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Matthew 27

When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:

And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.

And they took counsel, and bought with them the potter's field, to bury strangers in.

Wherefore that field was called, The field of blood, unto this day.

Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;

And gave them for the potter's field, as the Lord appointed me.

And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

And when he was accused of the chief priests and elders, he answered nothing.

Then said Pilate unto him, Hearest thou not how many things they witness against thee?

And he answered him to never a word; insomuch that the governor marvelled greatly.

Now at that feast the governor was wont to release unto the people a prisoner, whom they would.

And they had then a notable prisoner, called Barabbas.

Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

For he knew that for envy they had delivered him.

When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.

But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.

The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.

And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

Then answered all the people, and said, His blood be on us, and on our children.

Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.

And they stripped him, and put on him a scarlet robe.

And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

And they spit upon him, and took the reed, and smote him on the head.

And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

And when they were come unto a place called Golgotha, that is to say, a place of a skull,

They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.

And sitting down they watched him there;

And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

Then were there two thieves crucified with him, one on the right hand, and another on the left.

And they that passed by reviled him, wagging their heads,

And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

Likewise also the chief priests mocking him, with the scribes and elders, said,

He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

The thieves also, which were crucified with him, cast the same in his teeth.

Now from the sixth hour there was darkness over all the land unto the ninth hour.

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Some of them that stood there, when they heard that, said, This man calleth for Elias.

And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

The rest said, Let be, let us see whether Elias will come to save him.

Jesus, when he had cried again with a loud voice, yielded up the ghost.

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

And the graves were opened; and many bodies of the saints which slept arose,

And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.

When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:

He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

And when Joseph had taken the body, he wrapped it in a clean linen cloth,

And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,

Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.

Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.

So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

What does Matthew 27:3 mean?

Explanation

Matthew 27:3 describes the remorse of Judas Iscariot after he realized the severity of his betrayal of Jesus.

The verse implies that, seeing Jesus condemned and understanding the gravity of his actions, Judas experienced regret, referred to in the text as repentance.

However, this repentance might not signify a change leading to salvation, but rather a deep remorse or change of heart.

The act of returning the thirty pieces of silver to the chief priests and elders indicates that Judas wanted to undo the transaction that led to Jesus' arrest and eventual crucifixion.

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Historical Context

This verse is set in the context of the events leading to the crucifixion of Jesus Christ, within the broader historical setting of Judea under Roman occupation around the first century AD.

Matthew is one of the four canonical Gospels that recount the life, ministry, death, and resurrection of Jesus.

Judas Iscariot, one of the twelve disciples, had agreed to betray Jesus to the Jewish religious leaders for thirty pieces of silver, which was the price for a slave (Exodus 21:32).

This moment marks Judas's realization of the consequences of that betrayal.

Theological Insights

Theologically, this verse raises questions about the nature of Judas's repentance.

Some Christian traditions argue that his remorse was not genuine repentance leading to forgiveness because it did not result in a transformation of heart towards God, but in despair and his eventual suicide (Matthew 27:5).

Others may suggest that Judas's actions of returning the silver and his regret demonstrate a form of repentance, though not one that reconciled him with God.

The verse also touches on the concept of free will and predestination, as Judas's betrayal fulfills prophecies about the Messiah's suffering (Psalm 41:9), leading some to debate Judas's culpability.

Practical Applications

From a practical standpoint, this verse can speak to the importance of understanding the consequences of our actions and the possibility of remorse when we harm others.

It also highlights the distinction between remorse that leads to self-destructive behavior and repentance that leads to positive change and reconciliation.

This verse can encourage individuals to seek not just to feel sorry for wrongdoings, but to actively make amends and turn towards a path that aligns with their moral or spiritual beliefs.

Cross-References

Exodus 21:32: Establishes the price of thirty pieces of silver for a slave, which is the amount Judas received for betraying Jesus.
Zechariah 11:12-13: Prophecy possibly foretelling the betrayal of Jesus and the thirty pieces of silver thrown into the house of the Lord.
Psalm 41:9: Speaks of betrayal by a close friend, often associated with Judas betraying Jesus.
Acts 1:18: Describes the death of Judas, adding to the narrative of his remorse and its consequences.
2 Corinthians 7:10: Distinguishes between godly sorrow that leads to repentance and worldly sorrow that leads to death, which might be seen as applicable to Judas's situation.

Language Study

Key words in the original Greek text of this verse include:

"repented himself" (Greek: μεταμεληθείς, metamēletheis): meaning to care afterwards, regret, or change one's mind or purpose.
"brought again" (Greek: στρέφω, strephō): to turn, return, or again.
"thirty pieces of silver" (Greek: ἀργύρια τριάκοντα, argyria triakonta): referencing the amount of money that equates to the price of a slave.

Cultural and Religious Comparisons

In examining other ancient texts and religious traditions, one might compare Judas's act of betrayal and subsequent remorse to various other accounts of betrayal in literature, such as that of Brutus in Shakespeare's "Julius Caesar" or the Sumerian tale of the treachery against Dumuzi.

The act of paying for betrayal or the price of a life is seen in various cultures, and the specific silver coins would resonate with practices in the Hellenistic and Roman world.

Scientific Perspectives

While the verse does not directly intersect with scientific concepts, the study of remorse and repentance touches on psychological fields, such as cognitive psychology and neuroscience.

Scientific perspectives on human behavior might examine the emotional and cognitive processes involved in experiencing remorse and the physiological effects of stress and despair associated with such high levels of guilt as presumably experienced by Judas.

Commentaries

Commentators have varied perspectives on this Bible verse.

William Barclay notes the tragedy of Judas's remorse that led to suicide, rather than to forgiveness and life.

Albert Barnes focuses on the specific term "repented himself" as an indication of remorse and not true repentance as understood in Christian doctrine.

John Calvin comments on the nature of forbidden and lawful sorrow, with Judas having fallen into despair rather than seeking the mercy of God.

Many agree that Judas's actions reflect a profound inner turmoil and an ultimate failure to grasp the fullness of Jesus' message of forgiveness and redemption.

Matthew 27

Matthew 27

What does Matthew 27:3 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Matthew 27:3 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?