after the three years' profanation by Antiochus Epiphanes. It was held during eight days, commencing on the 25th day of the month Kislev, which began with the new moon of December. See 1 Macc. 4, 52-59. 2 Macc. 10, 5-8. Josephus calls it the festival of lights or lanterns, and speaks of it as a season of rejoicing; Antiq. 12. 7. 6, 7. It was celebrated by the Jews, not at Jerusalem alone, like the great festivals of the law; but at home, throughout the whole country, by the festive illumination of their dwellings; see Lightfoot Hor. Heb. on Joh. 10, 22.—According to John's, narrative, Jesus was now at Jerusalem, not because the Jews were accustomed to go up thither at this festival, but because he had remained in the vicinity since the festival of Tabernacles; see Introd. Note to Part VI. p. 183, 184.

The place "where John at first baptized" (10, 40) was Bethabara beyond Jordan; or Bethany beyond Jordan, according to some manuscripts and editions; see John 1, 28. Nothing more is known as to its situation. On our Lord's sojourn here, and also the probable length of it, see Introd. Note to Part VI. pp. 184, 186.

§ 93. As the Sanhedrim had now determined, in accordance with the counsel of Caiaphas, that Jesus should be put to death, he therefore withdraws from Jerusalem to a city called Ephraim "near to the wilderness;" John 11, 54. This place has only recently been identified with any modern site. There is, however, little reason to doubt, that it was the same with the Ephraim or Ephron of 2 Chr. 13, 19, and also with the Ephron of Eusebius and Jerome, nearly twenty Roman miles north of Jerusalem. It lay also near the desert; and corresponds, therefore, in all these particulars with the modern Taiyibeh, a most remarkable and commanding site. See Bibl. Res. in Palest. II. p. 121–124.

Indeed, the coincidence of circumstances leaves little room for question, that Ephron and also Ophrah of the Old Testament, and Ephraim of the New, were all identical, and are all represented by the modern Taiyibeh. This then was the place to which our Lord withdrew.

For our Lord's sojourn in Ephraim, and his return thence through Perea to Bethany, see Introd. Note to Part VI. p. 187. For a fuller discussion respecting the identity of Ephraim with Taiyıbeh, see Greek Harmony, p. 203, 204.

§ 94. Matthew and Mark, having omitted all mention of our Lord's presence and teaching in Jerusalem at the festivals of Tabernacles and of Dedication, as likewise all notice of the raising of Lazarus and other intervening events, here resume their narrative by relating, that after Jesus had left Galilee he approached Jerusalem, as the Passover drew nigh, by passing through the country beyond Jordan. Both Evangelists speak of the great multitudes that followed Jesus.

Luke 13, 10-21 is inserted here, because it immediately precedes, and is thus connected with, the notice of our Lord's journeying towards Jerusalem in Luke 13, 22; see § 95 and Note.

§ 95. For the reasons why Luke 13, 22 is arranged in this connection, see Introd. Note to Part VI. pp. 185, 186. For the appropriateness of this arrangement, so far as it respects vv. 31-35, see the same Note, p. 186, 187.

The lamentation over Jerusalem in v. 34 arises naturally from the mention

of that city in v. 33. În Matth. 23, 37 sq. (§ 123) the same lamentation is re peated in connection with our Lord's denunciation of the Scribes and Pharisees in Jerusalem. Luke's phrase, "Ye shall not see me, etc." is explained by the like phrase of Matthew, "Ye shall not see me henceforth, etc." implying that he was now about to withdraw from the world, and that Jerusalem, which then rejected him, would not again behold him and enjoy the privilege of his presence, until compelled by his glorious manifestation to acknowledge him as the true Messiah.

§ 96-103. These sections are placed here for the reasons assigned in the Introd. Note to Part VI. p. 187.

§ 104. This section properly comes in here before § 105, where Luke is again parallel with Matthew and Mark.

§ 107. This discourse probably took place in Perea; as Jesus had not yet arrived at Jericho. The expression to go up, is used of any journey to Jerusalem or Judea; see Luke 2, 4. John 7, 8. 12, 20. Acts 18, 22.

§ 108 In Matthew it is the mother of James and John who makes the request; in Luke it is the two disciples themselves; see Note on § 42.

§ 109. Mark and Luke here speak of one blind man; Matthew of two. The case is similar to that of the demoniacs of Gadara; see Note on § 57.

More difficult is it to harmonize the accounts as to the place where the miracle was wrought. Matthew and Mark narrate it as having occurred when Jesus was departing from Jericho; while Luke seems to describe it as happening during his approach to the city. Several ways of solving this difficulty have been proposed.

