Saying One, “Whoever finds the meaning of these sayings will not experience death.”

The words in Saying One, “Whoever finds the meaning,” imply a learning pathway, seeking and then finding.  To receive the meaning of these sayings may require more than faith, but will naturally entail walking on the pathway, with “finds the meaning” extracting the deeper understanding.  In fact, the term ‘Path of the Way,’ or the Way unto God, tells us much about this process, as you must walk on this pathway to receive the benefits. You must be an active participant.

Thomas was young, he is usually portrayed as innocent.

However, John 5.24 refers us to something a bit different:

“Verily, verily, I say unto you, he that heareth my word, and believeth on Him who sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.”

In 5.24, Jesus is addressing the Jews, who have gotten word of Jesus healing on the sabbath (5.5-16).  They question Jesus as to this behavior.  In this scripture Jesus frames the exchange from spiritual death (asleep) to spiritual life (awake): “passed from death unto life,” with the emphasis on, “believeth on Him who sent me, hath everlasting life.”  Jesus points to the Father.  Here we observe the belief-faith initiation and acceptance, should these Pharisees choose to accept it.

The Jews seem confused by Jesus’ choice of words.  They know about God, but the deeper meaning of relationship and realization of His spirit is not apparent.  Only ‘Knowing about’ God leaves them without meaning, without substance.  However, we see something quite different when Jesus speaks to the disciples.  In 17.3, Jesus is speaking to the disciples, “And this is life eternal, that they might know* Thee the only true God, and Jesus Christ, whom Thou hast sent.”

 Clearly, the belief-faith foundation is being emphasized in John 5.24, but John 17.3 seems to entail the pathway experience, much like Saying One.  Of the first he speaks to a basic belief and faith, something the Jews (Herodians) can relate to.  To the disciples his conversation is deep and personal.  He speaks of personal knowing, experience, and meaning.

*”believeth” (pisteuo=to have faith).  “Know” (ginosko=to know by experience or effort); also, learn or perceive.    

It seems that two different levels of comprehension are being addressed.  The Jews (Pharisees) can be addressed through a most basic faith, but as they stand within their brand of legalism, cannot have the experience of God.  For the disciples the message is far more mystic, with meaning, identity, and oneness as part of the discussion.  The Gospel of Thomas and John 17.3 seek meaning.  Interestingly, both Saying One and John 17.3 mention eternal life and the in-common principle of knowing God by experience. 

After Jesus states he has “overcome the world” (Jn. 16.33), chapter 17 then begins a long discourse, a speaking that includes notions of oneness (v. 22), and “I shall show you plainly of the Father” (v. 25).  If plainly Jesus shows the Father, this must indicate a close communion, or oneness.  ‘Knowing Thee, and Jesus Christ’ by experience must also then assert communion.  Communion is a fundamental principle of the Way.

We observe Jesus in communion on many occasions (Mk. 1.12-13).  Jesus demonstrates a faithful communion when he removes himself to pray, yet he seems to have a greater understanding when he comes back.  Faith and knowledge can work quite well together, it seems.  The practice of the Way requires a fundamental assertion of both faith and knowledge.  The greater faith leads to communion with God.  Shared knowledge with Him is a communion of its own.

Training for Essene priests included the understanding of parables, which are considered a part of the wisdom teachings.  In Jesus’ time, the rabbi would provide instruction as to the meaning and wisdom contained within the parable (Mk. 4.11).*  These sayings and parable teachings later became a staple of Jesus’ ministry.

*Astronomical and astrological teaching also occurred, the threads of which are revealed in the Book of Enoch.  See, Matt. 2.2, “…his star in the east.” Mark 14.51-52 refers to the young man clothed in linen.  Linen is worn during specific teachings, instructions, or ceremonies.  The nakedness of the young man is meant to symbolize being open to God and open to understanding the instruction being given.  Astrological instruction would occur at night for obvious reasons.  I hope the above lays to rest inferences about Jesus being homosexual.  Nazarenes were big on marriage and family.  Mostly, older adherents and priests might make a vow of abstinence, and many of them would be found in Qumran.  This incident is included in scripture to give credence to Jesus’ priestly status, primarily, as well as chronicle the arrival of the Romans.           

