CHAPTER 28

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1. Origin of the Feast of Dedication.--Concerning the second temple, known as the Temple of Zerubbabel, the author has written elsewhere: "Of the later history of this temple the biblical record gives but few details; but from other sources we learn of its vicissitudes. In connection with the Maccabean persecution the House of the Lord was profaned. A Syrian king, Antiochus Epiphanes, captured Jerusalem (168 to 165 B.C.) and perpetrated blasphemous outrage against the religion of the people. He plundered the temple and carried away its golden candlestick, its golden altar of incense, its table of shewbread, and even tore down the sacred veils, which were of fine linen and scarlet. His malignity was carried so far that he purposely desecrated the altar of sacrifice by offering swine thereon, and erected a heathen altar within the sacred enclosure. Not content with the violation of the temple, this wicked monarch had altars erected in the towns, and ordered the offering of unclean beasts upon them. The rite of circumcision was forbidden on pain of death, and the worship of Jehovah was declared a crime. As a result of this persecution many of the Jews apostatized, and declared that they belonged to the Medes and Persians--the nations from whose dominion they had been delivered by the power of God.... Then in the year 163 B.C. the House was rededicated; and the occasion was remembered in annual festival thereafter under the name of the Feast of Dedication."--_The House of the Lord_, pp. 51-53. According to Josephus (Ant. xii, 7:7) the festival came to be known as The Lights; and brilliant illumination both of the temple and of dwellings, was a feature of the celebration. Traditional accounts say that eight days had been set as the duration of the feast, in commemoration of a legendary miracle by which the consecrated oil in the only jar found intact, and bearing the unbroken seal of the high priest, had been made to serve for temple purposes through eight days, which time was required for the ceremonial preparation of a new supply.

2. Solomon's Porch.--This name had been applied to the eastern colonnade or row of porticoes within the temple enclosure, in recognition of a tradition that the porch covered and included a portion of the original wall belonging to the Temple of Solomon. See _The House of the Lord_, pp. 55-57.

3. The Oneness of Christ and the Father.--The revised version gives for John 10:30: "I and the Father are one" instead of "I and my Father are one." By "the Father" the Jews rightly understood the Eternal Father, God. In the original Greek "one" appears in the neuter gender, and therefore expresses oneness in attributes, power, or purpose, and not a oneness of personality which would have required the masculine form. For treatment of the unity of the Godhead, and the separate personality of each Member, see _Articles of Faith_, ii, 20-24.

4. The Place of our Lord's Retirement.--Jesus went "beyond Jordan into the place where John at first baptized" (John 10:40). This was probably Bethabara (1:28), which is called Bethany in some of the earliest manuscripts and is so designated in the latest revised version. Care must be taken not to confuse this Perean Bethany with the Bethany in Judea, the home of Martha and Mary, which was within two miles of Jerusalem.

5. Lazarus in the Tomb Four Days.--On the very probable assumption that the journey from Bethany in Judea to the place where Jesus was, in Perea, would require one day, Lazarus must have died on the day of the messenger's departure; for this day and the two days that elapsed before Jesus started toward Judea, and the day required for the return, would no more than cover the four days specified. It was and still is the custom in Palestine as in other oriental countries to bury on the day of death.

It was the popular belief that on the fourth day after death the spirit had finally departed from the vicinity of the corpse, and that thereafter decomposition proceeded unhindered. This may explain Martha's impulsive though gentle objection to having the tomb of her brother opened four days after his death (John 11:39). It is possible that the consent of the next of kin was required for the lawful opening of a grave. Both Martha and Mary were present, and in the presence of many witnesses assented to the opening of the tomb in which their brother lay.

6. Jesus Groaned in Spirit.--The marginal readings for "he groaned in the spirit" (John 11:33) and "again groaning in himself" (v. 38), as given in the revised version, are "was moved with indignation in the spirit" and "being moved with indignation in himself." All philological authorities agree that the words in the original Greek express sorrowful indignation, or as some aver, anger, and not alone a sympathetic emotion of grief. Any indignation the Lord may have felt, as intimated in verse 33, may be attributed to disapproval of the customary wailing over death, which as vented by the Jews on this occasion, profaned the real and soulful grief of Martha and Mary; and His indignation, expressed by groaning as mentioned in verse 38, may have been due to the carping criticism uttered by some of the Jews as recorded in verse 37.

