John 12:4

KJV

Then saith one of his disciples, Judas Iscariot, Simon's [son], which should betray him,

KJV (with Strong's)

Then {G3767} saith {G3004} one {G1520} of {G1537} his {G846} disciples {G3101}, Judas {G2455} Iscariot {G2469}, Simon's {G4613} son, which {G3588} should {G3195} betray {G3860} him {G846},

Complete Jewish Bible

But one of the talmidim, Y’hudah from K’riot, the one who was about to betray him, said,

Berean Standard Bible

But one of His disciples, Judas Iscariot, who was going to betray Him, asked,

American Standard Version

But Judas Iscariot, one of his disciples, that should betray him, saith,

Commentary

### SUMMARY
This verse immediately identifies Judas Iscariot as the specific disciple who voices an objection following Mary's profound act of anointing Jesus in Bethany. The narrative's swift introduction of Judas, coupled with the chilling declaration that he "should betray him," serves as a stark and ominous foreshadowing of the pivotal event to come, simultaneously highlighting Jesus' divine foreknowledge and setting a somber tone for the unfolding passion narrative.

### CONTEXT
* **Literary Context:** John 12:4 is situated within a critical narrative segment leading directly into Jesus' final week before the Passover. The preceding verses ([John 12:1-3](/john/12-1-3 "John 12:1-3 - Jesus Arrives in Bethany and Mary Anoints Him")) describe Jesus' arrival in Bethany, six days before the Passover, and a dinner hosted in His honor at the home of Lazarus, Martha, and Mary. Mary's extraordinary act of anointing Jesus' feet with a pound of costly pure nard and wiping them with her hair is presented as an act of profound, selfless devotion. Immediately following this lavish display of worship, John 12:4 introduces the first vocal dissent, pinpointing its source as Judas Iscariot and revealing his sinister future role, thereby setting the stage for the revelation of his true, self-serving motives in the subsequent verse ([John 12:5-6](/john/12-5-6 "John 12:5-6 - Judas's Objection and True Motive")).
* **Historical & Cultural Context:** The act of anointing with expensive perfume was a significant cultural practice in the ancient Near East, often associated with hospitality, honor, or preparation for burial. Nard, imported from India, was extremely valuable, representing nearly a year's wages for a common laborer, underscoring the immense cost of Mary's devotion. The setting in Bethany, a village near Jerusalem, places this event in close proximity to the religious and political center where Jesus' final confrontation with the authorities would occur. The identification of "Judas Iscariot" is crucial; "Iscariot" likely signifies his origin from Kerioth, a town in Judea ([Joshua 15:25](/joshua/15-25 "Joshua 15:25 - Kerioth-Hezron")), distinguishing him from the predominantly Galilean disciples and possibly indicating a different social or regional background that may have influenced his perspective or loyalty.
* **Key Themes:** This verse contributes to several overarching themes in John's Gospel. Firstly, it powerfully underscores **Divine Sovereignty and Foreknowledge**, as the narrator explicitly names Judas as the betrayer even before the act occurs. This aligns with earlier instances where Jesus demonstrates His awareness of Judas's true nature ([John 6:64](/john/6-64 "John 6:64 - Jesus Knows Who Will Betray Him") and [John 6:70-71](/john/6-70-71 "John 6:70-71 - Jesus Calls Judas a Devil")). Secondly, the verse highlights the stark **Contrast Between True Devotion and Deceit**, immediately juxtaposing Mary's selfless worship with Judas's ulterior motives, which are exposed in the following verses. This contrast serves to illuminate the internal state of the heart and the deceptive nature of outward appearances. Lastly, the explicit **Identification of the Betrayer** by name and epithet ("Judas Iscariot, Simon's son") ensures there is no ambiguity about the individual, emphasizing the gravity of his role in the unfolding passion narrative and distinguishing him from other individuals named Judas, such as [Judas, son of James](/luke/6-16 "Luke 6:16 - Judas, Son of James").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **one (Greek, _heîs'_):** This primary numeral emphasizes that the objection comes from a singular individual within the group of disciples, immediately drawing attention to a specific person rather than a collective sentiment. It sets the stage for the subsequent, precise identification.
* **disciple (Greek, _mathētḗs'_):** Derived from a verb meaning "to learn," a _mathētḗs_ is a learner, a pupil, or a follower. The designation of Judas as "one of his disciples" highlights his privileged position within Jesus' inner circle, making his subsequent betrayal all the more shocking and tragic. It underscores the profound irony of his role.
* **betray (Greek, _paradídōmi'_):** This verb means "to surrender," "to yield up," "to intrust," or "to deliver over." While it can have a neutral sense of handing over, in this context, especially with the preceding "should," it carries the strong connotation of a treacherous act of handing over someone to their enemies. It points directly to the act of delivering Jesus to the authorities for arrest and crucifixion.
* **should (Greek, _méllō'_):** This verb signifies intention, being about to, or an impending certainty. It indicates that Judas's act of betrayal was not a mere possibility or a sudden impulse, but a predetermined or inevitable event from the narrator's perspective, emphasizing Jesus' foreknowledge and the unfolding of divine purpose.

