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Professor William Klassen, a Canadian biblical scholar, argued in a 1997 biography of Judas that many of the details of his treachery were invented or exaggerated by early Christian church leaders, especially as the church began to move away from Judaism.NAZI GERMANY: Adolf Hitler believed the Spear of Destiny would give him power, it was claimed (Image: GETTY) The historical tendency to identify Judas with anti-Semitic stereotypes led, after the horrors of the Holocaust, to a reconsideration of this key Biblical figure, and something of a rehabilitation of his image. “Almost since the death of Christ, Judas has been held up by Christians as a symbol of the Jews: their supposed deviousness, their lust for money and other racial vices.” “The most important fact about Judas, apart from his betrayal of Jesus, is his connection with anti-Semitism,” Joan Acocella wrote in The New Yorker in 2006. READ MORE: Mary Magdalene: Prostitute, Wife or None of the Above? Was Judas Really That Bad? Dante’s Inferno famously doomed Judas to the lowest circle in Hell, while painters liked Giotto and Caravaggio, among others, immortalized the traitorous “Judas kiss” in their iconic works. But the name “Judas” became synonymous with treachery in various languages, and Judas Iscariot would be portrayed in Western art and literature as the archetypal traitor and false friend.
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Judas’s betrayal, of course, led to Jesus’s arrest, trial and death by crucifixion, after which he was resurrected, a sequence of events that-according to Christian tradition-brought salvation to humanity.
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According to this theory, Judas might have become disillusioned when Jesus showed little interest in fomenting a rebellion against the Romans and reestablishing an independent kingdom of Israel. Others have suggested a more political motive for his traitorous act. “There have always been those who have wanted to tie Judas's betrayal to the fact that he had a love of money,” Cargill points out. John, however, made clear that Judas was an immoral man even before the devil got into him: He kept the “common purse,” the fund that Jesus and his disciples used for their ministry, and stole from it. Like the Gospel of John, the Gospel of Luke also cited Satan’s influence, rather than mere greed, as a reason for Judas’s betrayal. Judas then went on his own to the priests of the Temple, the religious authorities at the time, and offered to betray Jesus in exchange for money-30 pieces of silver, as specified in the Gospel of Matthew. When they asked who it would be, Jesus said “It is the one to whom I give this piece of bread when I have dipped it in the dish.” He then dipped a piece of bread in a dish and handed it to Judas, identified as the “son of Simon Iscariot.” After Judas received the piece of bread, “Satan entered into him.” (John 13:21-27). Possible Motives for Judas Iscariot's BetrayalĪccording to the Gospel of John, Jesus informed his disciples during the Last Supper that one of them will betray him. Because people are always trying to explain-why would he have done this? Why would Judas have betrayed Jesus?” “These are attempts to see if there may have been something up front that set Judas apart from the rest. “We're not sure Judas was from the South, and we're not sure Judas was a Sicarii,” Cargill says.
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But there’s nothing in the Bible to link Judas to the Sicarii, and they were known to be active only after his death. 40-50 on behalf of their nationalist cause. READ MORE: Explore 10 Biblical Sites: PhotosĪlternatively, others have suggested that the name Iscariot identified Judas with the Sicarii, or “dagger-men,” a group of Jewish rebels who opposed the Roman occupation and committed acts of terrorism circa A.D. But surname might be evidence that he's from the southern part of the country, meaning he may be a little bit of an outsider.”
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“Jesus is from the northern part of Israel, or Roman Palestine. “One of the things that might set Judas apart from the rest of Jesus's disciples is that Judas is not from Galilee,” says Robert Cargill, assistant professor of classics and religious studies at the University of Iowa and editor of Biblical Archaeology Review.
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