New Testament scholar Dr. Ben Witherington gives an incredible detailed analysis of Bart Ehrman’s New book: “Jesus Interrupted”—in a 6 part series:

Bart Interrupted— A detailed Analysis of ‘Jesus Interrupted’ Part One

Bart Interrupted— A detailed Analysis of ‘Jesus Interrupted’ Part Two

Bart Interrupted— A detailed Analysis of ‘Jesus Interrupted’ Part Three

Bart Interrupted: Part Four

Bart Interrupted— A detailed Analysis of ‘Jesus Interrupted’ Part Five

Bart Interrupted— A detailed Analysis of ‘Jesus Interrupted’— Coda

Response: This series is not to be missed by any serious new Testament student. Dr. Witherington does us all a great service in tackling Dr. Ehrman’s latest.

All of Ehrman’s books are popular and he usually hits the TV and radio circuit to support his new works so you should be hearing soon from some of your secular friends about how the NT can not be trusted. Fortunately armed with this series you will be able to tell them that it is Dr. Ehrman’s conclusions that should be questioned.          *Top

Chapter 11: The Gospel of Judas in Perspective

In the final chapter, Prof. Ehrman tries to assess the overall importance of the Gospel of Judas. He begins by listing what the Gospel is and is not: Posted at my Apologetica blog. *Top

Chapter 9: Who Was Judas Iscariot?

Judas -The Historical Sources

In chapter 9, professor Ehrman launches a ‘quest for the historical Judas’. He does a survey of all of the earliest sources and tries to determine what we can really know about the man Judas. He has to admit that the NT Gospels are the earliest sources for any information about Judas.   Posted on my Apologetica blog. *Top

Looking at Chapter 7 & 8:  -Posted at my Apologetica BLog

This series is a high energy fast moving adventure story, set primarily in first century Rome and Jerusalem (65 AD-70 AD).  It is told from the perspective of Roman, Jewish, and Christian characters.  Each one facing different problems and dilemmas.

Those in Jerusalem are living in chaotic times with the city divided up and in rebellion against the Romans, and Jewish leaders fighting one another.  In Rome, even highly placed Roman citizens are being subjected to the lunacy and the whims of Nero.  For Christians, theses are times of tribulation no matter where they live, and the possibility of being martyred for the faith is a reality that they live with everyday.

John ‘the last disciple’ of Jesus is touching the lives of all those he comes in contact with, including some of the major characters in this story.  Nero is obsessed with trying to understand John’s letter written from the Isle of Patmos.  Many Christians are also trying to gain insight from the writing; however, Roman soldiers are arresting everyone who has a copy.

Some Bible teachers are critical of this series because it puts the writing of the Book of Revelation in the reign of Nero, before the fall of Jerusalem (69/70 A.D.).  Most scholars teach that the book was probably written around 95 A.D.  Also, dispensationalist teachers oppose this book series because it seems to present a ‘preterist’ interpretation of the Book of Revelation.  Tim LaHaye ("Left Behind’ series-author) has been particularly critical of the series for both of these reasons.  However, there is considerable evidence which should not be ignored, that actually supports an earlier dating of the letter.

Putting aside the controversy, there is much to be gained from reading this series.  It presents an accurate view of life in the first century.  It gives you a feeling for what it might have been like to be living in Jerusalem during the chaos of 65-70 A.D.  Also, what would it have been like living as a Christian under Nero, facing persecution, arrest, and death on the cross, or worse yet in the arenas.  Yet, what it might have been like meeting John, ‘the last disciple’ of Jesus, and going on a long journey with the ‘beloved’ Apostle.

The stories are well written and the kind that you can’t put down until they’re done.  Even if I don’t necessarily agree with the way they interpret the Book of Revelation; I whole heartedly recommend these books.  They’re interesting, informative, and a good read.

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Chapter Four:  Before The Discovery

This chapter explores what was previously known about the Gospel of Judas and the community that supported its writing and publication.  The Gnostics were the group or community that the gospel probably originated in.  Nearly all that was known about this group for years was gained principally from reading early Christian writings against ‘heresy’.

Since the discovery and publication of the Nag Hammadi manuscripts, the body of information about the so-called Gnostics groups has greatly increased.  There are far more divergent beliefs and teachings than previously supposed.  Some scholars wonder if the ‘Gnostic’ designation is really appropriate or even useful considering all the variety and diverse views held among the groups and writings so named.  Modern scholars also question whether the accounts of the Gnostic movement by the early Christian writers were all that accurate.

Irenaeus mentions a ‘Gospel of Judas’ in his famous tome "Against Heresies".   Dr. Ehrman explores whether the present manuscript of Judas is the same work that Irenaeus writes about.  He concludes that it probably is a match.  Working from that assumption, the Gnostic community closely identified with the ‘Judas’ work, which Irenaeus wrote about, was the ‘Cainites’.

