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Contents | Forward
The Temple: Its Ministry and
Services
Alfred Edersheim
Chapter 2
Within the Holy Place
- 'The Royal Bridge' — The principal entrances from the west into the Temple — The 'Royal Bridge' over the Tyropoeon Valley — Its proportions and architecture
- The Temple Porches — 'The porches' of the Temple — The 'Royal Porch' — Its name and dimensions — View from the top of the colonnade — Christ among the doctors of the law — Solomon's Porch
- Court of the Gentiles — Marble screen with tablets warning off Gentiles — The Chel or terrace of the Temple — Gates into the inner courts
- The 'Beautiful Gate'
- Court of the Women — The thirteen Treasury-chests or 'trumpets'
- The Chambers — Chambers and side courts — The Gate of Nicanor — The fifteen steps of 'Ascent,' or of the Levites
- Court of Israel — The Court of the Priests
- The Chambers — Chambers connected with it — The 'Beth Moked' — The hall of hewn stones — Description of the Temple in the Mishnah
- The Altar — The altar of burnt-offering — Red line around the middle of it — Arrangements for sacrificing
- The Laver — The water supply of the Temple — Its drainage
- The Great Stones — Proportions of the Holy House itself
- The Veil — The Porch — The Holy Place — The Most Holy Place — Silence of the Rabbis about Herod
- Our Lord's Prediction — The disciples pointing out the Temple-buildings to the Master — May any of the Temple spoils be still existent?
'There shall not be left here one
stone upon another, that shall not be thrown down.'— 24:2
'The Royal Bridge'
Of the four principal entrances into the
Temple— of them from the west— most northerly descended, perhaps by flights of
steps, into the Lower City; while two others led into the suburb, or Parbar, as it
is called. But by far the most magnificent avenue was that at the south-western angle of
the Temple. Probably this was 'the ascent...into the house of the Lord,' which so
astounded the Queen of Sheba (1 Kings 10:5) *
* According to Mr. Lewin, however (Siege of
Jerusalem, p. 270), this celebrated 'ascent' to the house of the Lord went up by a
double subterranean passage, 250 feet long and 62 feet wide, by a flight of steps from the
new palace of Solomon, afterwards occupied by the 'Royal Porch,' right into the inner
court of the Temple.
It would, indeed, be difficult to exaggerate the
splendour of this approach. A colossal bridge on arches spanned the intervening Valley of
the Tyropoeon, connecting the ancient City of David with what is called the 'Royal Porch
of the Temple.' From its ruins we can reconstruct this bridge. Each arch spanned 41 1/2
feet, and the spring-stones measured 24 feet in length by 6 in thickness. It is almost
impossible to realise these proportions, except by a comparison with other buildings. A
single stone 24 feet long! Yet these were by no means the largest in the masonry of the
Temple. Both at the south-eastern and the south-western angles stones have been found
measuring from 20 to 40 feet in length, and weighing above 100 tons.
The Temple Porches
The view from this 'Royal Bridge' must have been
splendid. It was over it that they led the Saviour, in sight of all Jerusalem, to and from
the palace of the high-priest, that of Herod, the meeting-place of the Sanhedrim, and the
judgment-seat of Pilate. Here the city would have lain spread before us like a map. Beyond
it the eye would wander over straggling suburbs, orchards, and many gardens— among
them the royal gardens to the south, the 'garden of roses,' so celebrated by the
Rabbis— the horizon was bounded by the hazy outline of mountains in the distance.
