The Great Crisis in Jesus' Ministry. The Gospel narratives are so fragmentary and the topographical evidence is so meagre that it is impossible to trace with any degree of assurance Jesus' various journeys. Once, and possibly often, he visited his kinsmen at his native town of Nazareth, following the well-beaten highway along the lake to Magdala and thence past the village of Hattin to Nazareth. From the cities on the northern end of the Sea of Galilee, which were the scenes of his public ministry, the rumor of his work spread in all directions and multitudes came streaming to him from Galilee, Judea, the cities of the Decapolis and even distant Phœnicia. It soon became evident, however, that the majority came merely to be healed, or attracted by the hope that he was the Messiah of the popular expectation. To such his strong ethical message was a disappointment. They represented the stony or shallow ground of the familiar parable, and, therefore, in their lives the seed which he sowed bore no fruit. Scribes sent by the Jewish hierarchy at Jerusalem also came to entrap him with questions and to stir up distrust and opposition even in the ranks of his disciples. Thus he suddenly found himself surrounded not by enthusiastic multitudes but by suspicious, relentless foes.
Journey to Phœnicia. This great crisis marks an important turning-point in Jesus' ministry. Influenced by the evidences of the loss of public favor and of the open opposition of the Pharisees, he withdrew from public activity in Galilee and devoted himself more and more to the instruction and training of his disciples. Through them he realized that he was to accomplish his divine mission. On one occasion he departed with his disciples to the borders of Tyre and Sidon. It was a circuitous journey through the lofty, picturesque valleys of upper Galilee, down toward the fertile, warm plains of Phœnicia. The biblical narrative indicates that he did not enter the ancient city of Tyre, but proceeded northward, probably along the great coast road that ran through Sarepta and Sidon. At this time both of these cities were important commercial centres. Sidon lay on a promontory jutting out into the Mediterranean, with shallow, sandy harbors both on the north and on the south. The fertile fields and groves that encircled this northern metropolis, and its warm, sunny climate doubtless reminded Jesus and his disciples of their home at Capernaum. The Gospel narrative also implies that Jesus returned to Bethsaida through the Greek towns east of the Jordan, thus completely avoiding the territory of Antipas.
At Cæsarea Philippi. Soon after, or possibly in connection with the same journey, Jesus visited Philip's capital at Cæsarea.[(30)] It lay at the head of the Jordan valley, on the highway from northern Palestine to Damascus. About were picturesque hills, covered with poplars, oaks, and evergreens, and fertile gardens watered by the many streams that sprang from the base of Mount Hermon. The Roman town was situated on a triangular terrace, with the present Wady Hashabeh on the north and the Wady Zaareh on the south. On the east there was also a protecting moat, while the inner city was surrounded by thick walls and guarded by towers. It was not within this heathen city, but on the quiet hilltops and the spurs of Mount Hermon that rise to the north of the town, that Jesus found the refuge and quiet which he sought. Here, away from the Judean multitudes and the popular hopes of a temporal Messiah, Jesus told his disciples that he must accomplish his mission not by the sword or with the outward signs of triumph, but through suffering, ignominy, and death. Here, therefore, is to be sought the scene of that transfiguration which was so closely connected with his announcement to his disciples of the supreme sacrifice which he was about to make and which revealed to them his true character.
The Journey Southward from Galilee. From Luke 13:31 it is clear that at this period Herod Antipas was endeavoring to put Jesus to death, even as he had John the Baptist. This fact doubtless explains why Jesus avoided the territory of Antipas, preferring, as he himself implies, to end his work in Jerusalem rather than in some gloomy fortress like that of Machærus (Luke 13:33, 34). Hence, as he returned southward from Cæsarea Philippi, passing through Galilee, probably along the western side of the lake or by boat to the southern end, he was careful "that no man should know it" (Mark 9:30). The most direct route from Capernaum to Jerusalem was down the western side of the Jordan valley. Luke 17:11 states that on his way he passed along the borders of Samaria and Galilee. It was probably in one of the little villages not far from Scythopolis that the ten lepers sought his help. From Luke 9:51-56 it appears that he first planned to pass thence through Samaria, probably by the road that ran through Teiasir and Tubas and joined the main central highway near Sychar (cf. p. 80); but the inhospitable reception accorded him by the Samaritans evidently led him to avoid this road and keep instead to the Jordan valley. Mark 10:1 indicates that he followed the east-Jordan highway. This road took him into the territory of Perea, which was under the control of Herod Antipas, but at a distance from his capital. Here, in the field of John the Baptist's activity and near the scene of Jesus' early work, the people again rallied about him in great numbers.
At Jericho. The multitudes still followed Jesus after he had crossed the Jordan on his way to Jerusalem. The Gospel narratives have given two vivid pictures, one of the blind men who sat by the way as he passed along, and the other of Zaccheus, the prominent tax-collector. The Herodian Jericho evidently lay on both sides of the Wady Kelt, whose waters irrigated the city and its fertile gardens that extended far across the level plain.[(35)] The ancient ruins indicate that the larger portion of the Roman city lay on the southern side of the Kelt; but its suburbs extended northward to a point east of the older Jericho, which lay near the western hills. The plains about the Roman Jericho were probably cultivated for miles in each direction. Here the date-palms grew in great profusion and their fruit was one of the chief exports of the place. Strabo states that balsam was produced here in large quantities. In summer the climate was exceedingly hot and oppressive, but in winter it was balmy and equable. Josephus describes with unwonted enthusiasm its marvellous fertility and healthful climate (Jew. Wars, IV, 8:2, 3). Through it ran the great caravan road to Gilead and the desert. It was the eastern outpost of Judea. The collection of customs at this point was, therefore, of great importance. The city was as different from the other cities of Judah as was its physical environment. Plenty, luxury, and corruption were its chief characteristics. It was the heir of the traditions of the ancient Canaanite cities of the plain. Its immediate associations were with Herod the Great, Cleopatra, and Archelaus, three of the most sinister characters of this corrupt age.
Situation of Bethany. From Jericho the road led up through the barren wilderness of Judea[(25)] to Jerusalem. It was an almost steady climb of three thousand feet. Probably Herod the Great had already joined these two important cities of his empire by a Roman road, following the general course along which runs the modern carriage road. In striking contrast to the barrenness of the brown, rocky wilderness is the lofty plateau which stands at the top of the final ascent. On this southeastern spur of the Mount of Olives lay the little town of Bethany.[(124)] It was surrounded by small, rock-strewn grain fields and stood in a bower of fig, almond, and olive trees. To the northwest rose the higher ridges of the Mount of Olives, shutting off the view of Jerusalem. Above was probably situated the little village of Bethphage, less than a mile away and closely associated with Bethany in the minds of the Gospel writers. The view to the east was through the broad hollow down which went the road to Jericho. To the southeast the eye looked beyond the barren hills of the Judean wilderness to the Dead Sea and the lofty line of the plateau of Moab.[(24)] It is significant that Jesus chose this village as his home while in Judea, for it was retired, yet near to Jerusalem and one of the few places that commanded a wide outlook. This fact suggests the impression which Jerusalem made upon the mind of the great Prophet of Nazareth. Shut in by its surrounding hills and by its narrow fanaticism and ceremonialism its atmosphere must have seemed to him stifling.
The Triumphal Entrance Into Jerusalem. Near Bethany, his southern home, where Jesus apparently spent many days, he secured the ass on which he made his memorable journey to Jerusalem. The occasion was the Passover Feast, and pilgrims from Perea, Galilee, and eastern Judea, the fields in which his ministry had been performed, accompanied him on the journey. As they saw him riding on an ass, the royal beast in the days of David, the earlier hopes of the people were suddenly revived. Quickly the news of his presence spread through the long line of pilgrims. Those ahead tore branches from the trees by the wayside or else spread their garments in the way along which he was to pass, while they all joined in a triumphant song suggested by Psalm 118:25, 26:
Hosanna to the son of David!
Blessed is he who cometh in the name of the Lord!
Hosanna in the highest!
Slowly the procession wound around the southern spur of the Mount of Olives, with the deep gorge of the Kidron on the south, until Jerusalem suddenly burst into view. Thence descending into the valley, Jesus entered the city and found his way to the temple just as the sun was setting behind the western hills. He sought not a waiting throne, but a place for quiet worship. Then in the hush of the evening, refusing to give the slightest encouragement to the selfish, material hopes of the people, he returned to his humble home at Bethany.
Jesus' Activity in the Temple. Jesus' activity during the last week of his ministry gathers about the temple.[(125)] The remark of his disciples regarding its huge foundation stones was used by him as a means of calling their attention to the temple not built with hands. It was probably near the entrances in the southern part of the great court of the Gentiles, under the huge portico with its four rows of Corinthian columns, that the extortionate money-changers and those who sold doves plied their trade. To secure a place within the sacred precincts, they must have bribed the temple officials. Jesus' act in expelling them was, therefore, not merely a reassertion of the sanctity of the temple, but also a rebuke of the corrupt practices of the Sadducean nobles. Solomon's Porch, where Jesus walked and taught, was the long colonnade with its double row of pillars on the eastern side of the Court of the Gentiles. From this eastern side one magnificent gate, with doors adorned with Corinthian brass, led directly into the Court of the Women. Within this small eastern court were probably placed the thirteen offertory chests into which the people cast their free-will offerings. Here only men and women of Jewish faith and parentage were allowed to enter. It was probably within this court that Jesus stood with his disciples and watched the people as they cast in their offerings, the rich of their plenty and the poor widow her mite.