Following Judas: Conclusion

10. Conclusion

Though Judas remains a mysterious figure, a exploration of the facts we know of his life, his possible motives, and musings on his character provide insight for us today.  Looking over the Gospels, the Old Testament, the Apocrypha, Islamic interpretations, history, and art and literature, we see how the betrayal of Jesus plays out in our lives today.

We see how we play our own part as betrayer and how our desire to follow the Jesus we conjure in our mind can lead to this result.  We see the common Jesus' that we design today, and why we need to forsake these idols.  We see a greater need to follow Jesus for who He truly is.

I hope this has proved as interesting an exploration for you as it was for me.  It has been a very rewarding process of research and discovery.  One I hope to continue to develop and expand as I have the opportunity.

I look to have more series like this in the blog in the months ahead.  Perhaps not quite as long, but on various topics worth a deeper dive.

I would love to hear any feedback you have and any suggestions for future exploration.

Following Judas: Forsaking Judas

9. Forsaking Judas

With Judas identified within ourselves and our lives today, the next step becomes forsaking Judas and truly following Jesus for who He is.  This sounds right and natural, but is a lot more difficult in practice, because it involves setting aside a lot of idols.  Including the idols we make of Jesus.  The versions of Jesus that we wish he were or believe him to be as opposed to the God He is.  Versions like:

• The Jesus of 110% - The version that says in addition to salvation through faith alone, you have to keep this list of dos and don'ts perfectly.  This must all be done to please God.  To "earn" our salvation.  And who will punish us for the slightest little infraction.  As if there was ever anything we could do to be worthy or to earn it in the first place.  It's a version of a "Jesus and" theology that has existed since the day Jesus ascended to Heaven.  The same theology promoted by the Judaizers of the New Testament that Paul spoke against, teaching that new believers must also follow the Mosiac Law to the utmost degree.  A teaching that would put some form of salvation back in man's control, not just by grace alone.  Surprisingly, this is one of the more common misinterpretations.
• The Prosperity Jesus - The Jesus that promises his followers good health, wealth, comfort, and success if they follow him.  A bastardization and misunderstanding of the promises that God works all things "for the good of those who love him, who have been called according to his purpose" and that God has "plans to prosper us and not to harm us."  It's also in direct contradiction to the promises that we have that we will face suffering, promises from Jesus Himself.  "I have told you these things, so that in me you may have peace.  In this world you will have trouble.  But take heart!  I have overcome the world."  John 16:33.  The same Jesus who blessed the persecuted and falsely accused because of their faith.  There are a lot of people trying to sell this Jesus today, and it remains false.  It's another version of Judas serving to get personal benefit: here personal health and success. We have to face the reality that this is not promised to us.
• The Hippie Jesus - The Jesus that is just "peace and love man."  The version that tells us that Jesus and God is love and only love.  That love will fix everything.  Love is all you need.  And while it is partly true, God is Love, it also ignores that God is holy and that His judgment will prevail.  It's the version that conveniently forgets that when Jesus comes again He will be coming as a conquering king on a white horse.  That forgets the Jesus who turned over the tables in the Temple.  This version is often offered as a counterbalance to another misinterpretation.
• The Old Testament Jesus - The Jesus of wrath.  "Westboro Jesus."  Where Jesus is used to pour out judgment, usually on the people we don't like or agree with.  Those we fear.  The one who hates categorical groups of people.  The one used to justify all kinds of horrors in the past.  This version forgets that Jesus' followers were largely composed of outcasts and misfits, not the religious.  That He ate with the worst of sinners. That He was not surprised with the heathen acted accordingly.  And that He got most angry with the religious, not the world.   The version that forgets "Jesus was not killed by atheism and anarchy.  He was brought down by law and order allied with religion, which is always a deadly mix."  Barbara Brown Taylor
• The Political Powerhouse Jesus - I almost called this one the "earthly king Jesus" or the "king of this world Jesus".  This is the Jesus currently being used to push for gains in political power and influence.  That prizes these above all else.  The Christians that want an earthly king, just like the Israelites asked for all those years ago.  That want the overthrow of a corrupt government and culture, though we are not promised that until the Revelation.  You can see this in political discourse over the past elections.  In particular in the Trump campaign of 2016.  When asked if he would want a political candidate who matched the teachings of Jesus and would govern according to the Sermon on the Mount, Robert Jeffress, Pastor First Baptist Dallas, replied, "Heck no.  I would run from that candidate as far as possible, because the Sermon on the Mount was not given as a governing principle for this nation."  He even went so far as to say if Jesus were running for office against Trump, he would still vote for Trump.  "Government is to be a strongman to protect its citizens against evildoers.  When I'm looking for somebody who's going to deal with ISIS and exterminate ISIS, I don't care about that candidate's tone or vocabulary, I want the meanest, toughest, son of a you-a you-know-what I can find - and I believe that's biblical."  This version has its roots in another interpretation.
• The Bro-Jesus - The hypermasculine Jesus.  The version popularized by Mark Driscoll and Mars Hill.  Running away from the "long-haired...effeminate-looking dude" and presenting a Jesus with "callused hands and big biceps."  According to Driscoll, "real men" avoid the church because it projects a "Richard Simmons, hippie, queer Christ" that "is no one to live for [and] is no one to die for."  This is not something new and can be seen in movements like Muscular Christianity, coined in 1857 for Charles Kingsley's version of the faith, with proponents like President Theodore Roosevelt and leading to the creation of the YMCA.  Generally a reactionary version created with masculinity is not seen in Christianity.  The version taken to the extreme, though, downplays the commandments of Jesus to turn the other cheek, to love your enemies, to settle matters quickly with an adversary, and to give more than is demanded.  It downplays blessings on the merciful, the meek, the peacemakers.  

Each of these distorted versions takes a singular characteristic or subset of characteristics of Christ and makes them defining, to the exclusion of the others.  We can see this in Judas' motives.  If he was motivated by power or zealotry, he saw Jesus as a coming King, one who would restore Israel to power and overthrow Rome.  The Jesus of Political Power.  Ignoring what Jesus taught during his ministries.  Probably particularly incensed and confused by the render to Caesar and go the extra mile passages.

How often do we make Jesus what we want him to be and not recognize who He is?  I would offer we do it more likely than we are comfortable discussing.

But our forsaking needs to go even further.  There's one additional thing we need to let go of in order to forsake following Judas and to truly follow Jesus.

We need to let go of the idea that Judas is some special category of evil.  That he is worse than we are.  That we would never betray Christ.

Because we do.

We betray Him when we distort His words for our own purposes.
We betray Him when we show preference to the wealthy and powerful, the "acceptable" in His name.
We betray Him when we believe we are self-sufficient.

We betray Him when we focus on being comfortable instead of holy.

The truth is, we betray Him more than we would like to admit.  We, though, differ from Judas in seeking repentance and reconciliation, instead of finality.

When we can admit that we are no better than Judas, that we betray Jesus too, and seek to repent for it.  When we let go of following the version of Jesus we have in our heads and seek to follow Him for what He truly teaches, then we may be able to move on to the greater step.

Forgiving Judas.

Following Judas: The Judas of Today

8. The Judas of Today

Though Judas Iscariot lived over two thousand years ago, his actions still have repercussions today.  To believers, while his actions and betrayal are repugnant, they are the inciting incidents that lead to Jesus' ultimate sacrifice and the act of substitutionary atonement that we rely on in grace.

Even removed from that context, Judas still remains a powerful figure in our lives today.   I think we can see the actions of Judas being repeated among believers.  True, none of us will be the prophesied betrayer of the Messiah, fulfilling that specific role in that time and place.   Each of us, though, does find ourselves betraying Jesus in a variety of ways.  All ways we are following in Judas' footsteps in our walk as disciples.

When looking at the survey of Judas' life, we see a disciple who seems to have initially been a devoted follower, but whose motivations may have been called into question. We then see point where he has begun to question Jesus' actions and teaching in the incident with Mary and the nard.  We then see this thread follow through to his betrayal and to his remorse.

I do feel it important to mention the motives of possession and predetermination, though I will not be exploring them further in this blog.  Both remind us that there are forces far greater than our control, and the involvement of possession in Judas' life reminds us to be on guard spiritually.  Both also are topics far greater than I am qualified to discuss and would be much longer entries themselves.  The other potential motivations that have been revealed through the various interpretations explored in this series provide a through line that we can see in our lives.

Over this exploration, the theme that has emerged is one of Judas following Jesus for what Judas could get out of Jesus' ministry.  Put another way, Judas had another version in his head of what his following Jesus would look like and where it would bring him. This would cover the motivations of greed, of zealotry, of caution, and of extremism.  It would explain how someone so close to Jesus would be so far off the mark in his actions.  How someone could see and hear Jesus' ministry and not follow his teaching.

It's because he was not truly following Jesus in the first place.

He was following his own version of Jesus.  The Jesus he had designed in his mind.  A Jesus that would be an earthly king.  A Jesus that would be an important religious figure.  That would put Judas in a place of prominence due to his proximity.  That would make Judas wealthy after entrusting him with the purse.

This is something we are each guilty of.

We can think of the truly egregious ways.  Like the profiteers and schemers trying to use Jesus' teachings for their own gain.  The "faith" healers, with the call in donation lines.  Found in many places on television and the internet with many, many different spiritual leaders who will provide divine healing or the removal of evil spirits for a "slight" (and increasing) monetary fee.  I believe much of the appeal, as it is, to Scientology is found in this idea. Followers pay for audits or continuing mental health and emotional health treatments.  How many "religious leaders" are using Jesus for pure monetary gain?  Does Creflo Dollar's ministry really need a Gulfstream Jet?  How much wealth accumulation is enough?

We also see this in many other, subtler contexts.

How many politicians are using Jesus and their "faith" as a badge for political gain, to get that set of voters?  Does one political party truly have a monopoly on being acceptable?

I think further of the tale of father and son owners of a car dealership in a small town who purposefully split their families' attendance to the first and second largest churches in town to increase their potential customer base.  After all, if you're going to be attending church anyway, might as well get a benefit out of it in addition, right?!?

This is nothing new.  Paul wrote of it in his letter to the Ephesians referring to the sons of Sceva.

God was performing extraordinary miracles by the hands of Paul, so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirts went out.  But also some of the Jewish exorcists, who went from place to place, attempted to name over those who had the evil spirits the name of the Lord Jesus, saying, “I adjure you by Jesus whom Paul preaches.”  Seven sons of one Sceva, a Jewish chief priest, were doing this.  And the evil spirit answered and said to them, “I recognize Jesus, and I know about Paul, but who are you?”  And the man, in whom was the evil spirit, leaped on them and subdued all of them and overpowered them, so that they fled out of that house naked and wounded.  This became known to all, both Jews and Greeks, who lived in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being magnified.  Many also of those who had believed kept coming, confessing and disclosing their practices.  And many of those who practiced magic brought their books together and began burning them in the sight of everyone; and they counted up the price of them and found it fifty thousand pieces of silver.  So the word of the Lord was growing mightily and prevailing. 

