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,
Judas.
Matthew 26:14-16,47-50 Then one of the twelve, called Judas Iscariot, went unto the chief priests, …
Mark 14:10,11,43-46 And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them…
Luke 22:2-6,47,48 And the chief priests and scribes sought how they might kill him; for they feared the people…
repented.
Job 20:5,15-29 That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? …
2 Corinthians 7:10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.
saw that Jesus was condemned
Judas's realization that Jesus was condemned marks a turning point in his story. The condemnation of Jesus by the religious leaders was a fulfillment of the prophecies concerning the suffering Messiah, such as Isaiah 53. Judas's actions contributed to this outcome, and his witnessing of the condemnation may have brought the gravity of his betrayal into sharp focus. The Sanhedrin's decision to condemn Jesus was influenced by their fear of losing power and control, as Jesus's teachings challenged their authority.
he was filled with remorse
Judas's remorse indicates a deep sense of guilt and regret for his actions. However, this remorse does not equate to true repentance, which involves a turning away from sin and seeking forgiveness. Judas's regret is contrasted with Peter's repentance after denying Jesus, showing different responses to sin. The Greek word used here for remorse suggests an emotional response rather than a change of heart, highlighting the tragic nature of Judas's end.
and returned the thirty pieces of silver
The thirty pieces of silver were the price Judas agreed upon with the chief priests to betray Jesus, as recorded in Matthew 26:15. This amount fulfills the prophecy in Zechariah 11:12-13, which speaks of the thirty pieces of silver as the price set for the shepherd. Judas's return of the money signifies his attempt to undo his betrayal, but it is ultimately futile. The silver coins, a symbol of his treachery, become a testimony to the fulfillment of prophecy and the unfolding of God's redemptive plan.
to the chief priests and elders
The chief priests and elders were the religious leaders responsible for maintaining the temple and upholding Jewish law. Their involvement in Jesus's condemnation reflects the religious establishment's rejection of Jesus as the Messiah. By returning the silver to them, Judas acknowledges their role in the conspiracy against Jesus. This act also underscores the religious leaders' complicity in the events leading to the crucifixion, as they prioritized their authority over recognizing the truth of Jesus's identity.
Judas Iscariot, one of the Twelve, steps onto the stage (Matthew 10:4). Though chosen by the Lord to walk with Him, Judas had already been described as “a devil” (John 6:70-71) and as the keeper—and thief—of the money bag (John 12:4-6). His presence here reminds us that proximity to Jesus is not the same as allegiance to Him.
• Matthew 26:14-16 recounts Judas bargaining with the chief priests for “thirty pieces of silver,” fulfilling Zechariah 11:12.
• John 13:2 reveals that Satan had already prompted Judas to betray Jesus, underscoring the spiritual battle behind the treachery.
• Betrayal did not take Jesus by surprise; He had foretold it at the Last Supper (Matthew 26:21-25), demonstrating God’s sovereign plan even through human sin.
• After a sham nighttime trial (Matthew 26:57-68) and a morning council (Luke 22:66-71), the leaders declared Jesus worthy of death.
• Pilate’s verdict would soon follow (John 18:28-19:16), but Judas witnesses enough to realize the outcome: innocent blood will be shed.
• This “seeing” is more than noticing; it is the dawning horror that his actions set an irreversible chain in motion.
• The Berean Standard Bible says he “was filled with remorse,” not repentance. Second Corinthians 7:10 contrasts godly sorrow that leads to salvation with worldly sorrow that produces death.
• Judas feels guilt, regret, and self-loathing (Matthew 27:4), yet he does not turn to Jesus for forgiveness as Peter did after his denial (Luke 22:61-62).
• Remorse without faith leaves a person trapped; Judas exemplifies the tragedy of sorrow that stops short of repentance.
• Exodus 21:32 sets the price of a slave at thirty shekels, highlighting the humiliation placed on Christ (Philippians 2:7).
• Zechariah 11:13 foretold that the “handsome price” would be thrown to the potter—fulfilled when the priests later buy the potter’s field (Matthew 27:9-10).
• Judas tries to undo his deed by giving back the money, a symbolic act showing that earthly compensation can neither erase sin nor purchase peace with God.
