Ep. 56: The Feast of Tabernacles
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JOHN 7:1-16, LUKE 9:51-56, 57-62, MATTHEW 8:19-22
We now see Jesus travelling to Jerusalem. Luke takes the wider view where he presents what really were three separate journeys as one leading towards the great end. From the moment of his finally quitting Galilee to his final entry into Jerusalem, we see represented as only one journey. And Luke peculiarly designates this. He now tells us that Jesus sets his face to go to Jerusalem.
The six or seven months between Passover and Tabernacles and all that passed within them, are covered by this brief remark in John 6: ‘After these things Jesus walked in Galilee: for he would not walk in Judea because the Jews sought to kill him.’ A short sentence, but packed with meaning!
But now the Feast of Tabernacles was at hand. The pilgrims would probably arrive in Jerusalem before the opening day of the festival. Remembering that five months had elapsed since the last great Feast (that of Weeks), many sacrifices must have been due. Accordingly, the ordinary festive companies of pilgrims, which would travel slowly, must have started from Galilee sometime before the beginning of the Feast. These circumstances fully explain the details of the narrative. They also illustrate the loneliness of Jesus in his work.
his disciples had failed to understand his teaching on this. With his impending death, they either displayed gross ignorance or else disputed about their future rank. And his own ‘brethren’ did not believe in him. The whole course of recent events, especially the ignored challenge of the Scribes for ‘a sign from heaven,’ had deeply shaken them.
What was the purpose of his ‘works’ if done in the presence of his Apostles, in a house, a remote district, or even before an ignorant multitude? If claiming to be the Messiah. He wished to be openly known as such. He must use other means. If he really did these things, let him manifest himself before the world, in Jerusalem, the capital of their world and before those who could test the reality of his works. Let him come forward at one of Israel’s great Feasts, in the Temple and especially at this Feast which pointed to the Messianic ingathering of all nations.
Let him now go to them so that all might have the opportunity of ‘gazing’ on his works. This was not easy then and it is not easy now. One factor is key; do not ignore the world’s hatred for the Christ. Discipleship is not the result of any outward manifestation by evidence or demonstration, it requires the conversion of a child-like spirit. For the season of understanding had not yet come, though it would soon arrive. But the world hated him because Jesus was manifested, not to restore an earthly kingdom to Israel, but to bring the heavenly Kingdom upon earth, ‘to destroy the works of the Devil.’
Here Luke’s account begins. Jesus’ intention seems to have been to take the more direct road to Jerusalem through Samaria to avoid his enemies. But he was soon frustrated when, in the very first Samaritan village, they found that neither hospitality nor friendly treatment could be extended to him.
This was an act of open hostility to Israel, as well as to Jesus, and the ‘Sons of Thunder,’ whose feelings for their Master were, perhaps, the more deeply stirred as opposition to him grew fiercer. Their proposal to call down divine judgment of fire from heaven to destroy that village seems a bit extreme! he who had come not to destroy, but to save, turned and rebuked them and passed from Samaritan into Jewish territory to pursue his journey.
As they were going towards another village, a Scribe broke into a spontaneous declaration of readiness to follow him absolutely and everywhere. The intensity of the self-denial involved in following Jesus was immediately further brought out. This Scribe had offered to follow Jesus. The expression ‘to follow’ a teacher would, in those days be universally understood as implying discipleship.
Now, no other duty would be regarded as more sacred than to bury the dead. To this everything must give way, even prayer and the study of the Law. Yet, when Jesus called another disciple to follow him. He was fully aware that at that very moment his father lay dead. Thus. He called him to set aside his obligation and sacred duty. In Jesus’ reply, the backdrop was that, according to Jewish law, the burial and mourning for a dead father and the subsequent purifications would have occupied many days, so that it might have been difficult, perhaps impossible, to make an immediate decision to follow Jesus. We would rather abide by the simple words of Christ. They teach us that there are higher duties than either those of the Jewish Law or even of natural reverence and a higher call than that of man.
This is an extract from the book, Jesus : Life and Times, available for £10 here (Finalist for Academic Book of the year at 2023 CRT awards)