ON LOVE; PART CDXLIII
ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•Α
GoodWill IS Love in Action
ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•ΑΩ•Α
The Gospel of Thomas
These are the hidden words that the living Jesus spoke. And Didymos Judas Thomas wrote them down.
(68) Jesus says: “Blessed are you when(ever) they hate you (and) persecute you. But they (themselves) will find no place there where they have persecuted you.“
(69) Jesus says: “Blessed are those who have been persecuted in their heart. They are the ones who have truly come to know the Father. Blessed are those who suffer from hunger so that the belly of the one who wishes (it) will be satisfied.“
(70) Jesus says: “If you bring it into being within you, (then) that which you have will save you. If you do not have it within you, (then) that which you do not have within you [will] kill you.“
(71) Jesus says: “I will [destroy this] house, and no one will be able to build it [again].“
(72) A [person said] to him: “Tell my brothers that they have to divide my father’s possessions with me.” He said to him: “Man, who has made me a divider?” He turned to his disciples (and) said to them: “I am not a divider, am I?“
(73) Jesus says: “The harvest is plentiful, but there are few workers. But beg the Lord that he may send workers into the harvest.“
(74) He said: “Lord, there are many around the well, but there is nothing in the <well>.“
(75) Jesus says: “Many are standing before the door, but it is the solitary ones who will enter the wedding hall.“
It is unfortunate that we could not find a resolution to the seventy first saying from the Gospel of Thomas. In addition to the fact that a large part of the saying is missing and unreadable in the original Coptic manuscript, we found several reasons for why this should not be seen in the same light as those ideas from the Master which is a point that is likely assumed by the translators and noted by the commentators. We had noted how it appeared that some translations are reflective of the translators understanding of doctrine as they frame the words from Thomas and this was clear to us in the seventieth saying where the deeper meaning is missed because it did not lend to doctrine. Here in the seventy first there is another approach to this same thought as the translators insert words while seemingly assuming that the saying is related to some doctrinal version of the Master’s words. Here these insertions are all added words which are in the bracketed parts of this from Doresse, “I will […] and no one will be able […]” and wherein we can clearly see the scope of what is missing and what is assumed by the other translators based in what they believe it would say; and perhaps some fragments of words which some use as well. This may be the right way of doing such translational work on ancient manuscripts but here, in framing the Master’s words, we believe that it is inappropriate.
Aside from these ideas on the missing parts of the original manuscript, we found in our discussion that the assumed text of this saying does not Truly match the ideas from the accepted gospels regarding both idea of the Master’s body as the temple and of the actual temple that He predicts will fall. The failure is in the sense of ‘I’ because as we KNOW the Master does not destroy His own temple, the temple of His body, which we see clearly in His words to the Jews saying to them: “Destroy this temple, and in three days I will raise it up” (John 2:19). That the words of the false witnesses claim that Jesus said that “I am able to destroy the temple of God, and to build it in three days” is inconsequential as this is the report of a scripturally described false witness and there is no corroborating idea that He says this in regard to either temple. Here, the simple facts ARE that He did not do it, He did not crucify Himself, nor did He destroy the Temple which was accomplished many years later and by the Romans. For these reasons we leave this saying as a mystery; we do not KNOW what it is that He has said nor can we assume that we KNOW His intentions.
The next saying, the seventy second, is similar in context to the ideas as noted in the accepted gospels but this takes on a different tone from the perspective of the Master’s answer to His disciples which follows upon His answer to the man. Again there are several ways in which this is rendered and different words used to describe this idea of division and this can change ones perception of His final words; we read from our normal sources:
- [A man said] to him: “Speak to me brothers, that they may divide my father’s possessions with me. He said to him: O man, who made me a divider? He turned to his disciples. He said to them, I am not a divider, am I?” (Blatz).
- Some person [said] to him, “Tell my siblings to share my father’s possessions with me.” He said to that person, “My good fellow, who has made me into an arbitrator?” He turned to his disciples and said to them, “So am I an arbitrator?” (Layton).
