| Highlights of Dawn | September 1967 |
The Temple of the Lord
THE entire city of Jerusalem—both the old and the new sections—seems to be firmly under the control of the State of Israel. The Jews are now free to visit and worship at the ancient wailing wall, which is purported to be one of the few remaining ruins of the Jewish temple which was destroyed by Titus and his army in the year A.D. 70. This has raised some interesting theological questions in the minds of Jewish religionists.
Mamonides, a medieval philosopher, in his Code of Jewish Law, insisted that every generation of Israelites was under an obligation to rebuild the temple if it ever became a possibility. This implied, of course, Jewish control over the temple site. However, since the time of Mamonides most Jewish rabbis have concluded, reluctantly, that the restoration of the temple would have to wait until the coming of the Messiah. In line with this conclusion, the chief rabbinate of Israel issued a warning after the capture of old Jerusalem that no Jew should step inside the temple area. Presumably this would tend to desecrate the area.
There is another problem in connection with the possible rebuilding of the temple. As the Jews understand it, the temple services must be conducted by priests—or Cohens, which is the modern name for priests. While there are many Cohens among the Jewish people, large numbers of these have taken the name, even though they are not descendants of Israel’s first priest, Aaron. It is said that now rabbinical experts would face a legal nightmare in trying to trace authentic priestly genealogies.
Another difficulty foreseen by Israel’s religious leaders in connection with the possible rebuilding of the temple is that according to the Torah the temple services call for daily sacrifices of animals. The sensitivities of most modern Jews rebel against this. The Jewish people as a whole never have understood that the shedding of animal blood in connection with the services of the tabernacle, and later the temple, pointed forward to the redemptive sacrifice of Jesus.
Still another difficulty now standing in the way of rebuilding the temple is that it must be constructed on its original site. Islam’s sacred Dome of the Rock, the spot from which it is claimed that Mohammed ascended into heaven, now occupies the area of the ancient temple. The Jewish people have little sympathy for the Arabs, but it is said that devout Jews would not like to see one of the Arab sacred shrines destroyed. TIME magazine quotes historian Israel Eldad as saying, “We are at the stage where David was when he liberated Jerusalem. From that time until the construction of the temple by Solomon only one generation passed. So will it be with us.” When asked about the home of the Rock now standing in the way, Eldad answered, “It is of course an open question. Who knows? Perhaps there will be an earthquake.”
The Tabernacle
Shortly after the deliverance of the Israelites from their Egyptian bondage, the Lord gave instructions to Moses to construct a tabernacle. This tabernacle, or “tent,” signified Jehovah’s presence with his people, and many divinely prescribed services were carried out in connection with it, nearly all of them calling for the sacrifice of animals. The tabernacle itself was 15 feet wide, 15 feet high, and 45 feet long, and was open at the front, or east end. It was covered by a large white linen cloth interwoven with figures of cherubim, in blue, purple, and scarlet. The open end, or front, of the structure, was closed by a curtain of material similar to the covering cloth. This was called “the door, or first veil.
Another cloth of the same material, similarly woven with figures of cherubim, called “the veil,” or second veil, hung so that it divided the tabernacle into two compartments. The first, or larger compartment, 15 feet wide and 30 feet long, was called “the holy.” The second, or rear compartment, was called “the most holy.” Over the entire tabernacle there was a tent for shelter. It was made of a covering of cashmere cloth, another of ram skins died red, and another of seal skins.
The tabernacle was surrounded by what was called a “court,” toward the rear of which it stood. This court, 75 feet wide and 150 feet long, was formed by a fence of linen curtains, suspended by silver hooks set in the tops of wooden posts 7½ feet high, which were set in sockets of copper. Its opening, like the door of the tabernacle itself, was toward the east and was called “the gate.” This gate was of white linen, interwoven with blue, purple, and scarlet.
The furniture of the court consisted of but two main pieces. There was the brazen altar, on which sacrifices were offered; and there was the laver, or basin, in which there was water which the priests used for cleansing purposes.
In the first compartment of the tabernacle there was a table bearing two piles of shewbread, a golden candlestick, and a golden altar on which incense was burned.
In the most holy there was but one article of furniture, which was “the ark of the covenant.” The cover of the ark served as a “mercy seat,” and it was on this mercy seat that the blood of some of the animal sacrifices was sprinkled. Rising from the mercy seat were two cherubim with outstretched wings. In the ark were kept the tables of the Law, a golden bowl of manna which did not corrupt, and Aaron’s rod of authority.
The tabernacle and its services were designed by the Lord to point forward to, or “shadow,” good things to come. (Heb. 10:1) For example, Paul, in speaking of the Christian’s hope, likens it to an anchor of the soul, both sure and steadfast, which “entereth into that within the veil; whither the forerunner is for us entered, even Jesus.” (Heb. 6:19,20) Thus it is suggested that the most holy of the tabernacle, which was beyond the veil, represents heaven itself.—Heb. 9:24
Speaking of the sacrifices which were offered in the tabernacle, Paul wrote, “Almost all things are by the Law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.” (Heb. 9:22,23) In the pattern of the better things to come, animals were offered in sacrifice, and these animal sacrifices pointed forward to the sacrifice of Jesus and his faithful followers. To the latter Paul wrote, “I beseech you therefore, brethren, … that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”—Rom. 12:1
In Hebrews 10:4-9 Paul discusses the prominent part Jesus took in the “better sacrifices” (Heb. 9:23) illustrated by the sacrificial services of the tabernacle. He explains that the blood of bulls and goats could not take away sin, but that the sacrifice of Jesus did atone for sin. He explains further that when Jesus came into the world as a human and offered himself in sacrifice, he took away “the first” that he might establish “the second.” From this we conclude that the typical sacrifices of the ancient past are no longer desired by God, those typical services of the tabernacle, and later the temple, having accomplished their purpose.
