THE CONSECRATION AND DEDICATION OF THE TEMPLE
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CONTENTS PAGE 1. Table of contents………………………………………………………………………………….. . 0 2. Ten meters from the main church designate starting point of official opening of the church ……………………………………………………………………….1 3. Board of trustee’s in-charge of properties meets the assemblage…………… 1 4. Trustee presents a pair of scissors to the Area Bishop……………………………..1 5. Ribbon cutting by officiating Bishop…………………………………………………….....2 6. Local Church minister presents keys to the officiating Bishop………………..2 7. Official opening of the door of the church by the officiating Bishop………… 2 8. Entering the church while reading how lovely is the house of the Lord…… 2 9. Priest brought the Ark in the temple ………………………………………………………4 10. What was in the Ark ……………………………………………………………………………….4 11. Thereafter, the king turned around facing the assembly, blessed them…..4 12. Standing on the pulpit before the Altar reading Solomon’s prayer………….5 13. Does God really live or dwell in Temples ………………………………………………..6 14. When defeated wherever you are pray pointing the Temple, be saved..78 15. Temple offering just after dedication of the Temple prayer…………………..10 16. Expression of happiness dedication cerebration, [choir on the stage] e.g. I was happy when I was told to go in the house of the Lord ………………..10 17. Handing over keys to local church board of trustee or minister……………..11 18. God answers Solomon’s prayer of dedication [last comment] …………1112 19. Historical background; some oldest sacred sites and temples ………….1213 20. Solomon’s Temple ………………………………………………………………………..13-15 21. Ezekiel’s Temple ……………………………………………………………………………..15-17
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22. Zerubbabel’s Temple ……………………………………………………………………….1722 23. Herod’s Temple ……………………………………………………………………………….22-23 24. Overview …………………………………………………………………………………………24-25
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CONSECRATION AND DEDICATION OF THE TEMPLE i.
The church as whole shall convene or assemble at least ten meters away from the main church, thereafter, under the leadership of the Area Bishop and all other leaders, will lead the rally or assembly towards the church entrance while reading 2 Chron. 5:2-14, 6:1-11.
2Ch 5:2
Then Solomon summoned to Jerusalem the elders of Israel, all the heads of the tribes and the chiefs of the Israelite families, to bring up the ark of the LORD'S covenant from Zion, the City of David. 2Ch 5:3 And all the men of Israel came together to the king at the time of the festival in the seventh month. 2Ch 5:4 When all the elders of Israel had arrived, the Levites took up the ark,
2Ch 5:5
and they brought up the ark and the Tent of Meeting and all the sacred furnishings in it. The priests, who were Levites, carried them up; 2Ch 5:6 and King Solomon and the entire assembly of Israel that had gathered about him were before the ark, sacrificing so many sheep and cattle that they could not be recorded or counted. ii.
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The whole gathering under the leadership of the Area Bishop and all other leaders shall be met at the closed door of the church; by the board of trustees’ in-charge of properties and other local church leaders, shall receive the Bishop and all other leaders and bid them a welcome in God’s name, and present to the Bishop a pair of scissors.
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After cutting out the ribbon thereafter, the local church overseer or the minister shall again handle over keys of the church to the Area bishop, a symbol of ever submissive to the church top-ranking, constitution and governance of African National church.
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The Bishop opening the main door shall for a while be in possession of the keys after which, the procession shall pass up the walkway in the Temple, while reading the following:
The Holy Bible, New International Version. Ps 84:0. Psalm 84:1-4, 10 Ps 84:1 how lovely is your dwelling place, O LORD Almighty! Ps 84:2 My soul desires, even tired, for the courts of the LORD; my heart and my flesh cry out for the living God. Ps 84:3
Even the sparrow has found a home and the swallow a nest For herself, where she may have her young—a place near your altar, O LORD Almighty, my King and my God. Ps 84:4 Blessed are those who dwell in your house; they are ever praising you. Ps 84:10 * Better is one day in your courts than a thousand elsewhere; I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked. The Holy Bible, New International Version: 2 Chron. 5:1-14, 6:1-11
The Ark Brought to the Temple 2Ch 5:1
When all the work Solomon had done for the temple of the LORD was finished, he brought in all things his father David had dedicated the silver and gold and all the furnishings and he placed them in the treasuries of God’s temple. 5:2-6:11 pp—1Ki 8:1-21
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2Ch 5:7
The priests then brought the ark of the LORD'S covenant to its place in the inner sanctuary of the temple, the Most Holy Place, and put it beneath the wings of the cherubim. 2Ch 5:8 The cherubim spread their wings over the place of the ark and covered the ark and its carrying poles.
2Ch
5:9
These poles were so long that their ends, extending from the ark, could be seen from in front of the inner sanctuary, but not from outside the Holy Place; and they are still there today.
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2Ch 5:10
There was nothing in the ark except the two tablets that Moses had placed in it at mount Horeb, where the LORD made a covenant with the Israelites after they came out of Egypt. 01
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2Ch 5:11
The priests then withdrew from the Holy Place. All the priests who were there had consecrated themselves, regardless of their divisions. 2Ch 6:1
Then Solomon said, “The LORD has said that he would dwell in a dark cloud; 2Ch 6:2 I have built a magnificent superlative wonderful temple for you, a place for you to dwell forever. 2Ch 6:3 While the whole assembly of Israel was standing there, the king turned around and blessed them. 2Ch 6:4 Then he said: Praise be to the LORD, the God of Israel, who with his hands has fulfilled what he promised with his mouth to my father David. For he said, 2Ch 6:5 ‘Since the day I brought my people out of Egypt, I have not chosen a city in any tribe of Israel to have a temple built for my Name to be there, nor have I chosen anyone to be the leader over my people Israel. 2Ch 6:6 But now I have chosen Jerusalem for my Name to be there, and I have chosen David to rule my people of Israel.’ 2Ch 6:7 “My father David had it in his heart to build a temple for the Name of the LORD, the God of Israel.
