John 8:20
in John 8He spoke these words while teaching in the temple courts, near the treasury. Yet no one seized Him, because His hour had not yet come.
BSB
The same verse in ASV and KJV ▾
ASV
These words spake he in the treasury, as he taught in the temple: and no man took him; because his hour was not yet come.
KJV
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.
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This verse in John 8
Commentary
20 notes on this verseCHAPTER III. That no work of Jewish might was the Suffering on the Cross, nor did Christ die from the tyranny of any, but Himself of His own will suffered this for us that He might save all. The most wise Evangelist profitably makes plea in behalf of the saving Passion and shows that the Death on the Cross was not of human necessity, nor did Jesus suffer death against His will from the tyranny of another, but rather did offer Himself for us a spotless Sacrifice to God the Father by reason of His inherent love for us.
This site's exposition
near the treasury
The treasury stood in the Court of the Women, where the collection chests lined the wall. He spoke in the most open part of the temple courts, where an arrest would have been simple, and no one seized Him. His hour, first named at 2:4, had not yet come.
The record, by era
The Church Fathers5 voices
"These words spake Jesus in the treasury, speaking in the temple:" great boldness, without fear. For He could not suffer if He did not will it, since He were not born if He did not will it. What follows then? "And no man laid hold of Him, because His hour was not yet come." Some, again, when they hear this, believe that the Lord Christ was subject to fate, and say: Behold, Christ is held by fate! O, if thy heart were not fatuous, thou wouldst not believe in fate. If fate, as some understand it, is derived from fando, that is from speaking, how can the Word of God be held by fate, whilst all things that are made are in the Word itself? For God has not ordained anything which He did not know beforehand; that which was made was in His Word. The world was made; both was made and was there. How both was made and was there? Because the house which the builder rears, was previously in his art; and there, a better house, without age, without decay: however, to show forth his art, he makes a house; and so, in a manner, a house comes forth from a house; and if the house should fall, the art remains. So were all things that are made with the Word of God; because God made all things in wisdom, and all that He made were known to Him: for He did not learn because He made, but made because He knew. To us they are known, because they are made: to Him, if they had not been known, they would not have been made. Therefore the Word went before. And what was before the Word? Nothing at all. For were there anything before it, it would not have been said, "In the beginning was the Word;" but, In the beginning was the Word made. In short, what says Moses concerning the world? "In the beginning God made the heavens and the earth." Made what was not: well, if He made what was not, what was there before? "In the beginning was the Word." And whence came heaven and earth? […]
Hear, thou fool: "His hour was not yet come;" not the hour in which He should be forced to die, but that in which He would deign to be put to death. For Himself knew when He should die: He considered all things that were foretold of Him, and awaited all to be finished that was foretold to be before His suffering; that when all should be fulfilled, then should come His suffering in set order, not by fatal necessity. In short, hear that you may prove. Among the rest that was prophesied of Him, it is also written: "They gave me gall for meat, and in my thirst they gave me vinegar to drink." How this happened, we know from the Gospel. First, they gave Him gall; He received it, tasted it, and spat it out. Thereafter, as He hung on the cross, that all that was foretold might be fulfilled, He said, "I thirst." They took a sponge filled with vinegar, bound it to a reed, and put it to His mouth; He received it, and said, "It is finished." What did that mean? All things which were prophesied before my death are completed, then what do I here any longer? In a word, when He said "It is finished, He bowed His head, and gave up the ghost." Did the thieves, who were nailed beside Him, expire when they would? They were held by the bonds of flesh, for they were not the creators of the flesh; fixed by nails, they were a long time tormented, because they had not lordship over their weakness. The Lord, however, when He would, took flesh in a virgin's womb: came forth to men when He would; lived among men so long as He would; and when He would He quitted the flesh. This is the part of power, not of necessity. This hour, then, He awaited; not the fated, but the fitting and voluntary hour; that all might first be fulfilled which behoved to be fulfilled before His decease. […]
