John 12:6

KJV

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.

KJV (with Strong's)

{G1161} This {G5124} he said {G2036}, not {G3756} that {G3754} he {G846} cared {G3199} for {G4012} the poor {G4434}; but {G235} because {G3754} he was {G2258} a thief {G2812}, and {G2532} had {G2192} the bag {G1101}, and {G2532} bare {G941} what was put therein {G906}.

Complete Jewish Bible

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.

Berean Standard Bible

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.

American Standard Version

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.

Commentary

### SUMMARY
John 12:6 offers a profound and sobering glimpse into the true character of Judas Iscariot, immediately exposing the insidious hypocrisy behind his feigned concern for the poor. The Apostle John, writing with divine insight, reveals that Judas's objection to Mary's costly anointing of Jesus was not born of compassion but from a deep-seated avarice, as he regularly pilfered funds from the disciples' common purse, a dark foreshadowing of his ultimate betrayal.

### CONTEXT
* **Literary Context:** This verse is strategically placed by the Apostle John as a crucial interpretive key. It immediately follows Judas's seemingly pious question in [John 12:5](/john/12-5 "John 12:5 - Judas's Hypocritical Question"), where he asks why the expensive spikenard ointment was not sold for three hundred pence and given to the poor. John's parenthetical comment in [John 12:6](/john/12-6 "John 12:6 - Judas's True Motive") provides the reader with the true, hidden motive behind Judas's words, contrasting his outward show of concern with his inward corruption. This revelation also sets the stage for Jesus's defense of Mary's act as a preparation for His burial in [John 12:7](/john/12-7 "John 12:7 - Jesus Defends Mary's Act") and the subsequent plot to kill Lazarus in [John 12:10-11](/john/12-10-11 "John 12:10-11 - Plot Against Lazarus"). The entire passage underscores the tension between genuine devotion and deceptive self-interest leading up to the Passion Week.
* **Historical & Cultural Context:** The setting is Bethany, just days before Passover, a time when Jerusalem and its surrounding villages would be teeming with pilgrims. The anointing of Jesus by Mary with "very costly ointment of spikenard" ([John 12:3](/john/12-3 "John 12:3 - Mary Anoints Jesus")) was an act of extraordinary devotion, as spikenard was a rare and expensive perfume, worth a year's wages (300 denarii). In Jewish culture, anointing was a significant act, often associated with hospitality, healing, or preparing a body for burial. The disciples, including Judas, shared a common purse, a practical necessity for their itinerant ministry. Judas, as the treasurer, held a position of trust, making his thievery a profound breach of that trust and a stark commentary on his character.
* **Key Themes:** John 12:6 powerfully contributes to several overarching themes in the Gospel of John. Firstly, it highlights the theme of **Hypocrisy and Deception**, revealing how outward piety can mask deep-seated personal corruption. Judas's feigned concern for the poor is unmasked, contrasting sharply with the genuine devotion of Mary. Secondly, the verse underscores the **Destructive Power of Greed**. John explicitly states that Judas "was a thief," and his consistent pilfering from the common fund foreshadows his ultimate betrayal of Jesus for thirty pieces of silver ([Matthew 26:15](/matthew/26-15 "Matthew 26:15 - Judas's Betrayal")). This illustrates how unchecked covetousness can lead to spiritual ruin and profound compromise. Finally, it reinforces the theme of **Divine Revelation of Character**, as the narrator, John, provides crucial insight into Judas's heart that would not have been obvious to the other disciples at the time. This serves as a reminder that God sees beyond outward appearances to the true intentions of the heart, a recurring motif throughout [John's Gospel](/john/1 "The Gospel of John").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **thief (Greek, _kléptēs'_):** This term (G2812) is a direct and unambiguous accusation. It denotes someone who steals secretly or by stealth, in contrast to a robber (λῃστής, _lēstēs'_) who might use violence. John's use of _kléptēs'_ here is not merely descriptive of an occasional lapse but points to a habitual character trait, indicating that Judas was fundamentally a person who stole. This is a severe indictment, establishing the deep moral corruption at the core of Judas's being.
* **bag (Greek, _glōssókomon'_):** The word (G1101) originally referred to a small box or case, specifically for keeping mouthpieces of wind instruments. By extension, it came to mean a casket or, as in this context, a money box or purse. This confirms Judas's role as the treasurer for the disciples, a detail also mentioned in [John 13:29](/john/13-29 "John 13:29 - Judas as Treasurer"). The fact that he "had" this bag signifies his position of trust and responsibility within the group, making his subsequent actions all the more reprehensible.
* **bare (Greek, _bastázō'_):** The verb (G941) means "to lift," "carry," or "bear." While it can simply mean that Judas carried the money bag, in this specific context, especially following the declaration that he "was a thief," the implication is much stronger. The imperfect tense of the Greek verb (_ebastazen_) suggests a continuous or repeated action, indicating that he was habitually pilfering or embezzling funds from the common purse. It's not just that he carried the bag, but that he "carried off" or "carried away" what was put into it, implying a consistent pattern of dishonesty rather than an isolated incident.