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2Ch 6:8
But the LORD said to my father David, ‘Because it was in your heart to build a temple for my Name, you did well to have this in your heart. 2Ch 6:9 Nevertheless, you are not the one to build the temple, but your son, who is your own flesh and blood—he is the one who will build the temple for my Name.’ 2Ch 6:10
The LORD has kept the promise he made. I have succeeded David my father and now I sit on the throne of Israel, just as the LORD promised, and I have built the temple for the Name of the LORD, the God of Israel. 2Ch 6:11 There I have placed the ark, in which is the covenant of the LORD that he made with the people of Israel.
Solomon’s Prayer of Dedication 6:12-40 pp—1Ki 8:22-53 6:41-42 pp—Ps 132:8-10 2Ch 6:12
the
2Ch 6:13
Then Solomon stood before the altar of the LORD in front of whole assembly of Israel and spread out his hands.
Now he had made a bronze platform, five cubits long, five cubits wide and three cubits high, and had placed it in the center of the outer court. He stood on the platform and then knelt down before the whole assembly of Israel and spread out his hands toward heaven. 2Ch 6:14 He said: O LORD, God of Israel, there is no God like you in heaven or on earth you who keep your covenant of love with your servants who continue wholeheartedly in your way. 2Ch 6:15 You have kept your promise to your servant David my father; with your mouth you have promised with your hand you have fulfilled it as it is today.
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2Ch 6:16
“Now LORD, God of Israel, keep for your servant David my father the promises you made to him when you said, ‘You shall never fail to have a man to sit before me on the throne of Israel, if only your sons are careful in all they do to walk before me according to my law, as you have done.’ 2Ch 6:17 And now, O LORD, God of Israel, let your word that you promised your servant David come true. 2Ch 6:18 But will God really dwell on earth with men? The heavens, even the highest heavens, cannot contain you. How much less this temple I have built! 2Ch 6:19 Yet give attention to your servant’s prayer and his plea for mercy, O LORD my God. Hear the cry and the prayer that your servant is praying in your presence. 2Ch 6:20 May your eyes be open toward this temple day and night, this place of which you said you would put your Name . May you hear the prayers of your servants facing this place? 2Ch 6:21 Hear the supplications of your servant and of your people Israel when they pray in the direction of this place. Hear from heaven, your dwelling place; and when you hear, forgive. 2Ch 6:22 “When a man wrongs his neighbor and is required to take an oath and he comes and swears the oath facing your altar in this temple, 2Ch 6:23 then hear from heaven and act. Judge between your servants, repaying the guilty by bringing down on his own head, what he has done. Declare the innocent not guilty and so establish his innocence. 2Ch 6:24 “When your people Israel have been defeated by an enemy because they have sinned against you and when they turn back and confess your name, praying and making supplication before you in this temple, 2Ch 6:25 then hear from heaven and forgive the sin of your people Israel and bring them back to the land you gave to them and their fathers.
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2Ch 6:26
“When the heavens are shut up and there is no rain because your people have sinned against you, and when they pray facing in the direction of this place and confess your name and turn from their sin because you have afflicted them, 2Ch 6:27 then hear from heaven and forgive sin of your servants, your people of Israel. Teach them the right way to live, and send rain on the land you gave your people for an inheritance. 2Ch 6:28 “When famine or plague comes to the land, or blight or mildew, locusts or grasshoppers, or when enemies besiege them in any of their cities, whatever disaster or disease may come, 2Ch 6:29 and when a prayer or plea is made by any of your people of Israel each one aware of his afflictions and pains, and spreading or pointing out his hands towards this temple 2Ch 6:30 then hear from heaven, your dwelling place. Forgive, and deal with each man according to all he does, since you know his heart (for you alone know the hearts of men), 2Ch 6:31 so that they will fear you and walk in your ways all the time they live in the land you gave our fathers. 2Ch 6:32 “As for the foreigner who does not belong to your people Israel, but has come from a distant land because of your great name when he comes and prays on the road near this temple, 2Ch 6:33 then hear from heaven, your dwelling place, and do whatever the foreigner asks of you, so that all the peoples of the earth may know your name and fear you, as do your own people Israel, and may know that this house I have built bears your Name. 2Ch 6:34 “When your people go to war against their enemies, wherever they might be, and when they pray to you in the direction toward this city you have chosen and the temple I have built for your Name, 2Ch 6:35 then hear from heaven their prayer and their plea, and uphold their cause.
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2Ch 6:36
“When they sin against you, for there is no one who does not sin and you become angry with them and give them over to the enemy, who takes them captive to a land far away or near; 2Ch 6:37 and if they have a change of heart in the land where they are held captive, and repent and plead with you in the land of their captivity and say, ‘We have sinned, we have done wrong and acted wickedly. 2Ch 6:38 and if they turn back to you with all their heart and soul in the land of their captivity where they were taken, and pray facing the land you gave their fathers, in the direction of the city you have chosen and pointing towards the temple I have built for your Name; 2Ch 6:39 then from heaven, your dwelling place, hear their prayer and their pleas, and uphold their cause. And forgive your people, who have sinned against you. 1. Grant us o merciful father that whoever, shall be dedicated to You in this building by the holy ordinance of baptism should have their sins forgiven and receive the gift of the Holy Spirit. Amen. 2. We dedicate this Church Lord of all lords that, whosoever, shall Partake of the symbol of the saviors’ broken body should be Regenerated, sanctified and receive the gift of eternal life. 3. We set apart this house as a sacred heart, whoever, shall be joined together in holy matrimony under this roof may live happy marriage as did Isaac and Rebecca, till death shall separate them. 4. We beseech you almighty God that, whoever, shall come in this Sanctuary sick, burdened or enslaved with sin; upon confessing All Sins shall go home a different justified acceptable person, healed and freed indeed. Amen. 5. Hear our supplications and count this temple as another
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Consecrated, and the most holy building to enable whoever, shall be ordained to any ministry office in this church be set Apart, and receive the anointing of the Holy Spirit in fullness.
