
In the Gospel of John, Judas Iscariot is portrayed as the disciple who betrays Jesus to the authorities. He is depicted as possessed by Satan at the moment he chooses to betray Jesus (John 13:27). He leaves the Last Supper after Jesus gives him a piece of bread, which symbolizes the beginning of the betrayal. Judas later leads a band of soldiers to arrest Jesus in the Garden of Gethsemane, identifying Him with a kiss. The Gospel of John emphasizes Judas’s treachery, greed (he steals from the disciples’ communal money bag), and spiritual darkness.
In Johannite Gnosticism, a mystical and esoteric tradition that reveres John the Beloved as a key initiatic figure, Judas’s role is often viewed with greater nuance. This tradition doesn’t focus as heavily on Judas but reinterprets the Passion narratives as part of a mystical unfolding of divine knowledge (gnosis) rather than a simple moral story of betrayal and sin. While Judas is not necessarily exonerated, the Johannite perspective tends to view events like the crucifixion symbolically, and betrayal may be seen as part of a divine plan that leads to spiritual awakening. Judas could thus be understood as playing a necessary, though tragic, role in the cosmic drama.
The Gospel of Judas, a 2nd-century Gnostic text discovered in the 1970s and made public in 2006, presents a radically different view of Judas. In this text, Judas is not a villain but the most enlightened of the disciples. Jesus shares secret knowledge with him alone and asks Judas to betray him in order to help free His spiritual self from the body — a core idea in Gnostic theology, which sees the material world as a prison for the soul. In this view, Judas’s “betrayal” is actually an act of obedience and spiritual insight, helping to initiate Jesus’s liberation and fulfillment of divine purpose.

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