John 11:54

Joh 11:54. Οὐκέτι, no more) This was not the result of fear.—Ἐφραΐμ, Ephraim) See 2Sa 13:23, “Baal-hazor, beside Ephraim.”

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 11:54 . Jesus accordingly, Ἰησοῦς οὖν , not to precipitate matters, οὐκ ἔτι … αὐτοῦ , “no longer went about openly among the Jews, but departed thence ( i.e. , from Bethany or Jerusalem and its neighbourhood) to the country near the desert ( χώραν in contrast to the city; the particular part being the wilderness of Bethaven, a few miles north-east of Jerusalem) to a city called Ephraim (now Et-Taiyibeh, anciently Ophrah, see Smith’s Hist. Geog. , 256, 352; ‘perched on a conspicuous eminence and with an extensive view, thirteen miles north of Jerusalem,’ Henderson’s Palestine , p. 161), and there He spent some time with His disciples”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Jesus is forced to withdraw to a retired place. On their part, the rulers take a new step in the path on which they have now entered.

Vv. 54-57. “Jesus therefore abode no more openly among the Jews; but he departed thence and went into the country near to the wilderness, into a city called Ephraim;and he remained there with his disciples. 55. Now the Passover of the Jews was at hand; and many went up to Jerusalem out of the country before the Passover, to purify themselves. 56. They sought for Jesus therefore and said among themselves, as they stood in the temple, What think you? Do you think that he will not come to the feast? 57. Now the chief priests and the Pharisees had also given commandment that, if any one knew where he was, he should declare it, in order that they might take him.”

Ephraim is mentioned sometimes with Bethel (2Ch 13:19; Joseph. Bell. Jud. 4.9. 9). This city was therefore a few leagues northward of Jerusalem; according to Eusebius, eight miles, according to Jerome, twenty miles to the northeast of that capital. This locality, by reason of its retired situation and its proximity to the desert, was favorable to the design of Jesus. He might in the solitude prepare His disciples for His approaching end and, if He was pursued, He might retire into the desert. This desert is, as Lange says, the northern extremity of the barren strip of country by which the plateau of the mountains of Judah and Benjamin is separated throughout its whole length from the valley of the Jordan and the Dead Sea. From this place Jesus could, at will, on the approach of the Passover, either join the pilgrims from Galilee who went directly to Jerusalem through Samaria, or go down to Jericho, in the plain of the Jordan, to put Himself at the head of the caravan which came from Peraea. We know from the Synoptics that He took the latter course. Μετά (Joh 11:54) is not synonymous with σύν; the meaning is: “He confined Himself there to the society of His disciples;” and not only: He was there with them.

᾿Εκ τῆς χωρᾶς (Joh 11:55) does not refer to the country of Ephraim in particular (Grotius, Olshausen) but to thecountry region in general, in opposition to the capital (Joh 11:54): “They went up from different parts of the country.” The law did not prescribe special purifications before the Passover; but, in several passages of the Old Testament, it was ordained that the people should purify themselves on the eve of any important occasion (Gen 35:2; Exo 19:10-11, etc.). This principle had naturally been applied to the Passover feast (2Ch 30:16-20).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

We may give place to the rage of the wicked, when it is expedient so to do, but yet in such sort, that we swerve not from God’s vocation.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 54. Walked no more openly] παρρησια, He did not go as before through the cities and villages, teaching, preaching, and healing the sick.

Near to the wilderness] Some MSS. add, of Samphourein, or Samphourim, or Sapfurim.

A city chilled Ephraim] Variously written in the MSS., Ephraim, Ephrem, Ephram, and Ephratha. This was a little village, situated in the neighbourhood of Bethel; for the scripture, 2Ch 13:19, and Josephus, War, b. iv. c. 8. s. 9, join them both together. Many believe that this city or village was the same with that mentioned, 1 Macc. 5:46; 2 Macc. 12:27. Joshua gave it to the tribe of Judah, Jos 15:9; and Eusebius and Jerome say it was about twenty miles north of Jerusalem.

And there continued] Calmet says, following Toynard, that he stayed there two months, from the 24th of January till the 24th of March.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

54. Which is called Ephraim. As to the name of the town which is mentioned here, I think that either it was pronounced at that time in a corrupted manner, or it was entirely new. For we know how greatly the language was changed after the captivity into Babylon, and likewise how different was the appearance of the country; so that we need not be surprised that some places are mentioned, which in ancient times were altogether unknown.