#### Verse Breakdown
* **"Then saith one of his disciples":** This clause immediately establishes the setting and the source of the ensuing objection. It highlights that the dissent originates from within Jesus' trusted circle, making the subsequent revelation of the individual's identity and future actions particularly poignant. The use of "then" (οὖν, _oûn_) links this statement directly to Mary's anointing, indicating a direct reaction.
* **"Judas Iscariot, Simon's [son]":** This provides a precise and unambiguous identification of the individual. "Judas" was a common name, so the addition of "Iscariot" (likely denoting his origin from Kerioth in Judea) and "Simon's son" serves to distinguish him definitively from other disciples named Judas. This specific identification immediately focuses the reader's attention on this singular, pivotal character.
* **"which should betray him":** This is the most crucial and chilling part of the verse. It is a direct, prophetic declaration by the narrator, revealing Judas's future and true character even before his specific objection to Mary's act is articulated in the next verse. This statement underscores Jesus' divine foreknowledge and the tragic, predetermined destiny of Judas, framing all his subsequent actions in light of this impending act of treachery.

#### Literary Devices
The verse masterfully employs **Foreshadowing**, immediately revealing Judas's future role as the betrayer. This is not a retrospective comment but an upfront disclosure by the narrator, preparing the reader for the tragic events to come and highlighting Jesus' divine awareness. There is also profound **Irony** at play: a "disciple," one who is supposed to be a loyal follower and learner, is identified as the one who will commit the ultimate act of treachery against his Master. This subverts the expected role of a disciple. Furthermore, the verse functions as a powerful **Juxtaposition** or **Contrast** when read in its immediate literary context. It places Judas's insidious character and impending betrayal in stark opposition to Mary's selfless and extravagant act of worship in the preceding verses. This sharp contrast serves to illuminate the purity of Mary's devotion against the hidden, self-serving motives of Judas.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 12:4 serves as a sobering reminder of the reality of betrayal and the presence of insincerity even within the most intimate spiritual circles. The immediate identification of Judas as the betrayer, coupled with Jesus' prior knowledge of his heart, speaks to the profound theme of divine sovereignty and foreknowledge, where God's purposes unfold despite human sin and agency. It highlights that while God permits evil acts, He is never caught off guard and can even weave them into His ultimate redemptive plan. The stark contrast between Mary's selfless devotion and Judas's self-serving hypocrisy underscores the importance of genuine motives in worship and service, challenging believers to examine their own hearts for hidden agendas or deceit. This verse sets the stage for the unfolding passion narrative, emphasizing that Jesus willingly walked toward His betrayal and crucifixion, fully aware of the path ahead, demonstrating His ultimate obedience and love.

* [Matthew 26:20-25](/matthew/26-20-25 "Matthew 26:20-25 - Jesus Predicts His Betrayal at the Last Supper")
* [John 6:70-71](/john/6-70-71 "John 6:70-71 - Jesus Calls One of His Disciples a Devil")
* [Acts 1:16-20](/acts/1-16-20 "Acts 1:16-20 - Peter's Account of Judas's Demise and Replacement")

### REFLECTION AND APPLICATION
The immediate and stark identification of Judas Iscariot as the betrayer, even within the intimate circle of Jesus' disciples, offers a profound and sobering lesson for believers today. It serves as a powerful reminder that outward association with Christ or participation in spiritual community does not automatically guarantee genuine faith or pure motives. Judas's presence among the twelve, despite his hidden deceit, compels us to introspectively examine our own hearts and intentions. Are our actions and service driven by authentic love for Christ and selfless devotion, or are there underlying self-interests, hypocrisy, or even a spirit of betrayal lurking beneath the surface? This verse challenges us to cultivate a radical transparency before God, confessing our true motives and seeking to align our hearts fully with His will, rather than merely maintaining an outward appearance of piety. It also encourages vigilance and discernment within our communities, recognizing that spiritual battles are often fought not just against external forces, but also against insidious influences from within.

