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The Temple of the Apostles’ Time

As the Passover in the year 30 C.E. approached, Jesus Christ made his way to Jerusalem. There, He encountered merchants within the temple selling cattle, sheep, and doves, and money-changers seated at their tables. Reacting with righteous indignation, Jesus fashioned a whip out of ropes and drove out the livestock sellers, scattered the money-changers’ coins, and overturned their tables. When questioned by the Jews about His authority to do these things, Jesus responded cryptically, “Destroy this temple, and in three days I will raise it up,” referring metaphorically to His own body as the temple—John 2:13-15, 18, 19.

What was this temple complex that could house such extensive commerce? The temple wasn’t just a single building but included multiple structures with the sanctuary at its core. The original Greek text uses distinct terms for these areas: hierón for the whole temple precinct and naós for the sanctuary itself, where Jesus metaphorically spoke of His body. John specifically mentions the commercial activities took place in the hierón, the broader temple grounds.

This expansive complex was reconstructed by King Herod, a ruler despised by the Jews not only for his ruthless acts, such as the murder of his wife Mariamne, but also for his blatant disregard for their religious customs. To win favor and satisfy his own vanity, Herod proposed renovating their temple, which after nearly five hundred years, was in decay.

Suspicious of Herod’s motives, the Jews demanded that he demonstrate his commitment by supplying all necessary materials before demolition and construction began. Herod complied, employing 10,000 skilled laborers and 1,000 specially trained priestly builders. The project was undertaken gradually to ensure that the temple remained functional throughout, leading some to count only two major temple phases—Solomon’s and Zerubbabel’s—rather than including Herod’s extensive renovation due to the disdain they held for him.

Herod expanded the temple grounds significantly, leveling areas and using massive stones to raise the foundations of Mount Moriah by as much as 160 feet. The sanctuary itself was finished in just a year and a half, with the major structures completed in eight years, though enhancements continued up until its destruction in 70 C.E. Conflicting historical accounts by Josephus suggest building began around 17 B.C.E., aligning with the Jews’ claim in 30 C.E. that construction had been ongoing for 46 years—John 2:20.

The temple’s layout from east to west included seven escalating levels of sanctity: (1) the Court of the Gentiles; (2) the Outer Court; (3) the Court of the Women; (4) the Court of Israel; (5) the Court of the Priests; (6) the Holy Place; and (7) the Holy of Holies. Each area ascended in elevation and sanctity, featuring various gates and auxiliary buildings. The complex also had twenty-four watch stations manned by priests and Levites to maintain security and order within the temple grounds.

The Court of the Gentiles: A Gateway for All Nations

The Temple’s outer court, known as the Court of the Gentiles, was an expansive area encircled by a massive wall adorned with colonnades. This court covered an area roughly as large as fifteen to twenty acres, comparable in size to New York’s famous Yankee Stadium and Polo Grounds combined. The designation “Court of the Gentiles” comes from its accessibility to non-Jews, a unique feature that allowed Gentiles to come within the temple precincts. It was here that Jesus, at both the beginning and the end of His ministry, forcefully cleared out those who had turned His Father’s house into a marketplace—John 2:13-17; Matt. 21:12, 13.

This court was accessible through multiple gates, with perhaps four or five on the western side, two or three on the southern side, and one each on the eastern and northern sides. These gates not only served as points of entry but also made the Court of the Gentiles a popular thoroughfare for travelers who preferred passing through the temple area rather than going around it. When Jesus made His triumphal entry into Jerusalem, He likely entered through the northeast gate and later, when He was taken to Pilate, exited through the southwest gate.

Along the eastern side of the Court of the Gentiles stood the impressive colonnade of Solomon, a covered walkway that was about forty-five feet wide and forty feet high. This structure featured three rows of marble Corinthian columns, renowned for their intricate carvings. It was here that Jesus walked during winter and where early Christians gathered for worship. Similar colonnades with seating areas where the Law was expounded lined the western and northern sides. It was likely in one of these colonnades that Mary and Joseph found the twelve-year-old Jesus, engaging with teachers and asking insightful questions—Luke 2:46-49.

The colonnades on the western, eastern, and northern sides, however, paled in comparison to the grandeur of the Royal Colonnade on the southern side. Named in honor of King Herod, this structure boasted 162 massive Corinthian pillars arranged in four rows. The girth of these pillars was so substantial that it required three men with outstretched arms to encircle just one.

Fortress of Antonia; called Pilate’s House.

Beyond the temple’s northwest wall stood the towering fortress of Antonia, strategically positioned on a high elevation overlooking the temple area. During the time of Jesus and the apostles, this fortress housed Roman soldiers and contained underground passages leading directly into the Court of the Gentiles. This allowed the troops to quickly intervene during disturbances, such as the riot that nearly resulted in the death of the Apostle Paul. The fortress was named to honor Herod’s ally, Mark Antony—Acts 21:31-40. This strategic and architectural setup not only facilitated Roman oversight but also underscored the complex interplay of cultural, religious, and political dynamics at play within the temple grounds.

