TRV
Translation
King James Version
¶ Then one of the twelve, called Judas Iscariot, went unto the chief priests,
Complete Jewish Bible
Then one of the Twelve, the one called Y'hudah from K'riot, went to the head cohanim
Berean Standard Bible
Then one of the Twelve, the one called Judas Iscariot, went to the chief priests
American Standard Version
Then one of the twelve, who was called Judas Iscariot, went unto the chief priests,
World English Bible Messianic
Then one of the twelve, who was called Judah Iscariot, went to the chief priests,
Geneva Bible (1599)
Then one of the twelue, called Iudas Iscariot, went vnto the chiefe Priestes,
Young's Literal Translation
Then one of the twelve, who is called Judas Iscariot, having gone unto the chief priests, said,
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
Went, against that one high priest, who was made a Priest for ever, to many high priests, to sell for a price Him who sought to redeem the whole world.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 78
Judas means “confessor.” Luke the Evangelist numbers both “Judas the son of James and Judas Iscariot” among the twelve apostles. Since two of Christ’s disciples were given this same name and since there can be no meaningless symbol in the Christian mystery, I am convinced that the two Judases represent two distinct types of confessing Christians. The first, symbolized by Judas the son of James, perseveres in remaining faithful to Christ. The second type, however, after once believing and professing faith in Christ, then abandons him out of greed. He defects to the heretics and to the false priests of the Jews, that is, to counterfeit Christians, and (insofar as he is able) delivers Christ, the “Word of truth,” over to them to be crucified and destroyed. This type of Christian is represented by Judas Iscariot, who “went out to the chief priests” and agreed on a price for betraying Christ.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
In this woman is prefigured the people of the Gentiles, who gave glory to God in Christ's passion; for she anointed His head, but the head of Christ is God, and ointment is the fruit of good works. But the disciples, anxious for the salvation of Israel, say that this ought to have been sold for the use of the poor; designating by a prophetic instinct the Jews, who lacked faith, by the name of the poor. The Lord answers that there is abundant time in which they may show their care for the poor, but that salvation cannot be extended to the Gentiles but by obedience to His command, if, that is, by the pouring out of this woman's ointment they are buried together with Him, because regeneration can only be given to those who are dead in the profession of baptism. And this her work shall be told wherever this Gospel is preached, because when Israel draws back, the glory of the Gospel is preached by the belief of the Gentiles.
John ChrysostomAD 407
Homily on the Gospel of Matthew 80
"Then went one of the twelve, he that was called Judas Iscariot, unto the chief priests, and said unto them, What will ye give me, and I will deliver Him unto you?" Then. When? When these things were spoken, when He had said, it is for my burial, and not even thereby was he moved to compunction, neither when he heard that the Gospel should be preached everywhere did he fear (and yet it was the language of unspeakable power), but when women showed so much honor, and women that had been harlots, then he wrought the devil's works.
But what can be the reason they mention his surname? Because there was also another Judas. And they do not shrink from saying, He was of the twelve; so entirely do they hide none of those things which seem to be matters of reproach. And yet they might have said merely this, that he was one of the disciples, for there were others besides. But now they add, of the twelve, as though they had said, of the first company of those selected as the best, of them with Peter and John. Because for one thing did they care, for truth alone, not for concealing what things were done.
For this cause many of the signs they pass by, but of the things that appear to be matters of reproach they conceal nothing; but though it be word, though it be deed, though it be what you will of this kind, they proclaim it with confidence.
And not these only, but even John himself, who utters the higher doctrines. For he most of all tells us of the affronts and the reproachful things that were done unto Him.
And see how great is the wickedness of Judas, in that he comes unto them of his own accord, in that he does this for money, and for such a sum of money.
But Luke saith, that he conferred with the chief captains. For after that the Jews became seditious, the Romans set over them those that should provide for their good order. For their government had now undergone a change according to the prophecy.
To these then he went and said, "What will ye give me, and I will deliver him unto you. And they covenanted with him for thirty pieces of silver. And from that time he sought opportunity to betray Him." For indeed he was afraid of the multitude, and desired to seize him alone.
