Jordan River – Its Significance

Posted on by K.B. Vogelman

Jordan River – Its Significance

Mentioned almost 200 times from Genesis to the Gospels, the Jordan River plays an important role throughout. The River has served as a boundary, a landmark, the place of several miracles, John the Baptist’s ministry and in it Jesus of Nazareth was baptized.

First reference in the Bible to the Jordan River is implied in Genesis 13 when Abram gave his nephew, Lot, a choice where to live with his family and livestock. Seeing the fertile “plain of the Jordan,” Lot made his decision and, by default, Abram took the land west of the Jordan – Canaan.^[1]

The Jordan River at Jericho, Israel circa 1941-44.

God promised Abram the land he could see in all four directions would belong to him and his descendants forever. The Jordan River marked the boundary between the two lands of Canaan and the Arabah.^[2]

Lowest elevation of all the rivers of the world, the head waters of the Jordan feed into the Sea of Galilee (aka Chinnereth, Lake Tiberius, Lake Kinneret) on the north end, exiting on the south end of the Sea. From there, the River covers a mere 65 land miles to the Dead Sea where it ends. Normal width of the Jordan River ranges between 30 to 100 feet and its depth of only 10 to 17 feet.

Either side of the River forms the Jordan River Valley expanding up to 15 miles wide. The northern valley contains fertile land, but by the time it reaches the southern end at the Dead Sea near Jericho, the terrain is hot and arid.^[3]

Not exactly a big river, it is the rapid current that makes it treacherous. Dropping 600 feet in the short distance between two seas, characteristic of its Hebrew name Yarden meaning “descender.”^[4]

Centuries later, escaping Egypt through the parted Red Sea, the fledgling Hebrew nation’s population was as “numerous as the stars of heaven.”^[5] Delayed by 40 years as a punishment for unfaithfulness, it was time to return to the land of Abraham, called “the place” by God at Mt. Sinai.^[6]

Entering the land, the Hebrews first had to ford the Jordan River. Normally not a big problem, flood stage is a different matter when the River is swollen to several times its width and current.

Jordan River flooding at Allenby Bridge near Jericho, 1935.

Commanded by God, the Hebrew’s were to cross the Jordan when it was flooding. Thousands of women, the aged, disabled, and young children were among the great number of people who were to cross the River.

Greatest of faith would required. Priests carrying the Ark of the Covenant touched the water of the River first commencing a great miracle.

No water flowed into the Dead Sea and the water backed up over 30 miles to the city of Adam, halfway to the Sea of Galilee.^[7] All the Hebrew people crossed the riverbed on dry ground.

Joshua, the leader successor to Moses, remarked that the miracle on the Jordan was tantamount to the miracle of the parting of the Red Sea. The Bible reports that enemies of the Hebrews hearing about the miracle were struck with great fear and it took away their courage.

Hundreds of years had passed when the prophet Elijah was called by God to Jericho and then to the Jordan River. At the River’s edge, Elijah was accompanied by his protégé Elisha.

Witnessed by 50 members of the prophet society from Jericho, Elijah took off his cloak and hit the water, the waters parted, and they both walked across on dry ground. There is no mention of flooding waters on this occasion.^[8]

Elisha watched as Elijah was taken away in a chariot of fire by a windstorm when his cloak to fell off. Elisha picked up the cloak, hit the waters of the Jordan and again the River parted allowing Elisha to walk back across to Jericho. The 50 members of the Jericho prophet society bowed down in awe to Elisha.

Naaman, captain of the Syrian (Aram) army, had contracted the dreaded Leprosy disease. Syria was an enemy of Israel evidenced by his wife’s servant who was a young slave girl captured from a recent conquest in Israel.

Wistfully the Jewish slave girl commented to her mistress that if only the commander could see the prophet of Samaria, he could cure her master’s disease. Naaman’s wife mentioned this to her husband who, in turn, told his King who said, “Go now, and I will send a letter to the King of Israel.”^[9]

Misunderstanding the nature of the letter, the King of Israel thinking it was directed to himself tore his clothes saying, “Am I God, to kill and to make alive, that this man is sending word to me to cure a man of his leprosy? But consider now, and see how he is seeking a quarrel against me.”^[10]

Elisha heard of the King’s distress and asked that Naaman be sent directly to him. With his military escort, horses and chariots, Naaman arrived at the doorstep of Elisha, but instead of coming out to greet the commander, Elisha sent out his servant telling Naaman to go wash seven times in the Jordan River.

