there was a feast of the Jews
The specific feast is not named here, leading to various interpretations among scholars. The Greek word "ἑορτή" (heortē) refers to a festival or feast, which was central to Jewish religious life. These feasts, such as Passover, Pentecost, and Tabernacles, were times of pilgrimage and celebration, deeply rooted in the covenantal relationship between God and Israel. The mention of a feast highlights the setting's religious and cultural significance, providing a backdrop for Jesus' actions and teachings. It also emphasizes Jesus' participation in Jewish customs, affirming His identity as the Jewish Messiah.

and Jesus went up to Jerusalem
The phrase "went up" is significant, as Jerusalem is geographically elevated, and the journey to the city is often described as an ascent. The Greek verb "ἀνέβη" (anebē) conveys this upward movement, symbolizing not only a physical journey but also a spiritual pilgrimage. Jerusalem, the heart of Jewish worship and the location of the Temple, is central to the narrative of Jesus' ministry. His frequent visits to Jerusalem underscore His fulfillment of Old Testament prophecies and His role in God's redemptive plan. This journey to Jerusalem foreshadows the ultimate sacrifice Jesus would make there, inviting readers to reflect on His obedience to the Father's will and His love for humanity.

The time-limits are John 4:35, which was in Tebeth (January), and John 6:4, which bring us to the next Passover in Nisan (April), i.e., an interval of four months, the year being an intercalary one with the month VeAdar (and Adar) added, or, as we should say, with two months of March. The only feast which falls in this interval is the Feast of Purim, and it is with this that the best modern opinion identifies the feast of our text. It was kept on the 14th of Adar (March), in commemoration of the deliverance of the Jews from the plots of Haman, and took its name from the lots cast by him (Esther 3:7; Esther 9:24 et seq.). It was one of the most popular feasts (Jos. Ant. xi. 6, ? 13), and was characterised by festive rejoicings, presents, and gifts to the poor. At the same time it was not one of the great feasts, and while the writer names the Passover (John 2:13; John 6:4; John 13:1), the Feast of Tabernacles (John 7:2), and even that of the Dedication (John x 22), this has no further importance in the narrative than to account for the fact of Jesus being again in Jerusalem. (Comp. Introduction: Chronological Harmony of the Gospels, p. 35) . . .

1. Christ proved, by signs and wonders and testimonies, to be Source of life. Verses 1-9. -

(1) A sign on a paralyzed body and an unsusceptible soul. Verse 1. - The journey to Jerusalem is said to have taken place at the time of "a feast," or "the feast of the Jews." After these things (μετα ταῦτα). Suggesting a number of events, not necessarily connected with each other. (For the latter idea of a period expressed by μετα τοῦτο see John 2:12 and John 11:7, 11; for μετα ταῦτα, see John 6:1 and John 21:1. etc.) There was the feast of the Jews. Now, "the feast" of the Jews could hardly be any other than the second Passover, while John 6:4 would indicate a third. "The feast" referred to in John 4:45 undoubtedly means the first Passover. "A feast" would leave the question open, though by no means excluding positively the second Passover, as the anarthrousness of the word might be chosen with a view to call special attention to it. However, the indefinite ἑορτη has been identified by commentators with every feast in the calendar, so there can be no final settlement of the problem. If the feast be the Passover, then our Lord's ministry lasted a little more than three years. If not, it must be one or other of the feasts that elapsed between the Passovers of ch. 2 and ch. 6 Edersheim, with many others, refuses to accept any chronological hint in John 4:35, and therefore throws the journey from Jerusalem to Galilee a few weeks after the first Passover, in the early summer, and supposes that Jesus returned to the unnamed feast in the autumn. Several critics say of John 4:35, one part of the sentence must be parabolical and the other literal, and that the disciples might be anticipating a spiritual harvest after four months, and Jesus drew from the physically ripening corn fields his comparison. This seems to me entirely contrary to our Lord's ordinary method; and that the disciples were in too carnal a mood to be credited with an anticipation of spiritual results in Samaria at all. Those who think that John 4:35 does give a hint of four months preceding harvest, place the journey between the middle of December and the middle of January. To my mind there is consequently no difficulty in imagining that when those four months should have been spent, and before the regular calling and appointment of the twelve apostles, our Lord should have gone up to the feast - one of the feasts which did summon the adult men to the metropolis. This is the view of Irenaeus, Luther, Cretins, Lampe, Neander, Hengstenberg, Conder, and many others. Wieseler, Hug, Meyer Lance, Godet, Weiss, Farrar, Watkins, think that the Feast of Purim, celebrated on the 15th of Adar (or March) (2 Macc. 15:36), in commemoration of the deliverance of the people from the evil intention of Haman (Esther 9:21, etc.), was that national fast and feast which Jesus thus honoured. Purim was not one of the divinely appointed festivals, but it is also stated that the Lord undoubtedly attended one of the national and recently appointed festivals, that of Dedication (John 10:22). The more serious objection is that it could, if desired, have been celebrated quite as well in Galilee as in Jerusalem, and that the method of celebration seemed contrary to the whole spirit of the Master, and the whole tone of the discourse which followed. It is said that part of the ritual of the feast was the free and frequent gifts made spontaneously by one to another. Westcott prefers the autumn Feast of Trumpets as more suitable on several grounds than the Passover,

(1) because of the absence of the article, - this, however, is very problematical (see Tischendorf, 8th edit.); . . .

Parallel Commentaries ...