IN THE WORDS OF JESUS–Part 875

ON LOVE; PART CDLXIV

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GoodWill IS Love in Action

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The Gospel of Thomas

These are the hidden words that the living Jesus spoke. And Didymos Judas Thomas wrote them down.

(89) Jesus says: “Why do you wash the outside of the cup? Do you not understand that the one who created the inside is also the one who created the outside?“

(90) Jesus says: “Come to me, for my yoke is gentle and my lordship is mild. And you will find repose for yourselves.“

(91) They said to him: “Tell us who you are so that we may believe in you.” He said to them: “You examine the face of sky and earth, but the one who is before you, you have not recognized, and you do not know how to test this opportunity.“

(92) Jesus says: “Seek and you will find. But the things you asked me about in past times, and what I did not tell you in that day, now I am willing to tell you, but you do not seek them.“

(93) “Do not give what is holy to the dogs, lest they throw it upon the dunghill. Do not throw pearls to swine, lest they turn <them> into [mud].“

(94) Jesus [says]: “The one who seeks will find. [The one who knocks], to that one will it be opened.“

(95) [Jesus says:] “If you have money, do not lend (it) out at interest.  Rather, give [it] to the one from whom you will not get it (back).” ¹⁴

In the last essay we explored some of the ideas that we find in the ninety second saying from the Gospel of Thomas. In our view none of the translations that we posted offers us the reality that we see in the Interlinear Version as they ALL seem to see the Master as speaking down to the questioners as we see above in the Patterson and Robinson translation. ALL seem to take the the understanding that now that the Master IS willing to disclose some of the mysteries, the disciples no longer seem to want to KNOW. Here in this saying we have a combination of a thing that IS said to His disciples and the multitudes in the Sermon on the Mount and that is found in Luke as a discourse that appears to be with His disciples alone; in this view we assume here that these words from Thomas’ view are also offered to His disciples as this would follow with the synoptics where the Sermon IS spoken to His followers and disciples but within the hearing of many more. We should also see the implication that the things that were asked of Him which He did not disclose are among the mysteries as Jesus spoke plainly of to the multitudes albeit in parable. Here then we assume that this discourse is between the Master and His disciples, as we see that most of these sayings recorded by Thomas are, and here we take the view that the Master IS teaching and not reprimanding as is implied by Funk and Hoover in their commentary and which idea can be seen in the various translations.

Looking at this in the Interlinear we find the better idea that the Master is now willing, pleased as it is framed, to discuss some of those things that He did not discuss previously and in the words as they are rendered: “now, it-pleases-me to-tell-them, and you(pl)-seek not after-them” we should see Jesus saying that they need not ask about them, that the He will willingly tell them these things that He may have held back. And this IS how Doresse sees this as well; as we pointed out in the last essay his rendering sets a very different tone than do the others. As we discussed in the last post, we should remember and understand that there are many insights into the confusion and the lack of understanding of the disciples and the apostles of the Lord and this reaches even to the very end as we see Peter denying the Master and then failing to see and to understand what IS happening after the resurrection as we read: “Then arose Peter, and ran unto the sepulchre; and stooping down , he beheld the linen clothes laid by themselves, and departed , wondering in himself at that which was come to pass” (Luke 24:12). Here, in this saying from Thomas’ Gospel we should try to see the reality that the Master does offer them ALL things and that He does so as He may believe that they can accept His words. Here we can also try to see that the words at the beginning, His admonition to “”Seek and you will find“, are intended to encourage their continued asking even though He may not have given the answers in the past.

Many of the deeper ideas that the Master gives to His disciples are found in the Gospel of John and much of this IS offered late in Jesus ministry, after the Last Supper and up to His time in the garden before His arrest. And we should note here that even with ALL these ideas that He presents to His disciples and to the Twelve, He still tells them these words: “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you” (John 16:12-14). Can we understand how these words that tell His apostles that “I have yet many things to say unto you, but ye cannot bear them now” can offer the same idea as this saying from Thomas as we have presented this? And in this ALL we again should remember that His disciples and His apostles DO NOT understand much of what He is telling them until ALL is finished. We DO NOT KNOW nor understand why most of the translators chose to render these words as they did, as that the Master is reprimanding His disciples for losing the desire to ask as some paint this and, of course, this IS NOT the way that we see these words. We see them as offering a statement that they should continue to seek even when some of what they are seeking IS NOT revealed and that He, the Master, IS willing to reveal more to them NOW and this without their asking again. Here we see that ALL should continue to seek, as this IS a component part of striving and, at the same time, things will be revealed to ALL as they are able to “bear them“.

