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Background
David captured the city of Jerusalem (2 Samuel 5:6–9). He made it the capital city for all the people of Israel. Before this, the Jebusites lived there. The city was in neutral territory between the northern and southern tribes. So it worked well for both groups.
Later, David brought the ark of God to Jerusalem (2 Samuel 6:1–17). The ark had not been cared for since the Philistines took it. By bringing it back, David made Jerusalem the center of worship. After that, God’s choice of David and God’s choice of Jerusalem (also called Mount Zion) were closely connected (Psalms 78:67–72).
David wanted to build a special house for God. At first, the prophet Nathan said this was a good idea (2 Samuel 7:1–3). But then God gave Nathan a different message for David (verses 4–17). God said David would not build the temple. Instead, God would “build a house” for David. This meant that God would make David’s family into a royal line (a dynasty). God did not choose David to build the temple because David had fought many wars (1 Kings 5:3; 1 Chronicles 22:7–8; 28:3). Instead David's son, Solomon, would build the temple.
But David still helped with the temple. He gave a large amount of money and materials. He also made plans for how to build its (1 Chronicles 22:3–5, 14; 28:2, 11–19). David also bought the land where the temple would be built (21:25).
Solomon’s Temple
When Was Solomon's Temple Built?
Solomon began building the temple in the fourth year of his reign, around 966 BC (1 Kings 6:1, 38). It took seven years to finish. David had already prepared everything needed for the temple, including the workers (1 Chronicles 28:21). Solomon built the temple before he built his own palace, so the temple came first (1 Kings 7:1).
How Was Solomon's Temple Built?
Huram (also called Hiram in Hebrew) was the main craftsman who made the bronze items for the temple. His father was a skilled metalworker from Tyre, and his mother was an Israelite (1 Kings 7:13–14).
The cedar wood for the temple came from Lebanon. Workers from Lebanon cut the trees and brought them to Israel. These workers served under King Hiram of Tyre, who was a political ally of Solomon (5:5–9).
Solomon also sent 30,000 Israelite men to help in Lebanon. They worked in three groups. Each group worked for one month, then rested for two months.
To prepare the stones, Solomon chose 153,600 foreigners who lived in Israel. These men worked as stone cutters, carriers, and supervisors (verses 15–17; 2 Chronicles 2:17–18). Another group, the “men of Gebal,” may have helped with their special skills (1 Kings 5:18).
Building the temple was obviously a national project of great size and effort. To keep the temple area quiet and holy, workers did the cutting and shaping of stones and wood at other locations (6:7).
What Did Solomon's Temple Look Like?
The Bible gives enough details to describe the temple with good accuracy. The books of Kings and Chronicles tell the main story. Later, the prophet Ezekiel also described a temple based on what he knew about the temple in Jerusalem (Ezekiel 40–48).
The Side Rooms
The temple had side rooms built on a separate base or platform (1 Kings 6:5, 10; compare Ezekiel 41:8–9). These rooms were in three levels. Each level was about 2.3 meters (7.5 feet) high. The rooms went around the temple on all sides except the front porch.
Each level of rooms was half a meter (one and a half feet) wider than the one below. This design matched the thickness of the side wall of the Holy Place:
The ground level rooms were 2.3 meters (7.5 feet) wide.
The middle level was 2.7 meters (9 feet) wide.
The top level was 3.2 meters (10.5 feet) wide.
The Inner and Outer Courts
People used winding stairs to go between levels (1 Kings 6:8). It is not clear where all the doorways were. There may have been one on each side, but the Bible only names one (verse 8).
Like Ezekiel’s temple (Ezekiel 40:17, 28), Solomon’s temple had two courtyards—an inner court and an outer court (1 Kings 6:36; 7:12). The Bible does not tell us how big the courtyards were. The inner court was near the temple. It was also called “the court of the priests” or “the upper court” (2 Chronicles 4:9; Jeremiah 36:10).
The wall of the inner court was made of three layers of shaped stone held together by a layer of cedar beams (1 Kings 6:36). The doors of both courts were covered in bronze (2 Chronicles 4:9).
The palace buildings were within the outer court area. There was likely a private walkway between the palace and the temple. Later, King Ahaz closed this walkway (2 Chronicles 4:9, 12; 2 Kings 16:18).