6. That any couple coming here with differences planning to Divorce, we beseech you Almighty God that, in the name above all other names Jesus Christ; upon stepping into this dedicated sacred holy temple called by your name; must go home happily and unreservedly contentedly reconciled couple.** 7. That bereaved families, widows, orphans who shall come in or bring their dead in this consecrated church building called by your name, in the name that is above all other names Jesus Christ; we declare that upon stepping out of this house, shall be fully reassured comforted and strengthened. 2Ch 6:40
“Now, my God, may your eyes be open and your ears attentive to the prayers offered in this place. 2Ch 6:41
Now arise, O LORD God, and come to your resting place for you and the ark of your might. May your priests, O LORD, Be clothed with salvation, may your saints rejoice in you goodness. The Dedication of the Temple 7:1-10 pp—1Ki 8:62-66 2Ch 7:1
When Solomon finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the LORD filled the temple. 2Ch 7:2
The priests could not enter the temple of the LORD because the glory of the LORD filled it. 2Ch 7:3 When all the Israelites saw the fire coming down and the glory of the LORD above the temple, they knelt on the pavement
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with their faces to the ground, and they worshiped and gave thanks to the LORD, saying, “He is good; his love endures forever. 2Ch 7:4 Then the king and all the people offered sacrifices before the LORD. 2Ch 7:5 King Solomon offered a sacrifice of twenty-two thousand heads of cattle and a hundred and twenty thousand sheep goats So the king and all the people dedicated the temple of God. 2Ch 5:12
All the Levites who were musicians Asaph, Heman, Jeduthun and their sons and relatives stood on the east side of the altar, dressed in fine linen and playing cymbals, harps and lyres. They were accompanied by 120 priests sounding trumpets. 2Ch 5:13
The trumpeters and singers joined in unison, as with one voice, to give praise and thanks to the LORD. Accompanied by trumpets, cymbals and other instruments, they raised their voices in praise to the LORD and sang: “He is good; his love endures forever. Then the temple of the LORD was filled with a cloud, 2Ch 5:14 and the priests could not perform their service because of the cloud, for the glory of the LORD filled the temple of God. 2Ch 7:6
The priests took their positions, as did the Levites with the LORD'S musical instruments, which King David had made for praising the LORD and which were used when he gave thanks, saying, “His love endures forever. Opposite the Levites, the priests blew their trumpets, and all the Israelites were standing. The Holy Bible, New International Version. Ps 100:4. Ps 100:4 Enter his gates with thanksgiving and his courts with Praise; give thanks to him and praise his name. Ps 100:5 For the LORD is good and his love endures forever; his faithfulness continues through all generations
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Choir on stage: I was happy when I was told to go in the house of the Lord Choir song. After expression of happiness joy and jubilations a collection be taken.
PRESENTATION OF KEYS: The Bishop shall say, on behalf of African National Church, the architect and contractors, I present to the building Committee or the board of trustees in-charge of properties of …….................church the keys of this building; pledging that this house shall be used only for the worship of the most high God, I so order declare.
ACCEPTANCE OF THE KEYS: We receive the keys a symbol of our acceptance of this building, to be set apart from common uses to the worship of God and the preaching of the gospel of Christ only. God Appears to Solomon [Last Comment] 7:11-22 pp—1Ki 9:1-9 2Ch 7:11
When Solomon had finished the temple of the LORD and the royal palace, and had succeeded in carrying out all he had in mind to do in the temple of the LORD and in his own palace,
2Ch 7:12
the LORD appeared to him at night and said: I have heard your prayer and have chosen this place for myself as a temple for sacrifices. 2Ch 7:13 “When I shut up the heavens so that there is no rain, or command locusts to devour the any product of the land or send a plague among my people,
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2Ch 7:14
2Ch
if my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear r from heaven and will forgive their sin and will heal their land. 7:15 Now my eyes will be open; and my ears attentive to the prayers offered in this place.
2Ch 7:16
I have chosen and consecrated this temple so that my Name may be there forever. My eyes and my heart will always be there. 2Ch 7:17 “As for you, if you walk before me as David your father did, and do all I command, and observe my ruling and laws, 2Ch 7:18 I will establish your royal throne, as I covenanted with David your father when I said, ‘You shall never fail to have a man to rule over Israel. 2Ch 7:19 “But if you turn away and forsake my laws and commands I have given you and go off to serve other gods and worship them, 2Ch 7:20 then I will uproot Israel from my land, which I have given them, and will reject this temple I have consecrated for my Name. I will make it a good example and an object of laughter among all peoples. 2Ch 7:21 And though this temple is now so imposing, all who pass by will be dismayed, disgusted, or shocked and say, ‘Why has the LORD done such a thing to this land and to this temple?’ 2Ch 7:22 People will answer, ‘Because they have forsaken the LORD, the God of their fathers, who brought them out of Egypt, and have embraced other gods, worshiping and serving them, that is why he brought all this disaster on them.