While this may not be exactly what the Master intended in this saying, it is a better choice than the alternative understandings; it is progressive and in line with the general tenor of the Master’s teaching. In the last essay we left off with the possibility that this saying could be a part of the previous one where the Master marvels at the reality that His disciples, after seeing ALL that He had done and hearing ALL that He has said, still DO NOT see the Truth and KNOW the reality of the Master. We could create here a natural transition from the one saying to the next as the Master tells them that they DO NOT KNOW Him and then admonishes them to continue to seek to do so as He goes on to discuss the reality that their own questions are at times not answered, that they were not ready then but are ready now for some additional revelation which He will offer freely. This joining of sayings is of course NOT necessary as we can see the reality of each separately as well and we should remember here that it IS men who made these divisions and this numbering system; a system to which ALL DO NOT subscribe.

Our next saying, the ninety third, is a slight twist on the Master’s words from the synoptic gospel of Matthew. There is some confusion as to the proper rendering of the end of this saying and there are words at the very end that ARE NOT translatable; the various translators treat this saying as:

• <Jesus said:> “Do not give what is holy to the dogs, lest they cast it on the dung-heap. Do not cast the pearls to the swine, lest they make it [ . . . ]” (Blatz).
• <JESUS said>, “Do not give holy things to dogs, lest they throw them upon the dunghill. Do not throw pearls to swine lest they [. . .]” (Layton).
• “Give not that which is holy to dogs, in case they throw it onto the dunghill; and cast not pearls to swine, for fear that they should make it [. . .]” (Layton).
• <Jesus said,> “Do not give what is holy to dogs, lest they throw them on the dungheap. Do not throw the pearls [to] swine, lest they … it […]” (Lambdin)
• “Do not give what is holy to the dogs, lest they throw it upon the dunghill. Do not throw pearls to swine, lest they turn <them> into [mud]” (Patterson and Robinson).
• “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 […]” (Patterson and Meyer).
• “Do-not-give-what-is-holy to -the-dogs, so that(sp) they-not-cast-them onto-the-dungheap; > do-not-cast the-pearls to-the-swine, so that they-not-make-him _______” (Interlinear Version).
• Another Interlinear rendering leaves the end as a parenthetical “(it not be made)” and then the untranslated word as a line.

From Matthew’s Gospel we read this as “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you” (Matthew 7:6). Here this is offered as a part of the Sermon on the Mount and we should note that this saying immediately precedes Matthew’s version of the beginning part of the last saying: “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” (Matthew 7:7-8). We are not suggesting a link here between these two sayings; our point is merely that both are a part of the Sermon according to Matthew. The available commentary on this saying includes:

• Marvin Meyer writes: “Several possible restorations of this passage have been suggested, but none has proven to be convincing. Bentley Layton, Nag Hammadi Codex II, 2-7, 1.86-87, notes the following suggestions: ‘or they might make [mud] of it’; ‘or they might bring it [to naught’; ‘or they might grind it [to bits].'” (The Gospel of Thomas: The Hidden Sayings of Jesus, p. 103).
• Robert M. Grant and David Noel Freedman write: “The disciples are to seek and to find; but they are not to make public what they have found. The holy is not to be given to dogs; pearls are not to be cast to swine (outsiders are dogs and swine, as the Basilidians taught: Epiphanius, Pan., 24, 5, 2). Gnostics and Christians alike were fond of this mysterious saying (Matthew 7:6). Both Gnostics (Basilidians; Elchasaites in Hippolytus, Ref., 9, 17, 1) and Christians (Clement of Alexandria, Strom., 1, 55, 3; 2, 7, 4; Origen, Homily on Joshua, 21, 2; Tertullian, De praescriptione, 26 and 41) applied it to secret doctrines, while in the second-century Didache (9, 5) it is referred to the Eucharist, in Tertullian (De baptismo, 18, 1) to baptism. The Naassenes took it to refer to sexual intercourse (Hippolytus, Ref., 5, 8, 33), but Thomas probably does not have this interpretation in mind, at least not here.” (The Secret Sayings of Jesus, p. 186).
• R. McL. Wilson writes: “As Grant and Freedman note, Gnostics and Christians alike were fond of this saying, and it was applied to secret doctrines, to Baptism, and to the Eucharist. For present purposes, however, Bartsch’s comment is perhaps more to the point, that the interpretation of the saying is no longer determined by the lesson it was meant to convey. It has become a proverb, and the explanator additions are suggested by the saying itself, whereas in the Synoptic parables it is the lesson that is dominant, even to the point of producing such ‘impossible’ illustrations as those of the beam in the eye or the camel passing through the eye of a needle.” (Studies in the Gospel of Thomas, p. 67).
• Funk and Hoover write: “The version recorded in Thomas differs both in substance and in form from the Matthean version. First, the lines are not arranged chiastically. Second, the dogs ‘throw them on the manure pile,’ which appears to fit better with what pigs were said to do; the saying may have become garbled in transmission. Unfortunately, the fourth line in Thomas is defective, so we can’t reconstruct what pigs do.” (The Five Gospels, p. 522).

