The Temple of Jerusalem a Bible Study Resource for the Tabernacle and Temple

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The Temple of Jerusalem A Bible Study Resource for the Tabernacle and Temple

1 Section I: Relationship to Christian Science Citations on the Temple Mary Baker Eddy’s references on the Temple Christian Science articles relating to the Temple

Section II: The Significance of the Tabernacle Why study the Tabernacle Biblical references to building the Tabernacle (Story of Moses in Exodus) Diagram of the Tabernacle Synonyms of the Tabernacle Selected citations on “the Tabernacle” “The Veil of Materiality,” by Willis F. Gross The( Christian Science Journal, Oct. 1894)

Section III: Introduction to the Temple The Timeline of the Temple Mount The Three Jewish Temples Diagram (“Church in the Wilderness”) Introduction to the Temple & Why Study the Temple Introduction to the Temple Mount Area Jesus Cleansing the Temple Temple and Synagogue Jewish Religious Sects Temple Mount Rendering Map of Ancient Jerusalem Map of the Temple Mount Map of Herod’s Temple Paul in the Temple

Section IV: The Inner Courts of the Temple The Gates into the Temple Antonia Fortress Trumpeting Place Court of the Gentiles Mikveh Court of Women Court of Priests Holy of Holies Events Concerning the Ark Holy of Holies Furnishings

Section V: The Temple Mount Today Map of Dome of the Rock (Today)

2 Biblical Citations Relationship of Christian Science to the Temple

Selected Citations on the Temple

Luke 2:22-24 Heb. 9:25 Lev. 12:3-8 Mark 13:1, 2 Luke 2:25-33 Matt. 27:51 Luke 2:36-38 Mark 15:38 Luke 2:41-50 Luke 23:45 Matt. 4:5-7 Acts 3:1-4 Luke 4:9 Eph. 2:19-22 Matt. 26:55 Rev. 11:19 Luke 22:53 Matt. 12:5-8 John 18:20 Matt. 21:15 Matt. 21:12, 13 Matt. 27:5 Mark 11:15-17 Acts 21:26-30 Luke 19:45, 46 Heb. 5:1-6 John 2:14,15 Heb. 8:3-5 Matt. 21:14 Rev. 7:14, 15 Matt. 21:23 Matt. 23:16-24 Mark 12:41 Matt. 27:40 Luke 21:1, 2 Acts 24:12 Matt. 12:6 Heb. 7:23-28 John 2:19-22 Heb. 9:6-25 John 10:22, 23 Heb. 13:10, 11 Acts 21:26-30 Rev. 14:15 Eph. 2:14 Rev. 15:8 Lev. 16:2, 3 Rev. 16:1 Heb. 10:10, 11 Rev. 21:3-5

Section 1: Relationship of Christian Science to the Temple 3 Mary Baker Eddy Relationship of Christian Science to the Temple

Partial list of “Temple” references in Science and Health with Key to the Scriptures and Prose Works, by Mary Baker Eddy:

Pul 2:27-2 27 How can we do this Christianly scientific work? By intrenching ourselves in the knowledge that our true temple is no human fabrication, but the superstructure 30 of Truth, reared on the foundation of Love, and pinnacled 1 in Life. Such being its nature, how can our godly temple possibly be demolished, or even disturbed?

595:7 TEMPLE. Body; the idea of Life, substance, and intelligence; the superstructure of Truth; the shrine of 9 Love; a material superstructure, where mortals congre- gate for worship.

My 194:5-10 The letter of your work dies, as do all things material, 6 but the spirit of it is immortal. Remember that a temple but foreshadows the idea of God, the “house not made with hands, eternal in the heavens,” while a silent, grand 9 man or woman, healing sickness and destroying sin, builds that which reaches heaven.

Section 1: Relationship of Christian Science to the Temple 4 From Science and Health with Key to the Scriptures, by Mary Baker Eddy:

596:28-15 (to .)

VEIL. A cover; concealment; hiding; hypocrisy. The Jewish women wore veils over their faces in token 1 of reverence and submission and in accordance with Pharisaical notions. 3 The Judaic religion consisted mostly of rites and cere- monies. The motives and affections of a man were of little value, if only he appeared unto men to fast. The 6 great Nazarene, as meek as he was mighty, rebuked the hypocrisy, which offered long petitions for blessings upon material methods, but cloaked the crime, latent in thought, 9 which was ready to spring into action and crucify God’s anointed. The martyrdom of Jesus was the culminating sin of Pharisaism. It rent the veil of the temple. It re- 12 vealed the false foundations and superstructures of super- ficial religion, tore from bigotry and superstition their coverings, and opened the sepulchre with divine Science, 15 — immortality and Love.

142:18

18 As in Jesus’ time, so to-day, tyranny and pride need to be whipped out of the temple, and humility and divine Sci- ence to be welcomed in. The strong cords of Temple 21 scientific demonstration, as twisted and wielded cleansed by Jesus, are still needed to purge the temples of their vain traffic in worldly worship and to make them meet 24 dwelling-places for the Most High.

Section 1: Relationship of Christian Science to the Temple 5 From Science and Health with Key to the Scriptures, by Mary Baker Eddy:

288:20 The chief stones in the temple of Christian Science are 21 to be found in the following postulates: that Life is God, good, and not evil; that Soul is sinless, not The chief to be found in the body; that Spirit is not, and stones in 24 cannot be, materialized; that Life is not subject the temple to death; that the spiritual real man has no birth, no material life, and no death.

365:25-30 If hypocrisy, stolidity, inhumanity, or vice finds its way into the chambers of disease through the would-be 27 healer, it would, if it were possible, convert Truth into a den of thieves the temple of the Holy desecrated Ghost, — the patient’s spiritual power to resuscitate him- 30 self.

428:12 12 Thus we may establish in truth the temple, or body, “whose builder and maker is God.”

Section 1: Relationship of Christian Science to the Temple 6 From Science and Health with Key to the Scriptures, by Mary Baker Eddy:

576:8-25 In Revelation xxi. 22, further describing this holy city, 9 the beloved Disciple writes: —

And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

12 There was no temple, — that is, no material structure in which to worship God, for He must be worshipped in spirit and in love. The word temple also The shrine 15 means body. The Revelator was familiar celestial with Jesus’ use of this word, as when Jesus spoke of his material body as the temple to be temporarily rebuilt 18 (John ii. 21). What further indication need we of the real man’s incorporeality than this, that John saw heaven and earth with “no temple [body] therein”? 21 This kingdom of God “is within you,” — is within reach of man’s consciousness here, and the spiritual idea reveals it. In divine Science, man possesses this 24 recognition of harmony consciously in proportion to his understanding of God.

Section 1: Relationship of Christian Science to the Temple 7 Christian Science Christian Science articles relating to the Temple

The following articles are made available by The Ark: www.arkpublications.com, and in Christian Science Reading Rooms.

• Russell D. Robinson. “Our Inspiring Lesson - Sermons.” The Christian Science Journal, August, 1964.

• Maude E. Roberts. “Oil and Wine.” Christian Science Sentinel, Vol. 31, No. 52, August 24, 1929, p. 1024-5.

• Richard P. Verrall. “Building the Temple.” Christian Science Sentinel, Vol. 12, No. 16, December 18, 1909, p. 304-5.

• Eila Foster. “Purging the Temple.” Christian Science Sentinel, Vol. 25, No. 12, November 18, 1922, p. 227.

• Richard P. Verrall. “Ark of the Convenant.” Christian Science Sentinel, Vol. 17, No. 25, February 20, 1915, p. 485.

Section 1: Relationship of Christian Science to the Temple 8 Section 1: Relationship of Christian Science to the Temple 9 Section 1: Relationship of Christian Science to the Temple 10 Section 1: Relationship of Christian Science to the Temple 11 304 CHRISTIAN SCIENCE SENTINEL [Vol. XII., No. 16.

because the triumph over error comes slowly, nothing will force you to accept what best promotes your growth;" will help us more than to stop and consider what we have and "Divine Love always has met and always will meet accomplished, what God has already done for us. It is every human need" (pp. 20, 266, 494). Throughout all not the thought of what God has not done for us that of Mrs. Eddy's writings it is taught that the kingdom of helps us, but the recognition of what He has done God is within reach of the purified consciousness. The Mortal, material sense would limit God in all His ways process of purification, in which God "worketh in you," and works, but Christian Science teaches that God is in- includes for each one conscientious study and application finite and there is no good thing which He has not freely of the rules laid down in Science and Health, and a con- bestowed upon His children. Jesus said, "What things stant effort to divest himself day by day of erroneous soever ye desire, when ye pray, believe [understand] that material thinking and to exercise the sense of gratitude ye receive them, and ye shall have them." It is evident and praise to God. The kingdom of God appears in fairer that one could not understand that he receives a thing proportions with every forsaking of error. unless that thing had already been bestowed. All good No work for ourselves and others equals in importance belongs to man now, and all that is necessary to gain the the demonstration of our divinely-bestowed ability to free desired good is to awaken to this fact. our own thought from evil and the fear of evil. The heal- In Science and Health we read (p. 260), "Science re- ing of the sick through Mind is the first step toward this veals the possibility of achieving all good, and sets mor- liberation. To attempt the control of another's thought, tals at work to discover what God has already done." or to be influenced by another's thought, is not Chris- To begin one's work by recognizing what has already been tian Science practice. The legitimate task to be undertaken accomplished in human experience, is to start with the is the demonstration of man's spiritual individuality. This assurance of the divine presence and help. Work begun in task admits of no self-deception, but calls for clear-sighted this way and continued along Christianly scientific lines vision. If we are becoming even slightly acquainted with must of necessity be successful, for if one works in har- the selfhood derived from God, it is not difficult to appre- mony with good, who or what can hinder him ? The sense ciate the divine right of our neighbor to self-government. of discouragement or impatience cannot find an entrance, Remove the wrongs, the cruel enactments against mankind, much less an abiding-place, in that consciousness wherein and human lives flow naturally toward God. The utmost are found the continued proofs of God's power and love. respect for our own and for our neighbor's ability to reflect To know no other presence or power than divine Love is the divine intelligence should be granted. One point in to realize perfect and eternal harmony. The realization of the working out of life's problems which demands careful the oneness and allness of God comes not suddenly in the guarding is this, that one need not adopt another's modus present or the future. It is a gradual unfoldment in hu- operandi, though tempted to do so by the satisfaction of man consciousness, and the recognition of blessings received being consulted and by the sympathy of human friend- helps one to find the kingdom of heaven within. This ship. One should seek first the divine guidance, and follow most effectual help is within the reach of all, and no one his own upward individual convictions, ever keeping in should fail to appreciate this opportunity to bring him- the light reflected upon his own pathway. self into harmony with the divine Principle of all good.

