Judas Iscariot

Biblical Record

Judas Iscariot always appears last in the lists of the Twelve Disciples (Matthew 10:4; Mark 3:19; Luke 6:16), where his name is accompanied by the description "who also betrayed him." The Gospel of John identifies his father as Simon (John 6:71). The name "Iscariot" is widely explained as indicating his place of origin, meaning "man of Kerioth," though other interpretations exist. He is a different person from the Judas described as "not Iscariot" (John 14:22).

The Gospel of John records that he kept the disciples' money bag and stole from it (John 12:6; 13:29). Judas went to the chief priests, agreed to hand Jesus over, and received thirty pieces of silver (Matthew 26:14-16; Mark 14:10-11; Luke 22:3-6). At the Last Supper, Jesus said that one of the disciples would betray him (Matthew 26:21-25; John 13:21-30), and in Gethsemane Judas used a kiss as the signal for Jesus' arrest (Matthew 26:47-50; Luke 22:47-48).

His death is recounted in two places. The Gospel of Matthew states that he was seized with remorse (KJV: "repented himself"), returned the silver, and hanged himself, and that the priests used the money to buy the potter's field (Matthew 27:3-10). The Book of Acts states that he fell headlong in the field he had acquired and died, and that the field came to be called "Aceldama, that is to say, The field of blood" (Acts 1:18-19). His vacant place among the apostles was filled by Matthias (Acts 1:21-26).

Significance Within Scripture

The Gospels connect Judas's betrayal with the fulfillment of the Old Testament. John 13:18 cites Psalm 41:9, and Acts 1:20 cites Psalms 69:25 and 109:8. Matthew 27:9-10 presents the thirty pieces of silver and the potter's field as the words of Jeremiah, and the passage's similarity to Zechariah 11:12-13 has long been noted. Luke and John both record that Satan entered into Judas (Luke 22:3; John 13:27).

Interpretations and Debates

• Motive: The texts mention greed for money (John) and the work of Satan (Luke, John). The explanation that he had expected a political messiah and was disappointed is often added, but it is not stated directly in the text.
• Differences in the accounts of his death: A traditional interpretation harmonizes the two accounts by suggesting that he fell after hanging himself, while some scholars regard them as preserving different traditions.
• God's plan and human responsibility: The Calvinist tradition holds that even though the event took place within God's decree, Judas bears responsibility for his own sin. The Arminian and Wesleyan traditions explain that God foreknew his action but did not ordain it. The case is frequently discussed in debates on predestination and free will.
• Remorse and repentance: Many interpreters distinguish Judas's remorse in Matthew 27:3 from the repentance of Peter.
• Gospel of Judas: A second-century Gnostic text that portrays Judas favorably; it drew wide attention when a translation of the manuscript was published in 2006. It is not part of the canon, and Protestant denominations regard it as distinct from Scripture.

In the Korean Church

In Holy Week sermons, Judas is often treated alongside Peter. Both forsook Jesus, but Peter returned while Judas did not, and preachers use this contrast to emphasize repentance. His selling of his teacher for thirty pieces of silver serves in preaching as a warning against the love of money, and the scene of the kiss as a warning against a faith whose outward appearance differs from its inner reality. In Sunday school, he is also discussed when the stories of the Last Supper and Gethsemane are taught.