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Another critique surfaces in the parable of the priests before the altar. The Twelve represent those who are a part of the generation of the lawless. In other words, there is a strong polemic against the remainder of the Twelve throughout this text.

There also is in the response to Judas' question about the (lack of) fruit of this generation, a clear separation of spirit from the rest of the person in salvation that is a clear indication of a Gnostic perspective. In Gnosticism, only the spirit is saved and ascends back to the heavenly realm. The body is destroyed, and there is no physical aspect to salvation as in the Christian tradition reflected in 1 Corinthians 15. Another indication of Gnostic origin and perspective is that this generation is created by the corruptible Sophia. In a line that is broken, she appears to be associated with the hand that created mortal people (recalling texts like the Hypostasis of the Archons and the Apocryphon of John).

But Judas will become associated with the thirteenth aeon for his act and rule over others.

The next extended scene is about the creation and the creation of Sakla by Nebro. This Nebro is also known as Yaldabaoth, a name that appears in other Gnostic texts on creation. Nebro creates Sakla as an assistant, often associated with the idea of the demiurge, an artisan-creative god. (The name Sakla is also spelled Saklas in places in the Coptic text.) With the help of other angels, Sakla creates Adam and Eve, also known as Zoe. (Sakla and Sophia also appear in the Hypostasis of the Archons, another second-century Gnostic text that offers a more detailed description of this creation story background.)

Finally, Judas has a vision that pictures his own ascent. It is here that the now widely circulated citation of Judas as one who "will exceed all" and as the one who "will sacrifice the one that clothes me" appears. Judas makes the release of Jesus' spirit back to the heavenly realm possible.

The last scene has Judas go and betray Jesus, receiving the money in the process. This is where the Gospel ends.

In sum, this text has a developed Gnostic cosmology and a severe critique of the Twelve. As such, it gives evidence of being a polemical text where lines were drawn in the diverse and contested world that was second-century Christianity. It does not reflect the theological expression of the first century and thus tells us nothing about the real Judas or Jesus. What is does give us is significant detail about this strand of Gnosticism, known as Cainite Gnosticism. This movement tried to rehabilitate figures such as Cain, Korah, Esau, and the Sodomites. The rehabilitation of Cain explains the group's name.

Copyright © 2006 Christianity Today. Click for reprint information.

Collin Hansen quoted Bock in his article about the Gospel of Judas. Christianity Today's Weblog has had daily updates on the Judas news.

See more in our Da Vinci Code, Bible, and Theology pages.

Previous Christianity Today articles by Bock include:

The Good News of Da Vinci | How a ludicrous book can become an opportunity to engage the culture (Jan. 5, 2004)

The Politics of the People of God | The Church has a unique role to play in our politicized culture. (Sept. 7, 2005)

When Sin Reigns | An event like this shows us what humans are capable of becoming—both as children of darkness and of light. (Sept. 13, 2001)

No More Hollow Jesus | In focusing so intently on Jesus the man, Peter Jennings' report missed the big picture. (July 3, 2000)

For Us—and Creation | The gospel is about far more than heaven (Feb. 11, 2000)

Jesus v. Sanhedrin | Why Jesus 'lost' his trial" (Apr. 6, 1998).

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April (Web-only) 2006, Vol. 50