Matthew 27 3

Matthew 27:3 kjv

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,

Matthew 27:3 nkjv

Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders,

Matthew 27:3 niv

When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty pieces of silver to the chief priests and the elders.

Matthew 27:3 esv

Then when Judas, his betrayer, saw that Jesus was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and the elders,

Matthew 27:3 nlt

When Judas, who had betrayed him, realized that Jesus had been condemned to die, he was filled with remorse. So he took the thirty pieces of silver back to the leading priests and the elders.

Matthew 27 verses

Matthew 27 3 Meaning

Matthew 27:3 describes the immediate aftermath of Jesus's condemnation from Judas's perspective. Upon witnessing the irreversible judgment passed upon Jesus, Judas, who had betrayed Him, experienced deep remorse. This sorrow prompted him to attempt to nullify his sin by returning the thirty pieces of silver to the very chief priests and elders who had orchestrated Jesus's arrest and condemnation. His action reveals a profound regret over the consequences of his betrayal, though not necessarily a genuine repentance towards God.

Matthew 27 3 Context

This verse occurs at a critical juncture in the passion narrative of Jesus. Immediately following Jesus's formal condemnation by Pilate (at the insistence of the Jewish religious authorities, Mt 27:1-2), Judas, who had been instrumental in His arrest, now sees the definitive outcome of his actions. This verse parallels, but stands somewhat apart from, the unfolding events of Jesus's trial and subsequent crucifixion. Judas's remorse and the return of the money occur before Jesus is led away to Golgotha, emphasizing his realization of the enormity of his crime once Jesus's fate was sealed. The broader context of Matthew's Gospel portrays Judas's actions as a fulfillment of Old Testament prophecy and part of God's overarching redemptive plan, despite the wickedness of the human agents involved. Historically, the chief priests and elders held significant religious and political power among the Jews under Roman rule, making them key figures in the events leading to Jesus's death.

Word Analysis

• Then (Gk. Tote): Signifies a specific moment in time, marking a sequential event. It indicates that Judas's realization and actions immediately followed Jesus's official condemnation.
• when Judas (Gk. Ioudas): The proper name of the disciple who became Jesus's betrayer, forever linking him with this act.
• his betrayer (Gk. ho paradidous auton - literally "the one delivering Him over"): A descriptive phrase emphasizing Judas's notorious role. The Greek verb paradidomi means to hand over, deliver up, betray. It is used extensively in the Gospels for Jesus being "delivered up" to the authorities for His crucifixion (e.g., Mt 26:2). Here, it unequivocally points to Judas as the agent of this "delivery."
• saw that He had been condemned (Gk. idōn hoti katekrimē): Judas's visual confirmation of Jesus's condemnation (Gk. katakrinō, to condemn, pass judgment against) served as the catalyst for his remorse. This was not mere intellectual knowledge but seeing the public, official, and seemingly irreversible pronouncement.
• he was seized with remorse (Gk. metamelētheis): This key Greek term, metamelomai, indicates a change of feeling, regret, or remorse, often involving sorrow over past actions or their consequences. Crucially, it is distinct from metanoeō (to repent), which signifies a fundamental change of mind, purpose, and direction, leading to a turning to God. Judas's remorse was likely sorrow over the outcome and his guilt, not a saving change of heart that trusts in God's mercy and forgiveness. It signifies worldly sorrow (2 Cor 7:10) that can lead to death rather than life. This serves as a strong implicit polemic against a superficial understanding of repentance.
• and returned (Gk. estrephei): An active verb indicating Judas's initiative to reverse or undo his action, signifying an attempt to wash his hands of the betrayal by giving back the payment.
• the thirty pieces of silver (Gk. ta triakonta argyria): This specific sum directly recalls the price of betrayal, linking back to the initial agreement (Mt 26:15) and, significantly, fulfilling the prophecy in Zechariah 11:12-13 and echoing the price of a slave's life in Exodus 21:32, ironically underscoring Jesus's valuation.
• to the chief priests and elders: The very individuals who initiated the betrayal by offering the bribe, emphasizing their complicity and their ongoing role in Jesus's condemnation. These were the Jewish religious leaders and members of the Sanhedrin.

Words-Group Analysis

• "Judas, his betrayer, saw that He had been condemned": This phrase highlights the direct causal link between Judas's realization of the dire consequences of his act and his subsequent emotional reaction. His personal involvement and culpability are underlined by the term "betrayer."
• "he was seized with remorse and returned the thirty pieces of silver": This combination reveals the manifestation of his remorse: an attempt to undo the transaction that sealed his sin. The return of the specific amount of money is crucial, connecting his inner state to a tangible, but ultimately futile, action. This illustrates a profound regret, yet one focused on the negative consequences for himself rather than true sorrow for offending God.

Matthew 27 3 Bonus section

The fulfillment of Old Testament prophecy regarding the "thirty pieces of silver" (Zec 11:12-13) through Judas's betrayal and the subsequent use of the money for the "potter's field" (Mt 27:7-10) emphasizes God's sovereign control over even the darkest human actions. Matthew's detailed account showcases that while Judas's betrayal was a wicked act motivated by covetousness (Jn 12:6), it nonetheless played a part in the divine plan for Christ's sacrifice. This passage contrasts divine providence with human free will and responsibility, showing that evil intentions can paradoxically serve God's greater purposes (Acts 2:23).

Matthew 27 3 Commentary

Matthew 27:3 paints a vivid picture of Judas's immediate reaction to the culmination of his treachery. His "remorse" (metamelētheis) is a central point, distinguished from true biblical repentance. While it signifies regret and a recognition of his sin's grave outcome, it lacks the transforming turning to God that marks saving faith and leads to salvation (2 Cor 7:10). His desperate attempt to return the thirty pieces of silver reveals a futile desire to nullify an irreversible act and assuage his profound guilt, rather than seeking divine forgiveness. The rejection of the money by the priests (as "blood money," Mt 27:6) further underscores their hypocrisy and the inefficacy of Judas's worldly sorrow. Judas's trajectory serves as a sobering example of despair arising from guilt unchecked by grace, contrasting starkly with Peter's heartfelt and redemptive repentance after denying Jesus (Lk 22:62). His story tragically illustrates the destructive nature of sin and how worldly sorrow can lead to ruin when not accompanied by a turn to the living God.