Taking offense at the rude behavior, Naaman caustically asked why was it necessary to travel so far when there were other closer rivers which would have been better? Servants advised Naaman that it was a simple instruction…considering what it could have been…so why not try it?

Naaman reconsidered Elisha’s instructions, washed in the Jordan seven times and miraculously he was healed giving him skin as smooth as a young child. Returning to stand before Elisha, the grateful enemy military captain acknowledged the power of Jehovah and renounced the Syrian god Rimmon.^[11]

Several hundred more years later, people from Jerusalem and all around Judea and the regions of the Jordan came to be baptized by John the Baptist in the Jordan River.^[12] Luke referenced five historical figures to mark this specific time, consistent with secular history – the 15^th year of Caesar Tiberius; procurator Pontius Pilate; Tetrarchs Herod [Antipas] of Galilee and Philip of Iturea and Trachonitis; and leaders of he Jewish priesthood, Annas and Caiaphas.^[13]

John prophesied that someone more powerful than him was coming, one whom he was not even worthy to tie his sandal laces.^[14] That person, Jesus of Nazareth, soon came to John to be baptized in the Jordan River.^[15]

Appearing in all four Gospels, the accounts of the baptism of Jesus in the Jordan describe a voice that came from Heaven, “You are My beloved Son; in You I am well pleased.”^[16] John the Baptist is later quoted in the Apostle John’s Gospel testifying to seeing a dove descending from Heaven when God spoke of Jesus, “this is the One who baptizes in the Holy Spirit.”^[17]

Beginning with Abram until the arrival of Jesus of Nazareth, the Jordan River played a significant role in the history of Israel. Was it merely a coincidence the Jordan River is where Jesus of Nazareth was baptized and recognized by God?

Updated December 5, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Genesis 13:10. NIV, NRSV, NKJV. CR Genesis 13:12. CR
[2] Number 34:11-12; Deuteronomy 3:17-18, 12:10; Joshua 16:1. Deuteronomy ; Joshua 23:4.
[3] Deuteronomy 3:17. “THE LAND: Geography and Climate.” Israel Ministry of Foreign Affairs. 2013. <https://mfa.gov.il/mfa/aboutisrael/land/pages/the%20land-%20geography%20and%20climate.aspx>> “Jordan – Geography and Environment.” The Royal Hashemite Court. 2001. http://www.kinghussein.gov.jo/geo_env1.html>> “Jordan River Valley.” Encyclopædia Britannica. 2021. https://www.britannica.com/place/Jordan-Valley> “Jordan River.” Encyclopædia Britannica. 2021. <https://www.britannica.com/place/Jordan-River> “Jordan Valley.” Geography. n.d. <https://geography.name/jordan-valley> “Jordan River.” BibleHistory.com. 2020. <https://www.bible-history.com/geography/ancient-israel/jordan-river.html “Geography of Israel: The Jordan Valley.” Jewish Virtual Library. 2021. <https://www.jewishvirtuallibrary.org/the-jordan-valley> NetBible.org. Footnote 2. <http://classic.net.bible.org/verse.php?book=Deu&chapter=3&verse=17#> Rogers, Lloyd Anthony. The Digital Collection of the National WWII Museum. “The Jordan River, Jericho, Israel, circa 1941-44.” photo. circa 1941-44. https://www.ww2online.org/image/jordan-river-jericho-israel-circa-1941-44>> “Jordan.” NetBible.org. Search criteria. 2021. <http://classic.net.bible.org/search.php?search=Jordan&page=1>> “Jordan River.” BiblicalTrainingLibrary.org. n.d. <https://www.biblicaltraining.org/library/jordan-river> “Jordan River.” BibleHub.com. n.d. <https://bibleatlas.org/jordan_river.htm> “Jordan River.” LifeInTheHolyLand.com. n.d. <http://www.lifeintheholyland.com/jordan_river>>
[4] “H3383.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/hebrew/3383.html></a
[5] Exodus 12:40; Deuteronomy 10:22. NASB. CR Genesis 15:13; 22:17; 26:4; Deuteronomy 1:10.
[6] Deuteronomy 11:8-15; 27:2-10.
[7] Joshua 3-4. “The Jordan River and the Baptism Site of Yardenit.” Israel Tourism Consultants. 2017. <https://www.israeltourismconsultants.com/Travel-Blog/The-jordan-river-and-the-baptism-site-of-yaardenit-in-israel> “Jordan River.” SeeTheHolyland. 2021. <https://www.seetheholyland.net/jordan-river> CR Rodriquez, Seth. “Picture of the Week: Jordan River Flooding in 1935.” BiblePlaces.com. photo. 2013. <https://www.bibleplaces.com/blog/2013/02/picture-of-week-jordan-river-flooding> “Map of Old Testament Israel – The City of Adam. Bible History. 2020. <https://www.bible-history.com/geography/ancient-israel/ot/adam.html> “Map of Old Testament Israel. Bible History. 2020. <https://www.bible-history.com/geography/ancient-israel/israel-old-testament.html>
[8] 2 Kings 2-5.
[9] 2 Kings 5:5. NASB, NKJ
[10] 2 Kings 5:7. NASB.
[11] 2 Kings 5:15-19. NetBible.org. Hebrew text.
[12] Matthew 3:6; Mark 1:5; Luke 3:23; John 1:28. CR John 3:26; 10:40.
[13] Luke 3:1-3.
[14] Luke 3:15-16; John 1:26-28.
[15] Matthew 3:13-17; Mark 1:9-13; Luke 3:21-22; John 1:29-34.
[16] Luke 3:22. NASB, NKJV. CR Matthew 3:16-17; 17:5; Mark 3:17; John 3:22.
[17] John 1:32, 34.

