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Writer's pictureEdward D. Andrews
Aug 611 min read

What Is the Gospel of Judas?

The Discovery and History of the "Gospel of Judas"


In April 2006, news outlets worldwide reported the release of the "Gospel of Judas," an ancient text that had been lost for over 16 centuries. Scholars claimed that this text offered a revolutionary perspective on Judas Iscariot, portraying him not as a traitor but as a hero who understood Jesus' mission better than the other apostles and betrayed Him at Jesus' request. This announcement sparked widespread curiosity and debate about its authenticity and implications for our understanding of Judas, Jesus, and early Christianity.


The discovery of the "Gospel of Judas" is shrouded in mystery. It was not unearthed by archaeologists in a controlled excavation but appeared on the antiquities market in the late 1970s or early 1980s. It is believed to have been found in Egypt in 1978, possibly in an abandoned tomb or cave. The document was part of a codex (an ancient book) written in Coptic, the language derived from ancient Egyptian.


The codex, preserved for centuries in Egypt's dry climate, was in a fragile state when it surfaced. In 1983, a few scholars briefly examined it, but the high asking price deterred any sale. Years of neglect and improper storage led to further deterioration. In 2000, a Swiss antiquities dealer purchased the codex and eventually handed it over to an international team of experts. Under the auspices of the Maecenas Foundation for Ancient Art and the National Geographic Society, these experts undertook the complex task of restoring and reconstructing the codex, which had deteriorated into small fragments. They also authenticated the codex using carbon-14 dating, determining it likely came from the third or fourth century C.E., with the Coptic text translated from an earlier Greek original.



The "Gospel of Judas"—A Gnostic Gospel


The earliest mention of the "Gospel of Judas" comes from Irenaeus, a Christian author from the late second century C.E. In his work "Against Heresies," Irenaeus described the teachings of various groups he opposed, including a group that claimed Judas Iscariot was privy to special knowledge and that his betrayal of Jesus was part of a divine mystery. Irenaeus dismissed these teachings as heretical, labeling the "Gospel of Judas" a fictitious history designed to confuse and mislead.


Gnosticism, an umbrella term for various groups with distinct interpretations of Christian "truth," flourished in the second century C.E. Gnostics claimed to possess revealed inner knowledge and often produced their own writings, which frequently contradicted the apostolic teachings preserved in the canonical Gospels. Gnostic texts, like the "Gospel of Judas," often suggested that the prominent apostles misunderstood Jesus' message and that only a select few possessed the true secret knowledge.


The "Gospel of Judas" begins with: "The secret word of declaration by which Jesus spoke in conversation with Judas Iscariot, during eight days, three days before he celebrated Passover." This introduction reflects the Gnostic emphasis on secret knowledge and hidden truths, distinct from the open teachings of Jesus found in the canonical Gospels.


A depiction of Judas betraying Jesus, by 19th-century illustrator Gustave Doré


The Figure of Judas in the "Gospel of Judas"—Scholarly Debate


In the "Gospel of Judas," Jesus laughs at His disciples' lack of understanding but singles out Judas as the only one who grasps His true nature. Jesus privately shares with Judas the "mysteries of the kingdom," suggesting a special relationship and deeper insight than the other apostles.


The initial reconstruction of the text by scholars heavily relied on Irenaeus' description, portraying Judas as favored by Jesus and destined to surpass the other disciples by "sacrificing the man that clothes me." This interpretation was quickly adopted by prominent scholars such as Bart Ehrman and Elaine Pagels, who published analyses and commentaries supporting this view.



However, other scholars, including April DeConick and Birger Pearson, challenged this interpretation. They argued that the National Geographic Society's rush to publication led to mistranslations and misinterpretations. DeConick's independent reconstruction of the text revealed that Jesus referred to Judas as the "Thirteenth Demon," not the "thirteenth spirit," and foretold that Judas would not ascend to the kingdom but would instead do worse than all the other disciples. According to DeConick, the "Gospel of Judas" is a Gnostic parody that mocks all the apostles, portraying Judas not as a hero but as a villain.



The Nature and Implications of the "Gospel of Judas"


Despite differing interpretations, scholars agree that the "Gospel of Judas" does not contain accurate historical information about Judas Iscariot or Jesus Christ. Bart Ehrman emphasizes: "It is not a Gospel written by Judas, or one that even claims to be... It is not a Gospel written in Judas’s own time by someone who actually knew him... It is not a book, therefore, that will provide us with additional information about what actually happened in Jesus’ lifetime."


The "Gospel of Judas" is a second-century C.E. Gnostic text originally written in Greek. Whether it is identical to the text Irenaeus mentioned remains debated. However, the "Gospel of Judas" provides important evidence of a period when Christianity was fragmented by competing sects and doctrines. Rather than undermining the canonical Scriptures, it confirms apostolic warnings about false teachings and divisions within the early church, as noted by Paul in Acts 20:29-30: "I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them."



