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Explanation for:
Matthew
27
:
10
And they gave them unto the potter's field, as the Lord appointed to me.
11
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"This prophecy does not appear in Jeremiah but is located in Zechariah, who is nearly the last among the twelve prophets (Zech. 11:12-13). Although the essence remains largely unchanged, the arrangement of words and the set of phrases in Zechariah differ from the citation in Matthew. I recently examined an apocryphal version of Jeremiah provided to me by a member of the Nazorean sect, where the passage from Matthew is presented exactly as it appears. Nevertheless, it seems more plausible that Matthew sourced this citation from Zechariah, as it was customary for evangelists and apostles to reference the significance of Old Testament texts without adhering strictly to their original order."},{"author-name":"Ambrose of Milan","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88871ceef8c96e0998cd0_Ambrose%20of%20Milan.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The Jewish leaders did not return the money they received for the blood of Christ to the treasury; instead, they acquired a potter’s field for burying travelers. This action fulfilled the prophetic words as noted in Zechariah 11:12 and unveiled the mystery of the forthcoming Church. According to divine revelation, the field represents the world, as stated in Matthew 13:38. The potter is the Creator, who formed humanity from the earth, as described in Genesis 2:7. He possesses the authority to create us by nature and to recreate us through grace in His sovereign will. While we stumble through our own transgressions, His mercy restores us by renewing our spirits, as illustrated in Jeremiah 18:7-8.\\n\\nThe cost of blood signifies the anguish endured by Christ. With this price, Christ redeems the world, as mentioned in St. Hidarius of Pictavia: in Matthew 32:6. He came so that the world could find salvation through Him, as evidenced by John 3:17. He is both the Creator and the Lawgiver of the universe, coming to ensure eternal grace for all who are buried and resurrected with Him through baptism, as stated in Romans 6:4 and Colossians 2:12. However, there is not a burial place available everywhere or for everyone. Although the world can accommodate all things, it does not safeguard all. The space may be shared, but burial is rightful only for those who are now part of God’s family through faith, though they were once outsiders and foreigners under the law. As it is written, \\"Remember that you, who were once Gentiles in the flesh, were excluded from the commonwealth of Israel and strangers to the covenants of promise\\" (Ephesians 2:11-12). Yet now, they are no longer outsiders or strangers; by faith, they have attained the privilege of being fellow citizens with the saints."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"Some may find it perplexing that this testimony does not appear in the book of Jeremiah. Nevertheless, there are Gospel accounts that do not reference the prophet’s name, and perhaps we should have greater confidence in these records. While these words were not uttered by Jeremiah, they were spoken by Zechariah. The presence of Jeremiah's name in most lists is challenging to account for, particularly since the earliest manuscripts simply state that “it was fulfilled which was spoken by the prophet,” without specifying the prophet’s name; however, this undoubtedly refers to Zechariah. \\n\\nIt is also possible that the inclusion of Jeremiah's name occurred through the divine guidance of God’s Providence, which influenced the minds of the Evangelists. For instance, Matthew, in compiling his Gospel, may have mistakenly recalled Jeremiah instead of Zechariah, a common occurrence in such writings, and inserted that name without doubt. However, considering that the memories of the evangelists were inspired by the Holy Spirit, the mention of this prophet could only arise if the Lord ordained it so. This may be explained by the harmonious nature of all the holy prophets; what they communicated came through them by the Holy Spirit, thus sharing a common essence. Therefore, what Zechariah expressed is equally Zechariah's as it is Jeremiah's, and vice versa. Hence, it is evident that the writings of all the prophets form one cohesive message, and the arguments presented by skeptics or the inexperienced to claim a disagreement among the holy Evangelists are instead perceived by those of faith and scholars as evidence of the unity among all saints and prophets. \\n\\nAdditionally, we cannot overlook another important point: Zechariah makes mention of the thirty pieces of silver but omits the purchase of the field. In contrast, Jeremiah recounts that he acquired the field from his cousin, for which he paid the price. Consequently, as the reader sees the reference to the field purchase in Jeremiah and the thirty pieces in Zechariah, they may connect these two prophecies and grasp their unified significance. Regarding the additional phrase Matthew includes with this prophecy, which is absent in both Zechariah and Jeremiah—“Whom the children of Israel valued, and gave them for the potter's land, as the Lord said unto me”—it suggests that the evangelist, through divine revelation, indicated that this prophecy pertains to the valuation of Jesus. Moreover, the record of the field purchase being cast into an earthen vessel leads to the designation of potter's field. When the Lord informed Jeremiah that purchasing the field signified it would serve as the resting place for those who were freed in that land, this adds further depth to the understanding of these events. \\n\\nI share these reflections not to definitively resolve such a complex issue but to illustrate that the prophetic evidence, when unified in one Gospel narrative, warrants careful contemplation."},{"author-name":"Maximus of Turin","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8950a7724e7f0a0cbc85f_Maximus%20of%20Turin.