Matthew 27:7

KJV

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

KJV (with Strong's)

And {G1161} they took {G2983} counsel {G4824}, and bought {G59} with {G1537} them {G846} the potter's {G2763} field {G68}, to {G1519} bury {G5027} strangers {G3581} in {G5027}.

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.

Commentary

### 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
* **Literary Context:** This verse is situated immediately after Judas Iscariot's profound remorse, his attempt to return the thirty pieces of silver, and his subsequent suicide, as detailed in [Matthew 27:3-5](/matthew/27-3-5 "Matthew 27:3-5 - Judas's Remorse and Death"). The chief priests and elders are confronted with the dilemma of handling money obtained through the betrayal of an innocent man. Their legalistic concern for not defiling the temple treasury with "blood money" sets the stage for their collective decision to acquire the potter's field, highlighting their scrupulous adherence to ritual purity even as they remain deeply implicated in the unjust condemnation of Jesus. This event serves as a grim prelude to Jesus's appearance before Pilate, emphasizing the profound moral and spiritual blindness of the religious authorities.
* **Historical & Cultural Context:** The chief priests' refusal to accept the money back into the temple treasury stemmed from a strict interpretation of Mosaic Law, particularly principles related to unlawful gain and defiled offerings, such as those found in [Deuteronomy 23:18](/deuteronomy/23-18 "Deuteronomy 23:18 - Unlawful Gain"). While not a direct citation, the underlying principle that money obtained through morally reprehensible means (like prostitution or, by extension, betrayal leading to death) was considered an abomination and unfit for sacred purposes guided their decision. "The potter's field" (Aceldama, or "Field of Blood," as it later became known in [Acts 1:19](/acts/1-19 "Acts 1:19 - The Field of Blood")) was likely a piece of land of little agricultural value, perhaps exhausted from clay extraction, making it cheap to acquire. The need for a burial place for "strangers"—foreigners, pilgrims, or non-residents who died in Jerusalem without family plots—was a practical necessity in a bustling city, underscoring a societal concern for the deceased, even if driven by legalistic rather than purely compassionate motives.
* **Key Themes:** Matthew 27:7 significantly contributes to several key themes within the Gospel. Firstly, it underscores the **consequences of unrighteous gain**, illustrating how money obtained through sin, specifically the betrayal of an innocent man, becomes defiled and problematic for those who handle it. The chief priests' actions reveal the **irony and hypocrisy of legalism**, as they meticulously adhere to ritual purity laws regarding money while simultaneously being morally culpable for the shedding of innocent blood, demonstrating a profound spiritual blindness that prioritizes outward observance over true justice and righteousness. Secondly, the purchase of the field directly fulfills Old Testament prophecy, particularly a composite prophecy drawing from [Zechariah 11:12-13](/zechariah/11-12-13 "Zechariah 11:12-13 - The Thirty Pieces of Silver") and [Jeremiah 32:6-9](/jeremiah/32-6-9 "Jeremiah 32:6-9 - Jeremiah Buys a Field"), highlighting **divine sovereignty** even amidst human evil and betrayal. Finally, the designation of the field as a burial place for "strangers" subtly introduces the theme of **provision for the marginalized**, albeit through an act born of legalistic necessity rather than genuine compassion, foreshadowing the broader scope of God's redemptive plan for all peoples.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **took counsel (Greek, _lambánō symboúlion'_):** This phrase combines G2983 (lambánō), meaning "to take," and G4824 (symboúlion), meaning "advisement; specially, a deliberative body, i.e. the provincial assessors or lay-court." Together, they describe a formal, collective deliberation by the chief priests and elders. It indicates a structured decision-making process, emphasizing their official capacity and the gravity with which they approached the problem of the "blood money," seeking a legally and ritually acceptable solution.
* **potter's (Greek, _kerameús'_):** G2763, meaning "a potter." This adjective specifies the type of field purchased, indicating it was land previously owned by or used by a potter, likely for extracting clay. Such land would typically be barren, infertile, and therefore inexpensive. Its designation as "the potter's field" not only identifies its former use but also sets the stage for its symbolic significance, particularly as it later becomes known as "the Field of Blood."
* **strangers (Greek, _xénos'_):** G3581, meaning "foreign (literally, alien, or figuratively, novel); by implication, a guest or (vice-versa) entertainer." In this context, "strangers" refers to non-Jewish residents, foreigners, or those without family connections or status in Jerusalem who died there and required a burial place. This detail underscores the marginalized nature of the individuals for whom the field was designated, highlighting a practical need met by the ill-gotten gains.

#### Verse Breakdown
* **"And they took counsel":** This refers to the chief priests and elders, who, having received the returned thirty pieces of silver from Judas, gathered to deliberate on how to handle money that was deemed defiled. Their "counsel" signifies a formal, collective decision-making process, rooted in their interpretation of religious law regarding "blood money."
* **"and bought with them the potter's field":** Following their deliberation, the chief priests used the thirty pieces of silver to acquire a specific piece of land. The phrase "with them" explicitly links the purchase to the defiled money. The "potter's field" was likely a barren, inexpensive parcel of land, perhaps previously used for its clay deposits, making it a practical and affordable acquisition for the purpose they intended.
* **"to bury strangers in":** The ultimate purpose of purchasing the field was to establish a burial ground. "Strangers" refers to foreigners, non-residents, or those without family plots in Jerusalem who died there and needed a place for interment. This act, while seemingly charitable, was primarily a means for the religious leaders to dispose of the "blood money" in a way that did not violate their temple purity regulations.

#### 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](/zechariah/11-12-13 "Zechariah 11:12-13 - The Thirty Pieces of Silver") and [Jeremiah 32:6-9](/jeremiah/32-6-9 "Jeremiah 32:6-9 - Jeremiah Buys a Field"). 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.

* [Zechariah 11:12-13](/zechariah/11-12-13 "Zechariah 11:12-13 - The Thirty Pieces of Silver Prophecy")
* [Acts 1:18-19](/acts/1-18-19 "Acts 1:18-19 - Judas's Death and Aceldama")
* [Deuteronomy 23:18](/deuteronomy/23-18 "Deuteronomy 23:18 - Unlawful Gain in the Sanctuary")

### 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
* **How might we, like the chief priests, inadvertently prioritize legalistic adherence or outward appearances over true justice and compassion in our own lives or communities?**
* **In what ways can "blood money" or unrighteous gain manifest in contemporary society, and how are believers called to respond to such defiled resources?**
* **How does the fulfillment of prophecy in this seemingly dark moment strengthen your faith in God's sovereignty amidst the injustices and evils of the world today?**

### 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](/deuteronomy/23-18 "Deuteronomy 23:18 - Unlawful Gain"), 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,"](/acts/1-19 "Acts 1:19 - 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](/matthew/27-9-10 "Matthew 27:9-10 - Fulfillment of Prophecy") echoes [Zechariah 11:12-13](/zechariah/11-12-13 "Zechariah 11:12-13 - The Thirty Pieces of Silver") 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](/jeremiah/32-6-9 "Jeremiah 32:6-9 - Jeremiah Buys a Field"). 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](/ephesians/2-11-13 "Ephesians 2:11-13 - Gentiles Included in Christ")). 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](/hebrews/9-12-14 "Hebrews 9:12-14 - The Blood of Christ")). 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](/1_peter/1-18-19 "1 Peter 1:18-19 - Redeemed by Christ's Precious Blood")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.