114 Secret Mystical Sayings of Jesus: The Gospel of Thomas Explained
114 Secret Mystical Sayings of Jesus: The Gospel of Thomas Explained
Among the trove of ancient texts discovered in the Egyptian desert at Nag Hammadi, one stands apart as arguably the most important: The Gospel of Thomas. A tantalizing debate places its creation around 120 CE. Yet, some experts argue it could be even older than the canonical gospels, pointing to its unique structure as evidence that it was not copied from Matthew, Mark, or Luke. If you open its pages expecting the familiar stories of Jesus’s life, you will find none. There is no narrative here. There are no miracles, no journey to Jerusalem, and, most strikingly, not a single word about his crucifixion or resurrection. Instead, the Gospel of Thomas presents a collection of 114 secret sayings allegedly penned by Didymus Judas Thomas, the well-known apostle of Jesus, whose name, “Didymus,” seems to identify him as Jesus’s own twin brother. Though that is debated, this gospel presents a radically different version of Jesus and his message. He is not a messiah who dies for the sins of the world, but an eternal teacher who reveals a profound, Gnostic-like truth: that within each of us is a divine light, a spark from a heavenly realm that has fallen and become trapped in the material world, which the text dismisses as a corpse. Our souls are drunk, forgetful of their divine origin. According to Thomas, salvation comes not from faith in an event, but from the liberating knowledge, or “gnosis,” found in Jesus’s sayings. By understanding them, one can strip off the prison of the physical body and return to the divine, not just to be saved, but to rule over the all.
The Gospel of Thomas begins by inviting the reader to embark on a profound spiritual journey. “These are the secret sayings that the living Jesus spoke and Didymus Judas Thomas recorded.” Saying one states: “And he said, ‘Whoever discovers the interpretation of these sayings will not taste death.‘” Jesus states that anyone who grasps the true meaning of his words in this gospel will attain a state of being where death holds no fear, or they may even achieve immortality itself. An alternative view is that “death” refers to a spiritual death, meaning that understanding these teachings will prevent a person from ever losing their faith. Saying two states: “Jesus said, ‘Those who seek should not stop seeking until they find. When they find, they will be disturbed. When they are disturbed, they will marvel, and will reign over all. And after they have reigned, they will rest.‘” Jesus explains that individuals searching for answers must be persistent. He warns that when they do find the truth, it will likely disturb them at first—a particular caution for those who are skeptical. However, once they manage to accept this newfound truth, their initial shock will give way to profound amazement.
Saying three states: “Jesus said, ‘If your leaders say to you, “Look, the Father’s 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. Rather, the Father’s kingdom is within you and it is outside you. When you know yourselves, then you will be known, and you will understand that you are children of the living Father. But if you do not know yourselves, then you live in poverty, and you are the poverty.‘” Jesus suggests that if you are told heaven is in the sky or the sea, then the birds and fish would get there before you. The real kingdom, he implies, is found within yourself. Discovering this internal peace reveals that you are a child of God and need little else. This promotes a form of self-reliance, urging followers to trust their inner selves over the words of leaders. It also subtly mocks religious figures who claim special knowledge of God. As Jesus teaches that God already resides within us, he adds that knowing yourself is essential to knowing God. To lack this self-knowledge is to experience the deepest spiritual poverty—to be poverty itself.
Saying four: “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. For many of the first will be last and will become a single one.‘” It seems odd for an old man to ask an infant about his place in life. Yet, this act demonstrates the old man’s profound respect and humility. He does not assume superiority based on age and sees the infant as an equal. This reflects the idea that in God’s eyes, everyone is a child. The Gospel of Thomas later reinforces this by portraying children as the purest and wisest beings because they have not been corrupted by life.
Saying five: “Jesus said, ‘Know what is in front of your face, and what is hidden from you will be disclosed to you. For there is nothing hidden that will not be revealed, and there is nothing buried that will not be raised.‘” In this saying, Jesus advises against obsessing over life’s hidden mysteries. He reassures Thomas that every question will eventually be answered, either through prayer or upon death when the soul reaches heaven. Instead, one’s focus should be on the present moment, which is what truly matters, rather than on hypotheticals or the unknowable.
Saying six: “His disciples asked him and said to him, ‘Do you want us to fast? How should we pray? Should we give to charity? What diet should we observe?’ Jesus said, ‘Don’t lie and don’t do what you hate, because all things are disclosed before heaven. After all, there is nothing hidden that will not be revealed, and there is nothing covered up that will remain undisclosed.‘” Jesus criticizes his disciples for their hypocrisy, telling them not to lie or do things they despise. He explains that God sees the intention behind their actions. If they perform religious duties like praying, donating, or fasting with a resentful attitude, God will know their actions lack integrity. In short, Jesus insists that these acts of faith should be performed willingly and joyfully as a true expression of humility and charity.
Saying seven: “Jesus said, ‘Lucky 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 will still become human.‘” This saying presents a paradox to illustrate a spiritual concept. The lion symbolizes the wild, beastial nature or the passions, while the human represents the higher, rational, and spiritual self. When the human eats the lion, the lower nature is consumed and transformed into the higher—a fortunate spiritual victory. Conversely, if the lion eats the human, the higher self is overcome and absorbed by the passions. This is a “foul” or wretched outcome. Yet, the text adds a twist: the lion will still become human, suggesting that even in this degradation, the divine spark within the human ultimately elevates the lower nature, though through a tragic process. The saying champions the deliberate spiritual effort to conquer and sublimate one’s lower instincts.
Saying eight: “And he 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.‘” Here, the wise fisher serves as a metaphor for God. Just as a fisherman keeps the large, valuable fish and throws the smaller ones back, some view this to mean that God will choose to keep the virtuous humans who have led good lives and will cast back those who have not. The Gnostic view of this saying is that those who are ready will be illuminated with gnosis and return to the Pleroma. The rest need more time to grow and expand their consciousness.
Saying nine: “Jesus said, ‘Look, the sower went out, took a handful of seeds, and scattered them. Some fell on the road, and the birds came and gathered them. Others fell on rock, and they didn’t take root in the soil and didn’t produce heads of grain. Others fell on thorns, and they choked the seeds, and worms ate them. And others fell on good soil, and it produced a good crop. It yielded sixty per measure and a hundred and twenty per measure.‘” This parable presents the sower as a metaphor for God, who scatters human souls across the earth like seeds. Some seeds—or souls—encounter misfortune or simply fail to thrive. Others, however, flourish and produce fruit, meaning they accomplish great things and draw closer to heaven.
Saying ten: “Jesus said, ‘I have cast fire upon the world, and look, I’m guarding it until it blazes.‘” The fire in this saying is open to several interpretations. It could symbolize the final judgment awaiting sinners, the transformative power of the Holy Spirit released after Jesus’s mission, or the rapid spread of his message across the world. Another view is that the fire represents the resurrection, with the crucifixion being the spark that ignited the global spread of his teachings.
