John 8:20

These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(20) These words spake Jesus in the treasury.—Comp. Notes on Mark 12:41 and Luke 21:1. From the passage it is clear that the word “treasury” was applied to the brazen trumpet-shaped chests placed in the court of the women for the reception of alms. There were thirteen of them, and each bore an inscription showing to what purpose the alms placed in it would be devoted. Here the word is apparently used of the place itself in which the chests were deposited, or the preposition must be taken as including the immediate neighbourhood. This notice of place is interesting in many ways. The court of the women was one of the most public places in the Temple area. He taught, then, openly and fearlessly. The chamber in which the Sanhedrin held their session was between the court of the women and that of the men. They had on that very day been assembled to take counsel against Him (John 7:45-52). This gives point to the words which follow, “and no man laid hands on Him, for His hour was not yet come.” The court of the women, moreover, was the spot where the great candelabra stood. (See Note on John 8:12.)

Benson Commentary

John 8:20. These words spake Jesus in the treasury — Which was a certain part of the women’s court, where the chests were placed for receiving the offerings of those who came to worship; and consequently was a place of great concourse. And no man laid hands on him — Though he so plainly intimated that God was his Father, and charged the Jews with being ignorant of him, while they boasted that he was in a peculiar sense their God; yet, their spirits were kept under such a powerful, though secret restraint, that no one seized him; which was the more wonderful, as it was a place much frequented by his greatest enemies, and from which it would not have been easy for him to have escaped without a miracle; for his hour was not yet come — In which he was, by divine permission, to be delivered into the hands of these wicked men.

Matthew Henry's Concise Commentary

8:17-20 If we knew Christ better, we should know the Father better. Those become vain in their imaginations concerning God, who will not learn of Christ. Those who know not his glory and grace, know not the Father that sent him. The time of our departure out of the world, depends upon God. Our enemies cannot hasten it any sooner, nor can our friends delay it any longer, than the time appointed of the Father. Every true believer can look up and say with pleasure, My times are in thy hand, and better there than in my own. To all God's purposes there is a time.

Barnes' Notes on the Bible

The treasury - See the notes at Matthew 21:12.

His hour was not yet come - The time for him to die had not yet arrived, and God restrained them, and kept his life. This proves that God has power over wicked men to control them, and to make them accomplish his own purposes.

Jamieson-Fausset-Brown Bible Commentary

20. These words spake Jesus in the treasury—a division, so called, of the fore court of the temple, part of the court of the women [Josephus, Antiquities, 19.6.2, &c.], which may confirm the genuineness of Joh 8:2-11, as the place where the woman was brought.

no man laid hands on him, &c.—(See on [1807]Joh 7:30). In the dialogue that follows, the conflict waxes sharper on both sides, till rising to its climax, they take up stones to stone him.

Matthew Poole's Commentary

The treasury was a public place in the temple; concerning which, See Poole on "Matthew 27:6", See Poole on "Mark 12:41", See Poole on "Mark 12:43" and See Poole on "Luke 21:1". Christ taught sometimes in one part of the temple, sometimes in another: but that no man should lay hold on him, considering the search made for him in the beginning of the feast, and their sending messengers to take him, as we read John 7:32, and the affront he had given to the scribes and Pharisees, of which we read in the beginning of this chapter, was very miraculous; nor can any account be given of it besides what is here given, viz. that his

hour was not yet come; which was the reason we heard given before in the same case, John 7:30. Men shall be able to do nothing against Christ, or any that belong unto him, till the time cometh that God hath set in his wise and eternal thoughts.

Gill's Exposition of the Entire Bible

These words spake Jesus in the treasury,.... The place where the thirteen chests stood, into which the people put their voluntary contributions for the sacrifices, and service of the temple: the Ethiopic version renders it, "at the alms chest"; See Gill on Mark 12:41. The design of this observation of the evangelist, is to suggest to us, that it was in a very public place, in the temple, openiy, that Christ delivered the above words:

as he taught in the temple; where the Jews resorted, where his ministry was public, and he spake freely, and without reserve; in a very bold manner, with intrepidity, and without fear of man:

and no man laid hands on him; though they had sought to do it the day before; had sent officers to take him; and they themselves had a good will to it; and yet they were so awed and over ruled by one means, or one account or another, that no man did it; the reason was,

for his hour was not yet come; the time appointed for his sufferings and death.

Geneva Study Bible

These words spake Jesus in the {e} treasury, as he taught in the temple: and no man laid hands on him; {7} for his hour was not yet come.

(e) This was a certain place appointed for the gathering of the offerings.

(7) We live and die according to the pleasure of God, and not of men: therefore it behooves us that we constantly go forward in our calling.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

John 8:20. Ταῦτα τὰ ῥήματα] John 8:12-13. Godet arbitrarily imports into the text “words so important.” Comp. John 6:50.