BUILDING THE TEMPLE. VERIFICATION. RICHARD P. VERRALL. HELEN ANDREWS NIXON. AMONG the mural decorations in the Congressional Li- brary at Washington there is an epigram by the German THE student of Christian Science who watches the work- mystic, Novalis, who held that religion without a church ings of the truth in his own life, sees verified its teaching, was impossible, which reads, "There is but one temple in the viz., that divine Principle is ever operative, ever imperative, universe, and that temple is the body of man." Comment- ever loving. The Discoverer of Christian Science and the ing on this statement, but apparently overlooking the fact author of its text-book, "Science and Health with Key to that if "there is but one temple" there can be but one man, the Scriptures," has aroused human consciousness to ac- Carlyle writes: "I would bow to every man. . . . Is he knowledge the paramount necessity of obeying the First not a temple, then; the visible manifestation and impersona- Commandment, "Thou shalt have no other gods before tion of the divinity? And yet, alas, such indiscriminate me." Facing this unequivocal command, one may well re- bowing serves not. For there is a devil dwells in man, as joice that through Christian Science has come also the well as a divinity; and too often the bow is but pocketed understanding that it is no mere arbitrary requirement, but by the former" (Sartor Resartus, Chap. 6). Perceiving the all-impelling, and joy-bestowing Science of God and the false pretensions of mortal man, but knowing not how man in His image and likeness. The revelation to Mrs. to handle the insidious claim of finite personality, Carlyle Eddy of God as the only Mind, laid bare the false belief sees the impracticability of obeying his first impulse, and of mortals in an evil mind, a mind opposed to good. says, "Therefore we must withhold it." Upon the acceptance of the finality of this revelation con- Mrs. Eddy, armed with the sword of the Spirit and cerning the allness of good and the supposititious character protected by the breastplate of righteousness, has at last of evil, an intelligible and progressive life begins to unfold, prevailed against this beast, or false prophet, of animal for this revelation constitutes a working basis. Spiritual magnetism, and has taught her students how to cast out facts are thenceforth to be declared, material beliefs are the devil or false belief that dwells in mortal man, thus to be contradicted. The verification of statements made revealing "the visible manifestation and impersonation of in Science and Health is a daily experience with the obe- the divinity." dient student of Christian Science. If at a given point Cruden defines the word "temple" as "a house or dwell- scientific growth away from old habits of thinking is ing of God, a building erected and set apart for the wor- imperative to insure one's advance, experience is sure to ship of the true God." The Latin derivation of the term prove a thorough teacher. The end of an experience will was templum, meaning "an open space, the circuit of the often bring to mind a right scientific thought which passed heavens, a place from which one can survey, a prospect, unheeded prior to the experience. or range of vision." It thus appears that in the original Among many others the three following statements in meaning the word did not suggest a material structure, but Science and Health are continually proven true, viz., "He rather stood for discernment, wisdom, or "the place of un- [Jesus] taught mortals the opposite of themselves;" "Love derstanding."

Christian Science Sentinel, Vol. 12, No. 16, December 18, 1909 Public domain Collection contents made available by The Ark: www.arkpublications.com

Section 1: Relationship of Christian Science to the Temple 12 NOVEMBER 18, 1922] Christian Science Sentinel sometimes stated, that they have reached perfection; but they do maintain that, through a better understanding of the Selected Articles Scriptures, they are enjoying a higher degree of health, hap- [Clifford P. Smith, Committee on Publication for The Mother Church, piness, and freedom than before they knew of Christian in the Tribune, New York, N. Y.] Science. The report of the Episcopal convention at Portland, Oregon, in a recent issue of your paper, attributed to an Purging the Temple Anglican clergyman a misleading and mistaken reference to EILA FOSTER Christian Science. The speaker was quoted as saying that the growing number of adherents to Christian Science, New OW grateful should we, who are students of Christian Thought, and theosophy in the United States indicates an H Science, be to our dear Leader, Mrs. Eddy, for revealing "Indianization" of the religious life of this nation. Such an to us the many pearls of great price which lie hidden all assertion involves at least two erroneous assumptions. It through the Bible! One may be quite familiar with certain assumes that there is a distinctive Indian religion, and that stories and incidents therein, when suddenly, perhaps in a Christian Science is related to it. In fact, there is no basis moment of need and as the result of our awakened under- for either of these assumptions. As any public speaker standing, they stand out before us in a new light, and we ought to know, India is peculiarly a land of many religions; grasp their meaning as never before. and there is no relation or connection between any Indian One such experience came to a student in connection with religion and Christian Science. Christian Science is purely the story of the purging of the temple by Jesus. For some Christian. time she had been trying to bring her understanding of Christian Science to bear upon a certain problem without, [Richard E. Prince, Committee on Publication for the State of Virginia, however, any very satisfactory results. Then one day the in the Baptist Religious Herald] import of this story dawned on her with startling signifi- Christian Scientists, as do many other Christians, accept cance. As given in Matthew's gospel, it states that after without reservation the Scriptural statements that Jesus was Jesus had cast out those that bought and sold in the temple, born of the virgin Mary, and that he was crucified and rose "the blind and the lame came to him in the temple; and he from the grave on the third day. Christian Science teaches healed them." In the Glossary of "Science and Health with that he was divinely appointed to reconcile man to God; and Key to the Scriptures" (p. 595), Mrs. Eddy gives, as part it also makes the same precise distinction which Christ Jesus of the metaphysical interpretation of the word "temple," the made between his human selfhood as Jesus, "the Son of following: "The superstructure of Truth; the shrine of man," and his spiritual, eternal nature as "the Christ, the Love." This student then saw quite clearly that in order Son of the living God." Jesus was not referring to his fleshly to accomplish healing for herself or others her own con- nature, but to the Christ, when he stated, "Before Abraham sciousness must first be purged of wrong concepts regarding was, I am." As the writer of the epistle to the Hebrews has God and man; that by giving power or presence, intelli- expressed it, the Christ, or spiritual idea of sonship, has gence or action, in thought, to anything apart from God, she "neither beginning of days, nor end of life; but made like was harboring false beliefs typified by the buyers and sellers unto the Son of God." in the temple; and that only as "any thing that defileth . . . On page 583 of the Christian Science textbook, "Science or maketh a lie" was cast out, could the Christ, Truth, ap- and Health with Key to the Scriptures," Mary Baker Eddy pear, and eliminate every phase of discord or disease that has defined the Christ as "the divine manifestation of God, seemed to human consciousness to separate man from God, which comes to the flesh to destroy incarnate error." Christ good. The effect of patient work along these lines brought Jesus manifested this Christly nature throughout his earthly healing, and a deeper sense of gratitude for Christian Science. career. He healed every form of discord that confronted The sick, the sinning, and the sorrowing are irresistibly him, whether it were sin, disease, or death; and he proved in drawn to a consciousness purged of belief in materiality; and countless instances the superiority of spiritual law over the therein is fulfilled one of the greatest blessings open to hu- so-called laws of matter. Jesus was the Way-shower, recon- manity,—that of doing the works of the Master, bringing ciling man to God by teaching humanity how to bring "into health and harmony to a suffering world, and thus into one's captivity every thought to the obedience of Christ." own experience; or, as Science and Health so beautifully Principle is but one of the synonyms Mrs. Eddy em- expresses it (p. 261): "Hold thought steadfastly to the en- ploys to reveal the true nature of God. This term conveys during, the good, and the true, and you will bring these into some idea of the unfailing love, stability, and compassion your experience proportionably to their occupancy of your of our heavenly Father, which Jesus so beautifully por- thoughts." trayed in the parable of the prodigal son; and of God as [Written for the Sentinel] cause or creator. There is a widespread misconception of the teachings of A Song of Thanks Christian Science in regard to sin, disease, and matter, just MINNY M. H. AYERS as there is a diversity of opinion as to what Jesus meant FOR life, for love, for days of peace, by many of his statements relative to these subjects. One We thank Thee, Father, here. that puzzles the theologian was made to Nicodemus: "That For joy in Thee which shall not cease, which is born of the flesh is flesh; and that which is Since Thou art ever near! born of the Spirit is spirit." The Apostle James also For the good earth, so rich in all, handled this subject when he stated, "Doth a fountain For sun, for soil and seed— send forth at the same place sweet water and bitter?" To For answering our ev'ry call, the Christian Scientist there is but one explanation of these For filling ev'ry need. And, best of all, for knowing Thee Scriptural passages, and it is that Spirit, God, is not Through truth that bringeth bliss— the creator of the flesh, or matter, with its attendant dis- Ah! Through this truth our Life to see— cords; therefore, these have no place in the divine plan of We thank Thee Lord for this! creation. Christian Science explains these inharmonious [227]

Christian Science Sentinel, Vol. 25, No. 12, November 18, 1922 Public domain Collection contents made available by The Ark: www.arkpublications.com