David’s Desire
We read concerning David, “It came to pass, when the king sat in his house, and the Lord had given him rest round about from all his enemies; that the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains.” Nathan the prophet authorized David to proceed with the building of a house for the Lord, but the Lord overruled this, and through Nathan he said to David, “When thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom forever.”—II Sam. 7:1-13
David was permitted to gather much material for a temple, but it remained for his son Solomon, with the assistance of Hiram, king of Tyre, to construct what became so well known as Solomon’s Temple. A description of this temple is presented in I Kings, chapter 6, and II Chronicles, chapter 2. It is of interest to note that all the arrangements were identical with those of the tabernacle, and the dimensions of every part exactly double those of the tent like structure which it was designed to replace. While the record indicates that vast amounts of gold and other valuable material were used in constructing the temple, it was not actually a large structure as compared with many heathen temples, and with many churches and cathedrals of later times.
Regardless of the great amount of wealth involved in the construction of this temple, Solomon sensed that it was not glorious enough to serve as a house in which God would deign to dwell. In his prayer of dedication Solomon said, “Will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?” All Solomon could hope for was that the temple would serve as a symbol of God’s presence with Israel, and that since his name was there he would look favorably upon it.—I Kings 8:27-29
Temple of Zerubbabel
Solomon’s Temple was largely destroyed at the time the Israelites were taken captive into Babylon by Nebuchadnezzar. However, after seventy years of this captivity, Cyrus issued a decree permitting the captives to return and rebuild the temple. We have very few particulars regarding the temple which the Jews then built under the direction of Zerubbabel, and we have no description that would enable us to realize its appearance. About the only measurements of this second temple are those found in the decree authorizing its construction. We quote from this decree: “Let the house be builded, the place where they offered sacrifices, and let the foundations thereof be strongly laid; the height thereof threescore cubits, and the breadth thereof threescore cubits; with three rows of great stones, and a row of new timber: and let the expenses be given out of the king’s house.”—Ezra 6:3,4
It is believed by many that the temple built by Zerubbabel was much plainer and lacked the abundance of gold and ornamentation displayed in Solomon’s Temple. Some writers contend that this led to a greater reverence by the people in their worship, in that they were not so carried away with the splendor of their surroundings, and could concentrate more on the things of God. This, of course, is only conjecture.
Herod’s Temple
A temple was also built by Herod. This one was constructed of white marble and overlaid with gold and jewels. It gleamed high on the summit of Zion, and was a spectacular sight to pilgrims. This was the temple which existed in Jesus’ day, the temple in which he taught to some extent, and the temple which he cleansed. The actual temple of Herod was probably of about the same dimensions as the former ones, but he surrounded it with various other buildings, courts, and porticos.—John 2:13-16
After Jesus had cleansed the temple he was asked by the Jews, “What sign showest thou unto us, seeing that thou doest these things?” To this Jesus replied, “Destroy this temple, and in three days I will raise it up.” (John 2:18,19) The Jews replied, “Forty and six years was this temple in building, and wilt thou rear it up in three days?” We are told that in making this statement, Jesus was speaking of “the temple of his body.”—John 2:20,21
Beginning with Jesus, a great change in God’s dealings with his people took place. The importance of places and temples began to fade and, as Jesus explained to the Samaritan woman, the time was coming when the Lord would desire his people to worship him in spirit and in truth.—John 4:20-24
Symbolic
Simply and briefly stated, the temple of Solomon, which replaced the tabernacle, was the place where God met with his people and blessed them. The Scriptures indicate that this manifestation of divine favor now comes, not through a building, but through God’s people themselves. Paul wrote, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (I Cor. 3:16) Again, “Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.”—Eph. 2:19-22
In the last two chapters of Revelation, in which we are presented pictures of the messianic kingdom functioning for the blessing of the people, reference is made to both the tabernacle and the temple. But these are not literal. The tabernacle and temple are used to emphasize the fact that the kingdom and its blessings will be a manifestation of God’s presence among the people, and of his blessing upon them. Revelation 21:3,4 reads, “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.”
The typical temple was located in the old Jerusalem, but the Book of Revelation describes a “new Jerusalem,” which is said to be “the bride, the Lamb’s wife,” in other words, the glorified church of Christ. Considerable detail is given in the description of this “holy city, the new Jerusalem.” John says, “I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.” (Rev. 21:22) It is because God will manifest his presence through this symbolic holy city, or kingdom, that he is referred to as its temple. In the divine plan the days of building literal temples are in the past. Now we are near to the time when God will manifest himself to all mankind through Jesus and his exalted followers—that antitypical holy city which will be the channel of blessing for all mankind.