John 12:6

Joh 12:6. Οὐχ ὅτι, not because) It is hypocrisy when one thing is said, whilst another thing is cared for [is the real object of solicitude]. Avarice makes the poor its pretext, and that in serious earnest at times: for it hates even genuine munificence.—κλέπτης, a thief) It is a more saddening expression a disciple [yet] a thief, which results from comparing this verse with Joh 12:4 [“one of His disciples, Judas”], than if it were simply said a thief: and so a brother, a fornicator [1Co 5:11], and such like expressions.—γλωσσόκομον) So the Septuag. for the Hebr. ארון, 2Ch 24:8; 2Ch 24:10, etc., and in cod. Alex. 2Sa 6:11. It seems to me desirable, in this place in particular, to observe the nature of the apostolic style. The sacred writers were not solicitous as to whether fastidious ears were likely to judge each particular word to be Attic or a barbarism: a fact which may be established sufficiently even by this one argument, that of the terms which the Atticists examine [as dubious in point of good style], a considerable part occur in the New Testament. For instance, let Phrynichus be looked into as to the term γλωσσόκομον;[310] also Thomas Magister on ἵνα; Mœris on ἘΝΕΤΕΙΛΆΜΗΝ; with which word compare this passage, and Rev 22:14 [ΟἹ ΠΟΙΟῦΝΤΕς Τ. ἘΝΤΟΛᾺς, ἽΝΑ ἜΣΤΑΙ], Mat 28:20 [ὌΣΑ ἘΝΕΤΕΙΛΆΜΗΝ]; so that they seem to have enriched their collections [of forms not pure Attic] out of the New Testament itself. Moreover the Sacred writers most exactly observe the proper [strict] signification of words: for instance, Joh 1:1; Joh 1:17. notes:[311] inasmuch as accuracy in this latter respect, not in respect to the former [purity of Attic style], was conducive to making the Divine mind known.—εἶχε) was having: either he used to have it always, or he was having it then [in his turn] after the other disciples, at that the last time. Judas himself seems to have taken to himself this office; which, however, was left to him, even though he was a thief: ch. Joh 13:29, “Some thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or that he should give something to the poor.”—τὰ βαλλόμενα, which were contributed to it [what was put therein]) Jesus was poor and needy.—ἐβάσταζεν, he was carrying) for the ordinary necessities of the Saviour’s bodily sustenance.

[310] For which the ancients used γλωσσοκομεῖον and γλωσσοκόμιον, and in the sense of the receptacle of the mouth-piece of the tibia or flageolet, not in the recent sense, a coffer or purse.—E. and T.

[311] The distinction is accurately observed between ἦν—ἐγένετο—ἐδόθη, so that one could not be substituted for the other without injury to the sense.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 12:6 . Εἶπε δὲ τοῦτο … ἐβάσταζεν . “This he said, not because he cared for the poor, but because he was a thief.” Before John could make this accusation, he must have had proof; how or when we do not know. But the next clauses, being in the imperfect, imply that his pilfering was habitual. τὸ γλωσσόκομον , “the bag,” better “the purse,” or “box,” “loculos habens,” Vulgate. In the form γλωσσοκομεῖον (which Phrynichus declares to be the proper form, see Rutherford, p. 181) the word occurs in the Bacchae of Lysippus to denote a case for holding the tongue pieces of musical instruments ( γλῶσσαι , κομέω ). Hence it came to be used of any box, chest, or coffer. In Sept [79] it occurs in 2Sa 6:11 (Codd. A, 247, and Aquila) of the Art of the Lord; in 2Ch 24:8 of the chest for collections in the Temple. This chest had a hole in the lid, and the people cast in ( ἐνέβαλον , cf. τὰ βαλλόμενα here) their contributions. (Further see Hatch, Essays in Biblical Greek , p. 42, and Field’s Otium Norvic. , 68.) τὰ βαλλόμενα ἐβάσταζεν . The R.V [80] renders “took away what was put therein”. Certainly, to say that Judas had the money box and carried what was put therein is flat and tautological. And that ἐβάσταζεν can bear the sense of “take away” or “make away with” is beyond dispute. The passages cited by Kypke and Field (Soph., Philoct. , 1105; Josephus, Antiq. , ix. 2; Diog., Laert. , iv. 59) prove that it was used of “taking away by stealth” or “purloining”; and cf. the use of φέρειν in Eur., Hec. , 792. Liddell and Scott aptly compare the Scots use of “lift” in “cattle-lifting” and so forth. Mary found a prompt champion in Jesus: Ἄφες αὐτήν , “let her alone”. R.V [81] renders: “Suffer her to keep it against the day of my burying”; and in margin: “Let her alone: it was that she might keep it”. This Westcott understands as meaning “suffer her to keep it this was her purpose, and let it not be disturbed for my preparation for burial”. But, however we understand it, there is a palpable absurdity in our Lord’s requesting that which had already been poured out to be kept for His burial. On the other hand, if the reading of [82] adopted in T.R. τετήρηκεν was the original reading, it might naturally be altered owing to the scribe’s inability to perceive how this day of anointing could be called the day of His ἐνταφιασμός , and how the ointment could be said to have been kept till that day ( cf. Field, Otium Norvic. , p. 69). τετήρηκεν is opposed to ἐπράθη (Joh 12:5 ); she had not sold, but kept it; and she kept it, perhaps unconsciously, against the day of His entombment or preparation for burial. ἐνταφιασμός is rather the preparation for burial than the actual interment. Vide especially Kypke on Mar 14:8 . This anointing was His true embalming. Mary’s love was representative of the love of His intimate friends in whose loyal affection He was embalmed so that His memory could never die. The significance of the incident lies precisely in this, that Mary’s action is the evidence that Jesus may now die, having already found an enduring place for Himself in the regard of His friends. It is possible that Mary herself, enlightened by her love, had a presentiment that this was the last tribute she could ever pay her Lord.