Says one, If he had this power, why, when the Jews insulted him on the cross and said, "If he be the Son of God let him come down from the cross," did he not come down, to show them his power by coming down? Because He was teaching us patience, therefore He deferred the demonstration of His power. For if He came down, moved as it were at their words, He would be thought to have been overcome by the sting of their insults. He did not come down; there He remained fixed, to depart when He would. For what great matter was it for Him to descend from the cross, when He could rise again from the sepulchre? Let us, then, to whom this is ministered, understand that the power of our Lord Jesus Christ, then concealed, will be made manifest in the judgment, of which it is said, "God will come manifest; our God, and He will not be silent." Why is it said, "will come manifest"? Because He, our God,-namely, Christ,-came hidden, will come manifest. "And will not be silent:" why this "will not be silent"? Because at first He did keep silence. When? When He was judged; that this, too, might be fulfilled which the prophet had foretold: "As a sheep He was led to the slaughter, and as a lamb before his shearer is dumb, so He opened not His mouth." He would not have suffered did He not will to suffer: did He not suffer, that blood had not been shed; if that blood were not shed, the world would not be redeemed. […]
(Tract. xxxvii. 8) Great however is His confidence and fearlessness: it not being possible that He should undergo any suffering, but that which He voluntarily undertook. Wherefore it follows, And no man laid hands on Him, for His hour was not yet come. Some, when they hear this, think Christ to have been under the control of fate. But if fate comes from the verb fari, to speak, as some derive it, how can the Word of God be under the control of fate? Where are the fates? In the heavens, you say, in the courses and revolutions of the stars. How then can fate have power over Him, by Whom the heavens and stars were made; when even thy will, if thou exert it aright, transcends the stars? Dost thou think that because the flesh of Christ was placed beneath the heavens, that therefore His power was subjected to the heavens? His hour then had not yet come; i. e. the hour, not on which he should be obliged to die, but on which He should deign to be put to death.
(tom. xix. in Joan.) Whenever it is added, Jesus spoke these words in such a place, you will, if you attend, discover a meaning in the addition. The treasury (γαζοφυλακίῳ) was a place for keeping the money, which was given for the honour of God, and the support of the poor. The coins are the divine words, stamped with the likeness of the great King. In this sense then let every one contribute to the edification of the Church, carrying into that spiritual treasury all that he can collect, to the honour of God, and the common good. But while all were thus contributing to the treasury of the temple, it was especially the office of Jews to contribute his gifts, which were the words of eternal life. While Jesus therefore was speaking in the treasury, no one laid hands on Him; His discourse being stronger than those who wished to take Him; for there is no weakness in that which the Word of God utters.
13 more voices on this verse
The Church Fathers2 voices
A commentator
Origen of AlexandriaCOMMENTARY ON THE GOSPEL OF JOHN 19.40, 43-44, 53-55 · Written before 253.
proposed
The Evangelist would not have added these words were it not to convey something useful.… Whenever it says "these are the words that he spoke in such and such a place," you will discover a reason for the addition.…The treasury was a place where coins were contributed for the honor of God and the support of the poor. What else would these coins be than the divine words that have the image of the great King stamped on them and that are examined by trustworthy money changers who know how to separate counterfeit coins from the genuine ones?… But if everyone contributed to the temple treasury in support of the needy for the common good, Jesus, more than anyone else was surely a worthy contributor. He gave the words of eternal life and his teaching about God and himself. His statement, "I am the light of the world," which was spoken in the treasury, was more valuable than any coin … as were all his other teachings in that place. And all the gold of the others who brought what they had into the treasury was like a bit of sand in comparison to the words of Jesus, for every word of his was wisdom.
Oh the folly of the Jews! seeking Him as they did before the Passover, and then having found Him in the midst of them, and having often attempted to take Him by their own or by others' hands without being able; they were not even so awed by His power, but set themselves to their wickedness, and desisted not. For it saith, that they continually made the attempt; "These words spake He in the treasury, teaching in the Temple; and no man laid hands on Him." He spake in the Temple, and in the character of teacher, which was more adapted to rouse them, and He spake those things because of which they were stung, and charged Him with making Himself equal to the Father. For "the witness of two men is true," proveth this. Yet still "He spake these words," It saith, "in the Temple," in the character of teacher, "and no man laid hands on Him, for His hour was not yet come"; that is, it was not yet the fitting time at which He would be crucified. So that even then the deed done was not of their power, but of His dispensation, for they had long desired, but had not been able, nor would they even then have been able, except He had consented.
The Medieval Church5 voices
"These words Jesus spoke." Here is touched upon the marvelous escape from Jewish unbelief, because he thus reproved them and was in their hands, and they did not seize him; therefore he says: "These words Jesus spoke in the treasury, teaching in the temple": for …
Treasury (Gazophylacium): Gaza is the Persian for wealth: phylattein is to keep. It was a place in the temple, where the money was kept.