Section 1: Relationship of Christian Science to the Temple 13 Christian Science Sentinel Each child, then, should surely go on from grade to grade, three companions in captivity, and later Zerubbabel, Ezra, "from glory to glory," as he, individually, sees the light and Nehemiah, helped to illuminate the firmament of human ahead clearly enough to walk in it. Moving steadily, con- consciousness and to prove that the divine idea, when once fidently, freely, in that light, he can give earnest thanks, and conceived, is never entirely without a manifestation. Later, gladly anticipate the road ahead. In his journeying he must the advent of the gospel, with its spirit of healing, not only trustingly know, too, that though the brother with whom he fulfilled the Mosaic law, but abolished its symbols. The ark is accustomed to travel may not be visibly close beside him, was now revealed as a living presentation of Immanuel, "God he also must needs be going on. The pathway may be some- with us." This higher manifestation of the Christ, or what different, but the goal is the same: the overcoming of all Saviour, while expressed by the human Jesus, was in reality false beliefs, and a complete restoration to the knowledge of incorporeal and spiritual. To those who still limit the that perfect creation which has been theirs, together, from Messiah to the person of Jesus, the Christ has not yet come; the very beginning, throughout all time. Then will the mor- but those who recognize in his teachings the word of God, tal dreams and shadows be forever laid aside, and He "whose of Life and Truth, have the Comforter promised by Jesus, right it is" will reign. and this Comforter is now leading mankind into an understanding of all truth. Ark of the Covenant In her definition of "ark" in the Christian Science textbook, "Science and Health with Key to the Scriptures," Mrs. RICHARD P. VERRALL Eddy interprets it as "the understanding of Spirit, destroy- THE significance of the ark as a type of divine protection ing belief in matter;" also as "God and man coexistent and becomes apparent at three distinct periods of Hebrew history. eternal" (p. 581). This sense of the word completely anni- First, Noah and his family are saved from the flood in an ark hilates any remaining necessity for a type or symbol, and of gopher-wood; second, Moses is hidden from Pharaoh for reveals the spiritual idea, or word of God, in its pristine three months in an ark made of bulrushes; and third, the purity. The demonstration of man's oneness with God in Israelites are guided through the wilderness of sin by the divine Science, redeeming mortals from sickness and sin, is ark of the covenant. the acme of true religion. This proof that the same Mind It must be remembered that prior to their emancipation may be in us "which was also in Christ Jesus," is surely the from Egyptian bondage, the children of Israel had lived for second coming, and this coexistence of God and man, accord- four centuries in the land of Goshen. It is probable that they ing to Mrs. Eddy, is the true "ark," which she says, on the there learned and adopted many of the pagan customs which page above quoted, "indicates temptation overcome and fol- prevailed so generally in Egypt. After crossing the Red sea, lowed by exaltation." instead of attempting to elevate these recently emancipated slaves to a plane of spiritual worship at a single bound, Moses was wise enough to begin at the kindergarten of Eleventh-hour Men religious instruction. Through divine inspiration it was BARBARA COOPER-CUSHMAN made apparent to him that the thought of the people could I N the gospel of Matthew a parable is told by Jesus to his best be developed by gradual stages of mental discipline. In disciples which by the human sense of justice has often been this respect Moses did what all wise and successful teachers regarded as a stumbling-block, because it demonstrates the of children have always done, he led human thought along the divine economy, not the human. The story is of a "house line of least resistance, from the known to the unknown, from holder," or owner of a vineyard, who went out early in the symbol to idea. morning to seek laborers. He found men standing in the In the thirty-first chapter of Exodus it is related that the market-place waiting to be engaged for the day's work. Lord filled "Bezaleel the son of Uri" with wisdom and under- These he sent into his vineyard, after making an agreement standing "in all manner of workmanship," in order that he with them for a certain sum of money for their day's work, might make the ark and the tabernacle according to the namely, a penny. After three hours he returned to the pattern revealed to Moses on the mount. The ark was re- market-place and there saw others, whom he likewise hired. markably similar in appearance to the sacred shrines used He continued to return and hire at intervals throughout the on Egyptian festal occasions. Thus the children of Israel day, and even "about the eleventh hour" he found others still were only ready to elevate their thought one degree at a standing idle, and inquired of them, "Why stand ye here all time in the scale of spiritual ascension. the day idle?" Their answer was, "Because no man hath From that time onward, the presence of God among the hired us." They also were sent into the vineyard, with the Hebrew people was identified with the ark. It was kept in assurance, "Whatsoever is right, that shall ye receive." "the most holy place," in the inner sanctuary of the taber- When the day's work was done and the workers received nacle, and it was carried by the priests before the people their reward, each man was given a penny,—the man who when they journeyed or made war. Like the brazen serpent, had worked twelve hours and the man who had worked one. however, it eventually became a national fetish, and it finally Then those who had worked twelve hours grumbled, and their disappeared altogether, about the time of the capture of murmur has come down to the present time: "Thou hast Jerusalem by Nebuchadnezzar. During the seventy years made them equal unto us, which have borne the burden and of captivity in Babylon, and for five centuries after, the heat of the day." And the gentle rebuke was simply given: Jews had to bear the intense humiliation of believing that "Friend, I do thee no wrong." Mortal mind, slow to perceive they had lost their most sacred national treasure. As a real issues but quick to judge, says here: "These men were matter of fact, however, their real loss was not of the justified. They had worked hard and long. The others had symbolic ark, the need of which they should long ago have simply stood still in the market-place all day." Ah, but that outgrown, but of the spiritual idea of God's ever-presence, was perhaps the most difficult thing they could have done, for which it had stood merely as a symbol. while others were called to work, while others were being The eternal coexistence of God and man was never quite chosen, given opportunities for accomplishment! Do we sup- lost sight of by the seers of Israel, even when the hour pose that the sun did not beat fiercely down on the rough seemed darkest. Such spiritual thinkers as Daniel and his stones of the market-place, or that it was at all pleasant to [485]

Christian Science Sentinel, Vol. 17, No. 25, February 20, 1915 Public domain Collection contents made available by The Ark: www.arkpublications.com

Section 1: Relationship of Christian Science to the Temple 14 Why Study the Tabernacle

Before leaving Mt. Sinai, Moses is given specific instructions in the wilderness on how to build the tabernacle, and that portable structure goes with the children of Israel into the Promised Land. We might think of this “church in the wilderness” (Acts 7:38) in its original Hebrew description – “Tent of Meeting” (’ohel mo’ed). The word “tabernacle” in Hebrew ismishkan , which means “dwelling, place, habitation or tabernacle.” The Hebrew word for “meeting” means “to meet by appointment” IDB( 4.498). The Interpreter’s Bible Dictionary states: “In Ex. 29:42; 33:11 and Num. 7:89 the purpose of this meeting is further defined as communication, and so ‘tent of meeting’ really means ‘tent of revelation, tent of the testimony’” (IDB 4.498). The Anchor Bible Dictionary indicates that the tabernacle or Tent of Meeting is frequently referred to as “the location of revelation” (ABD 6.292). How would that definition coincide with our concept of church? Do we think of church in those terms when we enter a church environment?

In Ps. 77:13 we read, “Thy way, O God, is in the sanctuary.” From this verse we know the highest destination for humanity. The way leads into the sanctuary, and specifically, that means the Holy of Holies or Most Holy Place. Since it represents God’s presence, it must be the only safe place to live. So the tabernacle, far from being an abstract, historical concept – one that is far removed from our current experience – is one of the most relevant biblical concepts to understand. The Scriptures state that God’s presence will go with us (Ex. 33:14). Wherever God is, His children are. So we are never separated from our Father-Mother God. Any time the Bible mentions being present with the Lord, we discover that the only way we can be present with the Lord and the only place in which we can be present with the Lord is in the Holy of Holies. According to the apostle Paul, in order to be “present with the Lord” we must be “absent from the body” (II Cor. 5:8). Now are we learning that the way to be in the Holy of Holies is to be there in thought? And what steps must we take in order to see ourselves at-one with God? That is what the furnishings of the tabernacle offer as an answer. To live in this mental state of the Tabernacle, specifically, in the Holy of Holies – where every thought is holy, where every word is an expression of holiness and purity, where every act or deed exemplifies the holiness of God, we can know and feel that we have come home – back to our original state living as the image and likeness of God.

Section 2: The Significance of the Tabernacle 15 Tabernacle The Significance of the Tabernacle Biblical References to the building of the Tabernacle

Ex 24:15-18 15 ¶ And Moses went up into the mount, and a cloud covered the mount. 16 And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. 17 And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. 18 And Moses went into the midst of the cloud, “. . . the glory of the Lord abode upon mount Sinai . . .” and gat him up into the mount: and Moses was in the mount forty days and forty nights.

Offering from the people

Ex 25:1-40 1 And the Lord spake unto Moses, saying, 2 Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly “ And Moses went up into the mount and a cloud covered the mount” with his heart ye shall take my offering. 3 And this is the offering which ye shall take of them; gold, and silver, and brass, 4 And blue, and purple, and scarlet, and fine linen, and goats’ hair, 5 And rams’ skins dyed red, and badgers’ skins, and shittim wood, 6 Oil for the light, spices for anointing oil, and for sweet incense,

Dawn at Mt. Sinai 7 Onyx stones, and stones to be set in the ephod, and in the breastplate.

Section 2: The Significance of the Tabernacle 16 8 And let them make me a sanctuary; that I may dwell among them. 9 According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instru- ments thereof, even so shall ye make it.

Ark of the Covenant

10 ¶ And they shall make an ark of shittim wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof. Levite priests carrying the Ark of the Covenant 11 And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about. 12 And thou shalt cast four rings of gold for it, and put them in the four corners thereof; and two rings shall be in the one side of it, and two rings in the other side of it. 13 And thou shalt make staves of shittim wood, and overlay them with gold. 14 And thou shalt put the staves into the rings by the sides of the ark, that the ark may be borne with them. 15 The staves shall be in the rings of the ark: they shall not be taken from it.

Mercy Seat with Cherubims The Ark of the Covenant with the Two Cherubims 16 And thou shalt put into the ark the testimony which I shall give thee. 17 And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof. 18 And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends

Section 2: The Significance of the Tabernacle 17 Diagram of the Tabernacle

Section 2: The Significance of the Tabernacle 18 19 And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof. 20 And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be. 21 And thou shalt put the mercy seat above upon The Ark of the Covenant and the Two Cherubims the ark; and in the ark thou shalt put the testimony that I shall give thee. 22 And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.

Table of Shewbread

23 ¶ Thou shalt also make a table of shittim wood: two cubits shall be the length thereof, and a cubit the breadth thereof, and a cubit and a half the height Table of Shewbread © 2000. Garrard, The Splendor of the Temple. thereof. 24 And thou shalt overlay it with pure gold, and make thereto a crown of gold round about. 25 And thou shalt make unto it a border of an hand breadth round about, and thou shalt make a golden crown to the border thereof round about. 26 And thou shalt make for it four rings of gold, and put the rings in the four corners that are on the four feet thereof. 27 Over against the border shall the rings be for places of the staves to bear the table. 28 And thou shalt make the staves of shittim wood,

The Table of Shewbread, at the Model of the Tabernacle at and overlay them with gold, that the table may be the Timna Copper Mines (Solomon’s Mines), Israel © 2010. Biblos Foundation. borne with them. 29 And thou shalt make the dishes thereof, and spoons thereof, and covers thereof, and bowls there-

Section 2: The Significance of the Tabernacle 19 of, to cover withal: of pure gold shalt thou make them. 30 And thou shalt set upon the table shewbread before me alway.

The Menorah - Seven Branch Candlestick

31 ¶ And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made: his shaft, and his branches, his bowls, his knops, and his flowers, shall be of the same. 32 And six branches shall come out of the sides of it; three branches of the candlestick out of the one side, and three branches of the candlestick out of the other side:

The priest lighting the menorah 33 Three bowls made like unto almonds, with a ©1997. Richman, The Holy Temple of Jerusalem. knop and a flower in one branch; and three bowls made like almonds in the other branch, with a knop and a flower: so in the six branches that come out of the candlestick. 34 And in the candlestick shall be four bowls made like unto almonds, with their knops and their flowers. 35 And there shall be a knop under two branches of the same, and a knop under two branches of the same, and a knop under two branches of the same, according to the six branches that proceed out of the

Map showing location of menorah in The Holy Place candlestick. © 2000. Garrard, The Splendor of the Temple. 36 Their knops and their branches shall be of the same: all it shall be one beaten work of pure gold. 37 And thou shalt make the seven lamps thereof: and they shall light the lamps thereof, that they may give light over against it. 38 And the tongs thereof, and the snuffdishes thereof, shall be of pure gold. 39 Of a talent of pure gold shall he make it, with all these vessels. 40 And look that thou make them after their pat- A cut-away diagram of the Tabernacle tern, which was shewed thee in the mount.

Section 2: The Significance of the Tabernacle 20 Tabernacle Tent & Veil

Ex 26:1, 31-37 1 Moreover thou shalt make the tabernacle with ten curtains of fine twined linen, and blue, and purple, and scarlet: with cherubims of cunning work shalt thou make them.

31 ¶ And thou shalt make a veil of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made: 32 And thou shalt hang it upon four pillars of shittim wood overlaid with gold: their hooks shall be of gold, upon the four sockets of silver. 33 ¶ And thou shalt hang up the veil under the taches, that thou mayest bring in thither within the veil the ark of the testimony: and the veil shall divide unto you between the holy place and the most holy. 34 And thou shalt put the mercy seat upon the ark of the testimony in the most holy place. 35 And thou shalt set the table without the veil, and The veil between The Holy Place and The Holy of Holies ©1997. Richman, The Holy Temple of Jerusalem. the candlestick over against the table on the side of the tabernacle toward the south: and thou shalt put the table on the north side. 36 And thou shalt make an hanging for the door of the tent, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework. 37 And thou shalt make for the hanging five pillars of shittim wood, and overlay them with gold, and their hooks shall be of gold: and thou shalt cast five sockets of brass for them.