Acts 19:11-20 (NASB)

The passage starts with the successes and blessings of Paul's work in Ephesus, the power of God being displayed mightily in this city.  So much so, that you can see it is truly the work of God and nothing Paul could do.  It's such the power of God pouring out of Paul, even into handkerchiefs and aprons that he is carrying, transferring that healing power of God to those in need.

And what we see next are the hangers on.  The profiteers.  The schemers that are finding ways to bring benefit to themselves from the real, genuine miracles that they are observing around them. Here, they are Jewish healers or exorcists who believe they can use the magic words "in the name of Jesus" to their own gain, despite having no belief in Jesus themselves.  They are copying Paul's actions without having the personal faith and relationship that he has.  And we see how it turns out for them.

These sons of Sceva are very similar to Judas.  Following Jesus for their own personal gain or for the idea in their own head, rather than for the purpose of His glory.  

How often do we treat our faith as rabbit's foot or bargaining chip for our personal development?

How many of us wear our faith when it is beneficial for us or can bring us something?  We only communicate with God when we are asking Him for things, but at no other times. "Slot-machine" prayers.  We only share our faith when it makes us look good or lets us voice our opinion and insight.  We attend a particular church to "network" or for the services that it offers us.

How many of us think that as long as we follow God and do the things expected of us, we will have a good life?  Who believe we are entitled to a certain level of comfort and good things in our life because we are "good people?"

If we get down to it, how many of us are sitting in church on Sunday morning because of obligation or a checklist mentality, instead of to lift the name of God high?

We know the verses, we know God looks inward at our motivations instead of just of actions, but how many of us actually live it?

"All the ways of a man are clean in his own sight, But the Lord weighs the motives."

Proverbs 16:2

"But the Lord said to Samuel, 'Do not look at his appearance or at the height of his stature, because I have rejected him; for God sees not as a man sees, for man looks at the outward appearance, but the Lord looks at the heart.'"

1 Samuel 16:7

We know that Jesus knew Judas' motivations.  He knew Judas' reasons for following Him.  And He continued to invest in Judas.  Whether only for the role  Judas needed to play or for hope for Judas' remorse, Jesus continued to develop Judas and kept him in His fold.

"After this many of his disciples turned back and no longer walked with him.  So Jesus said to the twelve, 'Do you want to go away as well?'  Simon Peter answered him, 'Lord, to whom shall we go?  You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.'  Jesus answered them, 'Did I not choose you, the twelve?  And yet one of you is a devil.'  He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray him."

John 6:66-71

The hope for us would be in the opportunity to course correct.  To repent.  To turn and truly follow Jesus for what He has planned.  Judas' remorse seems to indicate that possibility in his life.  It seems to reveal that moment when Judas finally understood how far off he truly was.  Where he recognized the disconnect between his vision of the future and what Jesus truly represented.  Where Jesus' ministry was truly headed.  

The question, is whether we are able to recognize who we are following in our own lives.  Are we truly following Jesus' teachings?  Or are we following in Judas' footsteps?  And if so, then what do we do about it?

Following Judas: The Judas of Art

7. The Judas of Art

Because of the mystery surrounding Judas's betrayal, he has proven a rich figure for art and literature, to the point of becoming the archetype of the traitor in the Western world.  He is given a role in virtually all literature telling the Passion story, and appears in numerous ballads, novels, movies, paintings, plays, oratorios, and the like.

Art in particular, would provide a key interpretation of Judas that would become iconic.  Judas is often portrayed with a yellow cloak, particularly in Spanish art.  Likewise, he is typified with red hair.  Even Shakespeare would make reference to this in As You Like It.  "His hair is of the dissembling colour:  Something browner than Judas's."  Finally, Judas is portrayed as having a dark halo or having no halo at all (unlike the other apostles) in paintings portraying the Last Supper.  All are used to signify his status as the betrayer.

Because of the prevalence of Judas in art, I will touch on a few key portrayals.

A. Judas, Child ballad 23

American scholar, educator, and folklorist, included a ballad on Judas in the Child Ballads, or his collection of English and Scottish Ballads.  The Judas ballad in particular can be traced back to the 13th century and is one of the oldest surviving English ballads.  This is one of the earliest mentions of Judas in literature and it provides and intriguing interpretation of motive, placing the blame on Judas's sister.  In the ballad, Jesus entrusted Judas with thirty pieces of silver.  Judas's sister stole the silver from him, causing him to seek out the chief priests in an effort to get the money back.

"HIT wes upon a Scere-thorsday that ure loverd aros;
Ful milde were the wordes he spec to Judas.
‘Judas, thou most to Jurselem, oure mete for to bugge;
Thritti platen of selver thou bere up othi rugge.
‘Thou comest fer ithe brode stret, fer ithe brode strete;
Summe of thine tunesmen ther thou meiht imete.’
. . . . .
Immette wid is soster, the swikele wimon.
‘Judas, thou were wrthe me stende the wid ston,
For the false prophete that tou bilevest upon.’
‘Be stille, leve soster, thin herte the tobreke!
Wiste min loverd Crist, ful wel he wolde be wreke.’
‘Judas, go thou on the roc, heie upon the ston;
Lei thin heved imy barm, slep thou the anon.’
Sone so Judas of slepe was awake,
Thritti platen of selver from hym weren itake.
He drou hymselve bi the cop, that al it lavede a blode;
The Jewes out of Jurselem awenden he were wode.
Foret hym com the riche Jeu that heihte Pilatus:
‘Wolte sulle thi loverd, that hette Jesus?’
‘I nul sulle my loverd [for] nones cunnes eihte,
Bote hit be for the thritti platen that he me bitaihte.’
‘Wolte sulle thi lord Crist for enes cunnes golde?’
‘Nay, bote hit be for the platen that he habben wolde.’
In him com ur lord Crist gon, as is postles seten at mete:
‘Wou sitte ye, postles, ant wi nule ye ete?
[‘Wou sitte ye, postles, ant wi nule ye ete?]
Ic am ibouht ant isold today for oure mete.’
Up stod him Judas: ‘Lord, am I that . . .?
‘I nas never othe stude ther me the evel spec.’
Up him stod Peter, and spec wid al is mihte,
. . . . . .
‘Thau Pilatus him come wid ten hundred cnihtes,
Yet ic wolde, loverd, for thi love fihte.’
‘Still thou be, Peter, wel I the icnowe;
Thou wolt fursake me thrien ar the coc him crowe.’"

As the oldest work in this list, this shows how far the realm of art was willing to push the Judas story.

B. Inferno

Dante's Inferno is the first part of the 14th-century epic poem Divine Comedy.  Dante uses Inferno to tell of his journey through Hell, guided by the Roman poet Virgil.  As Dante descends into Hell, he comes to the lowest circle of Hell, the Ninth Circle of Traitors, also known as the frozen lake, Cocytus.  One division of Cocytus is named for Judas Iscariot.  This division, Judecca, contains the Traitors to their Lords and benefactors.  Judecca is completely silent, with all sinners here fully trapped in the ice, distorted and twisted into every conceivable position.

Judas is found in the very center of Hell, in the prison of Satan.  He is one of the three sinners deemed evil enough to be doomed to an eternity of being chewed in the mouths of the triple-headed Satan, along with Brutus and Cassius, the assassins of Julius Caesar.  Since Judas committed the ultimate act of betrayal by betraying the Son of God Himself, he is trapped with his head in the jaws of Satan's central head, the most vicious of the three.  His back is raked by the fallen angel's claws.  The three sinners are used to portray treason.  "Just as Judas figures treason against God, so Brutus and Cassius figure treason against Man-in-Society; or we may say that we have here the images of treason against the Divine and the Secular government of the world."  Dorothy L. Sayers, English Crime writer and poet, known for a translation of the Divine Comedy.

Dante's vision remains a powerful and well-referenced fate for Judas Iscariot.

C. The Master and Margarita

The Master and Margarita is a novel by Russian writer Mikhail Bulgakov, written in the SOviet Union between 1928 and 1940.  The story concerns a visit by the devil to the Soviet Union and alternates back and forth between Moscow during the 1930s and the Jerusalem of Pontius Pilate.  It is considered one of the best novels of the 20th century and the foremost of Soviet satires.

In the tale, Judas Iscariot is portrayed as a spy/informant hired by Caiaphas to assist the authorities in finding and arresting Jesus.  This tale diverges far from the Gospels by having Judas meet Jesus for the first time less than 48 hours before betraying him.  Though he is paid by Caiaphas, he is assassinated on Pilate's orders for his role in Jesus's death.  Pilate here suffered an agony of regret for authorizing the crucifixion and takes that anger out on Judas.  Judas is merely a pawn in this story.

And again, we see how far fiction begins to morph they story.  This trend will continue.

D. Three Versions of Judas

Three Versions of Judas or Tres versiones de Judas is a short story by Jorge Luis Borges included in his anthology Ficciones, published in 1944.  It is written in the form of a scholarly article exploring doubts about the canonical version of the story of Judas and creating three alternative versions.

In the first version of the book within the book, Kristus och Judas, Judas is portrayed as the reflection of Jesus in the human world and as Jesus was our savior sent from heaven, Judas took up the onus of being the human who led Jesus down the path of redemption.  This version receives extreme criticism in the story.

In the second version, the argument is made that Judas sacrificed the most.  "The ascetic, for the greater glory of God, degrades and mortifies the flesh; Judas did the same with the spirit.  He renounced honour, good, peace, the Kingdom of Heaven, as others, less heroically, renounced pleasure [...]  He thought that happiness, like good, is a divine attribute and not to be usurped by men."

In the third version, the writer in the story comes up with the argument that God in human shape would be "made totally man, but man to the point of iniquity," and thus, committing a sin would not be beyond Him.  Further, a sacrifice limited to only one afternoon on the cross does not compare with the sacrifice of accepting shame and revulsion for the rest of history.  Therefore, Borges, through his writer character concludes that God chose Judas as his incarnation.  "God became a man completely, a man to the point of infamy, a man to the point of being reprehensible - all the way to the abyss.  In order to save us, He could have chosen any of the destinies which together weave the uncertain web of history; He could have been Alexander, or Pythagora, or Rurik, or Jesus; He chose an infamous destiny: He was Judas."

Interesting fiction, bad theology.

