Exegetical and Hermeneutical Commentary of John 12:6
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.
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.
what was put therein ] Literally, the things that were being cast into it from time to time; the gifts of friends and followers.
Fuente: The Cambridge Bible for Schools and Colleges
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 ; and in this sense it is used, Joh 20:15: If thou hast STOLEN him away – . 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, , 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, – 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 () 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 , by portabat.
The , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
6. had the bagthe purse.
bare what was putthereinnot, bare it off by theft, though that he did; butsimply, had charge of its contents, was treasurer to Jesus and theTwelve. How worthy of notice is this arrangement, by which anavaricious and dishonest person was not only taken into the number ofthe Twelve, but entrusted with the custody of their little property!The purposes which this served are obvious enough; but it is furthernoticeable, that the remotest hint was never given to the eleven ofHis true character, nor did the disciples most favored with theintimacy of Jesus ever suspect him, till a few minutes before hevoluntarily separated himself from their companyfor ever!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole 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 2Ch 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.
Fuente: John Gill’s Exposition of the Entire Bible
Not because he cared for the poor ( ). Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of , it was a care). John often makes explanatory comments of this kind as in John 2:21; John 7:22; John 7:39.
But because he was a thief ( ). Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Mt 26:15), for the disciples did not suspect Judas of treachery (13:28f.), let alone small peculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money.
And having the bag took away what was put therein ( ). This is the correct text. This compound for the earlier (from , tongue, and , to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and 13:29 in same sense about Judas. is present passive participle (repeatedly put in) of , to cast or fling. The imperfect active (custom) of , old verb to pick up (Joh 10:31), to carry (19:17), but here and 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri.
Fuente: Robertson’s Word Pictures in the New Testament
And had the bag, and bare what was put therein [ , ] . The best texts read ecwn, having, and omit the second kai and. The rendering would then be, and having the bag bare, etc.
The bag [] . Only here and Joh 13:29. Originally a box for keeping the mouth – pieces of wind instruments. From glwssa, tongue, and komew, to tend. The word was also used for a coffin. Josephus applies it to the coffer in which the golden mice and emerods were preserved (1Sa 6:11). In the Septuagint, of the chest which Joash had provided for receiving contributions for the repairing of the Lord ‘s house (2Ch 24:8). Rev. gives box, in margin.
Bare [] . Carried away or purloined. This meaning is rather imparted by the context than residing in the verb itself, i e., according to New Testament usage (see on 10 21). Unquestionably it has this meaning in later Greek, frequently in Josephus. 39 Render, therefore, as Rev., took away. The rendering of the A. V. is tautological.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “This he said,” (eipen de touto) “Yet he said this,” impulsively, and covetously.
2) “Not that he cared for the poor; (ouch hoti peri ton ptochon emelen auto) “Not because the poor mattered to him,” or not that he cared about them, in any degree of love or compassion.
3) “But because he was a thief,” (all’ hoti kleptes hen) “But because he was(existed as) a thief,” a kleptomaniac. John evidently had proof of this accusation, for even the Lord had already alluded to him, as a devil among the twelve, Joh 6:70-71; Joh 13:29.
4) “And had the bag,” (kai to glossokomon echon) “And he held control of the bag,” of money for the disciples, or of the purse box from which he appears to have habitually pilfered, or appropriated frequently for his personal benefit. The box or chest in the temple, for similar use, had a hole in it and the people cast in their contributions.
5) “And bare what was put therein.” (ta ballomena ebastazen) “And carried the things (valuables) that were put in it,” the contributions made by disciples of the Lord and those who came to hear His teachings and see and benefit from His miracles, These gifts were used for expenses of the disciples and His witnesses in travel with Him. The phrase “bare what was put therein,” literally means he was taking away by stealth, purloining, or absconding from the offerings,
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
(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.
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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 12:6. And bare what was put therein. And carried off what was put into it. Elsner; who refers to Joh 20:15. Mat 3:11; Mat 8:17 for instances of such an use of the word; : but it by no means appears that the word is ever used in a bad sense. The meaning here seems to be, not only that Judas had the keeping of the bag at that time, but that it was his stated office to take care of it, and manage its stock. Dr. Heylin renders the clause very well thus: And bearing the purse, had in his keeping what was put into it.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
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 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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6. ] , , Phryn. (De Wette), to keep the reeds, or tongues , of wind instruments: thus, generally, any kind of pouch, or money-chest. See LXX, and Josephus, in reff.