Section 2: The Significance of the Tabernacle 21 The Altar of Animal Sacrifice

Ex 27:1-21 1 And thou shalt make an altar of shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof shall be three cubits. 2 And thou shalt make the horns of it upon the four corners thereof: his horns shall be of the same: and thou shalt overlay it with brass. 3 And thou shalt make his pans to receive his ashes, and his shovels, and his basons, and his fleshhooks, and his firepans: all the vessels thereof thou shalt The altar of animal sacrifice make of brass. ©1997. Richman, The Holy Temple of Jerusalem. 4 And thou shalt make for it a grate of network of brass; and upon the net shalt thou make four brasen rings in the four corners thereof. 5 And thou shalt put it under the compass of the altar beneath, that the net may be even to the midst of the altar. 6 And thou shalt make staves for the altar, staves of shittim wood, and overlay them with brass. 7 And the staves shall be put into the rings, and the staves shall be upon the two sides of the altar, to bear it. 8 Hollow with boards shalt thou make it: as it was shewed thee in the mount, so shall they make it.

The altar of animal sacrifice Outer Courtyards

9 ¶ And thou shalt make the court of the tabernacle: for the south side southward there shall be hangings for the court of fine twined linen of an hundred cubits long for one side: 10 And the twenty pillars thereof and their twenty sockets shall be of brass; the hooks of the pillars and their fillets shall be of silver.

The Tabernacle tent in the wilderness 11 And likewise for the north side in length there shall be hangings of an hundred cubits long, and his

Section 2: The Significance of the Tabernacle 22 twenty pillars and their twenty sockets of brass; the hooks of the pillars and their fillets of silver.

12 ¶ And for the breadth of the court on the west side shall be hangings of fifty cubits: their pillars ten, and their sockets ten. 13 And the breadth of the court on the east side

The priests setting up the Tabernacle eastward shall be fifty cubits. 14 The hangings of one side of the gate shall be fifteen cubits: their pillars three, and their sockets three. 15 And on the other side shall be hangings fifteen cubits: their pillars three, and their sockets three.

16 ¶ And for the gate of the court shall be an hang- Children of Israel traveling with the Tabernacle ing of twenty cubits, of blue, and purple, and scarlet, and fine twined linen, wrought with needlework: and their pillars shall be four, and their sockets four. 17 All the pillars round about the court shall be filleted with silver; their hooks shall be of silver, and their sockets of brass.

18 ¶ The length of the court shall be an hundred Tabernacle in the wilderness cubits, and the breadth fifty every where, and the height five cubits of fine twined linen, and their sockets of brass. 19 All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, shall be of brass. 20 ¶ And thou shalt command the children of Is- rael, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always. 21 In the tabernacle of the congregation without The Twelve Tribes of the Children of Israel surrounding the the veil, which is before the testimony, Aaron and Tabernacle his sons shall order it from evening to morning before the Lord: it shall be a statute for ever unto their generations on the behalf of the children of Israel.

Section 2: The Significance of the Tabernacle 23 Synonyms of the Tabernacle

used in used in used in Synonyms Scriptures Science and Health Prose Works

tabernacle 297 (times) 0 6 sanctuary 132 4 8 dwelling place 22 2 2 holy of holies 0 0 1 most holy place 19 0 0 dwell 315 14 23 abide 77 8 34 dwell in house 22 1 1 house 1,715 13 86 temple 182 17 87 body 152 376 170 holy place 71 0 2 city of God 64 8 6 presence 108 42 95 angels of his presence 1 2 1 new Jerusalem 4 4 2 way 608 140 265 pavilion 4 0 0 secret place 1 0 2 secret of His 1 0 1 tabernacle the tabernacle of the 141 0 1 congregation

Section 2: The Significance of the Tabernacle 24 Citations on Tabernacle The Significance of the Tabernacle

Selected Citations Ps. 15:1, 2 (there are hundreds) 1 Lord, who shall abide in thy tabernacle? who shall dwell in thy holy Is. 33:20 hill? 20 Look upon Zion, the city of our so- 2 He that walketh uprightly, and wor- lemnities: thine eyes shall see Jerusalem keth righteousness, and speaketh the a quiet habitation, a tabernacle that truth in his heart. shall not be taken down; not one of the stakes thereof shall ever be removed, Ps. 27:4, 5 neither shall any of the cords thereof 4 One thing have I desired of the be broken. Lord, that will I seek after; that I may dwell in the house of the Lord all the Ps. 63:1, 2 days of my life, to behold the beauty of 1 O God, thou art my God; early will the Lord, and to inquire in his temple. I seek thee: my soul thirsteth for thee, 5 For in the time of trouble he shall my flesh longeth for thee in a dry and hide me in his pavilion: in the secret thirsty land, where no water is; of his tabernacle shall he hide me; he 2 To see thy power and thy glory, so as shall set me up upon a rock. I have seen thee in the sanctuary. Ps. 77:13 Ps. 43:3 13 Thy way, O God, is in the sanctu- 3 O send out thy light and thy truth: ary: who is so great a God as our God? let them lead me; let them bring me unto thy holy hill, and to thy taber- Rev. 21:3 nacles. 3 And I heard a great voice out of heaven saying, Behold, the taber- Ps. 91:1 nacle of God is with men, and he will He that dwelleth in the secret place dwell with them, and they shall be his shall abide under the shadow of the people, and God himself shall be with Almighty. them, and be their God.

Section 2: The Significance of the Tabernacle 25 Article from C.S. Journal “The Veil of Materiality” by Willis F. Gross

THE VEIL OF MATERIALITY.

WILLIS F. GROSS. HE tabernacle, set up by Moses in the wilderness, was a type of that true worship which enables man to realize T the ever presence of God. In accordance with the directions given in Sinai, it was placed within an enclosure called the Court of the tabernacle. Into this court, all the children of Israel were allowed to enter. The tabernacle was divided into two parts,— the holy place and the holy of holies. Into the holy place, all the priests could enter, and offer sacrifices for all the people; but the holy of holies was closed to all, except the high priest, and he was allowed to enter but " once every year, not without blood, which he offered for himself, and for the errors of the people." This privilege, granted the high priest, was denied the priests; as were their privileges denied the common people. But this was in a measure atoned for by the belief that the priests did all that was necessary to be done. It seems that mortal man has always lived in the thought that another can do his work for him, and was satisfied to think it was being done. And even yet, many have hope of salvation, because of the labors and sacrifices of another, regardless of the inspired command, " Work out your own salvation." Metaphysically regarded, the tabernacle would seem to represent three conditions of thought. The outer court is the mortal consciousness which believes in something better than itself. The holy of holies is spiritual being. The holy place is the inter- mediate condition through which all must pass, if they would become perfect as the " Father in heaven is perfect." It is that condition wherein man not only has a desire to know and worship God, but also becomes his own priest and physician, because he is gaining an understanding of Truth, and with that understanding, is enabled to overcome his own beliefs of sin and sickness, instead of trusting in the personality of another. A veil separates one condition from another; and it is only as this veil is taken away, that man can go from one to the other. 289

Section 2: The Significance of the Tabernacle 26 290 CHRISTIAN SCIENCE JOURNAL.

Paul speaks of the flesh as being the veil. (Heb. 10; 20). Because the flesh hides the spiritual man, it is believed that the spiritual man is within the material body. Science reveals the falsity of this belief. It is true that the flesh, or material sense, hides from mortal consciousness the Truth of being, but it is not true that the spiritual is within the material. Seeing that this veil must be taken away before man can enter the holy of holies, or even the holy place, it is of great importance to consider how and when the flesh will disappear. In the first place it is necessary for man to learn that it is his privilege to enter the holy place. Unless he is convinced of this he will not make the necessary effort. Because the Israelites believed it would not be right for them to enter, they made no attempt to do so; but were content to know about this place just what the priests could tell them. The priests entertained the same feelings regarding the holy of holies. Jesus uncovered and destroyed these errors, for when he gave up the ghost of materiality, " the veil of the temple was rent in twain from top to bottom." Thus the way into the holy of holies was made plain so that all who will may enter. To-day Christians do not enjoy all the benefits of the Gospel, because they do not understand how much is required of them, and how much it is their privilege to enjoy. But the time of an awakening is at hand. It is becoming apparent that man must do more than simply be honest and conscientious in his convictions. He must know the Truth. Not merely know it because some one has told him it is the Truth; but know it because he has gone to the fountain head, himself, and proven what he knows by actual demonstration. Blind belief, no matter if it is painted with many beautiful colors, and adorned with the most plausible theories and satisfying speculations, is nothing but a leaky craft, which cannot carry one in safety o'er the troubled sea of life, midst dashing waves and boisterous winds, to reach at last the haven of eternal rest. Nothing but the understanding of Truth can live in the storm, surmount the waves of error, steer clear of the hidden rocks, and make a successful voyage. The Christian is awakening to this fact and beginning to think for himself. Perhaps he has regarded his minister in much the same way that the Israelite looked upon his priest. Perhaps he was satisfied to have him enter the holy place, and from there to proclaim the Gospel. Doubtless he thought he

Section 2: The Significance of the Tabernacle 27 THE VEIL OF MATERIALITY. 291

received in this way all that was necessary. Now he begins to see that he too must enter the holy place, and having gained the understanding of Truth, to put it into daily practice. Christian Science enables man to be his own physician as well as his own priest. It is admitted that the early Christians entered the holy place, and from there, exerted what sense calls a supernatural influence over the sick and sinful, by healing disease and casting out devils. To-day it is being shown that this influence was, and is, divinely natural. It is still the Christian's privilege to be healthy as well as holy. All may be healed, and all may gain the understanding of Truth which prevents sin and suffering. When man sees what his privileges are, he is then ready to learn what he must do to enjoy them. Science teaches that he can enter the holy place and enjoy the blessings it affords, only as the veil of materiality or the flesh is taken away. This veil so obstructs the vision that at times nothing but the veil is seen, but when it grows thin, man faintly discerns that which it hides. The flesh must entirely disappear before existence will be fully understood. It is argued, that if this be true, man must wait until he dies. But such is not the case, for death does not express the power of Truth which destroys the manifestation of materiality. Even Jesus did not get rid of the flesh by dying. When he gave up the ghost, the veil was rent from the top to the bottom, but it was not until he ascended, that the flesh disappeared, and man was revealed as the likeness of Spirit, invisible to the corporeal senses. We cannot begin where Jesus began; then where shall we begin ? We must begin right where we are, and begin by destroying the works of the flesh. As we overcome these evils in our thought, the veil grows thinner, and we see more of the man who does not live in the flesh. Sometimes the truth of being is taught by the use of negative terms. We say true manhood is unselfish i. e., not selfish. What that condition is we cannot know while we manifest a selfish disposition. But as we overcome the sense of selfishness we begin to know the reality of unselfish being and the true happiness it affords. We say that in Love there is no malice, envy, jealousy or hatred. We must cease to express these errors — works of the flesh — before we can know what Love is. In heaven, we are told, there is no sin, no sickness, no death,

Section 2: The Significance of the Tabernacle 28 292 CHRISTIAN SCIENCE JOURNAL.