E. Jesus Christ Superstar

Jesus Christ Superstar is a 1970 rock opera written by Andrew Lloyd Webber and Tim Rice.  The story is loosely based on the Gospels' accounts of the Passion week, beginning with the preparation for the arrival of Jesus and his disciples and ending with the Crucifixion.  Judas is a central and sympathetic character in the musical, with the show depicting political and interpersonal struggles between Judas and Jesus not present in the Bible.  Judas is dissatisfied with the direction in which Jesus is steering his disciples and fearful of the consequences.

In the musical, Judas believes that Jesus is not God, but just a man, and worries that his following is going to be perceived as a threat to Rome.  He opens the musical in Heaven on Their Minds, raising concerns over Jesus's popularity and the negative repercussions it may have.  There is a tension between Judas and Mary Magdalene as Judas worries that she is leading him astray.

Jesus's driving out of the Temple is what prompts Judas to seek out the Pharisees to help them arrest Jesus, especially before Jesus is viewed as a serious threat.  Judas is portrayed as believing his motives or unselfish, even to the point of believing the thirty pieces of silver could be used charitably.  He even convinces himself that Jesus would approve of his actions if He knew the motive.

When Jesus reveals Judas to be the one who will betray him at the Last Supper, Judas reacts angrily, accusing Jesus of acting recklessly and egotistically.  The rest of the Passion story plays out as expected.  Judas's remorse is explained as guilt for the treatment Jesus receives from the authorities.  He return's the money and expresses regret, only to be rewarded for a job well done by Caiaphas and Annas.  Judas recognizes that he has been used as a pawn to betray Jesus, curses God for manipulating him, and commits suicide.

The most recognizable song from the show, Superstar, is presented as the ghost of Judas haunting Jesus before the crucifixion.  It is presented as a series of questions from Judas to Jesus, that remain unanswered.

"Every time I look at you I don't understand
Why you let the things you did get so out of hand.
You'd have managed better if you'd had it planned.
Why'd you choose such a backward time in such a strange land?
If you'd come today you could have reached a whole nation.
Israel in 4 BC had no mass communication.
Don't you get me wrong.
I only want to know.

Jesus Christ, Jesus Christ,
Who are you? What have you sacrificed?
Jesus Christ Superstar,
Do you think you're what they say you are?

Tell me what you think about your friends at the top.
Who'd you think besides yourself's the pick of the crop?
Buddha, was he where it's at? Is he where you are?
Could Mohammed move a mountain, or was that just PR?
Did you mean to die like that? Was that a mistake, or
Did you know your messy death would be a record breaker?
Don't you get me wrong.
I only want to know.

Jesus Christ, Jesus Christ,
Who are you? What have you sacrificed?
Jesus Christ Superstar,
Do you think you're what they say you are?"

The musical falls into the more modern sensibility of portraying a more sympathetic Judas.  Using the Gospels as a framework, but diverging wildly in some ways.

This desire would continue to motivate portrayals in Martin Scorsese's The Last Temptation of Christ, in the play The Last Days of Judas Iscariot, and even the graphic novel and comic series Judas by Jeff Loveness and Jakub Reblka.

The gaps in the story make for interesting fiction and allow for greater exploration of the possible motive he may have had, but it also shows the progression of our wrestling with the character.  From outright, absolute evil to more complex.

It is an internal struggle that we will wrestle with as well.

Following Judas: The Judas of History

6. The Judas of History

Judas as a historical figure even brings controversy.  There are scholars who believe that Judas Iscariot is largely a fiction or device created for the narrative.  In his book Antisemitism and Modernity (2006), Jewish scholar Hyam Macoby suggests that, in the New Testament, the name "Judas" was constructed as an attack on the Judaeans or on the Judaean religious establishment held responsible for executing Jesus.  A form of the argument against Passion plays, which were historically used to drum up feelings of Anti-Semitism.  John Shelby Spong, concurred in his book The Sins of Scripture (2009), insisting, "The whole story of Judas has the feeling of being contrived...The act of betrayal by a member of the twelve disciples is not found in the earliest Christian writings.  Judas is first placed into the Christian story by the Gospel of Mark (3:19), who wrote in the early years of the eighth decade of the Common Era."  Or 80 AD.

In fact, early Christian writers had little interest in Judas.  The betrayal had remained a dark spot for the young church, and as such, the apologetic literature of the second century carefully avoided the subject.  Judas did grow in legend, developing more and more the evil character and terrible end of the betrayer.  We only know of this because of Ireaneaus and the Papias fragment.  We do not find any mention in expected sources like Justin, Hermas, Josephus, or Clement.  The Gnostics would then be the first to meditate on Judas, as we've seen in the Apocrypha section. Origen of Alexandria, 185-254 A.D. would then be the first to write about the historical and theological implications of the betrayal in his Commentaries on the New Testament.

These concerns may be a bit overstated.  The name Judas is actually used in the New Testament to refer to several individuals in a positive light including the prophet Judas Barsabbas, Jesus's brother Jude, and the apostle Judas the son of James.  It was an extremely common name for Jewish men during the first century.  Further, while First Corinthians does not mention Judas explicitly by name, it does refer to "the night when he was betrayed" regarding the Lord's Supper.  While the translation for paradidomi should perhaps be "was handed over" instead of "was betrayed," either could refer to Judas and his betrayal.  First Corinthians has been dated back to 53-54 AD.

Generally, the acceptance of Judas Iscariot as a historical figure is widely accepted.  Most other details are up for debate.

A. Iscariot

While Judas is relatively easy to trace, the epithet Iscariot or Ὶσκάριωθ or Ὶσκαριώτης, is not.  Generally, Iscariot is thought to be a Greek rendering translating to "the man from Kerioth," a town in the south of Judea.  This particular translation is supported by the reference to his father as "Simon Iscariot" in John 6:71.  This would place both men as from that particular location.  Such a translation would make Judas the only disciple who was not from Galilee.  As Robert Cargill, assistant professor of classics and religious studies at the University of Iowa and editor of Biblical Archaeology Review, "Jesus is from the northern part of Israel, or Roman Palestine.  But [Judas's] surname might evidence that he's from the southern part of the country, meaning he may be a little bit of an outsider."

A popular alternative explains that Iscariot is a corruption of the Latin word sicarius, meaning "dagger man," which referred to a member of the Sicarii, a group of Jewish rebels and the earliest known organized assassination units of cloak and daggers.  The Sicarii were known for committing acts of terrorism in the 40s and 50s AD.  In particular, they assassinated people in crowds using long knives hidden under their cloaks.  Much of what is known about the Sicarii comes from the writings of the early historian Josephus.  This interpretation is problematic, as there is nothing else to tie Judas to the Sicarii, especially given they were only known to be active after his death.

Many other explanations have been offered from it meaning the "false one" or "liar," to meaning "red color," to it being associated with "chokiness" or "constriction" to indicate he was the hanged.  There is disagreement as to whether it is a posthumously applied epithet to it being a descriptive name given by Jesus, like Cephas to Peter.  It is simply unclear and not explained in any text that we have.  Cargill summarizes, "We're not sure Judas was from the South, and we're not sure Judas was Sicarii.  These are attempts to see if there may have been something up front that set Judas apart from the rest.  Because people are always trying to explain - why would he have done this?  Why would Judas have betrayed Jesus?"

B. The Betrayal

Judas's betrayal is generally accepted in history.  As quoted in the introduction to this series, it is one of the two basic facts we know about Judas.  According to New Testament Scholar Bart D. Ehrman, the betrayal "is about as historically certain as anything else in the tradition."  The betrayal is independently attested to in the Gospel of Mark, the Gospel of John, and the Book of Acts. It is unlikely early Christians would have made up the betrayal, as it would have reflected poorly on Jesus's judgment in choosing him as a disciple.  With the act of betrayal as a certainty, motivation becomes the part still fought over.

Origen of Alexandria would make it part of his philosophical writings through his Commentary on Matthew's and John's Gospel, with his writings dating back to sometime after 200 AD.  Origen moved beyond the Judas legend to as "How could Christ take a thief and betrayer among his closest followers?"  Origen still regards Judas as a covetous keeper of the moneybag, but he looks far beyond that information to the deeper questions.  Origen insists Judas possessed a full apostleship; i.e. that he was a "good apostle" on whom Jesus had put "a good hope."  But he also recognizes that as surely as Judas had once lived as a good apostle, he likewise found himself a slave to sin where he was no longer a servant of God.  To Origen, Judas's greed likely served as the foothold Satan needed to lead Judas to betray Jesus.  That Judas through free will made a choice to turn away from God and to pursue the path of betrayal.  This examination provides a theologically sound exploration of Judas's life and act of betrayal.

Greed has been continually pointed to as a primary source for the motivation, based on its mention in scripture.  "There have always been those who have wanted to tie Judas's betrayal to the fact that he had a love of money."   It does raise several questions though.  If Judas's only motive was greed, why didn't he ask for more money?  The thirty pieces of silver would have only bought a field.  Victorian art critic John Ruskin adds a little color to this question.  "Stupidity is always the basis of the Judas bargain.  We do great injustice to Iscariot, in thinking him wicked above all common wickedness.  He was only a common money-lover, and, like all money-lovers, did not understand Christ;-could not make out the worth of Him, or meaning of Him. He never thought He would be killed.  He was horror-struck when he found that Christ would be killed; threw his money away instantly, and hanged himself.  ...Judas was a common, selfish, muddle-headed, pilfering fellow; his hand always in the bag of the poor, not caring for them.  Helpless to understand Christ, he yet believed in Him, much more than most of us do; had seen Him do miracles, thought He was quite strong enough to shift for Himself, and he, Judas, might as well make his own little bye-perquisites out of the affair.  Christ would come out of it well enough, and he have his thirty pieces."

Other suggestions have cropped up throughout history.  One suggestion has been that Judas was a zealot and was following Jesus because he believed Jesus would be the new King of Israel.  He expected Jesus to overthrow Roman rule of Judea.  This is used to explain Judas's betrayal, as he would seemingly be forcing Jesus's hand to act, and to explain his remorse, in that he never intended for Jesus to die, he just wanted him to fight.

Others have taken a completely opposite view.  That perhaps Judas believed Jesus was causing unrest likely to increase tensions with Rome.   This Judas would have betrayed Jesus because he thought they should be restrained until after Passover, when things had died down.  Judas would have here been attempting to prevent a riot or large scale confrontation.

Each of these has a combination of personal gain and unintended consequences, used to tie together the betrayal and the remorse.  I think this is important in our understanding of how we act like Judas.

