First Apocalypse Of James

The First Apocalypse of James is a Gnostic apocalyptic writing. Its initial rediscovery was a Coptic translation as the third tractate of Codex V in the Nag Hammadi library. Additional copies were later found in Coptic as part of the Codex Tchacos and in Greek among the Oxyrhynchus Papyri. The text uses Valentinian theologoumena, leading to the belief that the original document was written in c. 200 AD. The content of the text is a dialogue between Jesus and James the Just. The text takes a docetic view of Jesus via his statements "you are not my brother materially" and "never have I suffered in any way, nor have I been distressed." The text prepares James for his death as a martyr by emphasizing spiritual redemption over material existence.

Summary

The text begins immediately with dialogue between James and Jesus. Jesus refers to himself as an image of God and explains that everything came from Him-who-is. He also speaks of femaleness and how it prepared for itself powers and gods, but it did not exist when he came forth. Jesus predicts that he will be seized the day after tomorrow, but his redemption will be near. He tells James to leave Jerusalem because it is a dwelling place of a great number of archons, and his redemption will be preserved from them. Jesus then explains the nature of the archons and the 72 heavens, which are their subordinates. He explains that Him-who-is has been given on account of them, and they are unnumbered. Jesus tells James that he will no longer be James but the One-who-is, and all those who are unnumbered will have been named when he casts away from his blind thought the bond of flesh that encircles him.

James asks Jesus how he can reach Him-who-is, given that the powers and hosts of the archons are armed against him. Jesus tells James that the powers are not armed against James specifically but against Jesus himself. Jesus expresses his concern for James, who has descended into great ignorance but has not been defiled by it, unlike those who have succumbed to it. Jesus acknowledges that he is not like them, but he has clothed himself with everything of theirs. James and Jesus discuss their respective states of mind and being, with Jesus acknowledging his faintheartedness before the anger of the archons. The text emphasizes the importance of knowledge and recollection in the pursuit of spiritual understanding and the attainment of salvation.

James expresses his fear of the powers that rule the world. Jesus reassures James that he will reveal to him his redemption and everything else, not only for James but for the sake of the faith of many people. After Jesus departs to be crucified, James suffers and is distressed until Jesus reappears to him and explains that he has not suffered and that the people have done him no harm. Jesus explains that the people exist as a type of the archons and that they deserve to be destroyed through them. Jesus warns James that he (Jesus) has stirred up great anger and wrath against himself but that it is necessary for the sake of others.

Jesus tells James that he will undergo suffering but encourages him to not be afraid. Jesus reveals to James that he (James) will be seized and face three toll collectors who take away souls by theft. Jesus instructs James to respond to their questioning by declaring himself a son of the Pre-existent Father and from the Pre-existent One. James should also acknowledge that the alien things they ask about are not entirely alien but are from Achamoth, who is the female and mistress of those things. Jesus explains that Sophia is the mother of Achamoth and the source of the imperishable knowledge that will redeem James. Jesus identifies himself and all the sons of the Pre-existent One as known by the disciples and hidden within them. Jesus instructs James to hide these things within himself and to reveal them to Addai, who will write them down and eventually pass them to Levi and his two sons.

James is reassured by Jesus that his soul will return to the Father after he is attacked by the archons. He asks about the seven women who were Jesus's disciples. Jesus discusses the spirits of thought, counsel, knowledge, and fear, and recalls a confrontation with the archon Adonaios. Jesus encourages James to cast away bitterness and lawlessness, and to beware of those who envy him. Jesus tells James to encourage Salome, Mariam, Martha, and Arsinoe. At the end of the text, James rebukes the archons before unknown speakers argue over the apparent martyrdom of James.

The Jewish Origins of the Apocalypse of James

Shechinah (Sophia) and Achamoth

In the text, the figure referred to as Sophia is described as the "Mother of Achamoth." In classical Jewish sources, Shechinah — the Divine Presence — is the manifestation of G-d’s immanence (Zohar, Bereshit 1:26).

The Shechinah, according to the ''Zohar'' and Arizal’s ''Etz Chaim'', is associated with Malchut and is the channel through which divine sustenance flows to the lower worlds. In the Apocalypse of James, when Sophia calls out to the higher realms, it parallels the Shechinah’s ascent and prayers described in Jewish texts (Zohar, ''Pekudei'').

Him-Who-Is (Ein Sof) and the Seventy-Two Measures

The "Him-Who-Is" referenced throughout the Apocalypse of James matches the Jewish concept of Ein Sof — the Infinite, Unknowable Source. Similarly, the "seventy-two measures" correspond precisely to the Shem HaMeforash, the 72-lettered Name of G-d, rooted in Torah passages (Exodus 14:19–21), a fundamental principle in Kabbalistic tradition (Tanya, ''Shaar HaYichud VeHaEmunah'').

