Table of Contents
How did Judas Betray Jesus?
Judas betrayed The Lord Jesus Christ for thirty pieces of silver, leading the arresting men to his location. It's important here to think about our friendships and the loyalty and good will that we enjoy in them.
Judas identified and betrayed the Lord Jesus with a kiss.
Other Facts About Judas' Betrayal from Across The Web
- While in the Garden of Gethsemane, Judas Iscariot betrayed Jesus to the Romans by identifying him in public so they could seize Jesus and arrest him.
- Judas betrayed The Lord Jesus Christ for thirty Pieces of Silver.
- Judas was consumed with greed to the point of betraying the trust of not only Jesus, but also his fellow disciples.
- Judas was also a man lacking great character because he stole money that should have been given to the poor.
Prophecies Concerning Judas
| Old Testament Prophecy | New Testament Fulfillment | Theme / Description | Scholarly Notes |
|---|---|---|---|
| Psalm 41:9 — “My close friend… has lifted his heel against me.” | John 13:18 — Jesus applies this verse to Judas. | Betrayal by a close companion. | Jesus cites this Psalm as prophetic of Judas’ betrayal. |
| Zechariah 11:12–13 — 30 pieces of silver and buying the potter’s field. | Matthew 26:14–15; 27:3–10 — Judas sells Jesus for 30 pieces of silver; money buys a field. | Price of betrayal and consequences. | Matthew sees Zechariah’s imagery fulfilled in Judas’ actions. |
| Psalm 55:12–14 — Rejection by a companion and fellow worshiper. | Luke 22:47–48 — Judas betrays Jesus with a kiss. | Betrayal cloaked in friendship. | Viewed typologically—David’s experience points forward to Jesus. |
| Psalm 109:8 — “Let another take his office.” | Acts 1:20 — Peter cites this to justify replacing Judas. | Judas loses apostleship. | Applied specifically to Judas by early church leadership. |
| Psalm 69:25 — “Let his habitation be desolate.” | Acts 1:20 — Quoted concerning Judas’ death and abandonment. | Judgment and abandonment. | Used in combination with Psalm 109 to interpret Judas’ fall. |
| Isaiah 53:3 — “Despised and rejected by men.” | General NT fulfillment — Judas participates in the Messiah’s rejection. | Overall rejection leading to crucifixion. | Judas seen as one instrument in the larger fulfillment. |
Biblical Scholars on Judas and what led up to his betrayal.
| Scholar | Institution & Major Work | View on Judas |
|---|---|---|
| Raymond E. Brown | Catholic University of America — The Death of the Messiah | Judas acted knowingly in betraying Jesus, fully aware of the consequences of his actions. His betrayal was both a fulfillment of Scripture and a demonstration of human moral responsibility. |
| N. T. Wright | Oxford / St. Andrews — Jesus and the Victory of God | Judas may have expected a political Messiah and sought to manipulate events to force an outcome. When Jesus’ mission did not align with his expectations, Judas became disillusioned and chose betrayal. |
| William Barclay | University of Glasgow — The Gospel of Matthew | Judas’ actions illustrate a gradual moral deterioration, showing how small compromises can lead to catastrophic consequences. His story serves as a cautionary tale against ignoring ethical integrity. |
| Craig Keener | Asbury Theological Seminary — Gospel Commentaries | Judas’ betrayal demonstrates the interplay of divine prophecy and human choice. While Satan exerted influence, Judas retained personal responsibility and was not merely a puppet. |
| F. F. Bruce | University of Manchester — The Spreading Flame | Judas embodies misguided ambition and lost opportunity, highlighting human frailty. His role, though tragic, was integral to the unfolding of God’s redemptive plan. |
| Dale C. Allison | Princeton Theological Seminary — Constructing Jesus | Judas is a complex figure with potentially conflicted motives rather than a one-dimensional villain. His actions reflect tension between personal desire and proximity to divine truth. |
| Hans Urs von Balthasar | Roman Catholic Theologian — Mysterium Paschale | Judas represents the possibility of rejecting God’s grace even while being closest to it. His betrayal underscores the spiritual danger of freedom misused. |
| Paula Fredriksen | Boston University — From Jesus to Christ | Judas’ motivation may have been partly political, expecting a revolutionary Messiah. His betrayal reflects frustration when Jesus did not fulfill these expectations. |
| Rudolf Bultmann | University of Marburg — History of the Synoptic Tradition | Judas’ story is symbolic, conveying theological truths about rejection and the presence of evil. He represents human complicity in God’s providential plan. |
| Klyne Snodgrass | North Park Theological Seminary — Stories with Intent | Judas’ life demonstrates that physical closeness to Jesus does not guarantee spiritual understanding or faith. His example warns against superficial discipleship and inner unpreparedness. |
How Judas betrayed Jesus: Mark 14:43-50
43 And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.
44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.
45 And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.
46 And they laid their hands on him, and took him.
47 And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.
48 And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?
49 I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.
50 And they all forsook him, and fled
But the question that remains is why the kiss?
Here are a few scholars on this:
| Scholar | View on the Kiss |
|---|---|
| Raymond E. Brown | The kiss illustrates Judas’ intentional deceit, turning friendship into betrayal. |
| N. T. Wright | It symbolizes the misuse of religious and social norms to achieve evil ends. |
| William Barclay | Shows the danger of small, calculated acts of evil masking outward conformity. |
| Craig Keener | A practical identification method that also embodies moral and theological irony. |
| Hans Urs von Balthasar | Highlights the tragic human freedom to betray grace even in intimate proximity. |
May we never do to the Lord as Judas did, but instead stand with Him to the end of time, for He declares, “I am with you always, even to the end of the age” (Matthew 28:20, NKJV).
References:
Books & Commentaries
Brown, Raymond E. The Death of the Messiah: From Gethsemane to the Grave. Doubleday, 1994.
Wright, N. T. Jesus and the Victory of God. Fortress Press, 1996.
Barclay, William. The Gospel of Matthew. Westminster Press, 1975.
Keener, Craig S. The Gospel of Matthew: A Commentary. Baker Academic, 1999.
Bruce, F. F. The Spreading Flame: The Missionary Impact of the Early Church. Eerdmans, 1981.
Allison, Dale C. Constructing Jesus: Memory, Imagination, and History. Baker Academic, 2010.
von Balthasar, Hans Urs. Mysterium Paschale. Ignatius Press, 1983.
Fredriksen, Paula. From Jesus to Christ: The Origins of the New Testament Images of Jesus. Yale University Press, 1988.
Bultmann, Rudolf. History of the Synoptic Tradition. Harper & Row, 1963.
Snodgrass, Klyne. Stories with Intent: A Comprehensive Guide to the Parables of Jesus. Eerdmans, 2008.