C. Death

Historians have attempted to reconcile the two accounts of Judas's death presented in Matthew and in the book of Acts.  Augustine of Hippo suggested a literal interpretation in which the two accounts are viewed as describing different aspects of the same event. Judas hanged himself in a field and the rope or branch snapped, sending him falling down such that his body burst open.

The early Church Father Papias of Hierapolis offered a much different version of the death of Judas in his Expositions of the Sayings of the Lord, likely written in the early 100s AD.  According to Papias, Judas was so afflicted by God's wrath that his body became so enormously bloated that he could not pass through a street with buildings on either side.  His face became so swollen that a doctor could not even identify the location of his eyes using an optical instrument.  His genitals became enormously swollen and oozed with pus and worms.  It is this state that leads Judas to commit suicide by pouring his guts onto the ground of his own land.  According to Papias that it stank so horribly that even a century later, people still could not pass the site without holding their noses.  This story has remained popular, even competing with the Gospel accounts of Judas's death.

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Though historical writings and theories on Judas are scarce, they do provide interesting possibilities for motive.  They also provided inspiration for much of the art and literature surrounding the Passion and Judas's role in it.

Following Judas: the Judas of Islam

5. The Judas of Islam
A. The Islamic View of Jesus's death
To be certain, there is no specific mention of Judas Iscariot in the Qur'an.  However, as seen in the Syraic Infancy Gospel, there are apocryphal texts that seem to have been heavily influenced by the teachings of Islam and Muslim authors.  One such text is the Gospel of Barnabas, which prominently features Judas Iscariot.

To understand the Gospel of Barnabas and the impact that Islamic teachings had on its text, you have to understand the Muslim view of Jesus Christ.  In Islam, Jesus is understood to be the penultimate prophet of God and al-Masih or the Messiah, sent to guide the Children of Israel with a new relation.  He is a significant figure, born of a virgin, performing many miracles, and coming again in a second coming to fight the false Messiah, but he is not God incarnate.  The Qur'an does mention that he had disciples, identifies them as Muslim, but does not name them.  Of particular importance, most Muslims believe that Jesus was never crucified but rather raised to heaven alive before he could be captured.

"That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:-
Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;-"

Qur'an, sura 4 (An-Nisa) ayat 157–158

Under Islamic teaching, someone else was made to appear like Christ and was crucified in his place.  No atonement by substitution, no conquering death through resurrection. The whole basis, therefore, of Christianity is based on a lie, in the Islamic view, justifying the belief that only Islam holds the true teaching.  This allows them to view Jesus with respect while denouncing his religion.

It is important to note that the Qu'ran do not specify who was substituted, though some traditions hold that Simon of Cyrene or Sergius were the replacement.  The Gospel of Barnabas takes this Islamic view and offers a very specific suggestion.

B. The Gospel of Barnabas

The Gospel of Barnabas is a book depicting the life of Jesus, which claims to be by the biblical Barnabas who in this work is one of the twelve disciples.  Only two manuscripts are know to have existed, both dated to the late 16th or early 17th centuries.  Like the Syraic Infancy Gospel, the text in some respects conforms to the Islamic interpretation of Christian origins and contradicts the New Testament teachings of Christianity.  The late dates of the manuscripts indicate that the text is pseudepigraphical, though some scholars believe it may contain remnants of an earlier work edited to bring it more in line with Islamic doctrine.

There are historical references to a Barnabas Gospel dating back to early Apocrypha works, including the Decretum Gelasiasum in the 6th century and the List of Sixty Books in the 7th century.  It is unknown if these references relate specifically to this the known manuscripts.  The earliest references to text corresponding with these manuscripts are in the Morisco manuscript BNM MS 9653, written about 1634 in Tunsia.  The author Ibrahim al-Taybili, while describing how the Bible predicts Muhammed, wrote of the "Gospel of Saint Barnabas where one can find the light."

1. The Early Ministry of Jesus and the Disciples

The text highlights many of the same passages as found in the Synoptic Gospels, but purports to offer additional context or insight.  For example, in the calling of the twelve, the writer offers additional information regarding Judas Iscariot.

14.3. Jesus, seeing that great was the multitude of them that returned to their heart for to walk in the Law of God, went up into the mountain, and abode all night in prayer, and when day was come he descended from the mountain, and chose twelve, whom he called apostles, among whom is Judas, who was slain upon the cross. Their names are: Andrew and Peter his brother, fishermen, Barnabas, who wrote this, with Matthew the publican, who sat at the receipt of custom; John and James, sons of Zebedee; Thaddaeus and Judas; Bartholomew and Philip James, and Judas Iscariot the traitor. To these he always revealed the divine secrets, but the Iscariot Judas he made his dispenser of that which was given in alms, but he stole the tenth part of everything.

From this, we are informed about Judas being greedy and a thief far earlier and given the information that he essentially took a tithe for himself.

The writer then adds Judas in to the "render unto Caesar" encounter.  Because Judas is the purse keeper, Jesus asks Judas for a coin to provide the illustration.  So far the additions are benign.

31.1.  Then drew near to Jesus the priests, and said: "Master, is it lawful to give tribute to Caesar?" Jesus turned round to Judas, and said: "Have you any money?" And taking a penny in his hand, Jesus turned himself to the priests, and said to them: "This penny has an image: tell me, whose image is it?" They answered: "Caesar"s". "Give therefore," said Jesus, "that which is Caesar's to Caesar, and that which is God's give it to God." Then they departed in confusion.

The next mention begins a series of entries where Judas is confirmed to be unbelieving.  To be the traitor, the betrayer.  It's a series of mentions where Judas is held out as the exception among the disciples.

43.1. Jesus went down to the eight disciples who were awaiting him below. And the four narrated to the eight all that they had seen: and so there departed that day from their heart all doubt of Jesus, save [from] Judas Iscariot, who believed nothing. Jesus seated himself at the foot of the mountain, and they ate of the wild fruits, because they had not bread. Then said Andrew: "You have told us many things of the Messiah, therefore of your kindness tell us clearly all." And in like manner the other disciples besought him.

This is confirmed again with the "don't you know Satan wishes to sift you" quote from the Gospels.  Here, an addition is added like Jesus's priestly prayer in the Garden indicating none are in danger but "the one that lays snares for me."  The writer notes that Jesus says this specifically because Gabriel tells him of Judas's plot.  Whether Gabriel revealing the plot is intended to downplay Jesus's own divine omniscience is unclear.

72.1.  At night Jesus spoke in secret with his disciples, saying: "Truly I say to you that Satan desires to sift you as wheat; but I have besought God for you, and there shall not perish of you save he that lays snares for me." And this he said of Judas, because the angel Gabriel said to him how that Judas had hand with the priests, and reported to them all that Jesus spoke.

2. The betrayal and Crucifixion

The story of the betrayal and the Crucifixion are where the Gospel of Barnabas starts to really diverge from Christianity and veer into Islamic views.  For the betrayal, the writer of Barnabas gives a lot more context to Judas's decision to hand Jesus over to the chief priests, greatly fleshing out that encounter.  Judas is revealed to be concerned with power.  He wanted Jesus to be King so that Judas might be raised up in a position of power as well.  Judas also uses a bit of circular logic to conclude that Jesus cannot be all he says himself to be.  He theorizes that if Jesus were really prophetic, he would know that Judas was stealing and know that Judas did not believe in Jesus. This conclusion leads Judas to decide to go to the chief priests, who are written to be already plotting.

142.1. Judas, the traitor, when he saw that Jesus was fled, lost the hope of becoming powerful in the world, for he carried Jesus' purse, wherein was kept all that was given him for love of God. He hoped that Jesus would become king of Israel, and so he himself would be a powerful man. Wherefore, having lost this hope, he said within himself: 'If this man were a prophet, he would know that I steal his money; and so he would lose patience and cast me out of his service, knowing that I believe not in him. And if he were a wise man he would not flee from the honour that God wills to give him. Wherefore it will be better that I make arrangement with the chief priests and with the scribes and Pharisees, and see how to give him up into their hands, for so shall I be able to obtain something good.'

2. Whereupon, having made his resolution, he gave notice to the scribes and Pharisees how the matter had passed in Nain. And they took counsel with the high priest, saying: 'What shall we do if this man become king? Surely we shall fare badly; because he is fain to reform the worship of God after the ancient custom, for he cannot away with our traditions. Now how shall we fare under the sovereignty of such a man? Surely we shall all perish with our children: for being cast out of our office we shall have to beg our bread.

3. 'We now, praised be God, have a king and a governor that are alien to our Law, who care not for our Law, even as we care not for theirs. And so we are able to do whatsoever we list; for, even though we sin, our God is so merciful that he is appeased with sacrifice and fasting. But if this man become king he will not be appeased unless he shall see the worship of God according as Moses wrote; and what is worse, he says that the Messiah shall not come of the seed of David (as one of his chief disciples has told us), but says that he shall come of the seed of Ishmael, and that the promise was made in Ishmael and not in Isaac.

4. 'What then shall the fruit be if this man be suffered to live? Assuredly the Ishmaelites shall come into repute with the Romans, and they shall give them our country in possession; and so shall Israel again be subjected to slavery as it was aforetime.' Wherefore, having heard the proposal, the high priest gave answer that he must needs treat with Herod and with the governor, 'because the people are so inclined towards him that without the soldiery we shall not be able to do anything; and may it please God that with the soldiery we may accomplish this business.' Wherefore, having taken counsel among themselves, they plotted to seize him by night, when the governor and Herod should agree thereto.

The writer then introduces an interesting moral lesson in the interim between Judas's betrayal plot and the events leading to the Crucifixion.  Jduas makes a big fuss about Jesus's absence, to which Jesus replies, "Let every one beware of him who without occasion labours to give you tokens of love."  Shades of "methink he doth protest too much," or the idea of being suspicious when a significant other gives you gifts just because. What are they making up for?

143. 1. Then all the disciples came to Damascus, by the will of God. And on that day Judas the traitor, more than any other, made show of having suffered grief at Jesus' absence, at which Jesus said: "Let every one beware of him who without occasion labours to give you tokens of love." And God took away our understanding, that we might not know to what end he said this. After the coming of all the disciples, Jesus said: "Let us return into Galilee, for the angel of God has said to me that I must go there."

In the events regarding Mary, the expensive nard, and Judas's response, the writer of Barnabas adds an interesting wrinkle that Judas would have received thirty pieces of money from the sale of such an expensive perfume.  It would have sold for three hundred and with the previous indication that Judas took a tenth, this would neatly equal out to the amount Judas is to receive in the betrayal. The writer uses this as connective tissue to push Judas directly to the chief priest asking what he would receive for the betrayal.