Arabian Desert – Two Routes to Bethlehem?

Posted on by K.B. Vogelman

Arabian Desert – Two Routes to Bethlehem?

Matthew’s Nativity account of the wise men, the Magi, describes their quest to find the newborn King of the Jews first took them to Jerusalem, then on to Bethlehem. Persia-to-Judea travel had one formidable obstacle – the great Arabian Desert – one of the largest, if not the largest desert, in the world.^[1]

Erza 7:9 mentions how a similar journey from Babylon to Jerusalem took four months. Ezra was written after the Hebrew’s release from Babylonian captivity though still under the rule of the Persian Empire in the late 300 BC era.^[2]

Scrolling forward to the last quarter of the 200s BC, trade routes had been established by the Parthian Empire making travel relatively much faster.^[3] Commonly referred to as “caravan routes,” they were the busy interstate highways of the day.

Parthian Empire’s trade routes 2nd BC – 1st AD

Dotted with trading posts, they were the best practical means for land travel. Especially true considering the foreboding Arabian Desert.^[4]

Shortest, easiest and safest travel option to Judea was the established trade route around the northern edges of the Arabian Desert. Known as the northern Parthian loop, it could be used for travel from Persia to Jerusalem.

From Seleucia near present day Baghdad, then to Jerusalem was approximately 700 miles.^[5]

Coursing north through the populous area east of the Euphrates River, the route went to Edessa in southeast Turkey; turned west to Damascus, Syria; then turned south following the ancient King’s Highway paralleling the east side of the Jordan River.

Magi wanted to start in Jerusalem to seek guidance from ruler of the land of Judea, King Herod. Trade route spurs going west to Jerusalem off the King’s Highway across the Jordan River were limited to only three.

Traveling from the north, the first two spur routes were not logical choices for a Jerusalem destination. The third and last route option headed west by fording the Jordan going by Jericho just above the Dead Sea.

