The House of the Lord: A Study of Holy Sanctuaries Ancient and Modern. James E. Talmage

been the recipient of many courtesies and much assistance from the officials of the several Temples, the Church Historian and his assistants, the general authorities of the Church, and many others. To all who have assisted in the pleasing labor his obligations are respectfully acknowledged.

      The photographs showing interior views of the Salt Lake City Temple are the work of the C. R. Savage Company, to whom thanks are tendered for liberal, courteous, and efficient service.

      James E. Talmage

      Salt Lake City, Utah, September 21, 1912.

CHAPTER I

       A PRE-VIEW OF THE SUBJECT

       Table of Contents

       Both by derivation and common usage the term "temple," in its literal application, is of restricted and specific meaning. The essential idea of a temple is and ever has been that of a place specially set apart for service regarded as sacred, and of real or assumed sanctity; in a more restricted sense, a temple is a building constructed for and exclusively devoted to sacred rites and ceremonies.

      The Latin Templum was the equivalent of the Hebrew Beth Elohim, and signified the abode of Deity; hence, as associated with Divine worship, it meant literally the HOUSE OF THE LORD.^[1]

      Structures regarded in their entirety as sanctuaries, or enclosing apartments so designated, have been reared in many different ages, both by worshippers of idols and by the followers of the true and living God. Heathen temples of antiquity were regarded as abiding places of the mythical gods and goddesses whose names they bore, and to whose service the structures were dedicated. While the purlieus of such temples were used as places of general assembly and public ceremony, there were always inner precincts, into which only the consecrated priests might enter, and wherein, it was claimed, the presence of the deity was manifest. As evidence of the exclusiveness of ancient temples, even those of heathen origin, we find that the altar of pagan worship stood not within the temple proper, but in front of the entrance. Temples have never been regarded as places of ordinary public assembly, but as sacred enclosures consecrated to the most solemn ceremonials of that particular system of worship, idolatrous or Divine, of which the temple stood as visible symbol and material type.

      In olden times the people of Israel were distinguished among nations as the builders of sanctuaries to the name of the living God. This service was specifically required of them by Jehovah, whom they professed to serve. The history of Israel as a nation dates from the exodus. During the two centuries of their enslavement in Egypt, the children of Jacob had grown to be a numerous and powerful people; nevertheless they were in bondage. In due time, however, their sorrows and supplications came up before the Lord, and He led them forth by the outstretched arm of power. No sooner had they escaped from the environment of Egyptian idolatry, than they were required to prepare a sanctuary, wherein Jehovah would manifest His presence and make known His will as their accepted Lord and King.

      The Tabernacle, which from the time of its construction in the wilderness and thence onward throughout the period of wandering and for centuries thereafter, was sacred to Israel as the sanctuary of Jehovah, had been built according to revealed plan and specifications. It was a compact and portable structure as the exigencies of migration required. Though the Tabernacle was but a tent, it was made of the best, the most prized, and the costliest materials the people possessed. This condition of excellence was appropriate and fitting, for the finished structure was a nation's offering unto the Lord. Its construction was prescribed in minutest detail, both as to design and material; it was in every respect the best the people could give, and Jehovah sanctified the proffered gift by His divine acceptance. In passing, let us be mindful of the fact that whether it be the gift of a man or a nation, the best, if offered willingly and with pure intent, is always excellent in the sight of God, however poor by other comparison that best may be.

      To the call for material wherewith to build the Tabernacle, there was such willing and liberal response that the need was more than met: "For the stuff they had was sufficient for all the work to make it, and too much."^[2] Proclamation was made accordingly, and the people were restrained from bringing more. The artificers and workmen engaged in the making of the Tabernacle were designated by direct revelation, or chosen by divinely appointed authority with special reference to their skill and devotion. The completed Tabernacle, viewed in relation to its surroundings and considered in connection with the circumstances of its creation, was an imposing structure. Its frames were of rare wood, its inner hangings of fine linen and elaborate embroideries with prescribed designs in blue, purple, and scarlet; its middle and outer curtains of choice skins; its metal parts of brass, silver, and gold.

      Outside the Tabernacle, but within its enclosing court, stood the altar of sacrifice and the laver or font. The first apartment of the Tabernacle proper was an outer room, or Holy Place; and beyond this, screened from observation by the second veil, was the inner sanctuary, the Most Holy Place, specifically known as the Holy of Holies. In the appointed order, only the priests were permitted to enter the outer apartment; while to the inner place, the "holiest of all," none but the high priest might be admitted, and he but once a year, and then only after a long course of purification and sanctification.^[3]

      Among the most sacred appurtenances of the Tabernacle was the Ark of the Covenant. This was a casket or chest, made of the best wood obtainable, lined and overlaid with pure gold, and provided with four rings of gold to receive the rods or poles used in carrying the Ark during travel. The Ark contained certain objects of sacred import, such as the golden pot of manna, preserved as a remembrance; and to this were afterward added Aaron's rod that had budded, and the tablets of stone inscribed by the hand of God. When the Tabernacle was set up in the camp of Israel, the Ark was placed within the inner veil, in the Holy of Holies. Resting upon the Ark was the Mercy Seat, surmounted by a pair of cherubim made of beaten gold. From this seat did the Lord manifest His presence, even as promised before either Ark or Tabernacle had been made: "And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel."^[4]

      No detailed description of the Tabernacle, its appurtenances or furniture, will be attempted at this place; it is sufficient for our present purpose to know that the camp of Israel had such a sanctuary; that it was constructed according to revealed plan; that it was the embodiment of the best the people could give both as to material and workmanship; that it was the offering of the people to their God, and was duly accepted by Him.^[5] As shall yet be shown, the Tabernacle was a prototype of the more stable and magnificent Temple by which in course of time it was superseded.

      After Israel had become established in the land of promise, when, after four decades of wandering in the wilderness, the covenant people possessed at last a Canaan of their own, the Tabernacle with its sacred contents was given a resting place in Shiloh; and thither came the tribes to learn the will and word of God.^[6] Afterward it was removed to Gibeon^[7] and yet later to the City of David, or Zion.^[8]

       David, the second king of Israel, desired and planned to build a house unto the Lord, declaring that it was unfit that he, the king, should dwell in a palace of cedar, while the sanctuary of God was but a tent.^[9] But the Lord spake by the mouth of Nathan the prophet, declining the proposed offering, and making plain the fact that to be acceptable unto Him it was not enough that the gift be appropriate, but that the giver must also be worthy. David, king of Israel, though in many respects a man after God's own heart, had sinned; and his sin had not yet found atonement. Thus spake the king: "I had in mine heart to build an house of rest for the ark of the covenant of the Lord, and for the footstool of our God, and had made ready for the building: But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood."^[10] Nevertheless, David was permitted to gather material for the House of the Lord, which edifice not he, but Solomon, his son, should build.

      Soon after Solomon's accession to the throne he set about the labor, which, as