] It seems hardly possible, with St. John’s use of in ch. Joh 20:15 before us, altogether to deny that the sense of carrying off , i.e. purloining , may be here intended. And we have examples in Josephus somewhat analogous: e.g. Antt. vii. 15. 3, where Hyrcanus the High Priest, wishing to give Antiochus Eusebes money to raise the siege, , , , . See also ib. ix. 4. 5; xii. 5. 4: and Polyb. i. 48. 2. And so Origen, Theophyl., alli [161] .; contra Lcke, De Wette, Tholuck, alli [162] .
[161] alli = some cursive mss.
[162] alli = some cursive mss.
Fuente: Henry Alford’s Greek Testament
Joh 12:6 . . “This he said, not because he cared for the poor, but because he was a thief.” Before John could make this accusation, he must have had proof; how or when we do not know. But the next clauses, being in the imperfect, imply that his pilfering was habitual. , “the bag,” better “the purse,” or “box,” “loculos habens,” Vulgate. In the form (which Phrynichus declares to be the proper form, see Rutherford, p. 181) the word occurs in the Bacchae of Lysippus to denote a case for holding the tongue pieces of musical instruments ( , ). Hence it came to be used of any box, chest, or coffer. In Sept [79] it occurs in 2Sa 6:11 (Codd. A, 247, and Aquila) of the Art of the Lord; in 2Ch 24:8 of the chest for collections in the Temple. This chest had a hole in the lid, and the people cast in ( , cf. here) their contributions. (Further see Hatch, Essays in Biblical Greek , p. 42, and Field’s Otium Norvic. , 68.) . The R.V [80] renders “took away what was put therein”. Certainly, to say that Judas had the money box and carried what was put therein is flat and tautological. And that can bear the sense of “take away” or “make away with” is beyond dispute. The passages cited by Kypke and Field (Soph., Philoct. , 1105; Josephus, Antiq. , ix. 2; Diog., Laert. , iv. 59) prove that it was used of “taking away by stealth” or “purloining”; and cf. the use of in Eur., Hec. , 792. Liddell and Scott aptly compare the Scots use of “lift” in “cattle-lifting” and so forth. Mary found a prompt champion in Jesus: , “let her alone”. R.V [81] renders: “Suffer her to keep it against the day of my burying”; and in margin: “Let her alone: it was that she might keep it”. This Westcott understands as meaning “suffer her to keep it this was her purpose, and let it not be disturbed for my preparation for burial”. But, however we understand it, there is a palpable absurdity in our Lord’s requesting that which had already been poured out to be kept for His burial. On the other hand, if the reading of [82] adopted in T.R. was the original reading, it might naturally be altered owing to the scribe’s inability to perceive how this day of anointing could be called the day of His , and how the ointment could be said to have been kept till that day ( cf. Field, Otium Norvic. , p. 69). is opposed to (Joh 12:5 ); she had not sold, but kept it; and she kept it, perhaps unconsciously, against the day of His entombment or preparation for burial. is rather the preparation for burial than the actual interment. Vide especially Kypke on Mar 14:8 . This anointing was His true embalming. Mary’s love was representative of the love of His intimate friends in whose loyal affection He was embalmed so that His memory could never die. The significance of the incident lies precisely in this, that Mary’s action is the evidence that Jesus may now die, having already found an enduring place for Himself in the regard of His friends. It is possible that Mary herself, enlightened by her love, had a presentiment that this was the last tribute she could ever pay her Lord.
[79] Septuagint.
[80] Revised Version.
[81] Revised Version.
[82] Codex Alexandrinus of the fifth century, a chief representative of the “Syrian” text, that is, the revised text formed by judicious eclectic use of all existing texts, and meant to be the authoritative New Testament.
Fuente: The Expositors Greek Testament by Robertson
for = concerning. Greek peri. App-104.
thief. Greek. kleptes. The same word as in Joh 10:1, Joh 10:8, Joh 10:10. Mat 6:19; Mat 24:43, &c. Not the same as in Mat 21:18; Mat 26:63; Mat 27:38. Luk 10:30. That is lestes, and should be translated “robber”, as in Joh 10:1, Joh 10:8; Joh 18:40.
the bag. Greek. glossokomon. Only here and Joh 13:29. Used in the Septuagint of the chest made by command of Joash (2Ch 24:8-11). The word means a bag to keep the tongues or reeds of wind instruments, and if Judas was a shepherd (Kerioth being in the hilly district of southern Judah), the bag might be the pouch or wallet for the reeds of the pipes so much used by the eastern shepherd.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] , , Phryn. (De Wette), to keep the reeds, or tongues, of wind instruments:-thus, generally, any kind of pouch, or money-chest. See LXX, and Josephus, in reff.
