XLIX

JESUS AT THE FEAST OF THE DEDICATION

John 10:22. "And it was the Feast of the Dedication at Jerusalem; it was winter, and Jesus was walking in the temple in Solomon's porch."

(Luke 13: 18-22; John 10:22-39.)

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FTER giving an account of Christ's answer to the Pharisee who had criticized his healing an afflicted woman on the Sabbath, Luke records the parables of the mustard seed and the leaven, and then, speaking of Jesus, says, "He went on his way through cities and villages, teaching and journeying on unto Jerusalem."

We assume that this general statement refers to the the journey from Perea to Jerusalem to be present at the feast of dedication. The record found in the gospel by John connects what occurred at the feast of tabernacles directly with what took place at the feast of dedication, and one might infer that Jesus had not been away from Jerusalem during the more than two months that separated these two feasts; but there is good reason for believing that the evangelist Luke supplements John's record at this point. No one can say confidently how much of the record found in Luke 9:51-18: 15 preceded the feast of dedication, but there is good reason for believing that the evangelist Luke indicates the real order of events at this point, and we proceed on this assumption.

The feast of the dedication was instituted by Judas Maccabæus about 164 B. C., and commemorated the

rededication of the temple after it had been desecrated by Antiochus. It had no authority nor obligation as a divine institution, but was recognized as a day of religious devotion and national thanksgiving. It lasted eight days, and during this time the homes of the people, as well as the temple, were illuminated every night.

Jesus left an excited and divided multitude in the temple when he closed his discourses at the feast of tabernacles, and, when he appeared again at the feast of the dedication, the Jews gathered about him as he walked in Solomon's porch. They reopened the controversy by saying, "How long dost thou hold us in suspense? If thou art the Christ, tell us plainly."

If this question had been asked by only one person we might hope to determine the motive that prompted it; but it was asked by the multitude, and there were probably different motives. Jesus had told the Jews who he was so plainly that they had taken up stones to stone him, and they did not need to ask again for such information as would enable them to decide a question of doubt. He knew that they were asking this question in order to get more definite accusations against him and he replied, "I told you, and ye believe not; the works that I do in my Father's name, these bear witness of me. But ye believe not, because ye are not of my sheep. My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. My Father, which hath given them unto me, is greater than all; and no one is able to snatch them out of the Father's hand. I and the Father are one."

These last words so enraged the Jews that they again took up stones to stone him. Their anger was conclusive proof of the truth of the charge that Jesus had just made.

In striking contrast with their anger and excitement, Jesus was as fearless and calm as when he quieted the winds and the waves on Galilee. He said, "Many good works have I showed you from the Father. For which of those works do ye stone me?"

The Jews retorted, "For a good work we stone thee not, but for blasphemy; and because thou, being a man, makest thyself God."

Jesus did not withdraw his claim nor did he hint that they had misunderstood his words, but he did deny the charge that it was blasphemy for him to say, "I am the Son of God." On the other hand, he declared that his works were the works of the Father, and that they confirmed his claims. He added, "If I do not the works of my Father, believe me not; but if I do them, 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."

This language cannot be misunderstood. No honest man can accept these words in their connection, as the very words of Christ, without confessing that he claimed to be the Divine Son of God. The Jews had not misunderstood him, but they refused to admit his claims, and, when they sought to take him, he went forth out of their hands. There was no longer any room for doubt. He must be accepted as the Son of God, or he must be rejected as a blasphemer for making himself equal with God.

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FROM THE FEAST OF THE DEDICATION TO THE RAISING OF LAZARUS

John 10: 40-42. "And he went away again beyond Jordan into the place where John was at the first baptizing; and there he abode. And many came unto him; and they said, John indeed did no sign, but all things whatsoever John spake of this man were true. And many believed on him there."

(Luke 13: 18-17: 10; John 10: 40-42.)

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HE evangelist John, having given an account of our Lord's controversy with the Jews as he walked in Solomon's porch at the feast of the dedication, says, "He went away again beyond Jordan into the place where John was at the first baptizing; and there he abode many days." Then, after saying that many believed on him, John proceeds to give an account of Jesus' return to Bethany and the raising of Lazarus. We have no definite information as to the exact time when Lazarus was raised from the dead, but it was at least two months after the feast of the dedication, and we assume that the Gospel by Luke, 13: 18-17: 10, covers this period concerning which the other evangelists are silent.

In a preceding chapter we assumed that Luke's account of our Lord's journeying to Jerusalem, Luke 13:22, referred to his going to the feast of the dedication. This could only be done by taking it out of the connection in which that evangelist records it; but it seems more rea

sonable to do this than to regard it as describing the journey of Jesus to Bethany when he went to raise Lazarus from the dead. It is possible, though, that this incidental statement of Luke covers the whole latter period of our Lord's life when his general course was toward the consummation of his work at Jerusalem. When he was on the Mount of Transfiguration he talked with Moses and Elijah about his decease which he was to accomplish at Jerusalem; when he was warned against Herod's purpose to kill him, he rejected the advice to escape from Herod, and, at the same time, said, "it cannot be that a prophet perish out of Jerusalem." It seems evident, therefore, that in our Lord's own mind the whole period from the Transfiguration to the Crucifixion was a "journeying on unto Jerusalem," and we study these events recorded by Luke without any reference to their exact chronology.

The parables of a former period were symbolical, presenting unseen, spiritual, heavenly realities by means of visible, earthly emblems. The parables of this period are practical and, in a sense, typical and hortatory. To this class belong the parables of the good Samaritan, of the friend at midnight, of the rich fool, of the servants watching and of the barren fig tree, concerning which we have already spoken. The parable of the mustard seed, though recorded here, seems to belong to the first series, and is recorded also by Matthew and Mark, and the same is true of the parable of the leaven recorded also by Matthew.

Following the order of events as they are recorded by Luke, we first have an account of some one saying to Jesus, "Lord, are there few that be saved?" To this curious question our Lord replied that the time would come when the door of the kingdom would be closed, and