Over the parapet of the bridge we might have looked into the Tyropoeon Valley below, a
depth of not less than 225 feet. The roadway which spanned this cleft for a distance of
354 feet, from Mount Moriah to Mount Zion opposite, was 50 feet broad, that is, about 5
feet wider than the central avenue of the Royal Temple-Porch into which it led. These
'porches,' as they are called in the New Testament, or cloisters, were among the finest
architectural features of the Temple. They ran all round the inside of its wall, and
bounded the outer enclosure of the Court of the Gentiles. They consisted of double rows of
Corinthian pillars, all monoliths, wholly cut out of one block of marble, each pillar
being 37 1/2 feet high. A flat roof, richly ornamented, rested against the wall, in which
also the outer row of pillars was inserted. Possibly there may have been towers where one
colonnade joined the other. But the 'Royal Porch,' by which we are supposed to have
entered the Temple, was the most splendid, consisting not as the others, of a double, but
of a treble colonnade, formed of 162 pillars, ranged in four rows of 40 pillars
each, the two odd pillars serving as a kind of screen, where the 'Porch' opened upon the
bridge. Indeed, we may regard the Royal Porch as consisting of a central nave 45 feet
wide, with gigantic pillars 100 feet high, and of two aisles 30 feet wide, with pillars 50
feet high. By very competent authorities this Royal Porch, as its name indicates, is
regarded as occupying the site of the ancient palace of Solomon, to which he 'brought up'
the daughter of Pharaoh. Here also had been the 'stables of Solomon.' When Herod the Great
rebuilt the Temple, he incorporated with it this site of the ancient royal palace. What
the splendour and height (Professor Porter has calculated it at 440 feet) of this one
porch in the Temple must have been is best expressed in the words of Captain Wilson (Recovery
of Jerusalem, p. 9): 'It is almost impossible to realise the effect which would be
produced by a building longer and higher than York Cathedral, standing on a solid mass of
masonry almost equal in height to the tallest of our church spires.' And this was only one
of the porches which formed the southern enclosure of the first and outermost court of the
Temple— of the Gentiles. The view from the top of this colonnade into Kedron was to
the stupendous depth of 450 feet. Here some have placed that pinnacle of the Temple to
which the tempter brought our Saviour.
These halls or porches around the Court of the
Gentiles must have been most convenient places for friendly or religious intercourse—
meetings or discussions. Here Jesus, when still a child, was found by His parents
disputing with the doctors; here He afterwards so often taught the people; and here the
first assemblies of the Christians must have taken place when, 'continuing daily with one
accord in the Temple,...praising God, and having favour with all the people,...the Lord
added to the church daily such as should be saved.' Especially do we revert to Solomon's
Porch, that ran along the eastern wall of the Temple, and faced its great entrance. It was
the only remnant left of the Temple built by the wise King of Israel. In this porch 'Jesus
walked' on that 'Feast of the Dedication,' (John 10:23) when He 'told it plainly,' 'I and
my Father are one'; and it was thither 'that all the people ran together' when 'the
notable miracle' on the lame man had been wrought at the 'Beautiful Gate of the Temple.'
Court of the Gentiles
It was the rule when entering the Temple to pass
in by the right, and when leaving it to go out by the left hand. The great Court of the
Gentiles, * which formed the lowest or outer enclosure of the Sanctuary, was paved with
the finest variegated marble.
* We have adopted this name as in common use,
though Relandus (Antiq. p. 78) rightly objects that the only term for it used in
Jewish writings is the 'mountain of the house.'
According to Jewish tradition, it formed a square
of 750 feet. Its name is derived from the fact that it was open to all— or
Gentiles— they observed the prescribed rules of decorum and reverence. In this
court tradition places eating and sleeping apartments for the Levites, and a synagogue.
But, despite pharisaic punctilliousness, the noise, especially on the eve of the Passover,
must have been most disturbing. For there the oxen, sheep, and doves selected as fit for
sacrifices were sold as in a market; and here were those tables of the money-changers
which the Lord overthrew when He drove from His Father's house them that bought and sold
(Matt 21:12; John 2:14). Within a short distance, in the court, a marble screen 4 1/2 feet
high, and beautifully ornamented, bore Greek and Latin inscriptions, warning Gentiles not
to proceed, on pain of death. One of those very tablets, bearing almost the same words as
those given by Josephus, has been discovered in late excavations. It was because they
thought Paul had infringed this order, that the infuriated multitude 'went about to kill
him' (Acts 21:31). Beyond this enclosure a flight of fourteen steps, each 9 inches high,
led up to a terrace 15 feet broad, called the 'Chel,' which bounded the inner wall
of the Temple. We are now approaching the Sanctuary itself, which consisted, first, of
three courts, each higher than the former, and, beyond them, of the Holy and Most Holy
Places, with their outbuildings. Entering by the principal gate on the east we
pass, first into the Court of the Women, thence into that of Israel, and from the latter
into that of the Priests. This would have been, so to speak, the natural way of advancing.