ἐν τῷ γαζοφυλ.] At the treasury. On ἐν, as denoting immediate neighbourhood, see Kühner, ad Xen. Anab. iv. 8. 22; Ast, Lex. Plat. I. p. 700; Winer, p. 360 [E. T. p. 481], who, however, is of opinion—though it cannot be substantiated—that the place itself where the treasury stood was called γαξοφυλ.; so also Tholuck, Brückner. Respecting the γαζοφυλάκιον, which consisted of thirteen brazen chests destined to receive the taxes and charitable offerings in the temple, see on Mark 12:41. In a place so much frequented in the forecourt of the women did Jesus thus speak,—and no one laid hands on Him.

καὶ οὐδεὶς, etc.] Historical refrain, constituting a kind of triumphal (comp. John 7:30) close to the delivery of this discourse.

Cambridge Bible for Schools and Colleges

20. in the treasury] At the treasury is an admissible and in one respect safer translation. It is not certain that there was a separate building called the treasury; and if there was, it is not probable that Christ would be able to address the multitude there. But the thirteen brazen chests, into which people put their offerings for the temple and other charitable objects, stood in the Court of the Women (see on Mark 12:41), and these chests seem to have been called ‘the treasury.’ The point seems to be that in so public and frequented a place as this did He say all this, and yet no man laid hands on Him (see on John 7:30). Moreover the Hall Gazith, where the Sanhedrin mot, was close to the Court of the Women; so that He was teaching close to His enemies’ head quarters.

Bengel's Gnomen

John 8:20. Ἐν τῷ γαζοφυλακίῳ, in the treasury) in that place, where any one might easily have been taken; where there was a very great crowd of men.—διδάσκων, teaching) The Didacticks of Jesus may be here considered, especially from the means of judging furnished by John. Christ, the Teacher, one, true, and good. One, Matthew 23:18, One is your διδάσκαλος; John 8:10, One is your καθηγητής, even Christ], of the highest dignity, John 8:8; power, John 8:9, “One is your Father, which is in heaven;” and authority, John 8:10. He is the true teacher, John 7; for He was sent by God, and teaches the truth [John 8:18, He that seeketh His glory that sent Him, the same is true, and no unrighteousness is in Him.] Good; apt to teach, 2 Timothy 2 [John 8:24], Three kinds of teachers are distinguished in Matthew 23 : Prophets, Wise men, Scribes. He did not Himself bear the title of a Scribe, but He left it to His disciples, Matthew 13:52, “Every scribe, which is instructed unto the kingdom of heaven.” He had no need of learning, John 7:15. Only once He read, Luke 4:17 [viz. the book of Isaiah, in the synagogue of Nazareth], He found the place [where it was written, The Spirit of the Lord is upon Me, etc.] Only once He wrote, John 8:6. Thus then He did not write books in His own name, as the apostles did, nor did He use the apparatus of books; yet He dictated some epistles, Revelation 1 [John 8:11, What thou seest write in a book, and send it unto the Seven Churches—in Asia]. There remain the two titles, Wisdom and Prophet, applied to Him by implication, Matthew 12:41-42, “Behold, a greater than Jonas is here:—Behold, a greater than Solomon is here.” The name, Prophet, is otherwise greater than that of Wisdom. In the case of Christ, the name, Wisdom, is in some measure more sublime than Prophet. He prayed, ever following the Father’s commands. He sweetly drew disciples to Himself; 1) as recorded in John 1:38, etc.; comp. ch. John 8:30; John 2) in Luke, etc. He taught them in order, first, concerning His own person, concerning Himself as the Christ, 1) in the presence of the people; 2) in the presence of His adversaries; 3) by themselves apart: moreover also concerning His passion and resurrection; He taught them first in plain language, afterwards by parables, Matthew 13; first at a marriage feast, afterwards on other occasions. He taught the people in one way, the Pharisees in another way, the disciples of John in another, His own disciples in another. He taught concerning the fasting of the disciples of John, concerning the baptism of John, Matthew 21, concerning the tribute-money, etc. He taught by His works, rather than by His words, Matthew 11:1, etc. [To the disciples of John, inquiring, “Art Thou He that should come?” He replied, Go and show John again those things which ye do hear and see. The blind receive their sight, etc.] He taught also by gesture and look, Luke 20:17, “He beheld them, and said,” etc. [ἐμβλέψας]. He avoided celebrity and a crowd, Matthew 12 [16–21]. He taught by asking questions Himself: He taught also those who asked Him questions. He also observed a distinction in the disciples among one another. He taught in one way before the resurrection, and in another way after the resurrection. His prediction of His passion was, 1) enigmatical; 2) subsequently plain and open. His valedictory address followed, in fine, His departure itself, 1) at His passion; 2) at His ascension. He did not give over, until He was able to say, Now ye believe, John 16:31. He confirmed His doctrine out of the Scriptures and by miracles. He desired the disciples to learn by experimental proof, John 16:22-23, at the beginning, “In that day ye shall ask Me nothing” [ἐρωτήσετε]. He wisely took His opportunities, John 4. [The woman of Samaria at the well]. In a short interview on each occasion, He taught Nathanaël, and the Samaritan woman, what the disciples had taken several years to learn. Before the more elevated class of hearers He set elevated truths: John 3.[Nicodemus], He gradually opened out His subject: John 16:4; John 16:12, “I have yet many things to say unto you; but ye cannot bear them now;” John 11:13. He did not state all things altogether plainly; but wrapt them up in appropriate enigmatical forms. Many err by indiscriminate perspicuity. Our style of writing should not pass beyond the accustomed order of doctrinal teaching: if in any instance it shall be different, it will not glide off to philosophical aphorisms, but will betake itself to Holy Scripture. Moreover Christ did not remain in one place, nor always with the same persons. See John 4:44, “He left His own country for Galilee, testifying that a prophet is not in honour in his own country.” He had the powers of a good teacher, and exhibited them sweetly and gently; Matthew 11; Luke 4. He sent forth twelve disciples, afterwards seventy. He gradually taught them to pray; Luke 11:1; John 16:24, etc., “Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may he full.”—οὐδεὶς ἐπίασεν, no one laid hands on Him) although they attempted it.