#### Verse Breakdown
* **"This he said,"**: This opening clause directly refers back to Judas's statement in [John 12:5](/john/12-5 "John 12:5 - Judas's Hypocritical Question"), where he questioned the waste of the expensive ointment. John immediately clarifies that Judas's words were not what they seemed.
* **"not that he cared for the poor;"**: This is John's direct, divinely inspired refutation of Judas's stated motive. It starkly contrasts Judas's outward appearance of benevolence with the true, self-serving intentions of his heart. John leaves no room for doubt about Judas's hypocrisy.
* **"but because he was a thief,"**: This is the shocking and unambiguous revelation of Judas's core identity. The use of the imperfect tense for "was" (G2258, _ēn'_) implies a continuous state or character, not a momentary lapse. Judas was not merely committing acts of thievery; he was fundamentally a thief by nature.
* **"and had the bag,"**: This clause confirms Judas's specific role as the keeper of the common funds for Jesus and the disciples. It highlights the position of trust he held, which he then systematically abused.
* **"and bare what was put therein."**: This final clause describes the nature of Judas's thievery. As discussed in "Key Word Analysis," "bare" (G941, _bastázō'_) here carries the strong connotation of pilfering or embezzling. It indicates that Judas was regularly taking money from the common purse, not just carrying it. This detail paints a picture of ongoing, calculated dishonesty.

#### Literary Devices
John 12:6 is rich in literary devices that enhance its impact. The most prominent is **Irony**, as Judas's feigned concern for the poor stands in stark contrast to his actual practice of stealing from the common fund. This creates a powerful dramatic effect, highlighting the deceptive nature of hypocrisy. The verse also employs **Foreshadowing**, as Judas's established pattern of thievery and his covetous nature here directly anticipate his ultimate betrayal of Jesus for thirty pieces of silver ([Matthew 26:15](/matthew/26-15 "Matthew 26:15 - Judas's Betrayal")), revealing that this act was not an isolated incident but the culmination of a corrupt character. Furthermore, John's direct commentary serves as a **Narrative Intrusion** or **Direct Exposition**, where the omniscient narrator steps in to reveal the inner motives and true character of a person, providing the reader with privileged information that the other characters in the narrative do not possess. This narrative technique ensures that the reader understands the true nature of Judas's heart.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 12:6 serves as a stark theological warning against the insidious nature of hypocrisy and the corrosive power of greed. It underscores the biblical truth that God looks beyond outward appearances to the true intentions of the heart, a theme consistently found throughout Scripture. Judas's actions reveal that even those in close proximity to divine truth and power can harbor deep-seated sin, demonstrating that external association with Christ does not guarantee internal transformation. His betrayal of trust and his love of money ultimately led him down a path of spiritual destruction, highlighting the profound danger of allowing covetousness to take root in one's life. This verse calls believers to a radical self-examination, ensuring that their actions, especially those seemingly pious or charitable, flow from genuine motives and a pure heart, rather than from self-interest or a desire to conceal sin.

* [Matthew 6:21](/matthew/6-21 "Matthew 6:21 - Where Your Treasure Is")
* [Proverbs 28:27](/proverbs/28-27 "Proverbs 28:27 - Giving to the Poor")
* [1 Timothy 6:10](/1_timothy/6-10 "1 Timothy 6:10 - The Root of All Evil")

### REFLECTION AND APPLICATION
John 12:6 is a piercing mirror, inviting us to critically examine our own hearts and motives. It challenges the superficiality of outward appearances, reminding us that true integrity is not merely about what we do, but why we do it. Are our acts of service, generosity, or spiritual devotion truly born from a love for God and others, or are they subtly tainted by self-interest, a desire for recognition, or even a hidden sin we wish to mask? The corrosive nature of greed, as exemplified by Judas, serves as a powerful warning: unchecked covetousness, even in seemingly small matters, can grow into a root of bitterness that ultimately leads to spiritual ruin and betrayal. This verse calls us to cultivate a radical honesty before God, confessing our hidden motives and seeking His grace to purify our hearts. It emphasizes the importance of faithful stewardship, not just of financial resources, but of all that God entrusts to us, recognizing that every act, whether public or private, is done before His all-seeing eyes.

