A Brief History of the Temple998 B.C. DAVID BEGINS PREPARATIONS When King David had unified the Israelite tribes under his rule, he made Jerusalem his capital. He erected the sacred tent in this city, brought the Ark into it and thus made Jerusalem the religious centre of Israel. (2 Sam 6) David also conceived thc idea of building a Temple for God (and the Ark). He himself could not fulfil this task, but he prepared the way in a twofold manner: (i) he collected an enormous amount ot material and finance (1 Chron 22:29); (ii) he selected a beautiful spot, just outside the city: Arauna's threshing floor, on top of the hill of Moriah. (2 Sam 24:18-25) 960 B.C. SOLOMON COMPLETES THE BUILDING King Solomon put the plan of building a Temple into operation. With the help of Phoenician artists he built a sanctuary so beautiful that it was considered one of the seven wonders of the world. The central shrine was a masterpiece of carved white limestone, cyprus and cedar woodwork, gold and silver decorations, and various kinds of precious tapestry. This central sanctuary was not large: it stood at the top of Mount Moriah. In order to make spacious courts around the shrine, Solomon filled up the valley on one side of the hill, covering it with rubble and earth until a wide platform for the whole Temple area had been created. The Temple was dedicated with great solemnity. (1 Kgs 5-8) 587 B.C. BABYLONIANS DESTROY THE TEMPLE The obstinate infidelity of the Jews made God withdraw His favour from the Temple. In punishment for Israel's sins the Temple was completely destroyed by Nebuchadnezzar, the king of the Babylonians. All the treasure and precious furniture were carried off to Babylon. The ark was hidden and never found again. Only the empty Temple courtyard remained, filled with ashes and ruins. (2 Kgs 25:1-17) 515 B.C. ZERUBBABEL REBUILDS THE TEMPLE Some Jews who returned from the exile started rebuilding the Temple. Zerubbabel, a descendant of David, and governor of Judah, had an important share in this work, so that the Temple was named after him. (Neh 12:47) The work was begun in 537 B.C., but had frequently to be interrupted because of the hostility of the surrounding nations. The final product (515 B.C.) covered the same area as Solomon's Temple. But was very much poorer in execution and decoration. 20 B.C. HEROD THE GREAT REBUILDS AND ENLARGES THE TEMPLE When Herod the Great had become King of Palestine (see p. 90), he offered to renew this Temple of Zerubbabel. Such a renewal was very necessary indeed. The central building was dilapidated. The sides of the courts had crumbled away in the course of the years. Herod offered to make this Temple one of the greatest structures in the Roman Empire. The Pharisees and priests agreed after a good deal of hesitation. They put down many conditions. The building should not start until all the material had been assembled. The inner sanctuary would be rebuilt by the priests themselves who were to use material prepared by workmen outside. The old building should only be taken down part by part, with the new parts immediately substituting the old, so that sacrifices need never be interrupted. Herod agreed to all this. The sanctuary buildings were thus restored in the course of two years hard labour. Meanwhile Herod began to extend the size of the Temple courts by filling up the adjacent valleys and building a huge wall ( Herod's Wall ) around the whole square. The porches, fortresses, entrances and gates were all very beautiful. The whole complex did become one of tne most outstanding structures of Herod's time. 64 A.D. HEROD'S TEMPLE COMPLETED 70 A.D. DESTROYED BY ROME In the year 64 A.D. the building was finished, causing 18,000 men to be without work. Six years later it was again destroyed in the Roman War (68-70 AD). But during the short time of its existence this Temple has the great honour of being the scene of the ministry of Him who is High priest for all men. The Outer Parts of Herod's TempleHerod's Temple stood on the hill overlooking the Kedron valley. Coming from the Mount of Olives one had more or less the view drawn below 
the eye was caught immediately by two outstanding buildings: the CENTRAL SANCTUARY and the FORTRESS OF ANTONIA (where possibly Jesus was tried by Pilate; it will come up for detailed discussion in chapter 23). The traveller who approached the Temple from this side could not but be impressed by the sight. On one occasion Jesus and the Apostles looked at the Temple building from Mount Olives (Mt 24:3; Mk 13:3) The disciples drew Jesus' attention to the beauty of the Temple: "Look, Teacher! What wonderful stones and buildings!" (Mk 13:1). For Jesus it became the occasion to foretell the destruction of this Temple and the coming of the last judgement (Mt 24; Mk 13; Lk 21). The incident when Jesus wept over Jerusalem took place when He was coming down from the same Mount of Olives (Lk 19:41-44) This magnificent building represented to Jesus the centre, the core of His own Jewish nation. Like any Jew, Jesus was proud of the Temple and loved it. Coming from Mount Olives one would enter the Temple through the Eastern Gate. This is the Gate used by Jesus in His glorious entry on Palm Sunday (Lk 19:45; M, 21:12; Mk 11:1l), and by this Gate He would leave again for Bethany (Mt 21:17; Mk 11:19). Having entered the outer Gate one came onto the court of the Gentiles. This great square received its name from the fact that non-Jews