TRV
Translation
King James Version
And they took counsel, and bought with them the potter's field, to bury strangers in.
Complete Jewish Bible
So they decided to use it to buy the potter's field as a cemetery for foreigners.
Berean Standard Bible
After conferring together, they used the money to buy the potter’s field as a burial place for foreigners.
American Standard Version
And they took counsel, and bought with them the potter’s field, to bury strangers in.
World English Bible Messianic
They took counsel, and bought the potter’s field with them, to bury strangers in.
Geneva Bible (1599)
And they tooke counsell, and bought with them a potters fielde, for the buriall of strangers.
Young's Literal Translation
and having taken counsel, they bought with them the field of the potter, for the burial of strangers;
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In the KJVVerse 24,137 of 31,102
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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.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
They thought it meet to spend upon the dead that money which was the price of blood. But as there are differences even in burial places, they used the price of Jesus' blood in the purchase of some potter's field, where foreigners might be buried, not as they desired in the sepulchres of their fathers.
Or, the foreigners are they who to the end are aliens from God, for the righteous are buried with Christ in a new tomb hewn out in the rock. But they who are aliens from God, even to the end, are buried in the field of a potter, a worker in clay, which being bought by the price of blood, is called the field of blood.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 117
Because the quality of resting places for the dead varies (for many are buried in their ancestral tombs which were secured by a pledge, but those who suffer misfortune are often buried in the graves of the homeless), those who received payment in exchange for the blood of Jesus used it to acquire a potter’s field for the purpose of having a place in which to bury those foreigners who could not supply a pledge to secure a proper tomb. If it is suitable to interpret these foreigners typologically, we can consider those persons to be foreigners who remained strangers to God until the end and alien to his covenants. Vagabonds such as these meet their end buried in a potter’s field acquired with blood money. The righteous are able to say, “We are buried with Christ in a new tomb cut from the rock in which no dead body had yet been laid,” but those foreigners who remain finally estranged from Christ and alien to God will have to say, “We are buried with strangers in the field which is called the ‘Field of Blood.’ ”
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
They thought it meet to spend upon the dead that money which was the price of blood. But as there are differences even in burial places, they used the price of Jesus' blood in the purchase of some potter's field, where foreigners might be buried, not as they desired in the sepulchres of their fathers.
Or, the foreigners are they who to the end are aliens from God, for the righteous are buried with Christ in a new tomb hewn out in the rock. But they who are aliens from God, even to the end, are buried in the field of a potter, a worker in clay, which being bought by the price of blood, is called the field of blood.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 117
Because the quality of resting places for the dead varies (for many are buried in their ancestral tombs which were secured by a pledge, but those who suffer misfortune are often buried in the graves of the homeless), those who received payment in exchange for the blood of Jesus used it to acquire a potter’s field for the purpose of having a place in which to bury those foreigners who could not supply a pledge to secure a proper tomb. If it is suitable to interpret these foreigners typologically, we can consider those persons to be foreigners who remained strangers to God until the end and alien to his covenants. Vagabonds such as these meet their end buried in a potter’s field acquired with blood money. The righteous are able to say, “We are buried with Christ in a new tomb cut from the rock in which no dead body had yet been laid,” but those foreigners who remain finally estranged from Christ and alien to God will have to say, “We are buried with strangers in the field which is called the ‘Field of Blood.’ ”
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
The Chief Priests knowing that they had purchased a murder were condemned by their own conscience; they said, It is the price of blood.
John ChrysostomAD 407
Homily on the Gospel of Matthew 85
What then did that man? When he saw that he was laboring to no profit, and that they would not consent to receive the pieces of silver, "he cast them down in the temple, and went and hanged himself. And the chief priests took the pieces of silver, 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, and gave them for the potter's field, as the Lord appointed me."
Seest thou them again self-condemned by their conscience? For because they knew that they had been buying the murder, they put them not into the treasury, but bought a field to bury strangers in. And this also became a witness against them, and a proof of their treason. For the name of the place more clearly than a trumpet proclaimed their blood-guiltiness. Neither did they it at random, but having taking counsel, and in every case in like manner, so that no one should be clear of the deed, but all guilty. But these things the prophecy foretold from of old. Seest thou not the apostles only, but the prophets also declaring exactly those things which were matters of reproach, and every way proclaiming the passion, and indicating it beforehand?
