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John 12:4

in John 12

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

BSB

The same verse in ASV and KJV

ASV

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

KJV

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

This verse in John 12

Commentary

11 notes on this verse
Then saith one of his disciples,.... Who had no true love for his master, was an hypocrite, and a covetous person: Judas Iscariot; so called, to distinguish him from another Judas, an apostle; See Gill on Mat 10:4. Simon's son; this is omitted in the Vulgate Latin, Syriac, Persic, and Ethiopic versions; See Gill on Joh 13:2; which should betray him; and so he did; this was pre-determined by God, foretold in prophecy, and foreknown by Christ; and is observed here, to show the temper and character of the man.

This site's exposition

who was going to betray Him

on John 12:4-6

Judas asks why the perfume was not sold for three hundred denarii, with the money going to the poor. John names him first as the man about to betray Him, then answers in verse 6 that he was a thief who helped himself to the money bag he carried. The treasurer was pricing his own Lord.

The record, by era

The Church Fathers2 voices

A commentator

Augustine of Hippo

Catena Aurea by Aquinas · Written in the 5th century.

proposed

(de Con. Evang. ii. lxxix. [156.]) Then saith one of His disciples, Judas Iscariot, Simon's son, which should betray Him, Why was not this ointment sold for three hundred pence, and given to the poor? In the other Gospels it is the disciples who murmured at the waste of the ointment. I think myself that Judas is put for the whole body of disciples; the singular for the plural. But at any rate we may supply for ourselves, that the other disciples said it, or thought it, or were persuaded by this very speech of Judas. The only difference is, that Matthew and Mark expressly mention the concurrence of the others, whereas John only mentions Judas, whose habit of thieving He takes occasion to notice: 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.

A commentator

Augustine of Hippo

Tractates on John 50 · Written in the 5th century.

proposed

And now, lastly, listen to what we have here, how this ointment was to some a sweet savor unto life, and to others a sweet savor unto death. When the pious Mary had rendered this grateful service to the Lord, straightway one of His disciples, Judas Iscariot, who was yet to betray Him, said, "Why was not this ointment sold for three hundred pence, and given to the poor?" Alas for thee, wretched man! the sweet savor hath slain thee. For the cause that led him so to speak is disclosed by the holy evangelist. But we, too, might have supposed, had not the real state of his mind been revealed in the Gospel, that the care of the poor might have induced him so to speak. Not so. What then? Hearken to a true witness: "This he said, not that he cared for the poor; but because he was a thief, and had the money bag, and bare what was put therein." Did he bear it about, or bear it away? For the common service he bore it, as a thief he bore it away.

The Medieval Church3 voices

A commentator

Thomas Aquinas

Commentary on John · Written before 1274.

proposed

Next, the Evangelist describes the traitor's indignation at this. He does two things concerning it: first, he shows his indignation; secondly, how it was curbed (v 7). Concerning the first he does three things: first, he describes the traitor; secondly, he mentions what he said; …

A commentator

Bonaventure

Commentary on John, Chapter 12 · Written in the 13th century.

proposed

One of his disciples therefore said, Judas. The third point is touched upon here, namely the indignation of Judas against the woman, because she had poured out the ointment; on account of which he says: One of his disciples therefore said, Judas Iscariot, who was …

A commentator

Theophylact of Ohrid

Commentary on John · Written before 1107.

proposed

How then does another evangelist (Matt. 26:8–9) say that all the disciples said this? To this it must be said that although all said this, the others did not say it with the same thought as Judas.
4 more voices on this verse

The Puritans and the Awakening1 voice

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

It is possible for the worst of men to lurk under the disguise of the best profession; and there are many who pretend to stand in relation to Christ who really have no kindness for him. Judas was an apostle, a preacher of the gospel, and yet one that discouraged and checked this instance of pious affection and devotion.

