John 18:20

18:20-21 Jesus’ sharp answer, reminding Annas that everything was in the public record, unmasked the priest’s attempt to follow Roman practice.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 18:20. Τῷ κόσμῳ, to the world) Language (i.e. His speaking) very comprehensive. Παῤῥησίᾳ, openly, signifies the manner; πάντοτε, ever, or always, the time; in synagogue and in the temple, the place.—ἐν συναγωγῇ) Editions have ἐν τῇ συναγωγῇ: as presently after we have the expression, ἐν τῷ ἱερῷ. But it is not without good reason that the Evangelist has omitted the article τῇ. Joh. Harduin lays it down that there were only two synagogues at Jerusalem, the one for native Jews, the other for the ‘Libertines,’ Act 6:9; and attempts to infer from this passage of John, that there was but one synagogue of native-born Jews.—Op. Sel. p. 904.[383] But the Lord is speaking of the synagogues of the whole country, not merely of the city; and so, therefore, from this passage the oneness of the synagogue in the city neither is refuted, nor is to be inferred. The noun in the Singular number, ἘΝ ΣΥΝΑΓΩΓῇ, acquires a distributive force [in synagogue, wherever it might happen to be, in every one]: and thence the article τῷ, added to “the temple,” forms an Epitasis [an emphatic addition, in repeating the previous ἘΝ].—ἘΝ ΚΡΥΠΤῷ) in secret, nothing, as far as concerns My doctrine (teaching) before the people. For He also apart taught His disciples many things; the main substance of which, however, He now confessed, even in presence of the Council (Sanhedrim). Mat 26:64, “Hereafter shall ye see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven.”

[383] Rabbinical authorities, as Megill. lxxiii. 4, represent the number of synagogues in Jerusalem, 480: T. Hieros. Ctuboth. xxxv. 3, makes it 460. Act 6:9 may imply that each separate tribe and colony had a synagogue in Jerusalem. A omits the τῇ before συναγωγῇ. B, according to Lachm., supports it; but Tisch. questions it, B (?).—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

I spake--have spoken.

openly to the world--See Joh 7:4.

I ever taught in the synagogues and in the temple, whither the Jews always resort--courting publicity, though with sublime noiselessness.

in secret have I said--spake I.

nothing--that is, nothing of any different nature; all His private communications with the Twelve being but explanations and developments of His public teaching. (Compare Isa 45:19; Isa 48:16). (Also see on Mar 14:54.)

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. I spake openly to the world] To every person in the land indiscriminately-to the people at large: the τω κοσμω, here, is tantamount to the French tout le monde, all the world, i.e. every person within reach. This is another proof that St. John uses the term world to mean the Jewish people only; for it is certain our Lord did not preach to the Gentiles. The answer of our Lord, mentioned in this and the following verse, is such as became a person conscious of his own innocence, and confident in the righteousness of his cause. I have taught in the temple, in the synagogues, in all the principal cities, towns, and villages, and through all the country. I have had no secret school. You and your emissaries have watched me every where. No doctrine has ever proceeded from my lips, but what was agreeable to the righteousness of the law and the purity of God. My disciples, when they have taught, have taught in the same way, and had the same witnesses. Ask those who have attended our public ministrations, and hear whether they can prove that I or my disciples have preached any false doctrines, have ever troubled society, or disturbed the state. Attend to the ordinary course of justice, call witnesses, let them make their depositions, and then proceed to judge according to the evidence brought before you.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

20. I spoke openly in the world. It is a childish error into which some have fallen, who think that this reply of Christ condemns those who expound the word of God in private apartments, when the tyranny of wieked men does not allow them to expound it publicly; for Christ does not argue as to what is lawful and what is not lawful, but his intention was to put down the insolent malice of Caiaphas.

This passage, however, appears to be inconsistent with another saying of Christ, where he enjoins the apostles to

proclaim on the house-tops what he had whispered in their ear, (Matthew 10:27;)

and again, when he declares that

it is not given to all to know the mysteries of the kingdom of heaven, (Matthew 13:14)

and that he therefore confers this favor on none but the twelve apostles. I answer, when he says in the passage now under review, that he spoke nothing in secret, this refers to the substance of the doctrine, which was always the same, though the form of teaching it was various; for he did not speak differently among the disciples, so as to instruct them in something different; nor did he act cunningly, as if he purposely intended to conceal from the people what he spoke to a small number of persons in the house. He could, therefore, testify with a good conscience that he had openly declared and honestly proclaimed the substance of his doctrine.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(20) I spake openly to the world.—He does not distinctly answer the question about His disciples, but His words imply that all may have been His disciples. The pronoun is strongly emphatic; “I am one,” His words mean, “who spake plainly and to all men.” “My followers have not been initiated into secret mysteries, nor made conspirators in any political organisation.” “I have not been a leader, and they have not been members, of a party.”