The Temple Building
The temple building was 27.4 meters (90 feet) long, 9.1 meters (30 feet) wide, and 13.7 meters (45 feet) high (1 Kings 6:2). At the front, there was a porch (also called a vestibule) that was 4.6 meters (15 feet) deep. This porch was likely on the east side, which matches the direction of the temple in Ezekiel’s vision (Ezekiel 43:1; 44:1).
The larger part of the main sanctuary, next to the porch, was called the Holy Place. It was 18.3 meters (60 feet) long (1 Kings 6:17). Behind it was the Most Holy Place, also called the Holy of Holies. This was a perfect cube that measured 9.1 meters (30 feet) long, wide, and high.
Inside, the walls were covered with cedar wood. The wood was carved with flowers, palm trees, and cherubim (angels). None of the stone walls could be seen. Both the Holy Place and the Most Holy Place were covered with pure gold (verse 22). The gold decoration may have been pressed into the carvings instead of laid on top, so the carved wood could still be seen.
The floor was made of cypress planks (verse 15). Narrow windows set high in the walls above the level of the three-storied outer chambers let light into the Holy Place (verse 4). The ceiling was made with cedar beams and planks. The Bible does not say what the roof looked like, but builders at that time often used a wooden frame filled with waterproof plaster made from limestone.
The Holy Place
The outer porch was apparently an open space, since the Bible does not mention any doors. The entrance to the Holy Place had double doors made of cypress wood. Each door had panels that folded back. The doors were decorated with the same designs as the walls—carvings of flowers, palm trees, and cherubim (verses 34–35). The doorposts were made of olive wood.
Within the Holy Place was the altar of incense. It was made of cedar and covered with gold. It stood in front of the Most Holy Place. The Holy Place also had:
a table for the special bread called the bread of the Presence,
ten gold lampstands, five on each side, and
various utensils used by the priests (1 Kings 7:48–50).
All of these items were made of gold or covered in gold. There were also ten tables, five on each side, probably used to hold the utensils and other items (2 Chronicles 4:8)
Between the Holy Place and the Most Holy Place was a double door made of olive wood. These doors were carved with cherubim, palm trees, and flower patterns and covered with gold. Inside the doors hung a blue, purple, and crimson curtain, made of the finest fabrics and decorated with cherubim (2 Chronicles 3:14).
The Most Holy Place
Inside the Most Holy Place were two large cherubim, each 4.6 meters (15 feet) high and made of olive wood covered with gold (1 Kings 6:23–28). Each wing was 2.3 meters (7.5 feet) long. One wing of each cherub touched the wall, and the other wings touched in the center of the room.
In the earlier tabernacle, the cherubim were smaller. Their wings were part of the lid of the ark, called the mercy seat (Exodus 25:17–22). But in Solomon’s temple, the ark of the covenant sat below these larger, standing cherubim. The cherubim faced forward, as if guarding the ark.
The ark of the covenant was the only major item from the Mosaic tabernacle that remained.It still held the stone tablets of the law. But the pot of manna and Aaron’s rod were no longer inside (1 Kings 8:9).
The Bronze Pillars
Immediately outside the temple, on each side of the front porch, were two hollow bronze pillars (1 Kings 7:15–20; 2 Chronicles 3:15–7). According to the book of Kings, these pillars were 8.2 meters (27 feet) high and 5.5 meters (18 feet) around. The metal itself was about 10.2 centimeters (4 inches) thick.
At the top of each pillar was a bronze capital (top piece) shaped like a lily. These were 2.3 meters (7.5 feet) high and 1.8 meters (6 feet) wide. The capitals were decorated with a chain-like pattern and had two rows of bronze pomegranates. The pillars were very heavy. The prophet Jeremiah later said that the Babylonians had to break the pillars in pieces before they could be taken to Babylon (Jeremiah 52:17, 21–23).
The Bronze Altar
The bronze altar for sacrifice is not described in the list of temple items in 1 Kings 7. But it is mentioned later during the temple dedication and in other events (1 Kings 8:22, 54, 64; 9:25). It clearly stood in the inner court.
The altar was 9.1 meters (30 feet) square and 4.6 meters (15 feet) high (2 Chronicles 4:1). Because it was so large and heavy, it was probably made in separate pieces at Solomon’s metal workshop in the Jordan Valley (verse 17–18). Workers likely moved the pieces to Jerusalem and put them together at the temple.