Oh madness! how did covetousness altogether blind him! For he that had often seen Him when He went through the midst, and was not seized, and when He afforded many demonstrations of His Godhead and power, looked to lay hold on Him; and this while He was using like a charm for him so many, both awful and soothing words, to put an end to this evil thought. For not even at the supper did He forbear from this care of him, but unto the last day discoursed to him of these things. But he profited nothing. Yet not for that did the Lord cease to do His part. Knowing this, then, let us also not intermit to do all things unto them that sin and are remiss, warning, teaching, exhorting, admonishing, advising, though we profit nothing. For Christ indeed foreknew that the traitor was incorrigible, yet nevertheless He ceased not to supply what could be done by Himself, as well admonishing as threatening and bewailing over him, and nowhere plainly, nor openly, but in a concealed way. And at the very time of the betrayal, He allowed him even to kiss Him, but this benefited him nothing. So great an evil is covetousness, this made him both a traitor, and a sacrilegious robber.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
Then, when, that is, he heard that this Gospel should be preached every where; for that made him afraid, as it was indeed a mark of unspeakable power.
One of the twelve, as much as to say, of that first band who are elected for preeminent merit1.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
The wretched Judas would fain replace, by the sale of his Master, that loss which he supposed he had incurred by the ointment. And he does not demand any fixed sum, lest his treachery should see in a gainful thing, but as though delivering up a worthless slave, he left it to those who bought, to determine how much they would give.
JEROME.Joseph was not sold as many, following the LXX (Gen. 37:28.), think for twenty pieces of gold, but as the Hebrew text has for twenty pieces of silver, for it could not be that the servant should be more valuable than his Master.
JeromeAD 420
Commentary on Matthew
(Verse 12-14) Truly I tell you, wherever this Gospel is proclaimed in the whole world, what she has done will be told in memory of her. Then one of the twelve, who was called Judas Iscariot, went to the chief priests. In the whole world, not so much this woman, as the Church is preached, that she has buried the Savior, that she has anointed his head. And pay attention to the knowledge of the future, that he will suffer in two days and die, and his Gospel will be celebrated in the whole world.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(de Cons. Ev. ii. 78.) The order of the narrative is this. The Lord says, Ye know that after two days will be the feast of the Passover; ... then assembled together the Chief Priests and Scribes; ... then went one of the twelve. Thus the narrative of what took place at Bethany is inserted by way of digression, respecting an earlier time between that, Lest there be an uproar, and, Then one of the twelve.
(Quæst. Ev. i. 41) That the Lord was sold for thirty pieces of silver by Judas, denotes the unrighteous Jews, who pursuing things carnal and temporal, which belong to the five bodily senses, refuse to have Christ; and forasmuch as they did this in the sixth age of the world, their receiving five times six as the price of the Lord is thus signified; and because the Lord's words are silver, but they understood even the Law carnally, they had, as it were, stamped on silver the image of that worldly dominion which they held to when they renounced the Lord.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 60.4.) He did not out of any fear forsake Christ, but through lust of money cast Him off; for in comparison of the love of money all our affections are feeble; the soul athirst for gain fears not to die for a very little; there is no trace of righteousness in that heart in which covetousness has once taken up its abode. The traitor Judas, intoxicated with this bane, in his thirst for lucre was so foolishly hardened, as to sell his Lord and Master.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
So called from the village Scariotha, from which he came.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Went, he says, because he was neither compelled, nor invited, but of his own free will formed the wicked design.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) Having described the occasion of his treachery, the Evangelist proceeds to recount the manner of it.
(non occ.) He adds his distinctive appellation, Scarioth, for there was another Judas.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 26:14 marks the grim turning point in the Passion narrative, where Judas Iscariot, one of Jesus's chosen twelve disciples, deliberately initiates the process of betraying his Lord by approaching the chief priests. This verse sets in motion the events leading directly to Jesus's arrest, trial, and crucifixion, highlighting the profound irony and tragedy of betrayal from within the inner circle. It underscores the active, calculated decision by Judas to align himself with the religious authorities plotting against Jesus.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 26:14 is rich with Irony. The fact that "one of the twelve," a chosen disciple, would betray his Master is a profound and tragic irony. Judas, whose name means "praise," becomes the instrument of the greatest act of treachery. This verse also functions as significant Foreshadowing, signaling the imminent arrest, trial, and crucifixion of Jesus, which will unfold in the subsequent chapters. The narrative employs Contrast by placing Judas's mercenary action immediately after Mary's selfless, extravagant act of devotion in anointing Jesus for burial. While Mary's act was one of love and preparation for death, Judas's act was one of greed and initiation of death. Finally, Judas himself becomes a Symbol of apostasy, the danger of unchecked sin, and the tragic consequences of choosing personal gain over loyalty to Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 26:14 serves as a stark reminder of the reality of human depravity and the ever-present danger of spiritual compromise, even within the closest circles of faith. Judas's betrayal, though a free act of his will, was simultaneously part of God's sovereign plan for the redemption of humanity, demonstrating that even the darkest human sin cannot thwart divine purpose. This paradox highlights the profound mystery of God's ability to work through and even use human evil to accomplish His ultimate good. The verse also underscores the theme of divine foreknowledge and the fulfillment of prophecy, as the betrayal by a trusted companion was foretold centuries earlier.