7. Caiaphas, High Priest that Year.--John's statement that Caiaphas was high priest "that same year" must not be construed as meaning that the office of high priest was of a single year's tenure. Under Jewish law the presiding priest, who was known as the high priest, would remain in office indefinitely; but the Roman government had arrogated to itself the appointive power as applying to this office; and frequent changes were made. This Caiaphas, whose full name was Josephus Caiaphas, was high priest under Roman appointment during a period of eleven years. To such appointments the Jews had to submit, though they often recognized as the high priest under their law, some other than the "civil high priest" appointed by Roman authority. Thus we find both Annas and Caiaphas exercizing the authority of the office at the time of our Lord's arrest and later. (John 18:13, 24; Acts 4:6; compare Luke 3:2.) Farrar (p. 484, note) says: "Some have seen an open irony in the expression of St. John (11:49) that Caiaphas was high priest 'that same year,' as though the Jews had got into this contemptuous way of speaking during the rapid succession of priests--mere phantoms set up and displaced by the Roman fiat--who had in recent years succeeded each other. There must have been at least five living high priests, and ex-high priests at this council--Annas, Ismael Ben Phabi, Eleazar Ben Haman, Simon Ben Kamhith, and Caiaphas, who had gained his elevation by bribery."

8. Divinely Appointed Judges Called "gods."--In Psalm 82:6, judges invested by divine appointment are called "gods." To this scripture the Savior referred in His reply to the Jews in Solomon's Porch. Judges so authorized officiated as the representatives of God and are honored by the exalted title "gods." Compare the similar appellation applied to Moses (Exo. 4:16; 7:1). Jesus Christ possessed divine authorization, not through the word of God transmitted to Him by man, but as an inherent attribute. The inconsistency of calling human judges "gods," and of ascribing blasphemy to the Christ who called Himself the Son of God, would have been apparent to the Jews but for their sin-darkened minds.

FOOTNOTES:

[1009] John 10:22-39.

[1010] Also rendered Kislev, Chisleu, and Cisleu. See Zech. 7:1.

[1011] Josephus, Antiquities, xii, 5:3-5. See Ezra 6:17, 18; also Note 1, end of chapter.

[1012] Note 2, end of chapter.

[1013] John 8:58; and 10:11; see also pages 411 and 416 herein.

[1014] Revised version gives "I and the Father." See Note 3, end of chapter.

[1015] John 8:59. Page 412.

[1016] Concerning blasphemy see pages 191 and 269, also page 629.

[1017] Psa. 82, particularly verses 1 and 6. Note 8, end of chapter.

[1018] A better rendering of the last verse is: "But if I do them [i.e. the Father's works], though ye believe not me, believe the works; that ye may know and understand that the Father is in me, and I in the Father."--(Revised version.)

[1019] John 10:40-42.

[1020] Pages 121-124.

[1021] Note 4, end of chapter.

[1022] John 11:1-46.

[1023] Compare Matt. 9:24; Mark 5:39; Luke 8:52; Job 14:12; 1 Thess. 4:14.

[1024] Note 5, end of chapter.

[1025] John 9; see page 412 herein.

[1026] Note 6, end of chapter.

[1027] Note 5, end of chapter.

[1028] John 6:12; Matt. 15:37; see pages 334 and 358 herein.

[1029] Matt. 9:23-25; Luke 7:11-17; pages 251 and 313 herein.

[1030] John 9:3.

[1031] John 12:9-11, 17.

[1032] John 11:46-54.

[1033] Luke 16:31; page 466 herein.

[1034] John 12:10.

[1035] Note 7, end of chapter.

[1036] John 11:57.

[1037] John 11:54.

[1038] 2 Chron. 13:19; Josh. 15:9.

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