Although the Gospel of Thomas had access to the Q source just like a few of the canonized gospel books did, it is not one of the four canonical gospels in the Bible (and was not canonized at all). Yet the Gospel of Thomas still provides an in-depth insight into early Christian communities and more specifically into the life and specific sayings of Jesus. White argues that Didymus Judas Thomas (Jesus’ twin brother) was explicitly attributed the authorship of The Gospel of Thomas. Didymus Judas Thomas can be translated into English as “Twin Judas Twin.” Thomas approaches Jesus’s identity in a more heavenly, spiritual, holy, and wisdom engraved type of way, which is much different from the divine man who is portrayed in aretologies within the first three synoptic gospels. Although inherently counteracting each other’s beliefs and theology, the Gospel of Thomas draws similarities to the book of John which helps readers to draw insights about the more spiritual and abstract aspects of Jesus. And after reading about Jesus in the Gospel of Thomas, it is also important realize that there are no mentions of birth narratives, miracle stories, and travel chronicles. In addition, some of the most significant things that notably missing from the Gospel of Thomas is any mention of Jesus’ death, burial, and resurrection. Based off the chapters (1, 13, 17, 28, 38, 52, 59, 77, 90, 108) Jesus is not being portrayed as a suffering messiah but rather as a wisdom-loving sage who is extremely strict and secretive towards his disciples because they “have disregarded the living one who is in your presence, and have spoken of the dead” (Thomas 52).

The collections of Jesus sayings and dialogue with his disciples were complicated and hard to follow and comprehend at times, but it eventually paved the way to create an image of Jesus as a heavenly being who could only be understood at a level much above humanity. Jesus urges the importance of understanding his sayings in order to gain eternal life. In verse one of the sayings, Jesus says that “Whoever discovers the interpretation of these sayings will not taste death” (Thomas 1). Thomas sets up the gospel with having Jesus inform his followers that the words of Jesus have the key to eternal life. What Jesus says is truth, and ultimately the law of the kingdom. Understanding what Jesus says, and emulating his words and ways by how one lives their life is ultimately the key into the kingdom of heaven. And in verse two, Jesus explains what it takes to “reign over all.” Jesus explicitly says that “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” (Thomas 2).

Jesus speaks to his disciples as if he were a prophet (specifically in verses 13 and 17). Jesus has come to lead and usher the new age. And in the new age, the old things and those who have passed away are not relevant. Jesus is a figure that puts forth optimism to looking ahead and living life on earth following the instructions of the heavenly kingdom, which Jesus as messenger delivers. Jesus is a prophet and a messenger, here and now. He corrects his disciples and makes clear that he is omnipresent. Thomas chooses to make Jesus an approachable messenger when he integrates Jesus as gentle and someone in whom one can take rest, in addition to Jesus’s divinity. Jesus’s suffering and death is not mentioned in Thomas, instead, Thomas chooses to focus on the relationship that Jesus has into the eternal life and how in which to make life on earth one full of discipleship and love that most closely mirrors that of the divine and heavenly kingdom which Jesus portrays as the ultimate goal and idea of perfection.

Thomas portrays that the kingdom of heaven is a part of each of Jesus’s followers by nature and through the faith they gain and spread to new followers, with Jesus explicitly saying that “the kingdom is within you and it is outside you” (Thomas 3). The actual physical human condition is not what Jesus and the kingdom of heaven is concerned about. The human condition, as well as the earthly world is drunk and flawed within these sayings, as even nursing babies are within means of reaching the kingdom of heaven (Thomas 22). But when questions regarding the physicality and actions of humans are revealed, Jesus talks about the flaws of humanity for as a way of concentrating and placing strict laws on the human condition. Regardless, it is obvious that Jesus cares much more for the souls of humanity. The disciples ask Jesus in verse 53, “‘is circumcision useful or not?’”, (Thomas 53) in which Jesus responds, “‘If it were useful, their father would produce children already circumcised from their mother. Rather, the true circumcision in spirit has become profitable in every respect’” (Thomas 53). Over and over, throughout the sayings with the Gospel of Thomas, Jesus clearly disregards and takes the focus away from human and worldly things and puts it on the character of Jesus, the spirit and understanding of an individual. This is what truly makes an individual most like the image of Christ and kingdom of heaven. There is less importance on what someone eats or wears or does to his physical body. In addition, entering the kingdom of heaven according to Christ depends on an understanding of one’s own spiritual heart and relationship with Jesus. The earthly world and all its worries about the physical body, riches, and material possessions are intrinsically flawed; concluding that the only way to be obedient and Christ-like is to put all efforts on the spirit and finding your identity in Christ.

Thomas presents the exclusiveness of Jesus’ teaching to his insiders. The disciples know more than most due to their relationship with Christ and Christ makes it clear that “I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended” (Thomas 13). In addition, the following part of verse 13 makes it clear (through Thomas) that any secret revealed is not to be shared. Jesus reveals to his closest followers the keys and insights to achieve a place in the kingdom of heaven and to be reunited with Jesus again. This idea is also supported in verse 108 when Jesus says that “whoever drinks from my mouth will become like me; I myself shall become that person, and the hidden things will be revealed to him” (Thomas 108). Jesus implicitly makes it clear that those who are closest to him and listening to his teachings will become like him. And this would lead to gaining the knowledge of Jesus and gaining a spot in the kingdom of heaven just like Jesus.

White seems to paint the picture that Thomas is developing a form of Christianity that seems to go hand in hand to that of asceticism. This particular form of Christianity that is developed in the Gospel of Thomas appeals directly to the nature driven and overall spiritual individual. It could also be desirable to an individual and/or community that greatly lack physical/material possessions. In addition, it was probably an attraction and light of hope to those who doubted Jesus or lost faith post-crucifixion. Thomas and his representation of Jesus seem to extend the divine kingdom to anyone who can fully understand and articulate the words of Christ. The physical body and identity has no significance or value in these Jesus sayings. It is solely the role of the human soul and spiritual relationship with Jesus, God the Father, and the people on earth.