#### Questions for Reflection
* **What hidden motives might be influencing my acts of service or generosity?**
* **In what areas of my life might I be tempted to compromise integrity for personal gain?**
* **How does my stewardship of resources reflect the true desires of my heart?**
* **What steps can I take to cultivate greater transparency and purity of motive in my daily life?**

### FAQ
**Was Judas always a thief, or did he become one during his time with Jesus?**

Answer: John's language in [John 12:6](/john/12-6 "John 12:6 - Judas's True Motive") strongly suggests that Judas's thievery was a consistent character trait, not a sudden development. The Greek imperfect tense used for "was a thief" (G2258, _ēn'_) and "bare" (G941, _bastázō'_) implies a continuous or habitual action. This indicates that Judas had a long-standing pattern of dishonesty and embezzlement from the common purse. While his ultimate betrayal of Jesus for thirty pieces of silver ([Matthew 26:15](/matthew/26-15 "Matthew 26:15 - Judas's Betrayal")) was the culmination of his greed, it was rooted in an already corrupt heart.

**Why did Jesus allow Judas to be the treasurer if He knew he was a thief?**

Answer: This question highlights the tension between divine sovereignty and human free will. The Gospels clearly state that Jesus knew from the beginning who would betray Him ([John 6:64](/john/6-64 "John 6:64 - Jesus Knew From the Beginning")). Allowing Judas to hold the position of treasurer, despite knowing his character, serves several profound purposes. Firstly, it demonstrates the depth of human depravity and the reality of free will, even in the face of divine knowledge. Judas was not forced to steal or betray; he chose to do so. Secondly, it allowed for the fulfillment of Old Testament prophecies concerning the betrayal of the Messiah ([Psalm 41:9](/psalms/41-9 "Psalm 41:9 - Betrayal by a Friend")). Finally, it underscores Jesus's perfect love and patience, even towards one who would ultimately betray Him. He continued to teach, minister to, and even wash the feet of Judas ([John 13:5](/john/13-5 "John 13:5 - Jesus Washes Disciples' Feet")), demonstrating a profound example of grace and long-suffering even in the face of known treachery.

### CHRIST-CENTERED FULFILLMENT
John 12:6, while exposing the darkness of Judas's heart, ultimately serves to magnify the light and character of Christ. In stark contrast to Judas's self-serving financial management and hidden greed, Jesus embodies perfect stewardship and self-giving. He is the one who, though rich, for our sakes became poor, that we through His poverty might be rich ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). Jesus knew Judas's heart ([John 6:64](/john/6-64 "John 6:64 - Jesus Knew From the Beginning")), yet He patiently endured his presence, taught him, and even shared intimate meals with him, demonstrating a divine love that extends even to those who would betray Him ([John 13:21-26](/john/13-21-26 "John 13:21-26 - Jesus Identifies His Betrayer")). This profound patience and willingness to suffer at the hands of one He knew to be a thief and a betrayer points directly to His ultimate sacrifice on the cross, where He, the innocent Lamb of God, bore the sins of the world, including the sin of greed and hypocrisy ([Isaiah 53:5-6](/isaiah/53-5-6 "Isaiah 53:5-6 - The Suffering Servant")). Christ's life and death expose the futility of hidden sin and the destructive power of covetousness, while simultaneously offering radical forgiveness and transformation for all who turn from their own self-serving ways to embrace His sacrificial love ([1 Corinthians 6:9-11](/1_corinthians/6-9-11 "1 Corinthians 6:9-11 - Transformed Lives")). He is the true treasure, infinitely more valuable than any earthly gain, and in Him alone can our hearts find true satisfaction and integrity ([Philippians 3:7-8](/philipians/3-7-8 "Philippians 3:7-8 - Paul's Gain in Christ")).

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

Psalms 50:16

¶ But unto the wicked God saith, What hast thou to do to declare my statutes, or [that] thou shouldest take my covenant in thy mouth?

Psalms 50:20

Thou sittest [and] speakest against thy brother; thou slanderest thine own mother's son.

John 13:29

For some [of them] thought, because Judas had the bag, that Jesus had said unto him, Buy [those things] that we have need of against the feast; or, that he should give something to the poor.

James 2:6

But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?

2 Kings 5:20

¶ But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, [as] the LORD liveth, I will run after him, and take somewhat of him.

2 Kings 5:27

The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper [as white] as snow.

James 2:2

For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment;