Finding Jesus (TV): Judas Iscariot (ep. 3/6)

Is Judas the ultimate symbol of evil, the worst possible human? Or does the Gospel Of Judas change what we have traditionally accepted as the relationship between Jesus and Judas?

 

Jesus saw something special in all of the disciples he chose. Judas was no exception. He was even entrusted with the purse, so he must have been particularly special (hmm..). (Some dramatic footage showing Jesus saving Judas from going over a cliff.)

 

Approaching final Passover, Jesus anointed with expensive ointment by a woman. Judas has a problem with that. An argument ensues(?) between Jesus and Judas. This is the catalyst that sends Judas to betray Jesus.

 

Some info on Jerusalem during Passover and the tension it brought with the occupying Romans.

 

But why does Judas really betray Jesus? Greed doesn't seem like a plausible reason. Was he a Zealot and became frustrated with Jesus' inaction, that causing a confrontation would force Jesus' hand?

 

The tension builds into the Last Supper. Confrontations increase between Jesus and the authorities during this final week. The meal is supposed to be a time of coming together. But this is where Jesus announces someone will betray him, and Judas leaves the meal. This meal is definitely not following the traditional Passover pattern.

 

Judas kisses Jesus in the garden as a sign of betrayal. The sign of love becomes the action of betrayal. The name Judas becomes synonymous with traitor. But is this the only view of Judas? The Gospel of Judas tells a different tale. (This brings this episode about a third of the way.)

 

The Gospel is discovered in Egypt in 1978, surfacing in Geneva. How the "owner" of the codex tries to sell it but without success. Until two decades later. Story of its mistreatment and restoration. It still must be authenticated. Both the papyrus and ink come back as ancient. In 2008 it is finally revealed to the public. It was probably written around the 2nd century. Author is unknown. It is not a gospel according to, but a gospel about Judas.

 

The gospel is set at the time of the Last Supper, providing a different picture from he Bible text. The Jesus of the Gospel speaks in strange riddles. Only Judas has the courage to speak to Jesus. Only Judas is the one who Jesus is comfortable revealing secrets about himself and the cosmos. (Halfway through episode.)

 

Secrets are revealed through a strange vision which Judas is allowed to see. (Dramatization of Jesus and Judas in vision.) Judas realizes he has been asked to betray Jesus. God has sent Jesus to die for the sins of humankind, so someone must betray him to fulfill God's divine plan. In the gospel Judas is not a traitor but a hero.

 

April DeConick of Rice Univ. doubts this interpretation. She studies the text herself to see what it says. She sees mistakes in translation and emendations that don't fit the context. She discovers a particular line and a word that when translated differently changes the meaning of the entire gospel. Instead of a holy vision, Judas is he thirteenth demon in this alternative. He is not a hero, but a fallen angel, a demon.

But also in 2008 additional papyrus fragments are found and the gospel is complete. (Three-quarters through episode.)

 

The final page shows who goes into the cloud. The final fragment shows that it was Jesus who entered, not Judas. The Gospel of Judas is not really about Judas. It is a criticism of the disciples. The point of the gospel is that none of the disciples are good; they are all misguided idiots. All the disciples are villains in this text. The dream sequence is actually a horrific nightmare that the disciples see; in fact Jesus is telling them that they (all) will be the ones who will betray him.

 

It is a text criticizing the betrayal of Jesus by the Christianity of the second century, the increasing religiosity and the power and authority becoming concentrated in a few. The gospel is a polemic against institutionalized Christianity. It provides an alternate view of the development of the church. It is no wonder that the bishop of Lyon condemns it as heresy in 180AD.

 

The story of Judas' end is one of Judas giving up on himself. It is not God giving up on Judas. Judas cannot believe he could be forgiven and return to Jesus. Judas is not a horrific villain and only evil and a monster. His is a story of a complicated human who makes some poor decisions, and ultimately cannot believe God is as merciful as Jesus tried to depict.

 

Once more CNN’s presentation in this episode is informative and balanced. Where it discusses biblical texts, it remains pretty close and does not invent fanciful details that are not supported by the text. Where it discusses the Gospel of Judas, it starts with the part that most of the public has heard about it, and then goes to provide an alternate and arguably better position which seems to have eluded the majority of public consciousness.

Another Look at the Upper Room–Part 1–Introduction

This is a short series where I take another look at what happened in the Upper Room immediately preceding Jesus’ betrayal and crucifixion. In part 1 I provide a little personal background as to why this is significant to me.