Jericho was also the location of King Herod’s winter palace where he would soon travel during his final days.^[6] Crossing of the Jordan near Jericho was the same place where the Hebrews entered into the land of Abraham after their wonderings in the Sinai wilderness.^[7]

Jerusalem was not located on the common caravan routes making arrival of the Magi in the city a newsworthy event and everyone seemed to be aware of it.^[8] Attention may also have been drawn to their conspicuous caravan of camels; their foreign grandiose attire; or perhaps that they were even regarded as kings from Persia.^[9]

Magi were well-known by reputation for their origins in Persia east of Judea hundreds of miles away. Famed thirteenth century explorer, Marco Polo, wrote in 1298 of his travels to the Province of Persia searching for information about the Magi.^[10]

Polo discovered the Magi were also called “fire-worshippers,” a name for the Magi in the Talmud.^[11] He learned they were from a city called Saba, about 50 miles southwest of Tehran, Iran.^[12]

Matthew’s account neither discloses the number of magi nor that they were kings. Nevertheless, Marco Polo identified the Magi as three kings from Dyava, Saba and the castle of Palasata who presented “three offerings” to the baby.^[13]

It is obvious the Magi were recognized on the highest social hierarchy when King Herod granted the Magi immediate access to his palace. After consulting with Jewish religious experts and a deal with the Magi, Herod directed them to go to Bethlehem located only 5 miles to the south of Jerusalem.

^{MT 2:16} “When Herod realized that he had been outwitted by the Magi, he was furious…”_(NIV)

After being warned not to return home the way they came, the Magi took a different route back to their homeland – was there a second route?

Herod would assuredly know they were in Jerusalem if returning home the way they came. If the Magi went around the city, they would still have to go by Jericho where undoubtedly area look-outs would certainly inform the King.

Another return route was possible although it was longer – the southern Parthian loop via Petra.

Literally at the doorstep of the Magi in Bethlehem, the southern Parthian trade route avoided going through Jerusalem or by Jericho.

Routing south out of Bethlehem to Hebron was the Central Ridge, south of the Dead (Salt) Sea connecting to the Spice Route, the route ran to the King’s Highway and on to Petra. From Petra, the southern Parthian route went across the Arabian Desert to central Persia.^[14]

Other less traveled minor route spurs off the Central Ridge Road had trade-offs. While these routes may have shortened the southward path, they were probably more difficult passages with fewer trading posts and greater risks such as robbers, water supply, etc.

Do these Southern secondary trade routes options corroborate and add credibility to the Gospel account of Matthew and the Nativity of Jesus of Nazareth?