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"This world represents the entirety of earthly existence, wherein we, scattered and dispersed, offer to the Lord the fruits of our righteous deeds. You might wonder, if this world is the earth, who then is the craftsman in charge of creation. The craftsman is indeed the One who fashioned our physical bodies from the dust of the ground. As Scripture declares, \\"And the Lord God created man from the dust of the earth\\" (Gen. 2:7). This craftsman is the One who breathed life into the formless clay of our being and refined our earthly substance through His divine fire. I assert that this craftsman is the One who sculpted us to life and continues to shape us into glory through Christ.\\n\\nThe apostle writes, \\"But we all with open face, as in a mirror, beholding the glory of the Lord, are being transformed into the same image from glory to glory, as by the Spirit of the Lord\\" (2 Cor. 3:18). We, having fallen apart due to our transgressions, are restored to life through the second birth, made possible by the tender mercy of this craftsman. Those of us who have been condemned because of Adam's sin are resurrected through the grace of our Saviour.\\n\\nIt is this craftsman about whom the blessed apostle inquires: \\"Will the workman say to him that made it, ‘Why hast thou made me so?’ - and also: 'Does not the potter have power over the clay, that out of the same mixture he may make one vessel for honourable use, and another for low use?'” (Rom. 9:20-21). From the same clay of our earthly form, God prepares some for the kingdom based on their merits, while others are destined for judgment.\\n\\nThus, the territory of this craftsman was redeemed by the blood of Christ for those who wander. These wanderers, who possess neither home nor land and are scattered as exiles throughout the world, find their rest through the blood of Christ, allowing those without earthly belongings to attain a resting place in Him. Who are these wanderers, if not faithful Christians who, having renounced worldly possessions, find solace in the blood of the Saviour? For the Christian who claims no stake in this world finds possession in their Saviour. The grave of Christ offers rest to the pilgrims, and those who abstain from worldly desires as wanderers and strangers will be honored with the eternal peace of Christ. \\n\\nWhat signifies Christ’s grave, if not the resting place of a believer? As we are indeed strangers in this life, we exist here as visitors, as the apostle reminds us: \\"As we dwell in the body, we are removed from the Lord\\" (2 Cor. 5:6). Therefore, we acknowledge that we are strangers, and the place of rest has been won for us by the blood of the Saviour. We are indeed buried with Him, as the apostle states, \\"by baptism into death\\" (Rom. 6:4). Thus, baptism serves as our connection to Christ’s burial; in it, we die to sin, are buried from evil deeds, and rise to a renewed life, shedding the old self for the new creation."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"The passage is not found in the book of Jeremiah that we currently examine; consequently, it must have been recorded in a text that has since been lost. It is plausible that the writings we have now were later deliberately omitted by the Jews, similar to the fate of other declarations. Thus, the high priests acquired the value of the incomparable Christ, whom they deemed significant among the descendants of Israel. They are referred to as the chief priests when Judas approached them with the question, ‘What will you give me if I hand Him over to you?’ and they promised him thirty pieces of silver (Matthew 26:15). The Lord instructed me, meaning He revealed it to me."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"The words referenced by the Evangelist from the writings of the prophet Jeremiah are not found in his text; however, they closely resemble passages in the book of the prophet Zechariah (Zechariah 11:12-13). To clarify this discrepancy, various theories have arisen. For instance, Origen and Euthymius Zigabenus suggested that these phrases may have been derived from a lost prophecy of Jeremiah. Augustine proposed that the author might have mistakenly credited Jeremiah when he meant Zechariah. Others speculate that the imagery found in Zechariah has roots in Jeremiah's writings (specifically Jeremiah 18 and 19), resulting in the writer attributing the message to the former rather than the latter. Among these theories, the most plausible is that the reference indeed stems from Zechariah—even if not verbatim and retaining only the essence of the prophecy, which aligns with Matthew’s common approach (Matt. 4:15-16). It is likely that the mention of Jeremiah arose from a later scribe's error that became widespread in ancient manuscripts; originally, it may have indicated Zechariah, as seen in many early texts (refer to Tischendorf, Nov. Testam.). Such mistakes were common due to the abbreviated forms of names used in antiquity—for example, Ιερεμι'ου might have been written as Ιρι'ου, and Ζαχαρι'ου as Ζρι'ου—making it easy to confuse one name for another.\\n\\nThe phrase \\"Took thirty pieces of silver\\" reflects the meaning of the quotations drawn from Zechariah—the prophet is depicted as sent by God to guide the wayward sheep of Israel, acting as a representative of the Supreme Shepherd, who is God Himself. The Jewish people disregarded this prophet, as they had others, thereby neglecting the call of God. To illustrate the lack of value they placed on the prophet’s care—and thereby on God’s care—God instructed the prophet to inquire what compensation they would be willing to offer for his pastoral service. Their answer was thirty pieces of silver, a sum typically associated with the price of a slave (see note to Matthew 26:15). This demonstrates their devaluation of the prophet’s work, equating it, and by extension the work of God, to that of a servant. Consequently, God told the prophet to throw this \\"glorious\\" (in an ironic sense) sum, by which He is valued by them, to the potter. The prophet responded by taking thirty pieces of silver and casting them into the house of the Lord for the potter (Zech. 11:4, 11-12). This action was fulfilled through the betrayal of Jesus Christ, who appeared as the Messiah, the good shepherd. The Jewish people assessed His life at thirty pieces of silver—the price of a slave—and with that amount, they purchased a field from the potter. The Evangelist highlights this prophetic fulfillment, though he does not quote the prophetic text in its exact wording."