Saying eleven: “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 come 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?‘” This saying suggests that two planes of existence will vanish, leaving only God’s realm. The phrases, “Those who are dead aren’t alive, and those who are living will not die,” seem obvious, but they carry deeper meaning. The dead are those living unrighteously, while the living who won’t die are those whose positive impact on the world grants them a form of immortality, either through their legacy or in God’s memory. “When you are in the light” refers to a state of enlightenment where one has attained a higher level of consciousness and understanding, often associated with Gnostic and mystical traditions. In this state, one is free from the limitations of the physical world and the illusions of duality. When Jesus talks about becoming divided after being one, he speaks of the experience of duality, the separation of self from the divine or the world, which is often described as the fall from a state of unity. The final question, “When you become two, what will you do?” challenges the individual to consider what choices they will make when they are in a state of duality, separated from the source. Will they continue down the path of material desire, or will they seek to return to unity?
Saying twelve: “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.‘” Aware that Jesus would not be with them forever, the disciples asked who would guide them after his departure. Jesus named James the Just, who was known as a brother of Jesus and was a natural choice to lead, as the respected head of the Jerusalem church for over fifteen years. James was someone Jesus clearly trusted to continue his work.
Saying thirteen: “Jesus said to his disciples, ‘Compare to me something and tell me what I am like.‘ Simon Peter said to him, ‘You are like a just messenger.‘ Matthew said to him, ‘You are like a wise philosopher.‘ Thomas said to him, ‘Teacher, my mouth is utterly unable to say what you are like.‘ Jesus said, ‘I am not your teacher. 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.‘” Jesus pulls Thomas aside, though it is unclear if it is out of approval or displeasure. Thomas had called Jesus his teacher and was described as intoxicated by the bubbling spring, meaning he was completely absorbed in Jesus’s teachings. Jesus then shares three secret sayings with him. But Thomas tells the other disciples he cannot repeat a single word for fear they would stone him for blasphemy. This suggests the words were highly controversial, with some speculating they were the true names of the Father, Son, and Holy Spirit. This highlights the Gnostic theme of spiritual truth requiring a kind of secret knowledge available only to those ready to receive it. Thomas was ready at that moment, but the rest were not.
Saying fourteen: “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. When you go into any region and walk about in the countryside, when people take you in, eat what they serve you, and heal the sick among them. After all, what goes into your mouth will not defile you. Rather, it’s what comes out of your mouth that will defile you.‘” Echoing saying six, Jesus repeats that insincere acts of faith are harmful. Fasting with ill intent brings guilt; praying without belief leads to condemnation; and donating for selfish reasons damages the spirit. He also gives practical advice for ministry: when in poorer regions, they should heal the sick and humbly accept whatever food is offered. As Jesus poetically states, “What defiles you is not the humble food that enters your mouth, but the insulting words that come out of it.“
Saying fifteen: “Jesus said, ‘When you see one who was not born of a woman, fall on your faces in worship. That one is your Father.‘” This saying points toward a profound theological concept rooted in Gnostic and early mystical thought. The one who was not born of a woman is not a human being but a reference to the divine, eternal origin of humanity, the perfect spiritual archetype, or the divine spark within. Jesus is directing his disciples to recognize and revere this divine source, which he identifies as the Father. Therefore, the saying is an instruction to turn away from the purely physical world and to recognize and worship the uncreated spiritual reality that is the ultimate source of one’s true self.
Saying sixteen: “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; there will be three against two and two against three. Father against son and son against father; and they will stand alone.‘” This saying is surprising, as Jesus, often a figure of peace, describes himself as a source of division. However, this reflects the reality that religion often creates conflict. Jesus acknowledges that his teachings will polarize the world, creating factions of those who follow him and those who do not.
Saying seventeen: “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 is quite clear. Jesus explains that he can grant a person divine perception, the ability to see, hear, feel, and think on a higher plane. He can share a wisdom and a way of experiencing the world that is otherwise impossible to achieve.
Saying eighteen: “The disciples said to Jesus, ‘Tell us, how will our end come?’ Jesus said, ‘Have you found the beginning then, that you are looking for the end? You see, the end will be where the beginning is. Congratulations to the one who stands at the beginning. That one will know the end and will not taste death.'” When asked about the end of the world, Jesus dismisses the question as unnecessary. Instead of a direct answer, he states that the end is contained within the beginning and that one cannot understand the end without first knowing the beginning. This suggests a cyclical or infinite concept of time, mirroring the true nature of God, where beginnings and endings are meaningless.
Saying nineteen: “Jesus said, ‘Congratulations to the one who came into being before coming into being. If you become my disciples and pay attention to my sayings, these stones will serve 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 concept is specific to Gnostic traditions. It involves the idea that a spirit exists before birth and also speaks of five trees in paradise that are unaffected by seasons. Anyone who comes to know these trees will escape death, implying that such knowledge is only possible for one who is already in paradise, free from death and life’s hardships.
Saying twenty: “The disciples said to Jesus, ‘Tell us what heaven’s kingdom is like.‘ He said to them, ‘It’s like a mustard seed, the smallest of all seeds, but when it falls on prepared soil, it produces a large plant and becomes a shelter for the birds of the sky.‘” Jesus compares the kingdom of heaven to a mustard seed. This highlights how something very small—like Jesus’s message—when planted in fertile ground (a receptive mind), can grow into something vast and powerful, large enough to shelter even the birds high in the sky.
Saying twenty-one: “Mary said to Jesus, ‘What are your disciples like?‘ He said, ‘They are like little children living in a field that is not theirs. When the owners of the field come, they will say, “Give us back our field.” They take off their clothes in front of them in order to give it back to them, and they return their field to them. For this reason, I say, if the owners of a house know that a thief is coming, they will be on guard before the thief arrives, and will not let the thief break into their house and steal their possessions. As for you, then, be on guard against the world. Prepare yourselves with great strength so the robbers can’t find a way to get to you. For the trouble you expect will come. Let there be among you a person who understands. When the crop ripened, he came quickly carrying a sickle and harvested it. Anyone here with two good ears had better listen.‘” Jesus refers to his disciples as innocent children living in a field (the world) that isn’t theirs. When the owner (God) returns, the disciples obediently strip off their clothes, which can be interpreted in a few ways. It could be a reference to Christian baptism, or it could be a metaphor for the soul shedding the body at death to return to the heavenly realm.