∴

Saying 3: Jesus said, “If those who lead you say to you, ‘See, the kingdom is in the sky,’ then the birds of the sky will precede you.  If they say unto you, ‘It is in the sea,’ then the fish will precede you.  Rather, the kingdom is inside of you [=amongst you (Jesus’ healing, teaching)], and it is outside of you.  When you come to know yourselves, then you will become known, and you will realize it is you who are the sons of the living father.  But if you will not know yourselves, you dwell in poverty and it is you who are that poverty.”

(KJV) Luke 17.21, “Neither shall they say, ‘Lo, here!’ or, ‘Lo there!’  For, behold, the kingdom of God is within you.”

(CJSB) “The kingdom of God,” he answered, “does not come with visible signs; nor will people be able to say, ‘Look! Here it is!’ or, ‘Over there!’  Because, you see, the Kingdom of God is among you.”  (Complete Jewish Study Bible)

This seeking is noted in Saying Two: Jesus said, “Let him who seeks continue seeking until he finds.  When he becomes troubled, he will be astonished (enlightened, realization), and he will rule over All.”  These first three sayings tell us much about the nature and practice of the Way:

Saying One: reveals Discovery of interpretation (knowing), “Finds the meaning of these sayings.”

Knowing develops relationship with the spirit within.  Knowing gives context (meaning) to your life.

Saying Two:  Continue seeking (dedication) until you find (realization, understanding).

Dedication and continuance build strength and both are faith statements; both will lead to deeper spiritual understanding.

Saying Three:  Heaven is not only above but is throughout All (oneness).

Know yourself and your sonship (identity).  

Your soul identity will grow, your sonship will become more clearly defined.  

Not knowing leaves you poverty stricken (spiritual ignorance).  

Those not awakened to the spirit within and encompassing the whole of identity, spirit and soul (mind, will, emotions), remain fundamentally ignorant.

Jesus points to himself as the kingdom, or at least representing the kingdom on earth, Saying 3, “the kingdom is inside of you” [amongst you];  (CJSB) “Kingdom of God is among you”.  However, interpreted as “Kingdom of God is within you,” would refer to the spirit within, or accepting the Holy Spirit.  Jesus’ conversation with Nicodemus (individual) gives one important reference to the kingdom within.  Pentecost (a mass anointing) is another example.  John 3.8 is exceptional in its description of the movement of the spirit of God: “The wind (=the Spirit) bloweth (=breatheth) where it listeth (=He willeth), and thou hearest the sound thereof (=His voice), but canst not tell (=knoweth not) whence it cometh, and whither it goeth; so is everyone that is born (=has been begotten) of the Spirit.”

John 3.8 commentary, “The nature of this change…it is spirit, v.6.  Those that are regenerated are made spiritual, and redefined from the dross and dregs of sensuality.  The dictates and interests of the rational and immortal soul have retrieved the dominion they ought to have over the flesh.  The Pharisees placed their religion in external purity and external performances; and it would be a mighty change indeed with them, no less than a new birth, to become spiritual (italics within text),” from Matthew Henry.

The consecration of the pathway begins when the person walks the pathway.  His word agreement, whether by faith or a deeper understanding, to accept the reality of the spirit in daily life, begins.

God, being inside of you as well as outside of you, was a new understanding for men of that day.  They may have seen themselves as a child of God, but they did not understand that the spirit of God within is a part of our complete being.  For the Pharisees, God was outside of self and earth, but never understood as being in the midst of ourselves, nor understood as the kingdom of God within.  “When you come to know yourselves (your complete Self),” you will know the spirit of God, and not just remain a believer in God, but to recognize Him as a part of yourself, receiving Him.  Similarly, “Except a man be born again, he cannot see the kingdom of God,” from chapter 3 of John.  This ‘born again’ is waking up to the spirit, some more filled than others, but receiving as an experience as opposed to only acceptance or agreeing by word.

