Exegetical and Hermeneutical Commentary of 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.
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 Mar 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 Joh 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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Joh 8:20
These words spake Jesus in the Treasury
The Treasury
From Mar 12:41 and Luk 21:1 it is clear that this word 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. This notice is interesting in many ways. The Court of the Women was one of the most public places in the Temple area. Christ taught there openly and fearlessly. The chamber in which the Sanhedrim held their session was between the Court of the Women and that of the Men. They had on that or the previous day been assembled to take counsel against Him (chap. 7:45-52). This gives point to the words which here follow. (Archdeacon Watkins.)
No man laid hands on Him; for His hour was not yet come
Divine Providence
I. EXERTS A RESTRAINING POWER ON WICKED MEN. No man, etc. Why? Jewish rage was almost at its height; the Sanhedrims lacked neither disposition, muscular power, nor public cooperation. It was because His hour was not yet come. There was a mysterious power holding them back, an invisible hand restraining them. In relation to this restraining power of Gods moral government of the world, note
1. It is not always a matter of consciousness. Sometimes, it may be, men feel that they are reined in, some mysterious power preventing them from doing what they desire. History presents us with monsters that have felt themselves like caged lions. But as a rule the restraining force is so subtle, so delicate, that men are unconscious of it.
2. It interferes not with human freedom. A man is not free from the guilt of a wrong act because he has not the power or the opportunity to embody it. The guilt is in the desire, the volition. As a man thinketh in his heart, so is he. At first sight it seems morally absurd that God should restrain a man from committing a crime, and yet hold him guilty for it. The solution is here: the crime is in the wish.
3. It is an incalculable advantage to the race. What was in the Alexanders, the Caligulas, the Napoleons, the Lauds, and the Bonners, is for the most part in every unregenerate soul. Were there no restraining hand upon depraved hearts, all social decency, order, peace, and enjoyment would be at an end. The world would be a Pandemonium. We rejoice that He who reigns in the ocean and keeps it within bounds, holds in the passions and impulses of the depraved soul. The kings heart is in the hand of the Lord, etc.
II. HAS SETTLED PERIODS FOR THE DEVELOPMENT OF EVENTS. For His hour was not yet come. Christ recognized that there was a particular hour or crisis for everything He had to do. There was an hour for the commence, merit of His miracles, for His baptism, for His death. His death was the hour of hours. Father, the hour has come. God has appointed scenes in space and in duration for all things that occur in His vast dominion. Nothing He allows to be done in one scene that is intended to occur in another, nothing in one season that is fixed for another. To everything there is a season. Every orb that rolls through immensity has a point it is bound to reach, and an hour; it is never behind its time. So it is not only in the epochs and eras of human history, but in all the events of individual life. Mans decrees and purposes often fail from the fickleness of his own mind, from his want of foresight, and from his want of power. It is altogether otherwise with the designs of the Almighty. When His set time for working comes, not all the power in the universe can stay His hand. When we first look abroad, indeed, upon the busy field of human affairs, and observe the numerous actors, all moving, planning, arranging, we may be tempted for the moment to imagine that destiny itself is in their hands. But when we have looked a little longer and have seen all their schemes deranged, and a result emerging the very opposite, it may be, we begin to discover that there is a power out of sight mightier than all–One whose purposes are from everlasting to everlasting, whose counsel shall stand, and who will do all His pleasure. (D. Thomas, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. 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. See Mr 12:41, &c.
His hour was not yet come.] The time was not arrived, in which he had determined to give himself up into the hands of his crucifiers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The treasury was a public place in the temple; concerning which, See Poole on “Mat 27:6“, See Poole on “Mar 12:41“, See Poole on “Mar 12:43” and See Poole on “Luk 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 Joh 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, Joh 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. These words spake Jesus in thetreasurya division, so called, of the fore court of thetemple, part of the court of the women [JOSEPHUS,Antiquities, 19.6.2, &c.], which may confirm thegenuineness 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). Inthe dialogue that follows, the conflict waxes sharper on both sides,till rising to its climax, they take up stones to stone him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole 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 comments on Mr 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.
Fuente: John Gill’s Exposition of the Entire Bible
In the treasury ( ). See already Mark 12:41; Luke 21:1 for this word for the treasure-chambers of the temple. “It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers” (Bernard). The Persian word gaza (treasure) occurs only once in the N.T. (Ac 8:27) and the compound (, guard) only here in John. Jesus hardly taught within a treasure-chamber. It probably means “at the treasury in the temple.” This court was probably the most public part of the temple (Vincent).
