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Matthew 27:9
Verse
Context
Judas Hangs Himself
8That is why it has been called the Field of Blood to this day. 9Then what was spoken through Jeremiah the prophet was fulfilled: “They took the thirty pieces of silver, the price set on Him by the people of Israel, 10and they gave them for the potter’s field, as the Lord had commanded me.”
Sermons
Bill McLeod
Willie Mullan
John Nelson DarbySummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Then was fulfilled that which was spoken by Jeremy the prophet, saying-- (Zac 11:12-13). Never was a complicated prophecy, otherwise hopelessly dark, more marvellously fulfilled. Various conjectures have been formed to account for Matthew's ascribing to Jeremiah a prophecy found in the book of Zechariah. But since with this book he was plainly familiar, having quoted one of its most remarkable prophecies of Christ but a few chapters before (Mat 21:4-5), the question is one more of critical interest than real importance. Perhaps the true explanation is the following, from LIGHTFOOT: "Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest in Mat 16:14; because he stood first in the volume of the prophets [as he proves from the learned DAVID KIMCHI] therefore he is first named. When, therefore, Matthew produceth a text of Zechariah under the name of JEREMY, he only cites the words of the volume of the prophets under his name who stood first in the volume of the prophets. Of which sort is that also of our Saviour (Luk 24:41), "All things must be fulfilled which are written of Me in the Law, and the Prophets, and the Psalms," or the Book of Hagiographa, in which the Psalms were placed first."
John Gill Bible Commentary
Then was fulfilled that which was spoken by Jeremy the prophet,.... Through the purchasing of the potter's field with the thirty pieces of silver, the price that Christ was valued at, a prophecy in the writings of the Old Testament had its accomplishment: but about this there is some difficulty. The evangelist here says it was spoken by Jeremy the prophet; whereas in his prophecy there is no mention of any such thing. There is indeed an account of his buying his uncle Hanameel's son's field, in Jer 32:7, but not a word of a potter, or a potter's field, or of the price of it, thirty pieces of silver; and that as a price at which he, or any other person was valued; but the passage which is manifestly referred to, stands in Zac 11:12, where are these words, "and I said unto them, if ye think good, give me my price, and if not, forbear; so they weighed for my price thirty pieces of silver: and the Lord said unto me, cast it unto the potter, a goodly price that I was prized at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord": the removing of this difficulty, it might be observed, that the Syriac and Persic versions make no mention of any prophet's name, only read, "which was spoken by the prophet"; and so may as well be ascribed to Zechariah, as to Jeremy, and better: but it must be owned, that Jeremy is in all the Greek copies, in the Vulgate Latin, Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel. Various things are said for the reconciling of this matter: some have thought that Zechariah had two names, and that besides Zechariah, he was called Jeremy; but of this there is no proof. Jerom (y) affirms, that in an Hebrew volume, being an apocryphal work of Jeremy, which was shown him by one of the Nazarene sect, he read these words verbatim: so that though they do not stand in the writings of Jeremy, which are canonical Scripture, yet in an apocryphal book of his, and which may as well be referred to, as the book of Maccabees, the traditions of the Jews, the prophecies of Enoch, and the writings of the Heathen poets. Moreover, Mr. Mede (z) has laboured, by various arguments, to prove, that the four last chapters of Zechariah were written by Jeremy, in which this passage stands; and if so, the reason is clear, for the citation in his name. But what seems best to solve this difficulty, is, that the order of the books of the Old Testament is not the same now, as it was formerly: the sacred writings were divided, by the Jews, into three parts: the first was called the law, which contains the five books of Moses; the second, the prophets, which contains the former and the latter prophets; the former prophets began at Joshua, and the latter at Jeremy; the third was called Cetubim, or the Hagiographa, the holy writings, which began with the book of Psalms: now, as this whole third and last part is called the Psalms, Luk 24:44, because it began with that book; so all that part which contained the latter prophets, for the same reason, beginning at Jeremy, might be called by his name; hence a passage, standing in the prophecy of Zechariah, who was one of the latter prophets, might be justly cited, under the name of Jeremy. That such was the order of the books of the Old Testament, is evident from the following passage (a). "it is a tradition of our Rabbins, that the order of the prophets is, Joshua and Judges, Samuel and the Kings, Jeremiah and Ezekiel, Isaiah, and the twelve.'' Moreover, it is usual with them to say (b), that the spirit of Jeremiah was in Zechariah; and it is very plain, that the latter prophets have many things from the former; and so might Zechariah have this originally from Jeremy, which now stands in his prophecy: all this would be