Seace. Papias further says that ' when the traitor udas did not give credit to these things, and put the question, " How then can things about to bring forth so abundantly be wrought by the Lord?" the Lord declared, "They who shall come to these [times] shall see." '
Tertullian, like Irenaeus (cf. above, v. {a)), con- demns the Cainites because they held the conduct of Judas to be meritorious ; he represents them as saying {adv. omnes Hcereses, ii.) : ' Judas, observing that Christ wished to subvert the truth, betrayed Him.' Tertullian also {adv. Marcionem, iv. 40) refers to the treachery of Judas as predetermined
by prophecy. Origen {coi
(contra Celsum, ii. 11 f.) replies to the ' childish objection that no good general was ever betrayed ' ; Celsus is reminded that he had learnt of the betrayal from the Gospels, and that he had called 'the one Judas many disciples,' thus un- fairly stating his accusation (cf. also Tract, in Mat. 35).
(c) Folk-lore.— Some of the wild fablesabout Judas may be traced to the legend of the Wandering Jew (cf. Moncure D. Conway, art. ' Jew ' in Ency. Brit.^ xiii. 674). Another source of popular tradition is a 17th cent, work by Ulrich Megerle, a Vienna priest, generally known as Abraham a Santa Clara. His Judas der Erzschelm, oder eigentlicher Entmurfund Lebensbeschreibtmg des Ischariotischen Bosewichts was translated into several European languages ; the English edition bears t!ie title. The Arch- Knave, or the History of Judas from the cradle to the gallows. From the Polyrhronicon (14th cent.) and the Golden Legend (13th cent.) many stories of Judas, current as folk-lore, are supposed to be derived. Many curious allusions to Judas and quaint customs connected with his name are men- tioned in Notes and Queries, ii. 5, 6, 7, iii. 7, iv. 1, V. 6. Cholevius, Geschichte der deutschen Poesie nach ihren antiken Elementen, compares the Judas legend with the CEdipus story.
Literature.— It is superfluous to name Lives of Christ, Com- mentaries on the Gospels, and articles in EncyclopEedias. Men- tion has already been made of the most important works which deal with the NT narratives of the life of Judas, to which may now be added Expositor, iii. x. [1889] 161 ff. ; Ker, Senrums i. 282 Cf.; Stalker, Trial and Death of Jesm Christ, 110ft. Interesting studies of or references to Judas will be found in
of JvAias Iscariot ; Keble, Jxtdas'a
in Lyra Innocentium). Dr. A. B. Grosart' mentions Ofanni, VOL. I.— s8
Infancy ('Cradle Songs' 13
.Sonnet on Judas ; a few German poems may be added : Klop. stock, Mcssias, 3rd Aufzug ; Geibel, Judas Ischarioth ; Max Crone, Judasrdtsel and DerSohn des Verderbens.
J. G. Tasker. JUDGING (by men).-
1 the NT ' to judge ' is alwaj-s a tr of ypiv
separate put
will de 1 1 I lu 1 lit II u I J I ent
of the h t 1 Ul en _, i trtidtitll j lt,(. in the
NT It alwus iTxohes the kindred meanin„ of leaihin, a de cision or of action consequent upon a decision In a number of instances it means to determine to pursue the course decided uj on ai> bet,t St Paul had determmed («w/i xe ) to sail past Ephesus (Ac "^QlS) he determmed (e^ va) not to know an^-thmg: among the Corinthians sa\e Jesus Christ and Him rucified (1 Co '*") not to come to them in TOrrow ( ( ) Tl e Jews denied Jesus before Pllat* when he was detern i c 1 ( c o ) to let Him go (Ac 3" see al 3 41 '526 1 Lc ) In Mt S* -■p t .<ei is rendered feo to law in R\ and other forms are rendered condemn (Ac 13-'?), called in question (24^1), ordanied* (16J), •esteemeth'(Eol45).
1. Judging by men permitted and commended. — The right to pass judgment ujpon liolh the actions of men and their characlci> .in i)i;inifrsted in their conduct is implied in tli'- |".\mt of rational and moral discrimination which nil |i(isncss. Its exer- cise is also made imperative by the very nature of things. Men must form an opinion not only of the quality of deeds, but also of those who do them, if there is to be the prudent and wise action in our necessary relations to others, which shall be best for us and for them. St. Paul recognizes this power of moral judgment in even the heathen (Ro 2"-"'). To this, truth and right conduct may confidently appeal (2 Co 4°). He commends those who exercise it upon all moral questions, and hold fast tlie good it approves, and abstain from the evil it condemns (ITho-'--). It is to this moral judg- ment that all true teaching and preaching appeal. Our Lord assumes that all liave the power to Know the quality of outward deeds of men, and lays down the principle that the quality of the man corresponds with that of his deeds (Mt 7''""'), and, therefore, that we can form a right judgment of men, when the fruitage of their lives matures, however much they may seek to liiile uiicier false pretences. To this great prineipli' "f jmlLjiiiu our Lord made frequent appeal in lli- < oni ro\ cisies with the Pharisees. The Satanic cuiiduct of these leaders proved them the children of the devil, — as having his natm-e (Jn 8*-"),— while His own works made it plain He was from God ( Jn 5^ lO^* etc. ). Even in Mt 7'"*, in connexion with our Lord's