Texts in Conversation
The Gospel of Philip echoes Galatians' list of Jew, Greek, slave, and free, setting these labels against the name Christian. The shared list turns Paul's teaching about unity in Jesus into a contrast between ordinary names and one that shakes the world.
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2500 BCE
1000+ CE
Galatians 3:28
New Testament
23 Now before faith came we were held in custody under the law, being kept as prisoners until the coming faith would be revealed. 24 Thus the law had become our guardian until Christ, so that we could be declared righteous by faith. 25 But now that faith has come, we are no longer under a guardian. 26 For in Christ Jesus you are all sons of God through faith. 27 For all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female—for all of you are one in Christ Jesus. 29 And if you belong to Christ, then you are Abraham’s descendants, heirs according to the promise.
Gospel of Philip 6:33
Nag Hammadi
If a pearl is cast down into the mud, it will not be more despised, nor will it be (more) precious if anointed with balsam. It remains, on the contrary, ever valuable to its master. This is the way it is with the children of God: Wherever they are, they remain ever valuable to their Father. Should you say, “I am a Jew,” no one will be moved. Should you say, “I am a Roman,” no one will be distressed. Should you say, “I am a Greek,” “a barbarian,” “a slave,” [“a free,”] no one will be troubled. [Should] you [say], “I am a Christian,” the [world] will shake.
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Notes and References
“... The initiated reader could see in 3:23-25 Paul’s declaration of the liberation of the elect—as ‘‘sons of God” (cf. 3:26) from the restraints and tutelege of the demiurge's law. One Valentinian teacher describes how those “baptized into God” (ef. 3:27) in the name of the Father, Son, and holy spirit, are “reborn” and “become higher than all the other powers.” ** Apparently referring to 3:27, the author of the Gospel of Philip says that “the living water is a body. It is fitting that we put on the living man. Because of this. when he is about to go down to the water he unclothes himself, so that he may put on this one.”’** Rheginos’ teacher adds that those who have died and been raised with the savior in baptism now “wear him.’ ** Those who still identify themselves in terms of racial and social distinctions, however (as Jews, Greeks, slaves, or free; ef. 3:28) are not yet truly Christian.*’ ...”
Pagels, Elaine Hiesey
The Gnostic Paul: Gnostic Exegesis of the Pauline Letters
(p. 108) Fortress Press, 1975
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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