And there he dwelt with his disciples. By calling them disciples of Christ, he means not those who had received his doctrine, but those who were his constant companions, and who were wont to live under the same roof.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(54) Jesus therefore walked no more openly among the Jews.—He had heard of the decree of the Sanhedrin which had been publicly made known (Joh_11:57), and therefore avoided persons who would have carried it into effect.

“The Jews” are, as before, the hostile party. The passage is a good illustration of St. John’s use of the term, for He was of course among Jews, in the ordinary meaning of the word, during the sojourn at Ephraim. (Comp. Note on Joh_1:19.)

But went thence unto a country near to the wilderness.—All the better MSS. read “unto the country . . .” as in contrast to the city, Jerusalem, where “the Jews” dwelt. He went from Bethany, when He had heard of what had taken place at Jerusalem, “into the country.” This is further defined as “near to the wilderness,” and then the name of the city is given.

Into a city called Ephraim.—The position of this “city” is not known. The MSS. spell it variously as Ephraim, Ephrem, Ephram, and Ephratha. Eusebius and Jerome both assumed it to be the same place as Ephron, but differed as to its position, the former fixing it at eight, and the latter at twenty miles, north-east from Jerusalem. Both would place it, therefore, in Judæa; and this agrees with its position “near to the wilderness,” for the desert of Judæa extended nearly as far as Jericho. In 2Ch_13:19, we have an Ephrain or Ephron (according to the written text and the LXX.) in connection with the neighbourhood of Bethel. This is mentioned by Josephus (Wars, iv. 9, § 9), and is near to the wilderness of Bethaven. It is possibly the place named here; but a Jew would naturally use the phrase, “the wilderness,” to mean the desert of Judæa. Dr. Robinson would identify Ephraim and Ephron with Ophrah (Jos_18:23; 1Sa_17:23), and fix the locality at the modern el-Taiyibeh, four or five miles east from Bethel, and sixteen from Jerusalem, which would agree roughly with the position assigned by Jerome. We must be content to leave the matter in this uncertainty. (Comp. Note on Luk_17:11.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

54. therefore] The decree of the Sanhedrin for His apprehension had been published (Joh_11:57); the sentence of death was probably a secret among themselves.

openly] Comp. Joh_7:10. He withdraws from all intercourse with His adversaries.

went thence unto a country] Departed thence into the country.

the wilderness] The desert of Judæa, which extended to the confines of Jericho, would naturally be meant by ‘the wilderness.’

Ephraim] This place cannot be identified with certainty. Eusebius makes it eight miles, Jerome twenty miles, N.E. of Jerusalem: both make it the same as Ephron. If the Ephraim of 2Ch_13:19 and Josephus (B. J. iv. ix. 9) be meant, the wilderness would be that of Bethaven.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Jesus therefore,.... Knowing the resolution the sanhedrim had taken to put him to death, and the schemes they were forming to apprehend him:

walked no more openly among the Jews; at, or near Jerusalem; he did not teach in their streets, nor work miracles, nor appear in public company:

but went thence, from Bethany:

unto a country near to the wilderness: whether this was the wilderness of Judea, where John came preaching, and near to which our Lord was before he came to Bethany, or the wilderness of Bethaven, Jos 18:12, is not certain:

into a city called Ephraim; the Vulgate Latin, Syriac, Arabic, and Persic versions, call it Ephren, and so some copies; it seems to be the same with the Ephraim of the Misnic and Talmudic doctors; concerning which they say (r),

"Micmas and Mezonicha are the first for fine flour, and the next to them is Ephraim in the valley.''

For it seems there were two Ephraims, one in the valley, and another in the mount (s) it was a place very fruitful for wheat; hence that saying of Jannes and Jambres, the magicians of Egypt, to Moses (t);

"do you bring straw to Ephraim?''