#### Questions for Reflection
* **How does the immediate revelation of Judas's betrayal challenge my assumptions about who is "in" or "out" within a spiritual community?**
* **What hidden motives or self-interests might be influencing my own acts of service or devotion, and how can I bring them before God for purification?**
* **In what ways can I cultivate a heart of genuine, selfless worship, mirroring Mary's devotion rather than Judas's calculating spirit?**
* **How does Jesus' foreknowledge of Judas's betrayal, yet His willingness to proceed, inform my understanding of divine sovereignty in the face of human sin?**

### FAQ
**Why is Judas immediately identified as the betrayer in this verse, even before his specific objection is stated?**

Answer: John's Gospel often provides interpretive commentary upfront, giving the reader crucial information to understand the significance of subsequent events and dialogues. This immediate identification of Judas as "which should betray him" serves several critical purposes. Firstly, it highlights Jesus' divine foreknowledge and control, emphasizing that He was not a victim of circumstance but fully aware of His impending suffering, even knowing the identity of His betrayer ([John 6:64](/john/6-64 "John 6:64 - Jesus Knew His Betrayer")). Secondly, it immediately establishes the sinister character of the objector, framing his subsequent words (in [John 12:5](/john/12-5 "John 12:5 - Judas's Hypocritical Question")) as stemming from a heart already set on treachery, rather than a genuine concern for the poor. This narrative technique heightens the dramatic tension and underscores the tragic nature of Judas's role in God's redemptive plan.

**What is the significance of the name "Iscariot"?**

Answer: The epithet "Iscariot" (Greek, _Iskariṓtēs_) is widely understood to mean "man of Kerioth," likely referring to Kerioth-Hezron, a town in southern Judea ([Joshua 15:25](/joshua/15-25 "Joshua 15:25 - Kerioth-Hezron")). This geographical identifier is significant for several reasons. It distinguishes this Judas from other individuals named Judas in the Gospels, such as Judas, son of James ([Luke 6:16](/luke/6-16 "Luke 6:16 - Judas, Son of James")). More importantly, it highlights Judas's Judean origin, setting him apart from the majority of the disciples who were Galileans. This distinction may have contributed to a sense of otherness or isolation, or perhaps reflected a different set of expectations or political leanings compared to his Galilean counterparts. Regardless of its specific sociological implications, "Iscariot" serves as a precise and unique identifier for the infamous betrayer.

### CHRIST-CENTERED FULFILLMENT
John 12:4, by specifically naming Judas Iscariot as the one "who should betray him," profoundly underscores the Christ-centered narrative of redemption. Jesus' foreknowledge of Judas's treachery, as revealed in this verse, is not merely a detail but a testament to His divine sovereignty and His willing submission to the Father's plan. The Greek word for "betray" (_paradídōmi_) means "to deliver over" or "to hand over." While Judas's act was one of human sin and malice, it paradoxically became the means by which Jesus was "delivered over" for the sins of the world. This aligns perfectly with the Old Testament prophecies of the Suffering Servant, who would be "cut off from the land of the living" ([Isaiah 53:8](/isaiah/53-8 "Isaiah 53:8 - The Suffering Servant Cut Off")). Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), willingly allowed Himself to be handed over, demonstrating the depth of His love and obedience to the Father's will. Thus, even the darkest act of human betrayal was woven into God's perfect redemptive tapestry, ultimately leading to the cross where Christ made atonement for humanity ([Romans 8:32](/romans/8-32 "Romans 8:32 - God Did Not Spare His Own Son")). The betrayal, therefore, points not to the triumph of evil, but to the sovereign power of God to bring about salvation through the sacrifice of His Son.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 10:4

Simon the Canaanite, and Judas Iscariot, who also betrayed him.

John 18:2

And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.

John 18:5

They answered him, Jesus of Nazareth. Jesus saith unto them, I am [he]. And Judas also, which betrayed him, stood with them.

John 13:2

And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's [son], to betray him;

John 13:26

Jesus answered, He it is, to whom I shall give a sop, when I have dipped [it]. And when he had dipped the sop, he gave [it] to Judas Iscariot, [the son] of Simon.

John 6:70

Jesus answered them, Have not I chosen you twelve, and one of you is a devil?

John 6:71

He spake of Judas Iscariot [the son] of Simon: for he it was that should betray him, being one of the twelve.