Or thus; Christ speaks in the treasury; i. e. He had spoken in parables to the Jews; but now that He unfolded heavenly things to His disciples, His treasury began to be opened, which was the meaning of the treasury being joined to the temple; all that the Law and the Prophets had foretold in figure, appertained to our Lord.
The Evangelist shows the security with which Christ answered when he says, Jesus spoke these words in the treasury. We see the first from the place where he taught, that is, in the treasury (gazophylacium) and in the temple. For gaza is the Persian word …
"These words Jesus spoke at the treasury, when He taught in the temple." Thus He conducted Himself boldly! And yet, those who breathed murder against Him, having Him in their hands, did not dare to take Him. And still they did not understand that it …
The Puritans and the Awakening1 voice
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 Mar 12:
The Nineteenth Century5 voices
The treasury - Lightfoot observes, from the rabbins, that the treasury was in what was called the court of the women - that there were thirteen chests in it; in the thirteenth only the women were permitted to put their offerings. Probably the other twelve were placed there in reference to the twelve tribes; each perhaps inscribed with the name of one of Jacob’s twelve sons. It seems that our Lord sometimes sat in this court to teach the people.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
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 Joh 7:30).
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
The conversation between our Lord and the Jews, which begins with these verses, is full of difficulties. The connection between one part and another, and the precise meaning of some of the expressions which fell from our Lord's lips, are "things hard to be understood." In passages like this it is true wisdom to acknowledge the great imperfection of our spiritual vision, and to be thankful if we can glean a few handfuls of truth. Let us notice, for one thing, in these verses, what the Lord Jesus says of Himself. He proclaims, "I am the light of the world."
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
The conversation between our Lord and the Jews, which begins with these verses, is full of difficulties. The connection between one part and another, and the precise meaning of some of the expressions which fell from our Lord's lips, are "things hard to be understood." In passages like this it is true wisdom to acknowledge the great imperfection of our spiritual vision, and to be thankful if we can glean a few handfuls of truth. Let us notice, for one thing, in these verses, what the Lord Jesus says of Himself. He proclaims, "I am the light of the world." These words imply that the world needs light, and is naturally in a dark condition. It is so in a moral and spiritual point of view—and it has been so for nearly 6,000 years. In ancient Egypt, Greece, and Rome, in modern England, France, and Germany, the same report is true. The vast majority of men neither see nor understand the value of their souls, the true nature of God, nor the reality of a world to come! Notwithstanding all the discoveries of art and science, "darkness still covers the earth, and gross darkness the people." (Isaiah. 60:2.) For this state of things, the Lord Jesus Christ declares Himself to be the only remedy. He has risen, like the sun, to diffuse light, and life, and peace, and salvation, in the midst of a dark world. He invites all who want spiritual help and guidance to turn to Him, and take Him for their leader. What the sun is to the whole solar system—the center of light, and heat, and life, and fertility—that He has come into the world to be to sinners. Let this saying sink down into our hearts. It is weighty and full of meaning. False lights on every side invite man's attention in the present day. Reason, philosophy, earnestness, liberalism, conscience, and the voice of the Church, are all, in their various ways, crying loudly that they have got "the light" to show us.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
The treasury - See the notes at Mat 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.
How the passage was read
On John 8:12-20On John 8:12-20
The lamps behind His claim
Jesus says “I am the light of the world” in the Temple treasury (8:20), which stood in the Court of the Women: the very court where, at the feast of Tabernacles just concluded (John 7:2, 37), four great golden lampstands were lit each night, with wicks made from the priests' worn-out garments. The Mishnah says there was not a courtyard in Jerusalem that did not glow with that light (Sukkah 5:2–3). The claim lands where the lamps had just gone out: the light of the feast fades; the light of the world is standing in its court.