},{"author-name":"Philaret (Gumilevski)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896f4b6fd32caa244b5d7_Philaret%20(Gumilevski).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"Merely shaming the Sanhedrin was insufficient. By purchasing the potter's field with the pieces of silver that were rejected, they not only sealed their own disgrace but also contributed to the narrative of Jesus according to the prophetic words regarding the Messiah, effectively crafting both a mark of shame and a hymn of praise for Him. The Lord conveyed through the prophet, “And I said unto them, If it please you, give my payment; but if not, do not give it. And they counted out to Me the payment of thirty pieces of silver. And Jehovah said unto me, Throw this treasure to the potter; dear is this price by which I am valued with them. And I took the thirty pieces of silver, and cast them into the house of Jehovah, unto the potter” (Zech. 11:12-13). The Evangelist does not cite these words from the prophet verbatim but rather from recollection. In this passage, the Lord reveals Himself to the prophet as the shepherd of Israel and laments Israel's lack of appreciation, asserting that they ought to honor His efforts with suitable compensation. The specified payment is thirty pieces of silver, which the Lord instructs the prophet to cast aside as a sign of ungratefulness to the potter. It is evident how precisely this prophecy was realized in the events surrounding Jesus, even through the actions of the chief priests."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In their actions, the Sanhedrin, without realizing it, enacted an ancient prophecy, bringing shame upon themselves while honoring Jesus. Thus, it was accomplished as foretold by the prophets, particularly through Jeremiah (Jeremiah 32:9, Jeremiah 18:2) and even more precisely by Ahariah (Zechariah 11:12-13), who declares, “And take them out.” In Zechariah, it is stated that \\"they took thirty pieces of silver, the price of Him that was valued, whom the children of Israel valued, and gave them for the potter’s field, as the Lord commanded me.\\" Even today, remnants of a village soaked in blood can still be seen near Jerusalem."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The evangelist notes in his account that the prophecy of Jeremiah was realized in these events. However, it was actually Zechariah who proclaimed, ‘And they will give me thirty pieces of silver as payment. And the Lord said unto me, Cast them into the treasury of the church, - The high price at which they have valued me! And I took the thirty pieces of silver and cast them into the house of the Lord for the potter’ (Zechariah 11:12-13). It is thought that the mention of Jeremiah instead of Zechariah arises from a transcription error, as the earliest manuscripts correctly attribute the prophecy to Zechariah."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"The thirty pieces of silver were also allocated for the land of the potter, as noted by the holy Evangelist Matthew in his gospel (27:9, 10). This was a fulfillment of the prophecy recorded in the Book of the Prophets: “And I took the thirty pieces of silver, the price of that which was esteemed, valued by the children of Israel; and I gave them for the field of the potter, as the Lord commanded me” (Zechariah 11:12, 13; cf. Jer. 18:2; cf. 32:6ff.)."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"In this context, the fact that Christ was valued at thirty pieces of silver—an amount designated for a slave, representing the worth of Him, whom the children of Israel esteemed—was later utilized to acquire the potter's field. This occurrence is seen as the fulfillment of the prophecy given by Zechariah (Zechariah 11:12-13). In this scripture, the prophet illustrates the neglect and ungratefulness of the Israelites toward their shepherd, who cared for their salvation. Following the instruction of God, he inquires of the Israelites what they would be willing to offer him for his pastoral service. Their response was thirty pieces of silver. Subsequently, God instructed the prophet to cast this derisive and degrading sum into the crucible, which is also translated by some as \\"for the potter.\\" Thus, the prophet threw it into the house of the Lord, specifically into the receptacle used for melting down old coins. \\n\\nThe Evangelist sees in Zechariah's portrayal of Israel's attitude toward the prophet a prophetic foreshadowing of the events surrounding the betrayal of the Lord. While he does not quote the prophet's words verbatim from either the Hebrew text or the Septuagint, he offers a free interpretation, applying them to the narrative at hand. The parallels between the experiences of the prophet and those of Christ are significant: the prophet, in his role as a shepherd to God's people, serves as a foreshadowing of the Messiah; just as the people disrespected the prophet, they likewise show disdain for Christ. He is regarded in the same manner as a prophet, treated with scorn and undervalued. They appraised both the prophet and Christ at the price of a slave, thirty pieces of silver, which, in both instances, was subsequently put to a lowly purpose, ultimately coming into the possession of the potter—first, to be melted down, and in the latter case, to be exchanged for the potter's land."}]}
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