The Bronze Sea
One of the most impressive items in the inner court was the “bronze sea.” It was also called the "molten sea." This was a large, round tank made of bronze (1 Kings 7:23–26). The bronze was 8 centimeters (3 inches) thick. The tank was 2.3 meters (7.5 feet) tall and 4.6 meters (15 feet) wide. Its rim was shaped like a lily (2 Chronicles 4:2–5).
The tank stood on 12 bronze oxen, four on each side. Below the rim were two rows of decorations. These may have been small gourds or pomegranates. The bronze sea could hold about 37,850 to 45,420 liters (10,000 to 12,000 gallons) of water. Priests used it to wash before doing their duties (verse 6). Because it was so tall, there was probably a platform to help them reach the top. It would have been about 4.6 meters (15 feet) above ground level.
Hiram also made ten large bronze wash basins called lavers (1 Kings 7:27–39). Each laver sat on a moveable bronze stand. Five were placed on the north side of the inner court, and five on the south side.
The stands were bronze boxes about 1.8 meters (6 feet) square and 1.4 meters (4.5 feet) high. Each one had a rim around the top, about 22.9-centimeters (9 inches) wide. The corners of each stand had posts that held axles and wheels. The wheels were about 68.6 centimeters (27 inches) tall and had four spokes.
Each stand held a laver that could carry about 832.7 liters (220 gallons) of water. The basins were used to wash the animals for sacrifice (2 Chronicles 4:6). Each laver was probably placed near one of the ten tables used to prepare the sacrifices (verse 8).
Other bronze tools were also made, such as pots, shovels, and basins (1 Kings 7:40, 45).
The Dedication of Solomon's Temple
Eleven months passed between the completion of the temple and the dedication service (1 Kings 6:38; 8:2). During that time, the furniture and holy items were set in place. The dedication happened in the seventh month, likely during the Feast of Tabernacles and the Day of Atonement (Leviticus 23:23–36).
The priests brought the ark of God into its final place in the Most Holy Place (1 Kings 8:3–4). So many animals were sacrificed that the inner court was too small for them all (1 Kings 8:62–64; 2 Chronicles 7:7).
The temple was built with the finest materials and the best building methods of that time. Solomon spared nothing in its construction or decoration. Still, Solomon said that no building could truly contain the eternal God (1 Kings 8:27). In his prayer, Solomon admitted that the people of Israel often turned away from God. He also praised God for being just, merciful, and faithful.
The dedication ended with a powerful sign. Fire came down from heaven and burned up the sacrifices. Then the glory of the Lord filled the temple (2 Chronicles 7:1–3).
Later History
Like most ancient temples, Solomon's temple also served as a treasury. It held much of the nation’s gold and silver, which made it a target for attack.
Just five years after Solomon died, King Shishak of Egypt attacked Jerusalem and took treasures from the temple (1 Kings 14:25–38)
Soon after, King Asa, who ruled from 910 to 869 BC, used the temple’s gold and silver to pay Syria for help in fighting King Baasha of Israel (15:16–19).
Joash, the king of Judah from 835 to 796 BC, had been hidden in the temple as a child to protect him from Queen Athaliah (2 Kings 11). Later, as king, he ordered repairs to the temple after the priests were found stealing temple gifts (12:4–16). But after the death of high priest Jehoiada, Joash himself was influenced by his nobles and turned away from God (2 Chronicles 24:15–19). As judgment, God allowed Syria to attack Judah. Joash again gave away the temple treasures to avoid destruction (2 Kings 12:17–18).
King Jehoash of Israel ruled from 798 to 782 BC. He defeated King Amaziah of Judah, who ruled from 796 to 767 BC. Jehoash took more treasures from the temple (14:8–14).
King Ahaz was king of Judah from 735 to 715 BC. He used what was left in the temple to pay the Assyrians for help (16:7–9). He eventually became completely subservient to them.
Hezekiah was king of Judah from 715 to 686 BC. He was one of Judah’s great reformers. He repaired the temple and restarted proper worship. During the last years of his father Ahaz’s rule, the temple had been neglected (2 Chronicles 29:1–19; 31:9–21).
Manasseh, Hezekiah's son, was king of Judah from 696 to 642 BC. Manasseh completely reversed his father’s policy. He brought Canaanite and Mesopotamian religious practices into the temple, which was against God’s commands (2 Kings 21:3–7).
