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Judas Iscariot
Judas Iscariot (/ˈdʒuːdəs ɪˈskæriət/; Biblical Greek: Ἰούδας Ἰσκαριώτης, romanized: Ioúdas Iskariṓtēs; c. 3 AD – c. 30 – c. 33 AD) was, according to Christianity's four canonical gospels, one of the original Twelve Apostles of Jesus Christ. Judas betrayed Jesus to the Sanhedrin in the Garden of Gethsemane, in exchange for thirty pieces of silver, by kissing him on the cheek and addressing him as "master" to reveal his identity in the darkness to the crowd who had come to arrest him. In modern times, his name is often used synonymously with betrayal or treason.
The Gospel of Mark gives no motive for Judas's betrayal but does present Jesus's predicting it at the Last Supper, an event also described in all the other gospels. The Gospel of Matthew 26:15 states that Judas committed the betrayal in exchange for thirty pieces of silver. The Gospel of Luke 22:3 and the Gospel of John 13:2 and 13:27 suggest that he was possessed by Satan. According to Matthew 27:1–10, after learning that Jesus was to be crucified, Judas attempted to return the money he had been paid for his betrayal to the chief priests and hanged himself. The priests used the money to buy a field to bury strangers in, which was called the "Field of Blood" because it had been bought with blood money. Acts of the Apostles 1:18 quotes Peter as saying that Judas used the money to buy the field himself, and he "[fell] headlong ... burst asunder in the midst, and all his bowels gushed out." His place among the Twelve Apostles was later filled by Matthias.
The Gnostic Gospel of Judas portrays Judas's actions as done in obedience to instructions given to him by Jesus, and that Judas understood the Old Testament God (the Demiurge) as distinguishable from the true, unknowable God of the New Testament, the Monad or the One. Jesus transcends the domain of the demiurge, revealing deeper truths to Judas. This opens both Jesus and Judas to disclose a broader understanding of the Pleroma, which has inspired artists, writers, and thinkers. The Gospel was denounced as heresy in 180 AD by Irenaeus.
Due to his notorious role in all the gospel narratives, Judas remains a controversial figure in Christian history. His betrayal is seen as setting in motion the events that led to Jesus's crucifixion and resurrection, which, according to traditional Christian theology brought salvation to humanity. Since the Middle Ages, Judas has sometimes been portrayed as a personification of the Jewish people, and his betrayal has been used to justify Christian antisemitism.
Although Judas Iscariot's historical existence is generally widely accepted among secular historians, this relative consensus has not gone entirely unchallenged. The earliest possible allusion to Judas comes from the First Epistle to the Corinthians 11:23–24, in which Paul the Apostle does not mention Judas by name but uses the passive voice of the Greek word paradídōmi (παραδίδωμι), which most Bible translations render as "was betrayed": "... the Lord Jesus on the night when he was betrayed took a loaf of bread ..." Nonetheless, some biblical scholars argue that the word paradídōmi should be translated as "was handed over". This translation could still refer to Judas, but it could also instead refer to God metaphorically "handing Jesus over" to the Romans.
In his book Antisemitism and Modernity (2006), the Jewish scholar Hyam Maccoby 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. In his book The Sins of Scripture (2009), John Shelby Spong concurs with this argument, 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 70s AD."
Most scholars reject these arguments for non-historicity, noting that there is nothing in the gospels to associate Judas with Judeans except his name, which was an extremely common one for Jewish men during the first century, and that numerous other figures named "Judas" are mentioned throughout the New Testament, none of whom are portrayed negatively. Positive figures named Judas mentioned in the New Testament include the prophet Judas Barsabbas (Acts 15:22–33), Jesus's brother Jude (Mark 6:3; Matt 13:55; Jude 1), and the apostle Judas the son of James (Luke 6:14–16; Acts 1:13; John 14:22).
The name "Judas" (Ὶούδας) is a Greek rendering of the Hebrew name Judah (יהודה, Yehûdâh, Hebrew for "praise" or "praised"), which was an extremely common name for Jewish men during the first century AD, due to the renowned hero Judas Maccabeus. Consequently, numerous other figures with this name are mentioned throughout the New Testament. In the Gospel of Mark 3:13–19, which was written in the mid-60s or early 70s AD, Judas Iscariot is the only apostle named "Judas". Matthew 10:2–4 shares this portrayal. The Gospel of Luke 6:12–19, however, replaces the apostle whom Mark and Matthew call "Thaddeus" with "Judas son of James". Peter Stanford suggests that this renaming may represent an effort by the author of the Gospel of Luke to create a "good Judas" in contrast to the betrayer Judas Iscariot.