I ever taught in the synagogue, and in the temple, whither the Jews always resort.—The better reading omits the article before “synagogue,” as in Joh_6:59, and reads for the last clause, where all the Jews resort. “In synagogue” is an adverbial phrase, as we say “in church.” His constant custom was to teach “in synagogue,” and in Jerusalem He taught in the temple itself, which was the resort of all the leaders of the people. This refers to His general custom, and does not, of course, exclude His teaching in other places. The point is that during His public ministry He was constantly in the habit of teaching under the authority of the officers of the synagogues and the temple. That was the answer as to what His doctrine had been.

And in secret have I said nothing.—His private teaching of the disciples is, of course, not excluded, but that was only the exposition of His public doctrine. There was nothing in it such as they understood by “secret teaching.” It was unlike “the leaven of the Pharisees which was hypocrisy;” for in it there was “nothing covered,” “nothing hid.” (Comp. Joh_12:1-3.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20. I spake] The true reading gives, I have spoken. There is a strong emphasis on ‘I.’ Christ answers no questions about His disciples; He bears the brunt Himself alone. Moreover He seems to contrast the openness of His proceedings with the secrecy of His enemies.

openly] See on Joh_7:4; Joh_7:26.

to the world] Not to a secret society. Comp. Joh_8:26.

in the synagogue] All the best MSS. omit the article; in synagogue, as we say ‘in church.’ See on Joh_6:59.

whither the Jews always resort] The better reading gives, where all the Jews come together. The word rendered ‘resort’ is not the same as that rendered ‘resort’ in Joh_18:2. ‘I always taught in public places, where all the Jews meet.’ Nothing could be more open than His teaching. Comp. Mat_10:27.

have I said] Rather, I spake, the aorist of the verb in the first clause, which is in the perfect. See next verse.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Jesus answered him,.... Not to the first of these questions, concerning his disciples; not because they had all now forsaken him, and one was denying him; nor because he would not betray them; nor because he would suffer alone; but because if his doctrine was good; it could not be blameworthy to have disciples, and to teach them: and the charge of sedition, blasphemy, and idolatry, they wanted to fasten on him, would sufficiently appear to be groundless by the doctrine he preached; and as to that he answers not directly what he taught, but declares the manner in which he delivered it, and which was such, that they that heard him could not be strangers to it.

I spake openly to the world; with all plainness, freedom, and boldness, without any reserve or ambiguity; and that not to a few persons only, to his own particular disciples, but to all the people of the Jews, who crowded in great numbers to hear him; insomuch that it was said by his enemies, that the world was gone after him.

I ever taught in the synagogue; the Arabic, "the synagogues"; the places of public worship in all parts of the nation, where the Jews met to pray, and read, and hear the word:

and in the temple; at Jerusalem, whenever he was in that city;

whither the Jews always resort; for prayer, and to offer sacrifice, and particularly at the three grand festivals of the year, the passover, Pentecost, and feast of tabernacles, when all the males from all parts appeared before the Lord. Accordingly, the Alexandrian copy, and some others, read, "whither all the Jews resort"; and so read the Vulgate Latin, Syriac, Persic, and Ethiopic versions.

And in secret have I said nothing; not but that our Lord taught in other places than what are here mentioned, as on mountains, in deserts, by the sea shore, and in private houses, yet generally to great multitudes; and though he sometimes conversed alone, and in secret with his disciples, yet what he taught them was either an explanation of what he had said in public, or was perfectly agreeable to it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

Ver. 20. I spake openly to the world] Truth is bold and barefaced; when heresy hides itself, and loathes the light, Veritas abscondi erubescit truth loaths to hide. What said John Frith, martyr, to the archbishop’s men, that would have let him go and shift for himself? If you should both leave me here, and go to Croydon, declaring to the bishops that you had lost Frith, I would surely follow as fast after as I might, and bring them news that I had found and brought Frith again. Do ye think that I am afraid to declare my opinion to the bishops of England in a manifest truth?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Openly to the world - If his doctrine had tended to excite sedition and tumult, if he had aimed to overthrow the government, he would have trained his friends in secret; he would have retired from public view, and would have laid his plans in private. This is the case with all who attempt to subvert existing establishments. Instead of that, he had proclaimed his views to all. He had done it in every place of public concourse in the synagogue and in the temple. He here speaks the language of one conscious of innocence and determined to insist on his rights.

