Matthew 27:3 · Bible study
Matthew 27:3 Commentary: Study: Remorse and Repentance
Greek · 11 what the commentators say
Meaning in one sentence
When Judas saw Jesus condemned, he felt remorse. Explore the Greek word metamelētheis and what it reveals about true repentance.
Research Summary
- Meaning: Judas felt remorse when he saw Jesus condemned, but it was not true repentance; it was regret driven by horror of consequences.
- Key words: μεταμεληθεὶς (metamelētheis), to regret, change one's mind, distinct from μετανοέω (true repentance).
- Main debate: Whether Judas's repentance was genuine. Most commentators agree it was not; it was worldly sorrow that leads to death.
- Theological theme: The difference between remorse and repentance; the fruit of sin; God's sovereignty in using even evil to accomplish His purposes.
- Best use: A warning against false repentance and an invitation to run to Christ with genuine sorrow that seeks mercy.
Translation Comparison
BSB Berean Standard Bible 2020
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.
WEB World English Bible 2000
Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders,
KJV King James Version 1769
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,
ASV American Standard Version 1901
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,
YLT Young's Literal Translation 1898
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,
Darby Darby Bible 1890
Then Judas, who delivered him up, seeing that he had been condemned, filled with remorse, returned the thirty pieces of silver to the chief priests and the elders,
Douay-Rheims Douay-Rheims Bible 1899
Then Judas, who betrayed him, seeing that he was condemned, repenting himself, brought back the thirty pieces of silver to the chief priests and ancients,
Translations in other languages (10 available)
Entonces Judas, el que le había entregado, viendo que era condenado, volvió arrepentido las treinta piezas de plata á los príncipes de los sacerdotes y á los ancianos,
Então Judas, o que o havia traído, ao ver que Jesus já estava condenado, devolveu, sentindo remorso, as trinta moedas de prata aos chefes dos sacerdotes e aos anciãos;
Alors Judas, qui l’ avait livré, voyant qu’ il était condamné, se repentit, et rapporta les trente pièces d’ argent aux principaux sacrificateurs et aux anciens,
Da das sah Judas, der ihn verraten hatte, daß er verdammt war zum Tode, gereute es ihn, und brachte wieder die dreißig Silberlinge den Hohenpriestern und den Ältesten
Toen heeft Judas, dien Hem verraden had, ziende, dat Hij veroordeeld was, berouw gehad, en heeft de dertig zilveren penningen den overpriesters en den ouderlingen wedergebracht,
Allora Giuda, che l’avea tradito, vedendo che Gesù era stato condannato, si pentì, e riportò i trenta sicli d’argento ai capi sacerdoti ed agli anziani,
Tedy Judasz, który go był wydał, widząc, iż był osądzony, żałując tego, wrócił trzydzieści srebrników, przedniejszym kapłanom i starszym ludu.
Тогда Иуда, предавший Его, увидев, что Он осужден, и, раскаявшись, возвратил тридцать сребренников первосвященникам и старейшинам,
這時候，賣 耶穌 的 猶大 看見 耶穌已經定了罪，就後悔，把那三十塊 錢 拿回來 給祭司長 和 長老，說：
Then Judas, who was false to him, seeing that he was to be put to death, in his regret took back the thirty bits of silver to the chief priests and those in authority,
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 27:3
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Judas's response was remorse, not saving repentance. The Greek word is μεταμεληθεὶς (metamelētheis), which, as Vincent's Word Studies notes, is distinct from the usual word for repentance (μετανοέω). It implies a change of mind driven by regret and horror, not a change of heart toward God. Barnes, Gill, and the Cambridge Bible stress that this was the sorrow of the world that leads to death, not the godly sorrow that leads to salvation. Calvin observes that God sometimes opens the eyes of the reprobate to feel their misery, but without reforming their lives. Clarke offers a qualified view: while Judas's remorse was not saving, his public confession of Christ's innocence served God's purpose to vindicate Jesus. Yet even Clarke agrees it was not genuine repentance. The consensus stands: true repentance leads to faith in Christ; Judas's remorse led him away from Christ to despair and suicide.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Judas returned the money, confessed Christ's innocence, and then killed himself—his remorse did not lead him to seek forgiveness from Jesus.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of metamelētheis (remorse) | All commentators note the Greek word indicates regret or change of mind, not the transformative repentance of metanoia. | Clarke sees a positive outcome (Judas's confession vindicates Christ), while Barnes and Gill view it as wholly negative, leading to despair. |
| Whether Judas expected Jesus to be condemned | Judas was shocked by the condemnation, indicating he did not foresee this result. | Some (Barnes, Wesley) argue he expected Jesus to escape miraculously; others (Cambridge) challenge this inference, noting the narrative doesn't require it. |
| The nature of Judas's repentance | It was not saving repentance; it did not lead to faith. | Clarke argues it still served God's purpose by confirming Christ's innocence; most others see only spiritual darkness. |
| The use of the thirty pieces of silver | The money was used to buy a potter's field, fulfilling prophecy. | Whether the prophecy refers to Jeremiah or Zechariah (Matthew attributes it to Jeremiah; some harmonize by pointing to Jeremiah's potter theme, others to Zechariah's thirty pieces). |
Historical & Cultural Context
Matthew places this scene after Jesus is condemned by the Sanhedrin and delivered to Pilate. The phrase “when he saw that Jesus was condemned” suggests Judas witnessed the outcome, either at the morning council or as Jesus was led away. Calvin and Poole note that the timing is not strictly chronological, Matthew inserts Judas's end here to contrast the hardness of the religious leaders with the traitor's sudden regret.