Within the Outer Court—The Prohibition against Bringing Gentiles into the Temple

A Greek inscription from the balustrade (soreg in Hebrew) of the Jerusalem Temple, c. first century C.E. Many such inscriptions placed on the balustrades leading from the Court of the Gentiles into the Court of the Jews forbade Gentiles from entering the inner precincts of the Herodian Temple under penalty of death.—Israel Antiquities Authority

As one moves beyond the expansive Court of the Gentiles, they encounter the Outer Court. Near its perimeter stood the Soreg, a low barrier marked with large inscribed stones warning that no Gentile could pass beyond this point under penalty of death. This boundary sparked significant controversy when the Apostle Paul was accused of bringing a Gentile into this sacred area, an event that highlights the deep divisions of the time—Acts 21:20-32. Paul’s teachings about Christ breaking down the metaphorical wall separating Jews from Gentiles (Ephesians 2:14) gain deeper meaning when considered in this historical and spatial context.

Positioned at the forefront of the Outer Court was the Court of the Women. This area was as close as women could typically get to the sanctuary, except during specific sacrifices. Notable within this court were the treasury boxes, including the one observed by Jesus when he praised a widow for her sacrificial offering—Luke 21:1-4. A prominent feature here was a large, semicircular staircase leading up to the Court of Israel through the majestic Gate of Nicanor. These stairs, numbering fifteen, are believed to be the inspiration behind the fifteen Psalms of Ascent (Psalms 120-134). During festivals, priests and Levites would ascend these steps, reciting these psalms in a ceremonial procession.

The Court of Israel introduces the final four levels of sanctity: the Court itself, the Court of the Priests, the Holy Place, and the Most Holy or Holy of Holies. The Court of Israel and the Court of the Priests were essentially a single area, divided only by a low partition, and were the hub for various logistical and ceremonial preparations, including rooms for supplies and sacrifice preparations. According to Harper’s Bible Dictionary, this area featured an intricate system of fountains and underground cisterns that provided water for rituals and helped manage waste from the sacrifices. It is also thought to have housed the Session Room of the Sanhedrin, where this Jewish council met.

Within the confines of the Court of the Priests stood the massive copper altar, fifteen feet high with a fifty-foot square base, directly in front of the temple sanctuary. Positioned to the right was the enormous “molten sea,” used for the ritual washing required in sacrifices. Unlike the sea in Solomon’s temple, which was supported by twelve bulls, this one rested on twelve colossal lions, underscoring the grandeur and solemnity of the temple’s sacrificial system. This architectural and functional layout not only facilitated the day-to-day religious operations but also symbolized the layered and hierarchical nature of ancient Jewish worship practices.

An image depicting the dramatic scene from Acts 21, where Paul is seized by Jews from Asia in the Jerusalem Temple, accused of bringing Gentiles into the holy place. The images capture the tension and chaos of the moment as described in the scripture.

The Strict Rule Against Gentiles in the Temple

Biblical Narrative of Paul’s Arrest

In Acts 21, as Paul was concluding his third missionary journey, he returned to Jerusalem. The atmosphere was tense and soon turned hostile. Some Jews from Asia Minor, who had previously seen Paul in the city, spotted him again in the temple. They jumped to a dangerous conclusion, accusing him of bringing Gentiles into the temple, a severe breach of Jewish law that could lead to death. Their accusations stirred the crowd into a frenzy.

Accusations and Consequences

“These are the men of Israel, help!” they shouted. “This is the man who teaches everyone everywhere against our people, our law, and this sacred place. What’s more, he has even brought Greeks into the temple and defiled this holy place.” (Acts 21:28). This claim was based on a sighting of Trophimus, an Ephesian, with Paul earlier in the city. Assuming that Paul had brought him into the temple, they incited a riot.

Resulting Uproar

The accusation caused a major uproar. The whole city was thrown into chaos, and the mob dragged Paul out of the temple. Instantly, the temple gates were slammed shut. While the crowd sought to kill Paul, word of the tumult reached the Roman military commander, leading to a swift intervention to control the situation and prevent Paul’s lynching.

This episode highlights the stringent rules regarding temple sanctity and the volatile tensions that could arise from misunderstandings or accusations of lawbreaking within its sacred confines.