But there was a nearer road into the Court of the Priests. For both north and south, along
the terrace, flights of steps led up to three gates (both north and south), which opened
into the Court of the Priests, while a fourth gate (north and south) led into the middle
of the Court of the Women. Thus there were nine gates opening from 'the Terrace' into the
Sanctuary— principal one from the east, and four north and south, of which one (north
and south) also led into the Court of the Women, and the other three (north and south)
into that of the Priests.
The 'Beautiful Gate'
These eight side gates, as we may call them, were
all two-leaved, wide, high, with superstructures and chambers supported by two pillars,
and covered with gold and silver plating. But far more magnificent than any of them was
the ninth or eastern gate, which formed the principal entrance into the Temple. The
ascent to it was from the terrace by twelve easy steps. The gate itself was made of
dazzling Corinthian brass, most richly ornamented; and so massive were its double doors
that it needed the united strength of twenty men to open and close them. This was the
'Beautiful Gate'; and on its steps had they been wont these many years to lay the lame
man, just as privileged beggars now lie at the entrance to Continental cathedrals. No
wonder that all Jerusalem knew him; and when on that sunny afternoon Peter and John joined
the worshippers in the Court of the Women, not alone, but in company with the well-known
cripple, who, after his healing, was 'walking and leaping and praising God,' universal
'wonder and amazement' must have been aroused. Then, when the lame man, still 'holding by'
the apostles, again descended these steps, we can readily understand how all the people
would crowd around in Solomon's Porch, close by, till the sermon of Peter— fruitful in
its spiritual results— interrupted by the Temple police, and the sudden imprisonment
of the apostles.
Court of the Women
The Court of the Women obtained its name, not
from its appropriation to the exclusive use of women, but because they were not allowed to
proceed farther, except for sacrificial purposes. Indeed, this was probably the common
place for worship, the females occupying, according to Jewish tradition, only a raised
gallery along three sides of the court. This court covered a space upwards of 200 feet
square. All around ran a simple colonnade, and within it, against the wall, the thirteen
chests, or 'trumpets,' for charitable contributions were placed. These thirteen chests
were narrow at the mouth and wide at the bottom, shaped like trumpets, whence their name.
Their specific objects were carefully marked on them. Nine were for the receipt of what
was legally due by worshippers; the other four for strictly voluntary gifts. Trumpets I
and II were appropriated to the half-shekel Temple-tribute of the current and of the past
year. Into Trumpet III those women who had to bring turtledoves for a burnt- and a
sin-offering dropped their equivalent in money, which was daily taken out and a
corresponding number of turtledoves offered. This not only saved the labour of so many
separate sacrifices, but spared the modesty of those who might not wish to have the
occasion or the circumstances of their offering to be publicly known. Into this trumpet
Mary the mother of Jesus must have dropped the value of her offering (Luke 2:22,24) when
the aged Simeon took the infant Saviour 'in his arms, and blessed God.' Trumpet IV
similarly received the value of the offerings of young pigeons. In Trumpet V contributions
for the wood used in the Temple; in Trumpet VI for the incense, and in Trumpet VII for the
golden vessels for the ministry were deposited. If a man had put aside a certain sum for a
sin-offering, and any money was left over after its purchase, it was cast into Trumpet
VIII. Similarly, Trumpets IX, X, XI, XII, and XIII were destined for what was left over
from trespass-offerings, offerings of birds, the offering of the Nazarite, of the cleansed
leper, and voluntary offerings. In all probability this space where the thirteen Trumpets
were placed was the 'treasury,' where Jesus taught on that memorable Feast of Tabernacles
(John 7 and 8; see specially 8:20). We can also understand how, from the peculiar and
known destination of each of these thirteen 'trumpets,' the Lord could distinguish the
contributions of the rich who cast in 'of their abundance' from that of the poor widow who
of her 'penury' had given 'all the living' that she had (Mark 12:41; Luke 21:1). But there
was also a special treasury-chamber, into which at certain times they carried the contents
of the thirteen chests; and, besides, what was called 'a chamber of the silent,' where
devout persons secretly deposited money, afterwards secretly employed for educating
children of the pious poor.
