Mark 14:11

(ubi sup.) The unhappy Judas wishes to compensate with the price of his Master for the loss which he thought he had made by the pouring out of the ointment; wherefore it is said, And Judas Iscariot, one of the twelve, went unto the Chief Priests to betray him unto them. But by the words, he went out, it is shown that he was not invited by the Chief Priests, nor bound by any necessity, but entered upon this design from the spontaneous wickedness of his own mind. (ubi sup.) Many in this day shudder at the crime of Judas in selling his Master, his Lord and his God, for money, as monstrous and horrible wickedness; they however do not take heed, for when for the sake of gain they trample on the rights of charity and truth, they are traitors to God, who is Charity and Truth.

It is said, to betray him unto them, that is, to announce to them when He should be alone. But they feared to rush upon Him when He was teaching, for fear of the people.

Covetousness was Judas's master-lust, his own iniquity, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. It is not said, They promised him preferment (he was not ambitious of that), but, they promised him money. See what need we have to double our guard against the sin that most easily besets us.

And when they heard it, they were glad,.... That such an opportunity offered, and from such a quarter, by one of his own disciples; so that it might be done more secretly and effectually, and with less blame to themselves: and promised to give him money; any sum he should ask; and what was agreed upon were thirty pieces, or shekels of silver; and so the Ethiopic version here, instead of money, reads, "thirty pieces of silver"; See Gill on Mat 26:

In these verses, Mark tells us how our Lord was delivered into the hands of His enemies. It came to pass through the treachery of one of His own twelve disciples. The false apostle, Judas Iscariot, betrayed Him. We ought to mark, firstly, in this passage, to what lengths a man may go in a false profession of religion . It is impossible to conceive a more striking proof of this painful truth, than the history of Judas Iscariot.

And when they heard it, they were glad, and promised to give him money--Matthew alone records the precise sum, because a remarkable and complicated prophecy, which he was afterwards to refer to, was fulfilled by it.

In these verses, Mark tells us how our Lord was delivered into the hands of His enemies. It came to pass through the treachery of one of His own twelve disciples. The false apostle, Judas Iscariot, betrayed Him. We ought to mark, firstly, in this passage, to what lengths a man may go in a false profession of religion . It is impossible to conceive a more striking proof of this painful truth, than the history of Judas Iscariot. If ever there was a man who at one time looked like a true disciple of Christ, and bade fair to reach heaven, that man was Judas. He was chosen by the Lord Jesus Himself to be an apostle. He was privileged to be a companion of the Messiah, and an eye-witness of His mighty works, throughout His earthly ministry. He was an associate of Peter, James and John. He was sent forth to preach the kingdom of God, and to work miracles in Christ's name. He was regarded by all the eleven apostles as one of themselves. He was so like his fellow disciples, that they did not suspect him of being a traitor. And yet this very man turns out at last a false-hearted child of the devil — departs entirely from the faith — assists our Lord's deadliest enemies, and leaves the world with a worse reputation than any one since the days of Cain. Never was there such a fall, such an apostasy, such a miserable end to a fair beginning — such a total eclipse of a soul! And how can this amazing conduct of Judas be accounted for? There is only one answer to that question. "The love of money" was the cause of this unhappy man's ruin. That same groveling covetousness, which enslaved the heart of Balaam, and brought on Gehazi a leprosy, was the destruction of Iscariot's soul. No other explanation of his behavior will satisfy the plain statements of Scripture. His act was an act of base covetousness, without a redeeming feature about it.

They were glad - The joy that arises from the opportunity of murdering an innocent person must be completely infernal.