And ()=”and yet” as in 1:10, etc.
Because his hour was not yet come ( ).
Reason () given why no one seized (, cf. 7:30) him. is past perfect active of , “had not yet come.” This very use of appears in 2:4 and the very clause in 7:30 which see.
Fuente: Robertson’s Word Pictures in the New Testament
The Treasury [] . From gaza, treasure, a Persian word, occurring only once in the New Testament (Act 8:27), and fulakh, 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 [ ] . 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 1 10. Laid hands on is better rendered, as elsewhere, took (compare Joh 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 (vii. 30; Joh 7:44), he employs the common formula, ejpiballein tav ceirav, or thn ceira, and in both these passages the word piasai is rendered take. The use of this latter word is confined almost exclusively to John, as it is found only three times elsewhere (Act 3:7; Act 12:4; 2Co 11:32).
Fuente: Vincent’s Word Studies in the New Testament
1) “These words spake Jesus in the treasury,” (taute ta hremata ealesen en to gazophulakeio) “These words of explanation he spoke in the treasury,” the treasury of the temple or temple courts.
2) “As he taught in the temple: (didaskon en to hiero) ”As he was teaching in the temple,” or temple courts (Gk. hiero), also known as the “Court of women,” beyond which the women could not penetrate, into the court of the priests.
3) “And no man laid hands on him; (kai oudeis epiasen auton) “And no one seized him at all,” or apprehended Him, at this point, because His Divine mission was not yet fulfilled, Joh 7:30.
4) “For his hour was not yet come.” (hoti oupo eleluthei he hora autou) “Because his hour had not yet arrived,” a phrase often repeated, Joh 2:4; Isa 30:18; Joh 7:30; Joh 12:23; Joh 13:1; Joh 17:1.
Fuente: Garner-Howes Baptist Commentary
20. These words spoke Jesus in the treasury. The treasury was a part of the temple where the sacred offerings were laid up. It was a much frequented place, and hence we infer that this sermon was delivered by Christ amidst a large assembly of men, so that the people had less excuse. The Evangelist likewise holds out to us the astonishing power of God in this respect, that they were constrained to endure Christ openly teaching in the temple, though but lately they sought to seize him, and put him to death. For since they held an undisputed sway in the temple, so that they ruled there with the fierceness of tyrants, they might have banished Christ from it by a single word. And when he ventured to take upon himself the office of a teacher, why do they not instantly lay violent hands on him? We see then that God caused men to hear him, and guarded him by his protection, so that those savage beasts did not touch him, though they had their throats opened to swallow him. (221) The Evangelist again mentions his hour, that we may learn that it is not by the will of men, but by the will of God, that we live and die.
(221) “ Combien qu’ils eussent leurs gueules ouvertes pour l’engloutir.”
Fuente: Calvin’s Complete Commentary
(20) These words spake Jesus in the treasury.Comp. Notes on Mar. 12:41 and Luk. 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 (Joh. 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 Joh. 8:12.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. The treasury In the court of the women. See note on Mar 12:41.
Hour not come See note on Joh 2:4. The hour of his submission to death at their hands. Jewish rage could not go beyond the fixed bounds. When they rejected Jesus, it was not his misfortune so truly as theirs.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘These words he spoke in the treasury as he taught in the Temple, and no man arrested him because his hour was not yet come.’
These words were spoken ‘in the treasury’, that is in the Court of the Women, (which was outside the raised court of Israel where only men could go), where there were thirteen trumpet shaped boxes placed there to receive offerings. Once more the author indicates his total familiarity with the Temple.
These thirteen money boxes all had their allotted offering. Into the first two were dropped the half shekels which every Jew had to pay towards the upkeep of the Temple. Into the third and fourth were dropped sums which would purchase the two pigeons which a woman had to offer for her purification after the birth of a child (Lev 12:8). Into the fifth were put contributions towards the cost of the wood which was needed to keep the altar fire alight. Into the sixth were dropped contributions towards the cost of the incense which was used at the Temple services. Into the seventh went contributions towards the upkeep of the golden vessels which were used at these services. Sometimes a man or a family would set apart a certain sum to make a guilt-offering or thank-offering, and into the remaining six trumpets people dropped any money which remained after such an offering had been made, or anything extra which they wished to offer.
