Tag: upper room

Jesus’ Last Steps

This past summer, a number of people from my church went on a tour of Israel. On their return, one of the pastors was marveling at the great distance that Jesus was required to walk on the morning of his crucifixion. Of course, it is not possible to say with total certainty what route He took that morning, but I believe with a little research it is possible to make some fairly good guesses. The relevant passages in Scripture are Matthew 26:17-27:45; Mark 14:12-15:37; Luke 22:7-23:51; and John 13:2-19:38.

©Leen & Kathleen Ritmeyer, from Jerusalem at the Time of Jesus. Annotated by me.

The paragraph numbers below correspond to points on the accompanying map.

  1. The Upper Room – The trek, of course, began at the Upper Room. Most of the sites visited can be located today with some degree of confidence. Not so the Upper Room. Church tradition places it at the site of the Church of the Apostles on Mt. Zion, in the southwestern quarter of the city, in an upper story directly above the traditional location of the Tomb of David. I don’t believe that this is the correct location of either shrine. David’s real tomb was probably in a known cave complex on the southeastern slope of the City of David, but the Upper Room could be anywhere in the city. Due to the proximity of the Gihon Spring and given that the host was described as a man carrying a jar of water, some authors tentatively place it on the Ophel, south of the Temple Mount; however, everybody in Jerusalem had to fetch water, and the room was described as “large”, leading me to place it somewhere in the more upscale Upper or Lower City (the Western Hill or the Tyropoeon Valley). After killing the sacrifices on Thursday, Nisan 14 (probably April 4, AD 30), food for the Seder had to be prepared and the Sabbath candles lit before sundown. Then the meal could begin during the twilight period. Most celebrations wrapped up at around midnight and the celebrants went outside, either into the streets or onto the roofs, to join in citywide singing of the Hallel psalms.
  2. The Mount of Olives – After singing the Hallel, Jesus and his party adjourned to the Mount of Olives, presumably leaving the City of David via the Water Gate, above Gihon Spring. There was most likely a switch-back road descending from the gate into the Kidron Valley below, intersecting with a road running along the valley floor. Matthew and Mark describe this stage of the trek similarly: as they arrived at The Mount of Olives, Jesus prophesied that his apostles would lose faith in him that night. He quoted from the apocalyptic 13th chapter of Zechariah which speaks of the End of Days (acharit hyamim). At that time, the people in the Land will be scattered, with 2/3 of them purged and those who remain purified. He then said that after His resurrection He would meet the disciples in Galilee. At this point, we see the exchange with Peter, when his threefold denial is foretold. They then proceeded on to Gethsemane. Luke only says that Jesus told them to pray that they might not be put to the test. He then went “about a stone’s throw away” to pray—presumably the John 17 prayer—and returned to find them sleeping. John’s account is quite different. There is no clear transition from the Upper Room to the Mount of Olives. Chapters 13 through 17 cover in great detail the exhortations and warnings to the disciples, and Jesus’ prayer. Given only this passage, one would conclude that the entire conversation, including the prayer, took place around the Seder table, though that is not actually stated. From this passage it appears that the exchange with Peter occurred near the end of the Seder, in the Upper Room. Conservative hermeneutics, based on examination of ancient literary practices, allows conversations to be paraphrased and chronologies to be out of order, as long as the message is not distorted by doing so, so this part of the conversation could have taken place in either location. Another likely possibility is that Jesus said the same thing twice in order to drive the point home to Peter.
  3. Gethsemane – From the Mount of Olives, the party moved on to the Garden of Gethsemane (Gat-Sh’manim), where Jesus was arrested. Since Gethsemane is an olive grove and olive press on the Mount of Olives, this can of course be interpreted to mean that they simply moved from outside to inside the borders of the grove; however, I have a personal theory based on the passage in John. John records that after the prayer of chapter 17, “He went out with his talmidim (disciples) across the stream that flows in winter through the Vadi (Vale, or Valley) Kidron, to a spot where there was a grove of trees; and He and His talmidim went into it (CJB).” They must at some time have crossed the Brook Kidron, but is this the stream referred to? At that time the Kidron was fed year-round by the seasonally varying Gihon Spring, and by other sources in the mountains to the east and north during the rainy seasons of early and late winter. Since they would have had to cross this stream below Gihon, it would have always held water. I don’t see how it would be described as “the stream that flows in winter.” I am therefore postulating that the stream may have been just a small rill spilling down off of the Mount, to the south of the grove. That would allow the entire conversation of chapters 13 through 17 to have taken place on the Mount close to, but not strictly within, Gethsemane. One possibility is a small stream that separates what we currently think of as the Mount of Olives and the Mount of Offense. In those days these two mountains, along with Mount Scopus to the north were all considered part of the Mount of Olives.
  4. Annas’ House – Only John mentions that after His arrest, Jesus was first taken to the house of Annas, father-in-law of the current High Priest. Annas was an extremely wealthy man who, though no longer High Priest, was still perhaps the most powerful man in the city. Annas was probably the inhabitant of a house in the richest part of the city which has been excavated, partially restored and named the “Palatial Mansion.” The arresting party is likely to have taken one of two routes from Gethsemane: I have drawn them retracing Jesus’ earlier steps to the Water Gate, then taking the most direct route to Annas’ house. As an alternative, they could have entered the city on the north side near the present Lions’ Gate, passing between the Pool of Israel and the Bethesda Pools and rounding north of the Antonia Fortress. The second route is longer, the first more tortuous.
  5. Caiaphas’ House – After briefly questioning Jesus, Annas sent Him to Caiaphas. Matthew and Mark say that “The head cohanim (priests) and the whole Sanhedrin” then put Him on trial. Luke says, “Having seized Him, they led Him away and brought him into the house of the cohen hagadol (High Priest).” Caiaphas’ house has been identified by many with an archaeological site in the southwestern portion of the city, near the traditional site of the Upper Room. Many scholars have long assumed that since the Sanhedrin was involved, Jesus must have then been moved to the Chamber of Hewn Stones in the Temple complex, since that was where they normally met until a few years later when they moved into the Royal Porch. This view is not credible, because (a) they were holding an illegal trial at that time of day (before daybreak); (b) the Temple gates were still locked at that time of day; (c) Peter was described as “outside in the courtyard, (of a residence); and (d) the accompanying Roman soldiers had custody and would not have handed him over to the Jews at this time, which would have been necessary since they could not enter the inner courts of the Temple.
  6. The Praetorium – This was Pilate‘s (the governor’s) headquarters. It has been variously identified as (a) the Antonia Fortress; (b) The Hasmonean Palace, near the Palatial Mansion; and (c) Herod the Great’s Palace, at the site of the later Citadel. It is presently believed that (c) is the correct location. Jesus was taken here “early in the morning”, around daybreak, and questioned by Pilate.
  7. Herod Antipas – This son of Herod the Great normally lived in Caesarea Maritima but was visiting Jerusalem for the Passover. When in Jerusalem, he normally lodged in the Hasmonean Palace (see above). Only Luke mentions this side trip. Herod questioned Jesus and sent Him back to Pilate.
  8. The Praetorium again – When Herod sent Jesus back to the Praetorium, Pilate tried unsuccessfully to release him in order to avoid confrontation with the masses of common people. Instead, he was compelled to kill Jesus instead of Barabbas (Bar-Abba). Jesus was led inside, tortured, and prepared for crucifixion.
  9. Golgotha (Gulgolta) and Joseph of Arimathea’s (Yoseph from Ramatayim’s) Tomb – In a previous blog I explained why Gordon’s Golgotha and the Garden Tomb are not possibly where Jesus’ life was temporarily put to an end. Instead, the crucifixion and burial almost certainly occurred at the traditional Christian site inside the Church of the Resurrection.

