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John 12:6
Verse
Context
Sermons
Don Courville
David Servant
Joseph ParkerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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, etc. 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.
Jamieson-Fausset-Brown Bible Commentary
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!
John Gill Bible Commentary
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 12:6
Mary Anoints Jesus
5“Why wasn’t this perfume sold for three hundred denarii and the money given to the poor?”6Judas did not say this because he cared about the poor, but because he was a thief. As keeper of the money bag, he used to take from what was put into it.
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The Appearing of Resurrection and the Giving of Power
By Newman Sze8201:22:11MAT 28:1MAT 28:19MRK 16:15LUK 24:44JHN 20:19JHN 21:25In this sermon, the speaker emphasizes the importance of the 40 days that Jesus spent on earth after His resurrection. He explains that during this time, Jesus trained His disciples to shift their focus from external things to internal revelation, from the flesh to the Holy Spirit, and from the law to life. The speaker shares a personal anecdote about a turbulent airplane ride to illustrate the need for Christians to rise above fear and rely on the Holy Spirit. He concludes by urging the audience to prioritize their personal encounter with the Lord and the experience of being filled with the Holy Spirit.
On Eagles' Wings Pt 108
By Don Courville34026:40Radio ShowGEN 14:22JHN 12:6ACT 20:291TI 6:17In this sermon, the preacher discusses the story of Achan from Joshua chapter 7. Achan's disobedience and greed led to his downfall and caused problems for the entire community. The preacher emphasizes the importance of being careful not to have a "Judas spirit" and warns against picking on God's people. He also highlights the example of Abraham, who refused to take any reward from the king of Sodom, acknowledging that everything he had came from God. The sermon encourages listeners to trust in God and seek His provision rather than compromising their integrity for worldly gain.
Day 158, Luke 22
By David Servant0ISA 53:5MAT 27:7LUK 22:32LUK 22:44JHN 6:51JHN 12:61CO 11:20David Servant preaches on the dangers of serving money over God, using Judas' betrayal of Jesus as a prime example. He emphasizes how even witnessing miracles and serving in ministry does not immunize one from the lure of greed. The sermon also delves into the significance of the Lord's Supper as a full meal symbolizing Jesus' sacrifice and presence within believers. Additionally, the narrative of Peter's denial of Jesus and subsequent restoration is explored, highlighting the theme of amazing grace amidst human failure. The sermon concludes with a reflection on Jesus' intense suffering in the Garden of Gethsemane and the necessity of His sacrificial death for the salvation of humanity.
Judas Iscariot: A Study in Character
By Joseph Parker0MAT 12:32MAT 26:14MAT 26:24MAT 27:3JHN 6:70JHN 12:6JHN 17:12JHN 18:8ACT 1:25Joseph Parker preaches about the character of Judas Iscariot, challenging the congregation to reflect on the possibility of harboring monstrous and vile traits within themselves. He delves into the complexity of Judas' nature, emphasizing that even the most intellectual and influential individuals can fall into betrayal. Parker urges self-reflection, warning against the dangers of intellectual sagacity without spiritual grounding, highlighting the importance of humility, prayer, and closeness to God in leadership roles within the church.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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, etc. 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.
Jamieson-Fausset-Brown Bible Commentary
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!
John Gill Bible Commentary
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.