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The Gospel of Thomas: All 114 Sayings Explained in Plain Language
A clean, reader-friendly guide to the hidden sayings attributed to Jesus — arranged saying by saying for easier study, reflection, and spiritual reading.
Some texts comfort you. Others disturb you first. The Gospel of Thomas belongs to the second kind. It is not written like a biography of Jesus. It does not move from scene to scene. Instead, it gives the reader 114 sayings — sometimes clear, sometimes cryptic, and often designed to make the seeker stop and look inward.
This guide keeps the full 114-saying structure and presents each saying with a plain-language reflection so the reader can move through the text without getting lost in repeated academic padding.
Reader note: The Gospel of Thomas is a non-canonical early Christian text. This article approaches it as a historical, spiritual, and reflective work rather than as a replacement for the canonical Gospels.
Saying 1
(1) And he said, "Whoever finds the interpretation of these sayings will not experience death."
Saying 2
(2) Jesus said, "Let one who seeks not stop seeking until one finds. When one finds, one will be disturbed. When one is disturbed, one will marvel, and will reign over all."
Saying 3
(3) Jesus said, "If your leaders say to you, 'Look, the kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you."
While the Gospel of Thomas is not included in the canonical New Testament, its discovery in the Nag Hammadi Library in 1945 sparked significant interest among scholars and theologians. The sayings in this gospel often parallel those found in the Synoptic Gospels but are presented in a more aphoristic and cryptic manner.
Saying 4
(4) Jesus said, "The person old in days won't hesitate to ask a little child seven days old about the place of life, and that person will live."
The Gospel of Thomas reflects a distinct theological perspective and provides insights into early Christian thought. Scholars have debated the relationship between the sayings in Thomas and the canonical Gospels, examining the potential influences and shared traditions.
Saying 5
(5) Jesus said, "Recognize what is in your sight, and that which is hidden from you will become plain to you..."
The statements in the Gospel of Thomas often encourage self-awareness, spiritual seeking, and an understanding of the mysteries of existence. Some scholars argue that the Gospel of Thomas emphasizes the direct transmission of spiritual knowledge from Jesus to the individual seeker.
Saying 6
(6) His disciples questioned him and said to him, "Do you want us to fast? How shall we pray? Shall we give alms? What diet shall we observe?"
Jesus said, "Do not tell lies, and do not do what you hate, for all things are plain in the sight of heaven."
Saying 7
(7) Jesus said, "Blessed is the lion that the human will eat, so that the lion becomes human. And foul is the human that the lion will eat, and the lion still will become human."
It is essential to approach the Gospel of Thomas with an understanding of its historical context and its role in early Christian thought. Whether one views it as a valuable supplement to the canonical Gospels or as a divergent expression of Christian spirituality, the sayings in the Gospel of Thomas provide a thought-provoking exploration of the teachings attributed to Jesus.
Saying 8
(8) Jesus said, "The person is like a wise fisherman who cast his net into the sea and drew it up from the sea full of little fish. Among them, the wise fisherman discovered a fine large fish. He threw all the little fish back into the sea and easily chose the large fish. Anyone here with two good ears had better listen!"
Saying 9
(9) Jesus said, "Now the sower went out, took a handful (of seeds), and scattered them. Some fell on the road; the birds came and gathered them up. Others fell on the rock, did not take root in the soil, and did not produce ears. And others fell on thorns; they choked the seed(s) and worms ate them. And others fell on the good soil and produced good fruit: it bore sixty per measure and a hundred and twenty per measure."
The Gospel of Thomas often employs agricultural metaphors, drawing parallels between the cultivation of the land and the development of spiritual understanding. In this saying, the different types of soil symbolize the receptivity of individuals to the teachings of Jesus.
Saying 10
(10) Jesus said, "I have cast fire upon the world, and look, I'm guarding it until it blazes."
The use of fire as a metaphor signifies the transformative and purifying nature of the teachings of Jesus. It suggests a radical shift in consciousness that can ignite a spiritual awakening within individuals and, by extension, influence the world.
Saying 11
(11) Jesus said, "This heaven will pass away, and the one above it will pass away. The dead are not alive, and the living will not die. During the days when you ate what is dead, you made it alive. When you are in the light, what will you do? On the day when you were one, you became two. But when you become two, what will you do?"
Saying 12
(12) The disciples said to Jesus, "We know that you are going to leave us. Who will be our leader?"
Jesus said to them, "No matter where you are, you are to go to James the Just, for whose sake heaven and earth came into being."
Here, the mention of James the Just, believed by some to be Jesus' brother, adds an interesting layer to the narrative. It underscores the importance of communal connections and suggests a continuation of the teachings beyond Jesus' physical presence.
Saying 13
(13) Jesus said to his disciples, "Compare me to someone and tell me whom I am like."
Simon Peter said to him, "You are like a righteous angel."
Matthew said to him, "You are like a wise philosopher."
Thomas said to him, "Master, my mouth is wholly incapable of saying whom you are like."
Jesus said, "I am not your master. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended."
And he took him, and withdrew, and spoke three sayings to him. When Thomas came back to his friends, they asked him, "What did Jesus say to you?"
Thomas said to them, "If I tell you one of the sayings he spoke to me, you will pick up rocks and stone me, and fire will come from the rocks and devour you."
This saying portrays a moment of intimate teaching between Jesus and Thomas, emphasizing a profound connection beyond the traditional student-teacher relationship. The reluctance to reveal the teachings may suggest their esoteric and transformative nature, requiring a level of spiritual readiness.
Saying 14
(14) Jesus said to them, "If you fast, you will bring sin upon yourselves, and if you pray, you will be condemned, and if you give to charity, you will harm your spirits."