The ‘cainites’ are so named because, according to Irenaeus, their heroes were all the ‘bad guys’ of the OT and all the enemies of the Hebrew Creator God.  Folks like Cain, the people of Sodom, Korah, and the betrayer himself -Judas.  Some scholars wonder if Irenaeus made it all up in an effort to slander the group, since it all sounds rather preposterous.  However, a reading of the Gospel of Judas shows that there a definite relationship between the account of Irenaeus and the Gospel.

Chapter Five:  The Discovery of the Gospel of Judas

This chapter is really quite interesting.  Dr. Ehrman traces the history and the key events from the discovery of the manuscripts in the Egyptian desert in 1978 through to it’s publication in 2006.  It is a study in greed, blunder, jealousy, and almost disaster.  It really is amazing that the Gospel MS actually survived at all with the treatment it endured in the 28 years since its discovery.

There are many lessons to be learned from this history.  Hopefully, if another manuscript is found in the desert some place, those involved will handle the arrangements and the manuscripts differently.  This really is a study in what not to do.

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This is probably destined to be the definitive book on the subject.  Written by the very able scholar from Chapel Hill.  One may disagree with his conclusions, but Dr. Ehrman is never to be ignored.  I plan to review his book in a ‘serial’ fashion, this is the first installment.

Chapter One -Introduction

Here Dr. Ehrman reviews for us his initial involvement and evaluation of the Manuscript.  Quite an interesting tale indeed.  He includes basic facts about the ‘gospel’ and begins to ask pertinent questions about its place and importance.  In the next few chapters, professor Ehrman summarizes the references to Judas in the earliest Christian writings, including the writing of Paul, the Gospels, and the Apostolic Fathers.  This book is really an analysis of the portrayal and treatment of Judas in all early Christian literature, not just the ‘Gospel of Judas’.

Chapter two -Judas in Our Earliest Gospels

How Judas is treated in the ‘synoptic’ gospels (Mark, Matthew, Luke) is evaluated in this chapter. But first, he looks at the possible references to Judas in the letters of Paul.

The writings of Paul are the earliest Christian records we have.  However, Paul was not one of the disciples of Jesus and did not experience the events of Jesus’ ministry and really knew only a few of the original disciples.  In I Cor. 11:23-24, he mentions that Jesus was betrayed on the night of the ‘Last supper’, but does not reference Judas by name.  Ehrman questions whether Paul even knew about the betrayal of Judas at all, putting forth the idea that the Greek in this passage could be merely stating that it was the night when Jesus was ‘handed over’.

Then he points out that Paul references ‘The Twelve’ in I Cor. 15:3-8, the resurrected Lord appearing first to Cephas and then to the Twelve.  He makes a big deal out of Paul’s usage here maybe indicating that he didn’t know of the betrayal of one of them.  I think that Ehrman is just simply wrong here, he is constantly looking for ways to discount the accuracy of the Biblical record.  Paul mentions Peter first (Cephas) and he was also certainly one of the twelve, so by Erhman’s reasoning, would he have us believe that Paul did not know that Peter was one of the Twelve?  Obviously not.  This really does point to the fact that the term is just being used here in a general sense.

Dr. Erhman does make an interesting observation in this chapter.  He laments the fact that most Christians combind all the gospels together to come to an understanding of the events in the life and ministry of Jesus, and Judas for that matter.  He suggests that we allow each Gospel to speak to us individually.  I believe that we need to know both, what each individual gospel teaches, but also have an overall understanding of all the gospels combined.

The three Synoptics seem to give us different reasons for the action of Judas.  Mark really does not conclusively identify the motives of Judas for us.  Matthew presents Judas as a greedy person who seemingly does it for the money.  Luke identifies the influence of Satan as being a major factor.  It is professor Erhman’s opinion that the gospels cannot be reconciled here.  I believe that they can.  While Judas may have been a greedy person, as portrayed in Matthew,  30 pieces of silver is not very much compensation if that was the only motive of Judas.  So we probably do not have a definitive answer to the motivation of Judas here, therefore I believe that Mark is also correct.  While Luke does not give us a motive, the influence of Satan probably best explains the actions of the fallen Apostle.  All three of the Synoptics combined, really do help us to better understand the actions of Judas.

In the next installment, we will look at all the other early Christian portrayals of Judas, including the Gospel of John, and some of the early Apostolic Fathers.

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The book contains an introduction to the ‘Gospel’, with a translation and commentary.  First, a chapter on the incredible story of the discovery of the Codex and intrigue which kept the text from public view for 28 years.  Then there are chapters on the 2nd century comments on the ‘Gospel of Judas’ made by Irenaeus, the Gnostic connection and identity of the work, and a chapter by Ehrman placing it in its early Christian historical context.

This book is the first on the ‘Gospel of Judas’ and an important work for all those interested in early Christianity, Gnosticism, and New Testament study.  There were some sensational claims made in newspaper articles and news shows about how this ‘gospel’ would affect our understanding of the Jesus and Judas, the New Testament, and Christianity in general.  The facts contained in this book, place the ‘Gospel of Judas’ in its 2nd and 3rd century historical context and shows that the work really does not affect our understanding of 1st century events and people portrayed in the New Testament gospels.

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