Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it.
Parallel Translations
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Now he said this, not because he cared for the poor, but because he was a thief, and having the money box, used to steal what was put into it.
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This sayde he not that he cared for the pooer: but because he was a thefe and kept the bagge and bare that which was geven.
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Nowe he said this, not that he cared for the poore, but because hee was a theefe, and had the bagge, and bare that which was giuen.
Cross-references (17)
Passages linked to John 12:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 50:16-20 But to the wicked God says, “What right do you have to declare my statutes, that you have taken my covenant on your lips, since you hate instruction, and throw my words behind you? When you saw a thief, you consented with him, and have participated with adulterers. “You give your mouth to evil. Your tongue frames deceit. You sit and speak against your brother. You slander your own mother’s son.
- John 13:29 For some thought, because Judas had the money box, that Jesus said to him, “Buy what things we need for the feast,” or that he should give something to the poor.
- James 2:6 But you have dishonored the poor man. Don’t the rich oppress you, and personally drag you before the courts?
- James 2:2 For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in,
- 2 Kings 5:20-27 But Gehazi the servant of Elisha the man of God, said, “Behold, my master has spared this Naaman the Syrian, in not receiving at his hands that which he brought. As Yahweh lives, I will run after him, and take something from him.” So Gehazi followed after Naaman. When Naaman saw one running after him, he came down from the chariot to meet him, and said, “Is all well?” He said, “All is well. My master has sent me, saying, ‘Behold, even now two young men of the sons of the prophets have come to me from the hill country of Ephraim. Please give them a talent of silver and two changes of clothing.’ ” Naaman said, “Be pleased to take two talents.” He urged him, and bound two talents of silver in two bags, with two changes of clothing, and laid them on two of his servants; and they carried them before him. When he came to the hill, he took them from their hand, and stored them in the house. Then he let the men go, and they departed. But he went in, and stood before his master. Elisha said to him, “Where did you come from, Gehazi?” He said, “Your servant went nowhere.” He said to him, “Didn’t my heart go with you, when the man turned from his chariot to meet you? Is it a time to receive money, and to receive garments, and olive groves and vineyards, and sheep and cattle, and male servants and female servants? Therefore the leprosy of Naaman will cling to you and to your offspring forever.” He went out from his presence a leper, as white as snow.
- 1 Corinthians 6:10 nor thieves, nor covetous, nor drunkards, nor slanderers, nor extortionists, will inherit God’s Kingdom.
- Galatians 2:10 They only asked us to remember the poor—which very thing I was also zealous to do.
- 2 Kings 12:14-15 for they gave that to those who did the work, and repaired Yahweh’s house with it. Moreover they didn’t demand an accounting from the men into whose hand they delivered the money to give to those who did the work; for they dealt faithfully.
- Ezra 8:24-34 Then I set apart twelve of the chiefs of the priests, even Sherebiah, Hashabiah, and ten of their brothers with them, and weighed to them the silver, the gold, and the vessels, even the offering for the house of our God, which the king, his counselors, his princes, and all Israel there present, had offered. I weighed into their hand six hundred fifty talents of silver, one hundred talents of silver vessels; one hundred talents of gold, twenty bowls of gold weighing one thousand darics; and two vessels of fine bright bronze, precious as gold. I said to them, “You are holy to Yahweh, and the vessels are holy. The silver and the gold are a free will offering to Yahweh, the God of your fathers. Watch and keep them, until you weigh them before the chiefs of the priests and the Levites, and the princes of the fathers’ households of Israel, at Jerusalem, in the rooms of Yahweh’s house.” So the priests and the Levites received the weight of the silver and the gold, and the vessels, to bring them to Jerusalem to the house of our God. Then we departed from the river Ahava on the twelfth day of the first month, to go to Jerusalem. The hand of our God was on us, and he delivered us from the hand of the enemy and the bandit by the way. We came to Jerusalem, and stayed there three days. On the fourth day the silver and the gold and the vessels were weighed in the house of our God into the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, the Levite; everything by number and by weight; and all the weight was written at that time.
- Psalms 14:1 The fool has said in his heart, “There is no God.” They are corrupt. They have done abominable deeds. There is no one who does good.
- Proverbs 29:7 The righteous care about justice for the poor. The wicked aren’t concerned about knowledge.
- Ezekiel 33:31 They come to you as the people come, and they sit before you as my people, and they hear your words, but don’t do them; for with their mouth they show much love, but their heart goes after their gain.
- Matthew 21:13 He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you have made it a den of robbers!”
- John 10:8-10 All who came before me are thieves and robbers, but the sheep didn’t listen to them. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly.
- John 10:13 The hired hand flees because he is a hired hand, and doesn’t care for the sheep.
- 2 Corinthians 8:19-21 Not only so, but he was also appointed by the assemblies to travel with us in this grace, which is served by us to the glory of the Lord himself, and to show our readiness. We are avoiding this, that any man should blame us concerning this abundance which is administered by us. Having regard for honorable things, not only in the sight of the Lord, but also in the sight of men.
- 1 Thessalonians 5:22 Abstain from every form of evil.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (9 sources)
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John Calvin 1540 · Public Domain 6. Because he was a thief. The rest of…
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.
John Trapp 1656 · Public Domain 6 This he said, not that he cared for…
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.
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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.
John Gill 1763 · Public Domain This he said, not that he cared for the…
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:
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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.
Adam Clarke 1810 · Public Domain Verse 6. Not that HE cared for the poor]…
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.
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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.
Haydock's Catholic Bible Commentary 1859 · Public Domain Judas did not then begin to be wicked: he…
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain had the bag--the purse.
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.
Daniel D. Whedon 1874 · Public Domain 6. Had the bag—At this time it seems a…
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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. the bag] Better, the box, the cash-box in…
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.
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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.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) This verse which follows from the reference to…
(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.
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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.