Saying twenty-two: “Jesus saw some babies nursing; he said to his disciples, ‘These nursing babies are like those who enter the Father’s kingdom.’ They said to him, ‘Then shall we enter the Father’s kingdom as babies?’ Jesus said to them, ‘When you make the two into one, when you make the inner like the outer and the outer like the inner, 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.‘” To enter the kingdom, Jesus says one must first become like a nursing child, showing a pure, dependent love for God, like that between a baby and its mother. One must overcome the distractions of the material world by merging the spiritual and physical into a single reality. A person will only be allowed into the kingdom once they strip themselves of the duality of the material and spiritual world and make them into one, or until a person has merged the soul and the body into one. Jesus speaks of making the male and female a single entity, same as the Hermetic ideals of oneness and unity of opposites.
Saying twenty-three: “Jesus said, ‘I shall choose you, one from a thousand and two from ten thousand, and they will stand as a single one.‘” This saying bluntly states that only a very small number of people will successfully meet the criteria outlined previously to enter heaven. The odds are stark: just one in a thousand and two in ten thousand will be chosen.
Saying twenty-four: “His disciples said, ‘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 a light within a person of light, and it shines on the whole world. If it does not shine, it is dark.‘” Jesus explains that some people have a light within them that illuminates the entire world. This light can be shared with others who are open to receiving it. Conversely, those who do not shine possess an inner darkness, indicating they are not righteous and are unlikely to see the kingdom of heaven.
Saying twenty-five: “Jesus said, ‘Love your friends like your own soul. Protect them like the pupil of your eye.‘” Here, Jesus gives a simple, profound instruction: love your brother as you love your own soul. In essence, treat others as you wish to be treated. He adds that you should protect your neighbor as diligently as you would protect the pupil of your own eye, promoting a life of nobility and virtue.
Saying twenty-six: “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.‘” Jesus points out our tendency to notice imperfections in others while ignoring our own much larger flaws. He implies that only when we are free from faults ourselves—a state achieved by becoming one—can we genuinely help others with their smaller imperfections.
Saying twenty-seven: “If you do not fast from the world, you will not find the Father’s kingdom. If you do not observe the Sabbath as a Sabbath, you will not see the Father.” Jesus advises his followers to “fast from the world,” meaning that becoming too entangled in worldly affairs will prevent them from finding the heavenly kingdom. Keeping the Sabbath as a Sabbath seems to imply that one should rest in a truly significant way and separate oneself from worldly concerns.
Saying twenty-eight: “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. But meanwhile, they are drunk. When they shake off their wine, then they will change their ways.‘” Jesus expresses his disappointment with humanity’s reaction to his message. He found mankind drunk, caught up in the illusion of the physical world. Despite being intoxicated, they were not “thirsty” for spiritual truth. This troubled him deeply as it seemed people were content to live and die in ignorance of their own true nature. Only after they shake off their wine—or awaken from this illusion—will they begin to seek the true reality of the heavenly kingdom.
Saying twenty-nine: “Jesus said, ‘If the flesh came into being because of spirit, that is a marvel. But if spirit came into being because of the body, that is a marvel of marvels. Yet I marvel at how this great wealth has come to dwell in this poverty.'” Jesus marvels at the symbiotic connection between a soul and the physical body, considering it a fantastic wonder. Yet he is also baffled that such a glorious vessel, the combination of spirit and flesh, can exist in a state of profound spiritual poverty.
Saying thirty: “Jesus said, ‘Where there are three deities, they are divine. Where there are two or one, I am with that one.‘” This saying can be interpreted as a reference to the Trinity: where two are present, the Father and the Holy Spirit, Jesus the Son is also there. It could also mean that divinity is incomplete without him and that the presence of the divine is not limited to boundaries like churches and other sacred places, but is everywhere to be experienced.
Saying thirty-one: “Jesus said, ‘No prophet is welcome on his home turf. Doctors don’t cure those who know them.‘” Jesus shares a piece of cryptic life wisdom. A prophet is unwelcome in his own village. Just as a doctor is not trusted to heal those who know him, people who knew these figures as immature children find it difficult to see them as respected practitioners or a divine messenger, as their past image clouds their present authority.
Saying thirty-two: “A city built on a high hill and fortified cannot fall, nor can it be hidden.” The fortified city in this parable is a metaphor for faith in God. Jesus encourages his disciples by telling them they are citizens of this kingdom built on a high mountain that cannot be shaken by earthquakes, battered by wind, or stormed by armies. This unwavering belief provides them with all the security they need.
Saying thirty-three: “Jesus said, ‘What you will hear in your ear, in the other ear proclaim from your rooftops. After all, no one lights a lamp and puts it under a basket. Nor does one put it in a hidden place. Rather, one puts it on a lampstand so that all who come and go will see its light.‘” Jesus instructs his disciples that when they learn the truth, they must listen carefully to fully understand it. Once they grasp it, they are to proclaim it from the rooftops, sharing their knowledge widely like a lamp. The truth should be displayed proudly to guide others, not hidden away.
Saying thirty-four: “Jesus said, ‘If a blind person leads a blind person, both of them will fall into a hole.‘” In this straightforward parable, Jesus explains that the blind cannot lead the blind. A person who does not understand God’s truth cannot possibly explain it to someone else.
Saying thirty-five: “Jesus said, ‘One can’t enter a strong person’s house and take it by force without tying his hands; then one can loot his house.‘” Here, Jesus teaches that if one’s faith is sufficiently strong, it becomes unbreakable. If you believe in God as deeply as you claim, your ideals cannot be shaken or stolen by others unless you first allow doubt to weaken your resolve.
Saying thirty-six: “Jesus said, ‘Do not fret from morning to evening and from evening to morning about your food, what you’re going to eat, or about your clothing, what you’re going to wear. You’re much better than the lilies which neither card nor spin. As for you, when you have no garment, what will you put on? Who might add to your stature? That very one will give you your garment.‘” This is a powerful call from Jesus to live without anxiety about material needs. He encourages his followers to release their worries about what they will eat or wear, suggesting that such concerns are a distraction from a more profound spiritual reality. By pointing to the lilies that are beautifully adorned without any effort, Jesus illustrates that a higher power provides for his creation.
Saying thirty-seven: “His disciples said, ‘When will you appear to us and when will we see you?‘ Jesus said, ‘When you strip without being ashamed and you take your clothes and put them under your feet like little children and trample them, then you will see the Son of the living one, and you will not be afraid.‘” The disciples ask when they will see Jesus again. He replies that it will only happen when they can stand naked without shame and stomp on their clothes like little children. “Clothes” here may symbolize one’s preconceived beliefs about God. By shedding these and returning to a state of childlike innocence, free from shame, they will finally see him. Another interpretation is that they will see him after they shed their physical bodies in the afterlife.
Saying thirty-eight: “Jesus said, ‘Often you have 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 serves as a warning that Jesus will not always be physically present with his disciples. While he is with them, finding comfort and belief in his words is easy. However, when he is gone, they will have to work much harder to maintain their faith.