 205. 1. While Jesus was supping with his disciples in the house of Simon the leper, behold Mary the sister of Lazarus entered into the house, and having broken a vessel, poured ointment over the head and garment of Jesus. Seeing this, Judas the traitor was fain to hinder Mary from doing such a work, saying: "Go and sell the ointment and bring the money that I may give it to the poor.'

 2. Jesus said: 'Why hinder you her? Let her be, for the poor you shall have always with you, but me you shall not have always.' Judas answered: 'O master, this ointment might be sold for three hundred pieces of money now see how many poor folk would be helped.' Jesus answered: 'O Judas, I know your heart: have patience, therefore, and I will give you all.'

 3. Every one ate with fear, and the disciples were sorrowful, because they knew that Jesus must soon depart from them. But Judas was indignant, because he knew that he was losing thirty pieces of money for the ointment not sold, seeing he stole the tenth part of all that was given to Jesus. He went to find the high priest, who assembled in a council of priests, scribes, and Pharisees; to whom Judas spoke, saying: 'What will you give me, and I will betray into your hands Jesus, who would fain make himself king of Israel?'

It's interesting to note that here, the thirty pieces offered are pieces of gold.

 4. They answered: 'Now how will you give him into our hand?' Said Judas: 'When I shall know that he goes outside the city to pray I will tell you, and will conduct you to the place where he shall be found; for to seize him in the city will be impossible without a sedition.' The high priest answered: 'If you will give him into our hand we will give the thirty pieces of gold and you shall see how well I will treat you.'

At the Last Supper, the writer of Barnabas brings all of the events from the Synoptic Gospels together and puts Judas seemingly in them all.  There is another mention that Judas does not believe.  A mention for Judas to hurry along and do his work quickly, to which Judas asks to eat before going.  There is likewise the questioning of "Is it I?" regarding who will betray Jesus.  Here when Judas asks and Jesus affirms, the writer makes it clear none of the other apostles heard.  Finally, the mention of the devil entering Judas after the lamb is eaten is included.

212.6. Lord God, who by your providence provides all things necessary for your people Israel, be mindful of all the tribes of the earth, which you have promised to bless by your Messenger, for whom you did create the world. Have mercy on the world and send speedily your Messenger, that Satan your enemy may lose his empire.' And having said this, Jesus said three times: 'So be it, Lord, great and merciful!' And they answered, weeping: 'So be it," all save Judas, for he believed nothing.

213.1. The day having come for eating the lamb, Nicodemus sent the lamb secretly to the garden for Jesus and his disciples, announcing all that had been decreed by Herod ;with the governor and the high priest. Whereupon Jesus rejoiced in spirit, saying: 'Blessed be your holy name, O Lord, because you have not separated me from the number of your servants that have been persecuted by the world and slain. I thank you, my God, because I have fulfilled your work.' And turning to Judas, he said to him: 'Friend, wherefore do you tarry? My time is near, wherefore go and do that which you must do."

 2. The disciples thought that Jesus was sending Judas ;to buy something for the day of the Passover: but Jesus knew that Judas was betraying him, wherefore, desiring to depart from the world, he so spoke. Judas answered: 'Lord, suffer me to eat, and I will go.' 'Let us eat,' said Jesus, 'for I have greatly desired to eat this lamb before I am parted from you.'

 3. And having arisen, he took a towel and girded his loins, and having put water in a basin, he set himself to wash his disciples' feet. Beginning from Judas, Jesus came to Peter. Said Peter;: 'Lord, would you wash my feet?' Jesus answered: 'That which I do you know not now, but you shall know hereafter.' Peter answered: 'You shall never wash my feet. Then Jesus rose up, and said: 'Neither shall you come in my company on the day of judgment.'

 4. Peter answered: 'Wash not only my feet, Lord, but my hands and my head.' When the disciples were washed and were seated at table to eat, Jesus said: 'I have washed you, yet are you not all clean, for as much as all the water of the sea will not wash him that believes me not.' This said Jesus, because he knew who was betraying him. The disciples were sad at these words, when Jesus said again: 'Truly I say to you, that one of you shall betray me, insomuch that I shall be sold like a sheep; but woe to him, for he shall fulfil all that our father David said of such an one, that "he shall fall into the pit which he had prepared for others." '

 5. Whereupon the disciples looked one upon another, saying with sorrow: 'Who shall be the traitor?' Judas then said: 'Shall it be I, O Master?' Jesus answered: 'You have told me who it shall be that shall betray me.' And the eleven apostles heard it not. When the lamb was eaten, the devil came upon the back of Judas;, and he went forth from the house, Jesus saying to him again: 'Do quickly that which you must do.'

The confrontation goes largely the same as the Synoptic Gospels, until Chapter 215.  Chapter 215 begins the Islamic view of Jesus's death, with Jesus being taken directly up to heaven by Gabriel, Michael, Rafael, and Uriel, the angels.

214.1. Having gone forth from the house, Jesus retired into the garden to pray, according as his custom was to pray, bowing his knees an hundred times and prostrating himself upon his face. Judas, accordingly, knowing the place where Jesus was with his disciples, went to the high priest, and said: "If you will give me what was promised, this night will I give into your hand Jesus whom you seek; for he is alone with eleven companions."

 2. The high priest answered: "How much do you seek?" Said Judas, "Thirty pieces of gold." Then straightway the high priest counted to him the money, and sent a Pharisee to the governor to fetch soldiers, and to Herod, and they gave a legion of them, because they feared the people; wherefore they took their arms, and with torches and lanterns upon staves went out of Jerusalem.

215.1. When the soldiers with Judas drew near to the place where Jesus was, Jesus heard the approach of many people, wherefore in fear he withdrew into the house. And the eleven were sleeping. Then God, seeing the danger of his servant, commanded Gabriel, Michael, Rafael, and Uriel, his ministers, to take Jesus out of the world.

 2. The holy angels came and took Jesus out by the window that looks toward the South;. They bare him and placed him in the third heaven in the company of angels blessing God for evermore.

In Chapter 216, the writer continues the Islamic view of a substituted person being crucified instead of Christ.  In this text, Judas is the one crucified. Judas is altered to be so like Christ in look and in speech that even Jesus's own mother does not recognize the difference.  This also makes Judas integral to the rest of the story.

216.1. Judas entered impetuously before all into the chamber whence Jesus had been taken up. And the disciples were sleeping. Whereupon the wonderful God acted wonderfully, insomuch that Judas was so changed in speech and in face to be like Jesus that we believed him to be Jesus. And he, having awakened us, was seeking where the Master was. Whereupon we marvelled, and answered: 'You, Lord, are our master; have you now forgotten us?' And he, smiling, said: 'Now are you foolish, that know not me to be Judas Iscariot!'

 2. And as he was saying this the soldiery entered, and laid their hands upon Judas, because he was in every way like to Jesus. We having heard Judas' saying, and seeing the multitude of soldiers, fled as beside ourselves. And John, who was wrapped in a linen cloth, awoke and fled, and when a soldier seized him by the linen cloth he left the linen cloth and fled naked. For God heard the prayer of Jesus, and saved the eleven from evil.

217.1. The soldiers took Judas ;and bound him, not without derision. For he truthfully denied that he was Jesus; and the soldiers, mocking him, said: 'Sir, fear not, for we are come to make you king of Israel, and we have bound you because we know that you do refuse the kingdom.' Judas answered: 'Now have you lost your senses! You are come to take Jesus of Nazareth;, with arms and lanterns as [against] a robber; and you have bound me that have guided you, to make me king!'

 2. Then the soldiers lost their patience, and with blows and kicks they began to flout Judas, and they led him with fury into Jerusalem. John ;and Peter ;followed the soldiers afar off; and they affirmed to him who writes that they saw all the examination that was made of Judas by the high priest, and by the council of the Pharisees, who were assembled to put Jesus to death. Whereupon Judas spoke many words of madness, insomuch that every one was filled with laughter, believing that he was really Jesus, and that for fear of death he was feigning madness. Whereupon the scribes bound his eyes with a bandage, and mocking him said: 'Jesus, prophet of the Nazarenes ;(for so they called them who believed in Jesus), 'tell us, who was it that smote you?' And they buffeted him and spat in his face.

 3. When it was morning there assembled the great council of scribes and elders of the people; and the high priest with the Pharisees sought false witness against Judas, believing him to be Jesus: and they found not that which they sought. And why say I that the chief priests believed Judas to be Jesus? No all the disciples, with him who writes, believed it; and more, the poor Virgin mother of Jesus, with his kinsfolk and friends, believed it, insomuch that the sorrow of every one was incredible.

 4. As God lives, he who writes forgot all that Jesus had said: how that he should be taken up from the world, and that he should suffer in a third person, and that he should not die until near the end of the world. Wherefore he went with the mother of Jesus and with John to the cross. The high priest caused Judas ;to be brought before him bound, and asked him of his disciples and his doctrine. Whereupon Judas, as though beside himself, answered nothing to the point. The high priest then adjured him by the living God of Israel that he would tell him the truth.

Despite Judas's continued pleas that he is not Jesus , he is not believed.

 5. Judas answered: 'I have told you that I am Judas Iscariot, who promised to give into your hands Jesus the Nazarene; and you, by what are I know not, are beside yourselves, for you will have it by every means that I am Jesus.' The high priest answered: 'O perverse seducer, you have deceived all Israel, beginning from Galilee ;even to Jerusalem here, with your doctrine and false miracles: and now think you to flee the merited punishment that befits you by feigning to be mad?

 6. As God lives,' you shall not escape it!' And having said this he commanded his servants to smite him with buffetings and kicks, so that his understanding might come back into his head. The derision which he then suffered at the hands of the high priest's servants is past belief. For they zealously devised new inventions to give pleasure to the council. So they attired him as a juggler, and so treated him with hands and feet that it would have moved the very Canaanites to compassion if they had beheld that sight. But the chief priests and Pharisees and elders of the people had their hearts so exasperated against Jesus that, believing Judas to be really Jesus, they took delight in seeing him so treated.

This also presents an very different but intriguing context for the encounter with Pilate, the governor.  Pilate believes Judas's assertions that he is not the one called Jesus.  This changes Pilate's "I find no fault with this man" to "either this man is innocent as he says or he's a madman, who should not be slain."  Pilate is quickly shouted down.

 7. Afterwards they led him bound to the governor, who secretly loved Jesus. Whereupon he, thinking that Judas was Jesus, made him enter into his chamber, and spoke to him, asking him for what cause the chief priests and the people had given him into his hands. Judas answered: 'If I tell you the truth, you will not believe me; for perhaps you are deceived as the (chief) priests and the Pharisees are deceived.'