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A. Solomon’s Temple B. Ezekiel’s Temple C. Zerubbabel’s Temple D. Herod’s Temple I. Historical background A. Sacred places of mankind. Evidences of the religious outlook of mankind are found wherever man has been able to establish some continuity of habitation. The Fertile Crescent of Mesopotamia-Egypt furnishes examples of some of the oldest sacred sites and temples, with Jericho providing one of the oldest, dating from Mesolithic times (c. 6800 B.C.; In Egypt, the earliest discernible temple form was a small house similar to that of the worshiper. In front of it was placed the symbol of the god, the whole enclosed by a fence or low wall (BA, VII, 44) In later times, this house was replaced by a large and complex series of courts and halls (Karnak and Luxor temples of the 15th cent. B.C.) inside an enclosing wall, within which were not only the principal deity but also other related and subsidiary deities. Ceremonially, there developed a need to express theological concepts, demonstrated by the “pilgrimages” of Amon in Karnak through various “stations” in the temple complex B. Mesopotamian examples. Southern Mesopotamia (Sumer) in the earlier periods erected simple temple structures built mostly of reeds. Expansion came with the advent of building with sun-dried brick. Plan variations occurred until toward the end of the third millennium when temples were formalized in a large hall with the idol placed at the narrow end, usually in a shallow room opposite a doorway. The worshiper assembled in an outer court and looked into the main hall where, at the far end, he saw the gorgeously arrayed god framed by a monumental portal. The design was to impress the worshiper and inspire him with fear and awe. This was not, however, the purpose of the Temple of Yahweh in Jerusalem (see below). IV. Solomon’s Temple A. David’s preparations
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1. The inspiration for the Temple. The inspiration for the Temple plan and structure came to David from Yahweh when He had given him rest from all his enemies (2 Sam 7:1-3; cf. Deut 12:10 ff.), when in peace he had been able to build his own house. David assembled all the officials of Israel (1 Chron 28:1) and commissioned them and his son Solomon to build the Temple. After giving this charge, he delivered to Solomon the “pattern” (28:11) that he had received by God’s Spirit (v. 12) and in writing (v. 19). God thus determined the pattern of the approach of the worshiper as well as the elements of his worship, so that the right way to Him was known. God determined the character of the Temple as He did for the Tabernacle. The provision for entry to the high priest once a year with blood was sufficient to provide the atonement necessary for the people to maintain their sanctity for fellowship with God. The outer chamber was sufficient for the daily intercession and communion with their God made necessary by His nature. Beyond these rooms was no need for an elaborate system of courts as in the Egypt Temples. B. Data. The principal sources of information relating to Solomon’s Temple are OT references (1 Kings 5-8; 1 Chron 17; 21; 22; 28; 29 and 2 Chron 2 7), though there are other references scattered through the rest of the Scriptures. Any reconstruction of Solomon’s Temple is limited primarily to these, though other architectural and archeological data shed light on some features, such as plan and furniture. 1. Date of beginning. 1 Kings 6:1 and 2 Chronicles 3:2 establish the start of construction of the Temple in Solomon’s fourth year. His reign ended 931/30 B.C. (Thiele, Mysterious Numbers of the Hebrew Kings, 2nd ed., 53), which would require 971/970 B.C. for the first year of his forty year reign (1 Kings 11:42), placing the beginning of the Temple in 967/966 B.C. 5. Temple furniture. The Ark with its mercy seat from the Tabernacle was placed at the back of the Holy of Holies under the cherubim, which were made of olivewood (6:23 ff.) and were gold plated. These were ten cubits high and their wings extended to ten cubits, half the width of the room. They functioned symbolically as guardians of the way to God, solemnizing the heart of the worshiper in his approach to God. Their faces were turned toward the dividing partition. They were composite figures well enough known to the people of that day, requiring no description of their form. They may have been similar to the four-faced cherubim of Ezekiel and were usually represented with hands and feet, therefore having basically a human-like body.
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In the Holy Place before the door to the Holy of Holies was placed the altar of incense (6:20; 7:48; cf. Exod 30:1-10) prob. new and made of cedar, since it was overlaid with gold. Presumably (cf. Exod 40:22) the table for the showbread was also new, overlaid with gold and placed on the right side of the room as in the Tabernacle. In this room were the ten candlesticks (better: lamp stands RSV), five on the right side and five on the left, all of gold, with their oil cups and ornamentation, to give light in the Holy Place (1 Kings 7:49). Before the Temple on the platform surrounding the Temple stood the two brass pillars, Jachin (ˆyk+iy:) and Boaz (Bâo). The form of the first term is an old participle causative from ˆwk, meaning “sustainer” stressing the positive side of God’s character. Boaz is the participle form of the simple stem from the Arab bâgiz meaning “smiter,” giving the negative aspect of the character of Yahweh as Keeper of Israel.
Concerning the monies of the Temple, a treasury was recorded (Josh 6:19, 24) as an institution well-known by that time pertaining to Yahweh, the repository of the booty of various battles of Israel against her adversaries. In it was deposited the spoil of Jericho (v. 24). Officers were appointed over the house of the treasures of Yahweh (1 Chron 26:20 ff.). From his victories over surrounding peoples, David dedicated (26:26) numerous objects to Yahweh. These were used to maintain Yahweh’s house (1 Chron 26:27). Samuel (v. 28) and Saul also had dedicated spoils to Yahweh. Solomon brought out the things dedicated by his father and put them among the treasures of Yahweh’s house (1 Kings 7:15), prob. including all the other treasures, for the references above indicated they had been delivered to the Levites, the keepers of the Temple. It is likely that the treasury rooms were the three-storied rooms around the Temple, for 1 Chronicles 28:11 includes the treasuries with the rest of the rooms of the Temple. As such they were accessible only from the Holy Place. E. Problems. Certain problematical aspects of the structure of the Temple were not discussed above, to avoid disruption of the general description.
