JUDAS
ISCARIOT
manifest
Himself
to
the
man
that
loved
Him,
he
inquired
:
'Lord,
what
is
come
to
pass
that
thou
wilt
manifest
thyself
unto
us,
and
not
unto
the
world?'
(Jn
14«
RV);
showing
that
he
shared
the
common
ideal
of
the
Messi-anic
Kingdom.
He
pictured
it
as
a
worldly
kingdom,
and
was
expecting
that
Jesus
would
presently
flash
forth
in
majesty
before
an
astonished
world
and
ascend
the
throne
of
David;
and
he
wondered
what
could
have
happened
to
prevent
this
consummation.
3.
Judas,
the
Lord's
brother
(Mt
l3"
=
Mk
e^).—
See
Brethren
of
the
Lord.
He
was
the
author
of
the
Short
Epistle
of
Jude
(i.e.
Judas),
where
hestyles
himself
'the
servant
of
Jesus
Christ
and
brother
of
James'
(v.')>
and,
like
James,
exliibits
a
stern
zeal
for
morality.
4.
Judas,
the
Galilsean.
—
He
is
so
called
both
in
the
NT
(Ac
S")
and
in
Josephus,
though
he
belonged
to
Gamala
in
Gaulanitis
on
the
eastern
side
of
the
Lake
of
Galilee;
perhaps
because
Galilee
was
the
scene
of
his
patriotic
enterprise.
At
the
enrolment
or
census
under
Quirinius
in
a.d.
7,
Judas
raised
an
insurrection.
He
perished,
and
his
followers
were
scattered,
but
their
spirit
did
not
die.
They
banded
themselves
into
a
patriotic
fraternity
under
the
significant
name
of
the
Zealots,
pledged
to
undying
hostiUty
against
the
Roman
tyranny
and
ever
eager
for
an
opportunity
to
throw
off
its
yoke.
6.
Judas,
a
Jew
of
Damascus
(Ac
9").
—
His
house
was
in
the
Straight
Street,
and
Saul
of
Tarsus
lodged
there
after
his
conversion.
6.
Judas
Barsabbas,
one
of
two
deputies
—
Silas
being
the
other
—
who
were
chosen
by
the
rulers
of
the
Church
at
Jerusalem
to
accompany
Paul
and
Barnabas
to
Antioch,
and
report
to
the
believers
there
the
Council's
decision
on
the
question
on
what
terms
the
Gentiles
should
be
admitted
into
the
Christian
Church
(Ac
IS^^-'S).
Judas
and
Silas
are
described
as
'chief
men
among
the
brethren'
(v.«)
and
'prophets'
(v.^'').
Since
they
bore
the
same
patronymic,
Judas
may
have
been
a
brother
of
Joseph
Barsabbas
(Ac
1^).
7.
An
ancestor
of
Jesus
(Lk
3s«).
David
Smith.
JUDAS
ISCARIOT.—
One
of
the
Twelve,
son
of
Simon
Iscariot
(Jn
6"
13»
RV).
Iscariot
(more
correctly
Iscarioth)
means
'
the
man
of
Kerioth.'
Kerioth
was
a
town
in
the
south
of
Judsa,
and
Judas
was
the
only
one
of
the
Twelve
who
was
not
a
GalilEean.
He
had
an
aptitude
for
business,
and
acted
as
treasurer
of
the
Apostle-band
(Jn
12»
IS'").
Judas
turned
traitor,
and
sold
the
Lord
to
the
high
priests
for
thirty
pieces
of
silver,
the
price
of
a
slave
(Ex
2132);
and
this
dire
treachery
constitutes
one
of
the
hardest
problems
of
the
Gospel
history.
It
seems
to
present
an
inevitable
dilemma:
either
Jesus
did
not
know
what
would
happen,
thus
failing
in
foresight
and
discernment;
or,
as
St.
John
expressly
declares
(6"),
He
did
know,
and
yet
not
only
admitted
Judas
to
the
Apostolate,
but
appointed
him
to
an
offlce
which,
by
exciting
his
cupidity,
faciUtated
his
crime.
A
solution
of
the
problem
has
been
sought
by
making
out
in
various
ways
that
Judas
was
not
really
a
criminal.
(1)
In
early
days
it
was
held
\>y
the
Clainites,
a
Gnostic
sect,
that
Judas
had
attained
a
higher
degree
of
spiritual
enlightenment
than
his
fellows,
and
compassed
the
death
of
Jesus
because
he
knew
that
it
would
break
the
power
of
the
evil
spirits,
the
rulers
of
this
world.
(2)
Another
ancient
theory
is
that
he
was
indeed
a
covetous
man
and
sold
the
Master
for
greed
of
the
pieces
of
silver,
but
never
thought
that
He
would
be
slain.
He
anticipated
that
He
would,
as
on
previous
occasions,
extricate
Himself
from
the
hands
of
His
enemies;
and
when
he
saw
Him
condemned,
he
was
overwhelmed
with
remorse.
He
reckoned,
thought
Paulus
in
more
recent
times,
on
the
multitude
rising
and
rescu-ing
their
hero
from
the
rulera.
(3)
He
shared
the
general
wonderment
of
the
disciples
at
the
Lord's
procrastination
in
coming
forward
as
the
King
of
Israel
and
claiming
the
throne
of
David,
and
thought
to
force
His
hand
and
pre-cipitate
the
desired
consummation.
'His
hope
was,*
says
De
Quincey,
'that
Christ
would
no
longer
vacillate;
he
would
be
forced
into
giving_
the
signal
to
the
populace
of
.Terusalem,
who
would
then
rise
unanimously.'
