(22) Between the last verse and this there is an interval of time which may be roughly taken as two months. Wieseler has calculated that the last day of the Feast of Tabernacles was on October 19, and the Feast of the Dedication on December 20. (See Chron. Synops., Eng. Trans., p. 435; and comp. Note on John 7:2, and Chronological Harmony of the Gospels, p. 35) In this interval we may with great probability place the events and teaching contained in Luke 10:1 to Luke 13:21, with the parallels in St. Matthew. (Comp. Note on Luke 10:1.) The connection suggests several points of interest:--

Verses 22-42. - 6. The oneness of Christ with the Father. The discourse at the Feast of Dedication, with its results. Verses 22-26. -

(1) The Feast of Dedication, and the excitement of the people. The paragraph is pregnant with meaning, arising from the place, the time, and the action of the Jews. It contains the discrimination between the Jews and those who were in spiritual union with himself, viz. his sheep. Then follow the characteristics and privileges of his sheep, which lead up to the climax in which he risks the deadly animosity of his hearers, by claiming identity of saving power with the Father. tic accounts for this by asserting what is expressive of positive consubstantiality with the Father. On any exegesis, this solemn announcement is a stupendous assumption of personal dignity, and was regarded by his hearers as blasphemous madness. Verse 22. - Now, the Feast of Dedication (the enkainia) was (celebrated) in Jerusalem. This feast is not elsewhere noticed in the New Testament. The account of its origin is found in 1 Macc. 4:36, etc.; 2 Macc. 10:1 - 8; Josephus, 'Ant.,' 12:07. 7. And it was winter. It was held on the 25th of Chisleu, which, in A.D. , would correspond with the 19th of December, in commemoration of the "renewal," reconsecration, of the temple by Judas Maccabaeus after the gross profanation of it by Antiochus Epiphanes (1 Macc. 1:20-60 1 Macc. 4:36-57). It occupied eight days, was distinguished by illumination of the city and temple and of other places throughout the land, and hence was called the "Feast of Lights." Many interesting peculiarities of this feast are detailed in Edersheim's 'Life of Jesus,' 2:228, etc. One feature was the increase night by night of the number of lights which commemorated the restoration of the temple. All fasting and public mourning were prohibited (see 'Moed. K.,' 3:9). The high enthusiasm of the people made them long for deliverance from the Roman yoke. The Jews would probably have eagerly accepted Jesus as Messiah if he had been ready to take up the role of a political leader. Doubtless he was the Christ of the Hebrew prophecies, and in his own human consciousness his high position swelled his loftiest thought; but he was not the Christ of their Jewish expectation.

10:22-30 All who have any thing to say to Christ, may find him in the temple. Christ would make us to believe; we make ourselves doubt. The Jews understood his meaning, but could not form his words into a full charge against him. He described the gracious disposition and happy state of his sheep; they heard and believed his word, followed him as his faithful disciples, and none of them should perish; for the Son and the Father were one. Thus he was able to defend his sheep against all their enemies, which proves that he claimed Divine power and perfection equally with the Father.And it was at Jerusalem the feast of the dedication,.... That is, of the temple; not as built by Solomon, as Nonnus in his paraphrase suggests; or as rebuilt by Zerubabel, for there were no annual feasts appointed in commemoration of either of these; and besides, they were neither of them in the winter time; the dedication of Solomon's temple was in autumn, at the feast of tabernacles, about September, 1 Kings 8:2; and the dedication of the house in Zorobabel's time, was in the spring, about February, Ezra 6:15; but this was the feast of dedication, appointed by Judas Maccabaeus and his brethren, on account of the purging the temple, and renewing the altar, after the profanation of them by Antiochus; which feast lasted eight days, and began on the twenty fifth of the month Cisleu, which answers to part of our December; see the Apocrypha:

"52 Now on the five and twentieth day of the ninth month, which is called the month Casleu, in the hundred forty and eighth year, they rose up betimes in the morning, 56 And so they kept the dedication of the altar eight days and offered burnt offerings with gladness, and sacrificed the sacrifice of deliverance and praise. 59 Moreover Judas and his brethren with the whole congregation of Israel ordained, that the days of the dedication of the altar should be kept in their season from year to year by the space of eight days, from the five and twentieth day of the month Casleu, with mirth and gladness.'' (1 Maccabees 4)

