The Lost Books of the Bible: The Great Rejected Texts

by Joseph B. Lumpkin

  What was Judas’ reward for betraying Jesus? According to the Gospel of Judas it was special recognition by God and the blessing of Jesus, the savior of mankind. Strangely, there is evidence in our own Bible to substantiate this claim. Judas may have been promised a position of authority along with the other apostles.

  The Gospel of Judas turns us on our heads and forces upon the reader a new and uncomfortable view. Did Judas have special knowledge and instruction from Jesus? Are we to thank him for the death of Jesus? Is lethal treachery appointed by the victim suicide or murder? Is this murderous quisling really a saint?

  Who is this man, Judas? What do we know about him? Where did he come from? What did he want? What did he do?

  These are just a few of the questions left to reverberate in the mind of the reader.

  Theories of Judas abound. He is presented as greedy and selfish as well as sanctified spirit. Some say he was possessed, some say he was a saint, and some believe him to be Satan himself.

  Was Judas the impetus of death, burial, and resurrection for Jesus, and thus the daemon who saved us? Will Judas be the Antichrist we will meet in the end of days or will he be ruling and judging the tribes of Israel?

  Every story has two sides. Let us examine both sides, beginning with The Gospel of Judas, its history, its theology, and its text.

  Understanding the Intent

  The Gospel of Judas can be understood on a deeper level if its background is explored first.

  One may ask the proper questions regarding the text of “who, what, when, where, and why.” The question of “who” wrote the Gospel of Judas we may never know. What the author was trying to say will be explored in depth. Science can and has narrowed down the “when” and “where.”

  Why mankind writes is axiomatic. We write to document, explain, express, or convince. In the end, those are the reasons. Time will tell if the author of Judas has succeeded.

  In a time when Gnosticism was struggling for influence in Christendom, the Gospel of Judas was written to challenge the beliefs of the newly emerging church orthodoxy, to explain Gnostic theology, and to propagate the sect. To better understand the gospel, it must be read with these goals in mind.

  For centuries the definition of Gnosticism has in itself been a point of confusion and contention within the religious community. This is due in part to the ever-broadening application of the term and the fact that various sects of Gnosticism existed as the theology evolved and began to merge into what became mainstream Christianity.

  Even though Gnosticism continued to evolve, it is the theology in place at the time that the Gospel of Judas was written that should be considered and understood before attempting to render or read a translation. To do otherwise would make the translation cloudy and obtuse.

  It becomes the duty of both translator and reader to understand the ideas being espoused and the terms conveying those ideas. A grasp of theology, cosmology, and relevant terms is necessary for a clear transmission of the meaning within the text in question.

  With this in mind, we will briefly examine Gnostic theology, cosmology, and history. We will focus primarily on Gnostic sects existing in the first through fourth centuries A.D. since it is believed most Gnostic Gospels were written during that time. It was also during that time that reactions within the emerging Christian orthodoxy began to intensify and the Gospel of Judas was written.

  The downfall of many books written on the topic of religion is the attempt to somehow remove history and people from the equation. History shapes religion because it shapes the perception and direction of religious leaders. Religion also develops and evolves in an attempt to make sense of the universe as it is seen and understood at the time. Thus, to truly grasp a religious concept it is important to know the history, people, and cosmology of the time. These areas are not separate but are continually interacting.

  What is the Gospel of Judas?

  What is the Gospel of Judas and why does it differ so greatly from the gospel stories of the Bible?

  The Gospel of Judas is considered a Gnostic text. The Gnostics were a sect of Christianity and like any sect or religion, they were fighting to expand and continue under the persecution of the newly emerging orthodoxy of the day. The Gospel of Judas may have been written to help bolster and continue Gnosticism. This may explain its radical departure from the traditional Gospel story, as well as the reason for its creation.

  Indeed, one way of looking at any religious book, canon or not, is as an attempt to explain one’s beliefs, to persuade others toward those beliefs, and to interpret history and known storylines in the light of one’s own theology and cosmology. This is done not only to add weight to one’s own belief system but also simply because man sees events as having relevance to what he or she holds as truth.

  As previously stated, the Gospel of Judas is, above all things, a Gnostic gospel since it revolves around a special knowledge or Gnosis given to Judas by Jesus. This knowledge represented that which Gnostics held as the universal truth.

  The History of the Gospel of Judas

  The newly discovered Gospel of Judas is very controversial for several reasons. Theologically, it is divisive due to its Gnostic theology. The main controversy in the text revolves around the theory that Jesus asked Judas to betray Him in order to fulfill His destiny and the scriptures. If this is true it would make Judas a saint and not the sinner and traitor as believed by the mainline church.

  The text is also interesting simply because it is written in Coptic. Documents from the time period and region where the Coptic language was native are a rare find.

  The word Coptic is an Arabic corruption of the Greek word Aigyptos, which in turn comes from the word Hikaptah, one of the names of the city of Memphis, the first capital of ancient Egypt.