It is probably in ironical allusion to the form
and name of these treasure-chests that the Lord, making use of the word 'trumpet,'
describes the conduct of those who, in their almsgiving, sought glory from men as
'sounding a trumpet' before them (Matt 6:2)— is, carrying before them, as it were, in
full display one of these trumpet-shaped alms-boxes (literally called in the Talmud,
'trumpets'), and, as it were, sounding it. *
* The allusion is all the more pointed, when we
bear in mind that each of these trumpets had a mark to tell its special object. It seems
strange that this interpretation should not have occurred to any of the commentators, who
have always found the allusion such a crux interpretum. An article in the Bible
Educator has since substantially adopted this view, adding that trumpets were blown
when the alms were collected. But for the latter statement there is no historical
authority whatever, and it would contravene the religious spirit of the times.
The Chambers
In each of the four corners of the Court of the
Women were chambers, or rather unroofed courts, each said to have been 60 feet long. In
that at the right hand (on the north-east), the priests who were unfit for other than
menial services on account of bodily blemishes, picked the worm-eaten wood from that
destined for the altar. In the court at the farther angle (north-west) the purified lepers
washed before presenting themselves to the priests at the Gate of Nicanor. At the left
(south-east) the Nazarites polled their hair, and cooked their peace-offerings; while in a
fourth court (at the south-west) the oil and wine were kept for the drink-offerings. The
musical instruments used by the Levites were deposited in two rooms under the Court of the
Israelites, to which the access was from the Court of the Women.
Of course the western colonnade of this court was
open. Thence fifteen easy steps led through the so-called Gate of Nicanor into the Court
of Israel. On these steps the Levites were wont on the Feast of Tabernacles to sing the
fifteen 'Psalms of Degrees,' or ascent (Psalms 120 to 134), whence some have derived their
name. Here, or, rather, in the Gate of Nicanor, all that was ordered to be done 'before
the Lord' took place. There the cleansed leper and the women coming for purification
presented themselves to the priests, and there also the 'water of jealousy' was given to
the suspected wife.
Court of Israel
Perhaps it will be most convenient for practical
purposes to regard the two Courts of Israel and of the Priests as in reality forming only one,
divided into two parts by a low balustrade 1 1/2 feet high. Thus viewed, this large double
court, inclusive of the Sanctuary itself, would measure 280 1/2 feet in length by 202 1/2
feet in breadth. Of this a narrow strip, 16 1/2 feet long, formed the Court of Israel. Two
steps led up from it to the Court of the Priests. Here you mounted again by three low
semicircular steps to a kind of pulpit or platform, where, as well as on the 'fifteen
steps,' the Levites sang and played during the ordinary service. The priests, on
the other hand, occupied, while pronouncing the blessing, the steps at the other end of
the court which led up to the Temple porch. A similar arrangement existed in the great
court as in that of the Women. Right and left of the Nicanor Gate were receptacles for the
priestly vestments (one for each of the four kinds, and for the twenty-four courses of
priests: 4 x 24 = 96).
Next came the chamber of the high-priest's
meat-offering (Lev 6:20), where each morning before going to their duties the officiating
priesthood gathered from the so-called 'Beth-ha-Moked,' or 'house of stoves.' The latter
was built on arches, and contained a large dining-hall that communicated with four other
chambers. One of these was a large apartment where fires were continually burning for the
use of the priests who ministered barefoot. There also the heads of the ministering
courses slept, and here, in a special receptacle under the pavement, the keys of the
Temple were hung up at night. Of the other three chambers of the Beth-Moked, one was
appropriated to the various counterfoils given as a warrant when a person had paid his due
for a drink-offering. In another the shewbread was prepared, while yet a third served for
the lambs (at least six in number) that were always kept ready for the regular sacrifice.
Here also a passage led to the well-lit subterranean bath for the use of the priests.
Besides the Beth-Moked there were, north and south of the court, rooms for storing the
salt for the altar, for salting the skins of sacrifices, for washing 'their inwards,' for
storing the 'clean' wood, for the machinery by which the laver was supplied with water,
and finally the chamber 'Gazith,' or Hall of Hewn Stones, where the Sanhedrim was wont to
meet. Above some of these chambers were other apartments, such as those in which the
high-priest spent the week before the Day of Atonement in study and meditation.