"5 Now upon the same day that the strangers profaned the temple, on the very same day it was cleansed again, even the five and twentieth day of the same month, which is Casleu. 8 They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews.'' (2 Maccabees 10:8)

with which the Jewish writers agree (a): the account Maimonides gives (b) of it is this;

"when the Israelites prevailed over their enemies and destroyed them, it was on the twenty fifth of the month Chisleu; and they went into the temple and could not find any pure oil in the sanctuary, but one vial; and it was not enough to light but one day only, and they lighted lamps of it for eight days, until the olives were squeezed, and they brought forth pure oil: wherefore the wise men of that generation ordered, that those eight days beginning at the twenty fifth of Chisleu, should be days of rejoicing and praise, and they lighted lamps at the doors of their houses; every night of these eight nights, to show and make known the miracle; and these days are called "the dedication"; and they are forbidden mourning and fasting, as the days of "purim"; and the lighting of the lamps on them, is a commandment from the Scribes, as is the reading of the book of Esther. How many lamps do they light at the feast of the dedication? the order is, that every house should light one lamp, whether the men of the house be many, or whether there is but one man in it; but he that honours the command, lights up lamps according to the number of the men of the house, a lamp for everyone, whether men or women; and he that honours it more, lights up a lamp for every man the first night, and adds as he goes, every night a lamp; for instance, if there be ten men in the house, the first night he lights up ten lamps, and on the second night twenty, and on the third night thirty; until he comes to the eighth night, when he lights up fourscore lamps.''

Wherefore, as Josephus says (c), this feast was called "lights"; though he seems to assign another reason of its name, because that prosperity and happiness appeared to them beyond hope, and unexpected: and though this was only an order of Judas and his brethren, and the congregation of Israel, yet the Jews observe it as religiously, as if it was the appointment of God himself, and they do not spare to call it so; for in the service of this feast, they have these words (d);

"blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his commandments, and hath "commanded" us to light the lamp of the dedication; blessed art thou, O Lord our God, the King of the world, who did wonders for our fathers on those days, at this time; blessed art thou, O Lord our God, the King of the world, who has kept us alive, and preserved us, and brought us to this time; these lamps we light, because of the wonders and marvellous things, and salvations, and wars, thou hast wrought for our fathers on those days at this time, by the hand of thine holy priests.--These lamps are holy, we have no power to use them, but only to behold them, so as to confess and praise thy great name, for thy miracles, and for thy wonders, and for thy salvations.''

And though this feast is said to be at Jerusalem, yet it was not confined there, as were the other feasts of the passover, pentecost, and tabernacles, for this might be kept in any part of the land: mention is made of the feast of dedication at Lydda (e), and in other countries; Maimonides (f) says

"it is a common custom in all our cities in Spain, that all the men of the house light up a lamp the first night, and add as they go along, a lamp every night, till he lights up on the eighth night eight lamps, whether the men of the house be many, or there be but one man.''

Some have been of opinion, that this feast of dedication was on the account of the victory Judith gained over Holophernes, by cutting off his head; or however, that the commemoration of that victory was a part of this festival: in the Vulgate Latin edition of Judith 16:31 it is said,

"the day of the festivity of this victory is received by the Hebrews into the number of holy days; and is kept by the Jews from that time, to the present day.''

And Sigonius (g) asserts, that it is celebrated by the Jews on the twenty fifth day of the month Chisleu; which is the same day the feast began, that was instituted by Judas Maccabaeus, on the above account; and certain it is, that the Jews do make mention of that fact of hers, in the service for the first sabbath of this feast (h); and some of their writers would have this fact to be in the times of the Maccabees, though as one of their chronologers (i) observes, it appears from the history of Judith, to have been in the times of Nebuchadnezzar; and there are some that say it was in the times of Cambyses, son of Cyrus, king of Persia, and was two or three hundred years before the miracle of the dedication: but he serves, that the wise men of that age agreed to comprehend the memorial of that wonderful event, with the miracle of the dedication: and so R. Leo Modena (k) says,

"they have a tradition, that in ordaining this feast to be kept, they had an eve also upon that famous exploit performed by Judith upon Holophernes; although many are of opinion, that this happened not at this time of the year; and that they make a commemoration of that piece of gallantry of hers now, because she was of the stock of the Maccabees.''

But that cannot be, since she must be some hundreds of years before them; wherefore others make mention of another Judith, a daughter of one of the Maccabees, who performed a like exploit upon Nicanor, a general of Demetrius's army: to which R. Gedaliah has respect, when he says (l),

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