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1. The height of the Holy of Holies. Was its floor on the level of that of the Holy Place, or was it raised? Examples of raised altar rooms occur in the Middle E (see DAGON, TEMPLES OF). A lower ceiling height than in the Holy Place would require a stone clerestory wall dividing the two, but evidence is lacking in documenting a supporting beam. Other evidence shows the two to be on the same level. In the Herodian Temple, a double curtain separated the two, eliminating the necessity of steps depicting the Temple on the day of the sacrifice of the red heifer, show the Ark within the Temple but no steps leading up to its level, indicating the Holy of Holies to be on the same level as the Holy Place. It may be assumed that this arrangement goes back at least to the Temple of Zerubbabel. It is also possible that Zerubbabel followed the earlier form of Solomon’s Temple. It is very possible that the floor levels of the two rooms were always on the same level and that an attic existed over the Holy of Holies. Ezekiel’s Temple In the fourteenth year after the destruction of Jerusalem (572 B.C.), Ezekiel was taken back to Jerusalem in a vision, and an angel in his presence measured the Temple. A. Meaning of the Temple. What is the significance of Ezekiel’s Temple? This is expressed in “the law of the house” (Ezek 43:12) that the “top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house.” It was an expression of the holiness of Yahweh through the complex that is revealed in the measuring process, and from it the people are to “measure the pattern” (cf. the way of holiness) that they may be “ashamed of their iniquities” (43:10; BS, 106:58). Since this vision occurs at the end of the prophecy of Ezekiel, one must look at it as the culmination of the work of the prophet. God’s holiness was the focal point of his ministry. God’s holiness had been outraged by the persistent iniquity of Israel. There was to be the process of exposure, arraignment, and judgment of Israel (chs. 1-26), the judgment of surrounding nations so Yahweh’s name might be vindicated in all the earth (chs. 25-32), followed next by the rebirth and restoration of the prodigal people (chs. 33-39), which would include the last great attack on His people, concluding with the revelation of God dwelling among the people (chs. 40-48. BS, 106:57). The Temple (cf. Mal 3:1) is to become the dwelling place of the divine glory (cf. Ezek 43:1-6): This is “the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever” (43:7).
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B. Identity of the Temple. What Temple is this? Is it completely separated from the previous Temple in Jerusalem? Is it a completely new complex of buildings? A study of the sequence of events helps to answer this question. Israel had, in all her tribes, gone into captivity; the destruction of her Temple symbolized God’s judgment upon her for her sin. She had been promised restoration upon repentance (Deut 30:1 ff.). The departure of the Shekinah (“glory,” Ezek 11:22, 23) signified the fall of Jerusalem. The return of this glory (43:1 ff.) signified the restoration of Israel to God’s favor and blessing. But if a Temple vastly differed from the Temple that Nebuchadnezzar destroyed, how could it carry any assurance to the people? Since the Holy Place and Holy of Holies are the same size as in Solomon’s Temple, and in the light of other similarities, the conclusion is that Ezekiel’s Temple is basically Solomon’s Temple, but with modifications in the court structure and arrangement. It is not merely an “ideal” temple, for when describing the use of the altar, Yahweh (43:18 ff.) describes its sanctification (vv. 18-27), and the offerings made by the priests (44:15-31) concerning what should be done by a people restored to their God. The above, however, does not answer the question—is Ezekiel’s Temple actually to be created? The emphasis on ritual and the elimination of ritual in the NT indicates that his temple serves another purpose. Let it be remembered that Israel was to undergo deportation for idolatry and rejection of Yahweh’s Covenant (Deut 4:27, 28; 28:64-68), but if in their affliction they sought Yahweh with all their heart, He would hear and restore them to their land (Deut 4:29-31; Jer 29:10-14). The purpose was to refine a recalcitrant, backsliding people and create a holy nation (Ezek 37:21-23, 26-28) that, as a holy people, they would indeed return to their land. Ezekiel 40-48 presents in word pictures the consequent intimate union of Yahweh and His people, and conveyed to the remnant of Israel the assurance of the return to her inheritance. The arrangement of the courts impressed the people of the need for personal holiness; but also, Yahweh’s presence there (43:1-12) demonstrated His accessibility by the people. The ritual, having been restored, conveyed to Israel that she was truly accepted, and therefore could hope to become a cleansed and restored people.
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Therefore, Ezekiel’s Temple was a “visual aid” to faith. Since the returning exiles adhered to the form of the previous Temple and not that of Ezekiel’s Temple, it would appear that his Temple should be understood symbolically. The true restoration of Israel is yet to come, when God a second time (Isa 11:11) will recover Israel from captivity, when they would be given a new heart (Ezek 36:26) and their nation would be born in a day (Isa 66:8-10). This refers to the millennium and the rebirth of Israel, for all the Gentiles must wait so that they also may be renewed and share in the blessings of God’s house (Isa 56:7). VI. Zerubbabel’s Temple A. The repatriation. Very little data is provided concerning Zerubbabel’s Temple from which a description may be formulated. The treatment of the Temple is done in a context of its significance for the future. Haggai gave Messianic significance to the Temple as did Zechariah. B. This was necessary in an age that was approaching the advent of the Son of God. In this era the importance of a visible shrine was reduced, but emphasis was laid upon its significance. C. This, of course, became the emphasis of Stephen in the justification of his message among the people (Acts 7:8, 9 ff.), and to which, through misconception, violent opposition occurred. It was this attitude that was the driving force that brought down the walls of the Temple of Herod. But the message had a beginning in the days of Zerubbabel. Not until the conquest of Babylon by Cyrus in 539 B.C. was there any hope that Israel would return to their homeland and their temple be rebuilt (cf. Isa 44:28; 45:1; 2 Chron 36:22, 23). Cyrus adopted an enlightened policy of repatriation of peoples earlier transported by the Assyrian and Babylonian kings from their homelands (ANET [1950], 316). The decree of Cyrus is recorded twice (Ezra 1:1-4 and 6:3-5, quoted from the source cf. vv. 1, 2), and some have asserted that one of these is not authentic. Under the Pers. kings, Judah was organized in the satrapy of TransEupharatia (Across-the-Euphrates; cf. Ezra 4:11 RSV), and in the days of Darius I (cf. 6:6 ff.) was under the control of a governor at Samaria. When the Jews appealed to Darius because of the repressive measures of the governor, the control of Jerusalem was diverted from Samaria (v. 7) and another governor was appointed.
