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John 10:23

in John 10

and Jesus was walking in the temple courts in Solomon’s Colonnade.

BSB

The same verse in ASV and KJV

ASV

it was winter; and Jesus was walking in the temple in Solomon’s porch.

KJV

And Jesus walked in the temple in Solomon’s porch.

This verse in John 10

Commentary

16 notes on this verse

A commentator

Alcuin of York

Catena Aurea by Aquinas · Written before 804.

It is called Solomon's porch, because Solomon went to pray there. The porches of a temple are usually named after the temple. If the Son of God walked in a temple where the flesh of brute animals was offered up, how much more will He delight to visit our house of prayer, in which His own flesh and blood are consecrated?

This site's exposition

the Feast of Dedication

on John 10:22-23

The Feast of Dedication is Hanukkah, kept from 164 BC for the cleansing of the temple after Antiochus Epiphanes defiled it. The Law of Moses commands no such feast, and Jesus keeps it in the temple courts. It was winter, which explains the roofed walk of Solomon's Colonnade.

The record, by era

The Church Fathers2 voices

A commentator

Augustine of Hippo

Tractates on John 48 · Written in the 5th century.

proposed

"It was winter. And Jesus walked in the temple in Solomon's porch. Then came the Jews round about Him, and said unto Him, How long dost thou keep our mind in suspense? If thou be the Christ, tell us plainly." They were not desiring the truth, but preparing a calumny. "It was winter," and they were chill; because they were slow to approach that divine fire. For to approach is to believe: he who believes, approaches; who denies, retires. The soul is not moved by the feet, but by the affections. They had become icy cold to the sweetness of loving Him, and they burned with the desire of doing Him an injury. They were far away, while there beside Him. It was not with them a nearer approach in believing, but the pressure of persecution.

A commentator

John Chrysostom

Homily on the Gospel of John 61 · Written in the 5th century.

proposed

"It was," It saith, "at Jerusalem, the Feast of the dedication, and it was winter." This feast was a great and national one. For they celebrated with great zeal the day on which the Temple was rebuilt, on their return from their long captivity in Persia. At this feast Christ also was present, for henceforth He continually abode in Judaea, because the Passion was nigh. "Then came the Jews round about Him, and said, How long dost thou make us to doubt?"

The Medieval Church3 voices

A commentator

Theophylact of Ohrid

Commentary on John · Written before 1107.

proposed

Jesus also came to this feast. Now He already often walked in Judea, because the sufferings were at the door. As long as winter lasts, that is, the present life, which always has disturbances from the spirits of evil, strive also to celebrate the renewal …

A commentator

Bonaventure

Commentary on John, Chapter 10 · Written in the 13th century.

proposed

As to the place: "And Jesus walked in the portico of Solomon," that is, in the place where Solomon had previously built a portico for prayer, which nevertheless had been destroyed.

A commentator

Thomas Aquinas

Commentary on John · Written before 1274.

proposed

Then he describes the place, and Jesus was walking in the temple, in the portico of Solomon. He describes it first in a general way, in the temple: "The Lord is in his holy temple" (Ps 11:4); secondly, in more detail, saying, in the portico …
9 more voices on this verse

The Medieval Church1 voice

A commentator

Theophylact of Ohrid

Catena Aurea by Aquinas · Written before 1107.

proposed

The Evangelist mentions the time of winter, to show that it was near His passion. He suffered in the following spring; for which reason He took up His abode at Jerusalem. Be thou also careful, in the winter time, i. e. while yet in this stormy wicked world, to celebrate the dedication of thy spiritual temple, by ever renewing thyself, ever rising upward in heart. Then will Jesus be present with thee in Solomon's porch, and give thee safety under His covering. (τῇ σκέπῃ αὐτοῦ) But in another life no man will be able to dedicate Himself.

The Puritans and the Awakening3 voices

A commentator

John Wesley

1703–1791

Explanatory Notes upon the New Testament (1755)

In Solomon's portico - Josephus informs us, that when Solomon built the temple, he filled up a part of the adjacent valley, and built a portico over it toward the east. This was a noble structure, supported by a wall four hundred cubits high: and continued even to the time of Albinus and Agrippa, which was several years after the death of Christ.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

): Jesus walked in the temple in Solomon's porch; so called ( Acts iii. 11 ), not because built by Solomon, but because built in the same place with that which had borne his name in the first temple, and the name was kept up for the greater reputation of it. Here Christ walked, to observe the proceedings of the great sanhedrim that sat here ( Ps. lxxxii.

quarantine:debris (2026-07-29) — leading-punctuation

And Jesus walked in the temple,....

