JOHN 666 NETCHURCH The Devils Predestined: The Judas People – How do you Recognize a Traitor in Your Life ? By Their Actions ! Learn now

The Judas People – How do you Recognize a Traitor ? We can Take a Cue from The Number One Known Traitor in History 

Before We Begin Judas Was not just Judas Christ Called Him a Devil  Actually The Text Reads  John 6:70-71, “Then Jesus replied, ‘Have I not chosen you, the Twelve? Yet one of you is a devil! ‘” (He meant Judas, the son of Simon Iscariot, who, though one of the Twelve, was later to betray him.)

ITs scary to realisz even after some Of Jesus Disciples walked with him no more Judas REMAINED !

The figure of Judas Iscariot, the disciple who betrayed Jesus, has long been a source of fascination and complex interpretations. His motivations and character have been debated for centuries, with various perspectives emerging from religious, historical, and psychological viewpoints.

One common portrayal of Judas emphasizes his greed and opportunism. This interpretation highlights his act of accepting money from the chief priests to betray Jesus, suggesting that he was primarily motivated by personal gain. Some historical accounts even mention Judas’s history of pilfering from the common purse carried by the disciples, further bolstering this image.

Another perspective emphasizes Judas’s disillusionment and disappointment with Jesus’s teachings and actions. This view suggests that Judas, expecting a triumphant messiah who would overthrow Roman rule, became disillusioned with Jesus’s focus on spiritual teachings and peaceful resistance. Judas’s betrayal, in this interpretation, could be seen as a misguided attempt to force Jesus’s hand and trigger a wider rebellion.

Psychological interpretations of Judas often explore his internal conflict and struggle with doubt. Judas’s presence among the twelve disciples, chosen by Jesus himself, suggests a certain level of faith and belief. However, his ultimate betrayal indicates a deep internal struggle, possibly fueled by feelings of jealousy, insecurity, or a complex interplay of other emotions.

It’s important to remember that Judas’s motivations remain ambiguous and open to interpretation. The Bible itself doesn’t provide a definitive explanation for his actions, leaving space for diverse perspectives and ongoing theological discussions.

Beyond Judas, the concept of betrayal itself carries a heavy weight, evoking feelings of hurt, anger, and confusion. Throughout history and literature, countless stories have explored the complexities of betrayal, its causes, and its consequences. Examining the figure of Judas can serve as a powerful reminder of the complexities of human relationships, the challenges of faith, and the ever-present tension between good and evil.

It’s crucial to approach this topic with sensitivity and nuance, avoiding reductive interpretations or facile judgments. Judas’s story is a cautionary tale, but it’s also an invitation to delve deeper into the human condition, to confront our own capacity for both loyalty and betrayal, and to grapple with the enduring questions of faith, forgiveness, and redemption.

In conclusion, Judas’s character and the act of betrayal he committed continue to spark debate and inspire artistic interpretations. By understanding the various perspectives on Judas’s motivations and the broader context of betrayal, we can gain a richer appreciation for the complexities of human nature and the enduring power of storytelling.

Here are some additional points to consider:

• The historical and social context of Jesus’s time likely played a role in Judas’s decision. The Roman occupation of Judea created a climate of political unrest and messianic fervor, which may have influenced Judas’s expectations of Jesus.
• Judas’s act of betrayal has been used throughout history to justify anti-Semitism, a dangerous and harmful generalization. It’s important to remember that Judas was an individual, and his actions should not be used to condemn an entire group of people.
• The story of Judas raises important questions about free will, predestination, and the nature of good and evil. These are complex theological issues that have been debated for centuries, and there are no easy answers.

Judas Iscariot
Apostle

Died: c. 30 CE
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Judas Iscariot, (died c. 30 CE), one of the Twelve Apostles, notorious for betraying Jesus. Judas’s surname is more probably a corruption of the Latin sicarius (“murderer” or “assassin”) than an indication of family origin, suggesting that he would have belonged to the Sicarii, the most radical Jewish group, some of whom were terrorists. Other than his apostleship, his betrayal, and his death, little else is revealed about Judas in the Gospels. Always the last on the list of the Apostles, he was their treasurer. John 12:6 introduces Judas’s thievery by saying, “as he had the money box he used to take what was put into it.”

He disclosed Jesus’ whereabouts to the chief priests and elders for 30 pieces of silver. They provided the armed guard that he brought to the Garden of Gethsemane, near Jerusalem, where Jesus went to pray with the other 11 Apostles after the Last Supper. There he identified Jesus with a kiss, addressing him as “master.” Matthew 26:14–16 and John 12:6 designate Judas’s motive as avarice, but Luke 22:3–6 ascribes his action to the entrance of Satan into his body, paralleling John 13:27, where, after Judas took the bread at the Last Supper, “Satan entered into him.” Jesus then says, “What you are going to do, do quickly.” This is the culmination of John 6:70–71, which, after Jesus says, “Did I not choose you, the Twelve, and one of you is a devil?” discloses that he meant “Judas the son of Simon Iscariot, for he, one of the Twelve, was to betray him.”

There are variant traditions about Judas’s death. According to Matthew 27:3–10, he repented after seeing Jesus condemned to death, then returned the silver and hanged himself (traditionally from the Judas tree). In Acts 1:18, he “bought a field with the reward of his wickedness; and falling headlong he burst open in the middle and all his bowels gushed out,” implying that he threw himself down, rather than that he died accidentally. Apocryphal gospels developed the point in Acts that calls the spot of his death the place (field) of blood. The 1st/2nd-century Apostolic Father Papias is quoted to have given macabre details about Judas’s death, presumably to show that Gospel prophecies were literally fulfilled. His account appears in numerous legends, particularly in Coptic works, and in medieval literature. In Dante’s Inferno Judas appears in the deepest chasm of hell with Julius Caesar’s assassins, Brutus and Cassius.

Although his name subsequently became associated with traitor (a Judas) and treacherous kiss (a Judas kiss), not all depictions of Judas portrayed him as betraying Jesus. In Muslim polemic literature, Judas ceases to be a traitor; instead, he supposedly lied to the Jews in order to defend Jesus (who was not crucified). The 14th-century cosmographer al-Dimashqī maintains that Judas assumed Jesus’ likeness and was crucified in his place. The 2nd-century apocryphal Gospel of Judas, a gnostic text written in Greek, depicts him as a collaborator and close confidant of Jesus. According to the gospel—a Coptic translation from circa 300 was discovered in the 1970s and published in 2006—Judas was the only apostle who understood Jesus’ message. In the account of the gospel, during the celebration of Passover, Jesus takes Judas aside and reveals secret knowledge about God and creation to him, declaring that Judas is greater than the other Apostles. Jesus seems to instruct Judas to report him to the authorities, so that Jesus’ spiritual self may escape from the material body in which it is trapped. See also gnosticism.

Visual Verse of the Day

“The wilderness and the dry lands shall be glad, the desert shall rejoice and blossom.” Isaiah 35:1