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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Albert Barnes · 1834

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Adam Clarke · 1831

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John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Matthew Глава 27 3

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The Pulpit Commentary

Matthew 27:3

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Verses 3-10. - Remorse and suicide of Judas, and the use made of the blood money. (Peculiar to St. Matthew; cf. Acts 1:18, 19.) Verse 3. - Then. This transaction took place either when Jesus was being conducted to the Praetorium, or during the interview with Herod (Luke 23:7-11). A great number of the Sanhedrists had now withdrawn to the temple, and were sitting in conclave there. When he saw that he was condemned. He evidently had not contemplated the full consequences of his crime; he never expected that the Jewish rulers would proceed to such extremities. It is probable that, in his lust for gain and his loss of love for his Master, he had. thought of nothing but his own sordid interests, and now was appalled at the share which he had had in bringing to pass this awful result. The excuse made in modern days for Judas, that he wished only to force our Lord to exert his Divine power, and to declare himself Messiah, is refuted by one out of many considerations (see on Matthew 26:14). His remorse at this moment has to be accounted for. If he still believed in Christ's Divine commission, he would not have despaired of a happy result even after his condemnation, nay, even when he was hanging on the cross. Christ's power to deliver himself and to assume his Messianic position remained unimpaired by these seemingly adverse circumstances, and a believer would have waited for the end before he surrendered all hope. Judas's character is not bettered by considering that he did evil that good might come, or that he was led to his base course by the hope that his worldly interests would be improved by the establishment of Messiah's temporal kingdom. That he had now any desire or ambition for a place in a spiritual kingdom cannot be conceived, for he had evidently lost all faith in Jesus, and followed him only for the most sordid motives. Repented himself (μεταμεληθείς). This word (differing from μετανοέω, which expresses change of heart) denotes only a change of feeling, a desire that what has been done could be undone; this is not repentance in the Scripture sense; it springs not from love of God, it has not that character which calls for pardon. "Mark," says St. Chrysostom, "when it is that he feels remorse. When his sin was completed, and had received an accomplishment. For the devil is like this; he suffers not those who are careless to see the evil before this, lest he whom he has taken should repent. At least, when Jesus was saying so many things, he was not influenced, but when his offence was completed, then repentance came upon him, and not then profitably." Only now did he fully realize what he had done; in the light of his crime his conscience awoke and confounded him with vehement re-preaches: the object for which he had sinned seemed utterly unworthy and base; its attraction vanished when no longer pursued. Brought again (returned) the thirty pieces of silver. He had received the whole price for which he had bargained, but he could not retain the money now; it was a silent witness which he could not endure. He may have thought that he would throw away the guilt of his crime as he deprived himself of its wages, or that he could repair its consequences by this tardy restitution.

Ellicott's Commentary for English Readers

Matthew 27:3

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(3) Then Judas, which had betrayed him.—Better, the betrayer. The Greek participle is in the present tense. The narrative which follows is found only in St. Matthew, but another version of the same facts is given in Acts 1:18. Here, too, as in the case of Peter, we have to guess at motives. Had he looked for any other result than this? Was he hoping that his Lord, when forced to a decision, would assert His claim as the Christ, put forth His power, and triumph over His enemies, and that so he would gain at once the reward of treachery and the credit of having contributed to establish the Kingdom? This has been maintained by some eminent writers, and it is certainly possible, but the mere remorse of one who, after acting in the frenzy of criminal passion, sees the consequences of his deeds in all their horror, furnishes an adequate explanation of what follows.

Repented himself.—The Greek word is not that commonly used for “repentance,” as involving a change of mind and heart, but is rather “regret,” a simple change of feeling. The coins which he had once gazed on and clutched at eagerly were now hateful in his sight, and their touch like that of molten metal from the furnace. He must get rid of them somehow. There is something terribly suggestive in the fact that here there were no tears as there had been in Peter’s repentance.