This saying challenges conventional religious practices, suggesting that external acts alone do not guarantee spiritual growth. Instead, the emphasis is placed on an authentic and sincere connection with the divine, transcending ritualistic observances.
Saying 15
(15) Jesus said, "When you see one who was not born of woman, fall on your faces and worship. That one is your Father."
This enigmatic saying introduces the idea of a transcendent and non-material existence, challenging conventional notions of birth and parenthood. It invites followers to recognize the divine essence in a form beyond human understanding.
Saying 16
(16) Jesus said, "Perhaps people think that I have come to cast peace upon the world. They do not know that I have come to cast conflicts upon the earth: fire, sword, war. For there will be five in a house: three will be against two, and two against three, the father against the son, and the son against the father. And they will stand as solitaries."
In this saying, Jesus acknowledges the potential conflicts that may arise as a result of his teachings, highlighting the transformative and divisive nature of spiritual truth. It underscores the challenge individuals may face in embracing a radical shift in consciousness.
Saying 17
(17) Jesus said, "I will give you what no eye has seen, what no ear has heard, what no hand has touched, what has not arisen in the human heart."
This statement points to the ineffable and transcendent nature of the spiritual insights Jesus offers. It encourages disciples to seek a level of understanding that goes beyond the limitations of the physical senses and the ordinary human experience.
Saying 18
(18) Jesus said, "The disciples are a joyous community. They have found the one they sought. They are sons of the living Father. But if the disciples have no master, then they are orphans."
This saying emphasizes the sense of fulfillment and unity found within the community of disciples who have discovered the teachings of Jesus. The idea of being "sons of the living Father" suggests a familial connection, while the absence of a master implies a potential sense of loss or abandonment.
Saying 19
(19) Jesus said, "Blessed is he who came into being before he came into being. If you become my disciples and listen to my words, these stones will minister to you. For there are five trees in Paradise for you; they do not change, summer or winter, and their leaves do not fall. Whoever knows them will not taste death."
This saying introduces the concept of pre-existence, suggesting a divine origin for those who become disciples. The reference to trees in Paradise, with their unchanging nature, symbolizes the eternal and unending life promised to those who embrace the teachings of Jesus.
Saying 20
(20) The disciples said to Jesus, "Tell us what the kingdom of heaven is like."
He said to them, "It is like a mustard seed. It is the smallest of all seeds, but when it falls on tilled soil, it produces a great plant and becomes a shelter for birds of the sky."
This parable illustrates the potential for immense growth and transformation from a small, humble beginning. The mustard seed represents the seed of spiritual truth, and its flourishing symbolizes the expansive impact of the kingdom of heaven on receptive hearts.
Saying 21
(21) Mary said to Jesus, "Whom are your disciples like?"
He said, "They are like children who have settled in a field that is not theirs. When the owners of the field come, they will say, 'Let us have back our field.' They undress in their presence in order to let them have back their field and to give it back to them. Therefore, I say, if the owner of a house knows that the thief is coming, he will begin his vigil before he comes and will not let him into his house of his domain to carry away his goods. You, then, be on your guard against the world. Arm yourselves with great strength, lest the robbers find a way to come to you, for the difficulty that you expect will (surely) materialize."
This saying employs the metaphor of children settling in a field not theirs, emphasizing the temporary nature of earthly existence. It advises disciples to be vigilant and spiritually prepared for the challenges that may arise from the world.
Saying 22
(22) Jesus saw some babies nursing. He said to his disciples, "These nursing babies are like those who enter the kingdom."
They said to him, "Then shall we enter the kingdom as babies?"
Jesus said to them, "When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter the kingdom."
This saying suggests that entering the kingdom involves transcending dualities and achieving a profound unity. The imagery of making the inner like the outer and the transformation of gender roles underscores the idea of spiritual oneness and harmony.
Saying 23
(23) Jesus said, "I shall choose you, one out of a thousand, and two out of ten thousand, and they shall stand as a single one."
This saying reinforces the theme of selection and unity within the community of followers. The image of individuals standing as a single one suggests a harmonious and interconnected spiritual existence, emphasizing the significance of collective spiritual growth.
Saying 24
(24) His disciples said to him, "Show us the place where you are, for we must seek it."
He said to them, "Anyone here with two ears had better listen! There is light within a person of light, and it shines on the whole world. If it does not shine, it is dark."
In response to the disciples' request, Jesus redirects their focus inward, highlighting the presence of inner light. This metaphorical light symbolizes spiritual insight and awareness, illuminating the entire world when cultivated within the individual.
Saying 25
(25) Jesus said, "Love your brother like your soul; guard him like the pupil of your eye."
This saying echoes the familiar theme of love and unity, emphasizing the profound connection between individuals. The comparison of a brother to one's soul and the pupil of the eye underscores the intimate and essential nature of this relationship.
Saying 26
(26) Jesus said, "You see the sliver in your friend's eye, but you don't see the timber in your own eye. When you take the timber out of your own eye, then you will see well enough to remove the sliver from your friend's eye."
This saying addresses the human tendency to judge others without self-awareness. It encourages introspection and personal growth before attempting to guide or criticize others, highlighting the importance of humility and self-improvement.
Saying 27
(27) "If you do not fast as regards the world, you will not find the kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the Father."
Here, Jesus emphasizes the importance of detachment from worldly concerns and the observance of spiritual practices. Fasting from the world and observing the Sabbath symbolize a dedication to higher spiritual principles, prerequisites for gaining access to the kingdom and understanding the Father.
Saying 28
(28) Jesus said, "I took my stand in the midst of the world, and in flesh, I appeared to them. I found them all drunk, and I did not find any of them thirsty. My soul ached for the children of humanity because they are blind in their hearts and do not see, for they came into the world empty, and they also seek to depart from the world empty."