[79] Septuagint.

[80] Revised Version.

[81] Revised Version.

[82] Codex Alexandrinus of the fifth century, a chief representative of the “Syrian” text, that is, the revised text formed by judicious eclectic use of all existing texts, and meant to be the authoritative New Testament.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

had the bag--the purse.

bare what was put therein--not, bare it off by theft, though that he did; but simply, had charge of its contents, was treasurer to Jesus and the Twelve. How worthy of notice is this arrangement, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the eleven of His true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company--for ever!

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Not that HE cared for the poor] There should be a particular emphasis laid on the word he, as the evangelist studies to show the most determined detestation to his conduct.

And bare what was put therein.] Or rather, as some eminent critics contend, And stole what was put in it. This seems the proper meaning of εβαϚαζεν; and in this sense it is used, Joh 20:15: If thou hast STOLEN him away - ει συ εβαϚασας αυτον. In the same sense the word is used by Josephus, Ant. b. xii. c. 5, s 4; where speaking of the pillage of the temple by Antiochus, he says, Τα σκευη του Θεου βαϚασαι, He carried off, or STOLE, also the vessels of the Lord. See also Ant. b. viii. c. 2, s. 2, where the harlot says before Solomon, concerning her child, βαϚασασα δε τουμον εκ των γονατων προς αὑτην μεταφερει - She STOLE away my child out of my bosom, and removed it to herself. And Ibid. b. ix. c. 4, s. 5, speaking of the ten lepers that went into the Syrian camp, he says, finding the Syrians fled, They entered into the camp, and ate, and drank; and, having STOLEN away (εβαϚασαν) garments, and much gold, they hid them without the camp. See the objections to this translation answered by Kypke, and the translation itself vindicated. See also Pearce in loc., Wakefield, Toup. Em. ad Suid. p. iii. p. 203. If stealing were not intended by the evangelist, the word itself must be considered as superfluous; for, when we are told that he had the bag, we need not be informed that he had what was in it. But the apostle says he was a thief; and because he was a thief, and had the common purse in his power, therefore he stole as much as he conveniently could, without subjecting himself to detection. And, as he saw that the death of Christ was at hand, he wished to secure a provision for himself, before he left the company of the apostles. I see that several copies of the old Itala version understood the word in this sense, and therefore have translated the word by auferebat, exportabat - took away, carried away. Jerome, who professed to mend this version, has in this place (as well as in many others) marred is, by rendering εβαϚαζεν, by portabat.

