Interpretation

The work has factored into recent re-evaluations of ethics’ role in Gnosticism. The text—characterized as “a moral exhortation with a persuasive intent,” or a parenesis (Tite, “Exploration,” 276)—seemingly subverts the prevalent social order and proposes a new order for the community. The work indicates that currents of dissent were generally present within Gnosticism, and attests to Gnostic works’ focus not only on cosmological themes, but also on ethical ones.

The number of biblical references in The Interpretation of Knowledge suggest that it is meant to be an interpretation of several biblical texts, and is thus homiletic in nature (Pagels, Nag Hammadi Codices, 22). In one section, the author interprets texts of Christ’s teachings from Matthew. Elsewhere, the author uses Paul’s ideas in 1 Cor 12:14–21, 27 (among other similar Pauline writings) to show that the “church” is the body of Christ. Much like the church to which Paul wrote in 1 Corinthians, the community addressed was divided by jealousy over spiritual gifts. Thus, the author builds the thesis that the “church” is Christ’s body, but does so according to distinctively gnostic theology—in the author’s view, the jealousy plaguing the “church” emulates the evil god (the demiurge in broader gnosticism) who created the world, while the love of Christ represents the true God (Pagels, “Interpretation of Knowledge,” 427).

Based on the theology represented in the text and its proximity to Valentinian Exposition, which follows it, it could be viewed as specifically representing Valentinian Gnosticism in its perspective (Pagels, “Interpretation of Knowledge,” 428).