Later in life, Manasseh had a personal change of heart. After suffering, he turned back to God. He made some changes in the temple as part of his repentance (2 Chronicles 33:12–19). But his earlier actions had caused great damage. His reign was remembered as one of the worst in Judah’s history (2 Kings 21:10–16).
Manasseh’s grandson, Josiah, was king of Judah from 640 to 609 BC. He was the second great reforming king. He organized the repair of the temple in 622 BC. During this time, Hilkiah the priest found the lost Book of the Law (2 Kings 22:3–13). This was most likely the book of Deuteronomy.
This discovery gave Josiah’s reforms new direction and urgency (22:14–23:3). He removed all signs of idol worship from the temple (23:4–12). Josiah also restored all of the traditional festivals. Sadly, however, Josiah’s reforms ended when he died. Jehoiakim was the next king, ruling from 609 to 598 BC. Under his rule, Israel continued to turn away from God.
It was probably during this time that the prophet Jeremiah gave a powerful sermon at the temple. He warned that the temple would be destroyed (Jeremiah 7:1–8:3; 26:1–19). The religious leaders were angry with him for this message.
In 601 BC, King Jehoiakim rebelled against Babylon. In response, King Nebuchadnezzar attacked Jerusalem (2 Kings 24:1–4). In 596 BC, he captured the city and took many temple treasures to Babylon (2 Chronicles 36:7). The temple itself was not damaged by the Babylonians at that time.
Later, under King Zedekiah, who ruled from 597 to 586 BC, , Judah rebelled again. This time, the Babylonians destroyed the temple completely (2 Kings 25:8–10). They took the remaining temple treasures away.
Zerubbabel’s Temple
Although the Babylonians had destroyed the temple, the site still remained special to the Israelites. Some people continued to visit it during the time of the exile (Jeremiah 41:4–5).
In 538 BC, King Cyrus of Persia allowed the Jews to return to their land. His policy was very different from earlier empires. He not only let them go home, but he also gave permission to rebuild the temple. The money for the temple came from the Persian government.
The book of Ezra records two versions of the decree to rebuild the temple. One is a public announcement (Ezra 1:2–4), and the other is a written order stored in the Persian archives. This second version listed the temple's basic design and the help the Persian king promised to give (6:1–5).
Even though the offer to return was open to all, most Jews probably chose to stay in Mesopotamia, where life was more comfortable. Only a smaller group (42,360 people plus their servants, see Ezra 2:64–65) returned to Jerusalem. They were led by Sheshbazzar (1:8–11; 5:14–16) and Zerubbabel (2:2; 3:2, 8; 4:2).
The people were excited. They rebuilt the altar and restarted regular worship at the temple site (Ezra 3:1–6). They used money from Persia, along with their own offerings, to begin planning the new temple and laying its foundation (2:68–69; 3:7–13).
But the work stopped soon after. Local enemies opposed them (Ezra 4:1–4, 24). The people became distracted by their own concerns. Poor harvests also discouraged them (Haggai 1:2–11).
In 520 BC, the prophets Haggai and Zechariah encouraged the people to start again (Ezra 4:24; Haggai 1:1; Zechariah 1:1). Under the leadership of Zerubbabel and Joshua the high priest, the work continued—even with suspicion and resistance from officials. The temple was finished and dedicated in 515 BC (Ezra 5:1–6:22).
We do not know many details about the structure of the second temple, which was built under Zerubbabel’s leadership. Some people thought it was much smaller and less beautiful than Solomon’s temple (Haggai 2:3), but that may have been during the early stages of rebuilding.
In fact, the second temple stood for over 500 years. Ezra 6:3 gives some measurements, but they are no complete. The new temple was likely about the same size as Solomon’s temple and probably used the same foundation.
The building method seems to have been similar, using wood to frame sections of stone (verse 4). There were also extra rooms, likely like the side rooms in Solomon’s temple (Ezra 8:29; Nehemiah 12:44; 13:4–5). If the Persian government gave full support as promised (Ezra 6:8–12), then the second temple was probably stronger and more beautiful than many people think.
Later History
Some writings outside the Bible give more information about the second temple. These include books from:
the Apocrypha,
the pseudepigrapha,
Jewish rabbinic writings, and
the historian Josephus.