1. The language of Mark is, "They came to Jericho." This, it is said, may be understood as implying, that Jesus remained some days at least in Jericho, where he would naturally visit points of interest in the vicinity; as, for example, the fountain of Elisha, a mile or more distant. The miracle, therefore, may have been wrought, not when he was finally leaving Jericho for Jerusalem but when he was occasionally going out of, and returning to, Jericho. come, Harm. Note on § 108.

So New

2. The Greek verb here rendered to come nigh, it is said, may signify not only to draw nigh, but also to be nigh or near. Hence, the language of Luke may include also the idea expressed by Matthew and Mark, e. while he was still near the city. So Grotius, Comm. on Matth. 20, 30. Passow in his Lexicon gives a like definition of the Greek verb, i. e. to be near, to draw near; but neither he nor Grotius brings forward any references to classic authors in support of such a meaning. Indeed, it is very doubtful, whether this definition can be fully sustained by classic authority. Yet in the New Testament and Septuagint there are several passages, which go to imply such a usage of the Greek word. Thus, Luke 19, 29 compared with Matth. 21, 1. So Phil. 2, 3 he was nigh unto death. The usage of the LXX is still more definite; e. g. of Naboth's vineyard, 1 K. 21, 2 because it is near unto my house. Also Deut. 21, 3, the city next [nigh] unto the slain man. v. 6. 22, 2; and trop. Jer. 23, 23. Ruth 2, 20.

2 Sam. 19, 42. These instances seem sufficient to bear out the proposed interpretation in Luke; which is also adopted by Le Clerc, Doddridge, Pilkington, and others. Nor is this method of explanation "made useless for the purpose of reconciling the Evangelists, by Luke 19, 1," as Newcome asserts. In connection with Jericho, Luke first of all relates this striking miracle; then goes back and mentions that Jesus "entered and passed through Jericho ;" and lastly records the visit to the house of Zaccheus, apparently within the city. Luke 19, 1 therefore is not more at variance with this view respecting the miracle, than it is with the visit to Zaccheus. It is a passing announcement of a general fact, in connection with which other more important circumstances are related, not indeed in the order of time, but partly by anticipation.

3. Less probable than either of the above is the solution of Lightfoot and others, who assume that Jesus healed one blind man before entering the city, and another on departing from it. See Lightfoot Opp. II. p. 42.

§ 111. The phrase "out of the country," John 11, 55, does not refer to the region of Ephraim; for those coming from that vicinity would hardly have made such inquiries. The phrase therefore signifies from the country generally, as distinguished from Jerusalem; compare in Luke 21, 21.

"Six days before the Passover" is equivalent to "the sixth day" before that festival; see Note on § 49. As our Lord ate the paschal supper on the evening following Thursday, (which evening was reckoned in the Jewish manner to Friday,) the sixth day before the Passover was the first day of the week or Sunday, reckoning back from Friday itself as one day, as is done in all like cases. Jesus then came to Bethany on the first day of the week, from Jericho. John 12, 2-8, where the supper at Bethany is described, is postponed in accordance with the order of Matthew and Mark; see Note on § 131.

PART VII.

OUR LORD'S PUBLIC ENTRY INTO JERUSALEM, AND THE SUBSEQUENT TRANSACTIONS BEFORE THE FOURTH PASSOVER.

§§ 112-132.

INTRODUCTORY NOTE.-SCHEDULE OF DAYS.

THE Jewish day of twenty-four hours was reckoned from sunset to sunset, as is still the case in oriental countries. The paschal lamb was killed on the fourteenth day. of Nisan towards sunset; and was eaten the same evening, after the fifteenth day of Nisan had begun; Ex. 12,-6. 8. Our Lord was crucified on the day before the Jewish Sabbath, that is, on Friday, Mark 15, 42; and as he had eaten the Passover on the preceding evening, it follows that the fourteenth of Nisan fell that year on Thursday, reckoned from the preceding sunset. Hence, the sixth day before the Passover, when Jesus came to Bethany, was the first day of the week or Sunday (see Note on § 111); and the transac tions of the week, comprised in Parts VII and VIII, may be distributed ac

cording to the following Schedule; which differs somewhat from the Schema of Lightfoot; see his Hor. Heb. on Joh. 12, 2.

SCHEDULE OF DAYS.

7. SAT. reckoned from sunset. The Jewish Sabbath. Jesus remains at

Jericho.

10. 1. SUND. from sunset.

12, 1.

Jesus arrives at Bethany from Jericho, John

11. 2. MOND. from sunset. Jesus makes his public entry into Jerusalem, § 112; and returns at night to Bethany, Mark, 11, 11.