 8. The governor answered (thinking that he wished to speak concerning the Law): 'Now know you not that I am not a Jew? but the (chief) priests and the elders of your people have given you into my hand; wherefore tell us the truth, wherefore I may do what is just. For I have power to set you free and to put you to death.' Judas answered: 'Sir, believe me, if you put me to death, you shall do a great wrong, for you shall slay an innocent person; seeing that I am Judas ;Iscariot, and not Jesus, who is a magician, and by his are has so transformed me.'

 9. When he heard this the governor marvelled greatly, so that he sought to set him at liberty. The governor therefore went out, and smiling said: 'In the one case, at least, this man is not worthy of death, but rather of compassion.' 'This man says,' said the governor, 'that he is not Jesus, but a certain Judas who guided the soldiery to take Jesus, and he says that Jesus the Galilean has by his art magic so transformed him. Wherefore, if this be true, it were a great wrong to kill him, seeing that he were innocent. But if he is Jesus and denies that he is, assuredly he has lost his understanding, and it were impious to slay a madman.'

 10. Then the chief priests and elders of the people, with the scribes and Pharisees, cried out with shouts, saying: 'He is Jesus of Nazareth;, for we know him; for if he were not the malefactor we would not have given him into your hands. Nor is he mad; but rather malignant, for with this device he seeks to escape from our hands, and the sedition that he would stir up if he should escape would be worse than the former.' Pilate (of such was the governor's name), in order to rid himself of such a case, said: 'He is a Galilean, and Herod is king of Galilee: wherefore it pertains not to me to judge such a case, so take you him to Herod.'

 11. Accordingly they led Judas to Herod, who of a long time had desired that Jesus should go to his house. But Jesus had never been willing to go to his house, because Herod was a Gentile, and adored the false and lying Gods, living after the manner of the unclean Gentiles. Now when Judas had been led thither, Herod asked him of many things, to which Judas gave answers not to the purpose, denying that he was Jesus. Then Herod mocked him, with all his court, and caused him to be clad in white as the fools are clad, and sent him back to Pilate, saying to him, 'Do not fail in justice to the people of Israel!' And this Herod wrote, because the chief priests and scribes and the Pharisees had given him a good quantity of money. The governor having heard that this was so from a servant of Herod, in order that he also might gain some money, feigned that he desired to set Judas at liberty.

Section 12 of Chapter 217 raises an interesting point.  It refers to the poetic justice of Judas suffering this fate.  That God had ordained that Judas would suffer the fate he sold another to.  This is why Judas was to suffer through the whole ordeal and was preserved through the scourging, through carrying the cross beam, through being nailed to the cross, all the way through completion of the crucifixion.

 12. Whereupon he caused him to be scourged by his slaves, who were paid by the scribes to slay him under the scourges. But God, who had decreed the issue, reserved Judas for the cross, in order that he might suffer that horrible death to which he had sold another. He did not suffer Judas to die under the scourges, notwithstanding that the soldiers scourged him so grievously that his body rained blood. Thereupon, in mockery they clad him in an old purple garment;, saying: 'It is fitting to our new king to clothe him and crown him': so they gathered thorns and made a crown, like those of gold and precious stones which kings wear on their heads. And this crown of thorns they placed upon Judas' head, putting in his hand a reed for sceptre;, and they made him sit in a high place.

 13. And the soldiers came before him, bowing down in mockery, saluting him as King of the Jews. And they held out their hands to receive gifts, such as new kings are accustomed to give; and receiving nothing they smote Judas, saying: 'Now, how are you crowned, foolish king, if you will not pay your soldiers and servants?' The chief priests with the scribes and Pharisees, seeing that Judas died not by the scourges, and fearing lest Pilate should set him at liberty, made a gift of money to the governor, who having received it gave Judas to the scribes and Pharisees as guilty to death. Whereupon they condemned two robbers with him to the death of the cross.

Section 14 again inverts a key component of the Gospel accounts.  With Judas on the cross, his use of "God, why have you forsaken me" becomes a bitter complaint for being punished unjustly in his mind.   The writer also feels the need to remind the reader that the transformation of Judas was so complete, that no one suspected he was not Jesus, but also adds a new supposed saying of Jesus, that he had indicated he would not die until near the end of the world.  This supposed crucifixion of Judas as Jesus and Jesus's ascension, are given as reasons why Jesus would have been disbelieved as a false prophet.

 14. So they led him to Mount Calvary, where they used to hang malefactors, and there they crucified him naked;, for the greater ignominy. Judas truly did nothing else but cry out: 'God, why have you forsaken me, seeing the malefactor has escaped and I die unjustly?' Truly I say that the voice, the face, and the person of Judas were so like to Jesus, that his disciples and believers entirely believed that he was Jesus; wherefore some departed from the doctrine of Jesus, believing that Jesus had been a false prophet, and that by art magic he had done the miracles which he did: for Jesus had said that he should not die till near the end of the world; for that at that time he should be taken away from the world.

Judas is then buried by Nicodemus and Joseph of Arimathea.  

 15. But they that stood firm in the doctrine of Jesus were so encompassed with sorrow, seeing him die who was entirely like to Jesus, that they remembered not what Jesus had said. And so in company with the mother of Jesus they went to Mount Calvary, and were not only present at the death of Judas, weeping continually, but by means of Nicodemus and Joseph of Abarimathia; they obtained from the governor the body of Judas to bury it. Whereupon, they took him down from the cross with such weeping as assuredly no one would believe, and buried him in the new sepulchre of Joseph; having wrapped him up in an hundred pounds of precious ointments.

The "resurrection" of Judas as Jesus is then explained as disciples stealing the body of Judas away and hiding it.

218.1. Then returned each man to his house. He who writes, with John and James his brother, went with the mother of Jesus; to Nazareth. Those disciples who did not fear God went by night [and] stole the body of Judas and hid it, spreading a report that Jesus was risen again; whence great confusion arose. The high priest then commanded, under pain of anathema;, that no one should talk of Jesus of Nazareth;. And so there arose a great persecution, and many were stoned and many beaten, and many banished from the land, because they could not hold their peace on such a matter.

Because of the grief of those truly faithful to Jesus, God sends his four angels to speak to Mary and her companions (presumably the disciples) regarding the "truth" of Jesus's ascension and the transformation of Judas.

219.1. The Virgin returned to Jerusalem with him who writes, and James and John, on that day on which the decree of the high priest went forth. Whereupon, the Virgin, who feared God, albeit she knew the decree of the high priest to be unjust, commanded those who dwelt with her to forget her son. Then how each one was affected! God who discerns the heart of men knows that between grief at the death of Judas whom we believed to be Jesus our master, and the desire to see him risen again, we, with the mother of Jesus, were consumed.

220.2. Thereupon the angels manifested themselves like four shining suns, insomuch that through fear every one again fell down as dead. Then Jesus gave four linen cloths to the angels that they might cover themselves, in order that they might be seen and heard to speak by his mother and her companions. And having lifted up each one, he comforted them, saying: 'These are the ministers of God: Gabriel, who announces God's secrets; Michael, who fights against God's enemies; Rafael, who receives the souls of them that die; and Uriel, who will call every one to the judgment of God at the last day. Then the four angels narrated to the Virgin how God had sent for Jesus, and had transformed Judas, that he might suffer the punishment to which he had sold another.

The truth is then revealed to Barnabas by Jesus, in which the writer again brings the story much more in line with the Islamic view.  In this text, Jesus points to the advent of "Muhammad, the Messenger of God."  Very clearly tying the text to Islam as opposed to Christianity.

220.4. Jesus answered: 'Believe me, Barnabas, that every sin, however small it be, God punishes with great punishment, seeing that God is offended at sin. Wherefore, since my mother and my faithful disciples that were with me loved me a little with earthly love, the righteous God has willed to punish this love with the present grief, in order that it may not be punished in the flames of hell. And though I have been innocent in the world, since men have called me "God," and "Son of God," God, in order that I be not mocked of the demons on the day of judgment, has willed that I be mocked of men in this world by the death of Judas;, making all men to believe that I died upon the cross. And this mocking shall continue until the advent of Muhammad;, the Messenger ;of God, who, when he shall come, shall reveal this deception to those who believe in God's Law. Having thus spoken, Jesus said: 'You are just, O Lord our God, because to you only belongs honour and glory without end.'

The writer even makes this more clear in their closing chapter, by insisting that this text reveals the true account.  That it is written that "the faithful may be undeceived" by the traditional Christian accounts.

221.1. Jesus turned himself to him who writes, and said: "Barnabas, see that by all means you write my gospel concerning all that has happened through my dwelling in the world. And write in a similar manner that which has befallen Judas, in order that the faithful may be undeceived, and every one may believe the truth." Then answered he who writes: "I will do so, if God wills, O Master; but I do not know what happened to Judas, for I did not see it."

221.4. And he reproved many who believed that he had died and risen again, saying: "Do you hold me and God for liars? I said to you that God has granted to me to live almost to the end of the world. Truly I say to you, I did not die; it was Judas the traitor. Beware, for Satan will make every effort to deceive you. Be my witnesses in Israel, and throughout the world, of all things that you have heard and seen."

The Gospel of Barnabas is an interesting read, but very clearly problematic. It shows clear evidence of alignment with Islamic theology and in doing so, undermines much of Christian theology.  This text would have us believe that modern Christianity with the emphasis on the cross and the resurrection of Jesus, would be putting our faith in the death of the betrayer and a hoax in the theft of his body.  Not to mention completing eschewing substitutionary atonement altogether.  It is not a book that could be read in harmony with any portion of the New Testament.

The text also shows hallmarks of adaptation after the fact.  The insertion of Judas in moments where he was previously not mentioned.  The tying together of the expensive perfume being worth 30 coins and Judas receiving 30 coins for betrayal.  The use of poetic justice in the encounter with Pilate and in Judas suffering the same fate he was plotting for another.  It all reads as something that is too neatly tied up.

The account does provide a more in depth potential motivation for Judas's betrayal.  Going beyond just greed (though greed definitely plays a part), it shows Judas having a lust for power.  It shows Judas following Jesus because he believes Jesus will be King of Israel.  Judas wants the power that would come from being a close associate.  An example of Judas completely missing the point of Jesus's ministry.

This idea that Judas believed Jesus would be an earthly King and its potential implications is one that has been explored by scholars throughout history and provides a greater opportunity for further exploration.

Following Judas: The Judas of the Apocrypha

4. The Judas of the Apocrypha

Before delving in to the descriptions of Judas in the Apocrypha, it is important to establish what is meant by that term.  Apocrypha refers to works, usually written, of unknown authorship or of doubtful origin.  Generally, it concerns the works not selected for inclusion in the Bible by the particular governing body.

