Please Help Us Keep These Thousands of Blog Posts Growing and Free for All

$5.00

Explore the world of apocryphal gospels outside the New Testament. Understand their historical context, the narratives they present, and the reasons they didn’t make it into the canonical scriptures. Dive into the early Christian writings that have both puzzled and fascinated scholars for centuries. The close of the article will deal specifically with the Apocryphal “Gospel of Judas.”

The New Testament contains four Gospels that were all written by the end of the first century C.E. As of that time, no other gospels were seemingly penned. By the latter part of the second century C.E., as evident from the writings of Irenaeus, bishop of Lyon, these four Gospels were firmly recognized by the majority of Christians, though not all Christian groups utilized all four.

Irenaeus strongly opposed other writings posing as gospels. For instance, he challenged the validity of the Gospel of Truth, which some claimed was authored by the Gnostic teacher Valentinus. Irenaeus pointed out its recent origin and emphasized its inconsistency with the apostolic Gospels. Unlike the canonical Gospels that recount Jesus’ actions and teachings, including post-resurrection events, the Gospel of Truth serves as a reflection or sermon. Similarly, the Gospel of Philip is a collection of sayings from the mid-fourth century, and the second-century Gospel of the Egyptians is mainly a compilation of sayings. The Gospel of Thomas is also a collection of Jesus’ sayings. Though some argue for its early date, the consensus, based on its resemblance to other literature, is a later second-century origin. The Infancy Gospel of Thomas is another non-canonical text, presenting imaginative tales of Jesus’ childhood, ending with the well-known event of young Jesus in the temple from the Gospel of Luke.

Certain gospels outside the New Testament have similarities with it. The Gospel of Peter, from mid-second century, of which only fragments remain, details Jesus’ trial, crucifixion, and post-resurrection appearances. The Gospel of the Ebionites is essentially a blend of Matthew, Mark, and Luke. Later in the century, Tatian composed the Diatessaron, a harmony of all four Gospels, which was highly esteemed, especially in Syria. There are also other fragmentary gospels from the second century. A claimed letter from Clement of Alexandria about a “secret gospel” of Mark discovered in 1958 might be a recent fabrication.

The Gospel of Hebrews stands out. Written likely before the mid-second century for Greek-speaking Jewish Christians, perhaps in Egypt, it is the sole gospel outside the canonical four ever regarded as Scripture by some orthodox Christian groups. From the few extant quotes, it appears to start with Jesus’ pre-existence, then his earthly arrival and birth. Here, Jesus identifies Himself as the Son of the Holy Spirit and discusses His temptation. Some of Jesus’ teachings are also mentioned. During the Last Supper, James, Jesus’ brother, declares he won’t eat until seeing the risen Christ. Likely, the narrative covered Jesus’ burial, the guards at the tomb witnessing the resurrection, and an expected appearance of Jesus to James. Its exclusion from the New Testament by mainstream Christianity can be attributed to its Gnostic elements, differences from the canonical Gospels, and absence of a direct apostolic link.

Apocryphal Writings in Later Centuries

From the second century C.E. onward, a vast collection of writings emerged claiming divine inspiration and a place alongside the authentic Christian Scriptures. Commonly known as the “Apocryphal New Testament,” these documents sought to emulate the Gospels, Acts, epistles, and revelations found in the canonical Christian Greek Scriptures. Many of these writings survive only in fragments or are known through quotes or references by other authors.

The motivation behind these writings seems twofold. Firstly, they attempt to fill gaps intentionally left in the inspired Scriptures, such as detailing Jesus’ life from early childhood up to His baptism. Secondly, they aim to endorse doctrines or traditions either absent from or directly opposed to the Bible. For instance, the Infancy Gospel of Thomas and the Protevangelium of James provide imaginative tales of Jesus’ childhood miracles. These accounts, however, portray Jesus in a negative light, making Him seem whimsical and irritable, in stark contrast to the genuine portrayal in Luke 2:51-52. The Apocryphal “Acts,” including the “Acts of Paul” and the “Acts of Peter,” emphasize strict celibacy, even suggesting apostles encouraged women to leave their husbands. This advice sharply contrasts Paul’s genuine guidance in 1 Corinthians 7.