This poignant saying depicts Jesus' compassionate observation of humanity's spiritual condition. The metaphor of being drunk without thirst suggests a lack of awareness and spiritual longing. Jesus expresses empathy for humanity's spiritual blindness and the unfulfilled search for meaning.
Saying 29
(29) Jesus said, "If the flesh came into being because of spirit, it is a wonder. But if spirit came into being because of the body, it is a wonder of wonders. Indeed, I am amazed at how this great wealth has made its home in this poverty."
This saying explores the relationship between the spiritual and the physical, presenting a paradox that challenges conventional understanding. The notion of spirit originating from the body or vice versa invites contemplation on the mysteries of existence and the divine.
Saying 30
(30) Jesus said, "Where there are three gods, they are gods. Where there are two or one, I am with him."
This saying emphasizes the divine presence in unity. It suggests that the essence of the divine is not limited by quantity but manifests in the oneness of spiritual understanding. The presence of Jesus is invoked in the context of unity, underscoring the spiritual significance of shared experience and harmony.
Saying 31
(31) Jesus said, "No prophet is accepted in his own village; no physician heals those who know him."
This saying reflects the challenge of familiarity and preconceived notions in recognizing the truth. Jesus acknowledges the difficulty of being accepted in one's own community and the potential resistance to healing from those who are familiar with the healer.
Saying 32
(32) Jesus said, "A city being built on a high mountain and fortified cannot fall, nor can it be hidden."
Here, Jesus uses the metaphor of a fortified city on a high mountain to illustrate the enduring and visible nature of spiritual truth. The imagery suggests strength, stability, and the impossibility of concealing the impact of profound spiritual understanding.
Saying 33
(33) Jesus said, "Preach from your housetops that which you will hear in your ear. For no one lights a lamp and puts it under a basket, nor does he put it in a hidden place. Rather, he sets it on a lampstand so that all who come in and go out will see its light."
This saying encourages the open sharing of spiritual insights and teachings. The lamp symbolizes the light of knowledge, and the imagery underscores the importance of making this knowledge accessible and visible to others for their benefit.
Saying 34
(34) Jesus said, "If a blind person leads a blind person, both of them will fall into a hole."
This warning emphasizes the consequences of following those lacking spiritual insight. The metaphorical "hole" signifies the pitfalls and challenges that may arise when individuals without true understanding attempt to guide others on their spiritual journey.
Saying 35
(35) Jesus said, "It is not possible for anyone to enter the house of a strong person and take it by force unless he binds his hands. Then he will loot his house."
This saying suggests the need for inner strength and self-mastery to protect oneself from spiritual plunder. The metaphorical "house" represents the individual's spiritual domain, emphasizing the importance of guarding one's inner self against negative influences.
Saying 36
(36) Jesus said, "Do not be concerned from morning until evening and from evening until morning about what you will wear."
This teaching addresses the common human preoccupation with material concerns. Jesus advises against excessive worry about clothing and material needs, encouraging trust in a higher, providential care that transcends worldly anxieties.
Saying 37
(37) His disciples said, "When will you become revealed to us and when shall we see you?"
Jesus said, "When you disrobe without being ashamed and take up your garments and place them under your feet like little children and tread on them, then will you see the son of the living one and you will not be afraid."
This enigmatic saying encourages a symbolic act of humility and innocence. The disciples are advised to disrobe without shame, symbolizing a surrender of ego and worldly concerns. The image of treading on garments suggests a rejection of material attachments, leading to a clear vision of the divine.
Saying 38
(38) Jesus said, "Many times have you desired to hear these sayings that I am speaking to you, and you have no one else from whom to hear them. There will be days when you will seek me and you will not find me."
This saying acknowledges the seekers' desire for spiritual knowledge and the transient nature of opportunities for receiving such teachings. It encourages a sense of urgency in pursuing spiritual understanding and the recognition that opportunities for enlightenment may be limited.
Saying 39
(39) Jesus said, "The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered nor have they allowed those who want to enter to do so."
Here, Jesus criticizes the religious authorities for obstructing access to spiritual knowledge. The "keys of knowledge" symbolize the understanding of divine truths, and the saying underscores the hindrance created by religious leaders who withhold or distort such knowledge.
As we continue to unravel the teachings embedded in the Gospel of Thomas, the richness and diversity of the sayings invite readers into a profound exploration of spiritual truths. Each saying contributes a unique facet to the mosaic of wisdom, challenging preconceptions and guiding seekers on a transformative journey toward deeper understanding and connection with the divine.
Saying 40
(40) Jesus said, "A grapevine has been planted outside of the Father, but being unsound, it will be pulled up by its roots and destroyed."
In this saying, Jesus uses the imagery of a grapevine planted outside of the Father to represent spiritual teachings that lack authenticity and truth. The unsound grapevine is destined for destruction, emphasizing the importance of genuine and rooted spiritual understanding.
Saying 41
(41) Jesus said, "Whoever has something in hand will be given more, and whoever has nothing will be deprived of even the little they have."
This saying highlights the principle of spiritual growth and responsibility. Those who possess spiritual insights and understanding will continue to receive more, while those who neglect or lack spiritual awareness may lose even the little understanding they have.
Saying 42
(42) Jesus said, "Be passersby."
This concise saying suggests an attitude of detachment and impermanence toward worldly affairs. The directive to be passersby encourages followers to navigate through life without becoming overly attached to the transient and ephemeral aspects of the material world.
Saying 43
(43) His disciples said to him, "Who are you, that you should say these things to us?"
Jesus said to them, "You do not realize who I am from what I say to you, but you have become like the Jews, for they (either) love the tree and hate its fruit (or) love the fruit and hate the tree."