The Chambers
The account which Jewish tradition gives of these
gates and chambers around the Court of the Priests is somewhat conflicting, perhaps
because the same chambers and gates may have borne different names. It may, however, be
thus summarised. Entering the Great Court by the Nicanor Gate, there was at the right hand
the Chamber of Phinehas with its 96 receptacles for priests' vestments, and at the left
the place where the high-priest's daily meat-offering was prepared, and where every
morning before daybreak all the ministering priests met, after their inspection of the
Temple and before being told off to duty. Along the southern side of the court were the
Water-gate, through which at the Feast of Tabernacles the pitcher with water was brought
from the Pool of Siloam, with a chamber above it, called Abtinas, where the priests kept
guard at night; then the Gate of the Firstlings, through which the firstlings fit to be
offered were brought; and the Wood-gate, through which the altar-wood was carried.
Alongside these gates were Gazith, the hall of square polished stones, where the
Sanhedrim sat; the chamber Golah, for the water apparatus which emptied and filled
the laver; and the wood-chamber. Above and beyond it were the apartments of the
high-priest and the council-chamber of the 'honourable councillors,' or priestly council
for affairs strictly connected with the Temple. On the northern side of the Priests' Court
were the gate Nitzutz (Spark Gate), with a guard-chamber above for the priests, the Gate
of Sacrifices, and the Gate of the Beth-Moked. Alongside these gates were the chamber for
salting the sacrifices; that for salting the skins (named Parvah from its builder),
with bathrooms for the high-priest above it; and finally the Beth-Moked with its
apartments. The two largest of these buildings— council-chamber of the Sanhedrim at
the south-eastern, * and the Beth-Moked at the north-western angle of the court—
partly built into the court and partly out on 'the terrace.'
* It is very strange what mistakes are made about
the localisation of the rooms and courts connected with the Temple. Thus the writer of the
article 'Sanhedrim' in Kitto's Encycl., vol. iii. p. 766, says that the hall of the
Sanhedrim 'was situate in the centre of the south side of the Temple-court, the northern
part extending to the Court of the Priests, and the southern part to the Court of the
Israelites.' But the Court of Israel and that of the Priests did not lie north and
south, but east and west, as a glance at the Temple plan will show! The hall of the
Sanhedrim extended indeed south, though certainly not to the Court of Israel, but
to the Chel or terrace. The authorities quoted in the article 'Sanhedrim' do not
bear out the writer's conclusions. It ought to be remarked that about the time of Christ
the Sanhedrim removed its sittings from the Hall of Square Stones to another on the east
of the Temple-court.
This, because none other than a prince of the
house of David might sit down within the sacred enclosure of the Priests' Court. Probably
there was a similar arrangement for the high-priest's apartments and the priests'
council-chamber, as well as for the guard-chambers of the priests, so that at each of the
four corners of the court the apartments would abut upon 'the terrace.' *
* We know that the two priestly guard-chambers
above the Water-gate and Nitzutz opened also upon the terrace. This may explain how the
Talmud sometimes speaks of six and sometimes of eight gates opening from the Priests'
Court upon the terrace, or else gates 7 and 8 may have been those which opened from the
terrace north and south into the Court of the Women.
All along the colonnades, both around the Court
of the Gentiles and that of the Women, there were seats and benches for the accommodation
of the worshippers.
The Altar
The most prominent object in the Court of the
Priests was the immense altar of unhewn stones, * a square of not less than 48 feet, and,
inclusive of 'the horns,' 15 feet high.
* They were 'whitened' twice a year. Once in
seven years the high-priest was to inspect the Most Holy Place, through an opening made
from the room above. If repairs were required, the workmen were let down through the
ceiling in a sort of cage, so as not to see anything but what they were to work at.
All around it a 'circuit' ran for the use of the
ministering priests, who, as a rule, always passed round by the right, and retired by the
left. *
* The three exceptions to this are specially
mentioned in the Talmud. The high-priest both ascended and descended by the right.