This was the case with the Jews without their being conscious of it. For if they had cast it into the treasury, the thing would not have been so clearly discovered; but now having bought a piece of ground, they made it all manifest even to subsequent generations.
Hear ye as many as think to do good works out of murders, and take a reward for the lives of men. These almsgiving are Judaical, or rather they are Satanical. For there are, there are now also they, that take by violence countless things belonging to others, and think that an excuse is made for all if they cast in some ten or a hundred gold pieces.
JeromeAD 420
Commentary on Matthew
(Vers. 7, 8.) However, with a plan devised, they bought a field from that potter, for the burial of strangers, therefore that field was called Acheldemach, which means the field of blood, to this day. Indeed, they acted with a different intention, that they might leave a lasting monument of their impiety from the purchase of the land. But we, who were strangers to the Law and the prophets, have embraced their corrupt practices for salvation: and we find rest in the price of his blood. But the field is called 'figulus' because our potter is Christ.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
Truly straining out the gnat, and swallowing the camel; for if they would not put the money into the treasury, because it was the price of blood, why did they shed the blood at all?
Also we, who were strangers to the Law and the Prophets, have profited by the perverse temper of the Jews to obtain salvation for ourselves.
This is not found at all in Hieremias; but in Zacharias (Zech. 11:13.), who is the last but one of the twelve Prophets, something like it is told, and though the sense is not very different, yet the arrangement and the words are different.
(ad Pam. Ep. lvii. 7.) Far be it then from a follower of Christ to suppose him guilty of falsehood, whereas his business was not to pry into words and syllables, but to lay down the staple of doctrine.
(in loc.) I have lately read in a Hebrew book given me by a Hebrew of the Nazarene sect, an apocryphal Hieremias, in which I find the very words here quoted. After all, I am rather inclined to think that the passage was taken by Matthew out of Zacharias, in the usual manner of the Apostles and Evangelists when they quote from the Old Testament, neglecting the words, and attending only to the sense.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(App. Serm. 80. 1.) It was brought about, I conceive, by God's providence, that the Saviour's price should not minister means of excess to sinners, but repose to foreigners, that thence Christ might both redeem the living by the shedding of His blood, and harbour the dead by the price of His passion. Therefore with the price of the Lord's blood the potter's field is purchased. We read in Scripture that the salvation of the whole human race has been purchased by the Saviour's blood. This field then is the whole world. The potter who is the Lord of the soil, is He who has formed of clay the vessels of our bodies. This potter's field then was purchased by Christ's blood, and to strangers who without country or home wander over the whole world, repose is provided by Christ's blood. These foreigners are the more devout Christians, who have renounced the world, and have no possession in it, and so repose in Christ's blood; for the burial of Christ is nothing but the repose of a Christian; for as the Apostle says, We are buried with him by baptism into death. (Rom. 6:4.) We are in this life then as foreigners.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) To this day means to the time when the Evangelist was then writing. He then confirms the event by the testimony of the Prophet; Then was fulfilled that which was spoken by Jeremy the Prophet, &c.
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 27:7 records the chief priests' decision regarding the thirty pieces of silver that Judas Iscariot returned after betraying Jesus. Deeming the money "blood money" and therefore unlawful to return to the temple treasury, they convened and resolved to use it to purchase a specific parcel of land, known as "the potter's field," which they designated as a burial ground for marginalized individuals, specifically "strangers" or foreigners who died in Jerusalem.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 27:7 employs several significant literary devices. Irony is prominent, as the religious leaders, scrupulous about not defiling the temple treasury with "blood money," are themselves deeply complicit in the shedding of innocent blood by condemning Jesus. Their concern for ritual purity starkly contrasts with their moral culpability, highlighting their spiritual blindness. The verse also functions as Fulfillment Language, explicitly connecting the events to Old Testament prophecy, particularly a composite prophecy attributed to Jeremiah but drawing from both Zechariah 11:12-13 and Jeremiah 32:6-9. This underscores God's sovereign control over human actions, even wicked ones, to bring about His divine plan. Furthermore, the "potter's field" itself carries Symbolism, representing the lasting stain of betrayal and the defilement of unrighteous gain. Its later name, "the Field of Blood" (Aceldama), permanently links it to Judas's treachery and death, serving as a perpetual memorial to the consequences of sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 27:7 powerfully illustrates the pervasive and defiling nature of sin, particularly betrayal, and the ironic lengths to which religious leaders will go to maintain outward purity while inwardly harboring profound moral corruption. The chief priests, meticulous about avoiding the defilement of "blood money" in the temple treasury, reveal their spiritual hypocrisy by participating in the unjust condemnation and death of Jesus. Yet, even in this act of human evil, God's sovereign plan unfolds, fulfilling ancient prophecies and demonstrating His ability to use even ill-gotten gains for a purpose that, however unintended by the actors, ultimately serves a practical need for the marginalized. This passage reminds us that God's purposes transcend human wickedness, and His foreknowledge encompasses even the darkest deeds.