This exchange emphasizes the importance of discernment. Jesus implies that the disciples should not judge him solely based on his words but should instead recognize the authenticity of his teachings. The reference to the Jews loving either the tree or its fruit serves as a cautionary analogy against divided allegiances.
Saying 44
(44) Jesus said, "Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the son will be forgiven, but whoever blasphemes against the Holy Spirit will not be forgiven, either on earth or in heaven."
This saying introduces the concept of blasphemy against the Holy Spirit as an unforgivable offense. It underscores the significance of recognizing and honoring the divine presence within, emphasizing the importance of spiritual discernment.
Saying 45
(45) Jesus said, "Grapes are not harvested from thorn trees, nor are figs gathered from thistles, for they yield no fruit. A good person brings forth good from his storehouse; an evil person brings forth evil things from his evil storehouse, which is in his heart, and says evil things. For out of the abundance of the heart, the mouth speaks."
This saying uses agricultural metaphors to illustrate the principle of cause and effect. It emphasizes that the nature of one's actions and words is a reflection of the inner state of the heart. The imagery of harvesting fruit from appropriate trees underscores the importance of cultivating goodness within.
Saying 46
(46) Jesus said, "From Adam to John the Baptist, among those born of women, no one is so much greater than John the Baptist that his eyes should not be averted. But I have said that whoever among you becomes a child will recognize the (Father's) kingdom and will become greater than John."
Here, Jesus acknowledges the greatness of John the Baptist among those born of women but points to the transformative potential of becoming like a child in spiritual receptivity. The childlike qualities of innocence, openness, and humility are emphasized as keys to recognizing the Father's kingdom.
Saying 47
(47) Jesus said, "It is impossible for a person to mount two horses or to stretch two bows. And it is impossible for a servant to serve two masters; otherwise, he will honor the one and treat the other contemptuously."
This saying underscores the principle of undivided commitment. The imagery of mounting two horses or serving two masters emphasizes the difficulty of maintaining conflicting allegiances. It encourages followers to wholeheartedly dedicate themselves to the spiritual path without divided loyalties.
Saying 48
(48) Jesus said, "If two make peace with each other in this one house, they will say to the mountain, 'Move Away,' and it will move away."
This saying conveys the transformative power of inner harmony and unity. The metaphorical mountain represents obstacles or challenges, and the idea is that when individuals find peace within themselves and with each other, seemingly insurmountable difficulties can be overcome.
Saying 49
(49) Jesus said, "Blessed are the solitary and elect, for you will find the kingdom. For you are from it, and to it you will return."
In this saying, Jesus highlights the blessedness of those who choose a solitary and contemplative path. The solitude is seen as a means to connect with the kingdom, emphasizing the inner journey and the ultimate return to a divine origin.
Saying 50
(50) Jesus said, "If they say to you, 'Where did you come from?', say to them, 'We came from the light, the place where the light came into being on its own accord and established itself and became manifest through their image.' If they say to you, 'Is it you?', say, 'We are its children, and we are the chosen of the living Father.'"
This saying provides a response for those inquiring about the origin of the enlightened ones. It emphasizes a connection to the primordial light and portrays individuals as children of the living Father, underscoring a divine lineage.
Saying 51
(51) His disciples said to him, "When will the repose of the dead come about, and when will the new world come?"
He said to them, "What you look forward to has already come, but you do not recognize it."
In this exchange, Jesus challenges the disciples' expectation of a future event. He suggests that the awaited repose of the dead and the new world are already present, emphasizing the need for spiritual awareness to recognize the unfolding of divine realities.
Saying 52
(52) His disciples said to him, "Twenty-four prophets spoke in Israel, and all of them spoke in you."
He said to them, "You have omitted the one living in your presence and have spoken (only) of the dead."
This saying addresses the disciples' focus on past prophets and directs their attention to the living presence among them—Jesus himself. It underscores the importance of recognizing the contemporary manifestation of divine wisdom rather than dwelling solely on historical revelations.
Saying 53
(53) His disciples said to him, "Is circumcision beneficial or not?"
He said to them, "If it were beneficial, their father would beget them already circumcised from their mother. Rather, the true circumcision in spirit has become completely profitable."
In response to a question about the physical act of circumcision, Jesus emphasizes the spiritual dimension. He suggests that true circumcision occurs in the spirit, emphasizing an inner transformation over external rituals.
Saying 54
(54) Jesus said, "Blessed are the poor, for yours is the kingdom of heaven."
This saying echoes a familiar theme found in the canonical Gospels, emphasizing the blessedness of those who are spiritually humble and detached from material wealth. The promise of the kingdom of heaven is given to those who recognize their spiritual poverty.
Saying 55
(55) Jesus said, "Whoever does not hate his father and his mother cannot become a disciple to me. And whoever does not hate his brothers and sisters and take up his cross in my way will not be worthy of me."
This saying uses the strong language of "hate" to emphasize the need for prioritizing one's commitment to the spiritual path even over familial ties. It underscores the radical nature of discipleship, requiring a wholehearted dedication to the teachings of Jesus.
Saying 56
(56) Jesus said, "Whoever has come to understand the world has found (only) a corpse, and whoever has found a corpse is superior to the world."
This saying encourages a perspective that transcends worldly understanding. It suggests that those who recognize the transient and lifeless nature of the material world attain a superior understanding, pointing to the importance of spiritual insight.
Saying 57
(57) Jesus said, "The kingdom of the Father is like a person who had (good) seed. His enemy came by night and sowed weeds among the good seed. The person did not allow them to pull up the weeds; he said to them, 'I am afraid that you will go intending to pull up the weeds and pull up the wheat along with them.'"
This parable emphasizes patience and discernment in the face of challenges. The image of wheat and weeds growing together illustrates the coexistence of good and undesirable elements in the world, cautioning against hasty judgments and actions.
