Encampments of the Pilgrims and Festival Lodging in Jerusalem

In the ancient world, particularly within the sacred precincts of the Holy Land, certain seasons stirred the hearts of the faithful, beckoning them towards Jerusalem, the city where God had placed His Name. These were the great Pilgrim Festivals—Passover, Pentecost, and Sukkot (the Feast of Tabernacles)—times when the ordinary rhythms of life yielded to the fervent call of worship and communal celebration. For the countless thousands who embarked on these spiritual journeys, the question of lodging was paramount, transforming the very environs of Jerusalem into vast encampments of pilgrims.

Imagine the roads leading to Jerusalem, teeming with families, tribes, and individuals, their faces turned towards the holy city. From the Galilee in the north, from the Transjordan to the east, and from the Negev in the south, they came. And not only from within the borders of Israel, but also from the Diaspora—from Mesopotamia, Egypt, Asia Minor, and beyond—drawn by an unquenchable spiritual thirst.

Upon their arrival, Jerusalem, a city not built to house such a multitude, burst at its seams. Every available space became a potential lodging. For many, especially during the joyous Feast of Sukkot, the very command to "dwell in booths" (Leviticus 23:42) meant the construction of temporary shelters. The courtyards of homes, the rooftops, the open fields surrounding the city walls, and even the Kidron Valley below, would be transformed into a sea of these fragile, leafy structures. These encampments of booths were not merely practical; they were living reminders of Israel's forty-year sojourn in the wilderness, a testament to God's faithful provision in temporary dwellings.

For those with more resources, or during other festivals, private homes within Jerusalem would open their doors. It was a deeply ingrained custom for Jerusalemites to extend hospitality to pilgrims, often without charge, fulfilling a religious obligation. Families would make room for relatives, friends, and even strangers, reflecting the communal spirit of these sacred times. The "Upper Room," where our Lord Jesus shared His last Passover meal with His disciples, was likely such a guest chamber in a private Jerusalem home, generously provided for the occasion (Mark 14:14-15).

Beyond private hospitality, there were also communal lodging areas and larger caravanserai on the outskirts of the city, though likely overwhelmed by the sheer numbers during peak festival times. These more public accommodations would offer a place to rest, stable animals, and gather with other travelers.

The atmosphere in these encampments and crowded city spaces would have been one of vibrant communal life. The air filled with the sounds of different dialects, the bleating of sacrificial lambs, the joyous singing of Psalms of Ascent, and the murmur of prayers. Fellow pilgrims shared stories, broke bread together, and prepared themselves for the sacred rites at the Temple.

The challenge of lodging for the pilgrims was not seen as an obstacle, but part of the spiritual journey itself. It fostered dependence on God's provision through human kindness and deepened the bonds of community. It also underscored a fundamental truth: that earthly life is a pilgrimage, and our most secure dwelling is not in tents of cloth or houses of stone, but in the enduring presence of the Almighty.

Thus, the encampments of the pilgrims and the festival lodging in Jerusalem stand as powerful historical images—testaments to the unwavering devotion of a people, the sacred duty of hospitality, and the magnetic draw of the Holy City, where, for brief but glorious seasons, the dwelling places of humanity reflected a deeper longing for the very dwelling place of God.