REFLECTION AND APPLICATION
The betrayal of Jesus by Judas Iscariot, "one of the twelve," is a sobering narrative that compels us to look inward. It challenges any assumption of inherent spiritual immunity, reminding us that even those closest to Christ can fall prey to temptation and compromise if their hearts are not fully devoted. Judas's journey from disciple to betrayer serves as a powerful warning against the insidious nature of unaddressed sin, whether it be greed, disillusionment, or a misplaced understanding of God's kingdom. It prompts us to vigilantly examine our own motives, desires, and loyalties, asking ourselves if there are areas where we might be tempted to "sell out" our commitment to Christ for worldly gain or personal agenda. Ultimately, this verse calls us to a deeper level of self-awareness and dependence on God's grace, recognizing our own capacity for sin while simultaneously trusting in God's unfailing sovereignty to accomplish His purposes, even through the darkest human actions.
Questions for Reflection
FAQ
Why is Judas's full name, "Judas Iscariot," used here?
Answer: The use of "Judas Iscariot" (Matthew 26:14) serves a crucial purpose: to precisely identify the specific individual among the disciples who would commit this infamous act. There were other disciples named Judas (e.g., Judas, son of James, also known as Thaddaeus, mentioned in Luke 6:16). The epithet "Iscariot" (likely meaning "man of Kerioth," a town in Judea) distinguishes him as the betrayer, ensuring there is no confusion and forever associating him with this pivotal moment of treachery in salvation history.
What was Judas's primary motive for betraying Jesus?
Answer: While Matthew 26:14 itself doesn't explicitly state the motive, the very next verse, Matthew 26:15, reveals that Judas asked, "What will you give me if I deliver him to you?" and they agreed to thirty pieces of silver. This clearly points to greed as a primary motivation. John's Gospel further corroborates this, stating that Judas was a thief and kept the money bag (John 12:6). Some scholars also suggest a possible disillusionment with Jesus's ministry, perhaps expecting a political Messiah who would overthrow Roman rule, which Jesus clearly was not. When Jesus did not conform to these expectations, Judas may have sought personal gain or even attempted to force Jesus's hand.
Was Judas's betrayal predestined, and if so, does that negate his responsibility?
Answer: The Bible teaches that Judas's betrayal was indeed foretold in Old Testament prophecies, such as Psalm 41:9 and Zechariah 11:12. Jesus Himself predicted it multiple times (Matthew 26:21-25, John 13:21). However, biblical prophecy and divine foreknowledge do not negate human responsibility. Judas freely chose to betray Jesus, driven by his own sinful desires (John 13:2). The Scriptures emphasize his culpability, with Jesus stating, "Woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born" (Matthew 26:24). God's sovereignty works through human choices, both good and evil, to accomplish His ultimate redemptive plan, without diminishing the moral accountability of the individuals involved.
CHRIST-CENTERED FULFILLMENT
The betrayal initiated by Judas Iscariot in Matthew 26:14 is a dark yet essential moment in the unfolding drama of Christ's redemptive work. Far from being a random act of human malice, Judas's treachery, though born of his own sin and greed, was paradoxically woven into the fabric of God's sovereign plan to bring about salvation. Jesus, the true Lamb of God, was "delivered up" not only by human hands but "by the deliberate plan and foreknowledge of God" (Acts 2:23). This betrayal, foretold centuries earlier (Psalm 41:9), allowed Jesus to be handed over to the authorities, setting the stage for His atoning sacrifice on the cross. In this, Jesus fulfills the role of the suffering servant of Isaiah 53, who was "pierced for our transgressions" and "crushed for our iniquities." The ultimate betrayal by one of His own paved the way for the ultimate act of love—Christ's laying down His life for His enemies, demonstrating that even the deepest human sin cannot thwart God's unfailing love and His perfect plan to reconcile humanity to Himself through the blood of His Son (Romans 5:8). Thus, Judas's dark deed ultimately highlights the radiant glory and unfathomable depth of Christ's self-giving love and the triumph of God's redemptive purpose.