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Certain vessels taken from the Temple of Solomon by Nebuchadnezzar were delivered to Sheshbazzar (Ezra 1:8-11 a, Shenazar [?] 1 Chron 3:18) prince of Judah and a son of Jehoiachim, who led a contingent up to Jerusalem (Ezra 1:11) along with Zerubbabel (2:2). Sheshbazzar had been made governor of Judea by Cyrus (Ezra 1:8, 11) who allowed a measure of local autonomy to the separate peoples. Sheshbazzar came to Jerusalem and laid the foundation of the Temple (5:16). When Zerubbabel is said to set forward the work (3:8, etc.), it would appear that he functioned as the deputy of Sheshbazzar. As deputy he was on the site and had the initial contact with the Samaritans who later attempted to frustrate the work (4:5). In the second year of Darius, the prophets Haggai and Zechariah stirred him up to renewed activity (Ezra 5:1). It is possible that at this time Sheshbazzar was deceased, for Zerubbabel was the governor (Hag 1:1-14). B. Reconstruction. Sheshbazzar, at Jerusalem in the second year after the return (Ezra 3:2) in the seventh month, laid the foundation of the Temple (5:16); this was effected through Zerubbabel (3:8) and the builders (v. 10). In the previous year in the seventh month (3:1-3), the great altar of burnt offering had been set up (3:2) on its foundation, the sacrifices had been restored that there might be a place of entreaty (3:3), and the feast of Tabernacles was promptly observed. The start of the reconstruction of the Temple was delayed (v. 6 b) because materials from Syria had not yet arrived (v. 7). According to the decree of Cyrus (6:3, 4), the Temple was to be built sixty cubits wide and sixty cubits high. In the light of the dimensions of the Temples of Solomon and Ezekiel, chambers on the sides and rear were included (see below, VI, C). According to the width of Ezekiel’s Temple and the rebuilding activities of Josiah, these dimensions appear to be authentic and support the essential identity of the later character of the Solomonic Temple and Ezekiel’s Temple. The Temple was completed in the sixth year of Darius in the month Adar (twelfth month, 516-515 B.C., Ezra 6:15) Upon its completion, the Shekinah (glory) of Yahweh did not fill the house. It waits for the return of Christ (cf. Ezek 43:1-5). The Temple of Zerubbabel is known as the second Temple, which continued until the year c. 20 B.C., lasting more than one hundred years longer than Solomon’s Temple.
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1. Construction. Included in the decree of Cyrus was authorization to secure building materials at the expense of the Pers. royal treasury (Ezra 6:4). The method of construction followed the previous system. The reference in v. 4 to three rows of stones and a row of timber beams quite possibly refers to the construction of the wall surrounding the inner court of Solomon’s Temple (1 Kings 6:36). There was at once an obvious difference discernible between this Temple and the Temple of Solomon. Many elderly people (Ezra 3:12) had seen Solomon’s Temple, and when they saw the results of the foundation work they wept, for it seemed inferior by comparison. This was no doubt because of size, the working of stone, and the quality and size of the finished foundation. Shortly after rebuilding began, obstructionist attempts to frustrate it arose from people of Samaria because their offer to help was rejected since they were not of the Jewish folk (Ezra 4:1 ff.). Their opposition persisted to force of arms (v. 23), and they shut down the work until the second year of Darius the Great (520 B.C.), when appeal was made to him on the grounds that the restoration had been ordered by Cyrus (cf. 5:17 with 6:3-7). The original adversaries were the Samaritans, who were descended from those whom the Assyrian king brought in to replace the deported northern Israelites. In the days of Haggai and Zechariah the chief adversaries were named: Tattenai the governor and Shethar-boznai and his cohorts (5:3). In their report to Darius in an attempt to curtail rebuilding they demanded a search to see if Cyrus did indeed make a decree, which finally was found in Hamadan (Ach-Metha-Ecbatana) in confirming all the claims of the Jews (Ezra 6:2 RSV).
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The construction of the Temple was delayed because of the physical and legal opposition by the adversaries (4:6). The physical opposition prevented the transportation of building materials from the land round about (Hag 1:8), and the molestation of the builders as they traveled back and forth from their houses outside Jerusalem’s walls to the Temple. This would have effectively cut off the work. In the second year of Darius, however, they had been able to build comfortable, even prosperous, homes, for paneled houses are noted (Hag 1:4 RSV). So Haggai addressed them on this invidious relationship, that God’s house should no longer lay waste. The affirmations of the Covenant of God with Israel included the erection of a house of worship as an affirmation on the part of the people of the Covenant and to be a source of strength for observing the Covenant. The efforts of Haggai and Zechariah were directed to stirring up in the people a consciousness of their covenant obligations. To enforce his prophecies, Haggai demanded that the people consider their ways (v. 5), that they should understand that the drouth existed because they had neglected covenant obligations (cf. Deut 28:32, etc.), suggesting that the obligation in this case was the erection of the Temple (Hag 1:9). Until they put their heart into the task, they could not expect the blessing of God; hence, God had called forth the drought (v. 11). At the urging of the prophet Zechariah the governor, Jeshua the high priest, and all the people obeyed God and began reconstruction in the twenty-fourth day of the sixth month of the second year of Darius (Ezra 3:2, 8). 2. Significance of the Temple. As the work progressed, inevitable comparison was made to its inferior state in relation to the grand state of the Temple destroyed by Nebuzaradan (2 Kings 25:8 ff.). Yet this would not deter the advance, since it was God’s house; it was an assurance of His redemptive work among men (Ezra 3:5-9; cf. Dan 9:24). Yet the attitude persisted, for in the ninth month again Haggai mentioned the drouth and that the reluctance of the people made them unclean before God (Hag 1:10 ff.). But God’s purposes must be fulfilled and out of His grace He assured them that the completion of the building was no impossible task for the few people, and would be accomplished under the leadership of Zerubbabel (Zech 4:9); because of its redemptive symbolism, it must not be despised as a small thing (v. 10). Zerubbabel had been concerned about the attitude of surrounding peoples, but Yahweh assured him (Hag 2:21, 22) of the ultimate triumph of the ways of God over men. Zerubbabel would see that victory and would realize that his labor would be a seal of triumph in the face of obstacles. The spirit of God would oversee the work to take it forward to completion (Zech 4:9).