  There has never been a Coptic state or government per se, however, the word has been used to generally define a culture and language present in the area of Egypt within a particular timeframe.

  The known history of the Copts starts with King Mina the first King, who united the northern and southern kingdoms of Egypt circa 3050 B.C. The ancient Egyptian civilization under the rule of the Pharaohs lasted over 3000 years. Saint Mina (named after the king) is one of the major Coptic saints. He was martyred in 309 A.D.

  The culture has come to be recognized as one containing distinctive language, art, architecture, and even certain religious systems. There is even a very distinctive Coptic Christian church system with its own canon, which contains several more books than those of the Protestant or Catholic Bibles.

  The religious controversy of the Gospel of Judas is compelling, if for no other reason than that of its differing view, which forces us to re-examine the way we read and understand the place, path, and actions of Judas and his act of betrayal.

  The Gospels and the Book of Acts tell the story of Judas’ betrayal of Jesus and the end to which Judas came. The canonical books refer to Judas as a traitor, betrayer, and as one influenced by the devil. However, the Gospel of Judas turns this idea on its head by claiming the Judas was requested, if not required, to plan and carry out the treachery that would be the impetus for the crucifixion. The plan was to surrender Jesus to the authorities so that scripture and prophecy could be fulfilled, and Jesus was the person devising the plan.

  Most scholars agree that the Gospels of Matthew, Mark, Luke, and John were written between the date of Jesus’ death and about 90 A.D. The Gospel of Judas was written originally in Greek around A.D. 180 at the earliest. If this is true, Judas could not have been the author. For Judas to have penned this work he would have been about 120 years of age at the time of its writing. Discounting this possibility, the original author is unknown.

  Dates of the original texts are based on words and usage common to certain periods of time. This is comparable to how slang and catch phrases pass in and out of vogue in our own language.

  Another way of narrowing down the date of the original text is to look for references to it in othe
r writings. This would set the date marking the latest the text could have been written.

  Tixeront, translated by Raemers, states: "Besides these Gospels, we know that there once existed a Gospel of Bartholomew, a Gospel of Thaddeus, mentioned in the decree of Pope Gelasius, and a Gospel of Judas Iscariot in use among the Cainites and spoken of by St. Irenaeus."

  In Roberts-Donaldson’s translation from Irenaeus the church father states, “Others again declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves. On this account, they add, they have been assailed by the Creator, yet no one of them has suffered injury. For Sophia was in the habit of carrying off that which belonged to her from them to herself. They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no others did, accomplished the mystery of the betrayal; by him all things, both earthly and heavenly, were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas.”

  Irenaeus went on to say that the writings came from what he called a "Cainite" Gnostic sect that jousted with orthodox Christianity. He also accused the Cainites of lauding the biblical murderer Cain, the Sodomites and Judas, whom they regarded as the keeper of secret mysteries.

  Knowing the dates of the writings of Irenaeus further clarifies the date to be around or before 180 A.D. Of course, this affects the Gospel of Judas only if we conclude that the text Irenaeus spoke of is the same text we have today. Sadly, there is no way to know with any certainty, but we do have a few clues.

  Cain is not mentioned in the version of the Gospel of Judas we have today. Furthermore, the evolution of cosmology tends to be from the simple to the complex and this trend is shown in the current version since Yaldabaoth, who is also called “Nebro” the “rebel”, is presented as the creator of Saklas and it is Saklas who is depicted later in the Gospel of Judas as the creator mankind and the physical world. However, in other Gnostic writings, Yaldabaoth is the “demiurge” or fashioner of the world, and is clearly identified as the same deity as Saklas. This means that in the Gospel of Judas there has been a split between Yaldaboth and Saklas, leading to a more complex cosmology. This indicates that the Gospel of Judas we have today was written later than that of which Irenaeus speaks, since in his time these deities were one and the same.

  Now the archon who is weak has three names. The first name is Yaltabaoth, the second is Saklas (“fool”), and the third is Samael. And he is impious in his arrogance which is in him. For he said, ‘I am God and there is no other God beside me,’ for he is ignorant of his strength, the place from which he had come.”

  Apocryphon of John, ca. 200 AD.

  As for the dating of the copy found in Egypt, the formation of certain letters also change with time and the style of the lettering within the texts places the copies within a certain period. The 26-page Judas text is a copy in Coptic of the original Gospel of Judas, which was written in Greek the century before.

  Radioactive-carbon-dating tests as well as experts in ancient languages have established that the copy was written between 220 and 340 A.D.

  The discovered Gospel was written on papyrus, probably at a Gnostic monastery in Egypt. Although other copies may have been made they were probably lost in St. Athanasius's fourth-century campaign to destroy all heretical texts. All texts not accepted by the newly established church were to be burned. Heresy was not to be tolerated, and Gnosticism was considered at the top of the list. Not only was Gnosticism different from the orthodox theology, it condoned a personal search for God through knowledge and that was something outside the control of the church. To maintain its control, the new church had to crush these beliefs.