Gnostic Beliefs and the "Gospel of Judas"


Gnosticism encompasses various groups with different beliefs, but common themes include a disdain for the physical world and the belief in a higher, hidden knowledge. Gnostics often viewed the material world as a prison and the "creator god" of the Hebrew Scriptures as a lesser, malevolent being. True salvation, according to Gnostic thought, came from escaping the physical world through special knowledge or gnosis.


The "Gospel of Judas" reflects these Gnostic themes. It portrays Judas as the disciple who understands Jesus' true nature and mission, which aligns with the Gnostic idea of secret knowledge. The text suggests that Judas' betrayal was not an act of treachery but a fulfillment of a divine plan, enabling Jesus to escape the confines of the physical world.


This portrayal stands in stark contrast to the canonical Gospels, which consistently depict Judas as the betrayer who handed Jesus over to the authorities for thirty pieces of silver (Matthew 26:14-16). The canonical accounts emphasize the gravity of Judas' betrayal and his subsequent remorse, as seen in Matthew 27:3-5: "Then when Judas, his betrayer, saw that Jesus was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and the elders, saying, 'I have sinned by betraying innocent blood.' They said, 'What is that to us? See to it yourself.' And throwing down the pieces of silver into the temple, he departed, and he went and hanged himself."



The Canonical Gospels and Their Reliability


The canonical Gospels—Matthew, Mark, Luke, and John—are recognized as inspired and authoritative accounts of Jesus' life, teachings, death, and resurrection. These texts were written by individuals with direct or close connections to the apostles, ensuring their accuracy and reliability.


Matthew, a tax collector and one of the twelve apostles, provides a detailed account of Jesus' teachings and fulfillment of Old Testament prophecies. Mark, a close associate of Peter, offers a concise and action-packed narrative of Jesus' ministry. Luke, a physician and companion of Paul, meticulously investigates and compiles an orderly account of Jesus' life. John, the beloved disciple, emphasizes the divinity of Jesus and His role as the Word of God.


These Gospels were written under the guidance of the Holy Spirit, ensuring their authenticity and preserving the true teachings of Jesus (2 Timothy 3:14-17). They provide all that is needed for a person to believe that "Jesus is the Christ, the Son of God" and to receive eternal life through Him (John 20:31).



The Gnostic Perspective on Judas and Its Rejection


The Gnostic portrayal of Judas in the "Gospel of Judas" as the enlightened disciple who facilitates Jesus' escape from the physical world contrasts sharply with the canonical Gospels' depiction of Judas as the betrayer. This Gnostic view aligns with their broader theological framework, which often inverted traditional Christian beliefs and emphasized hidden knowledge accessible only to a select few.


The early church fathers, such as Irenaeus, vigorously opposed Gnostic teachings, recognizing them as distortions of the true apostolic faith. They affirmed the reliability of the canonical Gospels and warned against the deceptive teachings of the Gnostics. Irenaeus' critique of the "Gospel of Judas" as a fictitious history designed to confuse and mislead underscores the early church's commitment to preserving the integrity of the apostolic witness.



The Process of Canonization


The process of canonizing the New Testament books involved careful discernment by early church leaders. They used several criteria to determine the canonicity of texts, including apostolic authorship, consistency with the accepted body of Christian doctrine, and widespread acceptance and usage among early Christian communities. The canonical Gospels met these criteria, whereas the Gnostic texts did not.


Apostolic authorship was crucial for canonicity. The early church believed that the teachings of Jesus were most accurately preserved by those who had direct contact with Him or were closely associated with the apostles. Matthew and John were apostles, while Mark and Luke were close associates of Peter and Paul, respectively. This close connection to the apostles gave their writings credibility and authority.


Consistency with Christian doctrine was another essential criterion. The canonical Gospels were consistent with the core doctrines of Christianity, including the divinity of Christ, His death and resurrection, and the message of salvation. In contrast, Gnostic texts often contained teachings that deviated from these central tenets, promoting secret knowledge and alternative theological frameworks.


Widespread acceptance among early Christian communities also played a significant role in the canonization process. The canonical Gospels were universally accepted and used in the worship and teaching of early Christians across different regions. This widespread acceptance was a testament to their authenticity and reliability. In contrast, Gnostic texts were often localized and did not achieve the same level of acceptance among the broader Christian community.



The Role of the Holy Spirit in Canonization


The early church believed that the Holy Spirit guided the process of canonization. Jesus promised the guidance of the Holy Spirit to His disciples, saying, "But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you" (John 14:26). This promise was understood to extend to the church's discernment of which writings were truly inspired.


