would deprive the hierarchs of their "place" and take from the nation what little semblance of distinct autonomy it still possessed. Caiaphas, the high priest," cut short the debate by saying: "Ye know nothing at all." This sweeping assertion of ignorance was most likely addressed to the Pharisees of the Sanhedrin; Caiaphas was a Sadducee. His next utterance was of greater significance than he realized: "Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not." John solemnly avers that Caiaphas spake not of himself, but by the spirit of prophecy, which, in spite of his implied unworthiness, came upon him by virtue of his office, and that thus: "He prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad." But a few years after Christ had been put to death, for the salvation of the Jews and of all other nations, the very calamities which Caiaphas and the Sanhedrin had hoped to avert befell in full measure; the hierarchy was overthrown, the temple destroyed, Jerusalem demolished and the nation disrupted. From the day of that memorable session of the Sanhedrin, the rulers increased their efforts to bring about the death of Jesus, by whatever means they might find available. They issued a mandate that whosoever knew of His whereabouts should give the information to the officials, that they might promptly take Him into custody.b

JESUS IN RETIREMENT AT EPHRAIM.C

The hostility of the ecclesiastical rulers became so great that Jesus once more sought retirement in a region sufficiently far from Jerusalem to afford Him security from the

a Note 7, end of chapter.

b John 11:57.

e John 11:54.

watchful and malignant eyes of His powerful and openly avowed enemies. But a few weeks of mortal life remained to Him, and the greater part of this brief period had to be devoted to the further instruction of the apostles. He prudently withdrew from the vicinity of Bethany and "went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples." Thus did our Lord spend the rest of the winter and probably the early days of the succeeding spring. That His retreat was private if not practically secret is suggested by John's statement that "Jesus therefore walked no more openly among the Jews"; and further indication is found in the fact that although the chief priests and Pharisees had virtually set a price upon His head, no man gave information as to His whereabouts. The place of this last retirement is not definitely known; it is generally thought to be the locality elsewhere called Ephrain and Ephron, which lay a little less than twenty miles northerly from Jerusalem. Equally uncertain is the duration of our Lord's abode there. When He emerged again into public notice, it was to enter upon His solemn march toward Jerusalem and the cross.

NOTES TO CHAPTER 28.

1. Origin of the Feast of Dedication. Concerning the second temple, known as the Temple of Zerubbabcl, 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 d 2 Chron. 13:19; Josh. 15:9.

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, Eleazer Ben Haman, Simon Ben Kamhith, and Caiaphas, who had gained his elevation by bribery."

CHAPTER 29.

ON TO JERUSALEM.

JESUS AGAIN FORETELLS HIS DEATH AND RESURRECTION."

Each of the three synoptic writers has made record of this last journey to Jerusalem and of occurrences connected therewith. The deep solemnity of the developments now so near at hand, and of the fate He was setting out to meet so affected Jesus that even the apostles were amazed at His absorption and evident sadness; they fell behind in amazement and fear. Then He paused, called the Twelve about Him, and in language of absolute plainness, without metaphor or simile, He said: "Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: And they shall scourge him, and put him to death: and the third day he shall rise again."

It is to us an astounding fact that the Twelve failed to comprehend His meaning; yet Luke unqualifiedly affirms: "And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken." This avouchment of the Savior's approaching death and resurrection spoken in confidential certainty to the Twelve was the third of its kind; and still they could not bring themselves to accept the awful truth. According to Matthew's account, they were told of the very manner by which the Lord should die-that the Gentiles should crucify Him; yet they understood not. To them there was some

a Matt. 20:17-19; Mark 10:32-34; Luke 18:31-34.

b The earlier predictions were: (1) that spoken shortly before the Transfiguration (Matt. 16:21; Mark 8:31), and (2) that which followed, in Galilee (Matt. 17:22, 23; Mark 9:31; compare Luke 9:44).