These sources help to show the history of the temple and give more detail on its structure and furnishings. Josephus quotes from Hecateus of Abdera (fourth century BC). Josephus, a Jewish historian, quoted a Greek writer named Hecateus of Abdera (from the 4th century BC). He said the temple was a large building inside a walled area about 152.4 meters by 45.7 meters (500 feet by 150 feet). The temple had a stone wall around it. There was an altar made of uncut stones, about the same size as Solomon’s bronze altar (compare 2 Chronicles 4:1). Within the sanctuary was a golden altar for incense and a lampstand with continually burning flame.
Josephus also said that Antiochus III (who ruled from 223 to 187 BC) gave money to help support the temple after the Seleucids took control of Jerusalem from the Ptolemies.
In the early second century BC, Ben Sirach praised Simon, the son of Onias the high priest, for strengthening and repairing the temple area. The book of First Maccabees describes what happened to the temple during the rule of Antiochus IV Epiphanes (who ruled from 175 to 164 BC). He defiled the altar of burnt offering (1 Maccabees 1:54) and took many valuable items. These included the golden lampstand, the incense altar, the table for offerings, the curtain, and other treasures (2 Maccabees 5:15–16; 6:2–4).
When the temple was recaptured and restored by the Maccabees, they replaced the items taken by the Seleucids. However, they did not reuse the old altar of sacrifice. They considered the altar so polluted that they took it apart and replaced it with a new one they built from uncut stones (1 Maccabees 4:36–61; 2 Maccabees 10:1–9).
The temple area was used as a fortress. During the Maccabean period, Jewish fighters opposed the Seleucid army, which had a base in Jerusalem. Later, during the Hasmonean period, the temple area continued to be involved in battles.
In about 63 BC, the Roman general Pompey captured Jerusalem. He entered the temple to show his authority, but he did not steal anything. This showed a level of respect for the temple.
The history of Zerubbabel’s temple ended when King Herod began building a new temple. He took control of Jerusalem with Roman help in 37 BC and made sure the old temple was not harmed at first. Around 21 BC, he began to take it apart to prepare for the construction of a much larger and grander temple.
Herod’s Temple
The New Testament mentions Herod’s temple more than 100 times. Other important sources include the Jewish historian Josephus and a section of Jewish writings called the Middoth (part of the rabbinic writings).
These two sources do not always agree, so it is difficult to be completely certain about all the details of the temple’s design. Josephus is likely more accurate because he lived during the time of the temple. He was born around AD 37 and died in the early second century. The Middoth was written later, around AD 150, and sometimes includes exaggerated descriptions. Archaeologists have also helped by identifying parts of the temple’s outer walls and gates.
Herod built his temple for political reasons, not religious ones. He was an Idumean (from a people south of Judah) and wanted to win the support of the Jewish people. He hoped that building a temple as grand as Solomon’s would impress them.
Some people were afraid that the holy site might be ruined or that the temple might be destroyed and never rebuilt. To calm these fears, Herod first trained 1,000 priests to work as builders. He also gathered all the building materials before starting the project.
What Did Herod's Temple Look Like?
Herod’s temple had the same basic layout as earlier temples, with three main sections. However, the front porch was much larger. The temple was built in the style of Greco-Roman architecture, so it was very different from Zerubbabel’s temple.
Construction began in 20 BC. The main building was finished within ten years and was used for worship. But the entire project took much longer and was not fully completed until AD 64, just six years before the Romans destroyed it.
Herod prepared the site by clearing and leveling an area about 457.2 meters (500 yards) from north to south and 297.2 meters (325 yards) from east to west. This involved cutting away sections of rock in some areas and adding rubble to raise the ground in others. Large sections of the outer wall was built on stone blocks. Most blocks were about 4.6 meters (15 feet) long by 1.2 meters (4 feet) high. Parts of this wall still remain today. Some corner stones in the south wall weigh up to 63.5 metric tons (70 tons).
The main sanctuary of Herod’s temple used the same basic measurements as Solomon’s temple. It had two main rooms:
The Holy Place was 18.3 meters (60 feet) long, 9.1 meters (30 feet) wide, and 18.3 meters (60 feet) high.
The Most Holy Place was 30 feet square.