Many people believed in God; they prayed to God without, but could not receive the harvest because they did not understand God within.  Instead, Judaism had resorted to legalism in the hope that all would work out by following the law.  Judaism had become too dependent on rules, but no further revelation.  Rules vs. revelation are consistent themes of Jesus as he proselytizes an awakening to his higher truths.  Terms like ‘Child of God’ and ‘Sons of God’ indicate the people did not understand this reality, nor these relationships.  Yet, this transition is the very thing Jesus is after.

The Way is an active teaching, one that is realized and put into practice, and often times first practiced and then realized.  Sowing good seed, speaking from the spirit (the Word), and prayer form the main body of the practice of the Way, which may lead us to realization and further confirmation.  James 1.22-27 gives the jist of Jesus’ true intent, (22) “But be ye doers of the word, and not hearers only, deceiving your own selves.”  In short, Jesus walked in this spirit relationship and brought the Father into the life experience. 

Previously, this enlightened vision of God and His nature had been the reserve of prophets, certain high priests, or the few others who had received a vision.  Jesus brings this enlightened vision to all people.  In doing so, the schism is bridged between man’s soulish nature and God’s nature.  The mind must eventually see this vision, not just the intellectual understanding or emotional confirmation.  As Jesus often alludes, the spirit supplies this vision, followed with the very knowing, and we begin to perceive.  As an example, Jesus speaks as his Father directs him to speak.  This speaking is part of the vision and understanding of Jesus’ life, and as Jesus himself understands his life: his life is lived spirit to spirit.

Sowing seed for personal development is a most basic tenet of the Way.  Of course, knowing and doing are the intent behind sowing good seeds.  People often want to ‘know about’ but have no inner realization.  They enjoy the sermon, but knowing how to put it into practice eludes them.  Out of their efforts, they try and try, yet fail to sow one good seed and thus allow the spirit to work for them. They are much like the Pharisees, who know the law as plainly written but do not glean the more profound meaning or realization.  They argue from the law, but not on behalf of the person, for example.  Whereas Jesus was somewhat the opposite.  The intellect can often operate in just such a manner, legalistic and comprehending, but lacking merit or substance.

For instance, many may want to know the truth about the Essene but do not want to see the truth about themselves.  This dissonance becomes a serious character issue and brings us to the scriptures we find in the “woes” (Mt. 23). The Pharisees covered their evil deeds by wiping the edge of the cup for cleanliness, but never looked within.  Otherwise, they legally justified themselves.  They never grasped the substance of God’s yearning to awaken and convert the man who lived within his robes.

God is interested in you, and until you undergo some inner inspection, many other revelations will remain blocked.  Jesus directed such an inspection numerous times.

Matt. 7.1-5, “Don’t judge so you won’t be judged.  For the way you judge others is how you will be judged—the measure with which you measure out will be used to measure you.  Why do you see the splinter in your brother’s eye but not notice the log in your own eye?  You hypocrite!  First take the log out of your own eye; then you will see clearly, so that you can remove the splinter from your brother’s eye!”

This statement seems clear and concerns self-inspection.  But Jesus has more.

(6) “Don’t give to dogs what is holy, and don’t throw your pearls to the pigs.  If you do they may trample them under their feet, then turn and attack you.”

Underneath, this statement cautions to be aware with whom you share this knowledge.

In Jesus’ time, the Pharisees and scribes always tried to produce a conundrum or riddle for Jesus to explain or unravel.  These confrontations almost always involved legal issues.  When Jesus spoke to the issue of the spirit behind the law, this just made the Pharisees angry.  Likewise, when the truth is revealed about the Self, we often respond like the Pharisees and provide an intellectual defense for our actions or become hostile and justify ourselves.  Without even mentioning the frailty of human beings always wanting to be right in their opinions, Jesus offers spiritual solutions, revealed in the Parable of the Prodigal Son, the Pearl of Great Price, Sowing in Good Soil, and other similar parables.

(7) “Keep asking, and it will be given to you; keep seeking, and you will find; keep knocking, and the door will open.  (8) For everyone who keeps asking receives; he who keeps seeking finds; and to him who keeps knocking, the door will be opened.”