The chief priests and elders had convened early to formalize charges against Jesus, as night trials violated Jewish law. Judas, having received thirty pieces of silver (Zechariah 11:12-13), likely expected Jesus to use divine power to escape (Barnes, Wesley). When the condemnation became real, his guilt exploded. He returned the money to the temple authorities, who dismissed him coldly: “What is that to us? You see to it” (v.4).
The thirty silver pieces were a substantial sum, about four months' wages, but carried the stigma of blood money. Later, the priests used them to buy a potter's field for burying strangers, fulfilling Jeremiah's prophecy (Matthew 27:9-10). This episode shows how God's purpose moves even through human greed and betrayal. Judas's confession, however bitter, cleared Jesus of any charge of conspiracy with his disciple. Infidelity could not claim that Christ's own disciple had exposed an impostor, because the same disciple later declared his innocence, a point Clarke emphasizes as God's wisdom in preserving the gospel's credibility.
Textual Notes
The consulted sources note no significant textual variants for Matthew 27:3. The phrase "felt remorse" (or "repented himself" in older translations) consistently uses μεταμεληθεὶς across major manuscripts. Minor differences in word order (e.g., "when he saw that Jesus was condemned" vs. "when he saw that he was condemned") do not affect meaning.
Reception History
In the early church, Chrysostom used Judas as a warning against covetousness and false repentance. Medieval art often depicted Judas hanging himself as a stark image of despair. The Reformation period saw Protestant commentators like Calvin and Luther distinguish sharply between remorse (metamelētheis) and saving repentance (metanoia). Matthew Henry and the Puritans saw in Judas a mirror of the hardened heart that, though struck with terror, does not seek grace. Despite the horror of his end, the church has always recognized in this passage a solemn call: the same guilt that drove Judas to death could have been forgiven if he had turned to Jesus. His story remains a caution, but also an invitation to genuine repentance that leads to life.
Preaching This Verse
Three-point outline
- Regret is not repentance. Judas felt remorse when he saw the result of his sin, but he did not turn to God. True repentance involves sorrow for sin against God and faith in Christ's mercy.
- Sin's fruit is always bitter. The money Judas wanted so badly becomes a burden. He cannot keep it; he throws it away. Sin promises pleasure but delivers pain.
- The gospel exposes false repentance. Judas had every opportunity to go to Jesus, to fall at His feet and cry for mercy. Instead, he went to the priests and then to the rope. Real repentance runs to the Saviour, not away from Him.
Five-point outline
- Judas saw Jesus condemned (v.3a), the moment his expectations shattered.
- He felt remorse (v.3b), a change of mind but not a change of heart.
- He returned the silver (v.3c), an attempt to undo the deed, but it was too late.
- He confessed Christ's innocence (v.4), a true statement from a false penitent.
- He despaired and hanged himself (v.5), the final fruit of world-dly sorrow.
Illustration hooks
- A child sneaks a cookie, breaks a vase, and feels sorry, not because they took the cookie, but because they got caught. Remorse is regret over consequences. Repentance is sorrow for the wrong itself.
- A person confesses a crime in court but privately boasts about it. Words without a changed heart are like the silver Judas threw down: they may be returned, but the heart remains unchanged.
- A driver who hits a pedestrian feels terrible, but only because they now have to live with the guilt. That remorse may haunt them, but it doesn't restore the victim. Only grace and a new direction can heal.