] It seems hardly possible, with St. Johns use of in ch. Joh 20:15 before us, altogether to deny that the sense of carrying off, i.e. purloining, may be here intended. And we have examples in Josephus somewhat analogous: e.g. Antt. vii. 15. 3, where Hyrcanus the High Priest, wishing to give Antiochus Eusebes money to raise the siege, , , , . See also ib. ix. 4. 5; xii. 5. 4: and Polyb. i. 48. 2. And so Origen, Theophyl., alli[161].; contra Lcke, De Wette, Tholuck, alli[162].
[161] alli = some cursive mss.
[162] alli = some cursive mss.
Fuente: The Greek Testament
Joh 12:6. , not because) It is hypocrisy when one thing is said, whilst another thing is cared for [is the real object of solicitude]. Avarice makes the poor its pretext, and that in serious earnest at times: for it hates even genuine munificence.-, a thief) It is a more saddening expression a disciple [yet] a thief, which results from comparing this verse with Joh 12:4 [one of His disciples, Judas], than if it were simply said a thief: and so a brother, a fornicator [1Co 5:11], and such like expressions.-) So the Septuag. for the Hebr. , 2Ch 24:8; 2Ch 24:10, etc., and in cod. Alex. 2Sa 6:11. It seems to me desirable, in this place in particular, to observe the nature of the apostolic style. The sacred writers were not solicitous as to whether fastidious ears were likely to judge each particular word to be Attic or a barbarism: a fact which may be established sufficiently even by this one argument, that of the terms which the Atticists examine [as dubious in point of good style], a considerable part occur in the New Testament. For instance, let Phrynichus be looked into as to the term ;[310] also Thomas Magister on ; Mris on ; with which word compare this passage, and Rev 22:14 [ . , ], Mat 28:20 [ ]; so that they seem to have enriched their collections [of forms not pure Attic] out of the New Testament itself. Moreover the Sacred writers most exactly observe the proper [strict] signification of words: for instance, Joh 1:1; Joh 1:17. notes:[311] inasmuch as accuracy in this latter respect, not in respect to the former [purity of Attic style], was conducive to making the Divine mind known.-) was having: either he used to have it always, or he was having it then [in his turn] after the other disciples, at that the last time. Judas himself seems to have taken to himself this office; which, however, was left to him, even though he was a thief: ch. Joh 13:29, Some 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.- , which were contributed to it [what was put therein]) Jesus was poor and needy.-, he was carrying) for the ordinary necessities of the Saviours bodily sustenance.
[310] For which the ancients used and , and in the sense of the receptacle of the mouth-piece of the tibia or flageolet, not in the recent sense, a coffer or purse.-E. and T.
[311] The distinction is accurately observed between –, so that one could not be substituted for the other without injury to the sense.-E. and T.
Fuente: Gnomon of the New Testament
Joh 12:6
Joh 12:6
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 wished to get possession of the money and keep control of it. [Jesus and his disciples had a common treasury from which they drew money to defray their expenses. Judas was treasurer. He carried the money around with them in a bag-purse. Being a thief, he desired the ointment to be sold and the money turned into the treasury so that he could steal it. The fact that a few days later he sold his Lord and Master for about seventeen dollars shows his greed for money. But the Judases are not all dead. He is a good type of all those treasurers, cashiers, and managers of business institutions who steal trust funds and money entrusted to them. He will have plenty of company at the resurrection and beyond the judgment, many like himself claiming to be very religious and friends of the poor.]