- [Someone (?) said] to him: “Speak to my brothers, that they may share with me my father’s possessions!” He answered him: “Man, who made me a sharer?” He turned to his disciples and said to them: “Let me not be a sharer!” (Doresse)
- [A man said] to him, “Tell my brothers to divide my father’s possessions with me.” He said to him, “O man, who has made me a divider?” He turned to his disciples and said to them, “I am not a divider, am I?” (Lambdin).
- A [person said] to him: “Tell my brothers that they have to divide my father’s possessions with me.” He said to him: “Man, who has made me a divider?” He turned to his disciples (and) said to them: “I am not a divider, am I?” (Patterson and Robinson).
- 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?” (Patterson and Meyer).
- [Said-a-man to-him] this: “Speak to-my-brothers so they-may-divide the-belongings of-my-father with-me.” > Said-he to-him t his: “O man, who is-he h as-made-me a-divider?” > He-turned() to- his-disciples. Said-he to-them this: “Truly, do-I-exist as-a-\-divider?” (Interlinear Version).
The Interlinear here uses the word divider and we should note that this IS the only place in Thomas’ Gospel that this word is used which leaves us with no contextual ideas to use to increase our understanding. We should note as well that two of our translators deviate from the idea of divide; one to the idea of sharing and another uses the word arbitrate. In Luke we find the similar saying in context as:
“And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. And he said unto him, Man, who made me a judge or a divider over you? And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Luke 12:13-15).
Here we find that the context of the question and the answer to the questioner are much the same save some minor nuances. We find in Luke that the man asking is member of the company, presumably those who are following along with the Master and hearing Him speak, while in Thomas’ version this introductory part is merely assumed as the top part of this page is missing in the original manuscript. Also, Thomas recalls there being more than one brother and Luke recalls that the Master includes the idea of judge along with divider. These ideas have little impact on our understanding. However, in the end part where the Master speaks to His disciples there is a solid difference; Luke offers us a lesson from the Master on covetousness while Thomas frames a question by the Master as to His own purpose in such disputes. Looking at what the commentators say on this saying we find:
- Abd al Jabbar in the Book on the Signs of Muhammed’s Prophecy states: “A man said to him, ‘Master, my brother (wishes) to share (with me) my father’s blessing.’ (Jesus) said to him, ‘Who set me over you (in order to determine your) share?'” (from Shlomo Pines, The Jewish Christians of the Early Centuries of Christianity According to a New Source, p. 13).
- Marvin Meyer writes: “Gilles Quispel, ‘The Gospel of Thomas Revisited,’ p. 243, proposes that in this saying ‘divider’ may be understood to mean ‘schismatic,’ so that Jesus denies being a schismatic or heretic. Such an understanding may be related to the Eighteen Benedictions (‘Shemoneh `Esreh’) used in Jewish worship, since Benediction 12 was a prayer against Nazarenes and Minim, or heretics, and was meant to exclude such heretics (who included Jewish Christians) from the synagogue.” (The Gospel of Thomas: The Hidden Sayings of Jesus, p. 97).
- Funk and Hoover write: “The unit in Thomas consists of two parts, a dialogue (vv. 1-2) and a question addressed to disciples (v. 3). The dialogue portion in Luke and Thomas is quite similar; Jesus rejects the requested role. The second element in each version is strikingly different. The dialogue in Luke ends with this general admonition: ‘Guard against greed in all its forms; after all, possessions, even in abundance, don’t guarantee someone life.’ The subject in Luke is evidently the dangers of wealth, while for Thomas the final words of Jesus appear to be focused on division, in spite of the request made in 72:1. This theme is reminiscent of Thom 61:5: ‘If one is <whole>, one will be filled with light, but if one is divided, one will be filled with darkness.’ Division appears to be a Thomean motif.” (The Five Gospels, pp. 513-514).
- Robert M. Grant and David Noel Freedman write: “The final question is added by Thomas. Jesus is not really a divider (in spite of Sayings 16, 56, and 98); he comes to restore man’s lost unity.” (The Secret Sayings of Jesus, p. 175).
In our view this first comment is meaningless to our understanding and only lets us KNOW that either this sentiment of being a divider is shared again later in Muslim writings or that this saying is merely repeated in this fashion in the book cited. The Quran is a difficult book to find a particular saying from English as there are so many markedly different translations. Mr. Meyer’s remarks do not offer any reality as the saying is rather clear as is the Master’s perspective and Funk and Hoover agree with our own assessment although we do not understand their link here to Thomas 61. The last idea for us seems a stretch also as the ideas here can be viewed in a more logical fashion that the variety of ideas offered in these various sayings and the final words. From our perspective this saying should stand alone and have its relationship to the words from the Master according to Luke as their foundation.
There seems to be no question in the accepted gospels that this word that is rendered as divide is correct although a variety of different words are used by the different translators here as well. Our point here is to take from this the Master’s intent and we would find this in the Master’s response which says clearly in Luke that these things should not matter and that He is not to be seen in that role but in the spiritual role; in these ideas is His refusal to answer. Hence His lesson about covetousness in Luke and the framing of the question to His disciples in Thomas; in both of these we should see this idea that the Master IS NOT concerned about these worldly matters and of course we should see the question in Thomas as a rhetorical one. The essence here is simply that the Master IS NOT concerned about these worldly affairs; He asks His disciples rhetorically if they can see this Truth in Thomas’ version and offers a lesson to ALL that these matters of wanting things of the world are not conducive to the Truth of the content of one’s Life.
Our next saying, the seventy third, is again one that we can find the similar idea in the accepted gospels. The renderings of all of the translators is essentially the same as is the wording of the Interlinear so we will not report these here. We find the similar sayings in both Matthew and Luke which we post here in their context along with Thomas’ version.:
- “But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest” (Matthew 9:36-38).
- “After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest” (Luke 10:1-2).
- “Jesus says: The harvest is plentiful, but there are few workers. But beg the Lord that he may send workers into the harvest” (Thomas 73).
We should note here that the recollection of this varies from Matthew to Luke, though these may occur as separate incidents, but that the essence of the idea IS the same; that there are many who are lost or scattered and, likening these people to things harvested, the Master implies the disciples role as the laborers. Here we assume that this IS His intent, to tell them that this IS their role, to harvest, and in so doing that they should bring more laborers to the work as well. Vincent gives us some better ideas for the word selection in Matthew; he tells us:
- Fainted (η’σαν εσκυλμένοι); Rev., better, were distressed. Note the verb with the participle, denoting their habitual condition. The word originally means to flay, rend, or mangle. Aeschylus uses it of the tearing of dead bodies by fish (“Persae,” 577). As appropriate to the figure of sheep, it might be rendered here fleeced. Wyc., they were travailed.
- Scattered (ερριμμένοι); So A. V. and Rev. The word is the perfect participle passive of ρίπτω , to throw or cast, and means thrown down, prostrated. So Wyc., lying. It is not the dispersion one from another, but their prostration in themselves that is meant. They have cast themselves down for very weariness 4.
In both of these ideas we should get the idea of spiritual weariness and spiritual distress. In this saying from all three sources we should be able to see that the whole of the idea is that there are many who are lost, who do not KNOW the Truth and who are weary and distressed, and who are seeking. The harvest here is in opening their eyes and not in any sense of conversion as is seen by some. The objective is perhaps best seen in the words of John the Baptist who tells the assembled crowd to “Bring forth therefore fruits meet for repentance” (Matthew 3:8). Can we see this here? that the intent of the Master is to have His disciples continue in His work in the harvest which is to bring many to Repentance. We should remember here the Master’s language is parabolic. The available commentary on this saying from Thomas includes:
- Rabbi Tarfon in Pirke Aboth 2.20 says: “The day is short, and the work is great, and the laborers are slow, and the wages are high, and the master of the house is insistent.” (The Gospel of Thomas: The Hidden Sayings of Jesus, p. 97).
- Funk and Hoover write: “This saying evidently originated in the context of the Christian movement, at a time when missionary endeavor was a major activity. In addition, the image of the harvest is usually associated with the threat of judgment, a theme that was not characteristic of Jesus.” (The Five Gospels, p. 514).
- Gerd Ludemann writes: “The logion corresponds to Matt. 9.37-38/Luke 10.2 (=Q), but does not read ‘of the harvest’ after ‘the lord’ as Matthew and Luke do. There is no evidence of dependence on the Synoptic parallels.” (Jesus After 2000 Years, p. 627)
None of these comments is helpful to our understanding of the Master’s message here and we don’t understand the relevance of the first comment above. In our understanding which we share above is the reality of this saying and while the idea of praying or begging for laborers can be confusing, it is, from a parabolic view, to be their own understanding of their role and here perhaps that they themselves should pray for the wherewithal to accomplish the harvest. We close here today with this related idea from the Gospel of John:
“Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. And herein is that saying true, One soweth , and another reapeth. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours” (John 4:34-38).
We will continue with our thoughts in the next post.
| Aspect of God |
Potency |
Aspect of Man |
In Relation to the Great Invocation |
In relation to the Christ |
|
GOD, The Father |
Will or Power |
Spirit or Life |
Center where the Will of God IS KNOWN |
Life |
|
Son, The Christ |
Love and Wisdom |
Soul or Christ Within |
Heart of God |
Truth |
|
Holy Spirit |
Light or Activity |
Life Within |
Mind of God |
Way |
Note on the Quote of the Day
This daily blog also has a Quote of the Day which may not be in any way related to the essay. Many of these will be from the Bible and some just prayers or meditations that may have an influence on you and are in line with the subject matter of this blog. As the quote will change daily and will not store with the post, it is repeated in this section with the book reference and comment.
As the Lord’s Prayer is given to us by the Christ for our use 2000 years ago, the Great Invocation, according to esoteric sources, was give from Him as well and whether we believe that this IS True or not we should look at this prayer as containing the same selfless invocative style as does the Lord’s Prayer and then any that are modeled after their style. We again encourage ALL to read and reread this Great Invocation and our comments as in these words can be found keys to our spiritual reality.
From the point of Light within the Mind of God
Let light stream forth into the minds of men.
Let Light descend on Earth.
From the point of Love within the Heart of God
Let love stream forth into the hearts of men.
May Christ return to Earth.
From the centre where the Will of God is known
Let purpose guide the little wills of men–
The purpose which the Masters know and serve.
From the centre which we call the race of men
Let the Plan of Love and Light work out
And may it seal the door where evil dwells.
Let Light and Love and Power restore the Plan on Earth.
This prayer is a part of our Prayers and Meditations section and there is much information about it there and in our discussion of it in the Quote of the Day section of In the Words of Jesus parts 128-132
The above Invocation or Prayer does not belong to any person or group but to all Humanity. The beauty and the strength of this Invocation lies in its simplicity, and in its expression of certain central truths which all men, innately and normally, accept—the truth of the existence of a basic Intelligence to Whom we vaguely give the name of God; the truth that behind all outer seeming, the motivating power of the universe is Love; the truth that a great Individuality came to earth, called by Christians, the Christ, and embodied that love so that we could understand; the truth that both love and intelligence are effects of what is called the Will of God; and finally the self-evident truth that only through humanity itself can the Divine Plan work out.
Like the Lord’s Prayer, this invocation is a World Prayer which is as all that a prayer is intended to be. It is a prayer for the uplifting of the Human Family out of the mire of materialism and selfishness. The Lord’s Prayer asks nothing for the individual praying it but asks that its benefits be for US and for WE which is why it was given by the Christ as a prayer and as a model over 2000 years ago. This invocation is also attributed to the Christ who, as He promised, has never left us; He, through channels that we do not readily understand, has Himself instructed His disciples to distribute this prayer and to encourage its use as a world prayer and as an aid in preparing the world for His return.
The first three stanzas of this prayer should be understood as reflecting the effective potencies of the Trinity which is God and which, when brought down to an individual level, the Trinity which is Man. His Will, His Love and His Light we should seen as the Potent Powers of the Father, the Son and the Holy Spirit.
Let the peace of God rule in your hearts!
- 4 Word Studies in the New Testament; Marvin R Vincent D.D. 2nd edition, 1888
- 14 The Gospel of Thomas; Translated by Stephen J. Patterson and James M. Robinson; http://gnosis.org/
