Background for Temple Veil
James M. Leonard, PhD (Cambridge)
23 May 2014
The Jerusalem Temple of Jesus’ day was a huge and marvelous
wonder, built on a mountain height known as Mount Zion. Its theological
significance was in its representation of Israel’s God dwelling with his
people. As such, it was fashioned as a house, with household furniture such as
a table for meals, a lamp, and a chair. It had its origins in the desert
wanderings of Israel, after the Exodus. Under Moses, God led Israel out of
Egypt in a cloud by day and in a pillar of fire by night, both of which were
visible manifestations of God’s presence. After establishing Israel as his
people at Mount Sinai by covenant, and after the giving of the Law, God gave
instructions on building a tabernacle—a grand tent, that would be placed in the
middle grounds of Israel’s encampments, so that the theological urgency that
God dwells in the midst of Israel would be fulfilled. As the tabernacle was
dedicated, God’s manifestation in fire and cloud came down from the sky and
filled the tabernacle with smoke (i.e., the Shekinah glory).
Despite the emphasis on proximity, imminence, and intimacy
of God, the tabernacle was designed to convey God’s other-ness, his
transcendence, and his utter holiness. The throne room where God was
symbolically seated was set off from the people. Indeed, the tabernacle had its
own fabric walls clearly marking off the border of God’s house from the rest of
the camp. Entry was strictly regulated and required sacrifices, characteristically
animal offerings. At times, sacrifices were offered as a means to atone for the
worshiper’s sins, reinforcing the portrait of a holy God who does not
countenance sin in his presence.
The holiness of God is further emphasized by additional barriers
between the holy throne room and worshipers. Worshipers were generally not
admitted into the inner shrine of the tabernacle. The inner shrine was called
the Holy Place.
The Holy Place itself was further divided by a heavy curtain
veil. This curtain marked off the Holiest Place (KJV: the Holy of Holies), the
innermost room of the Tabernacle where God’s throne seat was kept, and where
God’s presence was most manifest. While select few could enter the Holy Place
under certain circumstances, only the High Priest could enter the Holiest
Place, and could only do so once a year, and not without a blood sacrifice for
the sins of the people. Bad things happened to people violating this high
regard for the holiness of God’s house, a background exploited in the film
Raiders of the Lost Ark—the lost ark had reference to the Ark of the Covenant which comprised God’s throne chair in the Holiest Place.
After the Egyptian bondage and wilderness wanderings, Israel
conquered and settled in Canaan. The era of the portable tabernacle came to an
end, and the Jerusalem temple was built. At its dedication, God filled the
temple with his glory cloud, as he had done previously in regard to the
tabernacle. The similarity of the two events indicated that the Temple was now
the new abode of God, as God dwelt in the midst of his people. For the most
part, the design of the tabernacle’s construction served as a model for the
temple, and most rules were carried over into the new era.
God’s presence with his people was contingent upon Israel’s
faithfulness. Failure to be faithful would result in divine judgment, the
culmination of which would be the departure of God’s presence from the Temple.
The temple’s holiness was not innate, but rather was wholly dependent upon
God’s presence. It was God’s presence that made the temple holy (holy Temple);
it was God’s presence in Jerusalem that made Jerusalem the Holy city; it was
God’s presence in Canaan that made Canaan the Holy Land; and it was God’s
presence that made the Israelites holy (holy people = the saints). Without
God’s presence, the temple, the city, the land, and the people would be common,
defiled, and their destruction inevitable.
Indeed, after generations of prophetic warnings, God’s
patience came to an end, and judgment ensued. The sixth century BCE prophet Ezekiel
depicts the glory cloud of God’s presence very methodically arising from the
throne chair, exiting out the Holiest Place and then out of the Holy Place,
breaching the both the inner and outer curtains of the inner shrine. After
exiting the inner sanctuary, it proceeded to the courtyard, where God’s glory observed
the profanity therein, and then departed the temple courts, and then forsook the
city itself. It ascended up the Mount of Olives opposite the Temple Mount, and
then finally disappeared. The departure of the temple made way for its conquest
and destruction by the invading Babylonians.
Decades later, the temple was rebuilt, and centuries later,
was damaged again in a conquest of the city. The city’s new king, Herod the
Great, expanded its foundations and rebuilt it with unrestrained splendor.
Although substantially complete during Jesus’ ministry, improvements and
embellishments continued up until a few years prior to its utter and final
destruction in the revolt against Rome in 70 C.E.
Jesus’ view of the temple was not at all evident in his
early ministry. A better understanding of his perspective, however, arises in
his final days, after the Triumphal Entry into Jerusalem at which time he threw
a fit in the temple precincts, overturning tables and preventing legitimate
temple activities.
While much is debated as to the precise meaning of this
action (should it be called the Temple Cleansing, or perhaps The Temple
Demonstration, etc.), it could be a prophetic action intended to convey the future
destruction of the temple, or at least the end of the era of Israel’s temple
worship.
In subsequent days (following the order of events in
Matthew’s Gospel), Jesus unleashed a vicious attack against the Jewish
religious leaders, blaming them for all the blood that was ever shed, from that
of Abel, son of Adam and Eve, to the murder of a Zechariah son of Berekiah who
was slain at the steps of the temple. The tirade culminated in his
pronouncement in Matt 23:38 of the temple’s forthcoming forsakenness, at which
time Jesus departed from the temple, a departure that is arguably understood as
a prophetic correspondence to the departure of God’s presence from the temple
in Ezekiel, especially as Jesus ascended the Mount of Olives, and predicted the
coming destruction of the temple.
During the crucifixion, the Synoptic Gospels indicate that
the curtain of the inner sanctuary was ripped in twain. An interpretation of the
meaning of the ripping of the veil was not explicated in either of the three
gospels, but there are clues that might suggest the authors’ intended meaning, meanings which might be substantially different from the meaning explicated in Hebrews.
Solomon’s temple was thought to be one of the great wonders of the
world. It stood several centuries before it was destroyed by the Babylonians. It
was soon rebuilt, using the old foundations, but lacked its Solomonic splendor.
Centuries later, King Herod the Great destroyed a major section of it as he
usurped the Jewish throne. This gave him the opportunity to become a great
temple builder. He expanded the temple’s original borders and integrated the
temple walls into Jerusalem’s fortifications. The new temple was spectacular, a
remarkable testimony to human engineering.
Posts
