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

had come to him with his crown. He laid the foundation in the fourth year of his reign, and the building was completed within seven years and a half. With the great wealth accumulated by his kingly father and specifically reserved for the building of the Temple, Solomon was able to put the known world under tribute, and to enlist the co-operation of nations in his great undertaking. The temple workmen numbered scores of thousands, and every department was in charge of master craftsmen. To serve on the great structure in any capacity was an honor; and labor acquired a dignity never before recognized. Masonry became a profession, and the graded orders therein established have endured until this day. The erection of the Temple of Solomon was an epoch-making event, not alone in the history of Israel, but in that of the world.

      According to commonly accepted chronology, the Temple was finished about 1005 BC In architecture and construction, in design and costliness, it is known as one of the most remarkable buildings in history. The dedicatory services lasted seven days—a week of holy rejoicing in Israel. With fitting ceremony, the Tabernacle of the Congregation and the sacred Ark of the Covenant were brought into the Temple; and the Ark was deposited in the inner sanctuary, the Most Holy Place. The Lord's gracious acceptance was manifest in the cloud that filled the sacred chambers as the priests withdrew: "So that the priests could not stand to minister by reason of the cloud: for the glory of the Lord had filled the house of God."^[11] Thus did the Temple supersede and include the Tabernacle, of which, indeed, it was the gorgeous successor.

      A comparison of the plan of Solomon's Temple with that of the earlier Tabernacle shows that in all essentials of arrangement and proportion the two were so nearly alike as to be practically identical. True, the Tabernacle had but one enclosure, while the Temple was surrounded by courts, but the inner structure itself, the Temple proper, closely followed the earlier design. The dimensions of the Holy of Holies, the Holy Place, and the Porch, were in the Temple exactly double those of the corresponding parts in the Tabernacle.

      The glorious pre-eminence of this splendid structure was of brief duration. Thirty-four years after its dedication, and but five years subsequent to the death of Solomon, its decline began; and this decline was soon to develop into general spoliation, and finally to become an actual desecration. Solomon the king, the man of wisdom, the master-builder, had been led astray by the wiles of idolatrous women, and his wayward ways had fostered iniquity in Israel. The nation was no longer a unit; there were factions and sects, parties and creeds, some worshipping on the hill-tops, others under green trees, each party claiming excellence for its own particular shrine. The Temple soon lost its sanctity. The gift became depreciated by the perfidy of the giver, and Jehovah withdrew His protecting presence from the place no longer holy.

      The Egyptians, from whose bondage the people had been delivered, were again permitted to oppress Israel. Shishak, king of Egypt, captured Jerusalem—the city of David and the site of the Temple—"and he took away the treasures of the house of the Lord."^[12] Part of the aforetime sacred furniture left by the Egyptians was taken by others, and bestowed upon idols.^[13] The work of desecration continued through centuries. Two hundred and sixteen years after the Egyptian spoliation, Ahaz, king of Judah, robbed the Temple of some remaining treasures, and sent part of its remnant of gold and silver as a present to a pagan king whose favor he sought to gain. Furthermore, he removed the altar and the font, and left but a house where once had stood a Temple.^[14] Later, Nebuchadnezzar, king of Babylon, completed the despoiling of the Temple, and carried away its few remaining treasures. He then destroyed the building itself by fire.^[15]

