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

Chapter Six: The Gospel of Judas: An Overview

In chapter six, Dr. Ehrman explores in detail all of the conversations between Jesus and the disciples, particularly the talks with Judas.  He gives a commentary on all the major teachings of the gospel.  This is Ehrman at his best; he really does make the whole thing nearly understandable.

The following is an overview of the major events and tenets of the gospel:

The Gospel of Judas contains a number of conversations between Jesus and the Apostles, particularly Judas, during the few days before his arrest in Jerusalem.  The gospel narrative ends at the betrayal and does not present the trial and crucifixion.  It begins with the following introduction:

The secret account of the revelation that Jesus spoke in conversation with Judas Iscariot during a week three days before he celebrated Passover. (33:1-6)

This is followed by a short summary of the ministry of Jesus- that when he “appeared on earth” that he performed many miracles “for the salvation of humanity”.  While many walked in the way of righteousness others walked in their transgressions.  He called the Twelve in order to teach them “about the mysteries beyond the world, and what would take place at the end.”  According to this gospel, he appeared to his disciples many times in the form of a child.

Following this summary, the gospel records a number of encounters between Jesus and his disciples.  In the first encounter, the disciples are giving thanks to God before a meal.  Jesus laughs at their ritual and indicates that ‘their’ God is different than his.  The scene is completed with Judas standing up and proclaiming that Jesus truly comes from another realm, from the Pleroma and realm of Barbelo–the mother of all creation, far and above the realm of the creator of this world.

The next day when Jesus appears to the disciples, they ask where he has been.  He says that he has been in another realm.  They want to know about it but Jesus explains that mortals can’t go there.

In the third encounter, the disciples ask Jesus to explain a vision that they have all had of priests sacrificing in the Temple.  Jesus tells them that the priests represent the twelve and the sacrifices represent the way that they will mislead all of their followers.  Then Judas asks about the different types of humans and who will be saved, but the text is too damaged here to understand Jesus’ reply.

Judas then tells Jesus that he too had a vision of all the other disciples stoning him.  Then he saw a great house with many people that he wanted to enter in.  Jesus tells Judas that he saw a vision of his fate, that all the other disciples would end up hating and persecuting him.  Then he explained that no mortal could enter the great house: “for that place is reserved for the holy”. (45:18-20)

Then Jesus takes Judas alone and teaches him the mysterious truths of creation.  This revelation takes up most of the remaining narrative of the gospel; however, it is a difficult teaching to fully understand.  It presents a version of the Gnostic myth explaining the divine realm of the Aeons (divine beings) that make up the Pleroma (the divine realm) and how they came into being, and also how the world and humanity came to be created.  The gospel teaches that the world was created by inferior divine beings, not the one true great God.  The goal of salvation according to this gospel is to transcend this creation and its inferior creators.

Judas asks Jesus if it is possible for humans to obtain the afterlife when this world ends.  Jesus tells him that only some of humanity actually has the divine spark or spirit that is necessary to transcend this world and gain eternal life in the divine realm.  Jesus tells him that he will have a prominent place among those who are saved because he understands the mysteries of creation and will fulfill everything that is required of him to do.  This is the key text:  You will exceed all of them (the disciples).  For you will sacrifice the man that clothes me. (56:17-21)  This text confirms that Judas was being faithful to the will of Jesus by betraying him.  According to Gnostic teaching, Jesus needed to die in order to escape his physical body and transcend this world and return to the divine realm of Pleroma.  Judas makes it happen; therefore he is actually a hero according to this gospel and the only disciple who really knows the truth.

Judas then has a vision of his own personal glorification.  The gospel concludes with the narrative of Judas handing Jesus over to the religious leaders.  The title is then given at the very end: The Gospel of Judas.

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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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Chapter Three:  Judas in Later Gospel Traditions

In surveying all the early traditions about Judas, it is the contention of Dr. Ehrman that oral traditions about Judas circulated for a number of years and resulted in some very different and conflicting presentations about Judas.

The Book of Acts presents Judas as a guide to those who arrest Jesus.  However, all was done according to the divine plan, with God the Father understood to be in control of all events.  Next, Ehrman points out differences in the account of Acts and in the Gospel of Matthew.

In both, a field is purchased.  In Matthew, Judas throws down the money and the priests arrange for a field to be bought in his name.  Acts 1:18-19, indicates that Judas purchased the field.  it is easy to resolve this conflict by pointing out that the priests never really took back the money, they ordered servants to purchase the field in the name of Judas with his money.  So the result in either case is the same– Judas owns a field.

In Matthew, Judas hangs himself, but in Acts, Judas somehow falls headfirst and bursts open.  One possible explanation is that Judas does hang himself and after several days the rope breaks under the increased weight of his bloated, spoiling, gaseous body; and it naturally bursts open in the fall.  Not a very pleasant thought, but quite possible.

In the Gospel of John, Professor Ehrman stresses that Judas is presented as having a choice between God and the Devil.  He chooses to be the devil’s "money grubbing thief", connected with darkness, and representative as the ‘prototypical Jew’.  Ehrman seems to contend that the Gospel of John is anti-Semitic, even though everyone involved in it was Jewish.  The worst one can say in this regard, is that some have misinterpreted the Gospel as being anti-Semitic from the context of the Middle Ages on.

In the betrayal account in John, Judas is merely a guide to those looking for Jesus, and Jesus identifies himself here in a miraculous way- "I am he".  This of coarse, is an argument from silence since it does not really present to us what Judas actually said or did during that arrest event.

Many Bible teachers point out that it could well be that none of the Gospels really give us a thorough view of the events in question, but merely record some circulating oral traditions.  All of the Gospels combined together may give us a more complete view of what really happened.

In the next section, Ehrman gives us some very interesting accounts of Judas in the writings of the Church Fathers, and in the apocryphal gospels.  In one, "The Infancy Gospel of Thomas", Jesus and Judas are playmates as children in Bethlehem.  In this section, Dr. Ehrman presents different traditions about Judas which circulated in the Church from the first century all the way through the Middle Ages.  One problem I see here, is the equivalence that Ehrman gives to all these early accounts about Judas.

Nevertheless, this is a very good summary and a comprehensive presentation of all the traditions extant about Judas Iscariot.  In his next chapter, Dr. Ehrman presents all the early references to the Gospel of Judas, including the famous presentation by Irenaeus.  To be covered in our next article-Part 3.

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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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