Saying 58
(58) Jesus said, "Blessed is the person who has toiled and has found life."
This saying acknowledges the value of spiritual effort and the discovery of true life. The emphasis on toil suggests that the journey toward spiritual understanding requires sincere effort and commitment.
Saying 59
(59) Jesus said, "Take heed of the living one while you are alive, lest you die and seek to see him and be unable to do so."
This saying emphasizes the urgency of seeking spiritual understanding during one's lifetime. The warning suggests that delaying the search for the "living one" may result in missed opportunities for enlightenment.
Saying 60
(60) He saw a Samaritan carrying a lamb and going to Judea. He said to his disciples, "That person is round about the lamb."
They said to him, "So that he may kill it and eat it."
He said to them, "While it is alive, he will not eat it, but only when he has killed it and it has become a corpse."
This enigmatic saying uses the imagery of a Samaritan and a lamb to convey a deeper message. It suggests that spiritual transformation requires a process, akin to the death of the ego or lower self before the higher self can emerge.
Saying 61
(61) Jesus said, "Two will recline on a couch; one will die, one will live."
Salome said, "Who are you mister? You have climbed onto my couch and eaten from my table as if you are from someone."
Jesus said to her, "I am the one who comes from what is whole. I was granted from the things of my Father."
This dialogue portrays Jesus as the one who comes from what is whole, emphasizing his divine origin. The imagery of reclining on a couch symbolizes the dual nature of existence, with one individual facing death and the other life.
Saying 62
(62) Jesus said, "It is to those who are worthy of my mysteries that I tell my mysteries. Do not let your left hand know what your right hand is doing."
This saying underscores the selective nature of the revelation of spiritual truths. The metaphor of the left hand not knowing what the right hand is doing suggests a level of secrecy or hiddenness surrounding certain mystical teachings, which are revealed only to those deemed worthy.
Saying 63
(63) Jesus said, "There was a rich person who had a great deal of money. He said, 'I shall invest my money so that I may sow, reap, plant, and fill my storehouses with produce, that I may lack nothing.' These were the things he was thinking in his heart, but that very night he died."
This parable warns against the illusion of security in material wealth. The sudden death of the rich person serves as a reminder of the impermanence of worldly possessions and the need for a focus on spiritual values.
Saying 64
(64) Jesus said, "A person had received visitors. And when he had prepared the dinner, he sent his servant to invite the guests.
He came to the first one and said to him, 'My master invites you.' He said, 'I have claims against some merchants. They are coming to me this evening. I must go and give them my orders. I ask to be excused from the dinner.'
He came to another and said to him, 'My master has invited you.' He said to him, 'I have just bought a house
(64 continued) and am required for the day. I shall not have any spare time.'
He went to another and said to him, 'My master invites you.' He said to him, 'My friend is going to get married, and I am to prepare the banquet. I shall not be able to come. I ask to be excused from the dinner.'
He went to another and said to him, 'My master invites you.' He said to him, 'I have just bought a farm, and I am on my way to collect the rent. I shall not be able to come. I ask to be excused.'
The servant returned and said to his master, 'Those whom you invited to the dinner have asked to be excused.' The master said to his servant, 'Go outside to the streets and bring back those whom you happen to meet, so that they may dine.' Businessmen and merchants will not enter the places of my Father."
This parable illustrates the rejection of divine invitations by those preoccupied with worldly concerns. The master's response, inviting others from the streets, conveys the inclusivity of God's call, which may be overlooked by those absorbed in material pursuits.
Saying 65
(65) He said, "There was a good person who owned a vineyard. He leased it to tenant farmers so that they might work it and he might collect the produce from them. He sent his servant so that the tenants might give him the produce of the vineyard. They seized his servant and beat him, all but killing him. The servant went back and told his master. The master said, 'Perhaps he did not recognize them.' He sent another servant. The tenants beat this one as well. Then the owner sent his son and said, 'Perhaps they will show respect to my son.' Because the tenants knew that it was he who was the heir to the vineyard, they seized him and killed him."
This parable echoes similar themes found in the Gospels and illustrates the rejection of messengers sent by God, culminating in the killing of the owner's son. It foreshadows the rejection and crucifixion of Jesus, emphasizing the resistance of some to divine guidance.
Saying 66
(66) Jesus said, "Show me the stone that the builders rejected: that is the cornerstone."
This saying draws on imagery from Psalm 118:22 and is also found in the canonical Gospels. It suggests that what may be initially overlooked or rejected by human judgment could be of central importance in divine plans—a metaphor for the significance of Jesus, rejected by some but crucial in God's redemptive purpose.
Saying 67
(67) Jesus said, "Whoever knows all, but lacks within, lacks everything."
This saying emphasizes the importance of inner transformation and self-awareness. It suggests that true knowledge goes beyond external understanding and encompasses the development of one's inner being.
Saying 68
(68) Jesus said, "Blessed are you when you are hated and persecuted. Wherever you have been persecuted, they will find no Place."
This saying echoes the beatitudes found in the canonical Gospels, emphasizing the blessedness of those who endure persecution for the sake of righteousness. The promise that persecutors will find no place suggests a transcendent reward for those who endure suffering for their faith.
Saying 69
(69) Jesus said, "Blessed are those who have been persecuted in their hearts. They are the ones who have truly come to know the Father. Blessed are those who go hungry, so that the stomach of the one in want may be filled."
This saying continues the theme of spiritual blessing in the face of persecution. It suggests that those who endure internal struggles and hunger for righteousness are on a path of true knowledge of the Father and compassion for others in need.
Saying 70
(70) Jesus said, "If you bring forth what is within you, what you have will save you. If you do not have that within you, what you do not have within you will kill you."