Always resort - Constantly assemble. They were required to assemble there three times in a year, and great multitudes were there constantly.

In secret ... - He had taught no private or concealed doctrine. He had taught nothing to his disciples which he had not himself taught in public and commanded them to do, Mat 10:27; Luk 12:3.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I spake openly to the world; to all sorts of men, my enemies as well as my friends.

I ever taught in the synagogue, and in the temple, whither the Jews always resort; the Jews for instruction do use to resort to the temple, which was in Jerusalem, and whither three times in the year all the males were wont to come from all parts of the country: and in the public assemblies of the Jews, and in the places where they use to meet.

And in secret have I said nothing; I have said nothing in secret contrary to the doctrine which I have publicly taught; though I have preached in other places, yet it hath been the same thing which I have said in public.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. Jesus answered—Jesus, though before a magistrate, is not before a legitimate court, and so he might deny the jurisdiction and refuse to answer. He does answer, by at once refusing any specific account, and yet asserting his own openness and innocency.

Openly… synagogue… temple—He has said nothing in his teachings which all the honest world might not hear. His preaching has been in the regular public sacred places, the synagogue and the temple.

In secret… nothing—He has no conspiracy, no secret society. On the contrary, whatever confidential utterances he has made among his friends, his actual doctrines he would have all the world hear and receive.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Jesus answered him, I have frankly (so Meyer, Lange; not "openly," but boldly, with freedom of speech) spoken to the world. Without reserving any of the essentials of my teaching, always I taught synagogue, and in the temple, whither all the Jews resort and come together; and in secret spake I nothing, which they were not bidden to proclaim upon the housetops. Christ here repudiates esoteric teaching distinct from his abundant public ministry. It is true he explained his parables to his disciples, and he had within the last few hours poured forth the depth of his feelings upon them; still, he had said the same things virtually in the synagogues, on the hillside, in the temple, in the hearing of Greek as well as Jew. Much of that which he had just said in the upper chamber, hundreds and thousands had already heard. This great utterance accounts for the fact that St. Paul had received, long before the Fourth Gospel was written, truth allied to the teaching of the upper chamber.

Nothing to conceal.

I A CONTRAST. What religion is there that can bear the light of day as Christianity can? The false needs to be arranged and beautified and kept ever in one particular light. Jesus could expose everything if necessary. What a contrast to the life in the temple at Jerusalem! There was not a priest who could afford to have all his doings brought out and set before men. This ought to be part of our power when we are dealing with false religions. The more they are searched into, the more their abominations are exposed. The more Christianity is searched into, the more transparent and attractive it becomes. Not that everything is clear to the intellect, not that there is absence of mysteries; but these mysteries, whatever they are, lie open for everybody to contemplate them and be the better for them. The mysteries of heathendom are only priestcraft when one gets in behind them. Christianity is symbolized by the contents of the ark. That ark was sacred, not to be touched with heedless hands; but once it was opened, nothing lay there but the commandments, every one of which uttered forth the condemnation of everything false.

II AN EXAMPLE. That openness which was in Jesus must be in all his followers. All true Christian assemblies are perfectly open places, except when, in charity and kindness to individuals, the door is closed; and even then the closing of the door is known to all, and why it is so. Those entrusted with the propagation of Christianity have nothing to conceal. Their aim is the good of men; their method is by persuasion and appeal; they draw all their topics and their teaching from a book which is as open to others as to themselves. None of the first apostles needed to conceal anything; there was no false step, no dubious word of their Master to gloss over or keep in the background; and similarly we have nothing to apologize for. We need not to proclaim a mere ideal for the acceptance of men. Our real is better than the best ideal our imagination can fancy.