Grant and Freeman have an interesting take on this saying and its possible relationship to the last but in our understanding the ideas that the Master teaches, at least most of them, ARE intended for sharing. This idea of the eucharist and of baptism are later creations by church men as these ritual ideas would NOT have been found in the Master’s words. Similarly, the idea of Mr. Wilson of the fondness that the Gnostics and the Christians may have had for this saying has no meaning here; the Master DID NOT teach these ideas in the form that they are deemed to need protection. Funk and Hoover relate the differences from this saying to Matthew’s version and here we should try to see that it DOES NOT matter that the dogs or the pig act in a similar fashion; the nature and the message of the saying itself is clear from both; it matters NOT, when viewed as animals, what the pigs may do with the pearl nor what the dog may do with holy things. The point here seems to us as rather simple and straightforward and it IS NOT that the disciples should not share, it IS that they should not share with those who would abuse the knowledge, who would use it for personal gain or perhaps use it against others. The Truer force of the saying comes through in Matthew and again this could be because Thomas assumes that certain things are understood by his audience. While we do not agree with Vincent’s ideas here, he does have some interesting thoughts about this verse:

That which is holy (τὸ α’ γιον) The holy thing, as of something commonly recognized as sacred. The reference is to the meat offered in sacrifice. The picture is that of a priest throwing a piece of flesh from the altar of burnt-offering to one of the numerous dogs which infest the streets of Eastern cities.

Pearls before swine (μαργαρίτας ε’ μπροσθεν των χοίρων) Another picture of a rich man wantonly throwing handfuls of small pearls to swine. Swine in Palestine were at best but half-tamed, the hog being an unclean animal. The wild boar haunts the Jordan valley to this day. Small pearls, called by jewellers seed-pearls, would resemble the pease or maize on which the swine feed. They would rush upon them when scattered, and, discovering the cheat, would trample upon them and turn their tusks upon the man who scattered them.

Turn (στραφέντες) The Rev. properly omits again. The word graphically pictures the quick, sharp turn of the boar.

Rend (ρήξωσιν) Lit., break; and well chosen to express the peculiar character of the wound made by the boar’s tusk, which is not a cut, but a long tear or rip. ⁴

What we can see here is perhaps how this could have been viewed on the carnal level in that day; that the priest would NOT throw the flesh of the burnt-offering to the dogs and the way of the pig or the boar upon being fooled by the pearls. These may have some value in the carnal context and are likely good ideas to obey but this IS not the Master’s intention in saying this to His disciple nor is it to protect what we KNOW from scripture that we must share. Early on in our blog, In the Words of Jesus part 46, we discussed this saying from Matthew and perhaps our thoughts from this time can help us to understand the ideas that can be seen in this saying from the Master; we said:

“Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you” (Matthew 7:6). This seems so strange a saying to have in this place of His Sermon. Vincent, in his word studies, compares this to Jewish priests of that time throwing pieces of sacrificial offerings (which are considered holy) to the dogs or the wanton casting by some rich man of small ‘seed pearls’ to the swine which resembled their feed. Realizing that it is not food they would trample them and turn on the person who cast them⁴. This is not the picture of this that is considered today. Today this is more to say that we are not to share our ‘holy Christian faith’ with those who would neither understand nor appreciate it. Some, in this context, say that Jesus use of the word dogs speaks of savage or snarling haters of truth and His use of pigs refers to the impure or coarse and unappreciative. This is alluding that Jesus is singling out persons, as low as they may appear to be, to not be taught? There is a good common sense way to see this saying in today’s world and some variation of it may have been applicable then as well. For example, would we go into a nightclub with a bible and begin to teach those there on the wrongfulness of their actions? It would not be the proper time or place to do this, to approach these people, because they are not ready for what is to be said, will probably be outwardly against it and perhaps even hostile.