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Zechariah likewise directed words of assurance to the people on the twenty-fourth day of the eleventh month in the second year of Darius (1:7), symbolized by the measuring line (1:16). It was further certified by the promise (2:10 ff.) of Yahweh to come and dwell in their midst (cf. Ezek 43:1-5). The eschatological significance of the Temple is given (Zech 6:12 ff.). Joshua as priest signified the priestly character of the “BRANCH,” the offspring of David who would build the Temple of Yahweh, who is Christ (John 2:21; Matt 16:18) and who will dwell in His people. Not only is this true, for there is also the eschatological hope of Israel’s dwelling in their own land, symbolized by their occupation of Jerusalem (Zech 2:4, 5). 3. Materials for the Temple. Materials for the Temple adornment came from the people through freewill offerings (Ezra 2:68, 69). Included in the decree of Cyrus was the ordinance that the Jews who remained in Babylon were to make their freewill offerings for the Temple as part of their obligations to their brethren who returned. C. History of the Temple 1. In the era of Ezra and Nehemiah. The work of reconstruction was finished in the sixth year of Darius, 515 B.C. (Ezra 6:15), and was dedicated with much rejoicing. The courses of the priests were instituted (v. 18) and the first Passover at the new building was celebrated by the people (v. 19). This is the last mention of the Temple and Jerusalem in the OT. Ezra came to Jerusalem in the seventh year of Artaxeres I (465-425 B.C.) and the date for Ezra would be 458 B.C. He carried up silver and gold for the Temple for either adornment or offering (7:16-20). If additional funds were necessary for restorative purposes, they were to be secured from the royal treasury (v. 20). The officials of the satrapy that included Jerusalem were also assigned the duty of assisting in this matter and were obligated to keep within a limit (vv. 21, 22). The restorative work was subject to the commands of the “God of heaven” (v. 23), as a petition to Him for His favor upon the empire. It would appear that the efforts of “force and power” (4:23) may have been extensive, and although complaint had been directed by Bishlam, Mithredath, and Tabeel to Artaxerxes, information based on the decrees of Cyrus and Darius finally overcame local opposition. The royal largess committed to Ezra (ch. 7) provided rectification of the efforts of the adversary to curtail the work. The record of the return of Ezra and the execution of his commission is given in ch. 8. Ezra’s ministry in Jerusalem involved the separation of the Israelites from “defilement” because of intermarriage with the surrounding peoples (chs. 9; 10). Ezra prayed and carried out the necessary judicial activities. This was done to prevent the collapse of the Jewish state through absorption into other peoples.
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E. History of Herod’s Temple 1. New Testament period. The earliest reference to the Temple with its special architectural features is in Matthew 4:5 (cf. Luke 4:9) where a pinnacle is mentioned. This is possibly a corner of the clerestory roof of the Royal Portico overlooking the Kidron at the SE corner. The decorations of the Temple (Luke 21:5) agree with Josephus’ description (Jos. War V. v. 6). The gold was an item of pride, and by it oaths were taken (Matt 23:16). Solomon’s Porch, the E colonnade (John 10:23), was one of the places where Christ taught. When He died, the veil between Holy Place and Holy of Holies was rent in two (Matt 27:51; Mark 15:38; Luke 23:45). By the gate Beautiful (Acts 3:2) the lame man was healed, most likely the gate between the women’s court and the Court of Israel. The Temple complex other than the Temple itself was still under construction in the first year of Christ’s ministry, A.D. 27, which was the forty-sixth year of its building (John 2:20). In the first year of His ministry Christ cleared out the clamorous trade in sacrificial animals at the outer court (John 2:14, 15), because this interfered with access to worship in the Temple. This action of Christ was repeated in His last year (Matt 21:12; Luke 19:45; Mark 11:15-18). Because the traffic crowded out the Gentiles as well as His own people, Christ strongly objected (Matt 21:13). It was His custom to teach in the courts of the Temple daily (Matt 26:55; Mark 12:35; Luke 20:1; 21:37; John 7:14; 18:20), as well as to heal there (Matt 21:14). Children freely played in the outer court (21:15). After the Ascension, the disciples frequented the Temple daily (Luke 24:53; Acts 2:46) for worship. It was there that Peter and John went to pray (3:1), prob. as part of their daily resort to the Temple. The Temple was under the control of the Rom. guard quartered in Antonia (21:31 ff.); the captain was close enough to dash down the stairs to rescue Paul from the enraged Jews (21:32, 34, 35). Paul in his own defense addressed the Jews from the stairs (v. 40). Contrary to popular expectations about the endurance of the Temple, Christ in A.D. 30 predicted its destruction (Matt 24:1 ff.).