• These religious leaders orchestrated the arrest (Matthew 26:3-5) and now coldly dismiss Judas’s anguish: “What is that to us? You bear the responsibility” (Matthew 27:4).
• Their hard-heartedness fulfills Jesus’ indictment in Matthew 23:27-28; they guard ritual purity while consenting to innocent blood.
• The contrast is stark: Judas, the betrayer, is devastated; the leaders, guardians of the Law, are unmoved—yet both persist in unbelief.
Matthew 27:3 reveals the crushing weight of sin recognized but not surrendered to Christ. Judas, once a close follower, betrays the Lord for a slave’s price, then reels under remorse when he sees Jesus condemned. His attempt to return the silver shows that human efforts cannot reverse guilt or halt God’s redemptive plan. True repentance looks to the Savior; mere regret ends in despair. Scripture presents the scene as a sober warning: acknowledge Jesus as Lord now, or live with the unbearable consequences of rejecting Him.
(3) Then Judas, which had betrayed him.--Better, the betrayer. The Greek participle is in the present tense. The narrative which follows is found only in St. Matthew, but another version of the same facts is given in Acts 1:18. Here, too, as in the case of Peter, we have to guess at motives. Had he looked for any other result than this? Was he hoping that his Lord, when forced to a decision, would assert His claim as the Christ, put forth His power, and triumph over His enemies, and that so he would gain at once the reward of treachery and the credit of having contributed to establish the Kingdom? This has been maintained by some eminent writers, and it is certainly possible, but the mere remorse of one who, after acting in the frenzy of criminal passion, sees the consequences of his deeds in all their horror, furnishes an adequate explanation of what follows.Repented himself.--The Greek word is not that commonly used for "repentance," as involving a change of mind and heart, but is rather "regret," a simple change of feeling. The coins which he had once gazed on and clutched at eagerly were now hateful in his sight, and their touch like that of molten metal from the furnace. He must get rid of them somehow. There is something terribly suggestive in the fact that here there were no tears as there had been in Peter's repentance.
Verses 3-10. - Remorse and suicide of Judas, and the use made of the blood money. (Peculiar to St. Matthew; cf. Acts 1:18, 19.) Verse 3. - Then. This transaction took place either when Jesus was being conducted to the Praetorium, or during the interview with Herod (Luke 23:7-11). A great number of the Sanhedrists had now withdrawn to the temple, and were sitting in conclave there. When he saw that he was condemned. He evidently had not contemplated the full consequences of his crime; he never expected that the Jewish rulers would proceed to such extremities. It is probable that, in his lust for gain and his loss of love for his Master, he had. thought of nothing but his own sordid interests, and now was appalled at the share which he had had in bringing to pass this awful result. The excuse made in modern days for Judas, that he wished only to force our Lord to exert his Divine power, and to declare himself Messiah, is refuted by one out of many considerations (see on Matthew 26:14). His remorse at this moment has to be accounted for. If he still believed in Christ's Divine commission, he would not have despaired of a happy result even after his condemnation, nay, even when he was hanging on the cross. Christ's power to deliver himself and to assume his Messianic position remained unimpaired by these seemingly adverse circumstances, and a believer would have waited for the end before he surrendered all hope. Judas's character is not bettered by considering that he did evil that good might come, or that he was led to his base course by the hope that his worldly interests would be improved by the establishment of Messiah's temporal kingdom. That he had now any desire or ambition for a place in a spiritual kingdom cannot be conceived, for he had evidently lost all faith in Jesus, and followed him only for the most sordid motives. Repented himself (μεταμεληθείς). This word (differing from μετανοέω, which expresses change of heart) denotes only a change of feeling, a desire that what has been done could be undone; this is not repentance in the Scripture sense; it springs not from love of God, it has not that character which calls for pardon. "Mark," says St. Chrysostom, "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 who are careless 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 offence was completed, then repentance came upon him, and not then profitably." Only now did he fully realize what he had done; in the light of his crime his conscience awoke and confounded him with vehement re-preaches: the object for which he had sinned seemed utterly unworthy and base; its attraction vanished when no longer pursued. Brought again (returned) the thirty pieces of silver. He had received the whole price for which he had bargained, but he could not retain the money now; it was a silent witness which he could not endure. He may have thought that he would throw away the guilt of his crime as he deprived himself of its wages, or that he could repair its consequences by this tardy restitution.