Confusingly, it can be a broad term in Biblical sense, referring to the deuterocanonical works (or second cannon works), the pseudepigrapha, or falsely attributed works, and other writings.  A portion of the total apocrypha, the Deuterocanonical works can be found in the Bibles of certain Christian denominations.  Catholic and Orthodox traditions in particular include a portion of the apocrypha. 

As with everything, there are levels to the value of apocryphal texts.  There are esoteric writings and objects, like those by the Gnostics, that are treated as heretical and of little value.  There are writings of questionable value or spurious writings, which have little value to the church.  Then there are writings, like the often collected "Apocrypha" which, while not viewed as a source of doctrine, are nonetheless viewed as beneficial.  Like modern Christian literature and scholarship, the are instructive but not controlling.

It's in this framework that we can approach the apocrypha surrounding Judas.  Some of it may have instructional value.  Others may have no probative value beyond curiosity.  Nonetheless, it will provide a context from writings closer to the time of Judas's life and death.

Judas is mentioned or discussed in only a handful of apocryphal texts.  The story of his early life is included in the Syraic Infancy Gospel.  His involvement in Jesus's ministry is more greatly expounded in the Gnostic Gospel of Judas.  And his death is a focus in the Gospels of Nicodemus and Barnabas, each adding their own variations.

A. The Syraic or Arabic Infancy Gospel

The Syraic Infancy Gospel is one of the texts among the New Testament apocryphal writings concerning the infancy of Jesus and seems to be partly based on the Infancy Gospel of Thomas and the Protevangelium of James.  There are only two surviving manuscripts of the text dating from 1299 AD and the 15/16th century in the Arabic language.  These surviving manuscripts show influence from the Qu'ran, as even the earliest manuscript post-dates the events of Islam by almost 700 years.  Given the connection, it raises questions as to how much the Gospels influenced the Qu'ran or the Qu'ran influenced this work.

Regarding Judas, this Infancy Gospel includes a story likely from local legend, revealing a very early connection between Jesus and Judas.  In the work, it is said that Judas as a boy was possessed by Satan, who caused him to bite himself or anyone else present.  In one of these attacks, Judas bit the young Jesus on the side that would eventually be pierced in the Crucifixion.  By touching Jesus, Satan was exorcised and Judas was freed from his influence.

"35. Another woman was living in the same place, whose son was tormented by Satan. He, Judas by name, as often as Satan seized him, used to bite all who came near him; and if he found no one near him, he used to bite his own hands and other limbs. The mother of this wretched creature, then, hearing the fame of the Lady Mary and her son Jesus, rose up and brought her son Judas with her to the Lady Mary. In the meantime, James and Joses had taken the child the Lord Jesus with them to play with the other children; and they had gone out of the house and sat down, and the Lord Jesus with them. And the demoniac Judas came up, and sat down at Jesus' right hand: then, being attacked by Satan in the same manner as usual, he wished to bite the Lord Jesus, but was not able; nevertheless he struck Jesus on the right side, whereupon He began to weep. And immediately Satan went forth out of that boy, fleeing like a mad dog. And this boy who struck Jesus, and out of whom Satan went forth in the shape of a dog, was Judas Iscariot, who betrayed Him to the Jews; and that same side on which Judas struck Him, the Jews transfixed with a lance."

While this does provide more background information, it provides little in the way of new motivation for the betrayal.  It further ties Judas into possession, with him being plagued from childhood.  It does provide motivation for Judas to join Jesus's ministry and follow him, as it would be appreciation for the healing Jesus provided.

B. The Gospel of Judas

The Gospel of Judas is a Gnostic gospel text, whose content consists of conversations between Jesus and his disciples, particularly Judas Iscariot.  The newly discovered text is very controversial for several reasons, including its Gnostic theology and Coptic language.  The main controversy of its text revolves around the theory that Jesus asked Judas to betray Him in order to fulfill His destiny and the scriptures.  If this is true, it would make Judas a saint and not the sinner and traitor believed by the mainline church.

The text is believed to have been composed in the second century by Gnostic Christians, exact author unknown, and is reflected in the late-2nd-century theology.  The only known copy in existence has been carbon dated between 220 and 340 AD.  In contrast, most scholars agree that the Gospels of Matthew, Mark, Luke, and John were written between the date of Jesus' death (around AD 33) and AD 90.

We do, though, have other historical evidence of the Gospel of Judas.  There is a reference to a Gospel of Judas in the works of early Christian writer Irenaeus of Lyons, who called the text a "fictitious history," condemning it in his Adversus Haereses, written about 180 AD.  Twentieth Century writers like Rev. J. Tixeront, have cited St. Irenaeus's works as pointing to the text.   "Besides these Gospels, we know that there once existed a Gospel of Bartholomew, a Gospel of Thaddeus, mentioned in the decree of Pope Gelassius, and a Gospel of Judas Iscariot in use among the Cainites and spoken of by St. Irenaeus."

The codex itself has an interesting history.  It was written on papyrus and presumed composed in a Gnostic monastery in Egypt.  Although other copies may have been made, they were likely lost in St. Athanasius's fourth century campaign to destroy all heretical texts.  In order to protect this text from that campaign, it is believed a Gnostic monk or scribe buried copies of certain texts in an area of tombs in Egypt.  These texts were not discovered until the late 1970s, found bound together in a single codex with other .  This particular text was unearthed by a farmer in 1978.  He found a small container like a tomb box in a cave near Beni Masar, Egypt.  The codex was sold to an antiques dealer in Cairo, who then turned to sell it to a couple of scholars at a meeting in Geneva, Switzerland.  This deal deteriorated, leading to the text being stored in a safe in New York for 16 years.  In that time, the condition of the manuscript worsened, to the point where a Zurich based antiquities dealer, Frieda Nussberger-Tchacos acquired it, leading to the start of its first translation in 2000.  National Geographic was brought in to assist in the preservation and translation in 2004.

Over the next five years thousands of pieces of papyrus were placed back together, and attempts at translation into English.  The restored original is now housed in Cairo's Coptic Museum.  Because of the age of the document and ill-treatment of the text, much of it is illegible.  There are gaps and holes in the codex, with entire lines missing.  Some parts of the translation were, at best, educated guesses, while others were filled in based on context.  Accordingly, there are still many outstanding questions about the manuscript and its contents, as well as many critiques of the translation itself.

To understand the Gospel of Judas and the peculiarities of its text, it is important to understand Gnosticism.  Gnosticism is a modern name for a variety of ancient religious ideas and systems, originating in Jewish-Christian environments in the first and second century AD.  These systems believed that the material world is created by an emanation or work of a lower god (demiurge), trapping the divine spark within a human body.  This spark, our divine nature, could be liberated through gnosis, spiritual knowledge acquired through direct experience.

According to Gnosticism, the supreme God is a luminous being of light who exists on an imperishable realm.  This God is unknowable and is not the creator of the material universe.  At the beginning of time, God created a group of angels and lower gods, or archons, who were willed to come into being to rule over chaos and the underworld.  An inferior spirit from this group, the demiurge, is the creator of the material world.  All matter, all of the material world is evil; the non-material, the spiritual is good.  To achieve salvation and to break through to the spiritual, one only needs knowledge or gnosis, thus sin is irrelevant.  Only ignorance matters and Gnostic texts are designed to point away from ignorance to the true knowledge.

Jesus, under Gnosticism, was the son of the true God, not one of the lesser gods, and his mission was to show that salvation lies within man.  Through embracing the internal God, then man can return to the imperishable realm.  In the Gospel of Judas, eleven of the disciples Jesus chose to spread his message are presented as misunderstanding the central tenets of his teaching and were obsessed with the physical world of senses.  The author of this text references practices as animal sacrifice and the belief in a bodily resurrection as evidence of this misunderstanding.

Judas is presented as the exception, the one who can understand this higher purpose and knowledge.

"1. Jesus appeared on earth to perform miracles and wondrous acts in order to save humanity.  Because some conducted themselves in a righteous way and others continued in their sins, he decided to call the twelve disciples.

2. He began to talk to them about the mysteries that lay beyond this world and what would happen at this world's end (at the end).  He often changed his appearance and was not seen as himself but looked like a child (some translators have apparition or spirit) when he was with his disciples.

3. He came upon his disciples in Judea once when they were sitting together piously (training their piety - training in godliness).  As he got closer to the disciples he saw they were sitting together, giving thanks and saying a prayer over the bread (Eucharist/thanksgiving).  He laughed.

4. The disciples asked him, "Rabbi, why are you laughing at our prayer of thanks?  Have we not acted appropriately"  He said, 'I am not laughing at you. It is just that you are not doing this because you want to.  You are doing this because your god (has to be/will be) praised.'

5. They said, 'Rabbi, you are the (earthly/only) son of our god.'  Jesus answered, 'How do you know me?  (Do you think you know me?)  I say to you truly, no one among you in this generation (in this race) will understand me.'

6. His disciples heard this and became enraged and began mumbling profanities and mocking him in their hearts.  When Jesus saw their inability (to understand what he said to them (their stupidity), he said) 'Why did you get so upset that you became angry?  Your god, who is inside of you, (and your own lack of understanding guides you and) have instigated this anger in your (mind/soul).  (I challenge) any man among you to show me who is (understanding enough) to bring out the perfect man and stand and face me.'

7. They all said, 'We are strong enough.'  But in their (true being) spirits none dared to stand in front of him except for Judas Iscariot.  Judas was able to stand in front of him, but even he could not look Jesus in the eyes, and he turned his face away.

8. Judas said to Him, 'I know who you are and where you came from.  You are from the everlasting (eternal) aeon (realm or kingdom) of Barbelo (Barbelo's everlasting kingdom).  I am not worthy to speak the name of the one who sent you.'

9. Jesus knew that Judas was capable of understanding (showing forth/thinking about) something that was glorious, so Jesus said to him, 'Walk away (step a distance away) from the others and I will tell you about the mysteries of God (the reign of God/kingdom of God).

10.  It is possible for you to get there, but the path will cause you great grief because you will be replaced so that the twelve may be complete with their god again.'  Judas asked him, 'When will you tell me how the great day of light will dawn for this generation (race)?  When will you explain these things'  But as he asked these things, Jesus left him."

These are the first clear mentions of Judas being set apart.  As the one who can face the greater truth and ask the deeper questions.  Through Jesus's response, we get hints of the separation Judas will have from the other disciples and the ultimate fate that he will suffer.

There is also a clear indication here that Judas will be replaced in the twelve ("so that the twelve may be complete").  This will also be a theme in the book.  That Judas is the thirteenth.