‘No man arrested him.’ This brings out the constant threat of arrest that Jesus was under. All that He said was in the light of that threat. Yet they seemed powerless to act against Him. This was because God was in control. His hour, the hour of His death, had not yet come. His Oneness with His Father also ensured His safety until that hour.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 8:20. These words spake Jesus in the treasury, The treasury was that part of the women’s court, where the chests were placed for receiving the offerings of those who came to worship, (see Mar 12:41.) and consequently was a place of great concourse, being resorted unto even by the priests and rulers. Wherefore, the evangelist’s remark, that the preceding conversation happened in the treasury, gives us a great idea of our Lord’s intrepidity: though he was in the midst of his enemies, he spake boldly, not fearing them in the least. It seems, his divine providence so over-ruled the spirits of these wicked men, that none of them attempted to seize him, because the time of his sufferings was not yet come.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 8:20 . ] Joh 8:12-13 . Godet arbitrarily imports into the text “words so important .” Comp. Joh 6:50 .
.] At the treasury . On , as denoting immediate neighbourhood, see Khner, 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 .; so also Tholuck, Brckner. Respecting the , which consisted of thirteen brazen chests destined to receive the taxes and charitable offerings in the temple, see on Mar 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.
, etc.] Historical refrain, constituting a kind of triumphal (comp. Joh 7:30 ) close to the delivery of this discourse.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 20. For his hour was not yet come ] And they could neither hasten it nor prevent it. No man hath power over the life of another. “My times are in thine hand,” saith David. See Trapp on “ Joh 7:44 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20. ] See Luk 21:1 , and note on Mar 12:41 . It was in the court of the women.
] See ch. Joh 7:8 ; Joh 7:30 .
Fuente: Henry Alford’s Greek Testament
words. Greek. rhema. See note on Mar 9:32.
the treasury. A part of the Temple, in the court of the women. Occurs in Mar 12:41, Mar 12:43. Luk 21:1, and John only here.
as He taught = teaching.
laid hands = arrested. See Joh 7:30, Joh 7:32, Joh 7:44.
not yet come. See note on Joh 7:6.
Fuente: Companion Bible Notes, Appendices and Graphics
20. ] See Luk 21:1, and note on Mar 12:41. It was in the court of the women.
] See ch. Joh 7:8; Joh 7:30.
Fuente: The Greek Testament
Joh 8:20. , in the treasury) in that place, where any one might easily have been taken; where there was a very great crowd of men.-, 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, Mat 23:18, One is your ; Joh 8:10, One is your , even Christ], of the highest dignity, Joh 8:8; power, Joh 8:9, One is your Father, which is in heaven; and authority, Joh 8:10. He is the true teacher, John 7; for He was sent by God, and teaches the truth [Joh 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 [Joh 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, Mat 13:52, Every scribe, which is instructed unto the kingdom of heaven. He had no need of learning, Joh 7:15. Only once He read, Luk 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, Joh 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 [Joh 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, Mat 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 Fathers commands. He sweetly drew disciples to Himself; 1) as recorded in Joh 1:38, etc.; comp. ch. Joh 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, Mat 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, Luk 20:17, He beheld them, and said, etc. []. 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, Joh 16:31. He confirmed His doctrine out of the Scriptures and by miracles. He desired the disciples to learn by experimental proof, Joh 16:22-23, at the beginning, In that day ye shall ask Me nothing []. He wisely took His opportunities, John 4. [The woman of Samaria at the well]. In a short interview on each occasion, He taught Nathanal, 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: Joh 16:4; Joh 16:12, I have yet many things to say unto you; but ye cannot bear them now; Joh 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 Joh 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; Luk 11:1; Joh 16:24, etc., Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may he full.- , no one laid hands on Him) although they attempted it.
Fuente: Gnomon of the New Testament
Joh 8:20
Joh 8:20
These words spake he in the treasury,-The treasury was one of the apartments of the temple. [It was located in the court of the women, probably the most public part of the temple. (Mar 12:41; Luk 21:1). The location of his teaching shows his boldness.]
as he taught in the temple:-[The Sanhedrin held its sessions usually in the hall Gazith, which was located between the court of women and the inner court. Jesus was therefore teaching within hearing of the headquarters of his worst enemies, from whence came the orders shortly before (Joh 7:32-33) for his arrest.]
and no man took him; because his hour was not yet come.-[Until the Passover, six months in the future that the plans of his enemies should all fail, and his hour should not come, was clearly known to the Lord.]