satisfactory to a Jew: and it is to be observed, that the Jew (c), who objects to everything he could in the evangelist, with any appearance on his side, and even objects to the application of this prophecy; yet finds no fault with him for putting Jeremy for Zechariah. That the prophecy in Zechariah belongs to the Messiah, and was fulfilled in Jesus, manifestly appears from the context, for as well as the text itself. The person spoken of is in Zac 11:4, called to "feed the flock of slaughter", which being in a very poor condition, Zac 11:5, the state of the Jews, at the time of Christ's coming, is hereby very aptly represented: he agrees to do it, Zac 11:7, and accordingly furnishes himself for it; but he is despised, abhorred, and rejected by the shepherds, the principal men in church and state; because he severely inveighed against their doctrines and practices, Zac 11:8, upon which he rejects them, and dissolves both their civil and church state; which can suit with no other times than the times of Jesus, Zac 11:9, and lest it should be thought that he used them with too much severity, he gives one single instance of their ingratitude to him, which shows how little they esteemed him; and that is, their valuing him at no greater a price than "thirty pieces of silver", Zac 11:12, which were afterwards "cast unto the potter". The Jews (d) themselves own, that this prophecy belongs to the Messiah, though they interpret it of him in another manner. "Says R. Chanun, the Israelites will have no need of the doctrine of the king Messiah in the time to come; as it is said, Isa 11:10, "to him shall the Gentiles seek", and not the Israelites: if so, for what does the king Messiah come? and what does he come to do? to gather the captives of Israel, and to give them the thirty precepts, as it is said, Zac 11:12, "and I said unto them, if ye think good", &c. Rab says, these are the thirty mighty men; and Jochanan says, these are the thirty commands.'' Should it be objected, that supposing the Messiah is intended, the money is said to be given into his hands, and not into the hands of him that was to betray him; "if ye think good, give me my price", Zac 11:12, it may be replied, that the words , should not be rendered, "give me my price", but "give my price"; i.e. give what you think fit to value me at, into the hands of the betrayer; and accordingly they did: "so they weighed for my price thirty pieces of silver", Zac 11:12; which is the very sum the chief priests agreed with Judas for, and which he received; see Mat 26:15, and if it should be objected to the citation of the evangelist, that it is considerably different from the word of the prophet, it being in the latter, "I took the thirty pieces of silver"; whereas in the former, the words are quoted thus, saying, and they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value: it may be observed, that the word which Matthew uses may be rendered, "I took", as it is in the Syriac version; and that the thirty pieces of silver were the goodly price, at which the Messiah was valued by the children of Israel, is manifest enough; and is an instance of egregious ingratitude, that this should be the price of the "innocent one", as the Arabic Version renders the phrase, "of him that was valued"; of the "honoured one", as the Ethiopic; of the "most precious one", as the Syriac; he who in his person, and the perfections of his nature, is equal to his father, and his fellow; who has all the riches of grace and glory in him, as mediator; who is superior to angels, and fairer than the sons of men in human nature: is the chiefest among ten thousands, and more precious than rubies; and all the things that can be desired are not to be compared with him, and yet sold for a sum of money, the price of a slave, Exo 21:32, and that by the children of Israel, to whom the Messiah was promised; who expected him, and desired his coming; and who sprung from among them, and was sent unto them, and yet they received him not, but undervalued him in this exceeding mean way. Wicked men have no value for Christ; they sell him and themselves for nought; but gracious souls cannot value him enough, nor sufficiently express their esteem of him. (y) In loc. (z) Mede's Works, p. 963, 1022, 1023. (a) T. Bab. Bava Bathra, fol. 14. 2. Vid. Praefat. R. David Kimchici in Jer. (b) Sepher Hagilgulim apud Surenhus. Biblos Katallages, p. 41. (c) R. Isaac Chizzuk Emuna, par. 2. c. 25. p. 412. (d) Bereshit Rabba, sect. 98. fol. 85. 3, 4.
Tyndale Open Study Notes
27:9-10 the prophecy of Jeremiah: The citation is from Zech 11:12-13. Matthew might merely have been conforming to the Jewish custom of citing books by referring to the first book in the particular scroll—the first book in the scroll containing Zechariah would have been Jeremiah. Or, Matthew might have thought of similar passages in Jeremiah (Jer 19:1-13; 18:2-6; 32:6-15) along with Zech 11:12-13. • Matthew sees a striking resemblance between Zechariah’s actions and those of the leading priests. Both contexts deal with the rejection of God’s messenger who was to be king of God’s people.
Matthew 27:9
Judas Hangs Himself
8That is why it has been called the Field of Blood to this day. 9Then what was spoken through Jeremiah the prophet was fulfilled: “They took the thirty pieces of silver, the price set on Him by the people of Israel, 10and they gave them for the potter’s field, as the Lord had commanded me.”
