Joh 12:4-6 | RWP | e4.org | Judas Iscariot ( Ιουδας ο Ισκαριωτης ). See ο Ισκαριωτης in . See ; for like description of Judas save that in the father's name is given in the genitive, Σιμωνος and Ισκαριωτου (agreeing with the father), but in Ισκαριωτης agrees with Ιουδας , not with Σιμωνος . Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah ( ). Judas is the only one of the twelve not a Galilean. One of his disciples ( εις των μαθητων αυτου ). Likewise in , only there εκ is used after εις as some MSS. have here. This is the shameful fact that clung to the name of Judas. Which should betray him ( ο μελλων αυτον παραδιδονα ). John does not say in ( εμελλεν παραδιδονα αυτον ) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said ( ). Μελλω here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).

‏ John 12:4-6

Judas Iscariot ( Ιουδας ο Ισκαριωτης ). See ο Ισκαριωτης in 14:22. See 6:71; 13:1 for like description of Judas save that in 6:71 the father's name is given in the genitive, Σιμωνος and Ισκαριωτου (agreeing with the father), but in 13:1 Ισκαριωτης agrees with Ιουδας, not with Σιμωνος. Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah (Jos 15:25). Judas is the only one of the twelve not a Galilean.

One of his disciples ( εις των μαθητων αυτου ). Likewise in 6:71, only there εκ is used after εις as some MSS. have here. This is the shameful fact that clung to the name of Judas.

Which should betray him ( ο μελλων αυτον παραδιδονα ). John does not say in 6:71 ( εμελλεν παραδιδονα αυτον ) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said (Mt 26:24). Μελλω here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).

Sold ( επραθη ). First aorist passive indicative of πιπρασκω, old verb to sell (Mt 13:46).

For three hundred pence ( τριακοσιων δηναριων ). Genitive of price. Same item in Mr 14:5, while in Mt 26:9 it is simply "for much" ( πολλου ). But all three have "given to the poor" ( εδοθη πτωχοις ). First aorist passive indicative of διδωμ with dative case πτωχοις (note absence of the article, poor people), real beggars, mendicants (Mt 19:21; Lu 14:13). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer's wages for a year (Dods).

Not because he cared for the poor ( ουχ οτ περ των πτωχων εμελεν αυτω ). Literally, "not because it was a care to him concerning the poor" (impersonal imperfect of μελε, it was a care). John often makes explanatory comments of this kind as in 2:21f.; 7:22, 39.

But because he was a thief ( αλλε οτ κλεπτης ην ). 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 ( κα το γλωσσοκομον εχων τα βαλλομενα εβασταζεν ). This is the correct text. This compound for the earlier γλωσσοκομειον (from γλωσσα, tongue, and κομεω, 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. Βαλλομενα is present passive participle (repeatedly put in) of βαλλω, to cast or fling. The imperfect active (custom) of βασταζω, 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.