This saying underscores the importance of self-awareness and the expression of one's true self. It suggests that authenticity and inner truth lead to salvation, while a lack of inner understanding can lead to spiritual death.
Saying 71
(71) Jesus said, "I shall destroy [this] house, and no one will be able to build it [...]."
This fragmentary saying may be interpreted in various ways, but it could be seen as a metaphor for the transformative nature of Jesus' teachings. The idea of destroying a house may symbolize the dismantling of old structures or beliefs to make way for a new spiritual dwelling.
Saying 72
(72) Jesus said, "A person [in a certain village] said to him, 'Tell my brothers to divide my father's possessions with me.' He said to him, 'O person, who has made me a divider?' He turned to his disciples and said to them, 'I am not a divider, am I?'"
This saying addresses the request for material wealth and inheritance. Jesus distances himself from the role of a worldly judge or divider, redirecting attention to spiritual matters and discouraging a focus on earthly possessions.
Saying 73
(73) Jesus said, "The harvest is great but the laborers are few. Beseech the Lord, therefore, to send out laborers to the harvest."
This saying echoes a theme found in the canonical Gospels, emphasizing the abundance of spiritual opportunities (harvest) and the need for committed individuals (laborers) to spread the teachings. The call to beseech the Lord emphasizes the role of prayer in the recruitment of spiritual workers.
Saying 74
(74) He said, "O Lord, there are many around the drinking trough, but there is nothing in the cistern."
This cryptic saying may be interpreted in various ways. It could suggest a commentary on spiritual emptiness despite the abundance of worldly distractions. The cistern may symbolize inner resources, and the need for spiritual nourishment may be implied.
Saying 75
(75) Jesus said, "Many are standing at the door, but it is the solitary who will enter the bridal chamber."
This saying highlights the importance of solitude and individual spiritual effort. The imagery of entering the bridal chamber may symbolize a profound union with the divine, attainable by those who cultivate a solitary and contemplative path.
Saying 76
(76) Jesus said, "The kingdom of the Father is like a merchant who had a consignment of merchandise and discovered a pearl. That merchant was shrewd. He sold the merchandise and bought the pearl alone for himself. You too, seek his unfailing and enduring treasure where no moth comes near to devour and no worm destroys."
This parable compares the kingdom of the Father to a valuable pearl. The merchant's shrewdness lies in recognizing the surpassing worth of the pearl and sacrificing lesser goods for the sake of acquiring it. The message encourages seekers to prioritize the enduring spiritual treasure over transient material possessions.
Saying 77
(77) Jesus said, "I am the light that is over all things. I am all: from me all came forth, and to me all attained. Split a piece of wood; I am there. Lift up the stone, and you will find me there."
This saying emphasizes the omnipresence of Jesus as a divine and unifying force. The imagery of splitting wood and lifting a stone suggests that the divine presence is not confined to specific locations but permeates all of creation.
Saying 78
(78) Jesus said, "Why have you come out to the countryside? To see a reed shaken by the wind? And to see a person dressed in soft clothes, [like your] rulers and your powerful ones? They are dressed in soft clothes, and they cannot understand truth."
In this saying, Jesus challenges the superficial motives of those seeking him. The metaphor of a reed shaken by the wind suggests instability, and the reference to rulers and powerful individuals dressed in soft clothes highlights the contrast with the genuine pursuit of truth.
Saying 79
(79) A woman in the crowd said to him, "Blessed are the womb that bore you and the breasts that fed you." He said to her, "Blessed are those who have heard the word of the Father and have truly kept it. For there will be days when you will say, 'Blessed are the womb that has not conceived and the breasts that have not given milk.'"
This exchange redirects attention from a conventional expression of praise toward a deeper understanding of blessing. Jesus emphasizes the significance of hearing and keeping the word of the Father, suggesting that true blessedness transcends physical relationships.
Saying 80
(80) Jesus said, "Whoever has come to know the world has discovered a carcass, and whoever has discovered a carcass, of that person the world is not worthy."
This saying portrays the world as a lifeless carcass, emphasizing the contrast between spiritual understanding and worldly pursuits. The idea that the world is not worthy of those who have transcended it reinforces the theme of detachment from material concerns.
Saying 81
(81) Jesus said, "Let one who has become wealthy reign, and let one who has power renounce."
This saying challenges conventional notions of wealth and power. It suggests that true reign or authority comes from inner wealth and spiritual understanding, and those with worldly power should renounce it in favor of a higher, spiritual kingdom.
Saying 82
(82) Jesus said, "He who is near me is near the fire, and he who is far from me is far from the kingdom."
This saying employs the imagery of fire to represent the transformative and purifying nature of Jesus' presence. It suggests that proximity to Jesus is synonymous with proximity to the kingdom, emphasizing the significance of a close spiritual connection.
Saying 83
(83) Jesus said, "Images are visible to people, but the light within them is hidden in the image of the Father's light. He will be disclosed, but his image is hidden by his light."
This enigmatic saying suggests that the divine light within individuals is hidden by external images. The promise of disclosure implies a future revelation of the inner divine essence, beyond the limitations of visible images.
Saying 84
(84) Jesus said, "When you see your likeness, you rejoice. But when you see your images which came into being before you, and which neither die nor become visible, how much you will have to bear!"
This saying reflects on the nature of self-awareness and the challenges of recognizing one's true likeness. The mention of images that neither die nor become visible suggests a deeper, eternal aspect of existence that transcends physical appearances.
Saying 85
(85) Jesus said, "Adam came into being from a great power and a great wealth, but he did not become worthy of you. For had he been worthy, [he would] not [have experienced] death."
This saying presents an interpretation of the story of Adam, suggesting that although Adam came from a place of great power and wealth, he did not attain the worthiness needed to avoid death. It reflects on the spiritual implications of the human condition.