Cf
.
Kosegger,
INRI,
Eng.
tr.
p.
263.
(4)
His
faithin
his
lUaster's
Messiah-
JUDAS
ISCARIOT
ship,
thought
Neander,
was
wavering.
If
He
were
really
the
Messiah,
nothing
could
harm
Him;
if
He
were
not.
He
would
perish,
and
it
would
be
right
that
He
should.
Such
attempts
to
justify
Judas
must
be
dismissed.
They
are
contrary
to
the
Gospel
narrative,
which
repre-sents
the
Betrayal
as
a
horrible,
indeed
diaboUcal,
crime
(cf.
Jn
6",
Lk
223-
<).
If
the
Lord
chose
Judas
with
clear
foreknowledge
of
the
issue,
then,
dark
as
the
mystery
may
be,
it
accords
with
the
providential
ordering
of
human
affairs,
being
in
fact
an
instance
of
an
ancient
and
abiding
problem,
the
'irreconcilable
antinomy'
of
Divine
foreknowledge
and
human
free
will.
It
is
no
whit
a
greater
mystery
that
Jesus
should
have
chosen
Judas
with
clear
prescience
of
the
issue,
than
that
God
should
have
made
Saul
king,
knowing
what
the
end
would
be.
Of
course
Judas
was
not
chosen
because
he
would
turn
traitor,
but
because
at
the
outset
he
had
in
him
the
possibiUty
of
better
things;
and
this
is
the
tragedy
of
his
career,
that
he
obeyed
ills
baser
impulses
and
sur-rendered
to
their
domination.
Covetousness
was
his
besetting
sin,
and
he
attached
himself
to
Jesus
because,
hke
the
rest
of
the
disciples,
he
expected
a
rich
reward
when
his
Master
was
seated
on
the
throne
of
David.
His
discipleship
was
a
process
of
disillusionment.
He
saw
his
worldly
dream
fading,
and,
when
the
toils
closed
about
his
Master,
he
decided
to
make
the
best
of
the
situation.
Since
he
could
not
have
a
place
by
the
throne,
he
would
at
least
have
the
thirty
shekels.
His
resolution
lasted
long
enough
to
carry
through
the
crime.
He
made
his
bargain
with
the
high
priests
(Mt
26"-i»
=
Mk
14i»-
"
=
Lk
223-«)
evidently
on
the
Wednesday
afternoon,
when
Jesus,
after
the
Great
Indictment
(Mt
23),
was
occupied
with
the
Greeks
who
had
come
craving
an
interview
(
Jn
122i'-!2)
;
and
promised
to
watch
for
an
opportunity
to
betray
Him
into
their
hands.
He
found
it
next
evening
when
he
was
dis-missed
from
the
Upper
Room
(Jn
13"-3«).
He
knew
that
after
the
Supper
Jesus
would
repair
to
Gethsemane,
and
thither
he
conducted
the
rulers
with
their
band
of
soldiers.
He
thought,
no
doubt,
that
his
work
was
now
done,
but
he
had
yet
to
crown
his
ignominy.
A
difficulty
arose.
It
lay
with
the
soldiers
to
make
the
arrest,
and,
seeing
not
one
man
but
twelve,
they
knew
not
which
to
take;
and
Judas
had
to
come
to
their
assistance.
He
gave
them
a
token:
'The
one
whom
I
shall
kiss
is
he';
and,
advancing
to
Jesus,
he
greeted
Him
with
custom-ary
reverence
and
kissed
Him
effusively
(Mt
26"-6»
=
Mk
14"-"
=
Lk
22"
-4«).
It
must
have
been
a
terrible
ordeal
for
Judas,
and
in
that
hour
his
better
nature
reasserted
itself.
He
realized
the
enormity
of
what
he
had
done;
and
he
followed
his
Master
and,
in
an
agony
of
remorse,
watched
the
tragedy
of
His
trial
and
condemnation
by
the
Sanhedrin.
It
maddened
him;
and
as
the
high
priests
were
leaving
the
Hall
of
Hewn
Stone,
the
Sanhedrin's
meeting-place,
he
accosted
them,
clutching
the
accursed
shekels
in
his
wild
hands.
'I
have
sinned,'
he
cried,
'in
that
I
betrayed
innocent
blood."
He
thought
even
now
to
annul
the
bargain,
but
they
spurned
him
and
passed
to
the
Sanctuary.
He
followed,
and,
ere
they
could
close
the
entrance,
hurled
the
coins
after
them
into
the
Holy
Place;
then
rushed
away
and
hanged
himself
(Mt
273-').
Such
is
St.
Matthew's
account.
The
tragedy
was
so
appalling
that
legends
grew
apace
in
the
primitive
Church,
and
St.
Luke
has
preserved
one
of
these
in
a
parenthesis
in
St.
Peter's
speech
at
the
election
of
Matthias
(Ac
lis-
is).
One
is
glad
to
think
that
St.
Matthew's
is
the
actual
history.
Judas
sinned
terribly,
but
he
terribly
repented,
and
one
wishes
that,
instead
of
destroying
his
miserable
Ufe,
he
had
rather
tied
to
the
Cross
and
sought
mercy
at
the
feet
of
his
gracious
Lord.
There
was
mercy
in
the
heart
of
Jesus
even
for
Judas.
Was
Judas
present
at
the
Eucharist
in
the
Upper
Room?
St.
John
alone
mentions
his
departure;
and
since
he
does
not
record
the
Institution
of
the
Supper,
it
is
open
to