Updated November 17, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Matthew 2:1, 12. “Arabian Desert.” New World Encyclopedia. n.d. <https://www.newworldencyclopedia.org/entry/Arabian_Desert> “Arabian Desert.” Encyclopædia Britannica. 2020. <https://www.britannica.com/place/Arabian-Desert>
[2] “Ezra and Nehemiah, Books of.” Jewish Virtual Library. 2020. <https://www.jewishvirtuallibrary.org/ezra-and-nehemiah-books-of> “Ezra.” Encyclopædia Britannica. 2020. <https://www.britannica.com/biography/Ezra-Hebrew-religious-leader>
[3] “Trade between the Romans and the Empires of Asia.” MetMuseum.org. 2020. <https://www.metmuseum.org/toah/hd/silk/hd_silk.htm> “Map of Roman & Parthian Trade Routes.” Ancient History Encyclopedia. 2020. <https://www.ancient.eu/image/11763/map-of-roman–parthian-trade-routes> Hopkins, Edward C. D. “History of Parthia.” Parthia.com. 2008. <http://www.parthia.com/parthia_history.htm> “Parthian Empire.” Iran Chamber Society. 2020. <http://www.iranchamber.com/history/parthians/parthians.php>
[4] Stillwell, Richard, et. al. “Bernice or Pernicide Portum (Madinet el-Haras) Egypt.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=berenice-1&highlight=caravan> Stillwell, Richard, et. al. “Beroea (Aleppo) Syria.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=beroea&highlight=caravan> Stillwell, Richard, et. al. “Dura Europos Syria.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=dura-europos&highlight=caravan> Stillwell, Richard, et. al. “Palmyra (Tadmor) Syria.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=palmyra&highlight=caravan> “Trade Routes/” National Museum of American History. n.d. <https://web.archive.org/web/20160618154742/http://americanhistory.si.edu/numismatics/parthia/frames/pamaec.htm> “Chapter 4. Iran Historical Maps Arsacid Parthian Empire, Armenian Kingdom.” “Iran Historical Maps Arsacid Parthian Empire, Armenian Kingdom.” Iran Politics Club. n.d. <http://iranpoliticsclub.net/maps/maps04/index.htm> “Roads in Israel – 1^st Century AD.” Bible-History.com. Map. n.d. <https://www.bible-history.com/maps/first-century-roads-israel2.jpg>
[5] II Kings 25:1-17; Jeremiah 52:3-30. Middle East. Bing.com. Map. 2020. <https://www.bing.com/maps?osid=a2a3d404-6095-4abc-9ac8-b6d695d42293&cp=34.13455~41.097873&lvl=7&v=2&sV=2&form=S00027> “Atlas of Iran Maps.” IranPoliticsClub.net. Chapter 4. March, 2000. <http://www.iranpoliticsclub.net/maps/maps04/index.htm> “Spice Ways.” Israel Antiquities Authority. Map. n.d. 2014. <http://www.mnemotrix.com/avdat/spiceroute2.gif> “Trade Routes of Palestine.” Bible Odyssey. Map. 2019. <https://www.bibleodyssey.org/en/tools/map-gallery/v/map-trade_routes-g-01>
[6] Josephus, Flavius. Antiquities of the Jews. Trans. and commentary. William Whitson. The Complete Works of Josephus. 1850. Book XVII. Chapter VI. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> Geva, Hillel. “Archaeology in Israel: Jericho – The Winter Palace of King Herod.” Jewish Virtual Library. 2020. <https://www.jewishvirtuallibrary.org/jericho-the-winter-palace-of-king-herod> “Herodian Jericho.” Oxford Bible Studies Online. 2020. <http://www.
[7] Numbers 20:19, 22:1; Deuteronomy 32:48, 34:1-4; Joshua 3:14-17. “Roads in Israel.” Bible History Online. Map. n.d. <http://www.bible-history.com/maps/ancient-roads-in-israel.html >oxfordbiblicalstudies.com/article/opr/t393/e57>
[8] Matthew 2:3.
[9] Strabo. Geography. Chapters II-III. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0239:book=1:chapter=2&highlight=magi> <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0239:book=15:chapter=3&highlight=magi> Diogenes Laertius. Lives of Eminent Philosophers. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0258:book=1:chapter=prologue&highlight=magi> Stillwell, Richard et. al. “Gaza Israel.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=gaza&highlight=caravan>
[10] Polo, Marco. The Travels of Marco Polo the Venetian. 1818. Ed. Ernest Rhys. 1908 Edition. Chapter XI. p 50. <http://archive.org/stream/marcopolo00polouoft#page/50/mode/2up> “Marco Polo.” Bibliography.com. 2020 <https://www.biography.com/explorer/marco-polo> “Marco Polo and his travels.” Silk-Road.com. n.d. <http://www.silk-road.com/artl/marcopolo.shtml>
[11] Soncino Babylonian Talmud. Ed. Isidore Epstein. The Soncino Press. 1935-1948. Sanhedrin 98a. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_98.html#98a_22> Sanhedrin 74b. <https://israelect.com/Come-and-Hear/sanhedrin/sanhedrin_74.html> “Babylonia.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/10263-magi>
[12] Saveh, Iran (untitled). Bing.com/maps. Map. 2020. <https://www.bing.com/maps?osid=caeb94c6-d007-42ed-a5c8-19628ce0cebc&cp=35.411126~50.908664&lvl=9&v=2&sV=2&form=S00027> Hartinger, J. A. “Saba and Sabeans.” Catholic Encyclopedia. Volume 13. 1912. NewAdvent.org. 2009. <http://www.newadvent.org/cathen/13285c.htm> Strabo. Geography. Chapter III. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0239:book=15:chapter=3&highlight=magi>Stillwell, Richard, et. al. The Princeton Encyclopedia of Classical Sites. “Hatra Iraq.” n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=hatra&highlight=caravan>
[13] Matthew 2:11.
[14] Josephus, Flavius. Wars of the Jews. Trans. and commentary. William Whitson. The Complete Works of Josephus. 1850. 4.451. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0148:book=4:section=451&highlight=petra>“Major Trade Routes.” Bibarch.com. Map. n.d. <http://www.bibarch.com/images/Map-Regions.jpg> Ancient Israel trade routes (untitled). BibleWalks.com. Map. 2011. <https://web.archive.org/web/20190414151021/https://biblewalks.com/Photos72/IncenseRoute.JPG> “Ancient Palestine.” The History of Israel. Map. n.d. <http://www.israel-a-history-of.com/images/AncientRoadsandCities2.jpg> “Old Testament Map & History.” The History of Israel. “Ancient Palestine.” Map. n.d. <http://www.israel-a-history-of.com/old-testament-map.html> ; “Spice Ways.” Israel Antiquities Authority. Map. n.d. Mnemotrix Systems, Inc. 2014. <http://www.mnemotrix.com/avdat/spiceroute2.gif> “The Urantia Papers’ First Century Palestine.” The Urantia Book Fellowship. Map. n.d. 2013. <http://web.archive.org/web/20070820230158/http://www.urantiabook.org/graphics/gifmap1.htm> “Eastern Desert.” Pinterest.com. Map. n.d. <https://i.pinimg.com/originals/cb/8e/5c/cb8e5cdfa8e96c2fdc1eb3c884cc5f75.jpg> Last accessed 19 Dec. 2021. Stillwell, Richard, et. al. “Petra (Selah) Jordan.” The Princeton Encyclopedia of Classical Sites. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=petra-2&highlight=caravan> Stillwell, Richard, et. al. “Elusa (El-Khalasa) Israel.” The Princeton Encyclopedia of Classical Sites.. n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0006:entry=elusa-2&highlight=caravan>