12. 3. TUESD. from sunset. Jesus goes to Jerusalem; on his way the incident of the barren fig-tree. He cleanses the temple, § 113; and again

returns to Bethany, Mark 11, 19.

13. 4. WEDN. from sunset. Jesus returns to the city; on the way the disciples see the fig-tree withered, Mark 11, 20. Our Lord discourses in the temple, § 115-126; takes leave of it; and, when on the Mount of Olives, on his way to Bethany, foretells his coming to destroy the city, and proceeds to speak also of his final coming to judgment, §§ 127-130.

14. 5. THURS. from sunset. The rulers conspire against Christ. On the eve of this day, (i. e. the evening following Wednesday,) our Lord had partaken of the supper at Bethany; where Mary anointed him, and where Judas laid his plan of treachery, which he made known to the chief priests in the course of this day.

over.

Jesus sends two disciples to the city to make ready the PassHe himself repairs thither in the afternoon, in order to eat the paschal supper at evening.

15. 6. FRID. from sunset. At evening, in the very beginning of the fifteenth of Nisan, Jesus partakes of the paschal supper; institutes the Lord's Supper; is betrayed and apprehended; §§ 133-143.

He

is brought first before Caiaphas, and then in the morning before Pilate; is condemned, crucified, and before sunset laid in the sepulchre; §§ 144-158.

The Jewish Sabbath. Our Lord rests in the sepulchre.

Jesus rises from the dead at early dawn; see § 159 and Note.

§ 112. The time is specified in John 12, 12. The other Evangelists do not notice the fact, that Jesus had remained at Bethany the preceding night.

§ 113. Mark 11, 11. 12 specifies the time very exactly. On the cleansing of the temple, see Note on § 21.

Luke 21, 37. 38 is inserted here, because in Luke's order it is only retrospective; being placed after our Lord's discourses on the Mount of Olives when he had already taken leave of the temple, to which he returned no more,

SS 114-130. These sections include the numerous discourses and transao tions of the fourth day of this week.

114. The account of the withering away of the fig-tree might in itself well be connected with the preceding Section. But according to Mark 11, 20 this occurrence took place on the subsequent day.

§ 123. In Matthew, verses 13 and 14 are transposed, as in the best critical editions.

125. This incident of the Greeks is inserted here on the fourth day of the week, rather than on the second, because of John 12, 36; which implies that Jesus afterwards appeared no more in public as a teacher. He immediately takes leaves of the temple.

§ 126. The Evangelist John here gives his own reflections upon the unbehief of the Jews. From v. 44 we are not to understand, that Jesus, after having eft the temple, returned and uttered this additional discourse. It is rather the vivid manner of the Evangelist himself; who thus introduces Jesus as speaking, in order to recapitulate the sum and substance of his teaching, which the Jews had rejected.

§§ 127-130. The topics of these Sections are more fully discussed in an article by the author of this work, in the Bibliotheca Sacra, 1843, No. III. pp. 531 sq.

§ 127. Our Lord takes leave of the temple, to which he returns no more; at the same time foretelling its impending destruction. On his way to Bethany, he seats himself for a time upon the Mount of Olives, over against the temple, where the city was spread out before him as on a map; and here four of his disciples put to him the question, "When shall these things be?" According to Matthew they add: "And what the sign of thy coming, and of the end of the world?" They were still in darkness; and believed, like the other Jews, that the Messiah was yet to go forth as an exalted temporal prince, to subvert the then present order of things, to overthrow their enemies and subdue all nations, and thus restore pre-eminency and glory to the Jewish people, and reign in peace and splendour over the world; see Luke 24, 21. Acts 1, 6. This was the expected coming and the end of the world, or present state of things, referred to in Matth. 24, 3; as also in Luke 17, 20 sq. 19, 11. See Biblioth. Sacra, ib. pp. 531-535.

Jesus does not directly answer the question of the four Apostles; but speaks of deceivers and calamities and persecutions, that should arise. His language here is strictly introductory to the next Section.

§ 128. That the "abomination of desolation" Matth. 24, 15 etc. refers to the Roman armies by which Jerusalem was besieged and destroyed, is shown conclusively by Luke 21, 20.

The subsequent desolation and calamity spoken of in Matth. 24, 29-31 and the parallel passages, may be most appropriately referred to the overthrow and complete extirpation of the Jewish people fifty years later under Adrian; when they were sold as slaves and utterly driven out from the land of their fathers. See Münter's Jewish War, translated by W. W. Turner in the Biblioth. Sacra,