Saying thirty-nine: “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. As for you, be as sly as snakes and as simple as doves.‘” Jesus explains that religious and political authorities have seized control of spiritual understanding. These powerful figures not only fail to understand the knowledge they possess, but also prevent ordinary people from accessing it. In response, Jesus advises his followers to be as innocent as doves to avoid attracting unwanted attention, but also as wise as serpents to skillfully navigate past these authorities in their quest for truth.
Saying forty: “Jesus said, ‘A grapevine has been planted apart from the Father. Since it is not strong, it will be pulled up by its root and will perish.‘” Jesus uses the analogy of a grapevine to explain that anything planted outside of God’s influence, including a person living a life without God, will be spiritually malnourished. In the end, it will be uprooted and destroyed.
Saying forty-one: “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 teaches a lesson about gratitude. Jesus shows that those who are appreciative will always feel they have an abundance. In contrast, those who believe they have nothing will suffer a true sense of loss when even the little they thought they had is taken from them.
Saying forty-two: “Jesus said, ‘Be passerby.‘” Jesus is advising his disciples not to become too invested in the physical world, as they are merely passing by on their journey to the spiritual realm. They should observe and learn without putting down permanent roots.
Saying forty-three: “His disciples said to him, ‘Who are you to say these things to us?’ ‘You don’t understand who I am from what I say to you. Rather, you have become like the Judeans, for they love the tree but hate its fruit, or they love the fruit but hate the tree.‘” When his disciples question how he knows so much, Jesus replies by comparing them to people who love a tree but hate its fruit, or vice versa. He means that people are inconsistent; they will either love him but find his message difficult, or they will love his message but reject him as the messenger.
Saying forty-four: “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 idea of blasphemy against the Holy Spirit being the only unforgivable sin is a highly discussed theological concept and a pretty complex one. Here in the Gospel of Thomas, however, more context is added that I think gives it more meaning from the Gnostic lens. Here the Father is brought up, which is commonly referred to as the Demiurge. And in some books, like the Apocryphon of John, the Holy Spirit is the supreme God, or the “All.” So it would make more sense that blaspheming the supreme God would be much more severe than the Father. The Holy Spirit is within us; so to blaspheme against it is to undermine our very essence.
Saying forty-five: “Jesus said, ‘Grapes are not harvested from thorn trees, nor are figs gathered from thistles, for they yield no fruit. Good persons produce good things from their store. Bad persons produce bad things from the corrupt store they have in their heart and say bad things. For out of the abundance of the heart, they produce bad things.‘” This saying emphasizes the importance of a pure heart and sincere intentions. A person’s outward actions and words are merely the overflow of what resides within them. Just as a tree cannot produce fruit that is contrary to its nature, a person cannot produce genuine goodness if their inner self is filled with malice or corruption. The quality of one’s spirit determines the quality of one’s life.
Saying forty-six: “Jesus said, ‘From Adam to John the Baptist, among those born of women, no one is greater than John the Baptist, such that his eyes should not be averted. But I have said that whoever among you becomes a child will know the kingdom and will become greater than John.‘” This is a significant statement regarding the hierarchy of spiritual greatness. While John the Baptist was the greatest of the prophets, the Gospel of Thomas positions the “child”—the one who has shed the ego and returned to a state of simplicity and innocence—as superior. This reinforces the core Gnostic teaching that the path to the divine is found through a return to the purity of one’s original state, transcending the worldly status and wisdom of even the most celebrated figures.
Saying forty-seven: “Jesus said, ‘A person cannot mount two horses or bend two bows. And a servant cannot serve two masters, or that servant will honor the one and offend the other. No person drinks aged wine and immediately wants to drink new wine. New wine is not poured into old wineskins, or they will burst, and old wine is not poured into a new wineskin, or it will spoil. An old patch is not sewn onto a new garment, since a tear would result.‘” Jesus uses these metaphors to explain that one cannot simultaneously embrace the old world—the material, ego-driven life—and the new kingdom. These two states of being are fundamentally incompatible. Trying to hold on to both will only lead to spiritual ruin. One must be willing to leave behind the “old” ways completely to truly grasp the “new” truth. This reflects the necessity of a radical, total transformation in one’s life.
Saying forty-eight: “Jesus said, ‘If two make peace with each other in this single house, they will say to the mountain, “Move,” and it will move.‘” Here, “the house” represents the human being, and “two” signifies the duality of soul and spirit. When these internal aspects are at peace and integrated, the individual gains immense power, effectively manifesting the will of God, symbolically moving mountains. It is a testament to the internal strength and harmony that comes from alignment with the divine.
Saying forty-nine: “Jesus said, ‘Congratulations to the solitary and the chosen, for you will find the kingdom. For you have come from it, and you will return to it.‘” The “solitary” refers to those who have separated themselves from the illusions of the material world and have achieved a state of spiritual independence. Because they recognize their divine origin, they are the “chosen” ones who are not bound by the cycle of life and death. They realize that they belong to the kingdom and are merely completing a journey back to their true home.
Saying fifty: “Jesus said, ‘If they say to you, “Where did you come from?” say to them, “We have come from the light, where the light has come into being by itself, established itself, and appeared in their image.” If they say to you, “Who are you?” say, “We are his children, and we are the chosen of the living Father.” If they ask you, “What is the sign of your Father in you?” say to them, “It is motion and rest.”‘” This saying provides the disciples with a “script” of sorts, teaching them how to answer questions about their nature and origin. By identifying as children of the light, they acknowledge their divine ancestry. The answer to the sign of the Father—”motion and rest”—is particularly profound. It captures the paradoxical nature of the divine: God is both the active force of creation and the eternal, unchanging stillness at the core of all existence. To embody this is to be in total harmony with the source.
Saying fifty-one: “His disciples said to him, ‘When will the rest for the dead take place, and when will the new world come?’ He said to them, ‘What you are looking for has come, but you do not know it.'” The disciples remain trapped in the linear, future-oriented mindset. Jesus repeatedly corrects this, pointing out that the reality they seek—the Kingdom, the new world, the state of rest—is already present. The problem is not that the kingdom has not arrived; it is that they are blind to it because they are still looking for it outside themselves. True spiritual perception requires a shift in focus from the external to the internal.
Saying fifty-two: “His disciples said to him, ‘Twenty-four prophets have spoken in Israel, and all of them spoke in you.’ He said to them, ‘You have ignored the living one right in front of you and have spoken only of the dead.'” Jesus expresses frustration that his followers are more interested in the words of past prophets than in the living truth standing directly before them. This underscores the Gnostic emphasis on the “Living Jesus”—a present, active guide rather than a historical figure whose words are merely to be studied or worshipped from afar.
