(5) He cast down the pieces of silver in the temple.--The Greek word for "Temple" is that which specially denotes (as in Matthew 23:16; Matthew 26:61; John 2:19), not the whole building, but the "sanctuary," which only the priests could enter. They had stood, it would seem, talking with Judas before the veil or curtain which screened it from the outer court, and he hurled or flung it into the Holy Place.

Hanged himself.--The word is the same as that used of Ahithophel, in the Greek version of 2Samuel 17:23, and is a perfectly accurate rendering. Some difficulties present themselves on comparing this brief record with Acts 1:18, which will be best examined in the Notes on that passage. Briefly, it may be said here that the horrors there recorded may have been caused by the self-murderer's want of skill, or the trembling agony that could not tie the noose firm enough.

Verse 5. - He cast down the pieces of silver in the temple (ἐν τᾷ ναῷ, in the sanctuary, or, as good manuscripts read, εἰς τὸν ναόν, into the sanctuary). The priests were in the priests' court (which would be included in the term ναός), separated by a stone partition from the court of the Gentiles. Into the latter area Judas had pressed; and, hurrying to the wall of division, he flung the cursed shekels with all his force into the inner place, as if to rescind the iniquitous contract and to cast away its pollution. He departed. He rushed away from the temple and the city into solitude, down into and across the valley of Hinnom, up the steep sides of the overhanging mountain - anywhere to escape human eyes, and, if it might be, to flee from himself. Vain endeavour! The memory of his useless crime haunts him; he has no hope in earth or heaven; life under this burden is no longer supportable. Went and hanged himself (ἀπήγξατο, he strangled himself; laqueo se suspendit, Vulgate). He mounted some precipitous rock, and unwinding the girdle (for it was unnecessary to find and take a rope with him) which he wore, and in which he had doubtless carried the pieces of silver, fastened it round his neck, and securing it to some tree or projecting stone, flung himself from the height. The horrible result is told by St. Peter in his first address to the disciples (Acts 1:48), "Falling headlong, he burst asunder in the midst, and all his bowels gushed out." This may have resulted from the breaking of the girdle. A fragment of Papias gives another explanation, recounting that he was crushed and disembowelled by a passing waggon. Thus Judas, the only man concerning whom the terrible expression is used, went "to his own place" (Acts 1:25). he is the Ahithophel of the New Testament (2 Samuel 17:23: Psalm 41:9; Psalm 55:12-14).

27:1-10 Wicked men see little of the consequences of their crimes when they commit them, but they must answer for them all. In the fullest manner Judas acknowledged to the chief priests that he had sinned, and betrayed an innocent person. This was full testimony to the character of Christ; but the rulers were hardened. Casting down the money, Judas departed, and went and hanged himself, not being able to bear the terror of Divine wrath, and the anguish of despair. There is little doubt but that the death of Judas was before that of our blessed Lord. But was it nothing to them that they had thirsted after this blood, and hired Judas to betray it, and had condemned it to be shed unjustly? Thus do fools make a mock at sin. Thus many make light of Christ crucified. And it is a common instance of the deceitfulness of our hearts, to make light of our own sin by dwelling upon other people's sins. But the judgment of God is according to truth. Many apply this passage of the buying the piece of ground, with the money Judas brought back, to signify the favour intended by the blood of Christ to strangers, and sinners of the Gentiles. It fulfilled a prophecy, Zec 11:12. Judas went far toward repentance, yet it was not to salvation. He confessed, but not to God; he did not go to him, and say, I have sinned, Father, against heaven. Let none be satisfied with such partial convictions as a man may have, and yet remain full of pride, enmity, and rebellion.And he cast down the pieces of silver in the temple,.... Upon the ground, in that part of the temple where they were sitting; in their council chamber, , "the paved chamber", where the sanhedrim used to meet (m): for it seems they would not take the money of him; and he was determined not to carry it back with him, and therefore threw it down before them, left it,

and departed; from the sanhedrim: and went; out of the temple; not to God, nor to the throne of his grace, nor to his master, to ask pardon of him, but to some secret solitary place, to cherish his grief and black despair,

and hanged himself. The kind and manner of his death, as recorded by Luke in Acts 1:18 is, that "falling headlong, he burst asunder the midst, and all his bowels gushed out"; which account may be reconciled with this, by supposing the rope, with which he hanged himself, to break, when falling; it may be, from a very high place, upon a stone, or stump of a tree; when his belly burst, and his guts came out: or it may be rendered, as it is in the Arabic and Ethiopic versions, "he was strangled"; and that either by the devil, as Dr. Lightfoot thinks; who, having been in him for the space of two or three days, caught him up into the air, and threw him down headlong; and dashing him on the ground, he burst in the midst, and his bowels gushed out, and the devil made his exit that way: or by a disease called the squinancy, or quinsy, a suffocation brought upon him by excessive grief, deep melancholy, and utter despair; when being choked by it, he fell flat upon his face, and the rim of his belly burst, and his entrails came out. This disease the Jews call "Iscara"; and if it was what he was subject to from his infancy, his parents might call him Iscariot from hence; and might be designed in providence to be what should bring him to his wretched end: and what is said of this suffocating disorder, seems to agree very well with the death of Judas. They say (n), that

"it is a disease that begins in the bowels, and ends in the throat:''

they call death by it, , "an evil death" (o); and say (p), that

"there are nine hundred and three kinds of deaths in the world, but that , "the hardest of them all is Iscara"; which the Gloss calls "strangulament", and says, is in the midst of the body:''

they also reckon it, , "a violent death" (q); and say (r), that the spies which brought a bad report of the good land, died of it. Moreover, they affirm (s), that

"whoever tastes anything before he separates (i.e. lights up the lamp on the eve of the sabbath, to distinguish the night from the day), shall die by "Iscara", or suffocation.''

Upon which the Gloss says, this is

"measure for measure: he that satisfies his throat, or appetite, shall be choked: as it is said (t) he that is condemned to be strangled, either he shall be drowned in a river, or he shall die of a quinsy, this is "Iscara".''

(m) T. Bab. Sanhedrin, fol. 88. 2.((n) Gloss. in T. Bab. Sabbat, fol 33. 1.((o) T. Bab. Yebamot, fol. 62. 9. (p) Beracot, fol. 3. 1. (q) Gloss. in T. Bab. Taanith, fol. 19. 2.((r) T. Bab. Sota, fol. 35. 1.((s) T. Bab. Pesachim, fol. 105. 1.((t) T. Bab. Cetubot, fol. 30. 2.