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Translation
King James Version
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,
Complete Jewish Bible
When Y'hudah, who had betrayed him, saw that Yeshua had been condemned, he was seized with remorse and returned the thirty silver coins to the head cohanim and elders,
Berean Standard Bible
When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders.
American Standard Version
Then Judas, who betrayed him, when he saw that he was condemned, repented himself, and brought back the thirty pieces of silver to the chief priests and elders,
World English Bible Messianic
Then Judah, who betrayed him, when he saw that Yeshua was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders,
Geneva Bible (1599)
Then when Iudas which betraied him, sawe that hee was condemned, hee repented himselfe, and brought againe the thirtie pieces of siluer to the chiefe Priestes, and Elders,
Young's Literal Translation
Then Judas--he who delivered him up--having seen that he was condemned, having repented, brought back the thirty silverlings to the chief priests, and to the elders, saying,
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Pseudo-Augustine (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
(Hil. Quæst. V. et N. Test. q. 94.) Since the Chief Priests were employed about the murder of the Lord from the morning to the ninth hour, how is this proved that before the crucifixion Judas returned them the money he had received, and said to them in the temple, I have sinned, in that I have betrayed innocent blood? Whereas it is manifest that the Chief Priests and Elders were never in the temple before the Lord's crucifixion, seeing that when He was hanging on the Cross they were there to insult Him. Nor indeed can this be proved hence, because it is related before the Lord's Passion, for many things which were manifestly done before, are related after, that, and the reverse. It might have been done after the ninth hour, when Judas, seeing the Saviour dead and the veil of the temple rent, the earthquake, the bursting of the rocks, and the elements terrified, was seized with fear and sorrow thereupon. But after the ninth hour the Chief Priests and Elders were occupied, as I suppose, in the celebration of the Passover; and on the Sabbath, the Law would not have allowed him to bring money. Therefore it is to me as yet unproved on what day or at what time Judas ended his life by hanging.
Papias of Hierapolis (as quoted by Apollinaris of Laodicea, AD 382)AD 130
Catenae Graecorum patrum in Novum Testamentum (AD 1844)
Judas did not die by hanging, but lived on, having been cut down before he was suffocated. And the acts of the apostles show this, that falling head long he burst asunder in the midst, and all his bowels gushed out. This fact is related more clearly by Papias, the disciple of John, and the fourth book of the Expositions of the Oracles of the Lord as follows:
Judas walked about in this world a terrible example of impiety; his flesh swollen to such an extent that, where hay wagon can pass with ease, he was not able to pass, no, not even the mass of his head merely. They say that his eyelids swelled to such an extent that he could not see the light at all, while as for his eyes they were not visible even by a physician looking through an instrument, so far have they sunk from the surface.
His genitals appeared entirely disfigured, nauseous and large. When he carried himself about discharge and worms flowed from his entire body through his private areas only, on account of his outrages. After many agonies and punishments, he died in his own place. And on account of this the place is desolate and uninhabited even now. And to this day no one is able to go by that place, except if they block their noses with their hands. Such judgment was spread through his body and upon the earth.
TertullianAD 220
Against Marcion Book IV
The very amount and the destination of the money, which on Judas' remorse was recalled from its first purpose of a fee, and appropriated to the purchase of a potter's field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah: "And they took the thirty pieces of silver, the price of Him who was valued and gave them for the potter's field.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 117
Let us see whether or not, by the grace of God, we can explain the meaning of the following verse, which still remains hidden to many: "When Judas his betrayer saw him condemned, he repented and returned the thirty pieces of silver to the chief priests" and so on.If this were written after Jesus had been sentenced by Pilate, scourged and delivered to the Jews for crucifixion, we would not need to inquire any further into the meaning of the report that "Judas … saw him condemned" because we know that Judas was a party to those events.
But how is it that Judas saw Jesus condemned before Jesus had either been sentenced or interrogated by Pilate? Some perhaps will answer that Judas was anticipating in his mind the final result of Jesus having been handed over by the chief priests and elders of the people, which he did witness. Others, however, will say that one whom Judas "saw condemned" was not Jesus but Judas himself. According to this account, when the chief priests and elders of the people handed Jesus over to Pilate, Judas then realized the evil he had done and understood that such an audacious act was already under the judgment and condemnation of God. Perhaps also Satan, who had entered Judas after the dipping of the morsel of bread, remained present in him until Jesus was delivered to Pilate but "departed from him" after he finished accomplishing Satan's will. Judas then sensed the devil's departure and at once saw and understood that "betraying righteous blood" is condemned by God, which he was able to understand only after the devil had ceased working in him. Only then, free from Satan's influence, was Judas capable of penitence by returning the thirty pieces of silver to those who had paid him. When the devil had left him, he could then say what he had not been able to say earlier, for when his heart was still full of Satan he was unable to confess, "I have sinned in betraying righteous blood." We are not saying, however, that the devil ceases to prey upon anyone whom he may have left. Rather, he waits and watches for an opportune moment to apply himself again. Even after his victim has sinned and come to recognize the devil's influence, he still waits and watches for yet a third opportunity to deceive.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
Let the propounders of those fables concerning intrinsically evil naturesa answer me here, whence Judas came to the acknowledgment of his sin, I have sinned in that I have betrayed righteous blood, except through the good mind originally implanted in him, and that seed of virtue which is sown in every rational soul? But Judas did not cherish this, and so fell into this sin. But if ever any man was made of a nature that was to perish, Judas was yet more of such a nature. If indeed he had done this after Christ's resurrection, it might have been said, that the power of the resurrection brought him to repentance. But he repented when he saw Christ delivered up to Pilate, perhaps remembering the things Jesus had so often spoken of His resurrection. (John 13:27.) Or, perhaps Satan who had entered into him continued with him till Jesus was given up to Pilate, and then, having accomplished his purpose, departed from him; whereupon he repented. But how could Judas know that He was condemned, for He had not yet been examined by Pilate? One may perhaps say, that he foreboded the event in his own mind from the very first, when he saw Him delivered up. Another may explain the words, when he saw that he was condemned, of Judas himself, that he then perceived his evil case, and saw that he himself was condemned.
John ChrysostomAD 407
Homily on the Gospel of Matthew 85
For because they were desirous to put Him to death, but were not able themselves because of the feast, they lead Him to the governor.
But mark, I pray thee, how the act was forced on, so as to take place at the feast. For so was it typified from the first.
This was a charge both against him, and against these men; against him, not because he repented, but because he did so, late, and slowly, and became self-condemned (for that he delivered Him up, he himself confessed); and against them, for that having the power to reverse it, they repented not.
But mark, 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 that are not watchful 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 offense was completed, then repentance came upon him; and not then profitably. For to condemn it, and to throw down the pieces of silver, and not to regard the Jewish people, were all acceptable things; but to hang himself, this again was unpardonable, and a work of an evil spirit. For the devil led him out of his repentance too soon, so that he should reap no fruit from thence; and carries him off, by a most disgraceful death, and one manifest to all, having persuaded him to destroy himself.
But mark, I pray thee, the truth shining forth on every side, even by what the adversaries both do and suffer. For indeed even the very end of the traitor stops the mouths of them that had condemned Him, and suffers them not to have so much as any shadow of an excuse that is surely shameless. For what could they have to say, when the traitor is shown to pass such a sentence on himself.
He brought again the thirty pieces of silver to the chief priests, and saith, I have sinned in that I have betrayed 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.
For neither could he bear his conscience scourging him. But mark, I pray thee, the Jews too suffering the same things. For these men also, when they ought to have been amended by what they suffered, do not stop, until they have completed their sin. For his sin had been completed, for it was a betrayal; but theirs not yet. But when they too had accomplished theirs, and had nailed Him to the cross then they also are troubled.
Hear, ye covetous, consider what befell him; how he at the same time lost the money, and committed the sin, and destroyed his own soul. Such is the tyranny of covetousness. He enjoyed not the money, neither the present life, nor that to come, but lost all at once, and having got a bad character even with those very men, so hanged himself.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. lxxxiv.) They did not put Him to death in secret, because they sought to destroy His reputation, and the wonder with which He was regarded by many. For this reason they were minded to put Him to death openly before all, and therefore they led Him to the governor.
Observe that he repents only when his sin is finished and complete; for so the Devil suffers not those who are not watchful to see the evil before they bring it to an end.
JeromeAD 420
Commentary on Matthew
(Chapter 27, verses 1 onwards) Now when morning came, all the chief priests and elders of the people took counsel against Jesus to put him to death. And they bound him, and led him away, and delivered him to Pontius Pilate the governor. He was not only taken to Pilate, but also to Herod, so that both of them might mock the Lord. And see the eagerness of the priests for evil. They stayed awake all night in order to commit murder. And they handed him over bound to Pilate. For they had this custom, that whoever they had condemned to death, they would hand over to the judge bound.
Then seeing Judas, who had betrayed Him, that He was condemned, being moved by repentance, he returned the thirty pieces of silver to the chief priests and elders, saying: I have sinned in betraying innocent blood. He cast away the weight of impiety from the greatness of his greed. Seeing that the Lord was condemned to death, Judas returned the price to the priests, as if he had the power to change the sentence of those who persecuted. Therefore, although he changed his will, he did not change the outcome of his first intention. But if he who handed over the innocent blood sinned, how much more did the Jews sin, who bought the innocent blood, and by offering a price, provoked the betrayal of the disciple? Let those who attempt to introduce different natures and say that Judas, the traitor, had an evil nature, and could not be saved by election, answer how an evil nature could have repented.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
Observe the evil zeal of the Chief Priests; they watched the whole night with a view to this murder. And they gave Him up to Pilate bound, for such was their practice to send bound to the judge any whom they had sentenced to death.
Judas, when he saw that the Lord was condemned to death, returned the money to the Priests, as though it had been in his power to change the minds of His persecutors.
JeromeAD 420
COMMENTARY ON MATTHEW 4.27.5
It profits nothing to do an act of penance which is incapable of correcting the sin. If a man sins against his brother in such a way that the wrong he committed can be amended, it is possible for him to be forgiven. If the consequences of his sin remain in force, however, in vain does he attempt to do penance. The psalmist applies this truth to our most miserable Judas when he says, “Let his prayer be counted as sin.” Not only was Judas unable to repair the damage of his sinful betrayal, but he even continued to compound the evil of that initial crime by committing suicide. Of such things the apostle speaks in his second epistle to the Corinthians: “Let not a brother be overwhelmed by greater sorrow.”
JeromeAD 420
COMMENTARY ON MATTHEW 4.27.4
The weight of Judas’s impiety overshadowed the magnitude of his avarice. Seeing the Lord condemned to death, he brought the money to the priests as if it were in his power to change the sentence of Christ’s persecutors. Although he would change his mind eventually, he could not change the consequence of his first decision. Yet if he sins who betrays innocent blood, how much more do they sin who purchase innocent blood and provoke a disciple by offering a reward for his apostasy. Those who deny the apostle’s free will and attempt instead to explain Judas’s betrayal by attributing to him an evil nature will need also to explain how a person of evil nature can repent.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 52, 5.) When he says, I have sinned, in that I have betrayed innocent blood, he persists in his wicked treachery, seeing that amid the last struggles of death he believed not Jesus to be the Son of God, but merely man of our rank; for had he not thus denied His omnipotence, he would have obtained His mercy.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
But they said, What is that to us? that is to say, What is it to us that He is righteous? See thou to it, i. e. to thy own deed what will come of it. Though some would read these in one1, What must we think of you, when you confess that the man whom yourself have betrayed is innocent?
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Though it should be observed that they did not now first bind Him, but before, when they first laid hands upon Him in the garden, as John relates. (John 18:12.)
He hung himself, to show that he was hateful to both heaven and earth.
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 27:3 captures a pivotal moment in the Passion narrative, depicting Judas Iscariot's immediate reaction upon witnessing Jesus's condemnation. Overwhelmed by the gravity of his betrayal, Judas experiences profound remorse, leading him to return the thirty pieces of silver to the chief priests and elders. This verse highlights a crucial distinction between regret over the consequences of one's actions and genuine, transformative repentance that leads to spiritual restoration.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew employs several literary devices to convey the depth of Judas's despair and the theological implications of his actions. Irony is palpable: Judas, who thought he was cunningly manipulating events, now finds himself trapped by the consequences of his own choices, witnessing the very condemnation he facilitated. There is a stark contrast drawn between Judas's "repentance" and true, godly sorrow. While Judas experiences regret leading to despair, the narrative implicitly contrasts this with the genuine repentance of Peter after his denial, which led to restoration and forgiveness (Luke 22:62). The act of returning the money serves as a powerful symbolism of his attempt to rid himself of the "blood money" and his inability to bear the weight of his guilt. This scene also functions as foreshadowing, hinting at Judas's ultimate tragic end, as his inability to find peace or resolution in returning the money sets the stage for his suicide in the subsequent verses. Through these devices, Matthew masterfully characterizes Judas's internal torment and the devastating, self-destructive nature of unaddressed sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Judas's "repentance" in Matthew 27:3 presents a profound theological distinction between remorse and true repentance. While his actions demonstrate a clear recognition of his grave sin and a deep regret for its outcome, this regret does not lead to a turning towards God for forgiveness and restoration. Instead, it is a "worldly sorrow" that leads to death, as described by the Apostle Paul, rather than the "godly sorrow" that brings repentance leading to salvation without regret. Judas's despair, coupled with his inability to truly turn from his sin and seek divine mercy, ultimately consumes him. This serves as a powerful theological cautionary tale, emphasizing that acknowledging wrongdoing, while a necessary first step, is insufficient without a subsequent turning of the heart and will towards God's grace and forgiveness.
REFLECTION AND APPLICATION
Matthew 27:3 offers a sobering mirror for self-examination, compelling us to distinguish between the fleeting pangs of remorse and the transformative power of true repentance. It teaches us that regret, while a natural human response to wrongdoing, is not sufficient for spiritual healing and reconciliation. Judas's tragedy underscores the critical importance of not merely feeling bad about our sins, but actively turning away from them and towards God, seeking His mercy and forgiveness. When confronted with guilt, whether from a minor misstep or a profound betrayal, the path to restoration lies not in despair or self-punishment, but in humble confession and a heartfelt turning to the One who offers abundant grace. This verse reminds us that even the most grievous sins can be forgiven if met with genuine repentance, but without it, even profound regret can lead to destructive outcomes. It challenges us to embrace the pathway of grace, acknowledging our failures and trusting in God's capacity to redeem and restore.
Questions for Reflection
FAQ
Did Judas truly repent in the biblical sense?
Answer: No, the Greek word used in Matthew 27:3 for Judas's "repented himself" is metaméllomai (G3338), which signifies regret, remorse, or a change of mind about an action. This is distinct from metánoia (μετάνοια), the Greek word typically translated as "repentance" in the New Testament, which denotes a radical, transformative change of mind that leads to a turning away from sin and towards God. Judas's actions, including his subsequent suicide (Matthew 27:5), indicate a worldly sorrow that leads to despair and death, rather than the godly sorrow that leads to salvation without regret, as described in 2 Corinthians 7:10. His regret was over the consequences of his betrayal, not a turning to God for forgiveness.
CHRIST-CENTERED FULFILLMENT
While Matthew 27:3 vividly portrays the tragic consequences of Judas's betrayal and his worldly sorrow, it ultimately serves to highlight the profound necessity and efficacy of Christ's redemptive work. Judas's inability to find solace or true repentance underscores the reality that human effort alone, even in profound remorse, cannot atone for sin or bring genuine peace. It is in stark contrast to the perfect, sinless Lamb of God, Jesus Christ, who willingly submitted to condemnation, not for His own sin, but for the sins of humanity. His unjust condemnation and subsequent crucifixion were the very means by which true repentance (metánoia) becomes possible for all who believe. Unlike Judas, who despaired, those who turn to Christ in genuine repentance find not judgment, but forgiveness and new life, because Jesus bore the full weight of sin on the cross. His blood cleanses from all unrighteousness (1 John 1:7), and His resurrection offers the hope of reconciliation and restoration that was tragically absent for Judas. Thus, Judas's story, in its despair, points us ever more urgently to the only source of true salvation and the transformative power of the Gospel found in Jesus Christ, who offers grace even in the face of the deepest betrayal (Romans 5:8).