Saying fifty-three: “His disciples said to him, ‘Is circumcision useful or not?’ He said to them, ‘If it were useful, their father would have fathered children already circumcised from their mother. Rather, the true circumcision in spirit has become completely useful.'” Jesus dismisses the importance of physical rituals or religious laws that have no impact on the soul. He prioritizes “circumcision in spirit”—a inward cutting away of the ego and worldly attachments. Rituals are merely external; the real work of transformation is internal and spiritual.
Saying fifty-four: “Jesus said, ‘Congratulations to the poor, for yours is heaven’s kingdom.'” This is a reversal of worldly values. In the material world, to be “poor” is to be disadvantaged. In the spiritual realm, however, being “poor”—meaning having nothing of the material world to cling to, and being empty of ego—is exactly what makes one eligible for the kingdom. It is the spiritual equivalent of shedding all baggage to be light enough to ascend.
Saying fifty-five: “Jesus said, ‘Whoever does not hate their father and their mother cannot be my disciple, and whoever does not hate their brothers and sisters and take up their cross in my way will not be worthy of me.'” This is one of the more jarring sayings in the text. “Hate,” in this context, is not an emotional command to despise one’s family. Instead, it is an instruction to transcend earthly attachments and biological loyalties that might distract one from the path of the spirit. One must prioritize the relationship with the Divine over even the closest human bonds. “Taking up one’s cross” implies a willingness to endure the suffering that comes with living according to these higher truths in a world that often opposes them.
Saying fifty-six: “Jesus said, ‘Whoever has come to know the world has discovered a corpse, and whoever has discovered a corpse, of that person the world is not worthy.'” This is the definitive Gnostic statement regarding the material world. By “discovering a corpse,” Jesus means recognizing that the physical world is ultimately transient, decaying, and empty of true life. Once a person sees through the illusion of the material, they are no longer defined by it or bound to it. They have transcended the “dead” world, and in that freedom, they become something that the world—in its limited, material state—can no longer contain or categorize.
Saying fifty-seven: “Jesus said, ‘The Father’s kingdom is like a person who had good seed. His enemy came by night and sowed a weed among the good seed. The person did not let the workers pull up the weed. He said to them, “No, lest you go to pull up the weed and pull up the wheat with it.” For on the day of the harvest, the weeds will appear, and they will be pulled up and burned.'” This parable teaches patience and the complexity of the human condition. We are a mixture of both light (the wheat) and shadow (the weeds). Attempts to violently eradicate our flaws can sometimes destroy the very essence of our being. One must be patient; through the light of awareness, the true nature of one’s actions will eventually be revealed, allowing the “weeds” to be separated naturally at the proper time.
Saying fifty-eight: “Jesus said, ‘Congratulations to the person who has labored and has found life.'” This is a simple validation of the path. It acknowledges that the spiritual journey is not easy; it is a labor, a struggle to peel back the layers of illusion and ego. But for those who endure and ultimately find “life”—the eternal, true existence of the spirit—the reward is beyond measure.
Saying fifty-nine: “Jesus said, ‘Look to the living one while you are alive, lest you die and then try to see the living one, and you will be unable to see.'” This is an urgent call to action. The opportunity to know the truth is limited to one’s physical lifespan. Once the opportunity for this realization has passed, one may find themselves in the same state of ignorance that characterized their life. The search for the divine must be the primary focus of one’s life, not an afterthought left for the afterlife.
Saying sixty: “They saw a Samaritan carrying a lamb on his way to Judea. He said to his disciples, ‘Why is that person carrying the lamb?’ They said to him, ‘So he can kill it and eat it.’ He said to them, ‘He will not eat it while it is alive, but only after he kills it and it becomes a corpse.’ They said to him, ‘Otherwise he can’t do it.’ He said to them, ‘You too, look for a place for yourselves in rest, lest you become a corpse and be eaten.'” Jesus uses this scene to provide a stark warning. The Samaritan must kill the lamb to consume it. If the disciples do not find their “rest”—their place in the spirit—they, too, will become mere matter, consumed by the material world. It is an invitation to transition from the state of being “eaten” (controlled by worldly forces) to the state of being the “eater” (the one who has mastery over their own spiritual destiny).
Saying sixty-one: “Jesus said, ‘Two will rest on a bed; the one will die, the other will live.’ Salome said, ‘Who are you, mister? You have climbed onto my bed and eaten from my table as if you are from someone else.’ Jesus said to her, ‘I am the one who exists from what is undivided. I was given some of what is my Father’s.’ ‘I am your disciple.’ ‘For this reason I say, if one is undivided, one will be filled with light, but if one is divided, one will be filled with darkness.'” This exchange highlights the importance of unity. To be “undivided” is to be integrated, centered, and fully aligned with the light. To be “divided”—to be fragmented by ego, desire, and worldly conflicts—is to be left in the darkness of the illusion. It suggests that even in identical circumstances, the outcome of the soul depends entirely on the state of inner unity one has achieved.
Saying sixty-two: “Jesus said, ‘I disclose my mysteries to those who are worthy of my mysteries. Do not let your left hand know what your right hand is doing.'” Jesus explains that truth is not for everyone; it is for those who are prepared to understand. The instruction to not let the left hand know what the right is doing is a call to selfless action. True virtue does not seek recognition or attention. It is a natural expression of the spirit, performed without ego or desire for reward, and therefore it remains pure.
Saying sixty-three: “Jesus said, ‘There was a rich person who had a lot of money. He said, “I will use my money to sow, reap, plant, and fill my granaries with fruit so that I will not lack anything.” This was what he was thinking in his heart. And in that night he died. Anyone here with two ears had better listen.'” This is a classic warning against the folly of material accumulation. The rich man plans for a long, prosperous future based on material wealth, entirely forgetting the fragility of his physical existence. His focus was entirely on the temporary, and in the end, his wealth was of no use to him. It is a reminder that true “wealth” is of the spirit, which is the only thing that survives the end of the physical life.
Saying sixty-four: “Jesus said, ‘A person had guests, and when he had prepared the dinner, he sent his servant to invite the guests. The servant went to the first and said to him, “My master invites you.” The guest said, “Some merchants owe me money; they are coming to me tonight. I have to go and give them orders. Please excuse me from the dinner.” He went to another and said to him, “My master has invited you.” The guest said to him, “I have bought a house, and I have been called for a day. I will not have time.” He went to another and said to him, “My master invites you.” The guest said to him, “My friend is getting married, and I am to prepare a banquet. I will not be able to come. Please excuse me from the dinner.” He went to another and said to him, “My master invites you.” The guest said to him, “I have bought a farm, and I am going to collect the rent. I will not be able to come.” The servant returned and said to his master, “Those you invited to the dinner have asked to be excused.” The master said to his servant, “Go out to the roads, bring in whomever you find so that they may dine.” Buyers and merchants will not enter my Father’s places.'” This parable illustrates how easily people become distracted by the mundane responsibilities and pleasures of life, missing the ultimate invitation to the divine banquet. Those who are too focused on their business, property, and social obligations fail to prioritize the spirit. The “poor” and those on the “roads”—the marginalized and the outsiders—are the ones who end up in the kingdom, because they have nothing to lose and nothing to distract them.
