The theological overtones in The Gospel of Truth (as well as in other Gnostic writings) present an obvious contrast to the ancient secular works inspected above. Yet, even allowing for such theological motivation, these early Gnostic sources still present us with some important insights into the historical life and teachings of Jesus.
The Apocryphon of John
Grant asserts that this work is closely related to the thought of the Gnostic teacher Saturninus, who taught around AD 120–130.59 The Apocryphon of John was modified as it was passed on and was known in several versions. Irenaeus made use of one of these versions as a source for his treatment of Gnosticism, Against Heresies, written ca. AD 185. Thus, by this time, at least the major teachings of The Apocryphon of John were in existence.60
In a largely mythical treatise involving esoteric matters of Gnostic theology, this book does purport to open with a historical incident. We are told:
It happened [one day]when Jo[hn, the brother] of James,— who are the sons of Ze[bed]ee—went up and came to the temple, that a [Ph]arisee named Arimanius approached him and said to him, “[Where] is your master whom you followed?” And he [said] to him, “He has gone to the place from which he came.” The Pharisee said to him, “[This Nazarene] deceived you (pl.) with deception and filled [your ears with lies] and closed [your hearts and turned you] from the traditions [of your fathers].”61
This passage relates (1) that John the disciple, in response to a question from Arimanius the Pharisee, stated that Jesus had returned to heaven, a possible reference to the Ascension. (2) The Pharisee responded by telling John that Jesus had deceived his followers with his teachings, which is reminiscent of the Talmud’s statements about Jesus. Whether such an encounter between John and Arimanius actually occurred or not, such is apparently a typical view of Jesus’ teachings from the standpoint of the Jewish leaders.
The Gospel of Thomas
This book describes itself in the opening statement as “the secret sayings which the living Jesus spoke.”62 Grant notes that this collection of teachings thereby purports to be the words of the risen Jesus, thus accounting for the almost complete absence of statements concerning his birth, life and death.63
The text is usually dated from around AD 140–200, although it reflects thought of even earlier periods.64 As such it could present some accurate facts concerning Jesus.
In an incident similar to Jesus’ question at Caesarea Philippi,65 reported in the synoptic Gospels, The Gospel of Thomas also presents Jesus asking his disciples, “Compare me to someone and tell Me whom I am like.” They respond by describing him as an angel, a philosopher and as an indescribable personage.66 In a later passage the disciples refer to Jesus as the consummation of the prophets (42:13-18).
Jesus is said to have partially answered his own question on several occasions. He describes himself as the Son of Man (47:34–48:4), which is also the name most commonly reported in the Gospels. On other occasions he speaks of himself in more lofty terms. To Salome, Jesus states “I am He who existed from the Undivided. I was given some of the things of My father.”67 Elsewhere he speaks of himself as the Son in The Gospel of Thomas.68 In another instance Jesus speaks in more specifically Gnostic terminology:
Jesus said, “It is I who am the light which is above them all. It is I who am the All. From Me did the All come forth, and unto Me did the All extend. Split a piece of wood, and I am there. Lift up the stone, and you will find Me there.”69
In these passages which concern the identity of Jesus, we are told (1) that Jesus asked his disciples for their view. (2) Their responses were varied, with the comparison of Jesus to a philosopher being especially reminiscent of the references by Lucian and Mara Bar-Serapion. Jesus then identified himself as (3) the Son of Man, (4) the Son of His Father and (5) as the All of the Universe.
The Gospel of Thomas also records a parable concerning the death of Jesus (45:1-16) and relates his subsequent exaltation (45:17-19). Again, Jesus is identified as “living” or as the “Living One,” a reference to his post-resurrection life (see Rev. 1:17-18).70 These references relate (6) the death of Jesus and (7) his exaltation as a result of his resurrection from the dead.
The foregoing references in The Gospel of Thomas require further comment. Initially, they often appear to be dependent on Gospel testimony, especially in the question of Jesus’ identity and in the parable of the vineyard. Additionally, the overly obvious Gnostic tendencies, such as those found in the identification of Jesus with the “Undivided” and with the “All,” including monistic tendencies, certainly cast doubt on the reliability of these reports.71
The Treatise On Resurrection
This book is addressed to an individual named Rheginos by an unknown author. Some have postulated that Valentinus is the author, but most scholars object to this hypothesis. The ideas are somewhat Valentinian, which could point to the presence of earlier ideas, but it is probably better to date the work itself from the late second century AD.72
For the author of The Treatise on Resurrection, Jesus became a human being but was still divine:
The Lord . . . existed in flesh and . . . revealed himself as Son of God . . . Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of the Truth, before this structure (of the cosmos) had come into being.73
In this passage we find much Gnostic terminology in addition to the teachings (1) that Jesus became flesh as the Son of Man in spite of (2) his true divinity as the Son of God who conquers death.
So Jesus came to this world in the flesh of a man, died and rose again:
For we have known the Son of Man, and we have believed that he rose from among the dead. This is he of whom we say, “He became the destruction of death, as he is a great one in whom they believe.” Great are those who believe.74
In less esoteric language we are told (3) that Jesus died, (4) rose again and (5) thereby destroyed death for those who believe in him.