Acts 1:19 - Field of Blood (Akeldama)
A historical and theological study of Judas Iscariot's death, the Field of Blood, and its significance for apostolic succession
Introduction
Acts 1:19 contains a brief but significant reference to a place known as the "Field of Blood" (Aramaic: Akeldama), connected to the death of Judas Iscariot and the early church's first act of apostolic succession. This verse sits at a crucial juncture in salvation history—between Christ's ascension and Pentecost, as the disciples prepare to become witnesses to the ends of the earth.
This study examines the historical, archaeological, and theological dimensions of Acts 1:19, exploring the meaning of Akeldama, harmonizing the biblical accounts of Judas' death, and understanding the significance of replacing Judas among the twelve apostles.
The Biblical Text: Acts 1:15-26
18 (Now this man acquired a field with the reward of his wickedness, and falling headlong he burst open in the middle and all his bowels gushed out.
19 And it became known to all the inhabitants of Jerusalem, so that the field was called in their own language Akeldama, that is, Field of Blood.)
20 "For it is written in the Book of Psalms, 'May his camp become desolate, and let there be no one to dwell in it'; and 'Let another take his office.'"
— Acts 1:18-20 (ESV)Peter's speech to the believers (about 120 people) explains Judas' fate and provides biblical justification for selecting a replacement. The parenthetical remarks in verses 18-19 provide background information for Luke's readers.
Harmonizing the Two Accounts of Judas' Death
Matthew vs. Acts: Two Perspectives
📖 Matthew 27:3-10
— Matthew 27:5 (ESV)
- Judas returns the blood money to the priests
- Priests cannot put it in treasury (blood money)
- Priests buy potter's field for burying strangers
- Judas goes and hangs himself
- Field called "Field of Blood" because purchased with blood money
📜 Acts 1:15-20
— Acts 1:18 (ESV)
- Judas acquires field with wicked reward
- Falls headlong and bursts open
- Bowels gush out
- Field called "Akeldama" (Field of Blood)
- Named for his blood shed there
Possible Harmonization
These accounts are not contradictory but complementary. A plausible harmonization: Judas hanged himself (Matthew's account), and sometime later the rope or branch broke, causing his body to fall and burst open (Acts' account). The decomposition of a hanging body would make such rupture likely.
Early church father Papias (c. 60-130 AD) provides additional detail, suggesting Judas' body became so bloated that he could not pass through streets, and eventually burst. While Papias' account contains legendary elements, it reflects early understanding that both accounts were true.
Why the Different Emphases?
Matthew emphasizes the priests' role in purchasing the field and connects it to Old Testament prophecy (Zechariah 11:12-13, Jeremiah 32:6-9). Luke (Acts) emphasizes Judas' direct responsibility ("this man acquired") and the gruesome nature of his death as divine judgment. Both agree the field was called "Field of Blood" and was connected to Judas' betrayal.
Akeldama: The Field of Blood
Archaeological and Historical Evidence
The traditional site of Akeldama is located in the Hinnom Valley (Gehenna), south of Jerusalem, where the Valley of Hinnom meets the Kidron Valley. This location fits the biblical description and early Christian tradition.
The site contains ancient rock-cut tombs from the First Temple period, later used as a cemetery. In the Byzantine period (4th-5th centuries), a church was built over the traditional site, and the area became associated with burial of pilgrims and strangers—consistent with Acts 1's description.
The Name "Akeldama"
"Akeldama" is a Greek transliteration of an Aramaic phrase meaning "Field of Blood." Luke helpfully translates this for his Gentile readers. The name's preservation in Aramaic suggests early veneration of the site and authentic local tradition.
Why "Field of Blood"?
Two explanations exist, and both may be true:
- Blood Money: Matthew emphasizes the field was purchased with the thirty pieces of silver—blood money paid for betraying innocent blood (Matthew 27:6).
- Blood Shed: Acts emphasizes Judas' violent death and blood shed in that place.
The double meaning would not be lost on early Christians—Judas' betrayal involved both financial corruption (blood money) and violent death (blood shed).