- Scripture
- Sermons
- Commentary
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Pilgrims Problems No. 14 the Suicide of Judas
By Willie Mullan1.1K44:30The Suicide of JudasMAT 27:9JHN 14:31ACT 1:14ACT 1:18In this sermon, the preacher emphasizes the danger of focusing on money and the love of money as the root of all evil. He mentions the story of Judas Iscariot, who betrayed Jesus for thirty pieces of silver. The preacher refers to Jeremiah's prophecy about the thirty pieces of silver being used to buy the potter's field. He also mentions the events leading up to Jesus' crucifixion, including the Last Supper and Judas' betrayal. The sermon encourages listeners to learn from these biblical stories and avoid the temptation of money.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
Then was fulfilled that which was spoken by Jeremy the prophet, saying-- (Zac 11:12-13). Never was a complicated prophecy, otherwise hopelessly dark, more marvellously fulfilled. Various conjectures have been formed to account for Matthew's ascribing to Jeremiah a prophecy found in the book of Zechariah. But since with this book he was plainly familiar, having quoted one of its most remarkable prophecies of Christ but a few chapters before (Mat 21:4-5), the question is one more of critical interest than real importance. Perhaps the true explanation is the following, from LIGHTFOOT: "Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest in Mat 16:14; because he stood first in the volume of the prophets [as he proves from the learned DAVID KIMCHI] therefore he is first named. When, therefore, Matthew produceth a text of Zechariah under the name of JEREMY, he only cites the words of the volume of the prophets under his name who stood first in the volume of the prophets. Of which sort is that also of our Saviour (Luk 24:41), "All things must be fulfilled which are written of Me in the Law, and the Prophets, and the Psalms," or the Book of Hagiographa, in which the Psalms were placed first."
John Gill Bible Commentary
Then was fulfilled that which was spoken by Jeremy the prophet,.... Through the purchasing of the potter's field with the thirty pieces of silver, the price that Christ was valued at, a prophecy in the writings of the Old Testament had its accomplishment: but about this there is some difficulty. The evangelist here says it was spoken by Jeremy the prophet; whereas in his prophecy there is no mention of any such thing. There is indeed an account of his buying his uncle Hanameel's son's field, in Jer 32:7, but not a word of a potter, or a potter's field, or of the price of it, thirty pieces of silver; and that as a price at which he, or any other person was valued; but the passage which is manifestly referred to, stands in Zac 11:12, where are these words, "and I said unto them, if ye think good, give me my price, and if not, forbear; so they weighed for my price thirty pieces of silver: and the Lord said unto me, cast it unto the potter, a goodly price that I was prized at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord": the removing of this difficulty, it might be observed, that the Syriac and Persic versions make no mention of any prophet's name, only read, "which was spoken by the prophet"; and so may as well be ascribed to Zechariah, as to Jeremy, and better: but it must be owned, that Jeremy is in all the Greek copies, in the Vulgate Latin, Arabic, and Ethiopic versions, and in Munster's Hebrew Gospel. Various things are said for the reconciling of this matter: some have thought that Zechariah had two names, and that besides Zechariah, he was called Jeremy; but of this there is no proof. Jerom (y) affirms, that in an Hebrew volume, being an apocryphal work of Jeremy, which was shown him by one of the Nazarene sect, he read these words verbatim: so that though they do not stand in the writings of Jeremy, which are canonical Scripture, yet in an apocryphal book of his, and which may as well be referred to, as the book of Maccabees, the traditions of the Jews, the prophecies of Enoch, and the writings of the Heathen poets. Moreover, Mr. Mede (z) has laboured, by various arguments, to prove, that the four last chapters of Zechariah were written by Jeremy, in which this passage stands; and if so, the reason is clear, for the citation in his name. But what seems best to solve this difficulty, is, that the order of the books of the Old Testament is not the same now, as it was formerly: the sacred writings were divided, by the Jews, into three parts: the first was called the law, which contains the five books of Moses; the second, the prophets, which contains the former and the latter prophets; the former prophets began at Joshua, and the latter at Jeremy; the third was called Cetubim, or the Hagiographa, the holy writings, which began with the book of Psalms: now, as this whole third and last part is called the Psalms, Luk 24:44, because it began with that book; so all that part which contained the latter prophets, for the same reason, beginning at Jeremy, might be called by his name; hence a passage, standing in the prophecy of Zechariah, who was one of the latter prophets, might be justly cited, under the name of Jeremy. That such was the order of the books of the Old Testament, is evident from the following passage (a). "it is a tradition of our Rabbins, that the order of the prophets is, Joshua and Judges, Samuel and the Kings, Jeremiah and