III A CAUSE FOR GLORYING. Difficulty is taken out of our way. We feel that since all is open and clear and satisfactory now, it always will be so. We find nothing to be ashamed of, nothing contradictory, in our experience of Christ in time. And similar surely will be our experience in eternity. "Whatever record leap to light," Christ will be the same. Whatever testimonies be unearthed, there will be nothing awkward to get over. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I spake openly - As to the manner: continually - As to the time: in the synagogue and temple - As to the place. In secret have I said nothing - No point of doctrine which I have not taught in public.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

world

kosmos = mankind. (See Scofield "Mat 4:8").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

20. ἐγώ. With strong emphasis. He answers no questions about His disciples, but bears the brunt alone. Moreover He seems to contrast His openness with the secrecy of His enemies: for παρρησίᾳ see on Joh 7:13, and for ἐν συναγωγῇ on Joh 6:59. ‘I always taught in public places, where all the Jews come together. I am not the head of a secret society; nor am I ashamed of My doctrine.’ Comp. Mat 10:27 Veritas nihil erubescit praeter abscondi (Tertullian)

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20.] ἐγώ, emphatic: q. d. I am one, who …

παῤῥησίᾳ, plainly (subjective): not openly, in an objective sense, which the word will not bear (.).

ὁ κόσμος here = πάντες οἱ Ἰουδ., or perhaps rather, all who were there to hear.

By the omission of the art. before συναγ., the distinction is made between synagogues, of which there were many, and τὸ ἱερόν, which was but one.

ἐν κρ. ἐλ. οὐδ.] Stier thinks there was an allusion in these words to Isa 45:19; Isa 48:16,—in the last of which places the Messiah is speaking.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

20. ἀπεκρίθη αὐτῳ Ἰησοῦς. See on 1:29 for the omission of ὁ before Ἰησοῦς.

Jesus, in His reply, ignores the question as to His disciples and does not mention them. As to His teaching, He declares that it was always available for, and open to, every one, and that there was nothing secret about it. The reply of Socrates to his judges has often been quoted as a parallel: “If any one says that he has ever learnt or heard anything from me in private, which all others could not have heard, know ye that he does not speak the truth” (Plato, Apol. 33 B).

ἐγὼ παρρησίᾳ λελάληκα (not ἐλάλησα, as the rec. text has it) τῷ κόσμῳ, “I have spoken openly to the world,” i.e. to all and sundry. ἐγώ is emphatic: it was His teaching that was challenged. For παρρησίᾳ see on 7:4, and for κόσμος see on 1:9; cf. ταῦτα λαλῶ εἰς τὸν κόσμον (8:26), where, however, the meaning is slightly different. The Jews had said of Him παρρησίᾳ λαλεῖ (7:26); and when they had challenged Him on another occasion to speak plainly (εἰπὲ ἡμῖν παρρησίᾳ, 10:24) He had done so, with such openness that they had sought to arrest Him (10:39). When His own disciples had found difficulty in understanding His mysterious teaching about His approaching departure, He proceeded to make it quite plain (16:25, 29).

ἐγὼ πάντοτε ἐδίδαξα ἐν συναγωγῇ (the true text has no article before συναγωγῇ) καὶ ἐν τῷ ἱερῷ, “I always taught in synagogue and in the temple”; i.e. it was His custom to teach in these public places, not that He never gave any private teaching to an inquirer like Nicodemus (3:2). The discourse about the Bread of Life was given in the synagogue at Capernaum, according to the Johannine narrative (6:59), and the Synoptists frequently speak of His practice of teaching in the synagogues of Galilee. Jn. tells of His teaching in the Temple several times (2:19, 7:14, 28, 8:20, 10:23). Cf. Mar 14:49, καθʼ ἡμέραν ἤμην πρὸς ὑμᾶς ἐν τῷ ἱερῷ διδάσκων. The fact of His public teaching was notorious. It had been given ἐν τῷ ἱερῷ, ὅπου πάντες (not πάντοτε with the rec. text) οἱ Ἰουδαῖοι συνέρχονται, “where all the Jews come together.”

καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν. This is like the utterance of Messiah at Isa 48:16, οὐκ ἀπʼ ἀρχῆς ἐν κρυφῇ λελάληκα (cf. Isa 45:19). But we have had the contrast between ἐν κρυπτῷ and ἐν παρρησίᾳ before (see 7:4); and it is not necessary to suppose that there is here a veiled allusion to the Isaiah passage, although it is possible.

See on 3:11 for Jn.’s use of λαλεῖν as signifying frank and unreserved speech. It is noteworthy that the strongest repudiation in the Gospels of cryptic or esoteric teaching in the words of Jesus is found in Jn.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

In the synagogue [εν τη συναγωγη] . The best texts omit the article. Render, in synagogue : when the people were assembled. Like our phrase, in church.

Always resort [παντοτε συνερχονται] . For pantote always, read pantev all. Sunercontai is rather come together, assemble. Rev., where all the Jews come together.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.