The Upper Room and End-Times Nuttiness

I just dug up something that I posted in early June 2014, and took down again when part of it became old news. My original post was in response to an article that was being circulated claiming that Israeli Prime Minister Benjamin Netanyahu was planning to hand control of the traditional “Upper Room” site of Jesus’ Last Supper, on Mt. Zion, to Pope Francis, presumably so that it could be developed into yet another Catholic shrine. The author of the article was enraged because he viewed the Pope to be the False Prophet of Revelation and “giving him an official seat in this most sacred of places … is the Abomination of Desolation spoken of by Daniel.” The question was posed, “Should [the False Prophet] be glorified before the nations on Mount Zion, God’s holy mountain?”

Unfortunately, in my life I have seen no shortage of end-times weirdness, and this certainly qualifies. I would call it “poorly informed pop theology.”

What made me think of this now (April 2023) is that the current Southern Baptist Sunday School quarterly includes several lessons from John’s Gospel covering parts of the Last Supper, and also a back-page map showing the commentator’s interpretation of Jesus’ movements from the Upper Room to the Cross. He shows Jesus’ trek beginning at the traditional site on Mt. Zion. I usually tend to place a lot of stock in early Christian tradition, but I’m very dubious of this one, which I discussed in more detail in my own interpretation (see Jesus’ Last Steps).

The traditional “Upper Room” This is a 12th Century Crusader structure, image downloaded from Vintage Grace, constancedenninger.blogspot.com.

Honestly, I can’t really recall much detail from the article I was responding to, and the link to it is now broken, no doubt because the particular “abomination” it warned of never happened. I am now reposting an updated version of my response, simply because there are still points to be made about the Upper Room, and Eschatology in general. For perspective, I am Premillennial, and my views presuppose a pre-Tribulation Rapture of the Church.

