he seeks; if he knocks the door will be opened."

95.) Jesus said, "If you have money to lend, do not do it for interest or gain, but do it out of love. And if you really care, you will give it without any strings attached."

96.) Jesus said, "The Father's kingdom is like a woman I know.

She took a little yeast and put it in the dough for her family's daily bread. That tiny portion of yeast made all of the loaves rise. If you have ears, Listen!"

97.) Jesus told another parable, "The Father's kingdom is like a woman who was carrying a jar full of meal. While she was walking home the handle separated from the body of the jar, and meal left a trail behind her on the road. Because she didn't realize she had a problem, her jar was empty when she arrived home. Be more like this woman; pour out what you have received on your journey home."

98.) Jesus said, "Experiencing the kingdom of heaven can best be compared to a person who wanted to kill a powerful adversary. While he was still at home, he practiced until he could thrust his sword through the wall. Then he knew he was ready to do battle. The next day he went out with confidence and killed his adversary."

99.) The Disciples said to Him, "Your brothers and mother are waiting outside for you."

Jesus said to them, "Yes, I understand, but also know that my heavenly family is made up of all those who do the will of My Father. They are the ones who will enter the kingdom."

100.) They showed Jesus a gold coin, and said to Him, "The Roman emperor wants our money. We think it is wrong to pay such high taxes."

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He said, "By all means give the emperor what is His... look, his likeness is on each coin ... but also give God what is rightfully His. Listen to what I am telling you about your worldly and heavenly duties. Money will slip through your fingers, but not my Father's kingdom."

101.) "Whoever loves their mother and father more than Me cannot be my disciple. There will be a division where one did not exist because your choice will certainly separate you from your brothers and sisters. Your true Father is in heaven, and your true family is among my followers."

102.) Jesus said, "My anger at the Pharisees consumes Me. They are like dogs asleep in the feeding trough. They do not eat, but neither do they allow the cattle to eat. They serve no one but themselves."

103.) Jesus said, "I commend those who know where the enemy will attack. In this way they can amass their resources and will be prepared to ward off the attackers."

104.) The Disciples said to Jesus, "Come with us that we might pray and fast."

He responded, "What sin have I committed? Do you know who I am? Maybe I have not been clear about this. Think of it this way ...when the groom leaves the bridal suite, and the festivities are over, then there will be a time and reason enough to pray."

105.) Jesus said, "Whoever does not claim Me above mother and father will be a bastard child, in spiritual terms."

106.) Jesus said, "When you marry the earthly and the spiritual aspects of your being, you will understand that you are a child of Adam and a child of God. With this faith and this knowledge, you will have the power to say to a mountain, 'Mountain, move over here,' or 'Mountain, move over there,' and it will move as you have commanded it."

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107.) Jesus said, "The Father's kingdom is like the good shepherd who had a large flock of sheep. One of them, the smallest, got separated from the flock, and was lost. The shepherd immediately left the flock, and searched all night for the lost one until he found it. Yet, after all of this hard work, he prized that sheep above all the rest."

108.) Jesus said, "Whoever drinks the words from My mouth will have eternal life. Until then, I shall dwell within that person, and to him much will be revealed for I am the living water."

109.) Jesus said, "The Father's kingdom is best described as a person who had a treasure buried in his field, but was unaware of it. When the father died, he left his property to the eldest son. The son was also unaware of the treasure hidden there so when he had inherited he sold it as soon as he had the opportunity. The new owner began plowing and soon discovered the treasure hidden there. He took the money and began to invest it wisely.

Not only was he able to take care of his family, but he understood that this was a gift, and also helped out those who had not been as fortunate."

110.) Jesus said, "Let the one who has found material wealth give it away. If he wants to follow Me he must seek spiritual prosperity. He must serve as I have served."

111.) Jesus said, "The heavens and the earth will obey you if you believe what I have told you. Have I not told you that if you have found your purpose in God, even the rocks and trees will sing your praises?"

112.) Jesus said, "The flesh is certainly damned, as it is the seat of sin. And the soul cannot depend upon the flesh for righteousness. However, if you follow Me I can wash away your sin."

113.) His Disciples asked, "When will Your kingdom arrive?"

He said, "Since you have asked I will tell you, but understand that it will not happen by standing around waiting for it. And, it will

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not be in a specific place as though looking here or there will help you. Rather, the kingdom is in side of you, and it is all around you. The reason It cannot be seen is because people are blind to spiritual things."

114.) Peter said to Jesus' followers, "Mary cannot be a disciple as that is a man's place. Ask her to leave us."

Jesus said, "Look here, Peter, I will prepare her as I have prepared you. In the Father's kingdom men and women have spiritual equality.�

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