"22.  Judas said, 'Rabbi, you have listened to all of those others, so now listen to me too.  I have seen a great vision.'

23.  When Jesus heard this he laughed and said to him, 'You (are the) thirteenth spirit (daemon), why are you trying so hard/why do you excite yourself like this?  However, speak up, and I will be patient with you.'  Judas said to him, 'In the vision I saw myself and the twelve disciples were stoning me and persecuting me very badly/severely/strongly.  And I (was following you  and I) arrived at a place where I saw (a large house in front of me), and my eyes could not (take in/comprehend) its size.  Many people were surrounding it, and the house had a roof of plants (grass /green vegetation), and in the middle of the house (there was a crowd) (and I was there with you), saying, 'Rabbi, take me in (the house) along with these people.'

24.  He responded and said, 'Judas, your star has misled you.  No person of mortal birth is worthy to enter the house you have seen.  It is a place reserved for the saints.  Not even the sun or the moon or the day (light) will rule there.  Only the saints will live there, in the eternal kingdom with the holy angels, always (some have the text as - 'will be firmly established with the holy angels forever').  Look, I have explained to you the mysteries of the kingdom and I have taught you about the error of the star; and (I have) sent it (on its path) on the twelve ages (aeons).'

25. Judas said, 'Rabbi, could it be that my (spiritual) seed will conquer the rulers of cosmic power (could also be rendered: 'is under the control of the archons or rulers of cosmic power'?)'

26. Jesus answered and said unto him, 'Come (with me so) that I (may show you the kingdom you will receive.  I will show you what is to come of you and this generation), but you will be grieved when you see the kingdom and all its race (of people).'  When Judas heard Him he said to him, 'What good is it if I have received it seeing that you have set me apart from that race?"  Jesus answered him and said, 'You will become the thirteenth, and you will be cursed by the other generations, and you will come to rule over them.  In the last days they will curse your ascent to the holy (race/kingdom).'"

Here again, there are mentions of Judas as the thirteenth.  In a clearer passage, Judas even reveals he had a vision of the twelve stoning and persecuting him.  The text is presented as if jealousy of this secret knowledge is what will lead the twelve disciples to this.  Jesus in his responses to Judas seems to both indicate that Judas can never enter the holy place, and that he will ascend to the holy place.

That leads to one of the greatest problems with the text.  The gaps in the text and the difficulty of the translations lead to the lines having multiple and often contradictory meanings.   This gives light to the greatest critiques of the translation.  Look for example, at Jesus's response in line 23, calling Judas either the thirteenth spirit or thirteenth daemon or thirteenth demon.  April DeConick, a professor of Biblical studies at Rice University, would focus on this difference in her op-ed in the New York Times regarding the National Geographic translation.  According to DeConick, "the universally accepted word for 'spirit' is 'pneuma'" which was not used here.  The text here used 'daimon' which in Gnostic literature "'daimon' is always taken to mean 'demon.'"  That puts a radically different spin on the interpretation.  Judas then is a demon set apart and kept from the holy generation.  Not a spirit that would be accepted as a part of it.

"42.  Judas said to Jesus, 'Look at what those who have been baptized in your name do?'  Jesus said, 'Truthfully I tell (you), this baptism done in my name (are done by those who do not know me.  They sacrifice in vain to the god of this world.  I baptized no one, for those baptized here have their hope here and those who follow me need no baptism for they will come) to me.  In truth (I) tell you, Judas, (those offering) sacrifices to Saklas (do not offer sacrifice to the Great) God (but instead worship) everything that is evil.  'But you will exceed all of them.  For you will sacrifice the man (the body that clothes/bares/contains me).  Already your horn has been raised, your anger has been ignited (your wrath has been kindled), your star has shown brightly, and your heart has (prevailed/been made strong/pure).

...

44.  Then Judas raised his eyes and saw the radiant cloud and entered it.  Those standing below him heard a voice come from the cloud, saying, (The return of the) great race (is at hand and the image of the Great One will be established in them because of Judas' sacrifice)."

Here we have a greater reference to the part that Judas will play.  That Judas will liberate Jesus from his earthly body and free the Christ spirit, through what we know of as his betrayal.  This will allow Jesus to fulfill His purpose.

The text then has Judas enter a cloud. It is this portion which is seen as Judas receiving the fullness of divine knowledge. Here, supposedly, Gnosis was imparted to him and he knew the mysteries.   From there, the text enters into an abrupt transition to one paragraph on the act of the betrayal.

"45.(But the scribes waited for Judas, hoping to place a price on the head of Jesus.)  Their high priests whispered that he had gone into the guest room for his prayer.  But some scribes were there watching closely in order to arrest Jesus during the prayer, for they were afraid of the people, since he was accepted by everyone as a prophet.  They approached Judas and said to him, 'Why are you hear?  You are Jesus' disciple.'  Judas answered them in the way they wished.  And he was given an amount of money and he handed Jesus over to them."

One paragraph devoted to the actual act, with none of the expected details.  This is in line with Gnosticism.  The actual act is not as interesting as the motivation, the knowledge behind the act.  What information is offered about the act does not contradict the accepted events of the betrayal.

While the Gospel of Judas purports to provide insight into the motivation and the reasoning behind Judas's betrayal, it is a frustrating read and of seeming little value.  The text is so incomplete and the translations are so contradictory that the entire meaning of the entire meaning of the passage is up for debate.  Scholars based on early translations believed the text portrayed Judas in a positive light, as a noble hero who sought great knowledge and sacrificed his legacy to play a pivotal role in helping Jesus fulfill his destiny.   Later scholarly work believes it portrays Judas in a negative light, almost an easily manipulated pawn.  Craig Evans, a professor of New Testament studies at Acadia Divinity College in Nova Scotia believes it shows Judas being duped into believing he was helping Jesus.  There is no consensus on this issue.

Perhaps the most symbolic problem with the text can be summed in the issues with the translation of the word apophasis in a key phrase in the text at 33:1.  The National Geographic society initially translated the word as "declaration," leading to "The secret word of declaration by which Jesus spoke in conversation with Judas Iscariot."  Scholars like Andre Gagne, Professor at Concordia University in Montreal believe the more appropriate translation of that Greco-Coptic term is "denial," rendering "the secret word of the denial by which Jesus spoke in conversation with Judas Iscariot."  This would render the story as the denial of the true salvation for Judas.

Declaration or denial.  That's a wide gap.

C. The Gospel of Nicodemus

The Gospel of Nicodemus, or the Acts of Pilate, is an apocryphal gospel claimed to have been derived from an original Hebrew work written by Nicodemus, an associate of Jesus.  Though the title "Gospel of Nicodemus" is medieval in origin, sections of the book date back farther.  The resulting work has been dated back to the middle of the fourth century AD.  The book contains two sections with an appendix.  The first contains the trial of Jesus; the second concerns the resurrection.  The appendix purports to be a written report made by Pontius Pilate to Claudius.  This Acta Pilati has reference back to the mid-first century.  Justin Martyr made reference to the Acts of Pontius Pilate in his apology letters, dating that reference back to between 138 and 161 AD.

The references to Judas are not included in all translations of the Gospel of Nicodemus.  Instead, certain translations include a story of a roast cock or chicken and how it played a role in the Judas's betrayal or death.

Some versions include a version in which Jesus Christ orders a the cooked bird to follow Judas to report how Judas betrayed him.

"It happened on the day of the Holy Supper that Lord Christ was served a roast cock, and when Judas left to sell the Lord, he ordered the cock to rise and follow Judas, and the cock did accordingly, then reported to Lord Christ how Judas betrayed him, and because of this it is said to be allowed to follow him to Paradise."

In other versions, the bird is cooked by Judas's wife and provides the impetus for Judas to go through with his suicide.

“And so Judas went home to get a rope for the hanging, and he found his wife roasting a cock on embers. Instead of getting down to it [the cock], he told her: ‘Stand up, woman, and give me a rope because I want to hang myself’  His wife then told him: ‘Why do you say so?’ And Judas says: ‘I want you to know that I betrayed my master, Jesus, to the villains really unjustly so that Pilate will put him to death. But he [Jesus] will resurrect on the third day, and then woe betide us!’ Then the woman tells him: Don’t you say this or even think of it, because Jesus will resurrect as you say only if this cock roasted on embers is able to give sound’. As soon as she uttered these words, the cock spread its wings, and screams three times. Now Judas got even more astounded, and immediately tied a knot on the rope, hanged himself, and breathed his last." (Tischendorf 1876: 290)

Here, the miracle of the resurrected bird is what solidifies Jesus' return for Judas.  It is this fact that pushes Judas over the edge to hang himself.

From this version, we at least learn that Judas potentially had a wife, at least according to legend.  Variations of this legend are also included in the Book of the Resurrection of Jesus Christ by Batholomew the Apostle and other Coptic legend.

It is an interesting story, but only adds a bit of a miracle to the story that we already know.

D. The Resurrection of Jesus Christ (by Bartholomew)

The Resurrection of Jesus Christ (by Bartholomew) is a piece of Coptic apocrypha that exists in three partial manuscripts.  It exists in the Coptic language only and in fragments only.  The fragments reside in the British Museum.

Of particular interest here, is a section in which Christ, upon his death, descends into Hell or Amente.  In Amente, Christ found and confronted Judas.

"In Amente Christ found Judas Iscariot, the man who betrayed Him, and said to him, 'Tell me, Judas, in what way didst thou profit by betraying Me to the Jewish dogs?  Assuredly I only endured sufferings of all kinds in order to fulfill [the will] of My Father, and to redeem [add set free] My creatures whom I had fashioned.  As for thee, woe be unto thee with twofold woes.'

In one of the manuscripts, the passage above is followed by "rebukings innumerable and cursings most terrible", and it is said that the "lot of Judas is with his father the Devil."  According to this text, Christ did not forgive Judas fore betraying Him and instead the text has a whole page devoted to the description of the awful things that befell Judas after his death.  Angels in the train of the lord hurled him headlong, and his mouth was filled with thirty serpents, personifications of every vice and every kind of evil.  He was cast out into the outer darkness and utter oblivion will cover him forever.  This is further confirmed in the text when Jesus rises from the dead, removing all souls from Amente except Herod, Cain, and Judas.

Here we do see a confirmation of Judas's damned state.  A fulfillment of Jesus's warning that it would have been better for him to not have been born.  This kind of punishment seems to lend creedance to the idea that Judas's betrayal was something born within him.  A choice that Judas made deserving punishment.

All of the above apocryphal texts can be read in a kind of harmony, depending on the interpretation of the Gospel of Judas.  Other apocryphal texts, like the Gospel of Barnabas present an entirely different story.  As if of a different religion altogether.