As this 'circuit' was raised 9 feet from the
ground, and 1 1/2 feet high, while the 'horns' measured 1 1/2 feet in height, the priests
would have only to reach 3 feet to the top of the altar, and 4 1/2 feet to that of each
'horn.' An inclined plane, 48 feet long by 24 wide, into which about the middle two
smaller 'descents' merged, led up to the 'circuit' from the south. Close by was the great
heap of salt, from which every sacrifice must be salted with salt. *
* Also a receptacle for such sin-offerings of
birds as had become spoiled. This inclined plane was kept covered with salt, to prevent
the priests, who were barefooted, from slipping.
On the altar, which at the top was only 36 feet
wide, three fires burned, one (east) for the offerings, the second (south) for the
incense, the third (north) to supply the means for kindling the other two. The four
'horns' of the altar were straight, square, hollow prominences, that at the south-west
with two openings, into whose silver funnels the drink-offerings, and, at the Feast of
Tabernacles, the water from the Pool of Siloam, were poured. A red line all round the
middle of the altar marked that above it the blood of sacrifices intended to be
eaten, below it that of sacrifices wholly consumed, was to be sprinkled. The system
of drainage into chambers below and canals, all of which could be flushed at will, was
perfect; the blood and refuse being swept down into Kedron and towards the royal gardens.
Finally, north of the altar were all requisites for the sacrifices— rows, with four
rings each, of ingenious mechanism, for fastening the sacrifices; eight marble tables for
the flesh, fat, and cleaned 'inwards'; eight low columns, each with three hooks, for
hanging up the pieces; a marble table for laying them out, and one of silver for the gold
and silver vessels of the service.
The Laver
Between the altar and porch of the Temple, but
placed towards the south, was the immense laver of brass, supported by twelve colossal
lions, which was drained every evening, and filled every morning by machinery, and where
twelve priests could wash at the same time. Indeed, the water supply to the Sanctuary is
among the most wonderful of its arrangements. That of the Temple is designated by Captain
Wilson as the 'low-level supply,' in contradistinction to the 'high-level aqueduct,' which
collected the water in a rock-hewn tunnel four miles long, on the road to Hebron, and then
wound along so as to deliver water to the upper portion of the city. The 'low-level'
aqueduct, which supplied the Temple, derived its waters from three sources— the hills
about Hebron, from Etham, and from the three pools of Solomon. Its total length was over
forty miles. The amount of water it conveyed may be gathered from the fact that the
surplusage of the waters of Etham is calculated, when drained into the lower pool of
Gihon, to have presented when full, 'an area of nearly four acres of water.' And, as if
this had not been sufficient, 'the ground is perfectly honeycombed with a series of
remarkable rock-hewn cisterns, in which the water brought by an aqueduct form Solomon's
Pools, near Bethlehem, was stored. The cisterns appear to have been connected by a system
of channels cut out of the rock; so that when one was full the surplus water ran into the
next, and so on, till the final overflow was carried off by a channel into the Kedron. One
of the cisterns— known as the Great Sea— contain two million gallons; and the
total number of gallons which could be stored probably exceeded ten millions.' There seems
little doubt that the drainage of Jerusalem was 'as well managed as the water supply; the
mouth of the main drain being in the valley of the Kedron, where the sewerage was probably
used as manure for the gardens.'
The Great Stones
The mind becomes bewildered at numbers, the
accuracy of which we should hesitate to receive if they were not confirmed by modern
investigations. We feel almost the same in speaking of the proportions of the Holy House
itself. It was built on immense foundations of solid blocks of white marble covered with
gold, each block measuring, according to Josephus, 67 1/2 by 9 feet. Mounting by a flight
of twelve steps to the 'Porch,' we notice that it projected 30 feet on each side beyond
the Temple itself. Including these projections, the buildings of the Temple were 150 feet
long, and as many broad. Without them the breadth was only 90, and the length 120 feet. Of
these 60 feet in length, from east to west, and 30 feet in breadth, belonged to the Holy
Place; while the Most Holy was 30 feet long, and as many broad. There were, therefore, on
either side of the Sanctuary, as well as behind it, 30 feet to spare, which were occupied
by side buildings three stories high, each containing five rooms, while that at the back
had eight. These side-buildings, however, were lower than the Sanctuary itself, over which
also super-structures had been reared. A gabled cedar roof, with golden spikes on it, and
surrounded by an elegant balustrade, surmounted the whole.
