[4362] For the exposition of this Parable, I refer to that of all the Parables of that period.
[4363] St. Luke xiii. 10-17.
[4364] St. John v. 16.
[4365] St. Matt. xii. 9-13.
[4366] On the Sabbath-Law, see Appendix XVII.
[4367] St. John v. 16, 17 &c.
[4368] St. Matt. xii. 1-21.
[4369] St. Luke xiii. 15, 16.
[4370] St. Matt. xii. 14.
[4371] This is the view of Godet, who regards the Thou hast been loosed' as referring to the psychical ailment.
[4372] So Dean Plumptre.
[4373] So, and not as in the A. V.
[4374] It was not contrary to the Rabbinic law, as Canon Cook (ad loc.) supposes. The rule is quite different from that which applied in St. Matt. xii. 11.
[4375] Erub. 17 b; 20 b. __________________________________________________________________
CHAPTER XIV. AT THE FEAST OF THE DEDICATION OF THE TEMPLE.
(St. Luke xiii. 22; St. John x. 22-42.)
ABOUT two months had passed since Jesus had left Jerusalem after the Feast of Tabernacles. Although we must not commit ourselves to such calculations, we may here mention the computation which identifies the first day of the Feast of Tabernacles of that year [4376] with Thursday the 23rd September; the last, the Great Day of the Feast,' with Wednesday the 29th; the Octave of the Feast with the 30th September; and the Sabbath when the man born blind was healed with the 2nd of October. [4377] In that case, the Feast of the Dedication of the Temple,' which commenced on the 25th day of Chislev, and lasted eight days, would have begun on Wednesday the 1st, and closed on Wednesday the 8th December. But, possibly, it may have been a week or two later. At that Feast, or about two months after He had quitted the City, we find Christ once more in Jerusalem and in the Temple. His journey thither seems indicated in the Third Gospel (St. Luke xiii. 22), and is at least implied in the opening words with which St. John prefaces his narrative of what happened on that occasion. [4378] [4379]
As we think of it, there seems special fitness - presently to be pointed out - in Christ's spending what we regard as the last anniversary season of His Birth [4380] in the Temple at that Feast. It was not of Biblical origin, but had been instituted by Judas Maccabaeus in 164 b.c., when the Temple, which had been desecrated by Antiochus Epiphanes, was once more purified, and re-dedicated to the Service of Jehovah. [4381] Accordingly, it was designated as the Dedication of the Altar.' [4382] Josephus [4383] calls it The Lights,'from one of the principal observances at the Feast, though he speaks in hesitating language of the origin of the festival as connected with this observance, probably because, while he knew, he was ashamed to avow, and yet afraid to deny his belief in the Jewish legend connected with it. The Jews called it Chanukkah, dedication' or consecration,' and, in much the same sense, Enkainia in the Greek of the LXX., [4384] [4385] and in the New Testament. During the eight days of the Feast the series of Psalms known as at the Hallel [4386] was chanted in the Temple, the people responding as at the Feast of Tabernacles. [4387] Other rites resembled those of the latter Feast. Thus, originally, the people appeared with palm-branches. [4388] This, however, does not seem to have been after-wards observed, while another rite, not mentioned in the Book of Maccabees - that of illuminating the Temple and private houses - became characteristic of the Feast. Thus, the two festivals, which indeed are put in juxtaposition in 2 Macc. x. 6, seem to have been both externally and internally connected. The Feast of the Dedication,' or of Lights,' derived from that of Tabernacles its duration of eight days, the chanting of the Hallel, and the practice of carrying palm-branches. On the other hand, the rite of the Temple-illumination may have passed from the Feast of the Dedication' into the observances of that of Tabernacles.' Tradition had it, that, when the Temple-Services were restored by Judas Maccabaeus, the oil found to have been desecrated. Only one flagon was discovered of that which was pure, sealed with the very signet of the High-Priest. The supply proved just sufficient to feed for one day the Sacred Candlestick, but by a miracle the flagon was continually replenished during eight days, till a fresh supply could be brought from Thekoah. In memory of this, it was ordered the following year, that the Temple be illuminated for eight days on the anniversary of its Dedication.' [4389] The Schools of Hillel and Shammai differed in regard to this, as on most other observances. The former would have begun the first night with the smallest number of lights, and increased it every night till on the eighth it was eight times as large as on the first. The School of Shammai, on the other hand, would have begun with the largest number, and diminished, till on the last night it amounted to an eighth of the first. Each party had its own - not very satisfactory - reasons for its distinctive practice, and its own adherents. [4390] But the Lights' in honour of the Feast were lit not only in the Temple, but in every home. One would have sufficed for the whole household on the first evening, but pious householders lit a light for every inmate of the home, so that, if ten burned on the first, there would be eighty on the last night of the Festival. According to the Talmud, the light might be placed at the entrance to the house or room, or, according to circumstances, in the window, or even on the table. According to modern practice the light is placed at the left on entering a room (the Mezuzah is on the right). Certain benedictions are spoken on lighting these lights, all work is stayed, and the festive time spent in merriment. The first night is specially kept in memory of Judith, who is supposed then to have slain Holofernes, and cheese is freely partaken of as the food of which, according to legend, [4391] she gave him so largely, to incite him to thirst and drunkenness. [4392] Lastly, during this Festival, all fasting and public mourning were prohibited, though some minor acts of private mourning were allowed. [4393]