The γλωσσοκομον, which we translate bag, meant originally the little box, or sheath, in which the tongues or reeds used for pipes were carried; and thus it is interpreted by Pollux in his Onomasticon; and this is agreeable to the etymology of the word. The Greek word is used in Hebrew letters by the Talmudists to signify a purse, scrip, chest, coffer, &c. As our Lord and his disciples lived on charity, a bag or scrip was provided to carry those pious donations by which they were supported. And Judas was steward and treasurer to this holy company.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. Because he was a thief. The rest of the Apostles, not from any bad disposition, but thoughtlessly, condemn Mary. But Judas resorts to a plausible pretext for his wickedness, when he brings forward the poor, though he cared nothing about them. We are taught by this instance what a frightful beast the desire of possessing is; the loss which Judas thinks that he has sustained, by the loss of an opportunity for stealing, excites him to such rage that he does not hesitate to betray Christ. And probably, in what he said about the poor having been defrauded, he did not only speak falsely to others, but likewise flattered himself inwardly, as hypocrites are wont to do; as if the act of betraying Christ were a trivial fault, by which he endeavored to obtain compensation for the loss which he had sustained. He had but one reason, indeed, for betraying Christ; and that was, to regain in some way the prey which had been snatched from his hands; for it was the indignation excited in him, by the gain which he had lost, that drove him to the design of betraying Christ.

It is wonderful that Christ should have chosen, as a steward, a person of this description, whom he knew to be a thief. For what else was it than to put into his hands a rope for strangling himself? Mortal man can give no other reply than this, that the judgments of God are a deep gulf. Yet the action of Christ ought not to be viewed as an ordinary rule, that we should commit the care of the poor, or any thing sacred, to a wicked and ungodly man. for God has laid down to us a law, who they are that ought to be called to the government of the Church, and to other offices; and this law we are not at liberty to violate. The case was otherwise with Christ, who, being the eternal Wisdom of God, furnished an opportunity for his secret predestination in the person of Judas.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) This verse which follows from the reference to Judas is of course, like it, peculiar to St. John.

But because he was a thief, and had the bag.—Comp. Notes on Joh_13:29 and Luk_8:1-3. We have to think of Judas as treasurer of the common fund which supplied the wants of the little band, and from which gifts to the poor were made. The word rendered “bag” here, the only passage where it occurs in the New Testament, and “chest,” in 2Ch_24:8-11, means literally the “key-chest,” in which musicians carried their flute-keys. Hence it was applied to a chest in the wider sense, and especially, as here, to a small and portable chest.

And bare what was put therein.—This is but to say over again, if we take the ordinary sense of the words, what is already implied in the fact that he kept the bag. The form of the word expresses continuance of the act, and may refer to the recurring opportunities of fraud as distinct from the mere fact of carrying the chest with a known sum in it. But we may certainly render the word “bare away,” for St. John himself uses it in this sense in Joh_20:15; and this clause would then mean “and purloined what was put therein.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. the bag] Better, the box, the cash-box in which the funds of the small company were kept. The word means literally ‘a case for mouthpieces’ of musical instruments, and hence any portable chest. It occurs in the LXX. of 2Ch_24:8; 2Ch_24:11, but nowhere in N.T. excepting here and Joh_13:29.

and bare] The Greek word may mean either ‘used to carry’ or ‘used to carry away,’ i.e. steal: comp. Joh_20:15. S. Augustine, commenting on ‘portabat,’ which he found in the Italic Version, and which survives in the Vulgate, says “portabat an exportabat? sed ministerio portabat, furto exportabat.” We have the same play in ‘lift,’ e.g. ‘shop-lifting;’ and in the old use of ‘convey:’ ‘To steal’ … “Convey the wise it call.” Merry Wives of Windsor 1. 3. “O good! Convey?—Conveyers are you all.” Richard II. iv. 1.

what was put therein] Literally, the things that were being cast into it from time to time; the gifts of friends and followers.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

This he said, not that he cared for the poor,.... He had no affection for them, and was unconcerned about them, and took no care of them to feed and clothe them; he was no ways solicitous for their support, refreshment, and more comfortable living:

but because he was a thief; to his master, and purloined the money he was intrusted with by him, and put it to his own use:

and had the bag, and bare what put therein; the word rendered a "bag", is adopted by the Rabbinical Jews, into their language; and is sometimes read "Gloskema", and at other times "Dloskema", and is used by them for different things; sometimes (g) for a bier, or coffin, in which the dead was buried, which sense can have no place here; sometimes for a chest, or coffer (h); and so the Septuagint use the Greek word, in Ch2 24:8, for the chest into which the people put their collection; and it may be so interpreted here, and so Nonnus renders it; it may signify the chest or coffer, which Judas had the care of, the keys of which were in his hands, and whatever were to be put into it, he bore, or carried thither: and it is also used by the Jewish writers, for a purse (i); it is asked,

"what is "Dloskema?" says Rabbah bar Samuel, , "the purse of old men";''

or such as ancient men use; and this is the signification of it here: it may be the same with the "Loculi" of the Romans, and so the Vulgate Latin renders it here; which were different from a chest, or coffer, being moveable, and to be carried about, and which were carried by servants, as well as the purse (k). Judas had the purse, into which was put whatsoever was ministered to Christ, for the common supply of him and his disciples, and for the relief of the poor.