The Temple – Significance to the Trial of Jesus

Posted on by K.B. Vogelman

The Temple – Significance to the Trial of Jesus

Prosecution by Caiaphas during the overnight trial of Jesus of Nazareth was not going well because no two witnesses could agree on the same accusation as required by Jewish law.^[1] Finally two witnesses presented the same accusation:

^{MK 14:58} “”We heard Him say, ‘I will destroy this temple made with hands, and in three days I will build another made without hands.’”” _(NASB)^[2]

Not quite the same according to the Gospel accounts of Mark and John.^[3] Jesus actually said, “Destroy this temple, and in three days I will raise it up.”^[4]

No legitimate Jew would ever think of destroying the Temple – it was the sacred House of God. Rebuilding the Temple in 3 days was a feat that only God could do resulting in the accusation being foundational to the charge of blasphemy.

Hours later, the charge persisted at his crucifixion site suggesting the mockers had been at the trial. The taunters asked Jesus that if he could destroy and rebuild the Temple in 3 days, why couldn’t he save himself from the cross?^[5]

. . . . .

History of the Temple began at Mt. Sinai with Moses. Atop Mt. Sinai, God not only gave Moses the Law, He also made five big promises to the Hebrews all tied to the place.

Three of those promises – the permanent dwelling place for His Name; the place to observe the three annual pilgrim feasts; and the judgment seat of Israel – all specifically involved the future Temple.^[6]

Until promises of the place came to fruition, instructions were given to the Hebrews for a temporary mobile structure as the place for God’s Name to dwell, a tent called the Tabernacle.^[7] God’s design for the Tabernacle served as a type of blueprint for the future Temple, its usage and contents.^[8]

Centuries later, King David wanted to build the permanent House of God, but God had other plans. Prophet Nathan delivered the message that David’s future son would fulfill the promise given to Moses to build the Temple.^[9]

Wanting to atone for his sin as their King resulting in the deaths of thousands of Hebrews, David found Jebusite Araunah’s threshing floor on high ground as a suitable place for this sacrifice.^[10]

Araunah’s threshing floor was located on Mt. Moriah. It was the same place that a thousand years earlier Abraham took his only son, Isaac, to be sacrificed then spared at the last moment, but the Scriptures do not say whether the King knew this.^[11]

Using his own money, the King bought the threshing floor along with all its equipment to use as the fuel for the sacrifice.^[12] Building an altar himself, the King prepared the offering.