There was no furniture in the Most Holy Place. A large curtain (or veil) separated it from the Holy Place. The Holy Place contained three main items:
the seven-branch lampstand,
the table for the bread of the Presence, and
The biggest difference from Solomon’s temple was the huge front porch. It was 45.7 meters (150 feet) wide and high. The outer doorway was about 9.1 meters (30 feet) wide by 12.2 meters (40 feet) high. An inner doorway about half that size led into the sanctuary.
The roof above the Holy Place and the Most Holy Place was level, reaching 45.7 meters (150 feet) high. This was possible because there were empty rooms built above both spaces. Gold spikes were placed on the roof to stop birds from landing and making it unclean.
The temple faced east, just like the earlier temples. On the other three sides, three levels of side rooms were built, each reaching up to 18.3 meters (60 feet). The builders used local white stone, cut into very large blocks and polished until they shone.
Twelve steps led from the Court of the Priests up to the temple porch. In front of the porch, about 10.1 meters (33 feet) away, stood the altar of sacrifice. It was made of uncut stone and had multiple levels. The altar was 4.6 meters (15 feet) tall and about 14.6 meters (48 feet) wide at its base. Most of the time, only priests entered this area. But once a year, during the Feast of Tabernacles, Israelite men were allowed to walk around the altar.
Outside this area was the Court of Israel, where Jewish men could gather. East of that was the Court of the Women, separated by 15 steps and a large gate made of shiny Corinthian bronze. This court had offering boxes for temple donations (Mk 12:41–44).
Surrounding the inner courts was the large Court of the Gentiles. A stone barrier and warning signs separated it from the inner areas. Two of these warning signs have been found. They were written in Greek and Latin and warned non-Jews (Gentiles) not to go farther, or they would be punished by death.
This outer court was busy and well used. Along its walls were covered walkways with tall columns. The south side had the Royal Porch with four rows of columns, each nearly 12.2 meters (40 feet) tall. The east side had two rows and was called Solomon’s Porch or Solomon’s Colonnade.
In this outer court:
merchants and money changers set up stalls,
the Sanhedrin (Jewish ruling council) met,
Jesus and Jewish teachers spoke and debated (Mark 11:27; Luke 2:46; 19:47; John 10:23), and
and the early church met there before being rejected by many Jewish leaders (Acts 3:11; 5:12).
Just northwest of the temple stood the Fortress of Antonia. This is where the Roman governor stayed when in Jerusalem. A Roman army unit was stationed there to control crowds (Acts 21:31–40). A wide moat separated the fortress from the temple. The high priest’s special clothing was kept in the fortress as a sign of Roman control.
People could enter the Court of the Gentiles through:
four gates in the west wall,
two gates in the south wall, which led down into a deep valley (possibly the “pinnacle of the temple” in Matthew 4:5; Luke 4:9), and
and one gate each in the east and north walls.
Significance of the Temple in the Old Testament
The temple in Jerusalem was the main place of worship for the tribes of Israel. Even though King Jeroboam I of the northern kingdom tried to draw people away by setting up shrines at Bethel and Dan (1 Kings 12:26–30), Jerusalem remained the most important place of worship.
Kings Hezekiah and Josiah both tried to bring their religious reforms to the northern tribes as well (2 Chronicles 30:1–12; 34:6–7). People from the north still made pilgrimages to Jerusalem, even after the temple was destroyed (Jeremiah 41:5). The prophets also spoke of a future time when Jerusalem would become the center of worship for all nations (Isaiah 2:1–4).
The temple was God’s dwelling place among his people. God’s presence was symbolized in the shekinah glory and the pillar of cloud. This presence dwelt in three places:
in the tent of meeting (Exodus 33:9–11),
with the tabernacle (40:34–38), and
with the temple (1 Kings 8:10–11).
This may seem like a paradox. God is not limited by space, yet the temple was called the place where God would live forever (verses 13, 27). God chose Zion (another name for Jerusalem), just as he chose David to be king (Psalms 68:15–18; 76:2; 78:67–72). Because of this, people called the temple the house of God (27:4; 42:4; 84:1–4).
Ezekiel’s Vision of the Ideal Temple
The prophet Ezekiel gave a detailed vision of a perfect temple (Ezekiel 40–48). But this plan was not used when Zerubbabel’s temple was built. Ezekiel had likely seen Solomon’s temple before he was taken into exile in 597 BC. So his vision helps us better understand some of the details of the first temple.