The Nineteenth Century5 voices

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

Jesus walked . . . in Solomon's porch--for shelter. This portico was on the east side of the temple, and JOSEPHUS says it was part of the original structure of Solomon [Antiquities, 20.9.7].
Another sharp division took place among the Jewish authorities because of these words. Many of them were saying, "He is possessed by a demon and has lost his mind. Why do you listen to him?" Others said, "These are not the words of someone possessed by a demon. A demon cannot cause the blind to see, can it?" Then came the feast of the Dedication in Jerusalem. It was winter, and Jesus was walking in the temple area in Solomon’s Portico. The Jewish religious leaders surrounded him and said, "How long will you keep us in suspense?
Another sharp division took place among the Jewish authorities because of these words. Many of them were saying, "He is possessed by a demon and has lost his mind. Why do you listen to him?" Others said, "These are not the words of someone possessed by a demon. A demon cannot cause the blind to see, can it?" Then came the feast of the Dedication in Jerusalem. It was winter, and Jesus was walking in the temple area in Solomon’s Portico. The Jewish religious leaders surrounded him and said, "How long will you keep us in suspense? If you are the Christ, tell us plainly." Jesus replied, "I told you and you do not believe. The deeds I do in my Father’s name testify about me. But you refuse to believe because you are not my sheep. My sheep listen to my voice, and I know them, and they follow me. I give them eternal life, and they will never perish; no one will snatch them from my hand. My Father who has given them to me is greater than all, and no one can snatch them from my Father’s hand. The Father and I are one." We should notice, first, in this passage, what strifes and controversies our Lord occasioned when He was on earth. We read that "there was a division among the Jews for His sayings"—and that "many of them said He has a devil, and is mad," while others took an opposite view. It may seem strange, at first sight, that He who came to preach peace between God and man should be the cause of contention. But herein were His own words literally fulfilled—"I came not to send peace, but a sword." (Matt. 10:34.) The fault was not in Christ or His doctrine, but in the carnal mind of His Jewish hearers. Let us never be surprised if we see the same thing in our own day. Human nature never changes. So long as the heart of man is without grace, so long we must expect to see it dislike the Gospel of Christ.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

Solomon’s porch - By what we find in Josephus, Ant. b. xx. c. 8, s. 7, a portico built by Solomon, on the east side of the outer court of the temple, was left standing by Herod, when he rebuilt the temple. This portico was four hundred cubits long, and was left standing, probably, because of its grandeur and beauty.
Solomon’s porch - The porch or covered way on the east of the temple. See the notes at Mat 21:12.

How the passage was read

On John 10:22-39

On John 10:22-39

The feast Jesus was keeping

“The Feast of Dedication” is the festival modern Jews call Hanukkah: an eight-day winter feast, beginning on the 25th of the month Kislev (falling in December), that remembers the cleansing and rededication of the Temple in 164 BC. Antiochus IV, the Greek-Syrian king, had defiled the altar; Judas Maccabeus and his brothers retook Jerusalem, rebuilt the altar, and ordained the annual celebration (1 Maccabees 4:36–59). Today it is kept by lighting one more candle each night on a nine-branched lampstand, which is why it is also called the Festival of Lights; the lamp-lighting custom is discussed in the Talmud (Shabbat 21b).

Two things follow for the reader. This feast is not commanded anywhere in the Law of Moses: it was instituted between the Testaments, and John records Jesus walking in the Temple courts during it without a word of censure. And the setting is loaded: at the feast that celebrates the Temple's rescue from a ruler who claimed divine honors, the crowd asks Jesus plainly whether He is the Messiah (John 10:24).

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Sources: 1 Maccabees 4:36–59 (the feast's institution; studied on this site) · Shabbat 21b (Babylonian Talmud, the lamp-lighting custom) · The Maccabean Revolt (this site's study of the history)

The words behind it

12 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

    Acts 5:12

    The apostles performed many signs and wonders among the people, and with one accord the believers gathered together in Solomon’s Colonnade.

    it leads to

    • Acts 19:11

      God did extraordinary miracles through the hands of Paul,

    • 2 Corinthians 12:12

      The true marks of an apostle—signs, wonders, and miracles—were performed among you with great perseverance.

    • Hebrews 2:4

      and was affirmed by God through signs, wonders, various miracles, and gifts of the Holy Spirit distributed according to His will.

    • Acts 14:3

      So Paul and Barnabas spent considerable time there, speaking boldly for the Lord, who affirmed the message of His grace by enabling them to perform signs and wonders.

    • Acts 2:42–43

      They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.

  • Through

    Acts 3:11

    While the man clung to Peter and John, all the people were astonished and ran to them in the walkway called Solomon’s Colonnade.

    it leads to

    • Acts 5:12

      The apostles performed many signs and wonders among the people, and with one accord the believers gathered together in Solomon’s Colonnade.

    • Luke 8:38

      The man whom the demons had left begged to go with Jesus. But He sent him away, saying,

    • Acts 2:6

      And when this sound rang out, a crowd came together in bewilderment, because each one heard them speaking his own language.

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 15 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Alcuin of York, Catena Aurea by Aquinas; Augustine of Hippo, Tractates on John 48; Bonaventure, Commentary on John, Chapter 10; 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 Chrysostom, Homily on the Gospel of John 61; John Gill, Exposition of the New Testament (1746-1748); John Lightfoot, Horae Hebraicae et Talmudicae on John; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on John; Theophylact of Ohrid, Catena Aurea by Aquinas and Thomas Aquinas, Commentary on John.