Trophimus: A Close Associate of the Apostle Paul

Background and Ministry

Trophimus, whose name means “Feeding” or “Nourishing,” was an Ephesian Gentile who embraced Christianity, likely during Paul’s extensive missionary activities in Ephesus as part of his third journey. After his conversion, Trophimus became one of Paul’s reliable traveling companions. He accompanied Paul as they journeyed through Macedonia, headed back into Asia Minor, and eventually traveled on to Jerusalem. (Acts 20:3-5, 17, 22)

Incident in Jerusalem

While in Jerusalem, an incident involving Trophimus nearly cost Paul his life. Trophimus was seen in the city with Paul, and this sighting led to a critical misunderstanding. When Paul entered the temple with several other men, some Jews mistakenly believed that Trophimus, a Gentile, had also entered beyond the permitted area of the Court of the Gentiles. This area was strictly reserved for Jews, and the presence of a Gentile there was considered a defilement of the sacred space. Based on this false assumption, these Jews stirred up a crowd against Paul, accusing him of defiling the holy temple. This accusation sparked a violent outbreak, leading to Paul being mobbed and nearly killed by the angry crowd. (Acts 21:26-30; 24:6)

Trophimus – A Coworker of the Apostle Paul

Later Years

Trophimus continued to travel with Paul even after the apostle’s first imprisonment. However, during a subsequent journey, when they reached Miletus, close to Trophimus’ hometown, he fell ill and could not continue. Paul was forced to leave him behind to recover as he continued his travels. This incident is briefly mentioned in one of Paul’s letters, indicating that Trophimus’ illness was significant enough to prevent him from fulfilling his duties as a companion to Paul. (2 Timothy 4:20)

Trophimus’ journey with Paul highlights the challenges and perils early Christian missionaries faced, especially when cultural and religious boundaries were crossed. His story underscores the intense societal divisions of the time and the personal risks faced by those spreading the Christian faith across diverse regions.

The Role of the Jewish Temple Police

The Temple Police Force

Within the ancient Jewish religious structure, the tribe of Levi held responsibilities that extended beyond priestly duties. Among their varied roles, Levites also formed a type of security force under the oversight of the captain of the temple. This group functioned similarly to a police force, ensuring order and security within the temple premises.

Duties and Responsibilities

The duties of these temple officers were multifaceted. According to the Jewish historian Philo, some Levites were assigned as gatekeepers at the temple entrances, tasked with controlling access to ensure that no unauthorized persons could enter, either deliberately or accidentally. Others were stationed inside, near the sanctuary, to prevent any unlawful entry into the most sacred areas. Additionally, Levite officers patrolled the temple grounds in shifts, maintaining vigilant watch both day and night to safeguard the sanctity and security of the temple.

An image depicting Jewish temple police in the early first century C.E. The illustrations show the temple guards in their traditional attire, maintaining order around the temple grounds, set against the backdrop of the temple’s grand architecture.

Interaction with Roman Authority

This Levite police force was unique in that it was the only armed Jewish group allowed by the Roman authorities, who otherwise restricted armed forces under local control. This exception underscores the importance and sensitivity of the temple as a religious and cultural center for the Jewish people.

Biblical Accounts

The involvement of the temple police in significant New Testament events is noted in several instances. For example, during the arrest of Jesus, he remarked on the irony of being seized with such force despite his daily peaceful teachings in the temple, implying that his arrest by the temple police was an overreaction (Matthew 26:55). The temple police were also believed to have been sent previously to arrest Jesus, as indicated in the Gospel of John (John 7:32, 45-46). Moreover, this force was employed by the Sanhedrin to detain the apostles and bring them for questioning, demonstrating their role as enforcers of the religious court’s directives (Acts 4:1-3; 5:17-27). The apostle Paul, too, encountered the temple police when he was forcibly removed from the temple and faced the crowd’s wrath (Acts 21:27-30).

These Levites, while not priests, played a crucial role in maintaining order and enforcing the rules within the temple, marking them as an essential part of the temple’s daily operations and its interactions with both the Jewish populace and the overarching Roman governance.

An image depicting a Roman garrison in Jerusalem during the first century C.E., featuring soldiers from the Tower of Antonia responding to the incident involving Paul as described in Acts 21. The scenes capture the urgency of the soldiers’ intervention and the strategic importance of their location near the temple grounds during a festival season.

The Role of the Roman Garrison in Jerusalem

During the first century C.E., a Roman garrison was stationed in Jerusalem, primarily housed in the imposing Tower of Antonia, which was adjacent to the temple grounds. This strategic positioning allowed Roman soldiers to respond swiftly to disturbances within the temple area.

When the Apostle Paul was dragged out of the temple by an angry mob of Jews looking to harm him, the soldiers from the Antonia garrison were able to intervene quickly and rescue him (Acts 21:31-32). This rapid response was typical of the Roman military’s role in maintaining order, especially during times when the city was crowded and tensions were high, such as during Jewish festivals. During these periods, the garrison was reinforced with additional troops to handle the increased security needs.