Saying sixty-five: “He said, ‘A person owned a vineyard and rented it to some farmers so they would work it and he would collect its crop from them. He sent his servant so the farmers would give him the vineyard’s crop. They grabbed him, beat him, and almost killed him. The servant went and told his master. The master said, “Perhaps they did not recognize him.” He sent another servant. The farmers beat that one as well. Then the owner sent his son. He said, “Perhaps they will respect my son.” Since those farmers knew that he was the heir to the vineyard, they grabbed him and killed him. Anyone here with two ears had better listen.'” This is a clear allegory for the history of the prophets and the rejection of the divine message. The vineyard is the world, the farmers are the authorities, and the servants and the son are the messengers of God. Those who control the “vineyard” (the institutions of the world) act with violence and greed to maintain their power, rejecting the true heirs of the message. It is a powerful critique of those who put worldly authority above divine truth.
Saying sixty-six: “Jesus said, ‘Show me the stone that the builders rejected. That is the cornerstone.'” The “rejected stone” is a recurring metaphor for the truth that is ignored, mocked, or dismissed by the people of the world (the builders). Yet, this truth is the foundation—the cornerstone—of the entire spiritual edifice. It is a reminder that the most important truths are often the ones the world finds the most inconvenient or unbelievable.
Saying sixty-seven: “Jesus said, ‘Whoever knows the all but fails to lack one thing, misses the all completely.'” This is a subtle but deep teaching. Knowing everything about the external world is useless if one lacks the one “thing”—the inner connection, the divine spark, or the gnosis. If you have all the knowledge of the world but lack the self-knowledge of the spirit, you have truly gained nothing. The “one thing” is the essential, the missing piece that makes the “all” meaningful.
Saying sixty-eight: “Jesus said, ‘Congratulations to you when you are hated and persecuted; and no place will be found, wherever you have been persecuted.'” This reinforces the idea that the truth is often at odds with the world. To be hated and persecuted for the sake of the spirit is not a sign of failure, but a badge of honor. It means you are living in a way that challenges the status quo. Furthermore, “no place will be found” suggests that those who follow the truth are not anchored to the world, and thus, cannot be caught or controlled by its systems of persecution.
Saying sixty-nine: “Jesus said, ‘Congratulations to those who have been persecuted in their hearts. They are the ones who have truly come to know the Father. Congratulations to those who are hungry, so the stomachs of those who want may be filled.'” The “hunger” here is not physical; it is a spiritual longing. Those who are truly hungry for the truth—who feel the emptiness and the lack—are the ones who are ready to be filled. The persecution in their hearts signifies an internal conflict between their divine nature and their material life, a conflict that ultimately leads them to know the Father.
Saying seventy: “Jesus said, ‘When you bring forth what is in yourselves, what you have will save you. If you do not have that in yourselves, what you do not have in yourselves will kill you.'” This is the essence of the Gnostic message. Your salvation is not external; it is already within you. You must bring it forth, reveal it, and live from it. If you do not tap into this inner divinity, you remain empty, and that lack of reality will eventually consume you. You are your own savior.
Saying seventy-one: “Jesus said, ‘I will destroy this house, and no one will be able to build it again.'” The “house” is the physical body or the structures of the world. Jesus declares that the material world is temporary and that its time is coming to an end. Once the true spiritual reality is revealed, the material illusion cannot be rebuilt. It is a statement of the ultimate victory of the spirit over matter.
Saying seventy-two: “A person said to him, ‘Tell my brothers to divide my father’s possessions with me.’ He said to him, ‘Mister, who made me a divider?’ He turned to his disciples and said to them, ‘I am not a divider, am I?'” Jesus refuses to participate in the petty squabbles over material inheritance. He is not interested in the division of worldly goods, as those things are ultimately meaningless. His focus is on the unity of the spirit, not the partitioning of property.
Saying seventy-three: “Jesus said, ‘The crop is plentiful, but the workers are few. So ask the Lord to send workers to the harvest.'” This reflects the urgency of the work. There is much truth to be shared and many souls to be helped, but few are truly prepared or willing to do the work of revealing the light. It is a call to seek more guidance and to be a worker in the service of the spirit.
Saying seventy-four: “He said, ‘Lord, there are many around the drinking trough, but there is nothing in the well.'” This suggests that many people are looking for spiritual fulfillment, but the sources they are turning to are empty. They are going to the wrong places, looking for truth in traditions or figures that have nothing to offer. It is a reminder to look for the “living water” that comes from the true source, not the empty troughs of the world.
Saying seventy-five: “Jesus said, ‘There are many standing at the door, but it is the solitary who will enter the bridal chamber.'” Many people are interested in the truth or are “standing at the door,” but few are willing to do the work of the “solitary”—to leave behind their attachments, their egos, and their distractions to fully enter into the union with the divine, which is symbolized by the bridal chamber. It emphasizes that commitment and preparation are essential for the ultimate spiritual experience.
Saying seventy-six: “Jesus said, ‘The Father’s kingdom is like a merchant who had a supply of merchandise and found a pearl. That merchant was prudent. He sold the merchandise and bought the pearl alone for himself. As for you, seek his treasure that is unfailing, that is enduring, where no moth comes to eat and no worm destroys.'” The pearl represents the supreme spiritual truth, the gnosis. Just as the merchant recognizes the value of the pearl and sells everything else to obtain it, the seeker of truth must be willing to let go of everything—their possessions, their ego, their worldly life—to acquire the one thing that is truly enduring. This is the only treasure that does not decay.
Saying seventy-seven: “Jesus said, ‘I am the light that is over all things. I am the all. The all has come out of me, and the all has returned to me. Split a piece of wood, I am there. Pick up the stone, and you will find me there.'” This is a powerful, pantheistic declaration of the immanence of the divine. Jesus is not a separate entity; he is the embodiment of the divine light that permeates all existence. To see the world with true vision is to see the divine in everything—in the wood, in the stone, in the entire material world. Everything is a manifestation of the same source.
Saying seventy-eight: “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 the powerful? They are dressed in soft clothes, and they cannot understand the truth.'” Jesus mocks the people who are looking for greatness in the wrong places. They look for leaders who are powerful, wealthy, and externally impressive, but these people are entirely blind to the truth. Their “soft clothes” symbolize their comfort and their entrapment in the material world. True truth is not found in the halls of power; it is found in the simplicity of the spirit.
