John 12:5

KJV

Why was not this ointment sold for three hundred pence, and given to the poor?

KJV (with Strong's)

Why {G1302} was {G4097} not {G3756} this {G5124} ointment {G3464} sold {G4097} for three hundred {G5145} pence {G1220}, and {G2532} given {G1325} to the poor {G4434}?

Complete Jewish Bible

“This perfume is worth a year’s wages! Why wasn’t it sold and the money given to the poor?”

Berean Standard Bible

“Why wasn’t this perfume sold for three hundred denarii and the money given to the poor?”

American Standard Version

Why was not this ointment sold for three hundred shillings, and given to the poor?

Commentary

### SUMMARY
John 12:5 captures Judas Iscariot's indignant question regarding Mary's lavish anointing of Jesus, questioning why such an expensive ointment was not sold for a significant sum—three hundred denarii, equivalent to a year's wages—and the proceeds given to the poor. This query, seemingly pious, immediately precedes the evangelist's revelation of Judas's true, self-serving motive, setting the stage for a profound contrast between genuine devotion and calculated hypocrisy.

### CONTEXT
* **Literary Context:** This verse is embedded within the narrative of Jesus' final week before His crucifixion, specifically at a dinner held in Bethany at the home of Lazarus, Martha, and Mary, six days before Passover. It immediately follows Mary's extraordinary act of anointing Jesus' feet with costly spikenard and wiping them with her hair ([John 12:3](/john/12-3 "Mary Anoints Jesus' Feet")). Judas's objection serves as a direct, verbal response to Mary's silent, sacrificial worship, initiating a brief exchange that culminates in Jesus' defense of Mary's actions and a prophetic statement about His impending burial ([John 12:7-8](/john/12-7-8 "Jesus Defends Mary's Anointing")). The subsequent verse ([John 12:6](/john/12-6 "Judas's True Motive Revealed")) reveals the true, corrupt heart of Judas, providing crucial interpretive insight into his seemingly charitable concern.
* **Historical & Cultural Context:** The setting is a private dinner in a Jewish home in Bethany, a village near Jerusalem. Anointing with oil was a common practice, but Mary's use of a "pound of very costly ointment of spikenard" was exceptionally extravagant. Spikenard was an aromatic plant from the Himalayas, imported at great expense, making it a luxury item. A "denarius" (Greek: _dēnárion_) was a Roman silver coin, representing a typical day's wage for a common laborer or soldier. Thus, three hundred denarii signified a year's income, highlighting the immense value of Mary's gift. The Jewish tradition of giving alms to the poor was highly esteemed, making Judas's argument appear legitimate on the surface and appealing to a widely accepted religious duty.
* **Key Themes:** John 12:5 contributes to several overarching themes within the Gospel of John and the broader biblical narrative. It starkly highlights the theme of **true worship versus false piety**, contrasting Mary's pure, uncalculating devotion with Judas's feigned concern for the poor, which is quickly unmasked as greed and hypocrisy ([John 12:6](/john/12-6 "Judas's Hypocrisy Revealed")). This verse also underscores the theme of **the value of Christ**, demonstrating that for Mary, no earthly possession, however valuable, was too great to offer to Jesus, while for Judas, material wealth superseded reverence for the Son of God. Furthermore, it subtly introduces the theme of **foreshadowing Jesus' death and burial**, as Jesus' subsequent words in [John 12:7](/john/12-7 "Jesus Connects the Anointing to His Burial") connect Mary's act to His impending demise, an understanding that Judas, focused on earthly gain, entirely misses.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Ointment (Greek, _mýron'_):** This term refers to "myrrh," or by implication, perfumed oil. In this context, it specifies the "very costly ointment of spikenard" used by Mary. The lavishness of this substance underscores the magnitude of Mary's sacrifice and devotion, contrasting sharply with Judas's utilitarian perspective.
* **Sold (Greek, _pipráskō'_):** Derived from a word meaning "to traffic (by travelling)," this verb signifies disposing of something as merchandise. Judas's suggestion to "sell" the ointment reveals his economic, transactional mindset, which stands in stark opposition to Mary's act of pure, uncalculating giving. His focus is on the monetary value and potential profit rather than the spiritual significance of the act.
* **Pence (Greek, _dēnárion'_):** Of Latin origin, this refers to a denarius, a Roman coin equivalent to a day's wage. The mention of "three hundred pence" (triakósioi dēnárion) emphasizes the extremely high value of the ointment, making Judas's objection seem financially sound from a worldly perspective, yet spiritually bankrupt given his true intentions.
* **Poor (Greek, _ptōchós'_):** This word describes a beggar or pauper, denoting absolute or public mendicancy. While caring for the poor is a biblical mandate, Judas's use of this term is revealed as a pretext for his own avarice. His concern is feigned, highlighting the theme of hypocrisy.

#### Verse Breakdown
* **"Why was not this ointment sold for three hundred pence,"**: This initial clause presents Judas's rhetorical question, designed to challenge Mary's action. The phrase "three hundred pence" (300 denarii) immediately establishes the immense monetary value of the ointment, roughly a year's wages for a laborer. Judas frames his objection in terms of perceived wastefulness, suggesting that such a valuable commodity should have been converted into cash. This reveals his materialistic worldview, prioritizing financial gain over an act of worship and love.
* **"and given to the poor?"**: This second clause completes Judas's seemingly philanthropic suggestion. By proposing that the proceeds be "given to the poor," he attempts to cloak his true, selfish motives in a veneer of piety and social concern. This appeal to charity was culturally and religiously respectable, making his critique appear righteous to those who did not know his heart. However, John's subsequent commentary immediately exposes this as a deceptive front for his greed and thievery.