Saying 86
(86) Jesus said, "The foxes have their holes and the birds have their nests, but the son of man has no place to lay his head and rest."
This saying highlights the theme of detachment from worldly comforts. The image of foxes and birds having their places of rest contrasts with the son of man
(86 continued) who lacks a physical home or place to rest. Jesus, as the "son of man," emphasizes the transience of material attachments and the focus on a spiritual journey that transcends worldly comforts.
Saying 87
(87) Jesus said, "Wretched is the body that is dependent upon a body, and wretched is the soul that is dependent on these two."
This saying delves into the challenges of material existence and the interconnectedness of body and soul. The dependence of the body on another body and the soul on both highlight the inherent limitations and vulnerabilities of the physical and spiritual aspects of human existence.
Saying 88
(88) Jesus said, "The angels and the prophets will come to you and give to you those things you (already) have. And you too, give them those things which you have, and say to yourselves, 'When will they come and take what belongs to them?'"
This saying encourages a reciprocal exchange of spiritual insights and gifts. The idea that angels and prophets will come to give what one already possesses emphasizes the innate potential for divine knowledge within individuals. The call to give back suggests a communal sharing of spiritual wisdom.
Saying 89
(89) Jesus said, "Why do you wash the outside of the cup? Do you not realize that the one who made the inside is the same one who made the outside?"
This saying addresses the importance of inner purity and authenticity. The metaphor of washing the outside of a cup highlights the superficiality of external rituals if they are not accompanied by genuine inner transformation.
Saying 90
(90) Jesus said, "Come unto me, for my yoke is easy and my lordship is mild, and you will find repose for yourselves."
This invitation from Jesus reflects a message of comfort and reassurance. The imagery of a yoke being easy and a lordship being mild contrasts with the burdensome nature of external expectations, suggesting that a genuine connection with Jesus brings true repose.
Saying 91
(91) They said to him, "Tell us who you are so that we may believe in you."
He said to them, "You examine the face of heaven and earth, but you have not come to know the one who is in your presence, and you do not know how to examine the present moment."
This dialogue highlights the importance of recognizing the divine in the present moment. The reference to examining the face of heaven and earth suggests an outward focus, while Jesus redirects attention to the immediate and intimate presence of the divine within.
Saying 92
(92) Jesus said, "Seek and you will find. Yet, what you asked me about in former times and which I did not tell you then, now I do desire to tell, but you do not inquire after it."
This saying emphasizes the dynamic nature of seeking and the receptive attitude required for understanding deeper truths. Jesus expresses a willingness to share, but the seekers must actively inquire and show a readiness to receive the knowledge.
Saying 93
(93) "Do not give what is holy to dogs, lest they throw them on the dung-heap. Do not throw the pearls to swine, lest they grind it [to bits]."
This saying uses metaphorical language to convey the importance of discernment in sharing spiritual wisdom. The holy and precious teachings should be offered to those who are receptive and capable of understanding, while caution is needed to avoid disrespect or misuse.
Saying 94
(94) Jesus said, "One who seeks will find, and for one who knocks, it will be opened."
This statement reinforces the idea that the sincere seeker will discover the truth, and the one who actively seeks divine understanding will find doors of spiritual knowledge opening before them.
Saying 95
(95) Jesus said, "If you have money, do not lend it at interest. Rather, give [it] to someone from whom you will not get it back."
This saying addresses the ethical use of wealth and encourages a selfless approach to generosity. The suggestion to give without expecting repayment reflects a theme of compassion and detachment from material gain.
Saying 96
(96) Jesus said, "The kingdom of the Father is like a woman who was carrying a jar full of meal. While she was walking on a road, still some distance from home, the handle of the jar broke, and the meal emptied out behind her on the road. She did not realize it; she had noticed no accident. When she reached her house, she set the jar down and found it empty."
This parable portrays the unintentional loss of valuable contents due to a broken vessel. The image suggests the importance of self-awareness and attentiveness to the spiritual journey, cautioning against the loss of divine understanding through inattentiveness.
Saying 97
(97) Jesus said, "The kingdom of the Father is like a woman. She took a little leaven, concealed it in some dough, and made it into large loaves. Let him who has ears hear."
This parable employs the metaphor of leaven to convey the transformative and expansive nature of the kingdom of the Father. The small amount of leaven, when hidden in the dough, results in the creation of large loaves, symbolizing the growth and impact of divine influence.
Saying 98
(98) Jesus said, "The Father's kingdom is like a person who wanted to kill someone powerful. While still at home, he drew his sword and thrust it into the wall to find out whether his hand would go in. Then he killed the powerful one."
This enigmatic saying may be interpreted in various ways, but it could symbolize a strategic and premeditated approach to overcoming obstacles or challenges. The emphasis on testing and planning suggests a thoughtful and deliberate engagement with spiritual warfare.
Saying 99
(99) The disciples said to him, "Your brothers and your mother are standing outside."
He said to them, "Those here who do the will of my Father are my brothers and my mother. It is they who will enter the kingdom of my Father."
This response challenges traditional familial relationships and emphasizes the primacy of spiritual kinship. Jesus broadens the concept of family to include those who align with the divine will, highlighting the spiritual bond among followers.
Saying 100
(100) They showed Jesus a gold coin and said to him, "Caesar's men demand taxes from us."
He said to them, "Give Caesar what belongs to Caesar, give God what belongs to God, and give me what is mine."
This saying addresses the question of religious and secular obligations. Jesus emphasizes the importance of fulfilling civic duties by rendering to Caesar what is Caesar's, while also recognizing the distinct realm of divine devotion and acknowledging his unique authority.