The Abomination of Desolation will be a desecration of the Holy of Holies in the Tribulation Temple; not of the Upper Room, as stated in the article. The majority of today’s Christians belong to denominations that are either Catholic, Orthodox, or Reformed, and most of those teach that God has permanently turned His back on the Hebrew people. This is a characteristic of Covenant Theology in general, which I suspect is the reason the article elevates the Upper Room in significance, at the expense of the Jewish Temple.

Any suggestion that the prophesied Abomination would pertain to any strictly Christian holy site, like the Upper Room, is bogus. The end-time prophesies, and the Tribulation itself, are related wholly to Israel and to Gentile nations, not to the Church and New Testament Christianity. By the time of the Abomination, the Church will have been Raptured. Any believers present on earth as the Tribulation period advances will be worshiping in a totally Jewish context.

The Abomination of Desolation spoken of by Daniel, Jesus, Paul—and of course John in Revelation—referred to end-time events. It was prefigured during Intertestamental times by a similar Abomination perpetrated by the Syrian king Antiochus IV. It is not uncommon in history to see prophesied events prefigured by earlier events. Prefiguration is illustration. Because Antiochus defiled the Most Holy Place in the Jerusalem Temple, we are strengthened in our understanding that it will be the Most Holy Place in the Jerusalem Temple that Antichrist will defile.

To state it again, the Abomination will be perpetrated by Antichrist—not the False Prophet. Messiah ritually cleansed the Temple when He drove out the moneychangers. Antimessiah will defile it.

The Upper Room shrine is one of the most poorly attested of the ancient holy sites. The room shown in the photo above is Byzantine, and the most that can be said about it is that it may be built on or near the original site of the actual Upper Room. Even more dubiously, the ground floor of the same building is also said to sit on the tomb of King David. This is way, way down the scale of likelihood!

Mt Zion, where the shrine is located, is not even “God’s holy mountain” at all! In Bible times, “Mt. Zion” referred to Mt. Moriah, where the First and Second Temples stood and where previously God directed Abraham to sacrifice Isaac. All Biblical references to Zion refer to Mt. Moriah. In Byzantine times, probably due to confusion, the name “Zion” became connected instead to the “Western Hill” area (the Upper City) between the Tyropoeon Valley and the Hinnom Valley. This area, as well as the Bezetha Hills to the north, were first built up by King Hezekiah, in order to accommodate a huge immigrant population from the region of Samaria.

Before I leave that subject, the so-called “Ten Lost Tribes” were never totally lost. After the conquest of the Northern tribes by Assyria, hordes of upper- and middle-class Jews were exiled to other Assyrian conquests. Many peasants were left behind to share the land with conquered peoples from elsewhere that were resettled there. Many of those intermarried to produce the mamser (“bastard”) Samaritan population later despised in Judea. But shortly before the Assyrian conquest, many well-to-do northerners fled to Judea. The size of Jerusalem doubled as a result of that influx. In the First Century, this region was populated largely by aristocratic Sadducees and Roman officials—hardly a holy mountain!

Contrary to the famous, controversial claim by the late Jerry Falwell, Antichrist will not be Jewish, in my understanding—but the False Prophet will be. I base this on my strong belief that in prophecy, “the sea” usually, if not always, refers to the masses of non-Jewish people surrounding the Holy lands, and “the Land” refers to the lands given by God to His people. Antichrist is “the beast from the sea”, and the False Prophet is “the beast from the land.” To my knowledge, no Pope has ever been Jewish!

Reading in the Pope as the False Prophet, I’m sure, comes easily because Premillennialists have long assumed that the “Great Whore” of Revelation is the Catholic Church, or some form of apostate Christianity. Catholicism seems to fit the metaphor because to Protestants it incorporates many syncretistic rituals and beliefs. On the other hand, history now suggests another possible identity of the Harlot of Revelation: Islam. Militant Islam is a whorish religion in that it insists on an illicit union between false religion and the state, and I believe it to now be a far more powerful entity than Catholicism or the apostate Church.

That is not to suggest that the False Prophet will be a Muslim. Early in his regime, Antichrist will cozy up to all religions, but his own religion, and later the only one allowed, will be worship of him. The False Prophet will ultimately be a prophet of only that one religion, which will probably have little or no liturgy or theology. He will be more of a chief of staff or press secretary by then.

Finally, I am puzzled by the outrage in the article. Surely God’s plan is the best plan! Why not say, with the Apostle John,

[20] He which testifieth these things saith, “Surely I come quickly. Amen. Even so, come, Lord Jesus.”
—Revelation 22:20 (KJV)