" and sorrow and sighing shall flee away." We do not know by actual experience what will take the place of all these, for they have not entirely disappeared from consciousness ; but this we do know, that existence is more real and more harmonious as we overcome these errors through the demonstration of Truth. The destruction of the works of the flesh brings spiritual consciousness. The flesh becomes less real to us because we think less of it, even though corporeal sense may declare it is just as real as ever. To this sense the physical form of Jesus did not lose any appearance of reality until he ascended; but to his sense it was becoming less and less real all the time. So long as disease exists in thought it will be expressed on the body, but when this sense of it is destroyed it will entirely disappear. Likewise, so long as the belief of substance in matter is entertained it will be expressed as a physical body. We are sometimes told that the flesh will finally disappear " in a moment, in the twinkling of an eye." So it did when Jesus ascended, but we must consider the great work that he did before this moment could come. He resisted every temptation to sin, healed all manner of diseases, and even gained the victory over death. To-day it is our privilege to enter the holy place, and therein do all the works that he did. We must do this before our sense of the flesh will entirely disappear, and we are permitted to enter the holy of holies — the kingdom of heaven.

Source: The Christian Science Journal 12, no. 7 (October 1894). Public Domain. Collection contents made available by The Ark: www.arkpublications.com.

Section 2: The Significance of the Tabernacle 29 Timeline of Temple Mount

Tabernacle tent in the wilderness Moses was instructed by God to build the Tabernacle, the tent in the wilderness, as a place to sacrifice animals on the altar, and to worship God and to hold the Ten Com- mandments. In 953 BCE, Solomon’s Temple was built in the City of David on the threshing floor of Mt. Moriah. It lasted until 586 BCE when it was destroyed by Nebuchad- nezzar. The Hebrews were taken into captivity in Babylon.

Around 538 BCE, Zerubbabel returned to Jerusalem with Nehemiah and rebuilt the Temple. It was in place from approximately 520 BCE until 19 BCE when Herod the Great tore it down and rebuilt a massive structure called the Temple Mount. Herod began the building project in 19 BCE and it lasted until the Romans destroyed Jerusalem in 70 CE. In 687 CE the Dome of the Rock was built by Muslims directly on top of the ruins of the Temple Mount.

Solomon’s Temple Zerubbabel’s Temple Herod the Great’s Temple Dome of the Rock (Muslim)

DATE EVENT 1220 BCE Introduction of Tabernacle from God to Moses 962 BCE King Solomon builds the First Temple 587 BCE Destroyed by Babylonians 537-516 BCE Restored by Ezra and Nehemiah; building of Second Temple 167 BCE Desecrated by Antiochus IV 164 BCE Altar rededicated; Hasmonean extension of the Temple 63 BCE Romans capture the Temple 37 BCE Herod becomes King of Israel 19 BCE Herod starts to rebuild Third Temple 70 CE Rome sacks Jerusalem and destroys the Temple 687-691 CE Dome of the Rock is built and occupies the site of the Third Temple

Section 3: Introduction to the Temple Mount 30 Today: Dome of the Rock & Al Aska Mosque

(Muslims built 687-691 CE: called the Temple Mount)

3 Jewish Temples: BCE = Before the Common Era CE = Common Era

Herod’s Temple - 19 BCE to 64 CE

(destroyed by Romans in 66 CE)

Zerubbabel’s Temple - 520 BCE to 19 BCE

(built after return of the Jews from Babylon in 520 BCE)

Solomon’s Temple - 953 BCE to 586 BCE

(Destroyed by Nebuchadnezzar in 586 BCE)

Church in the Wilderness - 1220 BCE to 953 BCE

(Tabernacle according to the “pattern shown to thee on the mount”)

Section 3: Introduction to the Temple Mount 31 Introduction Importance of studying The Temple

“My soul longeth, yea, even fainteth for the courts of the Lord . . . . Blessed are they that dwell in thy house: they will be still praising thee . . . . I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.” - Psalm 84:1, 4, 10

The Temple is an important focus for any Bible student not only because of its status as one of the greatest building accomplishments of Herod the Great but also due to the biblical events that took place here during Jesus’ lifetime. One can still visit the retaining wall, known as the Western Wall (ha-Kotel or the Wall), and view it as a reminder of the grandeur of that place of sacrifice which once dominated the landscape of Jerusalem. At the southwestern corner of the Western Wall there are stones forty feet long, three feet high, and their estimated weight is fifty tons each. No mortar was used. Herod spared no expense in erecting this magnificent site for the Jews. It became their judicial, economic, social and religious center. One scholar has written: “Over the years the Temple had come to express the essence of Judaism; it has been placed in the center of the emotional map of the Jews, constituting the heart of their beleaguered identity. It was regarded as the core of the nation, the course of its life, creativity, and survival” (Armstrong 110). For the Jew the Temple becomes the holiest enclave where the world can be shut out.

Jesus is presented in the Temple (Luke 2:22, 23); at the age of twelve Jesus is found talking to the scribes in the Temple precincts (Luke 2:41-50); one of the temptations happens at the pinnacle of the Temple (Matt. 4:5); Jesus teaches in the Temple (John 7:14); Jesus heals the man born blind (John 9:1-7); Jesus does not condemn the adulterous woman (John 8:2-11); Jesus and the disciples witness the contribution of the widow’s mite into the Temple treasury (Mark 12:41-44); Jesus cleanses the Temple by overturning the tables of the moneychangers (Matt. 21:10-17); Jesus refers to the Temple as the “house of prayer” (Luke 19:46); Jesus makes a triumphal entry into Jerusalem prior to his crucifixion (Mark 11:1-10).

Section 3: Introduction to the Temple Mount 32 We recall from the Gospel of Mark that when Jesus leaves the Temple Mount area, one of the disciples reminds him: “Master, see what manner of stones and what buildings are here! And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down” (Mark 13:1, 2). When the Roman army conquers Jerusalem in 70 CE, that prophecy is fulfilled.

The Bible, however, ends with a higher view about the Temple or church: “And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it” (Rev. 21:22). God’s presence is no longer confined to a sanctuary. Everywhere God is, church is. And maybe that is the lesson about the Temple biblical students must eventually learn and cherish.

Section 3: Introduction to the Temple Mount 33 Temple Mount Introduction to the Temple Mount Area & Jesus Cleansing the Temple

The Temple Mount area consisted of the Temple and its individual courts and was surrounded by a great courtyard. Each courtyard represented a higher degree of ritual purity for the Jewish male who passed through the gates.

To the Jews this large complex in eastern Jerusalem represented the house of the living God, the place for prayer as well as sacrifice. Its outer court was an immense meeting place where Jew and Gentile could talk together. The Temple Mount area Model of the Temple Mount could accommodate huge crowds. ©2010. Biblos Foundation.

Herod the Great enlarged the former area by building new walls on the south, north and west and extending the eastern wall. In today’s terms, the area surrounding the Temple Mount would enclose twenty-five football fields. It was a very popular tourist site; hundreds of visitors – both Jews and Gentiles – foreign kings, merchants, slaves, would travel long distances just to glimpse this wonder of the ancient Roman world.

In the cool colonnades around the inside of the outer court, school was held for young boys and men; there were opportunities for discussion and lectures from learned wise men.

Outside the huge Temple complex, there was a commercial center. Foreign moneys could be exchanged into the currency of the Temple Model of the Temple Mount Shekel for use in buying animals for sacrifice. ©2010. Biblos Foundation.

Jesus Cleansing the Temple The story of Jesus overturning the tables of the moneychangers occurs in all four gospels. In the Synoptic Gospels (Matthew, Mark and Luke) it is near the end of the Gospels. In John it is near the beginning. Because of the El Greco, Christ Cleansing the Temple, National Gallery DC placement of the story, some scholars believe © 2009 Biblos Foundation. that there might have been two instances of Jesus Mark 11:15-18 overturning the tables. 15 ¶ And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the One can imagine what the scene is like during the temple, and overthrew the tables of the moneychangers, and the Passover Week with thousands of Jewish pilgrims seats of them that sold doves; making their way into the Temple to make ritual- 16 And would not suffer that any man should carry any vessel istic sacrifices of animals. The courtyard is filled through the temple. with livestock, pigeons, lambs, oxen, etc., and many 17 And he taught, saying unto them, Is it not written, My house more banking tables than usual because of the shall be called of all nations the house of prayer? but ye have crowds. made it a den of thieves. 18 And the scribes and chief priests heard it, and sought how It was necessary to exchange their foreign money they might destroy him: for they feared him, because all the from their home countries (Roman and Greek people was astonished at his doctrine. coins) into the Jewish Temple Shekel or Tyrian money, so that they could purchase the sacrificial animals. In that exchange an extra cost was in- volved and the moneychangers made quite a bit of extra profit. Jesus made a huge demonstration of his displeasure of the commercialization of “his Father’s house,” and as a result of that, earned the anger of the scribes and Pharisees. z

Artist Rendering, Moneychangers The Lion Illustrated Encyclopedia of the Bible, John Drane

Section 3: Introduction to the Temple Mount 35 Temple & Synagogue Introduction to the Temple Mount Area The difference between the Temple and a synagogue

Temple The Temple Mount © 2000. Garrard, The Splendor of the Temple. The Jews had only one Temple, and it was located in their holy city, Jerusalem. In Jerusalem alone, there were over 450 synagogues. And in every city or village all over the Roman world there were synagogues.

The synagogue had no animal sacrifice or priesthood. The Temple was used for ritual animal sacrifice. Only domestic animals that were raised for food were acceptable for sacrifice. Cattle, goats, sheep, pigeons, doves—all had to be free from blemish, injury, disfigurement, and disease. Some were sacrificed as guilt or sin offerings, some peace offerings, etc., acknowledging that all life belongs to God.

“The rituals performed by the priesthood [in the Tem- ple] were its reason for being, but the actual day-to-day work of the Temple required veritable armies of admin- istrators, security forces, priests and Levites assigned to a variety of essential functions. At a feast such as Passover in Jesus’ day, some 17,000 priests and Levites would probably have been in working attendance at the Tem- ple. Besides the high priest and some 200 chief priests, there would have been about 7,200 ordinary priests and 9,600 Levites” (Jesus 140).

Herod the Great had torn down the second Temple built by Zerubabbel around 520 BCE and his workers had rebuilt the Third Temple on that same site (al- though scholars and historians include it in the second Temple Period). He began the work in 19 BCE but the Model of the Temple Mount Temple wasn’t completely finished until 63 CE. ©1987. Biblos Foundation.

