John 8:20 Komentář

In this chapter we have, I. Christ's evading the snare which the Jews laid for him, in bringing to him a woman taken in adultery (Joh 8:1-11). II. Divers discourses or conferences of his with the Jews that cavilled at him, and sought occasion against him, and made every thing he said a matter of controversy. 1. Concerning his being the light of the world (Joh 8:12-20). 2. Concerning the ruin of the unbelieving Jews (Joh 8:21-30). 3. Concerning liberty and bondage (Joh 8:31-37). 4. Concerning his Father and their father (Joh 8:38-47). 5. Here is his discourse in answer to their blasphemous reproaches (Joh 8:48-50). 6. Concerning the immortality of believers (Joh 8:51-59). And in all this he endured the contradiction of sinners against himself.

Jesus went unto the Mount of Olives. Which lay eastward of Jerusalem, about a mile from it; hither Christ went on the evening of the last day of the feast of tabernacles; partly to decline the danger, and avoid the snares the Jews might lay for him in the night season; having been disappointed and confounded in the daytime; and it may be for the sake of recreation and diversion, to sup with his dear friends Lazarus, Martha, and Mary, who lived at Bethany, not far from this mount; and chiefly for private prayer to God, on account of himself as man, and for his disciples, and for the spread of his Gospel, and for the enlargement of his interest; this being his common and usual method, Luk 21:37. . John 8:2 joh 8:2 joh 8:2 joh 8:2And early in the morning he came again into the temple,.... Which shows his diligence, constancy, and assiduity, in his ministerial work, as well as his courage and intrepidity; being fearless of his enemies, though careful to give them no advantage against him, before his time: and all the people came unto him; which also commends the industry and diligence of his hearers, who were forward to hear him, and were early at the temple for that purpose, and that in great numbers: and he sat down and taught them; he sat, as his manner was; See Gill on Mat 5:1; and taught them as one having authority, and such doctrine, and in such a manner, as never man did; with all plainness, boldness, and freedom.

Then said the Jews, will he kill himself?.... Which was not only a wicked, but a foolish consequence, drawn from his words: for it by no means followed, because he was going away, and whither they could not come, that therefore he must destroy himself; this seems to be what they would have been glad he would have done, and suggested the thought that he might do it, in which they imitated Satan, Mat 4:6, under whose influence they now apparently were, and hoped that he would, which would at once extricate them out of their difficulties on his account: because he sayeth, whither I go ye cannot come: this is no reason at all; for had Christ's meaning been, as they blasphemously intimate, they might have destroyed themselves too, and have gone after him.

(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.

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.

"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? "All things were made by Him." Dost thou then put Christ under fate? Where are the fates? In heaven, sayest thou, in the order and changes of the stars. How then can fate rule Him by whom the heavens and the stars were made; whilst thy own will, if thou thinkest rightly, transcends even the stars?

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. How could he have been under necessity of fate, when He said in another place, "I have power to lay down my life, and I have power to take it again: no man taketh it from me, but I lay it down of myself and take it again?" He showed this power when the Jews sought Him. "Whom seek ye?" saith He. "Jesus," said they. And He answered, "I am He." When they heard this voice, "they went back and fell to the ground."

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. Therefore let us give thanks to the power of His divinity, and to the compassion of His infirmity.

(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.

CHAPTER 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. For since He must needs suffer (since thus would the imported corruption and sin and death be overturned), He hath given Himself a Ransom for the life of all. What then will be found in the words before us making for the saving Passion, and what of profit the aim of the thoughts therein is replete with, do thou again hear. For Christ (he says) was speaking these words not outside of Jerusalem, nor in any city of those round about, nor yet in a more insignificant town or village of Judaea, for He was standing by the very treasury, i. e., in the midst of the very courts in the Temple itself was He making His Discourse on these matters. But the Pharisees, albeit deeply cut to the heart and grieved exceedingly at what was said by Him, laid not hands upon Him, when it was in their power most easily to do this; for He was, as I said, within the meshes. What then was it that persuaded to be quiet even against their will, those who are raging like fierce beasts? what was it that checked their anger? how was the bloodthirsty heart of the Pharisees charmed? Not yet, he says, had His hour come, that is, not yet was the time of His Death at hand, |578 by no other hand marked out for the Saviour Christ, nor yet cast upon Him by fate (as the lying fables of the Greeks say) or by the hour (after their babbling speech), but rather marked out by Him according to the good pleasure of God the Father. For being God by Nature and Very and unknowing to miss of what was fit, full well did He know how long time it was right to live in Flesh with those on the earth, and when again to depart to heaven, having destroyed death by the death of His own Flesh. For that not by the tyranny of any, was death brought upon Him That is by Nature Life, is I suppose clear to all who are wise: for how should the bonds of death prevail over the Life by Nature? and the Lord Himself somewhere testifieth saying, No man taketh My life from Me, I lay it down of Myself: I have power to lay it down, and again I have power to take it. For if the time in which He must surely suffer death, were laid down as of necessity by some other, how should we find it in His own power to lay down that Life? for it would have been taken even against His will, if His Passion were not in His own power. But if He lays it down of Himself, we shall see the Passion to be not in the Power of any other but in His own Will. For then did He permit to Jewish folly to go through to its own end, when He saw that the fit time for His Death had now come. Let not then the haughty Pharisee brag of his own daring deeds, nor puffed up with exceeding ill-counsel say, If Christ were by Nature God, how came He not to be without my meshes? how escaped He not my hands? for he will hear in reply from those who love Him, Not thy meshes, O sir, prevailed, for it were nought hard for God supreme over all to crush thy snare, and pass forth of the net of thy impiety: but the Suffering was the salvation of the world, the Passion the undoing of death, the Mighty Cross the overthrow of sin and corruption. This He knowing as God, submitted Himself to thy unholy daring. For what, tell me, was the hindrance to thy enfolding Him then especially when thou wert gnashing thy teeth at Him, as He was teaching by the very treasury? and if it was the work of thy might to overcome Christ, why didst thou not make Him a prisoner then? But thou stoodst in anger unmitigated to bloodshed all revealed, yet doing nought of the things thou wouldest. For not yet did He will to suffer, Who was persuaded by thy mad folly, as by bits which may not be snapped. These things may one with reason opposing to the vain talk of the Jews, shame them even against their will, into not bragging of what they least ought. And one may well admire the holy Evangelist reasonably showing, and clearly saying that the Saviour was teaching these things in the temple by the Treasury and no man laid hands on Him: for he was witnessing so to speak to Christ's own words, which He said to the Jews when they were at hand to take Him, As against' a robber are ye come out with swords and staves for to take Me? daily did I sit teaching in the temple and ye laid no hold on Me. And one would not (I suppose) say, if one thought rationally, that He was blaming the Jews, that they had not brought on His Passion untimely, nor yet that letting slip the right time, they were advancing too slowly to shed blood: but rather He is convicting them, as unwisely supposing that they should have prevailed even against His will, and could have seized by force Him who may not suffer except He will. For I was sitting teaching in the temple and ye laid no hold on Me, for then I willed it not, nor would ye now avail to do this, except I willingly subjected Myself to your hands. Hence one may on all sides see, that no work was it of Jewish might to put our Lord to death; but to their unholy daring may one attribute the attempt, to our Saviour Christ the will to suffer for all, that He might free all and, having bought them with His own Blood, present them to God the Father. For God, as Paul saith, was in Christ, reconciling the world unto Himself, and in all forgiveness restoring that which had fallen away from friendship with Him, unto what it was in the beginning.