Saying 101
(101) Jesus said, "Whoever does not hate [father] and mother as I do cannot be my [disciple], and whoever does [not] love [father] and mother as I do cannot be my [disciple]. For my mother [gave me falsehood], but [my] true [Mother] gave me life."
This saying uses strong language, stating that one must "hate" their earthly parents to be a disciple of Jesus. It emphasizes the radical nature of discipleship, where allegiance to the divine takes precedence over familial ties. The mention of falsehood from the earthly mother contrasts with the true life bestowed by the divine Mother.
Saying 102
(102) Jesus said, "Woe to the Pharisees, for they are like a dog sleeping in the manger of oxen, for neither does he eat nor does he let the oxen eat."
This metaphorical saying criticizes the Pharisees for hindering others from accessing spiritual nourishment. The comparison to a dog in the manger implies a selfish and obstructive attitude that prevents others from benefiting from divine teachings.
Saying 103
(103) Jesus said, "Fortunate is the person who knows at what point the robbers are coming. They will enter through the power of the world and rob. If the owner of the house knows that they are coming, he will begin his vigil before they arrive and will save his house from their hands."
This saying encourages vigilance and spiritual preparedness. The robbers symbolize negative influences or distractions that can enter through the power of the world. Awareness and readiness allow the individual to safeguard their spiritual "house" from these influences.
Saying 104
(104) They said to Jesus, "Come, let us pray today and let us fast."
Jesus said, "What is the sin that I have committed, or wherein have I been defeated? But when the bridegroom leaves the bridal chamber, then let them fast and pray."
This saying addresses the disciples' proposal for prayer and fasting. Jesus emphasizes a time for celebration and joy when the bridegroom is present. The imagery of the bridal chamber may symbolize a period of spiritual intimacy and closeness with the divine, suggesting that fasting and prayer are appropriate during times of spiritual absence or longing.
Saying 105
(105) Jesus said, "Whoever knows the father and the mother will be called the child of a whore."
This saying uses provocative language to convey the challenging nature of recognizing divine parentage. The term "child of a whore" may symbolize the difficulty and societal judgment that may accompany the understanding of spiritual origins.
Saying 106
(106) Jesus said, "When you make the two one, you will become children of humanity, and when you say, 'Mountain, move away,' it will move away."
This saying emphasizes the unity of opposites, suggesting that transcending dualities leads to a higher understanding. The ability to command a mountain to move symbolizes the transformative power that comes with achieving spiritual unity and insight.
Saying 107
(107) Jesus said, "The kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine and sought the one until he found it. After he had toiled, he said to the sheep, 'I love you more than the ninety-nine.'"
This parable conveys the compassionate nature of the divine. The shepherd's willingness to leave the majority to seek the one that went astray reflects the boundless love and concern for each individual soul, emphasizing the value of each unique journey.
Saying 108
(108) Jesus said, "Whoever drinks from my mouth will become like me; I myself shall become that person, and the hidden things will be revealed to him."
This saying suggests a transformative process through communion with Jesus. The idea of becoming like Jesus implies a spiritual assimilation, and the promise that hidden things will be revealed speaks to the deepening of spiritual insight and understanding.
Saying 109
(109) Jesus said, "The kingdom is like a person who had a treasure hidden in his field but did not know it. And [when] he died, he left it to his [son]. The son [did] not know about it either. He took over the field and sold it. The buyer went plowing, [discovered] the treasure, and began to lend money at interest to whomever he wished."
This parable illustrates the hidden nature of the kingdom of God. The lack of awareness by both the father and the son emphasizes the discovery of spiritual riches by those who may not initially recognize their value.
Saying 110
(110) Jesus said, "Let one who has found the world, and has become wealthy, renounce the world."
This saying echoes the theme of detachment from worldly possessions. The idea is that even if one attains wealth or success in the world, the path to spiritual understanding requires a renunciation of attachment to material gain.
Saying 111
(111) Jesus said, "The heavens and the earth will be rolled up in your presence, and one who is living from the living one will not see death."
This saying conveys the transcendence of those who attain spiritual life. The imagery of the heavens and the earth being rolled up suggests a transformative shift in perception, and the promise of not seeing death speaks to the eternal nature of spiritual existence.
Saying 112
(112) Jesus said, "Damn the flesh that depends on the soul; damn the soul that depends on the flesh."
This saying challenges the interdependence of body and soul. The language of "damn" underscores the potential pitfalls of relying excessively on either the physical or spiritual aspects of existence, suggesting the need for balance and harmony.
Saying 113
(113) His disciples said to him, "When will the kingdom come?"
Jesus said, "It will not come by watching for it. It will not be said, 'Look, here!' or 'Look, there!' Rather, the Father's kingdom is spread out upon the earth, and people do not see it."
In response to the disciples' inquiry about the arrival of the kingdom, Jesus emphasizes that it is not something that can be pinpointed or observed externally. The kingdom is already present and permeates the earth, but many fail to recognize it due to spiritual blindness.
Saying 114
(114) Simon Peter said to him, "Let Mary leave us, for women are not worthy of life."
Jesus said, "I myself shall lead her in order to make her male, so that she too may become a living spirit resembling you males. For every woman who will make herself male will enter the kingdom of heaven."
This exchange addresses the role of women in spiritual life. Jesus challenges the notion of worthiness based on gender and suggests a transformative process where women can attain a spiritual state resembling that of men. The emphasis is on the inner qualities rather than external distinctions.
Final Reflection
The Gospel of Thomas is not easy reading, and that is part of its force. It asks the reader to seek, question, discern, and recognize what is hidden in plain sight. Whether approached historically, spiritually, or symbolically, the 114 sayings remain powerful because they do not merely explain — they provoke awakening.
Gospel of Thomas Inspired Manuscript Wall Art
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