  In order to protect the text from Athanasius’s soldiers it is thought a Gnostic monk or scribe buried copies of certain Gnostic texts in an area of tombs in Egypt. These were not discovered until the late 1970s. The Gospel was one of three texts found that were bound together in a single codex.

  The gospel was unearthed in 1978 by a farmer. He found a small container like a tomb box in a cave near El Minya, Egypt. In the small, carved, and sealed box was part of a codex, or collection of devotional texts.

  The farmer sold the codex to an antiquities dealer in Cairo. The deal was kept secret but was reported to have taken place in 1983. The antiquities dealer was unaware of the content of the codex when he offered the gospel for sale to the Coptic studies scholar, Stephen Emmel, of Germany's University of Munster and another scholar. The meeting took place in a Geneva, Switzerland hotel room.

  It was Emmel who examined the codex and first suspected the papyrus sheets discussed Judas. Although the text more than intrigued Emmel, the asking price was so high at $3 million dollars U.S. that there was no way to afford the purchase.

  The seller was offered a price that was an order of magnitude lower than the asking price. This, the seller took as an insult and the deal stalled.

  Due to the frustration brought about by not having his greed satisfied, the dealer stored the codex in a safe in a Hicksville, N.Y. bank for 16 years. There, away from the dry desert air, in the box with higher humidity, it deteriorated and crumbled until Zurich-based antiquities dealer Frieda Nussberger-Tchacos purchased it in 2000 for a sum much less than the original asking price. The codex was then acquired by the Maecenas Foundation for Ancient Art in Switzerland in 2001.

  The foundation invited National Geographic to help with the restoration in 2004.

  Over the next 5 years thousands of pieces of papyrus were placed back together like a jigsaw puzzle. Thousands of pieces, some so small they contained only a letter or two were restored to their position in the text using tweezers and computer imaging.

  Once completed, a team of scholars translated the document into English, as best they could, considering the condition of the document and the number of pieces missing. The restored original is now housed in Cairo's Coptic Museum. A rendering of the text in Coptic can be seen at:

  http://www.nationalgeographic.com/lostgospel/_pdf/CopticGospelOfJudas.pdf

  Because of the extreme age and ill-treatment of the text much of it is illegible. There are gaps and holes in the codex. Entire lines are missing. Some parts of the translation were done on a “best-guess” basis. If there were letters missing from common words of phrases the translators could assume and replace letters and even words or phrases. When the gaps became larger or the meaning of the phrase was uncertain the translators simple noted the absence of data.

  In this rendering we have attempted two bold moves. We wished to present a more engaging interpretation for the public, which necessarily demanded notes and explanations available at the point the ideas were encountered. We also wished to attempt to fill in some of the gaps in the text if possible.

  As a matter of a disclaimer, it should be understood that the original translators did a remarkable job with the thousands of slivers and chips of papyrus that made up the codex. Once reconstructed, it became obvious that much of the text was simply missing, having disintegrated into dust and powder, never to be read again.

  The text presented here takes the work done by many others and places the Gospel of Judas into a more readable language and format along with in-line commentary. It then expands the text, filling in the gaps as best it could be done, based on an understanding of the Gnostic theology, historical information, textual references, and logical flow of conversation.

  All words or phases in parentheses indicate those additions made to the text, either as a matter of filling in the missing letters, words, or lines; or as a matter of clarification of ambiguous wording in the original text or its translation. When a word could be translated in more than one way, a slash “/” was used to note the various choices.

  Commentary are marked clearly as “Notes” and are place in italic font within the text.

  The reader should keep the probable function of the text in mind.
The title gives some hint. It is not “The Gospel According to Judas”, but it is instead, “The Gospel of Judas.” This indicates that the writer wanted to exalt Judas, his position and contribution according to the theology being espoused and propagated by the text.

  Knowing these things, the words and lines missing in the text can be a matter of educated and reasonable assumptions. They are, however, assumptions nonetheless.

  Let us look now at the Gospel of Judas.

  The Gospel of Judas

  This is the proclamation, which was secretly revealed to Judas Iscariot by Jesus during that eight-day period that included (that was) the three days before he (Jesus) celebrated Passover (one translator has “celebrated his passion / suffering).

  Note: The proclamation is not the logos, word or Christ for the orthodox church. The word here is a proclamation of judgment as in a court verdict.

  1. Jesus appeared on earth to perform miracles and wondrous acts in order to save humanity.

  Because some conducted themselves in a righteous way and others continued in their sins, he decided to call the twelve disciples.

  2. He began to talk to them about the mysteries that lay beyond this world and what would happen at this world’s end (at the end). He often changed his appearance and was not seen as himself but looked like a child (some translators have apparition or spirit) when he was with his disciples.

  3. He came upon his disciples in Judea once when they were sitting together piously (training their piety – training in godliness). As he got closer to the disciples he saw they were sitting together, giving thanks and saying a prayer over the bread (Eucharist / thanksgiving). He laughed.