The Gospel of the Truth () is one of the Gnostic texts from the New Testament apocrypha found in the Nag Hammadi codices ("NHC"). It exists in two Coptic translations, a Subakhmimic rendition surviving almost in full in the first Nag Hammadi codex (the "Jung Codex") and a Sahidic in fragments in the twelfth codex.
History
The Gospel of Truth is not titled, but the name for the work comes from the first three words of the text. It may have been written in Greek between 140 and 180 by Valentinian Gnostics (or, as some posit, by Valentinus himself). It was known to Irenaeus of Lyons, who objected to its Gnostic content and declared it heresy. Irenaeus declares it one of the works of the disciples of "Valentinus", and the similarity of the work to others thought to be by Valentinus and his followers has made many scholars agree.
<blockquote>But the followers of Valentinus, putting away all fear, bring forward their own compositions and boast that they have more Gospels than really exist. Indeed their audacity has gone so far that they entitle their recent composition the Gospel of Truth, though it agrees in nothing with the Gospels of the apostles, and so no Gospel of theirs is free from blasphemy. For if what they produce is the Gospel of Truth, and is different from those the apostles handed down to us, those who care to can learn how it can be shown from the Scriptures themselves that [then] what is handed down from the apostles is not the Gospel of Truth. </blockquote>
Other scholars have argued for a fourth century composition for the book we now have.
After its Coptic translations and their burial, the text had been lost until the Nag Hammadi discovery.
Style
The text is written with strong poetic skill (notable even in translation), and includes a heavily cyclical presentation of themes. It is not a "gospel" in the sense of an account of the works of Jesus of Nazareth, but is better understood as a homily. The text is generally considered by scholars one of the best written texts in the whole Nag Hammadi collection, considering its worth highly as both a great literary work and a gnostic exegesis on several gospels, canonical and otherwise. The ideas expressed deviate from the views of Valentinian gnosticism.
The writing is thought to cite or allude to the New Testament Gospels of Matthew and John, as well as 1 and 2 Corinthians, Galatians, Ephesians, Colossians, Hebrews, 1 John and the Book of Revelation. It cites John's Gospel the most often. It is also influenced by the Gospel of Thomas; for instance at one point (22:13-19) it cites John 3:8 alongside Thomas 28.
Content
The text says that ignorance caused the formation of the world by the aeons. It then describes Jesus as having been sent down by God to remove ignorance from humans and the aeons, to perfect them and restore union with the Father and correct the error that was the creation of the world. Jesus was a teacher confounding the other scribes and teachers, and asserted they were foolish since they tried to understand the world by analyzing the law. But Error grew angry at this, and nailed Jesus to a cross. It also proceeds to describe how it is knowledge of the father that grants salvation, which constitutes eternal rest, describing ignorance as a nightmare.
Having next described the parable of the good shepherd in an esoteric manner, it then describes how feeding the hungry and giving rest to the weary is to be understood as feeding spiritual hunger, and resting the world weary.
This is followed by a parable about anointing, the meaning of which is obscure, but may be connected with the way in which a sealed amphora meant it was full, a metaphor for knowledge − having the final "seal" in the jigsaw and one understands, but without it, the scraps of understanding that one has put together can still be easily undone:
<blockquote>But those whom he has anointed are the ones who have become perfect. For full jars are the ones that are usually anointed. But when the anointing of one (jar) is dissolved, it is emptied, and the reason for there being a deficiency is the thing by which its ointment goes. For at that time a breath draws it, a thing in the power of that which is with it. But from him who has no deficiency, no seal is removed, nor is anything emptied, but what he lacks, the perfect Father fills again.</blockquote>
Aside from a final description of achieving rest by gnosis, the remainder of the text concerns a treatise on the connection between the relationship between the Son and the Father, and the relationship of a name to its owner. The prime example of this is the phrase it uses that the name of the Father is the Son, which is to be understood in the esoteric manner that the Son is the name, rather than as meaning that Son was a name for the Father.
Unlike the canonical gospels, this gospel does not contain an account of Jesus' life or teaching. It does contain insights concerning the resurrected Jesus' 40-day ministry.
This gospel, like some other gnostic texts, can be interpreted as proclaiming predestination. One section states: