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THE MESSAGE
John 12:6
Bible Study Resources
Concordances:
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- InternationalParallel Translations
He didn’t say this because he cared about the poor but because he was a thief. He was in charge of the money-bag and would steal part of what was put in it.
This he said, not that he cared for the poore: but because hee was a thiefe, and had the bag, and bare what was put therein.
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.
He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it.
Now he said this, not because he cared about the poor, but because he was a thief, and as he kept the money box, he used to steal from what was put into it.
But Judas did not really care about the poor; he said this because he was a thief. He was the one who kept the money box, and he often stole from it.
Now he said this, not because he cared about the poor [for he had never cared about them], but because he was a thief; and since he had the money box [serving as treasurer for the twelve disciples], he used to pilfer what was put into it.
Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to pilfer what was put into it.
Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to take from what was put into it.
Judas 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.
Judas did not really care about the poor. He asked this because he carried the moneybag and sometimes would steal from it.
Now he said this not out of concern for the poor, but because he was a thief — he was in charge of the common purse and used to steal from it.
But he said this, not that he cared for the poor, but because he was a thief and had the bag, and carried what was put into [it].
But Judas did not really care about the poor. He said this because he was a thief. He was the one who kept the moneybag for the group of followers. And he often stole money from the bag.
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.
He said this, not because he cared for the poor; but because he was a thief, and the purse was with him, and he carried whatever was put in it.
He said this, not because he cared about the poor, but because he was a thief. He carried the money bag and would help himself from it.
(Now he said this not because he was concerned about the poor, but because he was a thief, and having the money box, he used to steal what was put into it.)
But he said this, not that he was caring for the poor, but that he was a thief and held the moneybag and carried away the things being put in .
Now this he said, not because he cared for the poor; but because he was a thief, and having the bag took away what was put therein.
(He said this, not because he had any love for the poor; but because he was a thief, and, having the money-bag, took for himself what was put into it.)
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.
He said this, not because he cared about the destitute, but because he was a thief. He was in charge of the moneybag and would steal what was put into it.John 13:29;">[xr]
But this he said, not because for the poor he had care, but because he was a thief, and the purse was with him, and whatever fell into it he carried.
And this he said, not be cause he cared for the poor, but because he was thief, and held the purse, and carried what was put in it.
This he sayde, not that he cared for the poore: but because he was a thiefe, and had the bagge, and bare that which was geuen.
Now this he said, not because he cared for the poor; but because he was a thief, and having the bag took away what was put therein.
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.
This he said, not because he cared for the poor, but because he was a thief, and had the purse, and bare what was put therein.
The reason he said this was not that he cared for the poor, but that he was a thief, and that being in charge of the money-box, he used to steal what was put into it.
But he seide this thing, not for it perteynede to hym of nedi men, but for he was a theef, and he hadde the pursis, and bar tho thingis that weren sent.
Now this he said, not because he cared for the poor; but because he was a thief, and having the bag took away what was put therein.
This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bore what was put in it.
(Now Judas said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, he used to steal what was put into it.)
This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it.
Not that he cared for the poor—he was a thief, and since he was in charge of the disciples' money, he often stole some for himself.
He did not say this because he cared for poor people. He said this because he was a robber. He carried the bag of money and would steal some of it for himself.
(He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.)
Howbeit he said this, not that, for the destitute, he cared, but because, a thief, he was, and holding, the bag, used to carry away, what was cast therein.
Now he said this not because he cared for the poor; but because he was a thief and, having the purse, carried the things that were put therein.
This he said, not that he cared for the poor but because he was a thief, and as he had the money box he used to take what was put into it.
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.
and he said this, not because he was caring for the poor, but because he was a thief, and had the bag, and what things were put in he was carrying.
(This sayde he not that he cared for the poore, but because he was a thefe, and had the bagge, and bare that which was geue.)
this he said, not out of any concern for the poor; but because being purse-bearer he used to pilfer what was in bank.