Fuente: Old and New Testaments Restoration Commentary
not: Joh 10:13, Psa 14:1, Pro 29:7, Eze 33:31, Gal 2:10, Jam 2:2, Jam 2:6
because: Joh 10:8-10, 2Ki 5:20-27, Psa 50:16-20, Mat 21:13, 1Co 6:10
the bag: Joh 13:29, 2Ki 12:14, 2Ki 12:15, Ezr 8:24-34, 2Co 8:19-21, 1Th 5:22
Reciprocal: Exo 20:15 – General Exo 22:7 – if the thief be found Jos 7:11 – dissembled Jdg 17:10 – I will give Ezr 4:14 – and it was Mat 12:44 – he findeth Mat 26:9 – General Mar 14:5 – have been given Luk 11:39 – but Luk 12:33 – provide Luk 16:10 – he that is unjust Luk 22:3 – entered Joh 10:10 – thief Act 5:2 – kept Rom 12:9 – love Eph 4:28 – him that Phi 2:20 – I have 1Ti 3:3 – not covetous Tit 2:10 – purloining
Fuente: The Treasury of Scripture Knowledge
6
No doubt Judas sincerely regretted seeing this valuable product used in this way, but it was not because of his interest in the poor. He was covetous and it hurt him to see that much value bestowed upon another. Had the bag means Judas was the treasurer for the group, and hence he was especially interested in anything that looked like money value. Bare is from BASTAZO, and Thayer defines it at this place, “To bear away, carry off.” The general meaning of the word is to have charge of the money, but the more specific meaning applies to Judas according to Thayer’s definition. In chapter 13:29, 30, the bag was still in the hands of Judas just as he was ready to leave the group. He went out with the bag and was never again with Jesus and the other apostles, so that he truly “carried off” the treasury as the specific definition states, and verifies the charge of John that he was a thief.
Fuente: Combined Bible Commentary
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.
[The bag.] We meet with this word in the Greek interpreters, 2 Chronicles_24; and it is set there for a chest or corban box; Joh 12:8; let a purse or bag be made. The Hebrew is, they shall make a chest. So 2Ch 24:10-11; etc. Amongst the Talmudists we meet with gloskema [that is the word the Syriac useth in this place], and dloskema. For as the Aruch, gloskema is the same with dloskema; and is a Greek word. It is used commonly for a coffin.
“As Phrynichus writes it, a case of wood to keep relics in; a coffin, a chest, a box, a purse, or rather a coffer (note that) in which they used to lay up their money. It is used, John_12, to signify a purse.” And why may it not be read there also for a chest or coffer? for Judas is not said to carry the bag; but that he had the bag, and bare what was put therein. So that nothing hinders but that, even in this place, may signify a chest or coffer of money; fixed at home; the keys of which were in Judas’ keeping, and he carried the gifts that were to be put into it.
Fuente: Lightfoot Commentary Gospels
Joh 12:6. But this he said, not because he cared for the poor; but because he was a thief, and, having the bag, bare away what was put therein. Matthew mentions the murmuring on the part of some of the disciples: evidently, therefore, the plausible remonstrance of Judas led more honest and guileless minds than his to share in the wonder which his words expressed. John speaks of Judas only, as he alone reveals the real motive of the complaint. But though Matthew says nothing at this point of Judas or his covetousness, it is very significant that, immediately after relating the answer of Jesus, he tells us that Judas went to the rulers and said, What will ye give me? The somewhat remarkable word rendered bag is found twice only in the New Testament, here and in Mat 13:29 : in the Septuagint it occurs in 2 Chronicles 24 only (2Ch 24:8; 2Ch 24:10-11). The last quoted passages will show the meaning of the word more clearly: it was not a bag, but rather a small box or chest. As in the only passages of the Old Testament in which the word occurs it denotes a receptacle for offerings made to the temple, it is perhaps more than a coincidence that it is here chosen by John when he would speak of the small store of money possessed by Jesus (the True temple) and His disciples,money derived from the voluntary offerings of the few who had recognised His glory and consecrated their substance to the supply of His wants. Another word in this verse requires remark, that which in the Authorised Version appears as bare, but which we have rendered bare away. The former is the more common meaning of the word both in classical Greek and in the New Testament; but the latter (which often occurs in later Greek) is certainly intended by John in a later verse of the Gospel (chap. Joh 20:15, if thou have borne him away). It seems all but impossible that the word can have the neutral meaning here: partly because, after the mention of the .dishonesty of Judas, the statement that he carried that which was cast into the common chest would be a strange anti-climax; and partly because it would be difficult to see why John should write such a sentence as this, and, having the bag, carried what was put therein.
Fuente: A Popular Commentary on the New Testament
Verse 6
The bag; in which was carried the money provided for the use of Jesus and his immediate followers. The sums necessary for these purposes seem to have been furnished by the contributions of friends. (Luke 8:3.)
Fuente: Abbott’s Illustrated New Testament
John knew Judas’ real motive for objecting (cf. Joh 10:13). Judas’ selfish materialism helps us understand why He was willing to betray Jesus for 30 pieces of silver.
"His remonstrance over the gift of the ointment revealed that he had a sharp sense of financial values and no appreciation of human values." [Note: Tenney, "John," p. 125.]
Evidently the other disciples learned of their treasurer’s larcenous behavior after He betrayed Jesus.