REFLECTION AND APPLICATION
Matthew 27:7 offers profound lessons for contemporary believers. It serves as a stark reminder of the destructive nature of sin, particularly betrayal, and how its consequences can ripple outwards, defiling not only individuals but also resources and even sacred spaces. The chief priests' actions challenge us to examine our own motives: are we more concerned with outward appearances of piety and legalistic adherence to rules, or with true righteousness, justice, and compassion? Their meticulous avoidance of "blood money" in the temple, while simultaneously orchestrating the shedding of innocent blood, exposes the dangers of spiritual hypocrisy and the need for a faith that transforms the heart, not just external practices. Ultimately, this passage assures us of God's unwavering sovereignty; even in the face of profound human evil and betrayal, His divine plan continues to unfold, fulfilling prophecy and demonstrating His ultimate control. This should inspire both humility in our own actions and unwavering trust in His overarching purposes.
Questions for Reflection
FAQ
Why couldn't the money be put back into the temple treasury?
Answer: The chief priests and elders considered the thirty pieces of silver "blood money" because it was the price paid for the betrayal and condemnation of an innocent man, Jesus. According to their interpretation of Mosaic Law, particularly principles found in Deuteronomy 23:18, money obtained through morally reprehensible means was considered defiled and unfit to be placed in the sacred temple treasury. To do so would have ritually polluted the treasury and, by extension, the temple itself.
What was the "potter's field" and why was it chosen?
Answer: The "potter's field" was likely a piece of land that had been used for extracting clay for pottery, making it barren, infertile, and therefore of little agricultural value. This made it an inexpensive piece of property. It was chosen by the chief priests because it provided a practical solution for disposing of the defiled "blood money" without violating their purity laws. By purchasing this cheap land, they could use the money for a public purpose—a burial ground for "strangers"—which was seen as a necessary and acceptable way to handle the tainted funds. This field later became known as Aceldama, or "the Field of Blood," forever linking it to Judas's betrayal and death.
How does this event relate to Old Testament prophecy?
Answer: Matthew explicitly states that the purchase of the potter's field with the thirty pieces of silver fulfills prophecy spoken by Jeremiah. While the specific wording in Matthew 27:9-10 echoes Zechariah 11:12-13 regarding the thirty pieces of silver and its being thrown to the potter in the house of the Lord, it also alludes to Jeremiah's act of buying a field as a sign of hope in Jeremiah 32:6-9. Many scholars believe Matthew is drawing from a broader prophetic tradition or combining elements from both prophets. This fulfillment underscores God's sovereign plan, demonstrating that even the wicked actions of men serve to accomplish His divine purposes.
CHRIST-CENTERED FULFILLMENT
Matthew 27:7, though seemingly a mundane transaction, carries profound Christ-centered fulfillment. The "potter's field" purchased with the "blood money" of Jesus's betrayal becomes a burial place for "strangers," those without status or family connections. This ironically foreshadows Christ's ultimate sacrifice, which was made not just for Israel, but for all humanity—including the "strangers" and Gentiles who were once alienated from God's covenant people (Ephesians 2:11-13). The defiled money, unable to be returned to the temple, points to the inadequacy of human systems and sacrifices to deal with sin. Instead, it is the precious blood of Christ, shed on the cross, that truly cleanses and redeems, making a way for all, Jew and Gentile alike, to be reconciled to God (Hebrews 9:12-14). The field, later known as "the Field of Blood," serves as a grim memorial to Judas's sin, but it also silently points to the infinitely more significant "blood" of Jesus, which was not defiled but shed to purchase redemption for a lost world (1 Peter 1:18-19). Thus, even in this dark moment of betrayal and legalistic maneuvering, the narrative subtly highlights the expansive, inclusive, and redemptive work of Christ for all who are "strangers" to God, bringing them into His eternal family.