The Gospel of Judas: A New Translation with Introduction and Commentary by David Brakke

Abstract

Reviewed by: The Gospel of Judas: A New Translation with Introduction and Commentary by David Brakke Sheila E. McGinn david brakke, The Gospel of Judas: A New Translation with Introduction and Commentary (AYB 45; New Haven: Yale University Press, 2022). Pp. xix + 270. $65. Building on his previous translation of the Gospel of Judas (for Bentley Layton's edition of The Gnostic Scriptures [2nd ed.; AYBRL; New Haven: Yale University Press, 2021), David Brakke provides a new translation and critical commentary on this short but significant product of ancient Gnostic Christianity. The volume is divided into three main sections: (1) an introduction to the extant texts of Judas in Greek and Coptic, followed by a substantial bibliography of recent works related to Gnosticism generally, the Gospel of Judas specifically, and critical issues related to this Gnostic Gospel; (2) B.'s translation of Judas, which most often follows that of Lance Jenott (The Gospel of Judas: Coptic Text, Translation, and Historical Interpretation of "the Betrayer's Gospel" (Studien und Texte zu Antike und Christentum 64; Tübingen: Mohr Siebeck, 2011) but also takes into account [End Page 353] other published translations and critical editions; and (3) extensive notes and comments on the reconstructed text. Since only about 90 percent of the text is extant (between Codex Tchacos and other fragments), manifold text-critical issues arise from the manuscript traditions. B. ably navigates those issues in the "notes and comments" section, while admitting that some interpretive decisions must remain tentative due to the fragmentary nature of the evidence. Radiocarbon dating of the papyrus comprising the Coptic Codex Tchacos leads to a likely fourth-century date for this most complete witness to the Gospel of Judas (p. 8), but B. deftly uses linguistic details to argue for an earlier Greek original behind the Coptic version. Based on the description of "other" Gnostic traditions in Irenaeus Against the Heresies 1.23–31 (esp. 1.31.1), B. urges a mid-second-century (130–170) origin for the Greek text of this dialogue Gospel and views Rome as "a strong candidate" for its place of origin (p. 12). This dating and provenance allow B. to situate Judas in the context of other works such as 1 Clement, the writings of Justin Martyr and Ignatius of Antioch, and the reported teachings of Basilides. B. proposes using these other early Christian works to contextualize "what one gnostic Christian presented as the truth of the Christian message and as the ways in which many of his fellow Christians had failed to understand and follow that message" (p. 17). Since many scholars have classified the Gospel of Judas as a "Sethian" Gnostic text, B. gives considerable attention to this point, insisting that such a categorization is misleading. He highlights two distinctive features of the Gospel of Judas in comparison to other Gnostic works: (1) language drawn from "heavenly lore and apocalyptic Judaism, without much influence from philosophical traditions," and (2) "ontological continuity between the higher [immortal, divine] and lower [mortal, earthly] realms" (p. 44). Both features differentiate the Gospel of Judas from Irenaeus's reports (e.g., in Haer. 1.29.4 and 30.3–5) and the mythic narratives in Sethian works like the Secret Book according to John (p. 44). B. argues that one ought not force the Gospel of Judas into some predetermined "canonical" Sethian system but instead to recognize that Judas fits in the context of developing traditions within mid-second-century Gnosticism (p. 45). In harmony with this greater "ontological continuity between the higher and lower realms," B. identifies the "racial" language of the Gospel (esp. genea) as differentiating religious practice rather than reflective of an ontological or biological determinism (pp. 46–51). Intra-Christian polemic is evident in the Gospel of Judas in the recurring critiques of eucharistic meal practices as well as in language of sacrifice and priesthood. The bread-breaking Eucharist of the other disciples blesses a false god ("Saklas," the god of Israel, rather than the invisible spirit who sent Jesus) and brings death rather than life. "The author [of the Gospel of Judas] criticizes an understanding of the eucharist as a sacrifice made to the god of Israel, over...