which was a proverbial expression, the same with ours of carrying coals to Newcastle: they seeing Moses do signs and wonders, supposed he did them by enchantment; and the sense of their proverb is, do you bring enchantments into Egypt, where there are so many already? This Ephraim, the Jews say (u), is the same with that in Ch2 13:19, and as there Bethel is mentioned with it, it seems to have been in the tribe of Benjamin: and it may be observed, that Josephus (w) speaks of an Ephraim, along with Bethel likewise; so that they all seem to mean the same place; and according to the same writer, it was but a little city, and it may be an obscure one, for which reason Christ withdrew to it. Epiphanius (x) makes mention of the wilderness of Bethel and Ephraim, through which he travelled, accompanied by a Jew, as he came up from Jericho to the hill country; and is very likely the same wilderness which is here spoken of; and by some called Quarentana, and placed by the river Chereth, in the tribe of Benjamin, north east of Jerusalem; and the same writer elsewhere calls (y) Ephraim, the city of the wilderness: according to Jerom (z), it was twenty miles from Aelia, or Jerusalem; though according to Eusebius, it was but eight miles, which is thought to be the truest account; and by them both is said to be a very large village, and in which they may not differ from Josephus; for it might be a large village, and yet a little city. Jerom (a) takes notice of a place called Aphra, in the tribe of Benjamin, which he says at that time was called the village Effrem, and was five miles from Bethel eastward; and of another called Aphraim, a city in the tribe of Issachar, which in his time went by the name of the village Affarea, six miles from the legion, northward; the former agrees best with this Ephraim.

And there continued with his disciples; spending his time in private conversation with them, teaching and instructing them in things concerning the kingdom of God, his time with them being now but short.

(r) Misn. Menachot, c. 8. sect. 1. (s) Barlenora in ib. (t) T. Bab. Menachot, fol. 85. 1. Gloss. in ib. Tzcror Hammor, fol. 170. 2. Bereshit Rabba, sect. 86. fol. 75. 4. (u) Yom. Tob. in Misn. Menachot, c. 8. sect. 1. & Gloss. in T. Bab. Menachot, fol. 83. 2. (w) De Bello Jud. l. 4. c. 9. sect. 9. (x) Adv. Haeres. l. 1. Tom. II. Haeres. 30. (y) Ib. Haeres. 29. (z) De locis Hebraicis, fol. 91. A. (a) lb. fol. 88. H. I.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

54 Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.

Ver. 54. Into a city called Ephraim] Not elsewhere mentioned; built, perhaps, in honour of their father Ephraim, by the posterity of those rash sons of his, that had brought grief to his heart, and to make amends for their miscarriage. See 1Ch 7:21-22.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

No more openly - No more publicly, in the cities and towns. Jesus never exposed his life unnecessarily to hazard. Although the time of his death was determined in the counsel of God, yet this did not prevent his using proper means to preserve his life.

The wilderness - See the notes at Mat 3:1.

A city called Ephraim - This was probably a small town in the tribe of Ephraim, about five miles west of Jericho.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ephrem was a small city or town in the neighbourhood of Bethel. Some suppose it to be the same as Ephron, mentioned in 2 Paralipomenon xiii 19., and 1 Machabees v., 2 Machabees xii. 17. Eusebius and St. Jerome say it was situated about 20 miles to the north of Jerusalem. (Calmet) --- Here he remained with his disciples till the time in which he had resolved to deliver himself up into the hands of his enemies. (Bible de Vence)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Jesus therefore walked no more openly among the Jews; for he being the true paschal Lamb, was to be slain at that feast, and put an end to that type, and would therefore reserve himself for that time, which was now at hand. A

city called Ephraim: what this Ephren or Ephraim was, interpreters vainly busy themselves in inquiring; it was some obscure city, and near the wilderness; some think it was in the lot of Benjamin, others think it was in the lot of Ephraim, and obtained its name from the tribe in whose lot it was. The Scripture no where mentions it; and it cannot be expected, but that in so many changes of government as had befallen the Jews, the names of places should be so altered, that we should be at loss for many of them: wherever it was, it is said that Christ and his disciples continued there in some privacy.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

54. To a city called Ephraim—Ephraim or Ephron is identified by Robinson with the modern Taiyibeh, which is situated about twenty Roman miles northeast of Jerusalem. It is about six miles from Bethel; it stands upon a high eminence, and commands a view of the vales of the Jordan. It seems to be mentioned in 2Ch_13:19 in connection with Bethel. Driven now twice from the capital, Jesus takes refuge first, in Bethabara, (Joh_1:28,) and last, in Ephraim. In each he remained some five or six weeks; in the last, until he departed for the last Passover. In the former, distance and the Jordan have interposed between himself and Jerusalem, and being under another jurisdiction, he spent his time in teaching and preaching. But in the latter, being but a few miles distant, he is evidently in concealment; so that eager inquiries are made after him at the prelude to the next Passover.

