Jesus’ visit to the temple would begin on the southern steps. He would use the entrances for the common people including the double and triple gates, known as the Huldah Gates. Jesus did not have access to the VIP entrances.

Archeologists have measured the Temple Mount platform to the following dimensions–east 470m, north 315m, west 485m, and south 280m.+ The total area exceeded 130,000 square meters.

On the northwest end of site stood the imposing Antonia Fortress. Josephus describes the scene:

A Roman cohort was permanently quartered there [at Antonia], and at the festivals took up positions in arms around the porticoes to watch the people and repress any insurrectionary movement. For if the temple lay as a fortress over the city, Antonia dominated the temple… (War 5.245)

No less imposing, the Royal Stoa stood over the southern side of the platform. Jesus would have entered one of the southern entrances, proceeded under the Royal Stoa, then up through tunnels 14m long emerging in the southern courtyard between the temple sanctuary complex and the Royal Stoa.

In the center stood Herod’s walled sanctuary complex including a women’s court, a men’s court, storerooms, an altar and the temple itself.

On the west, north, and east there were porticos where people could gather. Jesus taught in these porticoes, visibly surrounded by the religious and political powers of his day.

___________

+ Mark A. Chancey and Adam L. Porter, “Archeology of Roman Palestine,” Near Eastern Archaeology 64, no. 4 (2001): 164–203.

Flavius Josephus, Jewish War, Books IV-VII, trans. Henry St. John Thackery, vol. 3, 9 vols., Loeb Classical Library 210 (London; Cambridge: William Heinemann; Harvard University Press, 1961).

We recently met my in-laws at Dallas/Fort Worth International Airport. I have been to airports all over the world from Hong Kong to Frankfurt. An international terminal is as captivating as it can be frustrating.

The book of Acts comments on the attendees of the Feast of Weeks (aka Pentecost). The ranks include Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome 11 (both Jews and converts to Judaism); Cretans and Arabs (2:9-10).

Basically, the feast attendees are coming from the furthest known parts of the Roman Empire, north, east, south, and west in that order. That’s an international crowd!

As we know from airport experience, gift shops abound and food is generally more expensive. At international airports, currency exchanges are readily available with requisite fees.

I am not saying that the Jerusalem temple was the same as a modern airport terminal but it does share interesting features.

You can imagine hearing several languages and seeing different styles of clothing, all polite and reverential of course. People traveling from the far reaches of the Roman world would need currency exchange. And they needed to purchase sacrificial animals (after traveling light).

Can you imagine Jesus’ experience among the hustle and the bustle?

Did Jesus keep the Law of Moses? Answering yes means feast attendance in Jerusalem.

Jesus stated emphatically, Do not think that I come to put an end to the Law or the Prophets; I have not come to abort them but to fulfill them (Mt 5:18).

He goes on to clarify that whoever dismisses even the least of the commands is held responsible, while the one who practices and teaches the commands will be identified prominently in God’s Kingdom (5:19).

In addition to Jesus’ own witness, references to the feasts in the Gospels of Luke and John point to attendance (Lk 2:41; Jn 5:1, 7:8-10).

The two spring feasts included Passover and Unleavened Bread after the barley harvest and the Feast of Weeks (or Pentecost) 50 days later after the wheat harvest.

The Law of Moses first mentions the feast attendance requirement in Exodus 23:14-17; 34:18, 22-23 and repeats the requirement in Leviticus 23 and in Deuteronomy 16.

The trip from Capernaum to Jerusalem was around 5 days, and the feasts generally lasted 8 days. (After digging into the Feast Weeks, however, I am not sure how long it lasted.) So the time investment was around 10 days of travel and around 8 days in the city.

Under normal circumstances, then, the feast attendance obligation per year required 54 days or almost two months.

Have you driven cross-country maybe for a wedding or a family reunion? After everyone gathers and the small talk begins to fade, eventually the conversation resurges as weary travelers discuss the pros-and-cons of various road routes – longer interstates and shorter two-lanes, construction, traffic density, and scenery.