The Roman Catholic Church asserts that it holds responsibility for the decision regarding which books should be included in the Bible canon, often pointing to the Council of Carthage in 397 C.E. as the moment when a definitive catalog of biblical books was formulated. However, from a conservative evangelical perspective, this claim is seen as inaccurate. It is believed that the canon of the New Testament, including the specific books that comprise the Christian Greek Scriptures, had already been settled well before the Council of Carthage convened. This settlement was not achieved through the decrees of any human council but was directed by God's Holy Spirit, the same Spirit that inspired the writing of those sacred texts in the first place.


The early church, under the guidance of the Holy Spirit, began recognizing the authoritative nature of certain texts almost immediately after they were written. This recognition was based on several key factors, including apostolic authorship, doctrinal consistency, and widespread acceptance among the early Christian communities. By the time the Council of Carthage took place, the essential contours of the New Testament canon were already well established and widely accepted. The council's role, therefore, was not to create or determine the canon but to formally acknowledge and affirm the list of books that had already been recognized by the broader Christian community as divinely inspired.


The writings of early church fathers provide substantial evidence that the core books of the New Testament were recognized as authoritative well before the fourth century. Figures such as Irenaeus, Tertullian, and Origen frequently referenced and quoted from these texts, demonstrating their established authority and acceptance within the early church. This early and widespread recognition supports the view that the canon was established by divine providence rather than by ecclesiastical decree.


It is crucial to understand the role of church councils in this context. The councils, including the Council of Carthage, did not create the canon; they served to formalize and ratify what had already been recognized by the broader Christian community. Their decisions were valuable in providing clarity and unity, especially in the face of various heretical movements, but they did not confer authority upon the books. Instead, they acknowledged the authority that these texts inherently possessed as inspired Scripture.


The authority of Scripture, according to conservative evangelical belief, is inherent within the texts themselves, as they are divinely inspired. This intrinsic authority is recognized by the church but not conferred by it. The church's role is to submit to the authority of Scripture, acknowledging it as the ultimate guide for faith and practice. This perspective aligns with the belief that the Bible is self-authenticating, its divine inspiration evident through its transformative power and consistency with God's revelation.


Additionally, the apostles themselves recognized certain writings as Scripture. For example, Peter refers to Paul's letters as Scripture in 2 Peter 3:15-16, further reinforcing the belief that the canon was recognized by the early church under the guidance of the Holy Spirit. This internal testimony within the New Testament itself confirms the early and divine recognition of these texts.


Saint Augustine, an influential early church father, initially believed that the church had a role in determining the canon. However, he later emphasized that the church's role was to recognize and affirm the canon that God had already established. Augustine's shift in understanding highlights the importance of divine guidance in the formation of the canon.


From a conservative evangelical perspective, the canon of Scripture was established by the direction of the Holy Spirit, not by the decree of any church council. The early church recognized and affirmed the divinely inspired texts, and the role of councils like Carthage was to formalize this recognition. The authority of Scripture is inherent in its divine inspiration, and the church's role is to acknowledge and submit to this authority. This view underscores the belief that the Bible is the ultimate and final authority for faith and practice, guided by God's providence and the work of the Holy Spirit.



The Legacy of the Canonical Gospels


The canonical Gospels have stood the test of time, continuing to guide and inspire believers throughout the centuries. They provide a consistent and reliable account of Jesus' life, teachings, death, and resurrection, forming the foundation of Christian faith and doctrine. Their message of God's love and salvation through Jesus Christ remains central to the Christian faith.


The Impact of the "Gospel of Judas" on Modern Scholarship


The discovery and publication of the "Gospel of Judas" have sparked renewed interest in Gnostic texts and their influence on early Christianity. While the "Gospel of Judas" offers valuable insights into the diversity of early Christian thought and the challenges faced by the early church, it does not alter the core teachings of Christianity preserved in the canonical Gospels.


Modern scholarship recognizes the "Gospel of Judas" as a product of its time, reflecting the theological and philosophical currents of the second-century Gnostic movement. It provides a glimpse into the competing interpretations of Jesus' message and the efforts of early Christians to define orthodoxy and heresy.


The Ongoing Relevance of Apostolic Teachings


The apostolic teachings preserved in the canonical Gospels continue to be relevant for Christians today. They offer a clear and consistent account of Jesus' life, teachings, death, and resurrection, providing the foundation for Christian faith and practice. The apostolic witness, guided by the Holy Spirit, remains the standard for evaluating any claims about Jesus and His message.


Conclusion


The "Gospel of Judas," while an intriguing historical artifact, does not provide new or hidden truths about Jesus or early Christianity. It reflects the diversity and complexity of early Christian thought but ultimately confirms the reliability and authority of the canonical Gospels. The early church, guided by the Holy Spirit, discerned the true teachings of Jesus and preserved them for future generations, ensuring that the message of salvation through Jesus Christ remains unchanged and accessible to all.


About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220 books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).


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