Various scholars have commented on these apocryphal texts. The Interpreter’s Dictionary of the Bible (Vol. 1, p. 166) remarks: “Many of them are trivial, some are highly theatrical, some are disgusting, even loathsome.” The Funk and Wagnalls New Standard Bible Dictionary (1936, p. 56) notes: “They have been the fruitful source of sacred legends and ecclesiastical traditions. It is to these books that we must look for the origin of some of the dogmas of the Roman Catholic Church.”

Similar to how earlier Apocryphal writings were not included in the accepted pre-Christian Hebrew Scriptures, these later apocryphal texts were neither recognized as inspired nor incorporated into the earliest compilations of the Greek New Testament.

Apocryphal Writings. Internal evidence confirms the clear division that was made between the inspired Christian writings and works that were spurious or uninspired. The Apocryphal writings are much inferior and often fanciful and childish. They are frequently inaccurate. Note the following statements by scholars on these noncanonical books:

“There is no question of any one’s having excluded them from the New Testament: they have done that for themselves.”—M. R. James, The Apocryphal New Testament, pages xi, xii.

“We have only to compare our New Testament books as a whole with other literature of the kind to realize how wide is the gulf which separates them from it. The uncanonical gospels, it is often said, are in reality the best evidence for the canonical.”—G. Milligan, The New Testament Documents, page 228.

“It cannot be said of a single writing preserved to us from the early period of the Church outside the New Testament that it could properly be added to-day to the Canon.”—K. Aland, The Problem of the New Testament Canon, page 24.

Examples of Apocryphal New Testament Writings

The “Apocryphal New Testament” consists of a vast range of writings from the early centuries of Christianity that aimed to replicate or extend the canonical Gospels, Acts, letters, and revelations. However, many conservative scholars have criticized these texts for their departures from apostolic teaching, their sensational and sometimes bizarre narratives, and their often clear divergences from historical fact. Here are a few examples that have been critiqued as trivial, theatrical, or even distasteful:

The Infancy Gospel of Thomas: This text describes the childhood of Jesus, with a series of episodes that portray Him performing various miracles. However, these miracles often depict Jesus in a negative light, like bringing clay birds to life or causing a child to wither. These stories starkly contrast with the character of Jesus in the canonical Gospels, where He is compassionate and righteous.
The Acts of Peter: One of the most theatrical segments of this text is the depiction of Peter resurrecting a smoked fish, an act that seems outlandish compared to the more sober miracles of the New Testament. Additionally, the narrative includes Peter engaging in a public “miracle contest” with Simon Magus, further emphasizing its theatrical nature.
The Gospel of Judas: As will be discussed at further length below, this gospel portrays Judas in a positive light, as someone who was following Jesus’ own instructions when he betrayed Him. The text introduces various Gnostic beliefs that are vastly different from the teachings of the canonical New Testament.
The Acts of John: This text contains peculiar episodes, such as John not leaving footprints on the sand or a bed spontaneously catching fire. Such accounts have been criticized for their lack of theological depth and for emphasizing the sensational over the substantive.
The Protovangelium of James: This writing delves into the life of Mary, Jesus’ mother, but introduces numerous details and stories not found in the canonical Gospels. For instance, it portrays the birth of Jesus in a cave with midwives present, a stark contrast to the Biblical account.
The Acts of Paul and Thecla: This text has been viewed as theatrical because of its numerous dramatic elements, like Thecla being thrown to wild beasts or being saved miraculously from being burned at the stake.
The Apocalypse of Peter: This book contains a vision of heaven and hell, which is highly graphic and disturbing. Some conservative scholars have argued that the book is not inspired Scripture because it contains elements of Gnosticism.

In all these cases, the texts diverge significantly from the canonical New Testament both in tone and content. While they provide insight into various beliefs and traditions that existed in the early centuries of Christianity, conservative scholars view them as lacking the theological depth, historical accuracy, and spiritual authenticity of the canonical texts.

In addition to these specific examples, conservative apologetic Bible scholars often point to the general lack of historical and theological accuracy in the Apocryphal New Testament as evidence that these writings are not inspired Scripture. For example, the Apocryphal New Testament contains a number of passages that contradict the teachings of the canonical gospels, and it also contains a number of historical inaccuracies, such as claiming that Jesus visited India after his resurrection.

Conservative apologetic Bible scholars argue that the fact that the Apocryphal New Testament was not included in the canon of Scripture is further evidence that it is not inspired. They point out that the early church leaders carefully examined all of the available Christian writings and only included those writings that they believed were truly inspired by God.