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Judas Iscariot
Judas Iscariot (/ˈdʒuːdəs ɪˈskæriət/; Biblical Greek: Ἰούδας Ἰσκαριώτης, romanized: Ioúdas Iskariṓtēs; c. 3 AD – c. 30 – c. 33 AD) was, according to Christianity's four canonical gospels, one of the original Twelve Apostles of Jesus Christ. Judas betrayed Jesus to the Sanhedrin in the Garden of Gethsemane, in exchange for thirty pieces of silver, by kissing him on the cheek and addressing him as "master" to reveal his identity in the darkness to the crowd who had come to arrest him. In modern times, his name is often used synonymously with betrayal or treason.
The Gospel of Mark gives no motive for Judas's betrayal but does present Jesus's predicting it at the Last Supper, an event also described in all the other gospels. The Gospel of Matthew 26:15 states that Judas committed the betrayal in exchange for thirty pieces of silver. The Gospel of Luke 22:3 and the Gospel of John 13:2 and 13:27 suggest that he was possessed by Satan. According to Matthew 27:1–10, after learning that Jesus was to be crucified, Judas attempted to return the money he had been paid for his betrayal to the chief priests and hanged himself. The priests used the money to buy a field to bury strangers in, which was called the "Field of Blood" because it had been bought with blood money. Acts of the Apostles 1:18 quotes Peter as saying that Judas used the money to buy the field himself, and he "[fell] headlong ... burst asunder in the midst, and all his bowels gushed out." His place among the Twelve Apostles was later filled by Matthias.
The Gnostic Gospel of Judas portrays Judas's actions as done in obedience to instructions given to him by Jesus, and that Judas understood the Old Testament God (the Demiurge) as distinguishable from the true, unknowable God of the New Testament, the Monad or the One. Jesus transcends the domain of the demiurge, revealing deeper truths to Judas. This opens both Jesus and Judas to disclose a broader understanding of the Pleroma, which has inspired artists, writers, and thinkers. The Gospel was denounced as heresy in 180 AD by Irenaeus.
Due to his notorious role in all the gospel narratives, Judas remains a controversial figure in Christian history. His betrayal is seen as setting in motion the events that led to Jesus's crucifixion and resurrection, which, according to traditional Christian theology brought salvation to humanity. Since the Middle Ages, Judas has sometimes been portrayed as a personification of the Jewish people, and his betrayal has been used to justify Christian antisemitism.
Although Judas Iscariot's historical existence is generally widely accepted among secular historians, this relative consensus has not gone entirely unchallenged. The earliest possible allusion to Judas comes from the First Epistle to the Corinthians 11:23–24, in which Paul the Apostle does not mention Judas by name but uses the passive voice of the Greek word paradídōmi (παραδίδωμι), which most Bible translations render as "was betrayed": "... the Lord Jesus on the night when he was betrayed took a loaf of bread ..." Nonetheless, some biblical scholars argue that the word paradídōmi should be translated as "was handed over". This translation could still refer to Judas, but it could also instead refer to God metaphorically "handing Jesus over" to the Romans.
In his book Antisemitism and Modernity (2006), the Jewish scholar Hyam Maccoby 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. In his book The Sins of Scripture (2009), John Shelby Spong concurs with this argument, 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 70s AD."
Most scholars reject these arguments for non-historicity, noting that there is nothing in the gospels to associate Judas with Judeans except his name, which was an extremely common one for Jewish men during the first century, and that numerous other figures named "Judas" are mentioned throughout the New Testament, none of whom are portrayed negatively. Positive figures named Judas mentioned in the New Testament include the prophet Judas Barsabbas (Acts 15:22–33), Jesus's brother Jude (Mark 6:3; Matt 13:55; Jude 1), and the apostle Judas the son of James (Luke 6:14–16; Acts 1:13; John 14:22).
The name "Judas" (Ὶούδας) is a Greek rendering of the Hebrew name Judah (יהודה, Yehûdâh, Hebrew for "praise" or "praised"), which was an extremely common name for Jewish men during the first century AD, due to the renowned hero Judas Maccabeus. Consequently, numerous other figures with this name are mentioned throughout the New Testament. In the Gospel of Mark 3:13–19, which was written in the mid-60s or early 70s AD, Judas Iscariot is the only apostle named "Judas". Matthew 10:2–4 shares this portrayal. The Gospel of Luke 6:12–19, however, replaces the apostle whom Mark and Matthew call "Thaddeus" with "Judas son of James". Peter Stanford suggests that this renaming may represent an effort by the author of the Gospel of Luke to create a "good Judas" in contrast to the betrayer Judas Iscariot.