Questions your congregation is asking
- How can I know if I am truly repentant or just feeling guilty?
- Is it possible to confess sin, return what I stole, and still be lost?
- What is the difference between Judas's remorse and Peter's tears?
Leading a Discussion
Matthew 27:3 shows us a man who saw the result of his sin and was horrified, but did not run to the Saviour. As a group, consider the difference between remorse that leads to despair and repentance that leads to life.
Discussion questions
- What did Judas see that prompted his change of feeling? (v.3a)
- The Greek word for "repented" here is metamelētheis. How does that differ from the usual word metanoia? (See if anyone noticed the commentaries on this distinction.)
- Why does the text mention that Judas "brought back the thirty pieces of silver"? What might that action reveal about his state of mind?
- Compare Judas's response to Peter's after denying Christ (Luke 22:62). Both wept. What made the difference?
- The priests refused to take responsibility (v.4). How do we sometimes project blame onto others rather than face our own guilt?
- If Judas had come to Jesus instead of hanging himself, what do you think Jesus might have said to him?
- How can this passage help us examine our own repentance? When we confess sin, do we turn to God or just try to fix the consequences?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Job 20:5 | that the triumphing of the wicked is short, the joy of the godless but for a moment? |
| Job 20:15 | He has swallowed down riches, and he will vomit them up again. God will cast them out of his belly. |
| Job 20:29 | This is the portion of a wicked man from God, the heritage appointed to him by God.” |
| Matthew 26:14 | Then one of the twelve, who was called Judas Iscariot, went to the chief priests |
| Matthew 26:16 | From that time he sought opportunity to betray him. |
| Matthew 26:47 | While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priests and elders of the people. |
| Matthew 26:50 | Jesus said to him, “Friend, why are you here?” Then they came and laid hands on Jesus, and took him. |
| Mark 14:10 | Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights a providential purpose behind Judas's remorse: by confessing Christ's innocence and returning the bribe before taking his own life, Judas removed any charge that Jesus was condemned on a disciple's testimony. This public reversal, Clarke argues, silenced the argument that Christianity was an imposture.
Barnes' Notes on the Bible Protestant 1832
Barnes distinguishes Judas's remorse from true repentance. Judas regretted the outcome, not the sin itself, because he never expected Jesus to be condemned. True saving repentance draws a person to Christ for mercy, but Judas's guilt drove him away from Christ and into self-destruction.
Calvin's Commentaries Reformed 1564
Calvin draws a careful distinction here: Judas repented only in the sense of feeling miserable and alarmed at his crime, not in the sense of true reform. For Calvin, his remorse simply reveals how God sometimes lets the reprobate see their ruin without granting genuine conversion.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools commentary rejects the idea that Judas was surprised by Jesus's condemnation. The Greek word for his "repentance" means only remorse or regret, not a genuine change of heart or life. Judas felt sorrow about the outcome, but did not truly repent.
Geneva Bible Notes Reformed 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,
Gill's Exposition of the Bible Baptist 1748
Gill stresses that Judas's repentance was not genuine godly sorrow but a worldly remorse driven by guilt and horror. Unlike true repentance, it lacked faith in Christ and any hope of forgiveness, so it only deepened his despair. Gill adds that Judas probably expected Jesus to escape, and the shock of seeing Him condemned shattered that hope.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB suggests Judas never expected Jesus to actually be condemned, hoping He would escape miraculously as before, making the shock all the sharper. The silver that once tempted him now becomes unbearable; his awakened conscience will not let him keep or use it.
Lange's Commentary Reformed 1857
Lange distinguishes Judas's remorse from true repentance, calling it a worldly sorrow driven by consequences rather than sin against God. He sees Judas's suicide as the natural outcome of despair and unbelief. Lange also highlights how the priests, while avoiding defiling
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that the Jewish leaders could not legally execute Jesus themselves, since the Romans had taken the power of capital punishment from them years earlier. This political reality forced them to bring him to Pilate, and Henry notes their morning council came after they had spent the night consulting with their pillows.
Vincent's Word Studies Evangelical 1887
Vincent observes that the chief priests' reply, "What is that to us?" deliberately sidesteps the entire question of Christ's innocence. They dismiss Judas's sin and troubled conscience as solely his own concern, refusing any moral responsibility for what they have done.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that Judas apparently expected Jesus to save Himself by a miracle at the last moment. When Jesus was condemned without any supernatural intervention, Judas saw his miscalculation and his own guilt.