Ezekiel, Isaiah, and the twelve.'' Moreover, it is usual with them to say (b), that the spirit of Jeremiah was in Zechariah; and it is very plain, that the latter prophets have many things from the former; and so might Zechariah have this originally from Jeremy, which now stands in his prophecy: all this would be satisfactory to a Jew: and it is to be observed, that the Jew (c), who objects to everything he could in the evangelist, with any appearance on his side, and even objects to the application of this prophecy; yet finds no fault with him for putting Jeremy for Zechariah. That the prophecy in Zechariah belongs to the Messiah, and was fulfilled in Jesus, manifestly appears from the context, for as well as the text itself. The person spoken of is in Zac 11:4, called to "feed the flock of slaughter", which being in a very poor condition, Zac 11:5, the state of the Jews, at the time of Christ's coming, is hereby very aptly represented: he agrees to do it, Zac 11:7, and accordingly furnishes himself for it; but he is despised, abhorred, and rejected by the shepherds, the principal men in church and state; because he severely inveighed against their doctrines and practices, Zac 11:8, upon which he rejects them, and dissolves both their civil and church state; which can suit with no other times than the times of Jesus, Zac 11:9, and lest it should be thought that he used them with too much severity, he gives one single instance of their ingratitude to him, which shows how little they esteemed him; and that is, their valuing him at no greater a price than "thirty pieces of silver", Zac 11:12, which were afterwards "cast unto the potter". The Jews (d) themselves own, that this prophecy belongs to the Messiah, though they interpret it of him in another manner. "Says R. Chanun, the Israelites will have no need of the doctrine of the king Messiah in the time to come; as it is said, Isa 11:10, "to him shall the Gentiles seek", and not the Israelites: if so, for what does the king Messiah come? and what does he come to do? to gather the captives of Israel, and to give them the thirty precepts, as it is said, Zac 11:12, "and I said unto them, if ye think good", &c. Rab says, these are the thirty mighty men; and Jochanan says, these are the thirty commands.'' Should it be objected, that supposing the Messiah is intended, the money is said to be given into his hands, and not into the hands of him that was to betray him; "if ye think good, give me my price", Zac 11:12, it may be replied, that the words , should not be rendered, "give me my price", but "give my price"; i.e. give what you think fit to value me at, into the hands of the betrayer; and accordingly they did: "so they weighed for my price thirty pieces of silver", Zac 11:12; which is the very sum the chief priests agreed with Judas for, and which he received; see Mat 26:15, and if it should be objected to the citation of the evangelist, that it is considerably different from the word of the prophet, it being in the latter, "I took the thirty pieces of silver"; whereas in the former, the words are quoted thus, saying, and they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value: it may be observed, that the word which Matthew uses may be rendered, "I took", as it is in the Syriac version; and that the thirty pieces of silver were the goodly price, at which the Messiah was valued by the children of Israel, is manifest enough; and is an instance of egregious ingratitude, that this should be the price of the "innocent one", as the Arabic Version renders the phrase, "of him that was valued"; of the "honoured one", as the Ethiopic; of the "most precious one", as the Syriac; he who in his person, and the perfections of his nature, is equal to his father, and his fellow; who has all the riches of grace and glory in him, as mediator; who is superior to angels, and fairer than the sons of men in human nature: is the chiefest among ten thousands, and more precious than rubies; and all the things that can be desired are not to be compared with him, and yet sold for a sum of money, the price of a slave, Exo 21:32, and that by the children of Israel, to whom the Messiah was promised; who expected him, and desired his coming; and who sprung from among them, and was sent unto them, and yet they received him not, but undervalued him in this exceeding mean way. Wicked men have no value for Christ; they sell him and themselves for nought; but gracious souls cannot value him enough, nor sufficiently express their esteem of him. (y) In loc. (z) Mede's Works, p. 963, 1022, 1023. (a) T. Bab. Bava Bathra, fol. 14. 2. Vid. Praefat. R. David Kimchici in Jer. (b) Sepher Hagilgulim apud Surenhus. Biblos Katallages, p. 41. (c) R. Isaac Chizzuk Emuna, par. 2. c. 25. p. 412. (d) Bereshit Rabba, sect. 98. fol. 85. 3, 4.
Tyndale Open Study Notes
27:9-10 the prophecy of Jeremiah: The citation is from Zech 11:12-13. Matthew might merely have been conforming to the Jewish custom of citing books by referring to the first book in the particular scroll—the first book in the scroll containing Zechariah would have been Jeremiah. Or, Matthew might have thought of similar passages in Jeremiah (Jer 19:1-13; 18:2-6; 32:6-15) along with Zech 11:12-13. • Matthew sees a striking resemblance between Zechariah’s actions and those of the leading priests. Both contexts deal with the rejection of God’s messenger who was to be king of God’s people.