(g) Targum Jon. & Jerus. in Gen. l. 26. T. Bab. Moed Katon, fol. 24. 2. & Massech. Semacot, c. 3. sect. 2. (h) Misn. Meila, c. 6. sect. 1. T. Bab. Megilla, fol. 26. 2. (i) T. Bab. Gittin, fol. 28. 1. & Bava Metzia, fol. 20. 2. (k) Vid. Pignorium de Servis, p. 327, 328.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.

Ver. 6. He was a thief] It is the conceit of Tertullian, that even Judas carried himself honestly and right, usque ad loculorum officium, till he bare the bag. When once he came to be master of the money he grew into such a devilish humour of covetousness, that rather than he would be out of taking, he would sell his very Saviour. And a fair match he made: for, as Austin saith, Judas sold his salvation, and the Pharisees bought their damnation.

And had the bag, and bare] Our Saviour then had a bag for store, and so big that it had need to have one specially deputed to bear it; this was Judas, who could be well content to bear the cross on his back, so he might bear the bag in his hand; which he thought (as all covetous men do) to be the best tongue a man can use for himself, as the Greek word γλωσσοκομον here used importeth. But what an odious piece of hypocrisy is that in the Capuchin friars, that none of them may take or touch silver! at the offer thereof they start back, as Moses from the serpent; yet have they ever a boy with a bag in their company, that takes and carries it, and never complains of either metal or measure.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Judas did not then begin to be wicked: he followed Christ, not in heart, but in body only. This our Master tolerated, to give us a lesson to tolerate the bad, rather than divide the body. (St. Augustine, in Joan. tract. 50.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

6. Had the bag—At this time it seems a common purse was kept for the twelve, with Judas for bursar. Charity to the poor, as well as necessary expenses, was its object.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

6. γλωσσόκομον. More classical form γλωσσοκομεῖον, from κομέω. It literally means a ‘case for mouthpieces’ of musical instruments, and hence any portable chest. Its occurring in LXX. only of the chest into which offerings for the Temple were put (2Ch 24:8; 2Ch 24:10-11) may have influenced S. John in using it of the box in which the funds of the little company, mainly consisting of offerings (Luk 8:3), were kept. The word occurs in N.T. only here and Joh 13:29.

ἐβάσταζεν. Either used to carry, or used to carry away, i. e. steal: comp. Joh 20:15. The latter is more probable: he took what was put therein. The καί after κλέπτης ἧν is epexegetic and introduces an explanation of the way in which he was a thief. S. Augustine, commenting on ‘portabat,’ which he found in the Italic Version, and which survives in the Vulgate, says “portabat an exportabat? sed ministerio portabat, furto exportabat.” We have the same play in ‘lift,’ e.g. ‘shop-lifting;’ and in the old use of ‘convey:’ “To steal” … “Convey the wise it call.” Merry Wives of Windsor, I. 3. “O good! Convey?—Conveyers are you all.” Richard II. IV. 1. The common meaning, ‘used to carry,’ gives very little sense. Of course if he carried the box he carried τὰ βάλλομενα, the gifts that were being put into it from time to time: comp. Joh 5:7, Joh 13:2, Joh 20:25.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6.] γλωσσόκομον, ἀγγεῖον τῶν αὐλητικῶν γλωττῶν, Phryn. (De Wette), to keep the reeds, or tongues, of wind instruments:—thus, generally, any kind of pouch, or money-chest. See LXX, and Josephus, in reff.

ἐβάσταζεν] It seems hardly possible, with St. John’s use of βαστάζειν in ch. 20:15 before us, altogether to deny that the sense of carrying off, i.e. purloining, may be here intended. And we have examples in Josephus somewhat analogous: e.g. Antt. vii. 15. 3, where Hyrcanus the High Priest, wishing to give Antiochus Eusebes money to raise the siege, καὶ ἀλλαχόθεν οὐκ εὐπορῶν, ἀνοίξας ἕνα οἶκον τῶν ἐν τῷ Δαυίδου μνήματι, καὶ βαστάσας τρισχίλια τάλαντα, μέρος ἔδωκεν Ἀντιόχῳ.… See also ib. ix. 4. 5; xii. 5. 4: and Polyb. i. 48. 2. And so Origen, Theophyl., .; contra Lücke, De Wette, Tholuck, al.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

