The Gospel of Judas

Look, you have been told everything. Lift up your eyes and look at the cloud and the light within it and the stars surrounding it. And the star that leads the way is your star." So Judas lifted up his eyes and saw the luminous cloud, and he entered it.

But God caused knowledge to be given to Adam and those with him, so that the kings of chaos and the underworld might not lord it over them." [--Jesus]

Master, take me in along with these people." Jesus answered and said, "Your star has led you astray, Judas.

But you will exceed all of them. For you will sacrifice the man who bears me. Already your horn has been raised, and your wrath has been kindled, and your star has passed by, and your heart has become strong." [--Jesus to Judas]

For there exists a great and boundless aeon, whose extent no generation of angels could see, in which is the great invisible Spirit, which no eye of an angel has ever seen, no thought of the heart has ever comprehended, and it was never called by any name.

Judas said, "Master, as you have listened to all of them, now also listen to me. For I have seen a great vision." And when Jesus heard this, he laughed and said to him, "You thirteenth daimon, why do you try so hard? But speak up, and I shall bear with you.

...Then they will fornicate in my name and slay their children [...] in my name, and your star will rule over the thirteenth aeon." And after that Jesus laughed. Judas said, "Master, why are you laughing at us?" Jesus answered and said, "I am not laughing at you but at the error of the stars, because these six stars wander about with these five combatants, and they all will be destroyed along with their creatures.

Let twelve angels come into being to rule over chaos and the underworld." And look, from the cloud there appeared an angel whose face flashed with fire and whose appearance was defiled with blood. His name was Nebro, which means in translation 'rebel'; others call him Yaldabaoth.

The publication of the Gospel of Judas within Codex Tchacos represents a significant moment for the study of religion and culture. It is a rare occurrence that a previously unknown gospel manuscript is discovered, particularly one that was mentioned in early Christian sources, and that is precisely what is the case with the Gospel of Judas. The Gospel of Judas can be dated, with some certainty, to around the middle of the second century, or perhaps even a bit before, and the materials included within it are even older. The gospel is thus an early source for our knowledge of an important mystical movement within early Christianity and Judaism, namely the Sethian gnostic school of religious thought. Further, the text provides the opportunity to evaluate, and perhaps reevaluate, the historical role of a figure—Judas Iscariot—who has been much maligned within Christianity and has been a prominent figure in the development of anti-Semitism. All in all, the Gospel of Judas sheds important light on the character of developing Christianity, and reminds us again of the rich diversity of the early church.

Just as if Manetho's "Aegyptiaca" or the second book of Aristotle's "Poetics" reappeared, the simple fact that such a significant text as "The Gospel of Judas," believed to be lost forever, comes back to light, constitutes in itself an absolutely exceptional event. But in the present case, the impact of such a discovery takes on particular importance, since, through the rehabilitation of Judas, by presenting him as the closest disciple of Christ and as the one he chose to "betray" him in order to fulfill God's will, this text not only seriously challenges one of the most firmly rooted believes in Christian tradition, but also reduces one of the favorite themes of anti-Semitism to nothing

If the Gospel of Judas found in Codex Tchacos can be convincingly identified as being a Coptic translation of the original Greek Gospel of Judas that Bishop Ireneaus mentioned around A.D. 180 in his book, "Against Heresies," it will be an important step in the study of ancient gnosticism. We would have for the first time the chance to trace back the history of Sethian gnosticism to before the time of Irenaeus. This would be a significant gain in our knowledge of early Christianity.