Section 3: Introduction to the Temple Mount 36 To rebuild the sacred Temple, Herod had to hire 10,000 laborers and ordered 1,000 wag- ons built for hauling stone. The most sacred areas of the Temple could not be entered unless the men were priests, so he had 1,000 priests trained as masons and carpenters. The sanctuary was finished in about a year and a half, but work continued on the extensive Temple Mount area until 63 CE, just seven years before it was destroyed by Titus in 70 CE. The Temple Mount area was about 27 football fields large. Herod’s Temple was the one that Jesus visited when he was twelve, and the one in which he taught and healed at The Temple Mount various points during his three year ministry. © 2000. Garrard, The Splendor of the Temple.

This Temple is the one which Jesus cleansed from the moneychangers and is the one that he prophesied would be destroyed.

Synagogue

The word “synagogue” means “congregation” or “assembly.” Some scholars believe that the first synagogues were erected during the Babylonian Captivity (sixth century BCE), when Jews no longer had the Temple in which to pray and to teach. Ten men could form a synagogue. A Pharisee was in charge of the services. By 70 CE, 480 synagogues were in Jerusalem. Each one consisted of a house for reading the Law and a place where school Synagogue at Nazareth Village children received their elementary instruction. ©2010. Biblos Foundation. All synagogues were destroyed when Rome destroyed the Temple in Jerusalem in 70 CE.

Services on the Sabbath consisted of readings from the Scriptures—the Law and Prophets. Services always began with the shema: “Hear, O Israel, the Lord our God is one Lord; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might” (Deut. 6:4). The text was read in Hebrew, but most Jews during Jesus’ time spoke Aramaic, so an interpreter gave a verse-by- verse explanation (a targum).

Section 3: Introduction to the Temple Mount 37 The furnishings in the synagogue consisted of:

• The Torah shrine, where one or more Torah scrolls and probably some prophets’ scrolls were kept. It was a chest (sometimes called an “ark”) covered and screened from the sight of the congregation by a veil or curtain. In the center was the bema, or elevated podium, for reading of the lessons and benedictions. • The Menorah, the seven-branched candlestick or lampstand located in the large assembly room. Synagogue at Nazareth Village ©2010. Biblos Foundation. • Stone benches, rather than chairs, lined the walls. Women and children sat upstairs in a gallery separate from the men.

The synagogue was open three times a day for prayer. The Torah was read in its entirety once every three years. It was customary to invite any stranger who happened to attend the services to deliver a prophetic lesson. Ten elders chose a head of the synagogue.

How did the synagogue differ from the Temple? There were no animal sacrifices, no altar, no priests.

Section 3: Introduction to the Temple Mount 38 Jewish Religious Sects at the time of Jesus

Pharisees Sadducees • means the “separate ones” • from aristocratic, wealthy families • upheld tradition and Scriptures • controlled Temple worship • usually middle class, artisans • accepted only written Law (Torah) • teachers and preachers of the Law (Torah) • rejected oral law and prophets • controlled every phase of Jewish daily life • denied existence of angels and saints • taught in the synagogues • denied resurrection or any afterlife • hoped for Messiah, King and Kingdom • held power in the Sanhedrin • believed in the prophets’ writings which nourished • hostile to Jesus’ movement a Messianic hope • believed in resurrection and future world • “high priest” of the Temple came only from this sect • often arrogant, pious, self-righteous, hypocritical, • rigid, narrow-minded, conservative spiritually dull • plotted Jesus’ death • wanted to keep status quo • Paul, Nicodemus, and Jairus were Pharisees • maintained their position as long as they worked with the Romans (chief priests belonged to this party) • this sect died out with the destruction of the Temple in 70 CE Scribes Essenes • some sat on the Sanhedrin • lived in communes; withdrew from the world • their job was to study, preserve Jewish Law • became monks: believed in purity, no marriage, gave up worldly goods • copied and edited all Scripture; taught and • opposed slavery, war, animal sacrifice interpreted the law • they were not paid; had to have another job • copied the Dead Sea Scrolls, which were discovered in 1947 in caves near Qumran • most were Pharisees • held the seat of honor in a synagogue • represented a distinctive class in the community • Gamaliel was a Pharisee and scribe • professional lawyers—interrogated Jesus on certain points of the law • they were venerated with reverential awe and respect • their words had sovereign authority

Section 3: Introduction to the Temple Mount 39 Jewish Religious Sects (cont.) at the time of Jesus

Sanhedrin Zealots • supreme court for the Jews, their highest author- • patriotic, fanatical group ity for 200 years • 70 members consisting of priests, scribes, elders • wanted to make war against Rome • met in Temple area; sat in semicircle for trials • waited for a David-like king to be Messiah • the high priest presided over it (Roman • right-wing extremists procurator appointed and deposed the high priest; 7 high priests were appointed and deposed during Herod the Great’s reign) • plotted Paul’s death • Simon, one of the disciples, was a zealot • debated and passed judgement • fought the Romans in 67 CE, which caused the Fall of Jerusalem • crimes they could judge: heresy, blasphemy, Sab • made a last stand at Masada 73 CE—almost all bath-breaking, could ask for death penalty if it had committed suicide approval from Roman Governor • capital cases could not be tried on the eve of the Sabbath or festival • could intervene when a lower court couldn’t agree on the interpretation of the Mosaic law

Section 3: Introduction to the Temple Mount 40 Temple Mount Rendering

Section 3: Introduction to the Temple Mount 41 Map of Ancient Jerusalem

JERUSALEM

Golgotha + Garden Tomb

PRESENT NORTH WALL Herod’s Gate Solomon’s Quarry Pool of Mt. of Olives HADRIAN’S DamascusWALL Bethesda Gate Lion’s Gate Struthion Garden of Pool Gethsemane Antonia THIRD WALL Fortress SECOND WALL Sheep Gate Golden Gate

Solomon’s Portico

Temple

to Bethany

the road to JoppaJaffa WESTERN WALL Court of Gate FIRST WALL Gentiles and Emmaus Mariamme Pinnacle Phasael Hasmonean of Temple Palace ROYAL PORTICO Hippicus Triple Gate Herod’s Palace Double Gate Lower Palace of Herod Dung Gate Kidron Royal Gardens UPPER CITY Valley WALL

City of David Zion Ophel Gate Gihon PRESENT SOUTH Tyropeon Spring Palace of Valley Caiaphas LOWER CITY to Bethlehem Hezekiah’s FIRST WALL Tunnel Steps House of Last Supper

Gate of Pool of Essenes Siloam FIRST WALL

Hinnom Valley

Potter’s Field

Section 3: Introduction to the Temple Mount 42 Map of Temple Mount

1 THE HERODIAN TEMPLE AREA

2 13

6 16

6 11 19 25 27

3 24 23 22 18 17 12 27 20 25 Mt. of Olives/ 19 Valley of Kidron 6 22

16 6 10

14 5 15

2 4 7

8 9

Section 3: Introduction to the Temple Mount 43 Map of Herod’s Temple

THE INNER COURTS

21 26 25 20 21 27

30 29 28 24 26 23 22 18

31 27 20 26 21 25 21

1. Antonia Fortress 16. Balustrade prohibiting Gentiles going further 2. Supporting Wall 17. Inner Court 3. Street beside the Western supporting wall 18. Eastern Gate for male Jews 4. “Robinson’s Arch” (leading to street below) 19. Southern & Northern Gates for female Jews 5. Shops outside Western Wall (moneychangers) 20. Court of Women 6. Porticoes/Columns 21. Inner porticos (columns) 7. Royal Portico (Royal Stoa) & Sanhedrin located 22. Nicanor Gate (only male Jews enter) on top (Court of Law - The 70) 23. 2nd Gate for male Jews 8. Hulga Gate (entrance & exit) 24. Altar for burnt sacrifices 9. Triple Gate (entrance & exit for priests only) 25. Court of Israelites 10. Solomon’s Porch 26. Parapet (fence) separating priests from male Jews 11. Eastern Gate (Shushan Gate) 27. Court of Priests 12. Mt. of Olives/Valley of Kidron 28. Entrance to Sactuary 13. Court of Gentiles (Outer Courtyards) 29. The Holy Place 14. Entrance to the Plaza (connected to tunnel 30. The Holy of Holies to Triple Gate - #9) 31. Upper Floors (for storage/library of scrolls) 15. Entrance to the Plaza (connected to tunnel to Hulga Gate - #8)

Section 3: Introduction to the Temple Mount 44 g

Paul in the Temple

Acts 21:26-31 26 Then Paul took the men, and the next day purifying him- Raphael, St. Paul Preaching at Athens, 1515-16, self with them entered into the temple, to signify the accom- Victoria and Albert Museum, Picture Library, London plishment of the days of purification, until that an offering © 2010. Pelikan, The Illustrated Jesus Through the Centuries. should be offered for every one of them. 27 And when the seven days were almost ended, the Jews 30 And all the city was moved, and the people ran together: which were of Asia, when they saw him in the temple, stirred and they took Paul, and drew him out of the temple: and up all the people, and laid hands on him, forthwith the doors were shut. 28 Crying out, Men of Israel, help: This is the man, that 31 And as they went about to kill him, tidings came unto teacheth all men every where against the people, and the the chief captain of the band, that all Jerusalem was in an law, and this place: and further brought Greeks also into the uproar. temple, and hath polluted this holy place. 29 (For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple. )

Section 3: Introduction to the Temple Mount 45 Gates into Temple The Inner Courts of the Temple & Trumpeting Place

Eastern Gate (Shushan Gate)

“Robinson’s Hulga Gate Triple Gate Arch” (entrance & exit) (entrance & exit)

Section 4: The Inner Courts of the Temple 46 Eastern Gate Gates into Temple (Shushan Gate)

“Robinson’s Hulga Gate Triple Gate The Inner Courts of the Temple Arch” (entrance & exit) (entrance & exit) & Antonia Fortress, Trumpeting Place

Pilgrims entered the southern side of the Temple Mount through the Huldah Gates, or the Double Gate. This was the main public entrance to the Tem- ple Mount. Thirty large steps alternated with little landings so that pilgrims would climb them slowly and with reverence. The Huldah Gate had two large doors, the right one to enter into the area and the left one to exit it. Once through this gate, pilgrims would enter a huge passageway under the royal Porch, which when approached from the ramp led out into the sun- The Huldah Gates © 2000. Garrard, The Splendor of the Temple. shine in the Court of the Gentiles.

The Triple Gate (located further to the east of the Double Gate) was used by the priestly class when they came to serve in the Temple.

On the southwestern end of the Western wall, a monumental staircase was built (over what is now called “Robinson’s Arch”). It came out onto the Royal Stoa where the moneychangers kept their stalls. Coins bearing the image of Caesar had to be exchanged for silver shekels. In all prob- ability, it was here where Jesus overthrew the tables of the moneychangers.

The Eastern or Shushan Gate which looked over the Valley of Kidron would have been the gate that Jesus used most frequently.

Section 4: The Inner Courts of the Temple 47 The Eastern Side - the Golden Gate and Solomon’s Porch © 2000. Garrard, The Splendor of the Temple. Today the only visible gate on the eastern side is the Golden Gate, but it dates from the early seventh century. An arch of another gate does lie beneath the Golden Gate, but archaeologists do not believe it is Herodian.