He didn't care about the poor. He was the treasurer of the ministry and dipped his hand into the cookie jar all the time.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
not: John 10:13, Psalms 14:1, Proverbs 29:7, Ezekiel 33:31, Galatians 2:10, James 2:2, James 2:6
because: John 10:8-10, 2 Kings 5:20-27, Psalms 50:16-20, Matthew 21:13, 1 Corinthians 6:10
the bag: John 13:29, 2 Kings 12:14, 2 Kings 12:15, Ezra 8:24-34, 2 Corinthians 8:19-21, 1 Thessalonians 5:22
Reciprocal: Exodus 20:15 - General Exodus 22:7 - if the thief be found Joshua 7:11 - dissembled Judges 17:10 - I will give Ezra 4:14 - and it was Matthew 12:44 - he findeth Matthew 26:9 - General Mark 14:5 - have been given Luke 11:39 - but Luke 12:33 - provide Luke 16:10 - he that is unjust Luke 22:3 - entered John 10:10 - thief Acts 5:2 - kept Romans 12:9 - love Ephesians 4:28 - him that Philippians 2:20 - I have 1 Timothy 3:3 - not covetous Titus 2:10 - purloining
Cross-References
Canaan had Sidon his firstborn, Heth, the Jebusites, the Amorites, the Girgashites, the Hivites, the Arkites, the Sinites, the Arvadites, the Zemarites, and the Hamathites. Later the Canaanites spread out, going from Sidon toward Gerar, as far south as Gaza, and then east all the way over to Sodom, Gomorrah, Admah, Zeboiim, and on to Lasha.
Pharaoh called for Abram, "What's this that you've done to me? Why didn't you tell me that she's your wife? Why did you say, ‘She's my sister' so that I'd take her as my wife? Here's your wife back—take her and get out!"
And that's how it happened that Jacob arrived all in one piece in Shechem in the land of Canaan—all the way from Paddan Aram. He camped near the city. He bought the land where he pitched his tent from the sons of Hamor, the father of Shechem. He paid a hundred silver coins for it. Then he built an altar there and named it El-Elohe-Israel (Mighty Is the God of Israel).
They turned over to Jacob all the alien gods they'd been holding on to, along with their lucky-charm earrings. Jacob buried them under the oak tree in Shechem. Then they set out. A paralyzing fear descended on all the surrounding villages so that they were unable to pursue the sons of Jacob.
They set apart Kedesh in Galilee in the hills of Naphtali, Shechem in the hills of Ephraim, and Kiriath Arba (that is, Hebron) in the hills of Judah.
Joseph's bones, which the People of Israel had brought from Egypt, they buried in Shechem in the plot of ground that Jacob had purchased from the sons of Hamor (who was the father of Shechem). He paid a hundred silver coins for it. It belongs to the inheritance of the family of Joseph.
Jerub-Baal (Gideon) got up early the next morning, all his troops right there with him. They set up camp at Harod's Spring. The camp of Midian was in the plain, north of them near the Hill of Moreh.
Abimelech son of Jerub-Baal went to Shechem to his uncles and all his mother's relatives and said to them, "Ask all the leading men of Shechem, ‘What do you think is best, that seventy men rule you—all those sons of Jerub-Baal—or that one man rule? You'll remember that I am your own flesh and blood.'"
Rehoboam traveled to Shechem where all Israel had gathered to inaugurate him as king. Jeroboam had been in Egypt, where he had taken asylum from King Solomon; when he got the report of Solomon's death he had come back.
Stephen, Full of the Holy Spirit Then the Chief Priest said, "What do you have to say for yourself?" Stephen replied, "Friends, fathers, and brothers, the God of glory appeared to our father Abraham when he was still in Mesopotamia, before the move to Haran, and told him, ‘Leave your country and family and go to the land I'll show you.' "So he left the country of the Chaldees and moved to Haran. After the death of his father, he immigrated to this country where you now live, but God gave him nothing, not so much as a foothold. He did promise to give the country to him and his son later on, even though Abraham had no son at the time. God let him know that his offspring would move to an alien country where they would be enslaved and brutalized for four hundred years. ‘But,' God said, ‘I will step in and take care of those slaveholders and bring my people out so they can worship me in this place.' "Then he made a covenant with him and signed it in Abraham's flesh by circumcision. When Abraham had his son Isaac, within eight days he reproduced the sign of circumcision in him. Isaac became father of Jacob, and Jacob father of twelve ‘fathers,' each faithfully passing on the covenant sign. "But then those ‘fathers,' burning up with jealousy, sent Joseph off to Egypt as a slave. God was right there with him, though—he not only rescued him from all his troubles but brought him to the attention of Pharaoh, king of Egypt. He was so impressed with Joseph that he put him in charge of the whole country, including his own personal affairs. "Later a famine descended on that entire region, stretching from Egypt to Canaan, bringing terrific hardship. Our hungry fathers looked high and low for food, but the cupboard was bare. Jacob heard there was food in Egypt and sent our fathers to scout it out. Having confirmed the report, they went back to Egypt a second time to get food. On that visit, Joseph revealed his true identity to his brothers and introduced the Jacob family to Pharaoh. Then Joseph sent for his father, Jacob, and everyone else in the family, seventy-five in all. That's how the Jacob family got to Egypt. "Jacob died, and our fathers after him. They were taken to Shechem and buried in the tomb for which Abraham paid a good price to the sons of Hamor.