The notion of hierarchical worlds with archons ("rulers") parallels the traditional structure of the Four Worlds (Atzilus, Beriah, Yetzirah, Asiyah), where forces known as klipot (shells) attempt to block divine light.

Redemption and Ascension

The text speaks of James’s coming redemption and ascent through hostile powers. In Kabbalah, this mirrors the soul’s journey through spiritual worlds, overcoming klipot to rejoin its Source.. The idea of "seizing the soul" by "toll collectors" resembles the kabbalistic concept of harmful angels, described in Talmudic and Zoharic traditions.

Moreover, the teaching that ultimate union with "Him-Who-Is" requires casting off the "bond of flesh" echoes authentic Torah views on death and the return of the soul to G-d, as stated: "And the dust returns to the earth as it was, and the spirit returns to G-d Who gave it" (Kohelet 12:7).

Jerusalem and the Cup of Bitterness

The critique of "Jerusalem" is not a denunciation of the city itself but an allegorical expression, also found in prophetic literature (see Yirmiyahu and Yechezkel), where Jerusalem symbolizes the collective spiritual state. In Kabbalah, the "cup of bitterness" reflects the Shechinah’s suffering during exile — when the Divine Presence is veiled and captured by the forces of evil (Zohar, ''Bechukotai'').

The Mystery of the Hebdomads (Seven or Twelve Rulers)

The text mentions "twelve hebdomads" (groups of seven or governances) and questions why, if Scripture speaks of seven, the Master reveals twelve.

In authentic esoteric Judaism, we find exactly this expansion in the celestial structure:

* The division of the sefirot in the upper worlds often presents itself in groupings of seven (the seven emotional sefirot) and also in twelve constellations or channels of influence (corresponding to the twelve months and tribes) .
* The expansion from seven to twelve is described in ''Sefer Yetzirah'' (Chapter 5), where creation is founded on three mother letters, seven double letters, and twelve elementary letters .
* Therefore, the view of multiple higher hierarchies is perfectly aligned with classical Kabbalistic cosmology.

Thus, the "mistake" of the ancient interpreter (who knew only seven) is explained exactly as the Torah reveals it: progressive levels of revelation of Sod (secret).

The "Descent" and the Redemption of the Righteous

The concept of descent into ignorance to maintain the purity of remembrance , as described to James, is a deeply Jewish theme:

* Yerida letzorech aliyah ("descent to elevation") is a Kabbalistic principle: the soul descends to lower worlds and then returns, raising the lost sparks (Zohar Bereshit; Arizal, ''Sha'ar HaGilgulim'' ).
* James's struggle against the "soul-stealing powers" directly refers to the struggle against the klipot (spiritual shells), which attempt to capture souls and prevent their return to the Ein Sof .

This language is consistently used in both the ''Zohar'' and the teachings of Baal HaTanya.

The Role of the Toll Collector — Crossing Guardians

In the Apocalypse of James, we see three "toll collectors" (toll collectors) who try to stop James' ascension.
This clearly reflects:

* ''The Talmud'' 's teaching (Masechet Shabbat 152b) about the Malachei Chabalah (angels of destruction) who confront souls in the afterlife crossing.
* In the ''Zohar'' , we learn that the soul must traverse seven palaces (Heichalot) and faces adverse forces in each .
* These tax collectors demand "proof" of spiritual purity—here expressed by James's response "I am a child of the Preexistent One," exactly as taught in the Midrash and Arizal on the divine origin of the neshamah (soul).

Sophia, Achamoth and Shechinah

The “mystery” of Sophia and Achamoth, if understood correctly, describes the relationship between the upper Shechinah (Binah, Ima Ila’ah) and the lower Shechinah (Malchut).

* Sophia is the Shechinah in the dimension of Binah, the "Upper Mother", which contains the hidden Wisdom.
* Achamoth is Malchut in exile, the Shechinah fallen into exile, suffering and seeking reparation — as described in the ''Zohar'' and ''Tikunei HaZohar'' .

Therefore, the “error” attributed to Achamoth of generating things in ignorance corresponds to the tradition of the Shechinah in Galut (exile) — without the direct influx of Zeir Anpin — which generates incomplete realities (Tikunei Zohar 22b).

The Mystery of the "Second Apparition" and Consolation

The description of the Lord appearing again to James after his ordeal expresses a very high concept:

* In the ''Zohar'' and ''Midrash'' , we learn that the Tzadik who suffers elevates not only his soul, but also corrects aspects of all creation (Zohar III, 135b).
* This "second coming" of personal revelation is analogous to what Kabbalah calls the gilui Shechinah — the revelation of the Divine Presence after the purification of trials .

Thus the narrative describes, in veiled language, the complete cycle of the soul's journey in Judaism: descent, struggle, suffering, ascent, and final union.

References

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Christian apocalyptic writings
James, 1
2nd-century Christian texts
Texts in Koine Greek
James, brother of Jesus
Nag Hammadi library