On the eastern side the colonnade was termed “Solomon’s Porch.” A high retaining wall supported this platform. John 10:22-23 mentions that Jesus entered into Solomon’s Porch at the Feast of the Dedication.

Enormous amounts of cash flowed into the Temple treasury not only because of the local and Diaspora Jews paying their Temple tax an- nually, but also because of other donations given throughout the year.

Section 4: The Inner Courts of the Temple 48 g The fortress was on the most strategic position in Jerusa- lem, protecting the city from the north, and looking over the massive Temple Mount. A Roman garrison, about 480 men, were stationed in the fortress, so it was a military barracks. Besides that, according to Josephus, it held luxury apartments and baths. Josephus writes: “by its magnificence, it seemed a palace” (Josephus 5:8). Pontius Pilate would have stayed here when he came to Jerusalem during the feasts, even though his more permanent home was Caesarea Maritima.

Located on the northwestern wall of the Temple during Jesus’ day, the Antonia Fortress stood on a high, raised rock platform, twenty cubits above the Temple platform. It was built by Herod the Great in 36 BCE and remained standing until the Fall of Jerusalem in 70 CE. Antonia was named after Herod’s patron in Rome, Marc Antony.

Section 4: The Inner Courts of the Temple 49 g

Josephus, the Jewish historian, wrote: “where one of the priests stood of course, and gave a signal beforehand with a trumpet, at the beginning of every seventh day, in the evening The Temple Mount (Davidson’s Center) twilight, as also at the evening when that day was finished, © 2010. Biblos Foundation. as giving notice to the people when they were to leave off Trumpeting Place work and when they were to go to work again” (12).

The Trumpeting Place was on the southwest Pinnacle of The Corner of the Temple, Davidson’s Center the Temple in Jerusalem. During excavations, a stone which © 2008. Biblos Foundation. was about 2.4 meters by 1 meter in size, was found broken off of the Temple on the ground below the spot where the Trumpeter stood. Inscribed in stone were the words: “To the Trumpeting Place.” It was excavated by B. Mazar at the southwestern foot of the Temple Mount. The priest would blow the trumpet to announce the beginning and the end of the Sabbath worship.

Section 4: The Inner Courts of the Temple 50 Court of Gentiles Outer, Gentiles’ and Women’s Courts & Mikveh

Section 4: The Inner Courts of the Temple 51 Court of Gentiles Outer, Gentiles’ and Women’s Courts & Antonia Fortress & Mikveh

Court of Gentiles

The Court of Gentiles was a vast area surrounding all the inner courts of the Temple. There were huge colonnades that filled the inside of the Court of Gentiles’ walls, and here the Royal Stoa or Portico was located. It was a huge two story building on the inside southern wall and held a busy market, The Court of the Gentiles purification baths, money changers, and ©2000. Garrard, The Splendor of the Temple administration for the Temple and Jewish courts. Underneath these columns Jews might have listened to sages, rabbis and teachers.

The Royal Stoa filled the same role as a Roman forum did in other cities. Business was conducted under the columns, people came together to meet and trade, sacrificial offerings could be purchased—all under the huge colonnade that ran the length of the portico. One can picture Jesus’ overturning the tables of the moneychangers and the seats of those who sold doves, sheep and oxen for sacrifice (Matt. 21:12-13; Mark 11:15-17; Luke 19:45-56; John 2:14-16; See Jesus and the Temple, page 35).

Section 4: The Inner Courts of the Temple 52 “The Royal Stoa was built in the style of a basili- ca with a central nave and side aisles – four rows of forty columns each. At the eastern end of the nave, the apse was the setting for meetings of the Sanhedrin – the Supreme Court of the Jews and the court which put Jesus and Stephen on trial” (Shanks 40).

At the northwestern wall of the Temple Mount was Antonia Fortress, a Roman fort and barracks for the soldiers stationed in Jerusalem. (See article on Antonia Fortress, page 49.)

Along the southeastern side of the outer court, a magnificent Herodian tower once stood. It overlooked the Kidron Valley and is sometimes identified as the “pinnacle of the Temple,” where Jesus was taken during one of the temptations (Matt. 4:5; Luke 4:9).

Section 4: The Inner Courts of the Temple 53 g

The mikveh needed to have some kind of “pure water” in Mikveh the form of “living water” (like a running stream) or rainwater. Living water was better because it was able to purify Mikveh (also, mikvah or miqwah) while flowing, as opposed to rainwater which must be A mikveh is a very small bath used for attaining ritual purity stationary a long while in order to be pure. before worship. One had to fully immerse oneself into the bath by climbing down a set of tiny stairs, divided by a There were dozens of public mikvehs near the Temple so very low wall of stone. These low partitions were used to that those coming into the holy place could purify them- separate those who were going into the bath from those selves before entering. In the Temple, there were several who were exiting–in other words, those who were not pure mikvehs for the priests. from those who were pure. Before walking down the tiny steps, the individual had to wash his hands and feet in a shal- low pool of water. z

Section 4: The Inner Courts of the Temple 54 Court of Women The Inner Courts of the Temple

Section 4: The Inner Courts of the Temple 55 Court of Women The Inner Courts of the Temple

The Court of the Women was thought to be holier than the outer courts. Open only to male and female Jews, this Court was as close as women could be to the innermost sanctuary. Senior rabbis and teachers taught under the colonnades that surrounded this courtyard. The Court of the Women was a regular place of assembly for public worship and a wonderful place for greetings and meeting with friends. Women could occupy the raised gallery which surrounded the space on three sides, most likely above the colonnades. From a raised gallery in their The Court of Women in front of The Holy of Holies, Model own court, they could view the altar of ani- © 2010. Biblos Foundation. mal sacrifice in the Court of the Priests. The case of the woman taken in adultery would have occurred in the Court of the Women. This court was surrounded by treasury chests (shofars). Thirteen collection boxes were available for people to give donations. These were freewill contributions and not compulsory. Jesus at one time watched a poor widow putting all her living into the treasury (Mark 12:41-44; Luke 21:1-4). Jesus preached in this Court at the end of his ministry.

Four giant candlesticks, or menorahs, were stationed in the four corners and were lit during special times. Also located in each of the four corners of the Court were chambers: the Chamber of Wood, where priests inspected wood for the altar; the Chamber of Lepers, where those who had been healed of the dreaded disease would come to wash in a ritual bath for purification and then present themselves to the priests; the Chamber of Oils, which held oil and wine for the drink-offerings; the Chamber of the Nazarites or “consecrated ones,” Artist rendering of Court of Women

Section 4: The Inner Courts of the Temple 56 who were not allowed to cut their hair, drink wine or approach the dead.

At the end of the Court of Women stood the Nica- nor Gate, the beautiful bronze door through which the male Jew who was ritually clean could enter to take his sacrificial animals. It took twenty men just to open one side of the Gate.

Section 4: The Inner Courts of the Temple 57 Court of Priests The Inner Courts of the Temple

Section 4: The Inner Courts of the Temple 58 Court of Priests The Inner Courts of the Temple

This Court was located in front of and on both sides of the Sanctuary or Holy Place. Only priests were allowed in this area. The most prominent object in the area was the immense altar of animal sacrifice. Lambs, goats, rams, doves, pigeons and cattle were all brought to be sacrificed to God. They had to be free from blemish, injury, disfigurement or disease.

The altar was approached by a huge long ramp up which the animals walked to the top. On the floor at one end of the altar was an area with poles and rings where animals could wait for their turn to ascend the ramp.

Each corner of the altar had a horn. A red linen was draped around the altar, halfway up, guiding the priests. Sometimes blood from the sacrificed animal would be thrown against the altar below The Altar of Animal Sacrifice the line, sometimes sprinkled above it. © 1997. Richman, The Holy Temple of Jerusalem.

The bronze laver, a huge brass bowl supported on the backs of twelve brass oxen, provided water for priests to cleanse themselves while performing their temple duties. This was located southwest of the altar and was provided for the priests to wash their hands and feet. The intent of this cleansing was to make the priests holy, a form of ritual purification.

The Altar in front of The Holy Place

Section 4: The Inner Courts of the Temple 59 Hall of Israelites

This hall was a narrow strip and raised somewhat above the Court of Women. Only the ritually clean male Jews could enter. Here they would hand the priests their sacrificial animal. They were to stay on one side of the balustrade and only priests were allowed in the main part of the courtyard.

Section 4: The Inner Courts of the Temple 60 Holy of Holies The Inner Courts of the Temple

“It was to enter unshod the Holy of Holies, where the miracle of grace appears, and where the miracles of Jesus had their birth, – healing the sick, casting out evils, and resurrecting the human sense to the belief that Life, God, is not buried in matter. This is the spiritual dawn of the Messiah and the overture of the angels.”

Miscellaneous Writings, by Mary Baker Eddy, p. 77-78.

The Holy of Holies The Holy Place

Section 4: The Inner Courts of the Temple 61 Holy of Holies The Holy of Holies The Holy Place The Inner Courts of the Temple & Events concerning The Ark

The Temple Building

Details of Herod the Great’s magnificent Tem- ple have come down to us in tractate Middot of the Mishnah by Rabbi Eliezer ben Jacob who lived at the end of the Second Temple period and in the two works of Josephus: The Jewish Wars and Antiquities of the Jews (Shanks 65).

The Temple was built of blue, yellow and white Herod’s magnificent Temple polished marble and limestone, quarried in a nearby mine in Jerusalem. The façade was covered with massive plates of gold, which created a stunning effect: “. . . at sunrise the Temple façade radiated so fierce a flash that persons straining to look at it were compelled to avert their eyes in order not to be blinded” (Shanks 66). The other walls were plated with gold in the lower portions. The upper parts were whitewashed. Gold spikes lined the parapet wall on the roof.

The Holy Place

The first room in the Tabernacle and Temples (both Solomon’s and Herod’s) was called “The Holy Place,” or Sanctuary. It contained three furnishings: the seven- branched lampstand or menorah, a table for the shewbread and flagons of wine, and the altar of incense. The menorah was the only light inside the sanctuary and it was supposed to burn continually. It was made of pure gold and had seven lamps attached to one stem. The lamps burned with the use of olive oil and they were to conform to the “pattern shewed to [Moses] on the mount” (Ex. 25:40). The Holy Place © 1997. Richman, The Holy Temple of Jerusalem.

Section 4: The Inner Courts of the Temple 62 Table of Shewbread

The Table of Shewbread had twelve loaves, situated in pairs of six, each leaning against the other. On the Sabbath day, the outgoing priests would eat the old loaves of shewbread, which would be replenished by the incoming priests. To the Jew, bread was Torah, and so it symbolized the Word of God. The table also held flagons of wine, and together, these items—the bread and the wine—would later become the symbols for communion.

