Judas Iscariot: A Study of Betrayal

By Warren Hodge

Using Judas Iscariot as the primary case study, this book examines the nature of human betrayal. We begin with the basic question as to why Judas would have betrayed Jesus, who was, theoretically at least, a friend of his. In pursuing this inquiry, we will need to consider a broad range of possibilities as to what sort of disciple Judas really was, and what made him tick. Then, as the book unfolds, we launch out into broader understandings of betrayal and other biblical examples. Also included is a chapter on how the character of Judas has been seen in more recent times. The book concludes with some thoughts on recovering from betrayal, and advancing in discipleship such that we would never betray others.

• Language: English
• Publisher: Lulu.com
• Release date: Feb 15, 2021
• ISBN: 9781716074318

Book preview

Judas Iscariot:

A Study of Betrayal

By Warren Hodge

Judas Iscariot: A Study of Betrayal

Ebook Edition

Copyright © 2021 Warren Hodge

All rights reserved.

ISBN 978-1-716-07431-8

Also by Warren Hodge:

Youth Homelessness: A Report to the Baptist Union of Victoria, 1987

Wake Up: A Daily Commentary on the Gospel of Mark from a Missional Perspective, 2020

Irrepressible Grace: God on Mission, 2020

About the Author:

Warren Hodge has completed various church-based ministries within several communities around Melbourne and North East Victoria. He holds a Bachelor of Arts Degree in Youth Affairs, a Bachelor of Theology, and a Master of Theology (Coursework) from the University of Divinity. Warren was ordained by the Baptist Union of Victoria in 2009. His special interest is in areas of community engagement, therefore Warren has served on various community boards and committees in seeking the welfare of all the neighbourhoods he has lived in. Warren has been married to Raelene since 1991.

It is the bounden duty of every man charged with the onerous responsibility of expressing his soul for the public good, whether in art, literature, politics or religion, to convey a faithful articulation of his own vision. Each sees as nobody else sees. Within the framework of his craftsmanship he must therefore express himself as nobody else can possibly do. First and last, he must be himself; must see things as he alone can, and then describe what he witnesses in the palpitating terminology of his own personality.

F W Boreham – Telling the Truth

The Last Milestone, Epworth Press, 1961, p 29-30

Poem – Chasing Hope

For Those Who Have Suffered Betrayal

Sometimes you just want to set things straight

But you can't seem to find your right voice

And the angst just builds and builds

While nobody seems to care.

Really there are many who stand in support

But even that can be cool comfort

When you feel there is unfinished business

Yet no avenues through which to explore.

You set yourself some heady tasks

But still when all these are done

There remains a bit of an empty space

Where meaning and purpose once lived.

All that's left is to abide in faith

That there yet will be peace to be found

There is still much life and hope

Wherever Jesus truly reigns.

So every day you rise with some hope

That your words will count for something

That within the boundless eternity

Things that are wrong are being set right.

Blessings on all who seek first God's Kingdom

Who set their eyes toward the least of these

Who move beyond their personal preferences

So that many prodigals have a path to return.

© Warren Hodge Feb/March 2020

Introduction

Nearly every time we commemorate the Lord’s Supper or partake in communion, we are confronted by the words of the apostle Paul … the Lord Jesus on the night when he was betrayed took a loaf of bread (1 Corinthians 11:23). Naturally, we would be often confronted by questions about this. The fact of a betrayal is a very poignant part of the passion story. It is possible that Paul purposely included this reference to the betrayal of Jesus, given the unjust and un-Christlike behaviour occurring within the Corinthian church that he was addressing – thus alerting those people’s minds to their own possibility of, at least in some sense, betraying Jesus all over again.

Although nowhere named in the early Christian texts written by Paul, when we read … when he was betrayed – our minds go straight to Judas. Why did Judas Iscariot betray Jesus? How could he have done this? How can anyone so callously betray a friend? What was going on in the life of Judas? Was he in any sense just a pawn in a much bigger story? Was Judas simply set up for failure? Rather, does the inclusion of Judas as a disciple suggest outrageous optimism? How much did Jesus know, and when did he know it? Why did he choose Judas as a disciple in the first place? Why did Judas join on? Just how bad was this betrayal? What are the signs of impending betrayal? In what ways can acts of betrayal like this be forgiven? Did Judas repent? What feelings do we have about Judas today? What about other instances of betrayal in the Bible? If we have been betrayed, what can we do about it, and how might we recover? How might betrayal be prevented?

These are the questions I wish to pursue. I believe this is a worthy quest. Human beings normally react negatively to betrayal. Many readers would themselves have experienced betrayal from those they trusted in their lives. Certainly, this writer has. This is where, due to friendship and previous happy experiences, you would have never thought it possible for such betrayal to ever happen. You, despite differences here and there, would never have broken relationship with this person in this way – so how could this have happened to you! Friendship is such an intimate and mutually generous enterprise – how could it be thrown away so heartlessly?