Cambridge Bible for Schools and Colleges

Matthew 27:3

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3–10. The remorse of Judas. He returns the silver Shekels. The use made of them. Peculiar to St Matthew

  1. when he saw that he was condemned] It has been argued from these words that Judas had not expected this result of his treachery. He had hoped that Jesus would by a mighty manifestation of His divine power usher in at once the Kingdom whose coming was too long delayed. The whole tenour of the narrative, however, contradicts such an inference.

repented himself] A different Greek word from that used, ch. Matthew 3:2; it implies no change of heart or life, but merely remorse or regret. See note ch. Matthew 21:29; Matthew 21:32.

Vincent's Word Studies in the New Testament

Matthew 27:3

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Repented himself (μεταμεληθεὶς)

See on Matthew 21:29.

What is that to us?

They ignore the question of Christ's innocence. As to Judas' sin or conscience, that is his matter. Thou wilt see to that.

Word Pictures in the New Testament

MAT 27:3

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Repented himself (μεταμεληθεις). Probably Judas saw Jesus led away to Pilate and thus knew that the condemnation had taken place. This verb (first aorist passive participle of μεταμελομα) really means to be sorry afterwards like the English word repent from the Latin repoenitet, to have pain again or afterwards. See the same verb μεταμεληθεις in Matthew 21:30 of the boy who became sorry and changed to obedience. The word does not have an evil sense in itself. Paul uses it of his sorrow for his sharp letter to the Corinthians, a sorrow that ceased when good came of the letter (2 Corinthians 7:8). But mere sorrow avails nothing unless it leads to change of mind and life (μετανοια), the sorrow according to God (2 Corinthians 7:9). This sorrow Peter had when he wept bitterly. It led Peter back to Christ. But Judas had only remorse that led to suicide.

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The Expositor's Greek Testament

Matthew 27:3

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Matthew 27:3-10. The despair of Judas.—Peculiar to Matthew; interesting to the evangelist as a testimony even from the false disciple to the innocence of Jesus, and the wickedness of His enemies, and as a curious instance of prophecy fulfilled.

Matthew 27:3. τότε connects the repentance of Judas with the leading of Jesus away to Pilate which he regarded as sealing his fate. What happened was but the natural result of the apprehension which he himself had brought about, and he doubtless had the natural issue in view at the moment of apprehension. But reaction had set in, partly as a matter of course in a “two-souled” man, partly at sight of the grim reality: his Master led to death by his assistance (ὅτι κατεκρίθη).—μεταμεληθεὶς, regretting, rueing what he had done: wishing it were undone.—ἀπέστρεψε (ἔστρεψε W.H[148] as in Isaiah 38:8), returned the thirty pieces of silver, a sign in such a nature that the repentance as far as it went was very real.

[148] Westcott and Hort.

Meyer's Critical and Exegetical Commentary on the New Testament

Matthew 27:3

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Matthew 27:3 Τότε] as Jesus was being led away to the procurator. From this Judas saw that his Master had been condemned (Matthew 26:66), for otherwise He would not have been thus taken before Pilate.

ὁ παραδιδοὺς αὐτόν] His betrayer, Matthew 26:25; Matthew 26:48.

μεταμεληθεὶς, κ.τ.λ.] cannot be said to favour the view that Judas was animated by a good intention (see on Matthew 24:16, Remark 2), though it no doubt serves to show he neither contemplated nor expected so serious a result. It is possible that, looking to the innocence of Jesus, and remembering how often before He had succeeded in disarming His enemies, the traitor may have cherished the hope that the issue would prove harmless. Now: “vellet, si posset, factum infectum reddere,” Bengel. Such was his repentance, but it was not of a godly nature (2 Corinthians 7:9 f.), for it led to despair.

ἀπέστρεψε] he returned them (Matthew 26:52; Thuc. v. 75, viii. 108; Xen. Anab. ii. 6. 3, al), i.e. he took them back (Genesis 43:21; Jdg 11:13; Jeremiah 28:3), Heb. הֵשִׁיב

τοῖς ἀρχ. κ. τ. πρεσβ.] from which it is to be inferred that Matthew did not look upon this as a full meeting of the Sanhedrim (Matthew 27:2).

Wesley's Explanatory Notes

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