Three times a year, Jesus’ community made the trip to Jerusalem for the spring feasts and the fall feasts. There were 3 routes to Jerusalem from Galilee:

• the western coast road Via Maris,
• the central highland road through the Samaritan hill country,
• and the eastern Jordan River Valley road through Perea (also known as the Transjordan).

The coast road was out of the way from Jesus’ starting and ending points. From central Galilee, the most direct route was the road through Samaria.

Ancient historian Josephus makes the following generalization, “It was the custom of the Galileans, when they came to the holy city at the festivals, to take their journeys through the country of the Samaritans” (Antiquities 20.118).

Starting from Capernaum, it makes sense for Jesus to take the third route through the Jordan valley — walking along the sea of Galilee, taking the eastern road along the Jordan River, then from Jericho up into the hills to Jerusalem.**

Jesus went through Jericho on his final journey to Jerusalem (Mk 10:46).

Shortest route appears to be the consensus among students of Jesus’ story. The Jordan Valley route is a compelling alternative. Jesus’ experience includes both routes (Mk 10:46; Lk 9:52; Jn 4:4).

** see also: D. A. Carson, The Gospel According to John (Grand Rapids: Wm. B. Eerdmans, 1991), 215; and Andreas J. Köstenberger, John in Baker Exegetical Commentary Series (Grand Rapids: Baker Academic, 2004), 146.

Three Routes to Jerusalem from Galilee

The Gospel of John, 2005

Jesus grew up a carpenter, Joseph’s son (Lk 4:22; Mk 6:3). 2nd century churchman Justin Martyr wrote that Jesus “was considered to be the son of Joseph” and that he “was in the habit of working as a carpenter when among men, making plows and yokes…”* According to Luke’s Gospel, when he was about 30 years old, he began his teaching and healing tours (Lk 3:23). The question follows, did Jesus give up his carpenter’s apron?

The Gospel of John, 2005

I was pleased to see the scene from John 7:1-9 in The Gospel of John (2005). It shows Jesus working at carpentry after his ministry began. The images to the right offer a visualization of the setting of Jesus’ life. For example, Jesus probably worked at carpentry outdoors rather than in an enclosed shop.

Though teaching was Jesus’ primary vocation, it was natural for him to continue his trade. In fact, “Rabbis were expected to gain a skilled trade apart from their study (thus Paul was a leather-worker), so that the stratification that divided teacher from manual laborer in Stoic and other circles of the Hellenistic world was not a significant factor in much of Palestine.”** We are not surprised to read about Paul working as a tent-maker at various times, so why not apply that same logic to Jesus’ experience?

* Justin Martyr, Dialogue with Trypho, chapter 88, trans. by Philip Schaff. The rest of the quote states, “making plows and yokes; by which He taught the symbols of righteousness and an active life; but then the Holy Ghost…descended on Him…” Justin sees a contrast in Jesus’ activity (“but then”) when his teaching ministry began, so our question to decide is how much contrast?

** D.A. Carson and Douglas J. Moo, Introduction to the New Testament (Grand Rapids: Zondervan, 2005), 240.

Have you ever been part of a big crowd?

To your right, you greet local people who traveled across town. To your left, you meet people who traveled across country. Radio, tv, billboards, Web sites, and word-of-mouth are ways the crowd heard about the event.

Big crowds don’t just happen. They are part of a larger social context and communication network.

In Jesus’ story, we read about three big crowds. On one occasion over 5,000 joined Jesus (Mk 6:44). Later 4,000 gathered to hear him teach (Mk 8:9). A third account mentions a crowd of many thousands around Jesus (Lk 12:1).

Drawing a crowd of thousands today requires a lot of time and effort including marketing plans, venue negotiations, sound system setup, security, etc.

Minus the technology, similar crowd-factors would apply in Jesus’ day such as…

• Since crowds take time to gather, Jesus must have stayed put for a time rather than always being on the move.
• Some marketing-like communication must have let people know where Jesus was.
• A location with great acoustics and low background noise was critical since there was no amplified sound.
• Regional population density and seasonal work demands impacted who could gather and when.

It’s fun to think about the energy of a big crowd around Jesus. It’s important to realize that for that crowd to gather to Jesus, like a crowd gathering today, the factors had to be just right.

Jesus commissioned six disciple-pairs, twelve men, to take his message to the towns of Galilee. The Gospels of Matthew, Mark, and Luke provide background.

Matthew gives the scope of the operation. Jesus sent the twelve specifically to Israelite towns in Galilee, not to the foreigners of the north or the Samaritans to the south (Mt 10:5-6).

The basic message Jesus gave his men to speak: “The kingdom of heaven is near” (Mt 10:7). Jesus also instructed them to heal the sick, raise the dead, cleanse lepers, drive out demons, and freely give.

Mark and Luke offer Jesus’ instruction on the logistics of the speaking tour: “Take nothing for the journey” (Mk 6:8; Lk 9:3). So the twelve would be entirely dependent on hospitality.

So without any luggage, the twelve were heading into Galilee, a province that was 50 miles long and 25 miles wide. The mountainous region of Galilee extended from the Lebanese mountains in the north to the Jezreel Plain between Galilee and Samaria in the south, and from Lake Galilee on the east to just inland from the coast. (Tyre controlled the coast.)

Josephus commented that Galilee included over 200 cities and villages (Life, 235). Concerning the economy, Josephus writes, “Their soil is universally rich and fruitful, and full of the plantations of trees of all sorts. . . [the land] is all cultivated by its inhabitants, and no part of it lies idle. Moreover, the cities lie here very thick” (Jewish War, 3.43).**

Six teams to cover a populated region about the size of Rhode Island.

** Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Peabody: Hendrickson, 1987).

Jesus was a devout first-century Jew. Thus, the calendar from the Torah (or Moses’ Law) in the Hebrew Bible established his yearly rhythm.

Holy-days restricted Jesus’ activities. Holiday Feasts required travel to Jerusalem.

The following are key days and weeks.

• Sabbath, the seventh day of the week
• New Moon, the first day of the month
• Passover and Feast of Unleavened Bread in Jerusalem, seven days during the first month, spring barley harvest
• Feast of Weeks in Jerusalem, seven weeks after Passover, third month, spring wheat harvest
• New Year, the first day of the seventh month
• Day of Atonement, the tenth day of the seventh month
• Feast of Huts (or Tabernacles) in Jerusalem, seven days during the seventh month, fall fruit harvest

On Sabbath and New Moon the Torah ruled that businesses were closed, and people could travel only a limited distance. These restrictions are called Sabbath-rules.

The Day of Atonement included Sabbath-rules for work and a fast from food.

All adult males had to attend the three major Feasts in Jerusalem (1 Unleavened Bread, 2 Weeks, and 3 Huts).

Jesus lived by the rules of the Torah. The Torah established the schedule through which we better understand the weekly, monthly, and yearly rhythms of Jesus’ experience.

One day in October at 8am, SpendaYearwithJesus will send this text-message:

Heads down, Jesus and disciples shuffle silently in shoulder-to-shoulder traffic up the stairs to the Men’s Court on Temple Mount.

I can’t think of anyone who enjoys getting stuck in traffic. And I haven’t met anyone (yet) who hasn’t been pleasantly surprised by the thought of Jesus getting stuck in traffic.

There is something life-changing about the intersection of Jesus’ experience with our experience.

Scratch that. Life-changing evokes images of inheriting unexpected millions. There is something day-impacting about the intersection of Jesus’ experience with our own daily activities, especially with the seemingly mundane and boring.

Jesus’ life story reads like ours with wake-up routines, work, meal-times, friendships, conflicts, and even getting stuck in traffic.

Pausing to reflect on our shared daily experience with Jesus is more than a pleasant diversion. The significance of Jesus’ life infuses the rhythms of our daily lives with consequence.

No one likes getting stuck in traffic, but getting stuck in traffic with Jesus seems a little more bearable.

Check out an overview of the story at spendayearwithjesus.com/story.php

Sign-up for the text messages at spendayearwithjesus.com/signup.php