Use as a Cemetery for Strangers
Matthew 27:7 notes the field was used "for burying strangers." This fulfilled the practical need for a cemetery for pilgrims and foreigners who died in Jerusalem. The site continued this function for centuries, with medieval tradition claiming it was used to bury Crusader knights.
Apostolic Succession: Replacing Judas
The Process of Selecting Matthias
Why Replace Judas?
The number twelve was symbolically significant, representing the twelve tribes of Israel. Jesus chose twelve apostles (Matthew 10:1-4), signifying the restoration of God's people. A vacancy needed to be filled to maintain this symbolic completeness before the church's mission began at Pentecost.
Qualifications for Apostleship
Peter establishes specific criteria: the replacement must have been with the disciples throughout Jesus' entire ministry—from John's baptism to the ascension. This ensured the new apostle could be a witness to Jesus' resurrection (Acts 1:22).
The Casting of Lots
Casting lots was an Old Testament method of discerning God's will (Proverbs 16:33). This is the last recorded instance of lot-casting in the New Testament. After Pentecost, the Holy Spirit's indwelling provides direct guidance, making this practice unnecessary.
Theological Significance of Acts 1:19-26
- Continuity: The early church understood itself as continuous with Jesus' earthly ministry
- Scripture Fulfillment: Old Testament prophecies find fulfillment in New Testament events
- Divine Sovereignty: Even Judas' betrayal served God's purposes while remaining morally culpable
- Apostolic Authority: The twelve apostles held unique authority as witnesses of Christ's resurrection
- Community Decision-Making: The whole community participated in selecting leadership
Frequently Asked Questions
What is the Field of Blood (Akeldama)?
The Field of Blood (Aramaic: Akeldama) is a place in Jerusalem associated with Judas Iscariot's death. According to Acts 1:19, it was purchased with the thirty pieces of silver Judas received for betraying Jesus, and became a burial place for strangers.
How did Judas die according to the Bible?
The Bible contains two accounts: Matthew 27:5 says Judas hanged himself, while Acts 1:18 describes him falling headlong and bursting open. These accounts can be harmonized—Judas may have hanged himself, and the body later fell and burst open.
What is the significance of Akeldama for apostolic succession?
Acts 1:15-26 records the selection of Matthias to replace Judas, establishing the principle of apostolic succession. Judas' betrayal and death created a vacancy among the twelve, which needed to be filled to maintain the symbolic number representing the twelve tribes of Israel.
Where is Akeldama located today?
The traditional site of Akeldama is in the Hinnom Valley, south of Jerusalem's Old City, where the Valley of Hinnom meets the Kidron Valley. The site contains ancient tombs and remains of a Byzantine church built over the traditional location.
Why did the apostles need to replace Judas?
The number twelve was symbolically significant, representing the twelve tribes of Israel. Jesus chose twelve apostles to signify the restoration of God's people. The vacancy needed filling before Pentecost to maintain this symbolic completeness for the church's mission.
What happened to Matthias after he was chosen?
The New Testament doesn't record Matthias' subsequent ministry. Early church tradition suggests he preached in Judea and possibly Ethiopia or Georgia. Unlike Paul, Matthias is not mentioned again in Acts, but he was counted among the twelve apostles.
Scholarly References
- Barrett, C. K. (1994). A Critical and Exegetical Commentary on the Acts of the Apostles. T&T Clark.
- Bruce, F. F. (1988). The Book of the Acts. Eerdmans.
- Keener, C. S. (2012). Acts: An Exegetical Commentary. Baker Academic.
- Marshall, I. H. (1980). The Acts of the Apostles. Tyndale New Testament Commentaries.
- Schnabel, E. J. (2012). Acts. Zondervan Exegetical Commentary on the New Testament.
- Witherington III, B. (1998). The Acts of the Apostles: A Socio-Rhetorical Commentary. Eerdmans.
- Murphy-O'Connor, J. (2008). The Holy Land: An Oxford Archaeological Guide. Oxford University Press.