It is not unusual to hear people expressing sympathy for Judas. They feel he was given an unfair deal in his lifetime and has had unfair press ever since. “After all,” they say, “if Jesus had to die, somebody had to betray him. So why blame Judas? He was but the tool of providence, the victim of predestination.” Well, the biblical narrative certainly indicates that Jesus foreknew the identity of his betrayer (Jn 6:64, 71; 13:11) and referred to him as “doomed to destruction so that Scripture would be fulfilled” (Jn 17:12; cf. Acts 1:15–17, 25). It is also true that Judas did what he did only after Satan first “prompted” him and then actually “entered into him” (Jn 13:2, 27; cf. Lk 22:3).
Nevertheless, none of this exonerates Judas. He must be held responsible for what he did, having no doubt plotted it for some time previously. The fact that his betrayal was foretold in the Scriptures does not mean that he was not a free agent, any more than the Old Testament predictions of the death of Jesus mean that he did not die voluntarily.
So Luke referred later to his “wickedness” (Acts 1:18). However strong the Satanic influences on him were, there must have been a time when he opened himself to them. Jesus seems clearly to have regarded him as responsible for his actions, for even at the last minute in the upper room he made a final appeal to him by dipping a piece of bread in the dish and giving it to him (Jn 13:25–30). But Judas rejected Jesus’ appeal, and his betrayal has always seemed the more odious because it was a flagrant breach of hospitality. In this it fulfilled another Scripture which said, “Even my close friend, whom I trusted, he who shared my bread, has lifted up his heel against me” (Ps 41:9).
Stott, J. R. W. (2006). The Cross of Christ (pp. 58–59). Downers Grove, IL: IVP Books.
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