The Nineteenth Century3 voices

The chapter we have now begun finishes a most important division of John's Gospel. Our Lord's public addresses to the unbelieving Jews of Jerusalem are here brought to an end. After this chapter, John records nothing but what was said in private to the disciples. We see, for one thing, in this passage, what abounding proofs exist of the truth of our Lord's greatest miracles. We read of a supper at Bethany, where Lazarus "sat at the table" among the guests—Lazarus, who had been publicly raised from the dead, after lying four days in the grave.

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

six days before the passover--that is, on the sixth day before it; probably after sunset on Friday evening, or the commencement of the Jewish sabbath preceding the passover.

quarantine:debris (2026-07-29) — starts-lowercase

The chapter we have now begun finishes a most important division of John's Gospel. Our Lord's public addresses to the unbelieving Jews of Jerusalem are here brought to an end. After this chapter, John records nothing but what was said in private to the disciples. We see, for one thing, in this passage, what abounding proofs exist of the truth of our Lord's greatest miracles. We read of a supper at Bethany, where Lazarus "sat at the table" among the guests—Lazarus, who had been publicly raised from the dead, after lying four days in the grave. No one could pretend to say that his resurrection was a mere optical delusion, and that the eyes of the bystanders must have been deceived by a spirit or vision. Here was the very same Lazarus, after several weeks, sitting among his fellow-men with a real material body, and eating and drinking real material food. It is hard to understand what stronger evidence of a fact could be supplied. He that is not convinced by such evidence as this may as well say that he is determined to believe nothing at all. It is a comfortable thought, that the very same proofs which exist about the resurrection of Lazarus are the proofs which surround that still mightier fact, the resurrection of Christ from the dead. Was Lazarus seen for several weeks by the people of Bethany, going in and coming out among them? So was the Lord Jesus seen by His disciples. Did Lazarus take material food before the eyes of his friends? So did the Lord Jesus eat and drink before His ascension. No one, in his sober senses, who saw Jesus take "broiled fish," and eat it before several witnesses, would doubt that He had a real body. (Luke 24:42.) We shall do well to remember this. In an age of abounding unbelief and scepticism, we shall find that the resurrection of Christ will bear any weight that we can lay upon it.

The words behind it

14 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    John 13:2

    The evening meal was underway, and the devil had already put into the heart of Judas, the son of Simon Iscariot, to betray Jesus.

    it leads to

    • James 1:13–17

      When tempted, no one should say, “God is tempting me.” For God cannot be tempted by evil, nor does He tempt anyone.

    • Acts 5:3

      Then Peter said, “Ananias, how is it that Satan has filled your heart to lie to the Holy Spirit and withhold some of the proceeds from the land?

    • John 13:26–27

      Jesus answered, “It is the one to whom I give this morsel after I have dipped it.” Then He dipped the morsel and gave it to Judas son of Simon Iscariot.

  • Through

    Matthew 10:4

    Simon the Zealot, and Judas Iscariot, who betrayed Jesus.

    it leads to

    • Matthew 26:14

      Then one of the Twelve, the one called Judas Iscariot, went to the chief priests

    • Mark 14:43

      While Jesus was still speaking, Judas, one of the Twelve, arrived, accompanied by a crowd armed with swords and clubs, sent from the chief priests, scribes, and elders.

    • John 13:2

      The evening meal was underway, and the devil had already put into the heart of Judas, the son of Simon Iscariot, to betray Jesus.

    • Matthew 26:47

      While Jesus was still speaking, Judas, one of the Twelve, arrived, accompanied by a large crowd armed with swords and clubs, sent from the chief priests and elders of the people.

    • Mark 3:18–19

      Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot,

Where this verse is studied

About John

The Word Made Flesh, Gustave Doré, 1866. Public domain.
The Word Made Flesh, Gustave Doré, 1866. Public domain.
This page draws on 11 works. Open the list of works

This page draws on Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, Tractates on John 50; Bonaventure, Commentary on John, Chapter 12; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentary on the Gospel according to John; John Gill, Exposition of the New Testament (1746-1748); John Gill, Exposition of the New Testament; Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.