Judas Quotes

Judas heard all Christ’s sermons.

Thomas Goodwin

Judas was termed by Christ not a “son of perdition,” but “the Son of Perdition,” and the fact that the Man of Sin is so named prove that they are one and the same person.

Arthur Walkington Pink

2    To be sorry is not enough in repentance. Judas was sorry enough to hang himself. It was an admission of guilt without true repentance.

Billy Graham

Peace with God (1984)

Billy Graham

Judas Iscariot had the best small-group experience anybody has ever had. Judas Iscariot had the best preacher anybody has ever had. Judas Iscariot had the most incredible moral example anybody ever had. He had the most incredible training anybody ever had.

Timothy Keller

Judas Iscariot is a good example of a disciple who had no lack of knowledge, but lacked faith and became the arch-apostate.

John F. MacArthur

Lucifer” is none other than Satan. Lucifer, according to Ezekiel 28, is the highest creature that God ever created. But he was a Judas Iscariot—he turned on God. He set his will over God’s will.

J. Vernon McGee

Themes: Repentance; Sin

“There is a great difference between repentance and remorse. When Judas Iscariot had betrayed the Lord, he was overwhelmed by remorse and hanged himself (Matthew 27:5). When Simon Peter had denied the Lord, he wept bitter tears of repentance (Matthew 26:75). The remorseful sinner hastens from Christ; the penitent flees to him.”

Rienk Bouke Kuiper

It is ironic that in God’s providence the Holy Spirit chose a man with the same first name as Judas Iscariot, the most infamous apostate of all time (Acts 1:16–20, 25), to write the New Testament epistle on apostasy.

John F. MacArthur

Simon … Peter is always listed first and Judas Iscariot … the traitor, is listed last. “Iscariot” (Gk iskarioth) may be derived from Judas’s hometown of Kerioth or an Aramaic word meaning “assassin.

A. Boyd Luter

Second Samuel 17 centers on another example to be avoided in Ahithophel, who bears the dreadful legacy of being the Old Testament counterpart to Judas Iscariot.

Richard D. Phillips

The sandwiching of her action (14:3–9) between that of the chief priests and scribes (14:1–2, 10–11) heightens the contrast between her great act of love and the treachery of Judas Iscariot and the murderous hatred of the religious leaders. Whereas for her faith she sacrifices her money (more than three hundred denarii), Judas Iscariot sacrifices his faith for money (cf. Heil 1990: 313).

Robert H. Stein

No doubt true repentance is never too late; but late repentance is seldom true. Pharaoh, King Saul, and Judas Iscariot, could all say, “I have sinned.” Hell itself is truth known too late. God is unspeakably merciful, no doubt. But there is a limit even to God’s mercy. He can be angry, and may be provoked to leave men alone.

J. C. Ryle

Perhaps the best parallel to Gen. 50:20 is the case of Judas Iscariot in the NT. He is both evil and important (much as there are others who are good and important). In lifting up his heel against his friend, Judas is marked as the archetypal traitor. He is additionally a figure of sinister importance in the working out of the divine will. Judas is to Jesus what Joseph’s brothers were to Joseph.

Victor P. Hamilton

Sorrow like this, let us always remember, is an inseparable companion of true repentance. Here lies the grand distinction between “repentance unto salvation,” and unavailing remorse. Remorse can make a man miserable, like Judas Iscariot, but it can do no more. It does not lead him to God.—Repentance makes a man’s heart soft and his conscience tender, and shows itself in real turning to a Father in heaven. The falls of a graceless professor are falls from which there is no rising again. But the fall of true saint always ends in deep contrition, self-abasement, and amendment of life.

J. C. Ryle

At the time when God was instituting a monarchy in Israel and establishing his Kingdom in its Old Testament form, both the major players in this drama are characterized by serious failures. Saul is portrayed much like Judas Iscariot, who betrayed the Lord, while David is portrayed more like Peter, who denied his Lord (de Jong 1978:205). We find that at the end of 1 Samuel there are two anointed kings but neither of them has lived up to his God-given responsibilities. The result is that when David eventually sits on the throne in Israel, he does so only by the grace of God, who not only rescued him from his self-created predicament but also forgave him and restored him in much the same way as he did later for Peter.

J. Robert Vannoy

From God’s point of view, however, suicide is self-murder. It is a gross sin and a clear breach of the Sixth Commandment. Of the four instances of suicide in the Scriptures—Saul, Ahithophel (2 Samuel 17:23), Zimri (1 Kings 16:18) and Judas Iscariot (Matthew 27:5)—not one is, as Pink puts it, ‘extenuated by ascribing the deed to insanity’.10 Those who, sadly, take their own lives while in the grip of mental illness are not true suicides in any ethical sense. Let no one think that any and all suicide is unpardonable sin that ushers the soul directly into a lost eternity. In all of the biblical cases, as in all true self-murder, wicked men perished in their sins by their own hand.

Gordon J. Keddie

Mark refers to them generally as “some [tines] of those present” (v. 4). Matthew points the finger at the disciples (26:8), while John names Judas Iscariot (12:4–5). John notes that Judas’s comment was motivated not by love for the poor but by greed, since he was the treasurer of the Twelve and would pilfer from the money bag (12:6). No such motivation is mentioned in Mark, where the guests’ indignation arises instead from the extravagant waste. This makes Jesus’ reply in v. 6 all the more striking and forces the reader to ponder how an act of devotion could be of greater spiritual value than a huge donation to the poor. The perfume had a value of more than three hundred denarii (one denarius was the average daily wage for a laborer—thus the NIV’s “more than a year’s wages”). Mark uses very strong language to describe the guests’ feelings toward the woman: they “were indignant” (aganakteō; cf. 10:14, 41) and “rebuked her harshly” (embrimaomai; cf. 1:43).

Walter W. Wessel; Mark L. Strauss