I grew up in the Seventh-day Adventist faith tradition. Adventist churches followed a general rule that Communion be held once a quarter, for a total of four times a year. In many churches, Communion Sabbath, as it was called, would often see attendance diminish. This may seem strange and inexplicable to those outside Adventism. Why would people stay away from such an important observance?

There are at least two reasons that I believe contribute to this phenomenon.

The primary reason is that in the Adventist tradition, the bread and juice portion of Communion is preceded by a foot washing service, called the Ordinance of Humility, where church members would separate by gender (though some churches also have "family" rooms) to wash one another's feet. This can be cause for considerable discomfort for nearly all involved.

Why, if it is the source of so much discomfort continue to do so? Why do people participate in spite of the discomfort? First, it is one of the official services of the church (c.f., Church Manual). Tradition ascribes to this ritual the preparing of one's heart, through a reminder of forgiveness of sins implied by the act of washing and the proper attitude of humility through participation, to partake of the bread and juice in a worthy manner (c.f., 1 Corinthians 11:27-29). Non-participation, then, induces a sense of guilt.

Thus some who would rather not participate choose to skip the service altogether.

The second reason is that all this adds up to what is frequently a lengthy service. It isn't always predictable as to how much time the whole thing will take. With kids, lunch, afternoon plans it's much easier to just skip this once-a-quarter ordeal.

The primary basis in the Adventist church for practicing washing feet as part of Communion is derived from John 13:14-15 where Jesus is recorded saying,

"If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you also should do just as I have done to you." (ESV)

A secondary basis (though some might argue, this is the primary basis) is found in the writing of Ellen G. White where she expounded greatly (c.f., Desire of Ages) on the meaning of this act by Jesus.

The Adventist church is one of the few denominations to take a very literal interpretation of these two texts. It hinges on the phrase "you also should do just as I have done to you" and the interpretation that the referent of "example" is "washed your feet."

Lest you might think otherwise, I don't intend any of this as a disparagement of Adventist tradition or beliefs. As I've participated in Communion at quite a few non-Adventist churches over the last several years, I've found that Communion is not regarded as an almost-dreaded experience in these churches. (I hasten to add that this is my personal experience and observation. I write this based on a sample size of one, which means the margin of error is rather high.) I find the difference curious and intriguing. What did Jesus intend when he said, "You also should do just as I have done to you"?

I was reading John 13 a few days ago and noticed that John 13:34 contains words and phrases that are very similar to John 13:15.

John 13:15
For I have given (δίδωμι [didōmi]; "commanded") you an example, that you also should do just as (καθώς [kathōs]) I have done to you.

John 13:34
A new commandment I give (δίδωμι [didōmi]) to you, that you love one another: just as (καθώς [kathōs]) I have loved you, you also are to love one another.

That got me thinking: what if the "example" of verse 15 is not the washing of feet, but what is underneath it—love? One commentary points out that Jesus did not say "do what I have done" but rather "do as I have done," a subtle but, possibly, significant difference.

What clinched for me the conclusion that the "example" Jesus commanded was not the washing of feet but love comes at the very beginning of the Upper Room episode in John:

John 13:1
Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. [emphasis mine]

This sets the stage and the theme of John's recounting of the Upper Room story. It is a story that describes what "loving to the end" looks like. So it should not be surprising that the command to love one another as Jesus loved them is given twice: in the center and once more at the end of the story.

In support of this line of thought is that the two named disciples who interact with Jesus are Judas Iscariot and Peter—the first, a betrayer, and the second, a denier.

With these broad thoughts in place I'd like to take a closer look at John 13: another look at the Upper Room.

Every commentary and study Bible has outlines and thematic groupings of verses in this chapter. Here is how I chose to organize the chapter:

1. Jesus loves to the end (John 13:1)
2. Scene 1
   1. Jesus knows his betrayer (13:2)
   2. Example of love (13:3-11)
   3. Command to love (13:12-16)
   4. Result of loving (13:17-20)
3. Scene 2
   1. Jesus reveals his betrayer (13:21-26a)
   2. Example of love (13:26b-30)
   3. Command to love (13:31-34)
   4. Result of loving (13:35)
4. Jesus knows who will deny him at the end (13:36-38)

Notice how the arrangement of the story seems to revolve around Jesus' knowledge of what some of his closest disciples will do, yet he continues to love them. I believe that is the theme of this story.

Here is my posting plan for this series on the Upper Room:

1. Introduction [this post]
2. Lucan parable [Luke 12:35-38]
3. John 13, Part 1 [A & B]
4. John 13, Part 2 [C & D]
5. Concluding Comments