He continued with his disciples—They had anticipated the danger, (Joh_11:8,) and now they share the concealment.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

This constituted the close of his earthly ministry after his ordinary method. Jesus therefore walked (cf. Joh_7:1) no more openly (parrhsia ; cf. Joh_7:4) among the Jews; but he deputed thence into the country nigh unto the wilderness, to a city called Ephraim. Westcott says the place is mentioned in connection with Bethel. (2Ch_13:19) Not far from Bethel, on the border between Benjamin and Ephraim, is Taiyibeh a conical hill with a village perched aloft, which Robinson ("Bibl. Res.," 2:127) and Stanley ("Sinai and Palestine," p. 210) identify with this Ephraim. In this form the word does not appear in the Old Testament, but Ensebius and Jerome make it twelve miles from Jerusalem, on the east of the road leading to Sichem; and Josephus ("Bell. Jud:," 4:9:9) speaks of "two little towns of Bethela and Ephraim, through which Vespasian passed and left garrisons." Hengstenberg identifies it with "Baal-hazor, which is by Ephraim". (2Sa_13:23) The maps of Van der Welt and of the Palestine Exploration Society place it on the site of Ephraim, Ephron, (2Ch_13:19) or Ophrah, (Jos_18:23) about seven miles north-east from Bethel, and give as second designation Apharaim. The intelligence must have reached our Lord that the Sanhedrin had formally pronounced sentence against him. This may have induced him to retire from Jerusalem until the next great feast, when he would publicly challenge their allegiance. From this neighborhood our Lord could (as we learn from the synoptists) have easily joined the caravan from Persea, which, after crossing Jordan near Jericho, there set its face towards Jerusalem, or the caravan which may have come through Samaria to Bethel. There he abode a (tarried) with the disciples. Meta (says Godet) is not synonymous with sun , but equivalent to he confined himself in the desert region north-east of Jerusalem to the company of the twelve.

Vers. 54-57. A brief period of retirement.

Jesus was now forced to withdraw for a time into a lonely place, so as to place himself beyond the reach of the Sanhedrim

I THE PLACE OF HIS RETIREMENT. "Jesus therefore walked no more openly among the Jews; but went thence into a country near to the wilderness, into a city called Ephraim, and there continued with his disciples .

1. The place lay some distance north of Jerusalem, on the borders of the desert.

2. It was well adapted for a brief period of quiet and unbroken intercourse with his disciples, that he might prepare them for his approaching end.

II THE CURIOSITY OF THE COUNTRY PEOPLE AT JERUSALEM RESPECTING JESUS.

1. It was near the time of the Passover, and many Jews had gone up to purify themselves for the feast.

2. They had heard so much respecting his miracles, his parables, his discourses, that they sought him out to gratify a not unnatural curiosity. "They said among themselves, What think ye, that he will not come to the feast? The question suggests that, aware of the plot of the Sanhedrin for his destruction, Jesus might stay away from the feast.

3. They had been made acquainted with the decree of the Sanhedrin. "Now the chief priests and the Pharisees had also given a commandment, that, if any man heard where he was, he should show it, that they might take him.

(1) Jesus had disappeared from Bethany immediately after the raising of Lazarus. The Jews could not trace his movements after that event.

(2) The commandment of the chief priests and Pharisees betrays an extreme anxiety to arrest Jesus, and put an end. to a career so fatally disturbing to all their ideas and hopes.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

54. Jesus therefore walked no more openly. He avoided them until his “hour was come,” and retired to Ephraim, a city sixteen miles northeast of Jerusalem on the borders of the wilderness.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Jesus leaves Bethany and goes to Ephraim. In verse 55 the story shifts to telling about what many of the Jews are doing now that Passover is near.

walk openly among the Jews

Here "Jews" is a synecdoche for the Jewish leaders and "walk openly" is a metaphor for "live where everyone could see him." AT: "live where all the Jews could see him" or "walk openly among the Jewish leaders who opposed him"

the country

the rural area outside cities where fewer people live

There he stayed with the disciples

Jesus and his disciples stayed in Ephraim for a while. AT: "There he stayed with his disciples for a short period of time" (See: Assumed Knowledge and Implicit Information)

went up to Jerusalem

The phrase "went up" is used here because Jerusalem is higher in elevation than the surrounding areas.

translationWords

walk

Jew

desert

Ephraim

disciple

Passover

Jerusalem

pure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

54. ἔμεινεν (אBL), S. John’s favourite word, is probably to be preferred to διέτριβεν (AD from Joh 3:22?)

54. Ἰ. οὖν. Jesus therefore, because He knew that in raising His friend He had signed His own death-warrant, and that He must wait until His hour was come (Joh 13:1). For παρρησίᾳ see on Joh 7:13; for περιεπάτει Joh 7:1. The time for freedom of speech and freedom of movement among them is over.

εἰς τ. χώραν ἐγγὺς τ. ἐρ. Into the country near the wilderness, a place of greater retirement than Peraea (Joh 10:40). The wilderness of Judaea is probably meant. But Ephraim cannot be identified with certainty. Eusebius makes it eight miles, Jerome twenty miles, N.E. of Jerusalem: both make it the same as Ephron. If the Ephraim of 2Ch 13:19 and Josephus (B. J. VI. Joh 9:9) be meant, the wilderness would be that of Bethaven.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

54.] Observe the Ἰουδαῖοι here as the official body. He was still among Jews at Ephraim. This city is mentioned 2 Chron. 8:19 in connexion with Bethel, as also by Jos. B. J. iv. 9. 9.

ἐγγ. τ. ἐρ., near the desert of Judah. Its situation is at present unknown (see Winer, Realw. edn. 3, sub voce). Robinson (Harmony, p. 204) supposes it to be the same with Ophrah (Jos 18:23: 1Sa 13:17: not Jdg 6:11, Jdg 6:24; Jdg 8:27) and Ephron of the O.T. (2Ch 13:19, עֶפְריִן, Keri; עֶפְּרוֹן, Cetibh), and the modern et-Taiyibeh, twenty R. miles from Jerusalem. See also Van de Velde, Memoir to accompany the Map of the Holy Land, under Ophrah, p. 338: and Stanley’s Sinai and Palestine, p. 214.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

54. ὁ οὖν (because of the machinations of His enemies) Ἰησοῦς οὐκέτι παρρησίᾳ (see for this word on 7:4) περιεπάτει (see on 7:1) ἐν τοῖς Ἰουδαίοις (the hostile Jews; see on 1:19, 5:10).

He withdrew “to the country near the desert,” i.e. the hill country to the north-east of Jerusalem, which was thinly populated. The town or village of Ephraim is not mentioned elsewhere in the N.T. “But it is mentioned by Josephus (Bell. Jud. IV. ix. 9), in connexion with the mountain district (ἡ ὀρεινή) north of Jerusalem, as a small fort (πολίχνιον). … Josephus couples it with Bethel, and it is a coincidence that where it occurs in 2Ch 13:19 (τὴν Ἐφρών) Bethel is named with it. The two places were probably not far apart.”1 It is generally identified with El-Tayibeh, 4 miles north-east of Bethel, on the road from Samaria to Jericho, from which it is distant about 15 miles.

Cod. Bezæ after χώραν inserts ςαμφουρειμ (Sapfurim). Harris1 ingeniously suggests that Σαμφουρείμ “is a mere corruption from the Syriac words answering to whose name is Ephraim, ” which were inserted as a gloss, σαμ standing for the Hebrew שֵׁם. Sepphoris in Galilee has been supposed by some to be indicated by Σαμφουρείμ, but this place is too far away to suit the conditions of the narrative.

κἀκεῖ ἔμεινεν. This is the reading of אBLW (cf. 10:40). ADΓΔΘ read διέτριβεν, which occurs at 3:22 ἐκεῖ διέτριβεν μετʼ αὐτῶν. μένειν is a favourite word with Jn. (cf. e.g. 2:12, 4:40), and is used with μέτα, as here, at 1Jn 2:19.

The rec. text adds αὐτοῦ after μαθητῶν: om. אBDLW See on 2:2.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Wilderness. The wild hill - country, northeast of Jerusalem.

Ephraim. The site is uncertain. Commonly taken as Ophrah (1Sa 13:17), or Ephraim (2Ch 13:19), and identified with el - Taiyibeh, sixteen miles from Jerusalem, and situated on a hill which commands the Jordan valley.

55 - 57. Joh 12:1 - 11. Compare Mt 26:6 - 13; Mr 14:3 - 9.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.