      Thus, about six hundred years before the earthly advent of our Lord, Israel was left without a Temple. The people had divided; there were two kingdoms—Israel and Judah—each at enmity with the other; they had become idolatrous and altogether wicked; the Lord had rejected them and their sanctuary. The Kingdom of Israel, comprising approximately ten of the twelve tribes, had been made subject to Assyria about 721 BC, and a century later the Kingdom of Judah was subdued by the Babylonians. For seventy years the people of Judah—thereafter known as Jews—remained in captivity, even as had been predicted.^[16] Then, under the friendly rule of Cyrus^[17] and Darius^[18] they were permitted to return to Jerusalem, and once more to rear a Temple in accordance with their faith. In remembrance of the director of the work, the restored Temple is known in history as the Temple of Zerubbabel. The foundations were laid with solemn ceremony; and on that occasion living veterans who remembered the earlier Temple, wept with joy.^[19] In spite of legal technicalities^[20] and other obstructions, the work continued, and within twenty years after their return from captivity the Jews had a Temple ready for dedication. The Temple of Zerubbabel was finished 515 BC, specifically on the third day of the month of Adar, in the sixth year of the reign of Darius the king. The dedicatory services followed immediately.^[21] While this Temple was greatly inferior in richness of finish and furniture as compared with the splendid Temple of Solomon, it was nevertheless the best the people could build, and the Lord accepted it as an offering typifying the love and devotion of His covenant children. In proof of this Divine acceptance, witness the ministrations of such prophets as Zechariah, Haggai, and Malachi, within its walls.

      About sixteen years before the birth of Christ, Herod I, king of Judea, commenced the reconstruction of the then decayed and generally ruinous Temple of Zerubbabel. For five centuries that structure had stood, and doubtless it had become largely a wreck of time. Many incidents in the earthly life of the Savior are associated with the Temple of Herod. It is evident from scripture that while opposed to the degraded and commercial uses to which the Temple had been betrayed, Christ recognized and acknowledged the sanctity of the temple precincts. The Temple of Herod was a sacred structure; by whatsoever name it might have been known, it was to Him the House of the Lord. And then, when the sable curtain descended upon the great tragedy of Calvary, when at last the agonizing cry, "It is finished," ascended from the cross, the veil of the Temple was rent, and the one-time Holy of Holies was bared. The absolute destruction of the Temple had been foretold by our Lord, while yet He lived in the flesh.^[22] In the year 70 A.D. the Temple was utterly destroyed by fire in connection with the capture of Jerusalem by the Romans under Titus.

      The Temple of Herod was the last temple reared on the eastern hemisphere. From the destruction of that great edifice onward to the time of the re-establishment of the Church of Jesus Christ in the nineteenth century, our only record of temple building is such mention as is found in Nephite chronicles. Book of Mormon scriptures affirm that temples were erected by the Nephite colonists on what is now known as the American continent; but we have few details of construction and fewer facts as to administrative ordinances pertaining to these western temples. The people constructed a Temple about 570 BC and this we learn was patterned after the Temple of Solomon, though greatly inferior to that gorgeous structure in grandeur and costliness.^[23] It is of interest to read that when the resurrected Lord manifested Himself to the Nephites on the western continent, He found them assembled about the Temple.^[24] The Book of Mormon, however, makes no mention of temples even as late as the time of the destruction of the Temple at Jerusalem; and moreover the Nephite nation came to an end within about four centuries after Christ. It is evident, therefore, that on both hemispheres temples ceased to exist in the early period of the apostasy and the very conception of a Temple in the distinctive sense perished amongst mankind.

       For many centuries no offer of a sanctuary was made unto the Lord; indeed, it appears that no need of such was recognized. The apostate church declared that direct communication from God had ceased; and in place of Divine administration a self-constituted government claimed supreme power. It is evident that, as far as the Church was concerned, the voice of the Lord had been silenced; that the people were no longer willing to listen to the word of revelation, and that the government of the Church had been abrogated by human agencies.^[25]

      When, in the reign of Constantine, a perverted Christianity had become the religion of state, the need of a place wherein God would reveal Himself was still utterly unseen or ignored. True, many edifices, most of them costly and grand, were erected. Of these some were dedicated to Peter and Paul, to James and John; others to the Magdalene and the Virgin; but not one was raised by authority and name to the honor of Jesus, the Christ. Among the multitude of chapels and shrines, of churches and cathedrals, the Son of Man had not a place to call His own.