For what is each person seeking?  What are they asking about?  Which door are they knocking on?

Avoid becoming your own Pharisee!

What is given, but what do you receive?  Do you receive bread instead of a stone, a fish instead of a snake?  Even though we are imperfect, you, like the Father, should give and receive the good (9-11).  Seek the good.  Sow into the good, and receive the same.  That is the path of the Way.

Sow seed for the spirit to reveal knowledge concerning the Self.

∴

WALKING in the WAY

Matthew 10.39-40 shares the essence of the enlightenment teaching and perhaps provides the whole of the enlightenment journey.  “He that finds his life shall lose it: and he that loses his life for my sake shall find it.  (40) He that receives you receives me, and he that receives me receives Him that sent me.”

Saying One and Matt. 10.39 share a similar direction.  Saying One promotes the understanding of the Matthew scripture.  “Finding the interpretation” (Saying One), now the Matthew scripture becomes apparent—that each person must discard the old Self (“shall lose it”; “that loses his life”) so that real life (“finds his life”; “my sake shall find it”) can be discovered.  Secondly, this scripture partially reveals Jesus’ identity: those who receive Jesus’ ministers are Jesus’ own and thus receive the Father also.

The first sentence, “He that finds his life shall lose it,” means that finding life with the spirit is to lay aside the old Self and operate more closely with the spirit.  Certain attributes, such as self-centeredness, false pride, and blaming others disempowers the spirit from uplifting and moving through individual soul nature.  Deeply embedded attributes may need to be seen from more than one perspective.  But as the revelation is received, all begin to function in better order—once released (“loses his life”), he shall find the spirit, his true life, within and without.

Do not remain within understanding alone, but put understanding into performance.  Teaching is interpreted into pathway, which becomes the goal, and is then put into action in the world (Jm. 2:17).  Remember, the Way is a pathway that infers one step at a time, one day at a time.  To a great extent, this direct lesson became the teaching of the early Nazarenes, not only the gospel of the ‘too-good-to-be-true-news’ concerning forgiveness but the accompanying walk followed daily.  Whether sowing for knowing, tolerance, or other matters, a person can sow for better performance and knowledge.

So, how do we do this?  Jesus tells us to plant these good seeds and nourish them.  This ‘how’ question brings us to the light and life-bringer, Jesus.   As he says so, “I am the way, the truth, and the life,” Jn. 14.6; “I am the light of the world,” Jn. 8.12, both scriptures provide person, pathway, and teaching.  Although there is some controversy as to the opening phrase, ‘I am’, which some understand as a teaching statement, as in ‘I am that I am’, and thus applies to all adherents equally; even so, orthodox believers may abound, but conversion onto the new life pathway becomes the commitment.  

Sow seed for the spirit to move through you in daily life.

∴

KNOW YOURSELF

                     Saying 3. “When you come to know yourselves” seems to be the crux of the situation.    

Walking in the Way orders the process of knowing by planting good seeds in fertile soil, nourishing the seed (giving attention), and being willing to accept the harvest when it arrives.  The spirit grows the crop, and as a natural consequence, enlightenment in the spirit moves forward one day at a time.  Sowing the good seed, sowing by prayer, speaking the Word, and even positive speech can lead to a better application and will develop a more profound revelation.  The elements of sowing, faith in the harvest, and speaking,* foster the daily work that yields the best progress.  Pathway forms a natural spiritual continuity from day to day, which provides natural velocity or impetus for your journey.

*Pronouncing harvest; faith you have already received it (Mk. 11.24).

It is worth mentioning again that walking in the Way emphasizes a positive approach.  Even if the workers are clearing trash out of the field, walking in the Way is not intended to be a walk of drudgery, always revealing but another problem.  Its intent is resolution-oriented toward the overall message of joy, love, and forgiveness, which sets us free.  Remember, it is the spirit that doeth the work.

Sow for application as well as a revelation;                                                                                                  

Sow for joy and continuity within daily life.                                                          

God Bless!