Saying seventy-nine: “A woman in the crowd said to him, ‘Lucky are the womb that bore you and the breasts that nourished you.’ He said to her, ‘Lucky are those who have heard the word of the Father and have truly kept it. For there will be days when you will say, “Lucky are the womb that has not borne and the breasts that have not nourished.”‘” Jesus shifts the focus from biological relationships to spiritual ones. Being his mother or his brother is not what matters; what matters is hearing and living the truth. He also speaks of a time when the suffering of the world will be so great that childlessness will be considered a blessing, further distancing his teachings from the traditional value placed on physical life and procreation.
Saying eighty: “Jesus said, ‘Whoever has come to know the world has discovered the body, and whoever has discovered the body, of that person the world is not worthy.'” This is a variation of saying fifty-six, reiterating that the body is just another aspect of the material illusion. To know the world is to see it for the temporary, decaying container that it is. And once a person sees that, they have transcended the world’s power over them.
Saying eighty-one: “Jesus said, ‘Let the person who has become wealthy reign, and let the person who has power renounce it.'” This is a radical challenge to worldly structures. It suggests that those who have worldly success should step into their power, but only if they do so with a spirit of renunciation. It is not about holding onto wealth and power, but about transcending the desire for them entirely.
Saying eighty-two: “Jesus said, ‘Whoever is near me is near the fire, and whoever is far from me is far from the kingdom.'” This reinforces the transformative, burning nature of the truth. Being near Jesus is being near the fire of the spirit, which burns away the ego and purifies the soul. Those who are far from him are far from the kingdom, because they are still caught in the cold, dead darkness of the material world.
Saying eighty-three: “Jesus said, ‘The 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.'” The divine is always hidden behind the visible world. We see the image, the manifestation, but the true light—the source—is always obscured. We must learn to look through the image to find the light, even though that light is what is doing the hiding. It is a paradoxical teaching about the nature of revelation.
Saying eighty-four: “Jesus said, ‘When you see your likeness, you are happy. But when you see your images that came into being before you and that neither die nor become visible, how much you will have to bear!'” This is a profound reflection on the nature of self and the divine. We are happy when we see our own reflections, our own egos. But when we are confronted with the “images” of our true, eternal, pre-existing selves—the selves that do not die—it is a heavy, overwhelming experience. It is the weight of realizing who we really are.
Saying eighty-five: “Jesus said, ‘Adam came from great power and great wealth, but he was not worthy of you. For if he had been worthy, he would not have tasted death.'” This is a revisionist take on the story of Adam. Adam, despite his potential, failed because he succumbed to the material world and experienced death. He is a warning of what happens when one fails to fully realize their divine nature.
Saying eighty-six: “Jesus said, ‘Foxes have their dens and birds have their nests, but the Son of Man has no place to lay his head and rest.'” This is a testament to the life of the seeker who is not of this world. There is no comfort, no home, and no place of rest in the material world for the one who fully understands the truth. The seeker is a permanent traveler, forever moving toward the source.
Saying eighty-seven: “Jesus said, ‘How miserable is the body that depends on a body, and how miserable is the soul that depends on both.'” This is a warning against dependency. The physical body is miserable because it depends on other physical things for survival. The soul that depends on the body is even more miserable because it is trapped in the same cycle of dependence. True freedom is found only when the soul is no longer dependent on the body or the material world.
Saying eighty-eight: “Jesus said, ‘The angels and the prophets will come to you and give you what belongs to you. And you, give them what you have, and say to yourselves, “When will they come and take what is theirs?”‘” This suggests a reciprocal relationship between the seeker and the spiritual realm. The higher forces of light provide the wisdom and the truth, and the seeker must offer their own openness and readiness in return. The question “When will they come and take what is theirs?” implies that the spiritual realm is already waiting for the seeker to be ready to return to their true home.
Saying eighty-nine: “Jesus said, ‘Why do you wash the outside of the cup? Do you not understand that the one who made the inside is also the one who made the outside?'” This is another critique of external ritualism. If you wash only the outside of the cup, it is useless because the inside remains dirty. God created both the inside (the spirit) and the outside (the body/world). If you ignore the inside, you are failing to understand the creator.
Saying ninety: “Jesus said, ‘Come to me, for my yoke is easy and my lordship is gentle, and you will find rest for yourselves.'” This is a promise of peace. By following the path of the spirit, the seeker is freed from the heavy, crushing weight of the world’s expectations and attachments. The yoke of the spirit is “easy” because it is natural and true, leading to the only real rest.
Saying ninety-one: “They said to him, ‘Tell us who you are so that we may believe in you.’ He said to them, ‘You read the face of the sky and the earth, but you do not recognize the one who is right in front of you, and you do not know how to read this moment.'” The people are good at analyzing the external world—the signs of the sky and the earth—but they are blind to the immediate reality of the divine. They are looking for proof, but the proof is in the “reading” of the present moment. If they could truly see, they would know who he is without needing to ask.
Saying ninety-two: “Jesus said, ‘Seek and you will find. Yet what you asked me about in those days, I did not tell you then. Now I want to tell you, but you are not seeking it.'” The truth is always available, but the seeker must be actively searching for it. If they are not asking, they are not ready. The timing of revelation depends entirely on the readiness of the seeker.
Saying ninety-three: “Don’t give what is holy to dogs, lest they throw them on the manure pile. Don’t throw pearls to pigs, lest they make them into mud.” This is a caution about sharing sacred knowledge. Some people are not prepared for the truth and will only misuse, distort, or mock it. It is a reminder to be discerning about to whom and when you reveal the deeper mysteries.
Saying ninety-four: “Jesus said, ‘Whoever seeks will find, and to the one who knocks, it will be opened.'” This is the principle of persistence. If you are truly committed to the search, the way will open. It is a promise that the divine is responsive to those who are genuinely seeking.
Saying ninety-five: “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 is a moral instruction to practice selfless giving. Lending at interest is a worldly, transactional way of living. Giving without expectation of return is a spiritual act that frees the giver from attachment to the outcome.
Saying ninety-six: “Jesus said, ‘The Father’s kingdom is like a woman who took a little leaven and hid it in dough and made large loaves of bread. Anyone here with two ears had better listen.'” This is a metaphor for the growth of the spirit. A small amount of truth (the leaven), when hidden in the life of a seeker (the dough), can transform their entire existence (the large loaves). It is about the power of the inner truth to expand and change everything.
Saying ninety-seven: “Jesus said, ‘The Father’s kingdom is like a woman who was carrying a jar full of meal. While she was walking a long distance, the handle of the jar broke, and the meal spilled behind her along the road. She did not know it; she had not noticed a problem. When she reached her house, she put the jar down and found it empty.'” This is a warning about being unaware and distracted. The woman is so caught up in the journey that she does not notice that she is losing everything she is carrying. In the same way, people live their lives without realizing that they are losing their spiritual substance until it is too late and they arrive at their “house” empty.