I will be seeking to draw some conclusions about betrayal as we proceed through the pertinent biblical texts. What might God be teaching us? It is certainly worth focussing this study on the most notorious of traitors – Judas Iscariot. The Greek word used in the New Testament concerning what Judas was up to within the Gospel narratives, generally means to hand over, turn over, give up a person, or deliver someone into someone’s else’s hands¹. This has, given the events of the time and the relationship with Jesus we are dealing with, been universally translated, and thought of, in terms of betrayal.

To betray is to treacherously give up a person (or a righteous cause) to an enemy². An existing relationship is set aside for one’s own reasons, thereby removing part of the support or safety system of the other and putting that person’s welfare at threat. A so-called traitor turns their back on their (former) allegiances³ - they could also be termed a double-crosser. This is all the epitome of disloyalty. In a political or military situation, when someone becomes disloyal and changes sides, this potentially gives more power to the other side, while weakening their original adherence.

In the case of Judas, as we have it in the Bible – he gave Jesus up to that antagonistic coalition of religious leaders and Roman officials (or to Caiaphas and Pilate), leading to a crucifixion. When we are betrayed by a colleague or friend, the ‘enemy’ that we are given up to, may not be so much a person, but rather a certain fate – possibly a highly problematical state of distrustfulness, hopelessness, or depression. Betrayal can lead to a loss of career, relationships, direction, and even, for the person a faith, doubting the presence and grace of God. As we shall see, there is usually a cost as well, for the one who commits that betrayal against another.

While we cannot know very much about Judas as a person historically, the four canonical Gospels do offer us a lens through which to theologically consider the nature and depth of the betrayal he committed against Jesus. However, we must note that these Gospel narratives were all written in the second half of the first century, decades after the events covered, and as such their reliability in giving an accurate picture of the intentions and behaviour of Judas has been questioned by many observers.

For instance, did the Gospel of John, the latest written and most directly critical of Judas, exaggerate the blame that should be placed upon him for reasons that suited the overall narrative themes directed at the needs of its contemporary readership? On the other hand, did both John and Luke come to include the strong influence of the devil or Satan in some sort of mitigation of Judas, or, possibly as an explanation for, or in coming to grips with, the whole issue of how a friend and disciple could ever take such a course of action?

Having said this, we can surely rely on the Bible as a work of theological truth, and in so doing, draw the lessons we need in our search to understand human betrayal. And we can also look broader in the canon to compare Judas’ betrayal of Jesus with other instances of similar behaviour. I will follow the text and draw heavily from what is both said and implied in each of the Gospel accounts, showing great respect for the first century passion traditions. I will seek to read widely in support of my own thinking, especially respected commentators on the Scripture texts, and include references to their writings. In terms of this Biblical witness itself, I will be largely working from the New Revised Standard Version⁴.

Through all this we may learn: (a) where the possibility of betrayal lurks within a person, (b) how we might come to betray another, (c) the disastrous outcomes of betrayal, and (d) how it could be that we might also betray Jesus. If this book prompts unresolved or problematical issues for anyone, please speak with a trusted advisor. The author can be contacted at [e-mail].

Called to Be a Disciple

The Twelfth Disciple

Judas Iscariot is listed, last and with a specific notation, in the list of the twelve disciples, in each of the synoptic Gospels (Mark 3:19, Matthew 10:4, Luke 6:16). Along with the others listed (noting some differences across the Gospels and Acts), and out of all the possible candidates from the early days, Jesus undoubtedly chose Judas Iscariot. This was, of course, no light matter, given the cause to which all these disciples (also known as apostles) were commissioned. Jesus had, demonstrating his Godly authority or inspired knowledge in such matters, climbed a mountain, prayed (according to Luke 6:12), and called the twelve to him.

We do not know what age or stage of life Judas was at, but we are clearly told that he was one of those whom Jesus wanted (Mark 3:13) – which seems to suggest prevailing human value, personal favour, and potential friendship. Yet it seems that there was much more to this selection, some of it certainly problematical, than just that. For instance, was Judas chosen because he showed some sort of initiative, initiative that would eventually be taken in the wrong direction. But, as we shall discover, it is difficult to subscribe to the idea that Jesus made a mistake. What was it particularly that Jesus saw in Judas? There must have been a role (other than betrayer) that Judas could potentially fulfil. Perhaps Jesus just took Judas at his word that he was fully on board. Perhaps Jesus sensed his nationalistic passion and thought that such commitment to a cause could be rechannelled toward a mission to all peoples⁵.

Here was, it seems, a ‘grab-bag’ of basically unknowns – including fishermen, a tax collector, and at least one political zealot – some being former followers of the radical ‘evangelist’ John the Baptist. The non-canonical second-century Epistle of Barnabas called them ruffians of the deepest dye⁶. In a way, these were just a band of normal humans. One might imagine the tensions that could develop within the group, having a collaborator with the Romans