#### Literary Devices
John 12:5 masterfully employs several literary devices. **Irony** is central, as Judas's question, seemingly advocating for the poor, is immediately undercut by the narrator's revelation in [John 12:6](/john/12-6 "Judas's True Motive Revealed") that he was a thief who stole from the money bag. This creates a powerful **contrast** between Mary's selfless, extravagant devotion and Judas's calculating, self-serving hypocrisy. The verse also functions as a subtle **foreshadowing** of Judas's ultimate betrayal, as his concern for money here aligns with his later act of selling Jesus for thirty pieces of silver ([Matthew 26:15](/matthew/26-15 "Judas Agrees to Betray Jesus")). The **rhetorical question** posed by Judas serves to highlight the clash of values between those who truly understand Jesus' mission and those who view Him through a purely utilitarian or materialistic lens.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 12:5, though spoken by Judas, serves as a crucial theological pivot, exposing the stark contrast between genuine, sacrificial love for Christ and a superficial, self-interested religiosity. It underscores that true worship often defies worldly logic and economic calculation, valuing the object of devotion above all material considerations. The verse also highlights the ever-present danger of hypocrisy, where outwardly pious actions or words mask corrupt inner motives, a theme Jesus frequently addressed. Ultimately, it emphasizes that our priorities reveal our true allegiance, challenging believers to examine whether their devotion to Christ is unreserved or constrained by earthly concerns.

* [Matthew 6:24](/matthew/6-24 "You Cannot Serve Two Masters")
* [Luke 16:13](/luke/16-13 "No Servant Can Serve Two Masters")
* [1 John 3:17](/1_john/3-17 "Love in Action")

### REFLECTION AND APPLICATION
Judas's question in John 12:5 is a timeless challenge to our motives and priorities. Mary's act was one of pure, unreserved devotion, an extravagant pouring out of her most valuable possession upon her Lord. Judas, however, saw only waste and financial opportunity, masking his greed with a veneer of concern for the poor. This narrative compels us to examine our own hearts: Do we truly value Christ above all else, or do we, like Judas, subtly prioritize material gain, comfort, or worldly approval, even while using religious language? True worship may sometimes appear "wasteful" or illogical from a worldly perspective because its value is measured not in economic return, but in love, sacrifice, and the honor given to God. Our generosity, our service, and our very lives are meant to be poured out for Christ, not merely managed for our own benefit or reputation. This verse calls us to a radical, uncalculating love that reflects Mary's devotion rather than Judas's duplicity.

#### Questions for Reflection
* **In what areas of my life might I be prioritizing worldly gain or reputation over genuine, sacrificial devotion to Christ?**
* **How does my giving—of time, talent, and treasure—reflect a heart of true worship, or does it sometimes carry a hidden agenda?**
* **What "costly ointment" (my most valuable possessions, time, or aspirations) am I holding back from pouring out for Jesus?**
* **How can I cultivate a heart of unreserved devotion that, like Mary's, is willing to appear "wasteful" in the eyes of the world for the sake of Christ?**

### FAQ

**Was Judas genuinely concerned for the poor, or was his question a cover-up?**

Answer: John 12:6 explicitly clarifies Judas's true motive: "This he said, not that he cared for the poor, but because he was a thief, and had the money bag, and bore what was put therein." Therefore, his question was not born out of genuine compassion for the poor but was a cynical attempt to divert funds for his own dishonest gain. He was the treasurer of the disciples' common purse and regularly stole from it. His concern was a deceptive façade for his personal greed.

### CHRIST-CENTERED FULFILLMENT
Judas's mercenary objection in [John 12:5](/john/12-5 "Judas Objects to Mary's Anointing") inadvertently highlights the profound value of the One being anointed. While Judas saw only an economic loss, Mary's act, which Jesus Himself interpreted as preparation for His burial ([John 12:7](/john/12-7 "Jesus Connects the Anointing to His Burial")), pointed to the immeasurable worth of Christ's impending sacrifice. The "three hundred pence" that Judas deemed wasted pales in comparison to the infinite value of the blood of Christ, which was poured out not for a year's wages, but for the redemption of all humanity. Just as Mary's costly ointment was freely given, so too was Christ's life freely given as the ultimate atoning sacrifice, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). His death was the most "wasteful" act from a worldly perspective, yet it was the most glorious and necessary act of love, fulfilling the prophetic words of [Isaiah 53:5](/isaiah/53-5 "He Was Wounded for Our Transgressions") and establishing a new covenant through His blood ([Luke 22:20](/luke/22-20 "The New Covenant in His Blood")). Thus, Judas's earthly calculation serves to magnify the divine, uncalculating love of God, manifested in Christ, who gave Himself as a fragrant offering and sacrifice to God ([Ephesians 5:2](/ephesians/5-2 "Christ's Sacrificial Love")).

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

Luke 12:33

Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

Luke 18:22

Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.

Mark 14:4

And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?

Mark 14:5

For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her.

Matthew 26:8

But when his disciples saw [it], they had indignation, saying, To what purpose [is] this waste?

Matthew 26:9

For this ointment might have been sold for much, and given to the poor.

Exodus 5:17

But he said, Ye [are] idle, [ye are] idle: therefore ye say, Let us go [and] do sacrifice to the LORD.