Taking this idea with a modern understanding we could say that His intent is to show us to be frugal in our approach to others and to give them only what they may be ready for. This is why Jesus taught in parables and did not dispense His truth directly; many were not ready to hear it; even in listening they would not understand. This is still true today and is perhaps a part of the reason for the large number of approaches to Christ in this very diversified Christian church. People naturally gravitate to that type of teaching that suits them and the pastors, in their places, teach what the people are there for. But let us remember that even with Jesus teaching in parables and holding back the mysteries of God from the masses He did heal them all. Those not ready to accept or understand His teachings still did get what they had come for and left as changed persons without knowing the deeper meanings. The message here then should be to give, but to give in wisdom and understanding, to all who come. To those who are ready give much and to those who are not give only what they can accept.

These words which we wrote more than two years ago are our vision of the intent of the Master in saying these words and we should realize here that we likely CAN NOT divulge the secrets and the mysteries to any as these are such that they are revealed to one by his own Soul. We can point the way and make suggestive thoughts for others to ponder but we CAN NOT reveal what must come to one as that Wisdom from above. In saying this we should yet remember that to offer to people things that they would scoff at, misconstrue or, as we say above, use for personal gain or against others should be added to this idea, and we DO NOT call any dogs or pigs as this IS but the conveyance of the message, we only say that we are aware of human nature and the ways of men in the world.

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.

Today we repeat the Mantram of Unification as our Quote of the Day and we should note the very Christian ideals that are embraced by these words; not the doctrinal Christian ideals but rather the ideals annunciated in the words of the Master and of His apostles. This idea of ONENESS IS a component part of the Love that the Master teaches as He tells us that we should Love ALL and this ideal is repeated by His apostles who clarify it and expand upon it in their pronouncement that we should NOT show respect to persons that we should not prefer one above another, and this of course includes groups of persons who may differ from us in color, in nationality, in religion….in any way. We are told this by the apostles who tells us that God DOES NOT show such favor to individuals nor to groups as we read that “there is no respect of persons with God” (Romans 2:11) which IS here offered in the context that ALL are treated equally. There are several instances of this saying interweaved with the idea that we should Love our brother, our neighbor and one another as these ideas are framed and, with this stated concept of this respect, we should be able to glimpse what we have been preaching here in this blog and which is the Truer nature of this Love. We should understand that in our zeal to be among His disciples that we must pay keen attention to the totality of the Master’s words which tell us that we should “seek ye first the kingdom of God, and his righteousness” (Matthew 6:33) and it is in this reality that we should understand this idea of respect, that if this is the Way of God that it should be the way of man as well. And, if this were not clear enough, the straightforward words of the Apostle James helps us saying “if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors” (James 2:9).

This IS the greater Truth of this Mantram of Unification; that we understand the reality of our ONENESS, our essential Unity, that we Love as the Master teaches, that we allow the Inner man, the Soul, to be the controlling force in our lives; that we come to see the Truth, that we break down the walls of illusion and glamour and eliminate ALL things that separate us from the Truth and from each other. And that we Love and encourage that Universal Love which is our essential destiny by our own example and in ALL that we say and do.

Mantram of Unification

The sons of men are one and I am one with them.
I seek to love, not hate;
I seek to serve and not exact due service;
I seek to heal, not hurt.

Let pain bring due reward of light and love.
Let the Soul control the outer form, and life and all events,
And bring to light the love that underlies the happenings of the time.

Let vision come and insight.
Let the future stand revealed.
Let inner union demonstrate and outer cleavages be gone.
Let love prevail.
Let all men loveet love prevail.Let all men love.

The Mantram of Unification is a meditation and a prayer that at first affirms the unity of all men and the Brotherhood of Man based on the Fatherhood of God. The first stanza sets forth several truly Christian ideals in Unity, Love, Service and Healing. The second stanza is a invocation to the Lord and to our own Souls asking that from the pain (if there can truly be any) incurred in focusing on the Spirit and not the world will come Light and Love into our lives and that we begin to function as Souls through our conscious personalities. We ask that the spiritual control of our lives will bring to light for us the Love that underlies world events; a Love that the world oriented man will not see working out behind the scenes and also that the Love that we bring forth, individually and as a world group, can be seen by all and ultimately in all. Finally, in the last stanza we ask for those things that are needed for Love to abound. Vision and insight so that we can direct our attention properly; revelation of the future in the sense that all can see the Power of Love in the world; inner union so that we do not fall back into the world’s ways, that we faint not; and that a sense of separation, the antithesis of brotherhood, ends as we know it today. Let Love Prevail, Let All Men Love. Spiritual control of our lives will bring to light for us the Love that underlies world events; a Love that the world oriented man will not see working out behind the scenes.

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/