The Veil
The entrance to the 'Porch,' which was curiously
roofed, was covered by a splendid veil. Right and left were depositories for the
sacrificial knives. Within the 'Porch' a number of 'dedicated' gifts were kept, such as
the golden candelabra of the proselyte queen of Adiabene, two golden crowns presented by
the Maccabees, etc. Here were also two tables— of marble, on which they deposited the
new shewbread; the other of gold, on which they laid the old as it was removed from the
Holy Place. Two-leaved doors, * with gold plating, and covered by a rich Babylonian
curtain of the four colours of the Temple ('fine linen, blue, scarlet, and purple'),
formed the entrance into the Holy Place.
* There was also a small wicket gate by which he
entered who opened the large doors from within.
Above it hung that symbol of Israel (Psa 80:8;
Jer 2:21, Eze 19:10; Joel 1:7) a gigantic vine of pure gold, and made of votive
offerings— cluster the height of a man. In the Holy Place were, to the south, the
golden candlestick; to the north, the table of shewbread; and beyond them the altar of
incense, near the entrance to the Most Holy. The latter was now quite empty, a large
stone, on which the high-priest sprinkled the blood on the Day of Atonement, occupying the
place where the ark with the mercy-seat had stood. A wooden partition separated the Most
Holy from the Holy Place; and over the door hung the veil which was 'rent in twain from
the top to the bottom' when the way into the holiest of all was opened on Golgotha (Matt
27:51). *
* The Rabbis speak of two veils, and say that the
high-priest went in by the southern edge of the first veil, then walked along till he
reached the northern corner of the second veil, by which he entered the Most Holy Place.
Such was the Temple as restored by Herod— work
which occupied forty-six years to its completion. Yet, though the Rabbis never weary
praising its splendour, not with one word do any of those who were contemporary indicate
that its restoration was carried out by Herod the Great. So memorable an event in their
history is passed over with the most absolute silence. What a complete answer does this
afford to the objection sometimes raised from the silence of Josephus about the person and
mission of Jesus!
Our Lord's Prediction
With what reverence the Rabbis guarded their
Temple will be described in the sequel. The readers of the New Testament know how readily
any supposed infringement of its sanctity led to summary popular vengeance. To the
disciples of Jesus it seemed difficult to realise that such utter ruin as their Master
foretold could so soon come over that beautiful and glorious house. It was the evening of
the day in which He had predicted the utter desolation of Jerusalem. All that day He had
taught in the Temple, and what He had said, not only there, but when, on beholding the
city, He wept over it, seems to have filled their minds alike with awe and with doubt. And
now He, with His disciples, had 'departed from the Temple.' Once more they lingered in
sweet retirement 'on the Mount of Olives' (Matt 24:1,3). 'The purple light on the
mountains of Moab was fast fading out. Across the city the sinking sun cast a rich glow
over the pillared cloisters of the Temple, and over the silent courts as they rose terrace
upon terrace. From where they stood they could see over the closed Beautiful Gate, and
right to the entrance to the Holy Place, which now glittered with gold; while the eastern
walls and the deep valley below were thrown into a solemn shadow, creeping, as the orb
sunk lower, further and further towards the summit of Olivet, irradiated with one parting
gleam of roseate light, after all below was sunk in obscurity' (Bartlett, Jerusalem
Revisited, p. 115).
Then it was and there that the disciples, looking
down upon the Temple, pointed out to the Master: 'What manner of stones and what buildings
are here.' The view from that site must have rendered belief in the Master's prediction
even more difficult and more sad. A few years more, and it was all literally fulfilled! It
may be, as Jewish tradition has it, that ever since the Babylonish captivity the 'Ark of
the Covenant' lies buried and concealed underneath the wood-court at the north-eastern
angle of the Court of the Women. And it may be that some at least of the spoils which
Titus carried with him from Jerusalem— seven-branched candlestick, the table of
shewbread, the priests' trumpets, and the identical golden mitre which Aaron had worn on
his forehead— hidden somewhere in the vaults beneath the site of the Temple, after
having successively gone to Rome, to Carthage, to Byzantium, to Ravenna, and thence to
Jerusalem. But of 'those great buildings' that once stood there, there is 'not left one
stone upon another' that has not been 'thrown down.'
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