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2. The history from A.D. 30 to A.D. 70. Josephus indicates that G. Florus (A.D. 64-66), by his greed for gain and his rapacity in taking it, incited the Jews to the rebellion against Rom. occupation that precipitated the destruction of the Temple. He deliberately provoked the Jews, turned his soldiers loose on them Jos. War II. xiv), and though Agrippa (II) quieted them, yet they rebelled against his suggestion of submission to Florus until a successor should arrive. In the turmoil that followed, the Zealots persuaded the priests to discontinue the daily offerings for the emperor and empire, which amounted to a subtle declaration of war. Vespasian, who began the campaign to subdue the revolt, was later summoned to Rome to assume the throne, and he commissioned his son Titus to reduce the Jews to obedience. This eventuated in an attack on Jerusalem and the Temple in particular. In the spring of A.D. 70, Titus mounted the final siege. When initial efforts to persuade the Jews to surrender and thus preserve the city failed, Titus erected his encircling wall about the city to prevent help from reaching them, and began the final attack on Antonia. The outer cloisters were burned, and finally the inner court of the Temple was encircled, Aug. 29, A.D. 70. Against the desire of Titus, in the attack in the inner court the next day, a soldier tossed a firebrand through a window into one of the side chambers. Though Titus rushed up shouting commands to extinguish the flames, he was unable to affect his will. Instead another soldier tossed a burning brand into the Holy Place that set ablaze the sanctuary itself (Jos. War VI. iv. 5). On the roof of the side chambers the priests in defense of the Temple pulled up the bird-preventer spikes and hurled them unavailingly at the Rom. soldiers (Jos. War VI. v. 2). The rest of the Temple complex was in flames, last of all the Royal Portico, and about 6,000 persons seeking refuge in it perished. VIII. Restorations A. Solomon’s Temple. One of the earliest attempts at reconstruction of this Temple was by the Jesuits Pradus and Villalpandus (1596-1604), but in a grandiose Greco-Roman style that largely nullified its value. Others followed, but contributed relatively little. More famous was Schick’s also grandiose but inaccurate attempt, in 1796. Paine in 1861 produced a restoration that is suggestive, but is highly inaccurate. Elements in it suggest that the Temple of Ezekiel’s vision was quite influential. The efforts of Perrot and Chipiez (1887-1889) are noted more for artistry than accuracy. Ferguson’s attempt (Temples of the Jews, 1887) suffers from lack of correspondence to the Biblical text, as well as in architectural style, for it is more classical than Canaanite.
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The most recent efforts at construction are those of the Howland model (BA, XIV [1951], 2-4) and the Stevens drawing sponsored by Albright and G. E. Wright (BA, XVIII [1955], 41-44). These are quite similar, differing only on less essential points; both illustrate basic elements. The Stevens drawing suffers from its peculiar saw-toothed coping, whereas the Howland model completed the wall top with a coved cornice similar to Egypt Temples. This would have been a distinct innovation, but not well enough attested in Canaan to justify. The more usual coping is a straight, clean parapet wall. The altar must remain for either proposal a conjectural example, for little is known of its actual construction. An immense amount of time and money was spent on the Howland model and, apart from this, it represents the more faithful proposal of any presented to date. A further defect concerns the tops of the pillars Jachin and Boaz, for both restorations picture them as having at their heads bowls for burning incense. The Biblical text does not present this view of their function nor do the meanings of their names require that incense be burned. The attempts of Corswant (Dictionnaire d’ Archaeologie Belgique [1956]) present a line drawing of a proposed reconstruction that in many respects is quite like the Howland model, but differs from it, for the entrance to the side chambers is from the outside, not from inside, the Holy Place. Père L. H. Vincent through the drawings of Père A. M. Steve has presented a well researched restoration, not markedly different in plan from the Howland model, but differing in significant details. The Holy of Holies is not elevated and its roof is lower than the Holy Place roof, causing the erection of a heavy stone wall between the two. The roof of the side chambers is dropped below the level of the roof of the Holy of Holies. In addition, access to the side chambers is from side rooms on the porch, which cannot be justified from the Biblical text. As to character of architecture, a crenellated cornice is applied that has little justification in the text or in Palestinian architecture. Each chamber is provided with a window, which is also not based on the Biblical text. The appearance of the whole is rather on the side of modern contemporary architecture.
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B. Ezekiel’s Temple. Paine’s attempts at reconstruction of Solomon’s Temple appear to be influenced more by Ezekiel’s Temple than any other, and is here mentioned for what help it can give in illustrating the latter. Benzinger (Heb. Archäologie) has presented a convincing plan of the Temple complex though it suffers from incompleteness. The plan of Keil (Biblical Commentary on the Prophecy of Ezekiel [1876]) is a more faithful reproduction. It is significant that this plan bears more relation to Herod’s complex than to Solomon’s structures. The primary feature of Ezekiel’s structure is its symmetry, which is intended to add to the emphasis of sanctity. Not many attempts have been made to produce models or illustrative sketches, partly because it has been considered an “ideal” expression of what the ritual ought to be. C. Zerubbabel’s Temple. Since this has been swallowed up by Herod’s rebuilding, and since it has had a continuous history to the latter Temple, a reconstruction of Herod’s Temple would serve better the purpose of reproducing the main features of the sacred structure. D. Herod’s Temple. Many and varied are the proposed reconstructions advanced for it. Warren in his researches (Plans, Elevations, Etc.) has given a restoration that conforms to the terrain. Yet faint indications from Josephus indicate that it underwent significant enlargement, viz., the addition of the women’s court on the E side. Schick’s plan and model (1896) is too grandiose to be accepted, and its architecture is entirely foreign to Jewish style and the records of Josephus and of the Middoth. The Vincent-Steve restoration suffers from the fact that it embraces too much of the present Haram, also contrary to the sources. It does not conform to certain internal arrangements as given in the sources
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