Fuente: Old and New Testaments Restoration Commentary
in the treasury: 1Ch 9:26, Mat 27:6, Mar 12:41, Mar 12:43
and no: Joh 8:59, Joh 7:8, Joh 7:30, Joh 7:44, Joh 10:39, Joh 11:9, Joh 11:10, Luk 13:31-33, Luk 20:19
Reciprocal: Jer 26:9 – in the Jer 36:26 – to take Mar 14:41 – the hour Luk 21:1 – the treasury Joh 2:4 – mine Joh 7:6 – My time Joh 13:1 – knew Joh 17:1 – the hour
Fuente: The Treasury of Scripture Knowledge
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The treasury was one of the departments of the temple where the -people came who wished to make certain financial contributions. It would be where a great many could see and hear Jesus as he was teaching. That teaching did not suit many of them, but they kept hands off because his hour was not yet come. (See comments on chapter 7:30.)
Fuente: Combined Bible Commentary
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.
[in the treasury.] In the treasury, that is, in the Court of the Women; where he had transacted the matter about the woman taken in adultery. It was called tthe treasury upon the account of thirteen corban chests placed there. Of which we have spoken in another tract.
Fuente: Lightfoot Commentary Gospels
Joh 8:20. These words spake he in the treasury, teaching in the temple-courts: and no man seized him, because his hour was not yet come. Again His adversaries were overawed: though He was teaching within the precincts of the temple, in the very place of their power, no one laid hands on Him. The Treasury was in the court of the women, the very place in which the rejoicings we have described (see chap. Joh 7:37) took place. This gives some confirmation to the view we have taken of Joh 8:12, as referring to the illumination in this court.
Fuente: A Popular Commentary on the New Testament
Joh 8:20. These words spake Jesus in the treasury Which was a certain part of the womens 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Ver. 20. Jesus spoke these words as he was teaching near the treasury, in the temple;and no one laid hands on him, because his hour was not yet come.
The position which the words , these words, occupy at the beginning of the sentence, gives them, notwithstanding the denial of Weiss, an emphatic sense: words of such gravity. Even the recollection of the locality in which they had been uttered had remained deeply engraved in the memory of the evangelist. The term , treasury, probably designates, by reason of the preposition , in, the whole place where were deposited the sums collected for the maintenance of the temple and for other pious uses. It appears from Mar 12:41, and Luk 21:1, that the trunks or chests of brass, thirteen in number, which were designed to receive the gifts of the faithful, were properly called by this name. They were in the court of the women, and bore, each of them, an inscription indicating the purpose to which the money which was deposited in it was consecrated. It was before the one which was designed for the poor that Jesus was sitting, when He saw the widow cast into it her mite. It is probable that the apartment called treasury was that in which were kept the sums coming from these trunks, and that it was near these trunks. This locality was almost contiguous to that in which was the famous hall called Gazith, where the Sanhedrim held its meetings, between the court of the women and the inner court (Keil, Handb. der bibl.Archaol . I., p. 146, note 13). This last circumstance explains the importance which the evangelist attaches to the indication of this locality (Joh 7:45-52). It was, in some sort under the eyes and in the hearing of the assembled Sanhedrim (Joh 7:45-52), that Jesus was teaching when He uttered such words. The expression in the temple serves to make prominent the sacred character of the locality indicated: in the treasury, in the midst of the temple at Jerusalem! The and which follows evidently takes, in this connection, the sense of: and yet. If there was a place where Jesus found Himself under the hands and at the mercy of His enemies, it was here; but their arm was still paralyzed by their conscience and by the public favor which gathered around Jesus.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 20
The treasury; a public court within the enclosures of the temple.–For his hour was not yet come;–and in the mean time, the evil passions of his enemies were entirely under divine regulation and control.
Fuente: Abbott’s Illustrated New Testament
8:20 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.
Fuente: Geneva Bible Notes
John concluded his narrative of this encounter by identifying its setting (cf. Joh 6:59). The Jews apparently also called the court of the women the treasury because it contained 13 shophar (ram’s horn) shaped receptacles for the Jews’ monetary offerings (cf. Mar 12:41-42). [Note: Mishnah Shekalim 2:1; 6:1, 5.] Each one bore an inscription showing how the priests would use the gifts deposited therein.
The last part of Joh 8:20 makes the point that if they could these leaders would have arrested and executed Jesus immediately. However it was not yet God’s time for His Son to die (cf. Joh 2:4; Joh 7:6; Joh 7:30). Thus John stressed the Father’s sovereign control over the events that shaped Jesus’ ministry.
The main point of this section is the increasing animosity that the Jewish leaders felt toward Jesus.