6. εἶπεν δὲ τοῦτο κτλ. This is the evangelist’s comment (cf. 7:22; and see Introd., p. xxxiv). It has been thought by some that he is unfair to Judas, and that he is so possessed with the conviction of the baseness of his treachery, that he imputes the lowest of motives to him (see on 6:70, 18:5). The criticism that the money spent on the costly ointment might have been better spent is very natural on the lips of the disciple who, as keeper of the common purse, was responsible for the moneys spent by the Twelve, amounting in all, we may be sure, to no large sum. But Jn. roundly says that he was a thief. Judas was not above a bribe, for he took the thirty pieces of silver; but he was not therefore dishonest, although the value which he attached to money may have made ill-gotten gains a strong temptation. “Temptation commonly comes through that for which we are naturally fitted” (Westcott), i.e. in this case the handling of money. And it may have been found out, after the secession of Judas, that, as Jn. says, he had been guilty of small peculations, for which he had full opportunity. However ever that may be, the bitterness of the words about Judas in this verse is easily explained if they go back to one who was a former comrade in the inner circle of the Twelve, who had had no suspicions even at the end (see on 13:28, 29), and whose indignation, when disillusioned, was all the more severe.

τὸ γλωσσόκομον: cf. 13:29. A γλωσσοκομεῖον originally meant a case to hold the reeds or tongues (γλῶσσαι) of musical instruments, and hence any kind of box, e.g. it is used for a coffin (by Aquila, Gen 50:26). The word became accepted by Aramaic speakers, and appears as גלוסקמא in the Talmud. It stands for a coffer into which money is cast, at 2Ch 24:8, 2Ch 24:10 ἐνέβαλλον εἰς τὸ γλωσσόκομον, and this is the sense in which the word is used here. The γλωσσόκομον or money-box of the disciples was kept by Judas (it was not necessarily carried about with him habitually: τὸ γλωσσόκομον ἔχων is the phrase), and into it well-wishers (cf. Luk 8:3) were wont to throw (βάλλειν) small coins to provide for the needs of Jesus and His followers. In this it was like the begging-bowl of an Eastern holy man. To translate it “purse” is misleading; and the Latin vss. rightly render it by loculi, i.e. a box or coffer with several compartments. See Field, in loc., on γλωσσόκομον and βαστάζειν.

For ἔχων (אBDLWΘ) the rec. has εἶχεν καί (AΓΔ).

τὰ βαλλόμενα, sc. the moneys cast into the box by well-wishers and friends; cf. 2Ch 24:10 quoted above.

ἐβάσταζεν. The verb βαστάζειν is used (10:31, 16:12, 19:17) of carrying or bearing something heavy; but here and at 20:15 it is equivalent to the vulgar English “to lift,” i.e. to carry off furtively or unscrupulously, and so “to steal.” Field gives a convincing illustration of this usage from Diog. Laert. iv. 59 μαθόντα δὲ ταῦτα τὰ θεραπόντια … ὅσα ἐβούλετο ἐβάσταζεν, “When therefore the servants found this out, they used to steal whatever they pleased.” Deissmann (Bible Studies, Eng. Tr., p. 257) cites some further instances from the papyri of this use of βαστάζειν.1

Hence we must translate, “he was a thief, and having the money-box used to steal what was cast into it.” To render ἐβάσταζεν here as if it only meant that Judas, as the treasurer, used to “carry about” what was put into it, would give a tame and superfluous ending to the sentence.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

And had the bag, and bare what was put therein [και το γλωσσοκομον ειχε, και τα βαλλομενα εβασταζεν] . The best texts read ecwn, having, and omit the second kai and. The rendering would then be, and having the bag bare, etc.

The bag [γλωσσοκομον] . Only here and Joh 13:29. Originally a box for keeping the mouth - pieces of wind instruments. From glwssa, tongue, and komew, to tend. The word was also used for a coffin. Josephus applies it to the coffer in which the golden mice and emerods were preserved (1Sa 6:11). In the Septuagint, of the chest which Joash had provided for receiving contributions for the repairing of the Lord 's house (2Ch 24:8). Rev. gives box, in margin.

Bare [εβασταζεν] . Carried away or purloined. This meaning is rather imparted by the context than residing in the verb itself, i e., according to New Testament usage (see on 10 21). Unquestionably it has this meaning in later Greek, frequently in Josephus. 39 Render, therefore, as Rev., took away. The rendering of the A. V. is tautological.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.