Altar of Incense

The last furnishing before the Holy of Holies in the Holy Place was the altar of incense. It was made of pure gold, indicating its importance. This stood directly in front of the veil which separated the Holy Place from the Most Holy Place. This incense was to be burned morning and evening and was thought to be necessary to find favor with God. Psalm 141:2 states: “Let my prayer be set forth before thee as incense,” which suggests that incense can be a symbol of prayer. The priest brings the incense into the holy place so that the mercy seat is covered with the smoke of the burning incense and has had its fire started.

Section 4: The Inner Courts of the Temple 63 Holy of Holies, or Most Holy Place

The most important building on the Temple grounds was the Holy of Holies. In this square room, God was supposed to dwell.

The word “veil” means to break apart. It was to represent a separation between God and man. When Jesus was crucified, the Gospel of Mark tells us: “the veil of the temple was rent in twain from the top to the bottom” (15:38).

The Holy of Holies was representative of God’s presence – where God dwelled. This room was four square, twenty cubits by twenty cubits and forty cubits high. When Solomon’s Temple existed, this room contained the Ark of the Covenant. The Ark was lost when Solomon’s Temple was destroyed in 586 BCE. High Priest going into The Holy of Holies © 1987. Jesus and His Times, Reader’s Digest. In the time of Jesus, this room was completely empty. A veil or tall curtain covered the entrance to the Holy of Holies, and only the high priest was allowed to enter the Holy of Holies once a year on the Day of Atonement. According to Josephus, it was “inaccessible and inviolable, and not to be seen by any…” (707).

Veil of the Temple

Section 4: The Inner Courts of the Temple 64 Ark of the Covenant

This was the most sacred piece of furniture in the Tab- ernacle and in Solomon’s Temple. It was placed in the inner room of the Holy of Holies. In Herod the Great’s Temple, the Most Holy Place was empty.

At God’s direction, Moses was told every detail about how to build this ark. The Ark was built to hold the Ten Commandments. Two cherubim, or winged crea- tures, were attached to the lid called the “mercy seat.” The Hebrew word for “mercy seat” iskapporeth , and it is not used anywhere else in Scripture. It means in Hebrew “lid” (Strong #3727). The Ark of the Covenant, the Mercy Seat (or Lid) and the two Cheribum

The verb root,kaphar , means “to make atonement, to cleanse, to disannul, to forgive, to purge away or to reconcile” (Strong #3722).

“Cherubim” in Hebrew means, “one who is near to God, ministers to Him, one admitted to his presence” (Gesenius 414). The two winged crea- tures symbolize the two witnesses to God’s nature. They were never to take their eyes off of the Com- mandments and never to take their eyes off of each Rendering of praying before the Ark of Covenant other. Hebrews 9:5 reads: “. . . cherubims of glory shadowing the mercy seat; of which we cannot now speak particularly.”

Throughout the Old Testament, the Ark of the Covenant had great power and helped the Children of Israel win battles and perform miracles during their wilderness sojourn. It was carried between poles and always went before them as they journeyed into the Promised Land.

Section 4: The Inner Courts of the Temple 65 g

Events concerning The Ark

• Was placed inside the Holy of Holies in the Tabernacle during Moses’ day

• Always was carried in front of the Children of Israel when marching

• Went before the multitude as they crossed the River Jordan and the waters parted

• Helped the Children of Israel capture Jericho – they carried it with them as they circled the city seven times

• Led the Children of Israel to many victories on the battlefield as they carried it before them

• Was recaptured by David and taken to Jerusalem

• Was housed in the Holy of Holies in the Temple that Solomon built for it (I Kings 8)

• Was destroyed or carried away by the Babylonians when they took Jerusalem

Section 4: The Inner Courts of the Temple 66 Holy of Holies Furnishings

Furnishings Literal Meaning Deeper, Symbolic Meaning & Worship • way to go into worship • desire to commune with God #1 Entrance • cloudy pillar descends • burnt offering • sacrifice of sin • Heb. 10:1-4, 9-10 • sacrifice of cherished beliefs #2 Brazen • ultimate sacrifice – to do God’s will Altar Bowls • as we enter the tabernacle we must sacrifice any animal-like thinking • priests wash their hands and feet, animals • purificiation of thought also washed before sacrificed • washing, baptism #3 Laver • immersing thought in purity, cleansing of conscience • only light inside tabernacle • spiritual illumination • pure gold – has 7 lamps supplied with • completeness #4 Seven- olive oil • all 7 branches from one base Branched • lamps are always to burn • 7 lamps – 7 eyes of the Lord – see as Candlestick • made after the “pattern shown to thee God sees on the mount” • Zech 4:2, 10; Mt. 5:15, 16; Rev. 1:12, 13, • conforms to original, close to the divine 20; Rev. 2:5. • replaced once a week on the sabbath day • spiritual supply – daily bread • 12 loaves represent 12 tribes • continuous nourishment from God #5 Table of • unleavened bread represents leaving Egypt • means “bread of His presence” Shewbread in haste • wine and bread within the tabernacle– • table made out of acacia wood symbolic of communion • also holds flagons of wine • cloud of incense must be taken into Holy • gratitude and praise of Holies once a year – Day of Atonement • prayer rather than burnt offerings #6 Altar of – and surround the commandments (Ps. 141:2) Incense • prayers of the saints ascended up before God out of the angel’s hand (Rev. 5:8; 8:3, 4) • means “to break apart” • final barrier gone – divine right to enter • separation between God and High Priest Holy of Holies (Heb. 10:19, 20) #7 Veil and man • “to rend” in half – crucifixion – direct • veil is sundered (Mk. 15:38, Isa. 25:7, 8) access to God – no hierarchy

Section 4: The Inner Courts of the Temple 67 Holy of Holies Furnishings (continued)

Furnishings Literal Meaning Deeper, Symbolic Meaning & Worship • mediator between God and man • not geneaological (Melchisedec Order) • man demanded a priesthood at Sinai • we are all made kings and priests • only one allowed into Holy of Holies (Rev. 1:6, 5:10) #8 High Priest • must wear linen in Holy of Holies; linen • How can we qualify as a priest? Obey has no animal element in it God, keep his covenant (Ex. 19:5, 6) • “Ye shall be holy: for I the Lord your God am holy” (Lev. 19:2) • High Priest enters the Holy of Holies on • at-one-ment with God #9 Day of this day • God and man inseparable – no barrier Atonement • communes with God or obstacle to prevent man from being • atones for the sins of the nation in God’s presence • stones on Aaron’s heart • God’s divine purpose made known #10 Urim & • on breastplate of judgment • inspiration Thummim • consulted for “yes” and “no” answers • complete truth • decision element • contains the Ten Commandments • where God and man commune • located in Holy of Holies • God’s presence #11 Ark of • made of pure gold Covenant • cherubim are attached to the lid (mercy seat) #12 Mercy • lid or cover of ark of covenant • where God and man commune Seat • made of pure gold • God’s presence • two – on either side of the mercy seat • word means “one who is near to God” • two wings (one each) • represent everything that is in harmony • Ten Commandments between the two with God • looking at each other and at the Ten • witnesses to God’s nature #13 Cherubim Commandments • two anointed ones (Zech. 4:3, 11, 14) • protect and shelter the Ten Commandments • their eyes never leave – never lose sight of – the Ten Commandments • inner chamber • where God and man meet #14 Holy of • no man enters except High Priest • presence of the Word of God Holies (only enters once a year) • holy state of mind – synonym for • holds the Ten Commandments heaven (Rev. 21:3)

Section 4: The Inner Courts of the Temple 68 Map of Dome of Rock (today)

Section 5: The Temple Mount Today 69 Sources for The Temple:

Armstrong, Karen. Jerusalem: One City, Three Faiths. New York: Alfred A. Knopf, 1996. Buttrick, George Arthur, Editor. The Interpreter’s Dictionary of the Bible. Vol. 4. Nashville: Abingdon, 1980. Connolly, Peter. Living in the Time of Jesus of Nazareth. Israel: Steimatzky, 1993. Conte Jr., Ronald L “Herod the Great.” Bible Chronology.com. Online. http://www.biblicalchronology.com/herod.htm (accessed June 8, 2011). Freedman, David Noel, Editor-in-chief. The Anchor Bible Dictionary, Vol. 6. New York: Doubleday, 1992. Garrard, Alec. The Splendor of the Temple. Grand Rapids: Angus Hudson, 2000. Gesenius, William. Gesenius’ Hebrew and Chaldee Lexicon to the Old Testament Scriptures. trans. Samuel Prideaux Tregelles. Grand Rapids: Baker Book House, 1992. The Interpreter’s Dictionary of the Bible. Ed. George Arthur Buttrick et al. Nashville: Abingdon, 1989. Jesus and His Times. Ed. Kaari Ward et al. Pleasantville: Reader’s Digest Assn., 1987. Josephus. Complete Works of Josephus. William Whiston, trans. Grand Rapids: Kregel Publications, 1981. Merrill, Kathryn L. and Kristy L. Christian. In Jesus’ Time. Highland City: Rainbow, 1993. Mizar, Eilat. The Complete Guide to Temple Mount Excavations. Shoham Academic Research and Publication. Jerusalem: The Old City Press, 2002. Richman, Chaim. The Holy Temple of Jerusalem. Jerusalem: Temple Inst. & Carta, 1997. Ritmeyer, Leen and Kathleen. From Sinai to Jerusalem: The Wanderings of the Holy Ark. Jerusalem: Carta Publishing, 2000. Shanks, Hershel, ed. Archaeology and the Bible, The Best of BAR, Vol. 2, Archaeology in the World of Herod, Jesus and Paul. Washington, D.C.: Biblical Archaeology Society, 1992. Shotwell, Berenice Myers. Getting Better Acquainted with Your Bible. Kennebunkport: Shadwold, 1972. Strong, James. Strong’s Exhaustive Concordance. Grand Rapids: Baker, 1987. “The Temple,”Archaeology of the Bible, Bible Study Resource. Online. http://www.bible-archaeology.info/temple_of_jerusalem.htm (accessed June 8, 2011). Vamosh, Miriam Feinberg. Daily Life in the Time of Jesus. Herzlia: Palphot, 1992. Walker, Peter. Oxford: Lion Hudson, 2007. In The Steps of Jesus. 70 Images Sourced:

Armstrong, Karen. Jerusalem: One City, Three Faiths. New York: Alfred A. Knopf, 1996. Connolly, Peter. Living in the Time of Jesus of Nazareth. Israel: Steimatzky, 1993. Garrard, Alec. The Splendor of the Temple. Grand Rapids: Angus Hudson, 2000. Jesus and His Times. Ed. Kaari Ward et al. Pleasantville: Reader’s Digest Assn., 1987. Merrill, Kathryn L. and Kristy L. Christian. In Jesus’ Time. Highland City: Rainbow, 1993. Richman, Chaim. The Holy Temple of Jerusalem. Jerusalem: Temple Inst. & Carta, 1997. Ritmeyer, Leen and Kathleen. From Sinai to Jerusalem: The Wanderings of the Holy Ark. Jerusalem: Carta Publishing, 2000.

Abbreviation Key:

AB = The Anchor Bible EBC = The Expositor’s Bible Commentary IDB = The Interpreter’s Dictionary of the Bible

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