Gill's Notes on the Bible
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 2 Chronicles 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, ××××§× ×ס××, "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.
Barnes' Notes on the Bible
See this passage explained in the notes at Matthew 26:3-16.
John 12:2
A supper - At the house of Simon the leper, Matthew 26:6.
Lazarus was ... - The names of Martha and Lazarus are mentioned because it was not in their own house, but in that of Simon. Lazarus is particularly mentioned, since it was so remarkable that one who had been once dead should be enjoying again the endearments of friendship. This shows, also, that his resurrection was no illusion - that he was really restored to the blessings of life and friendship. Calmet thinks that this was about two months after his resurrection, and it is the last that we hear of him. How long he lived is unknown, nor is it recorded that he made any communication about the world of spirits. It is remarkable that none who have been restored to life from the dead have made any communications respecting that world. See Luke 16:31, and the notes at 2 Corinthians 12:4.
John 12:4
Which should betray him - Greek, âwho was to betray himâ - that is, who would do it.
John 12:5
Three hundred pence - About 40,00, or 8 British pounds, 10 shillings (circa 1880âs).
And given to the poor - The avails or value of it given to the poor.
John 12:6
Had the bag - The word translated âbagâ is compounded of two words, meaning âtongue,â and âto keep or preserve.â It was used to denote the bag in which musicians used to keep the tongues or reeds of their pipes when traveling. Hence, it came to mean any bag or purse in which travelers put their money or their most precious articles. The disciples appear to have had such a bag or purse in common, in which they put whatever money they had, and which was designed especially for the poor, Luke 8:3; John 13:29; Acts 2:44. The keeping of this, it seems, was intrusted to Judas; and it is remarkable that the only one among them who appears to have been naturally avaricious should have received this appointment. It shows us that every man is tried according to his native propensity. This is the object of trial - to bring out manâs native character; and every man will find opportunity to do evil according to his native disposition, if he is inclined, to it.
And bare ... - The word translated âbareâ means literally âto carry as a burden.â Then it means âto carry away,â as in John 20:15; âIf thou hast borne him hence.â Hence, it means to carry away as a thief does, and this is evidently its meaning here. It has this sense often in classic writers. Judas was a thief and stole what was put into the bag. The money he desired to be entrusted to him, that he might secretly enrich himself. It is clear, however, that the disciples did not at this time know that this was his character, or they would have remonstrated against him. They learned it afterward. We may learn here:
1.That it is not a new thing for members of the church to be covetous. Judas was so before them.
2.That such members will be those who complain of the great waste in spreading the gospel.
3.That this deadly, mean, and grovelling passion will work all evil in a church. It brought down the curse of God on the children of Israel in the case of Achan Joshua 7:0, and it betrayed our Lord to death. It has often since brought blighting on the church; and many a time it has betrayed the cause of Christ, and drowned men in destruction and perdition, 1 Timothy 6:9.
Clarke's Notes on the Bible
Verse John 12:6. 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 εβαÏαζεν; and in this sense it is used, John 20:15: If thou hast STOLEN him away - ει ÏÏ ÎµÎ²Î±ÏαÏÎ±Ï Î±Ï Ïον. 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 ÏÎºÎµÏ Î· ÏÎ¿Ï ÎÎµÎ¿Ï Î²Î±ÏαÏαι, 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, βαÏαÏαÏα δε ÏÎ¿Ï Î¼Î¿Î½ εκ ÏÏν γοναÏÏν ÏÏÎ¿Ï Î±Ï ÌÏην μεÏαÏεÏει - 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 (εβαÏαÏαν) 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 εβαÏαζεν, by portabat.
The γλÏÏÏοκομον, 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.