also were allowed to enter it. No doubt many non-Jews came to this place to pray. Jesus was, therefore, highly indignant at the business dealings that were going on there. Merchants were selling pigeons and bulls for sacrifice. Money lenders were changing currency for travellers from far-off countries. Jesus made a whip and resolutely drove out all those who bought and sold. With all the marketing that was going on, this could only have been done by Him because of His strong personality. The reason Jesus gives alludes to the acceptance of non-Jews in this outer-court: "My house will be called a house of prayer for all peoples! But you have made it into a hide-out for thieves!" (Mk 11:15-17; Mt 21:12-13;Lk 19:45-46; Jn 2:13-17). In this outer-court Jesus had the dispute with the priests about His authority During this discussion (Mt 21:23-27; Mk 11: 27-3; Lk 20:1-8), Jesus points at the building work that is going on and says: "Tear down this House of God and in three days I will build it again!" As the priests were asking for a proof of His authority, Jesus is pointing to His resurrection, which was a far more wonderful building up than the building of the Temple (Jn 2:18-22). This statement of Jesus was brought against Him during His trial before the Sanhedrin (Mt 26:61; Mk 14:58), but it was obvious that it could not be taken as disrespectful of the Temple in view of Jesus' zeal when cleansing it of merchants. Similar discussions took place in this court of the Gentiles. One day in winter Jesus was accosted by the Pharisees whilst He was walking in the porch of Solomon (Jn 10:29-23). The Apostles too were to preach in this same place (Acts 3 11; 5:1.2). These porches were colonnades lining the insides of the outer walls, giving protection against the sun and the cold. Jesus' teaching in the Temple may have taken place here also at other times (Jn 7:14, 28; cf. 11:56). One day the Jews picked up stones against Jesus (Jn 8:59). In all likelihood they were stones for use in the construction work going on in the outer court. It may be that it was also under one of these porches that Jesus discussed with the Jewish teachers in the Temple. At any rate since Mary, His mother, approaches the group, the inner most parts of the 'temple have to be excluded (Lk 2:41-50) The Pinnacles of the Temple (temptation story: Mt 4:5; Lk 4:9) may have been on the S.E. Tower of the outer wall. The steep descent into the Kedron valley would make any fall from it fatal. The Inner Courts of the Temple
In the Temple of Herod non-Jews could enter the Court of the Gentiles , but a railing had been erected beyond which only Jews were allowed to pass . Approaching the sanctuary one had to pass three inner courts: the court of the women , the court of Israel (no. ll) and the court of priests . Each of these courts was five steps higher than the preceding court so that one really had the impression of "going up to the mountain of God " This would especially be true for those who entered the court from the side of the city through the Southern Gates . These gates were actually tunnels underneath the Royal Porch which opened out into the court of the Gentiles. From this we can see how accurately Jesus speaks when - in a parable - He states: "Two men went up to the Temple to pray" (Lk 18:10). One could enter the Court of the Women through the Beautiful Gate . It was at this gate that Peter cured the lame man who used to beg there (Acts 3:1-10). The Court of the women owed its name to the fact that women were allowed to enter it but not beyond it. In the corners of the court there were some store-rooms (no. 18) for keeping the wood, wine, oil and other materials necessary for sacrifice. The other rooms seem to have been used for the ritual of declaring lepers clean (Mt 8:4: Lk 17:14) and for the rite of cutting one's hair at the end of a vow (Acts 21:23-24, 26). The Court of the Women also contained thirteen alms boxes . In these boxes the obligatory and voluntary contributions for the Temple were collected. The Gospel records:
We know how Jesus used the occasion to teach His disciples about the way in which God values such gifts! The Court of the Women was also the scene of Jesus' teaching at other times. After reporting on Jesus' teaching about Himself as the "Light of the World", St. John tells us:
The prophetess Anna who saw the child Jesus when Mary and Joseph brought Him to the Temple for the ceremony of purification must have been very often in this Court of the Women. Luke says: "She never left the Temple; day and night she worshipped God fasting and praying". (Lk 2:36-38) "Day and night" need not be taken literally. She must have been seen praying in the Court of the Women for many hours ever) day! When Mary and Joseph went to offer their sacrifice (Lk 2:22-24), Mary stayed behind in the Court of the Women while Joseph proceeded into the Court of Israel where only men could enter. This Court was small, and was like a porch looking out on one side into the Court of the Priests (no. 13). Joseph must have called a priest, explained the purpose of his visit, and handed over the turtle doves. The priest took the doves, went up to the altar and performed the offering. (Lev. 12:1-8) Christ is thinking of such a situation when he speaks of the man who while bringing his gift to the altar, remembers that his brother has something against him. (Mt 5:23-24) "Leaving your gift before the altar" means: leaving it