Conservative apologetic Bible scholars argue that the Apocryphal New Testament is a collection of writings that are trivial, highly theatrical, disgusting, and even loathsome. They argue that these writings are not inspired Scripture because they contain bizarre and fantastical elements, contradict the teachings of the canonical gospels, and lack historical and theological accuracy.

Quotations from the Apocryphal New Testament Writings

Here are some quotations from various Apocryphal New Testament documents, with brief comments to contextualize their significance in light of the arguments presented:

The Infancy Gospel of Thomas:
- “Then Jesus, being filled with anger, said to him: ‘You shall go no further on your way,’ and immediately he fell down and died.” (Chapter 4)
  - Context: Here, Jesus is portrayed as using His powers to cause the death of a child who bumped into Him. This depiction starkly contrasts with the compassionate and loving nature of Jesus in the canonical Gospels.
The Acts of Peter:
- “…and when Peter came through at the request of the people, the smoked fish which was laid upon the coals for the refreshment of many began to leap upon the coals.” (Chapter 32)
  - Context: This theatrical account of a smoked fish coming to life at Peter’s presence illustrates the sensationalism present in some apocryphal acts.
The Gospel of Judas:
- “Judas said to him, ‘I know who you are and where you have come from. You are from the immortal realm of Barbelo. And I am not worthy to utter the name of the one who has sent you.’” (Chapter 35)
  - Context: This portrays Judas as having special knowledge, suggesting he understood Jesus’ nature better than other disciples. The mention of “Barbelo” is a Gnostic concept, differing from traditional Christian beliefs.
The Acts of John:
- “And having thus spoken, he touched them all with his right hand, and there came upon me a sleep in which I was leaning with my elbow on the bed. And he stood by me having his robe bright as the light, and he said to me, ‘John, to the multitude below in Jerusalem I am being crucified and pierced with lances and reeds and given vinegar and gall to drink; but to you I am speaking, and listen to what I say.’” (Chapter 97)
  - Context: This narrative depicts a surreal and dualistic event where Jesus simultaneously undergoes crucifixion and speaks to John elsewhere.
The Protovangelium of James:
- “And behold, a luminous cloud overshadowed the cave. And the midwife said, ‘My soul is magnified this day, because mine eyes have seen marvelous things…’” (Chapter 19)
  - Context: This describes the birth of Jesus with supernatural elements and the presence of a midwife, differing from the New Testament’s account.
The Acts of Paul and Thecla:
- “…and the lioness, as if by human reason, lay down at her feet, and kept licking her feet; and in the midst of the theatre there was as it were a wall round about her, and the fire became like dew, and it did not burn her.” (Chapter 9)
  - Context: This passage illustrates the highly dramatic and theatrical nature of Thecla’s ordeals and miracles.

These quotations from the Apocryphal New Testament underscore the disparities between them and the canonical New Testament in terms of theology, historical coherence, and their portrayal of central figures.

The “Gospel of Judas” Unveiled

In April 2006, headlines around the globe announced the revelation of an ancient text called the “Gospel of Judas.” Scholars proposed that this document provides a groundbreaking perspective on Judas, the disciple known for betraying Jesus. They posited that, contrary to popular belief, Judas may have been a protagonist, fulfilling Jesus’ request in delivering Him for crucifixion.

Should this newfound text change our perceptions of Judas Iscariot, Jesus Christ, or early Christianity?

Discovering the “Gospel of Judas”

The exact origins of the “Gospel of Judas” remain a bit murky. It wasn’t unearthed by archaeologists but instead appeared in the antiquities market around the late 1970s or early 1980s. Presumably, it was found in an abandoned tomb in Egypt around 1978, likely within a cave. This gospel was one of four texts in a codex written in Coptic, a language stemming from ancient Egyptian.

Although the dry Egyptian environment had preserved the leather-bound codex for centuries, it was fragile and deteriorating. A handful of scholars viewed the codex in 1983, but its high price tag deterred potential buyers. Unfortunately, subsequent neglect caused further damage. In 2000, a Swiss dealer acquired it. Subsequently, experts, under the patronage of the Maecenas Foundation for Ancient Art and the National Geographic Society, undertook the delicate process of restoring, reconstructing, dating, translating, and interpreting the codex.