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.

Treasury (Gazophylacium): Gaza is the Persian for wealth: phylattein is to keep. It was a place in the temple, where the money was kept.

"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 was a deed of truly divine power that He, surrounded by enemies, remained among them unharmed and untouchable, while before Passover they had been seeking Him and lying in wait for Him. The One whom they sought when He was absent, and against whom they raged even in His absence — Him, when He was in the midst of their snares, they could not take. And despite all this, they did not acknowledge His power, because His hour had not yet come, that is, the appointed time of His death had not yet arrived, at which He intended to give Himself over to it. For even then they could have done nothing to Him, had the determined time not come, which He Himself had appointed for Himself. The crucifixion was not an act of powerlessness, but of permission; for He permitted it when He willed. They had long desired to put Him to death, but were restrained by the invisible bonds of His power. For He needed to remain longer alive in the flesh, so as to bring people greater benefit through the working of greater miracles and the delivery of greater teaching.

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 for "riches," and philaxe for "keep." Thus gazophylacium is the word used in Sacred Scripture for the chest in which riches are kept. It is used in this sense in 2 Kings (12:9): "And Jehoiada the priest took a chest (gazophylacium) and bored a hole in its top, and put it by the altar, to the right of those coming into the house of the Lord. And the priests who kept the doors put into it all the money that was brought to the temple of the Lord." Sometimes, however, it was used to indicate the building where riches were kept; and this is the way it was used here. We can also see Christ's security from the fact that those who had been sent to arrest him could not do so, because he was not willing. Thus the Evangelist says, and no one arrested him because his hour had not yet come, that is, the time for him to suffer, an hour not fixed by fate, but predetermined from all eternity by his own will. Thus Augustine says: "His hour had not yet come, not in which he would be forced to die, but in which he would not refuse being killed." We may note, according to Origen, that whenever the place where our Lord did something is mentioned, this is done because of some mystery. Thus Christ taught in the treasury, the place where riches were kept, to signify that the coins, that is, the words of his teaching, are impressed with the image of the great King. Note also that when Christ was teaching, no one arrested him, because his words were stronger than those who wanted to seize him; but when he willed to be crucified, then he became silent.

The story of the woman taken in adultery, Joh 8:1-11. Jesus declares himself the light of the world, Joh 8:12. The Pharisees cavil, Joh 8:13. Jesus answers, and shows his authority, Joh 8:14-20. He delivers a second discourse, in which he convicts them of sin, and foretells their dying in it, because of their unbelief, Joh 8:21-24. They question him; he answers, and foretells his own death, Joh 8:25-29. Many believe on him, in consequence of this last discourse, Joh 8:30. To whom he gives suitable advice, Joh 8:31, Joh 8:32. The Jews again cavil, and plead the nobility and advantages of their birth, Joh 8:33. Jesus shows the vanity of their pretensions, and the wickedness of their hearts, Joh 8:34-47. They blaspheme, and Christ convicts and reproves them, and asserts his Divine nature, Joh 8:48-58. They attempt to stone him, Joh 8:59.

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 Mar 12:41, etc. 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.

THE WOMAN TAKEN IN ADULTERY. (Joh 8:1-11) Jesus went unto the Mount of Olives--This should have formed the last verse of the foregoing chapter. "The return of the people to the inert quiet and security of their dwellings (Joh 7:53), at the close of the feast, is designedly contrasted with our Lord's homeless way, so to speak, of spending the short night, who is early in the morning on the scene again. One cannot well see why what is recorded in Luk 21:37-38 may not even thus early have taken place; it might have been the Lord's ordinary custom from the beginning to leave the brilliant misery of the city every night, that so He might compose His sorrowful and interceding heart, and collect His energies for new labors of love; preferring for His resting-place Bethany, and the Mount of Olives, the scene thus consecrated by many preparatory prayers for His final humiliation and exaltation" [STIER].

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). In the dialogue that follows, the conflict waxes sharper on both sides, till rising to its climax, they take up stones to stone him.