Texts in Conversation
Romans and the Gospel of Philip describe freedom from sin through a new kind of slavery. Philip makes the new service voluntary and directed toward those still without freedom, turning Paul's change of masters into an obligation to help other people.
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2500 BCE
1000+ CE
Romans 6:18
New Testament
16 Do you not know that if you present yourselves as obedient slaves, you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? 17 But thanks be to God that though you were slaves to sin, you obeyed from the heart that pattern of teaching you were entrusted to, 18 and having been freed from sin, you became enslaved to righteousness. 19 (I am speaking in human terms because of the weakness of your flesh.) For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.
Gospel of Philip 11:5
Nag Hammadi
He who has knowledge of the truth is free, and a free man sins not, because “he who sins is a slave to sin.” Truth is the Mother, but knowledge is the ‹Father›. Those who do not let themselves sin, the world calls them “free.” The knowledge of the truth makes those who do not let themselves sin to be lifted up, which means that they are made free, and it lifts them up above all things, but love builds up, and he who has been made free by means of knowledge is a slave because (he has) love for those who have not yet been able to obtain [the] freedom of knowledge. [However], it is knowledge that makes them able [to] become free.
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Notes and References
“... The second unique feature of this interpretation is the comparison of a ‘slave of sin’ (John 8:34) with a ‘slave because of love.’ The contrast of the ‘slave of sin’ with a slave to something wholesome is not unique (Rom 6:16–18), but its contrast with love for others does appear to be a novel interpretation and application of John 8:32, 34.26 The initial parallel with John 8:32, 34 (77.15–19) is then joined with 1 Cor 8:1 by the catchword ‘knowledge’, and these three passages are used to interpret one another (77.22–24), which produces a unique exegesis that links knowledge of the truth and freedom with an exhortation to love others. Irenaeus condemns the Valentinian converts who become exceptionally arrogant because of their knowledge (Haer. 3.15.2), but the exhortation in the Gos. Phil. to use this knowledge and freedom to love others is not uncommon in Valentinian literature.27 ...”
Zelyck, Lorne R.
John among the Other Gospels: The Reception of the Fourth Gospel in the Extra-Canonical Gospels
(p. 111) Mohr Siebeck, 2013
* 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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