Carbon-14 dating placed the codex in the third or fourth century C.E. However, researchers believed the Coptic “Gospel of Judas” was translated from an even earlier Greek version. What might have been the initial context of this gospel’s creation?

Understanding the “Gospel of Judas”—A Gnostic Text

The initial mention of a “Gospel of Judas” appears in the writings of Irenaeus, a self-proclaimed Christian writer from the late second century C.E. In his work, Against Heresies, he speaks about a group he challenges: “They produce a fictitious history of this kind, which they entitle the Gospel of Judas.”

Irenaeus’ primary concern was debunking teachings of Gnostic Christians. Gnosticism, a term encompassing various sects, presented different interpretations of Christian teachings. During the second century C.E., Gnostics generated a myriad of their own texts.

Gnostic gospels often alleged that Jesus’ primary apostles misunderstood His teachings, suggesting secret doctrines known only to an elite few. Some Gnostics viewed the physical realm as a trap. Consequently, the creator deity of the Hebrew Scriptures was a subordinate god at odds with superior deities. Gnostics believed that genuine “knowledge” unveiled this “secret,” leading to liberation from the physical world.

Such views are evident in the “Gospel of Judas,” which starts with: “The secret word of declaration by which Jesus spoke in conversation with Judas Iscariot, during eight days, three days before he celebrated Passover.”

Could this be the same text Irenaeus discussed, believed to be lost for centuries? Marvin Meyer, one of the scholars who first examined and translated the codex, stated that Irenaeus’ description matches well with the newly discovered “Gospel of Judas.”

The Portrayal of Judas in the “Gospel”—A Liberal Scholarly Disagreement

In the “Gospel of Judas,” Jesus reacts with derision when His disciples exhibit their ignorance. Out of the 12 apostles, only Judas displays an insightful grasp of Jesus’ true essence. As a result, Jesus confides in him about the “mysteries of the kingdom.”

The preliminary interpretation by the research team was notably swayed by Irenaeus’ characterization of this gospel. In their rendition, Judas stands out as the chosen disciple, bestowed with understanding of the mysteries and the capacity to enter the “kingdom.” The other disciples, misguided, would seek a successor for Judas, but he would emerge as the “thirteenth spirit,” surpassing them all. As Jesus states, “you will sacrifice the man that clothes me.”

Well-known authors and liberal scholars of early Christianity and Gnosticism, such as Agnostic Bart Ehrman and Elaine Pagels, promptly released their examinations of the “Gospel of Judas,” which closely mirrored the original team’s interpretation. But concerns arose soon after from scholars like April DeConick and Birger Pearson. They argued that the National Geographic Society, eager for an exclusive story, hastened the text’s publication. The standard academic route of comprehensive scrutiny and pre-publication peer review was overlooked, with team members bound by confidentiality agreements.

Upon independent study, both DeConick and Pearson deduced that critical portions of the fragmented codex had been misinterpreted by earlier scholars. Per DeConick’s analysis, Jesus refers to Judas as the “Thirteenth Demon,” not the “thirteenth spirit.” Jesus also clearly communicates to Judas that he won’t ascend to the “kingdom.” Contrary to surpassing the disciples, Jesus proclaims to Judas: “You will do worse than all of them. For the man that clothes me, you will sacrifice him.” DeConick believes the “Gospel of Judas” is a Gnostic satire mocking the apostles. The unequivocal assessment of DeConick and Pearson? Within the “Gospel of Judas,” Judas is far from a hero.

Understanding the “Gospel of Judas”

When examining the “Gospel of Judas,” scholars unanimously agree that it doesn’t offer authentic historical insights. Bart Ehrman clarifies, “It is not a Gospel written by Judas, or one that even claims to be. . . . It is not a Gospel written in Judas’s own time by someone who actually knew him . . . It is not a book, therefore, that will provide us with additional information about what actually happened in Jesus’ lifetime.”

Originating from the second century C.E., the “Gospel of Judas” is a Gnostic text, initially penned in Greek. Whether this recently uncovered “Gospel of Judas” matches the one Irenaeus discussed is still debated among scholars. Nevertheless, this gospel primarily sheds light on a time when “Christianity” witnessed multiple factions and contrasting teachings. Rather than challenging Scripture, the “Gospel of Judas” corroborates apostolic cautions. One such warning is from Paul in Acts 20:29-30, where he states, “I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves men will arise, speaking twisted things, to draw away the disciples after them.”

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).