Fire came down from Heaven and consumed the sacrifice on the altar. Moved deeply, David declared “This is the house of the LORD God, and this is the altar of burnt offerings for Israel.”^[13]

Temple construction began in the fourth year of King Solomon’s reign and was completed seven years later.^[14] Solomon held a public consecration for the permanent dwelling place for the Name of God and prepared a sacrifice on the altar in front of the new Temple declaring:^[15]

^{2 CH 6:2-11} “I have surely built You an exalted house, and a place for You to dwell in forever.”_(NKJV)

Spectacularly in the presence of all the Hebrews, God again sent down fire from Heaven to consume the sacrifice. It left no doubt this was the place for the Temple to serve as the dwelling place for the Name of God.^[17]

During the night, God appeared to Solomon reminding the King that although He had fulfilled His promises from Mt. Sinai, it was not carte blanche – it came with a stipulation:^[18]

^{2 CH 7:19-20}“But if you turn away and forsake My statutes and My commandments which I have set before you, and go and serve other gods, and worship them, then I will uproot them from My land which I have given them; and this house which I have sanctified for My name I will cast out of My sight, and will make it a proverb and a byword among all peoples.”_(NKJV)

Centuries of ignoring warnings from many prophets resulted in the penalty stipulation being enacted – the army of King Nebuchadnezzar destroyed Jerusalem and the Temple. After 70 years of captivity in Babylon, the Second Temple was rebuilt under the decree of Persian King Cyrus with continued support from Kings Darius and Artaxerxes.^[19]

King Herod enhanced the Second Temple, though primarily for his own personal ambitions, was able to sell the idea to the Jewish leadership saying he wanted to bring the Temple back to the intended grandeur of King Solomon which had been unaffordable at the time it was rebuilt.^[20] The enhanced Second Temple, also called Herod’s Temple by many, became the location of the trial Jesus of Nazareth.^[21]

. . . . .

Caiaphas asked Jesus to explain the accusations, but received no answer. As the High Priest, he had to be aware of the prophecy by the Hebrew prophet Zechariah foretelling the Branch would build the Temple:

^{Zech 6:12-13} “…Behold, the Man whose name is the BRANCH! From His place He shall branch out, And He shall build the temple of the LORD; Yes, He shall build the temple of the LORD. He shall bear the glory, And shall sit and rule on His throne; So He shall be a priest on His throne, And the counsel of peace shall be between them both.” _(NKJV)

Knowing the magnitude of the accusation for the ability to rebuild the Temple in 3 days had divine implications, it was evidenced by the next direct question by the prosecutor. Caiaphus cut straight to the heart of the trial pointedly asking Jesus:

“Are you the Messiah, the Son of the Blessed One?”_{(ISV, NRSV)}^[22]

Jesus answered, “I Am,” serving as sufficient proof to Caiaphas that he had spoken a blasphemy. The High Priest and the Sanhedrin serving as jurors took actions to have Jesus put to death.^[23]

Was the claim by Jesus that he would rebuild the Temple in 3 days a daring metaphoric prediction spoken by the Son of God or was it a delusional claim of a man saying he would physically destroy and rebuild the Temple in three days?

Updated December 5, 2024.

This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

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[2] CR Matthew 26:60-61.
[3] Mark 14:59, John 2:19-21.
[4] John 2:19-21. NASB.
[5] Mark 15:29.
[6] Deuteronomy 12:5, 11, 16:6; 17:8-10. CR Exodus 12:14-15; Leviticus 23:4-8. CR Deuteronomy 16:1-8; II Chronicles 8:12-14, chapter 29, 35:1-6.
[7] Exodus 25:8-9. Leviticus 9:126:11; Numbers 9:15; Deuteronomy 12:22, 16:2, 6, 26:2; 2 Chronicles 5:2-10; I Kings 8:10.
[8] 1 Kings 6. 2 Chronicles 5-6.
[9] 2 Samuel 7:12-17.
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[11] 2 Chronicles 3:1. CR Genesis 22. Josephus. Antiquates. Book I, Chapter III.
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[22]2] Mark 14:61.
[23] Matthew 26:62-66; Mark 14:612-65; Luke 22:70-71.