Pulpit Commentary

Verses 20-30. -

(3) Further controversy with different groups, ending in partial admission of his claims by some. Verse 20. - These words - an expression which emphasized the foregoing interview, and shut it off from the following context - spake he (Jesus) in the treasury, as he taught in the temple courts. The γαζοφυλακίον (Mark 12:41; Luke 20:1) may be the chamber in which the thirteen chests, with trumpet like orifices for the reception of alms, were erected. If so, it was in the "court of the women," or the place of public assembly most abundantly frequented by the multitude, and beyond which the women could not penetrate into the "court of the priests." Edersheim disputes Westcott's suggestion, that the gazith, or session house of the Sanhedrin, was close by, and that the language of Jesus was within earshot of them. This chamber, gazith, was in the southeast corner of the "court of the priests," and therefore far away from the treasure chamber. Supposing that the word γαζοφυλακίον was the treasury itself. the ἐν τῷ may point to the neighbourhood of the sacred enclosure. The reference shows that the locality even of the discourse had made profound impression on one of the disciples, and implies great publicity and imminent peril from these bold avowals. The clause added by the evangelist, And no man seized him; because his hour was not yet come, is a phrase repeated frequently, and one which delays, by a strange refrain, the tragic consummation (see Introduction, § VII. 5 (4)). Here it shows that some further attempt was made to lay violent hands on him, which for the moment failed. Seeing that avowals of his Divine nature wrought to a frenzy the passions of soma of his hearers, and finally led to his condemnation for a capital offence, the evangelist again and again shows that the Lord - who made these claims on his trial, as given in the synoptists - had frequently reiterated them at peril of his life. The language of the high priest shows how bitterly the ecclesiastical authorities resented this assumption. The Fourth Gospel makes the synoptic account of this matter more intelligible by showing us that it was not an isolated occurrence. John 8:20

Vincent's Word Studies

The Treasury (γαζοφυλακίῳ)

From γάζα, treasure, a Persian word, occurring only once in the New Testament (Acts 8:27), and φυλακή, guard. Used by John only here. The Treasury was in the Court of the Women, so called, not because it was appropriated to the worship of women exclusively, but because they were not allowed to proceed further, except for sacrificial purposes. The court covered a space upwards of two hundred feet square, and was surrounded by a colonnade, within which, and against the wall, were the thirteen trumpet-shaped chests, called "trumpets" from their shape, for charitable contributions. This court was the most public part of the temple.

And no man laid hands on Him (καὶ οὐδεὶς ἐπίασεν αὐτὸν)

Notice the connection with the previous sentence by the simple and, where another writer would have said and yet: the sense being that though Jesus was teaching where He might easily have been apprehended, yet no one attempted to arrest Him. See on John 1:10. Laid hands on is better rendered, as elsewhere, took (compare John 7:30). The inconsistency of the A.V. in the renderings of the same word, of which this is only one of many instances, is noteworthy here from the fact that in the only two passages in which John uses the phrase laid hands on (John 7:30; John 7:44), he employs the common formula, ἐπιβάλλειν τὰς χεῖρας, or τὴν χεῖρα, and in both these passages the word πιάσαι is rendered take. The use of this latter word is confined almost exclusively to John, as it is found only three times elsewhere (Acts 3:7; Acts 12:4; 2 Corinthians 11:32).