Saying ninety-eight: “Jesus said, ‘The Father’s kingdom is like a person who wanted to kill a powerful person. He drew his sword in his own house and drove it into the wall to find out whether his hand would go into it. Then he killed the powerful person.'” This is about the necessity of preparation. Before taking on the great challenges of the spirit—like conquering the ego—one must test one’s own strength. You must be ready before you act.
Saying ninety-nine: “The disciples said to him, ‘Your brothers and your mother are standing outside.’ He said to them, ‘Those here who do what my Father wants, they are my brothers and my mother. They are the ones who will enter my Father’s kingdom.'” Again, Jesus emphasizes that spiritual kinship is far more important than biological ties. Doing the will of the Father is what defines the family of the spirit.
Saying one hundred: “They showed Jesus a gold coin and said to him, ‘The Roman officials want us to pay taxes.’ He gave them a gold coin and said, ‘Give the Roman officials what belongs to them, give the divine what belongs to the divine, and give me what is mine.'” This is a clever way of navigating the political world. Pay what you owe the institutions, but prioritize your debt to the divine, and acknowledge the truth that Jesus represents. It is a distinction between the demands of the world and the demands of the spirit.
Saying one hundred and one: “Whoever does not hate their father and mother as I do cannot be my disciple, and whoever does not love their father and mother as I do cannot be my disciple. For my mother, who gave birth to me, but my true mother gave me life.” This is a profound statement. It is not about hating one’s parents in the traditional sense, but about recognizing the difference between the source of one’s physical life and the source of one’s spiritual life. To be a disciple, you must have a different kind of love—a love that is based on the spirit, not the blood.
Saying one hundred and two: “Jesus said, ‘Damn the Pharisees, for they are like a dog sleeping in the cattle manger. For it neither eats nor lets the cattle eat.'” This is a sharp critique of the religious establishment. They are like a dog that prevents others from accessing the truth even though they have no interest in the truth themselves. They are a barrier to the kingdom.
Saying one hundred and three: “Jesus said, ‘Congratulations to the person who knows at what point the robbers will enter, so he can get up and muster his defense before they arrive.'” This is a call to vigilance. You must know your own vulnerabilities and be prepared to defend your spirit against the distractions and illusions of the world before they can take hold.
Saying one hundred and four: “They said to Jesus, ‘Come, let us pray today, and let us fast.’ Jesus said, ‘What sin have I committed, or how have I been defeated? But when the bridegroom leaves the bridal chamber, then let them fast and pray.'” Jesus rejects empty rituals. Fasting and praying are not meant to be mechanical obligations. They have a time and a place, specifically when the “bridegroom” (the presence of the divine) is not felt. If you are in union with the divine, you do not need these rituals; they are for those who are separated.
Saying one hundred and five: “Jesus said, ‘Whoever knows father and mother will be called the child of a prostitute.'” This is a cryptic saying, likely suggesting that identifying with biological origins (the father and mother) is to be trapped in the illusion of the flesh, which is seen as “prostitution” or a betrayal of the divine origin.
Saying one hundred and six: “Jesus said, ‘When you make the two into one, you will become sons of man, and if you say, “Mountain, move,” it will move.'” This reinforces the theme of unity. By integrating duality, one attains the power to move mountains—to manifest the will of the divine in the world.
Saying one hundred and seven: “Jesus said, ‘The kingdom is like a shepherd who had a hundred sheep. The largest one went astray. He left the ninety-nine and searched for the one until he found it. After he had labored, he said to the sheep, “I love you more than the ninety-nine.”‘” This is a radical expression of divine care. The one sheep that is lost—the one that has wandered from the truth—is the most precious because it represents the soul that has to be brought back to the light. The labor of the search is the expression of that love.
Saying one hundred and eight: “Jesus said, ‘Whoever drinks from my mouth will become like me, and I myself will become that person, and the truths will be revealed to that one.'” This is the ultimate goal of the Gnostic path: union. By taking in the truth (“drinking from his mouth”), the seeker becomes one with Jesus, and the divine truth is revealed through them. It is the dissolution of the ego into the divine.
Saying one hundred and nine: “Jesus said, ‘The kingdom is like a person who had a hidden treasure in his field without knowing it. And after he died, he left it to his son. The son did not know about it. He took the field and sold it. The one who bought it went to plow, found the treasure, and began to lend money at interest to whomever he wanted.'” This is a story about the tragedy of ignorance. The treasure—the divine truth—was right there in the field, but the son was too ignorant to see it and sold it. The person who bought the field and found the treasure is the one who understands and uses it. It is a reminder that the truth is always there, but you have to be the one who finds it.
Saying one hundred and ten: “Jesus said, ‘Whoever finds the world and becomes wealthy, let them renounce the world.'” This is a repetition of the earlier warning: if you have achieved worldly success, you must be willing to let it go. It is a distraction that can keep you from the true wealth of the spirit.
Saying one hundred and eleven: “Jesus said, ‘The heavens and the earth will roll up in your presence, and the one who lives from the living one will not see death.’ Does not Jesus say, ‘Whoever finds oneself, the world is not worthy of them’?” This is the final, powerful summary. The material world is temporary and will eventually pass away. The one who has found their true self—their divine identity—has already transcended death. Because they are not of the world, the world cannot hold them or understand them. They are beyond its reach.
Saying one hundred and twelve: “Jesus said, ‘Damn the flesh that depends on the soul. Damn the soul that depends on the flesh.'” This is a warning against the interdependency of the two. Each should be pure and distinct. The flesh should not drag the soul down, and the soul should not be dependent on the flesh for its sense of reality.
Saying one hundred and thirteen: “His disciples said to him, ‘When will the kingdom come?’ ‘It will not come by waiting for it. It will not be a matter of saying, “Here it is” or “There it is.” Rather, the Father’s kingdom is spread out over the earth, and people do not see it.'” The final answer to the most persistent question of the disciples: the kingdom is not a future event or a distant place. It is already here, present in the world. The only thing that prevents it from being seen is the blindness of humanity. It is an invitation to open one’s eyes and see the divine reality that is already present.
Saying one hundred and fourteen: “Simon Peter said to them, ‘Let Mary leave us, for women are not worthy of life.’ Jesus said, ‘Look, I will guide her to make her male, so that she too may become a living spirit, resembling you men. For every woman who makes herself male will enter the kingdom of heaven.'” This is the final, and perhaps most controversial, saying. In the context of Gnostic thought, “male” and “female” are symbols for different aspects of the soul. “Making herself male” is not about gender, but about transcending the perceived weakness of the feminine (often associated with the material and the emotional) to become a “living spirit”—an integrated, whole being that can enter the kingdom. It is about the complete transformation of the soul, regardless of the physical form.