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: Mishnah Sukkah 5:2–3 (the golden lampstands) · The Light (this site's symbol study)
The words behind it
21 Greek wordsEvery 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.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ταῦτα | tauta | These | G3778 → | 1381 times |
| τὰ | ta | <the> | G3588 → | 19766 times |
| ῥήματα | rhemata | declarations | G4487 → | 68 times |
| ἐλάλησεν | elalesen | He spoke | G2980 → | 294 times |
| ἐν | en | in | G1722 → | 2738 times |
| τῷ | to | the | G3588 → | 19766 times |
| γαζοφυλακίῳ | gazophulakio | treasury | G1049 → | |
| διδάσκων | didaskon | teaching | G1321 → | 96 times |
| ἐν | en | in | G1722 → | 2738 times |
| τῷ | to | the | G3588 → | 19766 times |
| ἱερῷ, | hi'ero | temple, | G2411 → | 70 times |
| καὶ | kai | and | G2532 → | 9120 times |
| οὐδεὶς | oudeis | no [one] | G3762 → | 232 times |
| ἐπίασεν | epiasen | seized | G4084 → | 12 times |
| αὐτόν, | auton | Him, | G846 → | 5565 times |
| ὅτι | hoti | for | G3754 → | 1292 times |
| οὔπω | oupo | not yet | G3768 → | 26 times |
| ἐληλύθει | eleluthei | had come | G2064 → | 628 times |
| ἡ | he | the | G3588 → | 19766 times |
| ὥρα | hora | hour | G5610 → | 106 times |
| αὐτοῦ.¶ | autou | of Him. | G846 → | 5565 times |
ταῦταThese
tautaG3778 →1381 times
τὰ<the>
taG3588 →19766 times
ῥήματαdeclarations
rhemataG4487 →68 times
ἐλάλησενHe spoke
elalesenG2980 →294 times
ἐνin
enG1722 →2738 times
τῷthe
toG3588 →19766 times
γαζοφυλακίῳtreasury
gazophulakioG1049 →
διδάσκωνteaching
didaskonG1321 →96 times
ἐνin
enG1722 →2738 times
τῷthe
toG3588 →19766 times
ἱερῷ,temple,
hi'eroG2411 →70 times
καὶand
kaiG2532 →9120 times
οὐδεὶςno [one]
oudeisG3762 →232 times
ἐπίασενseized
epiasenG4084 →12 times
αὐτόν,Him,
autonG846 →5565 times
ὅτιfor
hotiG3754 →1292 times
οὔπωnot yet
oupoG3768 →26 times
ἐληλύθειhad come
elelutheiG2064 →628 times
ἡthe
heG3588 →19766 times
ὥραhour
horaG5610 →106 times
αὐτοῦ.¶of Him.
autouG846 →5565 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach 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 7:8Go up to the feast on your own. I am not going up to this feast, because My time has not yet come.”
it leads to
- John 7:6
Therefore Jesus told them, “Although your time is always at hand, My time has not yet come.
Reached by 2 separate paths from here.
- John 7:6
Through
Mark 12:41As Jesus was sitting opposite the treasury, He watched the crowd putting money into it. And many rich people put in large amounts.
it leads to
- Luke 21:1–4
Then Jesus looked up and saw the rich putting their gifts into the treasury,
- 2 Kings 12:9
Then Jehoiada the priest took a chest, bored a hole in its lid, and set it beside the altar on the right side as one enters the house of the LORD. There the priests…
- Luke 21:1–4
Through
John 7:44Some of them wanted to seize Him, but no one laid a hand on Him.
it leads to
- John 7:30
So they tried to seize Him, but no one laid a hand on Him, because His hour had not yet come.
Reached by 2 separate paths from here.
- Acts 23:11
The following night the Lord stood near Paul and said, “Take courage! As you have testified about Me in Jerusalem, so also you must testify in Rome.”
- John 7:30
Through
John 7:30So they tried to seize Him, but no one laid a hand on Him, because His hour had not yet come.
it leads to
- John 10:39
At this, they tried again to seize Him, but He escaped their grasp.
- John 7:32
When the Pharisees heard the crowd whispering these things about Jesus, they and the chief priests sent officers to arrest Him.
- John 10:39
Through
Matthew 27:6The chief priests picked up the pieces of silver and said, “It is unlawful to put this into the treasury, since it is blood money.”
it leads to
- Luke 6:7–9
Looking for a reason to accuse Jesus, the scribes and Pharisees were watching Him closely to see if He would heal on the Sabbath.
- Luke 6:7–9
Where this verse is studied
On this page
Studies24
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About John
This page draws on 18 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Gospels; 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 37; Augustine of Hippo, Catena Aurea by Aquinas; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on John, Chapter 8; Cyril of Alexandria, Commentary on the Gospel of John, Book 5; 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 Chrysostom, Homily on the Gospel of John 53; John Gill, Exposition of the New Testament (1746-1748); Origen of Alexandria, Catena Aurea by Aquinas; Origen of Alexandria, COMMENTARY ON THE GOSPEL OF JOHN 19.40, 43-44, 53-55; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.