Ezekiel’s main goal was to show what pure worship should look like—worship that is free from anything unclean. He described how God’s glory, which had left Solomon’s corrupted temple, would return to a holy place (9:3; 10:4, 18–19: 11:22–23). In this vision, Jerusalem could again be called “The Lord is there” (43:1–5; 48:35).
Ezekiel also shared a very important idea: God’s Spirit would live inside his faithful people (36:24–28). This pointed forward to the New Testament teaching that believers themselves are God’s temple.
Significance of the Temple in the New Testament
Christ and the Temple
Jesus showed deep respect for the temple. When he was 12 years old, he joined in religious discussions there and called it his Father’s house (Luke 2:41–50). He believed that the house of God was where God truly lived (Matthew 12:4; 23:21).
Although Jesus became angry and cleared the temple twice to remove corruption (Matthew 21:12–13; John 2:13–16), he wept over the future destruction of the city and temple (Luke 19:41–44).
Jesus often taught at the temple, but he also taught that he was "greater than the temple" (Matthew 12:6). When the people rejected him as the Messiah, even though he performed miracles, he warned them that the temple would be destroyed (Matthew 21:9–15; 24:1–2). For a short time after Pentecost, the early church met at the temple. But as opposition grew, the believers had to leave Jerusalem (Acts 5:12, 21, 42; 8:1).
The Church as the Temple
The New Testament writers used two different Greek words to describe the temple: naos and hieron. Naos refers to the actual sanctuary of the temple, the place of God’s dwelling. Hieron refers to tthe whole temple area. This includes the outer courts as well as the main building. In general, naos refers to the most sacred part of the temple (the Holy Place and the Most Holy Place), while hieron included the outer court and the temple proper.
In Paul’s letters, the word naos appears six times (1 Corinthians 3:16–17; 6:19; 2 Corinthians 6:16; Ephesians 2:21; 2 Thessalonians 2:4). Hieron appears once (1 Corinthians 9:13). Paul kept the same distinction used in the rest of the New Testament:
When Paul talked about the physical temple where priests offered animal sacrifices, he used the word hieron (1 Corinthians 9:13). These sacrifices were made in the outer court (see Exodus 27–29, 40).
When Paul spoke about the “man of lawlessness” taking God’s place in the temple, he used naos (2 Thessalonians 2:4). This word refers to the inner sanctuary, the place of God’s presence.
In all the other passages written by Paul, naos is used metaphorically. Paul uses it to describe a place where God's Spirit lives (not a building, but people).
In one instance, Paul uses the sanctuary image to describe the individual believer’s body (1 Corinthians 6:19). In every other instance, the sanctuary depicts Christ’s body, the church (1 Corinthians 3:16–17; 2 Corinthians 6:16; Ephesians 2:21). Some readers think 1 Corinthians 3:16–17 refers to individual believers. But in the Greek language Paul used, it is clear that he was talking about the church as a group, especially the church in Corinth.
When Paul told the church in Corinth that it was God’s sanctuary, this would remind them of temples they knew in Corinth. Corinth had many temples to many gods. But Paul was probably thinking about the one temple in Jerusalem. The Jews had only one God and one temple in all of Israel. This helped keep them united as a people.
The Christians in Corinth were not united. They were dividing into groups based on their favorite leaders (1 Corinthians 1:10–13). Paul wanted them to remember that they were one body and one temple. God’s Spirit lived among them, and they needed to stay united.
The book of Ephesians is Paul’s masterpiece on the church. He says the church is like a living building that is growing (Ephesians 2:21). Each local church is part of this growth. Together, all the churches are becoming a holy sanctuary where the Lord lives. Paul also says that each local church is a place where God’s Spirit lives (verse 22). These churches are joined together to become one holy home for God across the world.
The Temple in John’s Revelation
In the book of Revelation, John does not describe a physical temple. But he still uses images of Jerusalem and Mount Zion (Revelations 3:12; 14:1; 21:2, 10, 22). There are three main ideas:
The church is God’s temple.
This temple is made of people who stay faithful, even when they suffer or die for their faith (3:12; 14:1). The temple grows as more of these faithful people, called martyrs, are added (6:11)The temple is a place of judgment.
God’s judgments come from the temple (11:19; 14:15; 15:5–16:1)In the new creation, there is no need for a temple.
God and the Lamb (Jesus) are the temple (21:22). God will live with his people forever. That is the final and eternal temple.