there, in the Court of Israel. The court of Israel is the place where the Jews went to pray facing the sanctuary. Here we have to imagine the Pharisee and the Publican, the one standing in front so that all can see him, the other at the back in a corner. (Lk 18:10-13) Here the Jews gathered in the morning and the evening, to join in the common prayers and in the sacrifice of incense. While the priest would enter the sanctuary, the crowd would wait for his return and his blessing (read Lk 1:8-10, 21-22). Jesus must often have prayed here. Here the disciples gathered after His ascension to 'give thanks to God' (Lk 24:53) and to say common prayers with all Christians, probably at three o'clock in the afternoon (Acts 2:46; 3:1). Here Paul had his vision regarding his special task. (Acts 22:17) The Sanctuary ItselfThe most sacred part of Temple was undoubtedly the Sanctuary. It was an impressively high building, of white stones of which some were of very great size: 36 feet long, 18 feet broad and 12 feet high! The building had two rooms. The first room was called the Holy Place. Normally no one could come into it. There were three religious objects in the hall: the altar on which incense was burned , the table with bread offerings and the candlestick with seven branches The shewbread used for the offering consisted of twelve loaves (representing the twelve tribes of Israel). It was to be continually before God as an oblation. (Lev 24:5-9) Periodically it had to be renewed. Priests, and only priests, had then to eat the old loaves. Jesus refers to this when He proves to the Pharisees that every law knows of exceptions. He points out that David ate of these loaves when no other bread could be found, and - in spite of the ordinary prohibition - he did not sin in doing so. In special circumstances, therefore, laws do not bind. (Mk 2:2.5-26; Mt 12:3-4; see 1 Sam 2 1 :5-7) The priests had been divided into twelve priestly orders. Each of these orders did service for one month a year. Zechariah, for instance, belonged to the priestly order of Abiah (Lk 1:5), and had left his home to serve for a month in Jerusalem (Lk 1:23: when the month is over he returns home ) . The priests had the custom of determining by lot who was to perform the oblation of incense, and so one day Zechariah's turn came (Lk 1:8-9). As was done normally Zechariah then entered the Holy Place all alone to burn incense. It was there - in the Holy Place - that he saw the vision: "An angel of the Lord appeared to him, standing at the right side of the altar where the incense was burned". (Lk 1:11) After the burning of the incense and when the vision had disappeared, Zechariah came out into the court of the priests, facing the people in the court of Israel who were waiting for him (Lk 1.2122). He could not speak to them, but he explained by signs that he had had a vision. Beyond the Holy Place was a smaller room called the Holy of Holies. This room should really have contained the Ark of the Covenant, but, as this Ark. was not to be found after the exile , it was empty at the time. Thete were no windows or doors to let in light. As far as we know there was nothing inside except a flat, black stone on which the High Priest put a thurible during the one single occasion of the year when he, and he alone, was allowed to enter the room: on the day of Atonement. The Holy of Holies was separated from the Holy Place by a curtain of precious material: the veil . It is this veil that was split into two at Jesus' death (Mt 27:51; Mk 15:38; Lk 23: 45). We have to understand the symbolic meaning of this. In the Temple of the Old Testament, God was not approachable. There were so many obstacles preventing people from drawing near to God: the prohibition to non-Jews, the prohibition to women, the prohibition for men to enter the court of priests and for priests to enter the Holy of Holies! By Jesus' sacrifice all nations have access to God! Jesus Christ and the New Spiritual TempleJESUS RESPECTED THE OLD TEMPLE It is abundantly clear from Jesus' words and actions that He had great respect for the Temple at Jerusalem.
JESUS TAUGHT THAT A SPIRITUAL SACRIFICE WOULD REPLACE WORSHIP IN THE TEMPLE Yet, Jesus taught at the same time that His coming would mean the end of the Temple. We should realize first of all that for the Jews sacrifice could only be offered in Jerusalem, that is, in the Temple. They were not allowed to offer sacrifice anywhere else. On Sabbath days they could gather for prayer in synagogues (prayer-halls), but they could not offer sacrifice. Now Jesus teaches something entirely new: the Temple of Jerusalem is to lose this position. His universal sacrifice, the Mass, is to take its place! Remember: Jesus calls His own body the Temple which He will rebuild in three days! He himself is the Temple built by the resurrection.
For us, Christians, therefore, it is no longer the Temple of Jerusalem, but Jesus Himself and His Mass that form the centre of worship. The real Temple for us, is no longer a stone structure. We ourselves as the Church are the new Temple (1 Cor 3:9, 16f; 2 Cor 6:16; Eph 2:19-22). Each one of us must consider himself a Temple since God dwells in us. Of course, the churches in which we pray, in which we offer Mass and where we preserve the Blessed Sacrament also deserve our respect. But, respecting those churches, we should always remember that our Temple is Christ himelf. and we in as far as we are united to Him. |