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the Feast of Dedication
Known today as Hanukkah, this feast commemorates the rededication of the Second Temple in Jerusalem after its desecration by Antiochus IV Epiphanes in 164 BC. It is not one of the feasts prescribed in the Torah but was established during the intertestamental period. The feast lasts eight days and involves the lighting of the menorah, symbolizing the miracle of the oil. This context is important as it reflects themes of light and dedication, which are significant in Jesus' teachings.

took place in Jerusalem
Jerusalem is the religious and cultural center of Judaism, home to the Temple, which is central to Jewish worship and identity. The city's significance is underscored by its frequent mention in the Gospels as the setting for key events in Jesus' ministry. The location emphasizes the importance of the events and teachings that occur there, as Jerusalem is the focal point of Jewish religious life.

It was winter
This detail provides a temporal context, as the Feast of Dedication occurs in the month of Kislev (November-December). The mention of winter may also symbolize the spiritual coldness and opposition Jesus faced from the religious leaders. Additionally, it sets the scene for the events that follow, as Jesus walks in Solomon's Colonnade, a sheltered area of the Temple, which would have been a practical place to gather during the colder months.

• The verse opens by anchoring us in a real moment on God’s calendar. John has just recorded Jesus’ teaching about the Good Shepherd (John 10:1-21), and now we discover the next significant date.

• Scripture repeatedly shows the Lord moving “at the proper time” (Romans 5:6;Galatians 4:4). Nothing is random; every encounter unfolds under His sovereign design.

• For believers, this underscores that our days are likewise appointed (Psalm 31:15), inviting trust that God’s timing is never late.

• Known today as Hanukkah, this feast commemorated the temple’s rededication after its desecration—celebrating renewed worship and restored light.

• Jesus, “the true light” (John 1:9) and the One who will ultimately cleanse the temple of our hearts (1 Corinthians 6:19-20), is present and teaching during a festival that highlights both themes.

• Just as He attended Passover (John 2:13) and Tabernacles (John 7:14), His presence here fulfills the Law’s call for worship in Jerusalem (Deuteronomy 16:16).

• The setting anticipates His later declaration, “I am the light of the world” (John 8:12), and prepares listeners for His clear messianic claims in the verses that follow (John 10:24-30).

• The Holy City remains center stage, fulfilling prophetic expectations that Messiah would reveal Himself at the temple (Malachi 3:1).

• Jesus’ consistent return to Jerusalem—seen at earlier feasts (John 5:1;John 7:10) and culminating in His final Passover (John 12:12-13)—shows obedience to the Father’s plan and the Scriptures.

• By situating Himself in Solomon’s Colonnade (John 10:23), He stands where earlier kings walked, implicitly declaring a greater kingship (2 Samuel 7:12-13;Psalm 110:1-2).

• John adds this simple detail to paint the scene, but it also echoes the spiritual climate: hearts around Jesus are growing cold in unbelief (John 10:31-33).

• Winter reminds us of need—light, warmth, shelter—paralleling humanity’s need for the Shepherd’s protection (John 10:27-28).

• The Gospel later notes another cold setting where Jesus stands alone for us (John 18:18). In both cases, Christ remains unwavering while others waver.

John 10:22 situates Jesus at a specific feast, in a specific city, during a specific season—each element underscoring His identity. The Feast of Dedication highlights restored worship; Jerusalem signals prophetic fulfillment; winter frames humanity’s chill against the warmth of the Savior. Together, they remind us that every historical detail in Scripture affirms God’s flawless timing, His faithfulness to promises, and the unmatched sufficiency of Christ as the Light who enters our darkest seasons.

(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 (theenkainia)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 therole 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.

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