The temple warning sign discovered in Jerusalem (now in the Istanbul Archaeological Museum).

Historical and Archaeological Insights into Temple Exclusion Policies

The Jewish historian Josephus provides a detailed description of the structural and religious boundaries within the Jerusalem Temple, emphasizing the strict prohibitions against Gentiles entering certain areas. Josephus explains:

“All who ever saw our temple are aware of the general design of the building, and the inviolable barriers which preserved its sanctity. It had four surrounding courts, each with its special statutory restrictions. The outer court was open to all, foreigners included.… To the second court all Jews were admitted …; to the third male Jews, if clean and purified; to the fourth the priests robed in their priestly vestments.” (Against Apion 2.103–104)

Further detailing the divisions, Josephus notes the transition between the outer and second courts:

“Proceeding across this towards the second court of the temple, one found it surrounded by a stone balustrade, three cubits high and of exquisite workmanship; in this at regular intervals stood slabs giving warning, some in Greek, others in Latin characters, of the law of purification, to wit that no foreigner was permitted to enter the holy place, for so the second enclosure of the temple was called.” (Jewish War 5.193–194)

Archaeological findings have reinforced these historical accounts. Two warning signs, as described by Josephus, have been unearthed. One, which is fully intact and displayed in the Istanbul Archaeological Museum, sternly warns:

“No man of another nation is to enter within the fence and enclosure round the temple. And whoever is caught will have himself to blame for his death which will follow.” (Magness, Archaeology of the Holy Land, 154)

Another similar sign, though fragmented, resides in the Israel Museum in Jerusalem. Despite its condition, the message mirrors that of the complete sign, reinforcing the strict boundary enforced within the Temple precincts.

These historical descriptions and archaeological discoveries provide context to the incident involving the Apostle Paul at the Jerusalem Temple, as recorded in Acts 21. It was considered a grave offense, potentially punishable by death, for Jews to bring Gentiles beyond the designated areas. The episode where Paul was accused of bringing Trophimus, a Gentile, into the forbidden zones underscores the severity of this temple law. The evidence from Josephus, coupled with the physical warning signs found, confirms the rigorous enforcement of these religious boundaries during that era.

Herod’s Second Temple on the Temple Mount

The Temple Sanctuary

The temple sanctuary (naós) was elevated twelve steps above the Court of the Priests and was an impressive structure, measuring ninety feet in both height and width. Like Solomon’s temple, it featured side chambers, with the central area divided into the Holy Place and the Holy of Holies. The Holy Place was thirty feet wide and sixty feet both in height and length, while the Holy of Holies formed a perfect cube, each side measuring thirty feet. The additional stories of chambers and the “attics” above contributed to the height discrepancy between the interior rooms and the temple’s external measurements.

Inside the Holy Place, several sacred items were housed: a golden table for the loaves of presentation, a golden candlestick, and the golden altar of incense. A thick, ornately decorated double curtain separated the Holy Place from the Holy of Holies. At the moment of Jesus’ death, this curtain was famously torn in two, signifying a new covenant—Matthew 27:51.

Unlike in Solomon’s temple, the Holy of Holies did not contain the Ark of the Covenant. Instead, a stone slab occupied its space, upon which the high priest sprinkled sacrificial blood during the Day of Atonement. This very location was historically significant, believed to be where Abraham prepared to sacrifice Isaac and where David encountered the angel, leading him to purchase the site from Ornan for the construction of the temple dedicated to Jehovah. Today, this site is occupied by the Dome of the Rock, a notable Islamic mosque.

Josephus, the first-century historian, described the temple’s magnificence: “Its appearance had everything that could strike the mind and astonish the sight. For it was on every side covered with solid gold plates, so that when the sun rose upon it, it reflected such a strong and dazzling effulgence that the eye of the beholder was obliged to turn away from it, being no more able to sustain its radiance than the splendor of the sun.” Where the temple was not clad in gold, its white marble surfaces gleamed brilliantly in the sunlight. Of all King Herod’s architectural projects, the temple was considered his crowning achievement.

The awe of Jesus’ disciples for the temple’s grandeur is well-documented, yet Jesus foresaw its destruction, warning, “Do you see these great buildings? There will not be left here one stone upon another that will not be thrown down.” This prophecy came to pass in 70 C.E. when, despite General Titus’ intentions, the temple was consumed by fire during the Roman siege, with many of its treasures taken to Rome—Mark 13:1, 2.

This detailed description of the temple provides a vivid backdrop to the events depicted in the New Testament, enhancing our understanding of the setting in which many biblical narratives unfolded.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is the CEO and President of Christian Publishing House. He has authored more than 220 books and is the Chief Translator of the Updated American Standard Version (UASV).