journeying through scenes so rich in sacred associations, and since he entered the holy city! He had now heard Him say, in reference to His death and resurrection, in asserting His right to reform the abuses of religion and establish the true faith, in words indeed which he did not then fully comprehend, "Destroy this temple, and in three days I will raise it up." But after His resurrection he understood that "He spake of the temple of His body."1 nioon. However confused and exaggerated in some particulars may seem the account given by the Jewish historian, Josephus, his topographical sketch of the city and temple, as they existed in his day, is invaluable. There may be reason to distrust his accuracy when he professes to give exact details, measurements of heights and magnitudes. These, in many cases, were probably only matters of estimate or conjecture. As a general view, however, of the city and temple, his description, there can be no doubt, is perfectly reliable. According to this writer, Jerusalem, except where it was defended by precipitous and impassable valleys, on which sides it had but a single wall, was enclosed by a triple wall. It lay upon three hills, separated by intervening valleys. Mount Zion, the highest of these hills, on account of its fortifications 'had been called by King David, the citadel or fortress. The hill on which the lower city, containing the bazaars, was built, Akra, had the form of the moon when it is gibbous, or between the quarters and full The valley between these two hills was the Tyropoon, or the valley of the cheesemongers; it extended quite down to a fountain of sweet and abundant water, Siloam. Over against Akra, but separated from it by another valley, broader than the Tyropoon, was Moriah, with the temple. In the extreme part of the upper city, or Zion, was an open space or park, called Xystus, connected by a bridge with the temple, where the people sometimes assembled en masse. The single wall which surrounded all those parts of the city which were defended by precipitous valleys, began at a tower called Hippicus, and extended south to a place called Bethso, and thence, in the same direction, to a point over Siloam; then, turning east, terminated at the eastern portico of the temple. The first, and oldest, of the triple walls began at the same tower, Hippicus, and running along the northern brow of Zion to the Xystus, terminated at the western portico of the temple. The second encircled only the northern part of the city, from near the tower of Hippicus to the castle of Antonia. The third, built after the time of Christ, beginning at the same tower, first ran northwards, then sweeping round towards the east, and afterwards towards the south, was joined to the ancient wall in the valley of the Kedron. On the 1 John ii. 21, 22. 2 The third wall was not built till the year of our Lord 45, by Herod Agrippa. western side of the temple area were four gates,—one leading over the valley to the palace on Zion, by the bridge just mentioned; two to the suburb on the north; and the remaining one to the lower city on Akra, first by steps down into the intervening valley, and then by an ascent. The hill, Bezetha, lay quite near, on the north of the temple. The hill Moriah, on which was the temple, was in the eastern part of the city, facing the Mount of Olives, overlooking the valley of the Kedron. 1 Our learned countryman, Dr. Robinson, who has investigated the topography of the modern city with so much care and patience, on the spot itself, with the volumes of Josephus in his hands, is not aware of any particulars which can excite a doubt as to the faithfulness of this historian and eye-witness, in his general description of Jerusalem, or as to the identity of the site of the ancient and modern cities. The valleys of the Tyropoon, and that between Akra and Moriah, although greatly filled up, are still distinctly to be traced; while the hills of Zion, Akra, Moriah, and Bezetha, are not to be mistaken; and the deep valleys of the Kedron and of Hinnom, and the Mount of Olives, are prominent features, too gigantic to be forgotten, or undergo any perceptible change.3 ous. The temple, according to Josephus' description, stood upon a rocky eminence, on which there was scarcely level space enough at first for the fane and the altar, the sides being everywhere steep and precipitSolomon built a wall around this summit, and then built up a wall on the east, filled in on the inside apparently with earth, on which he erected a portico, or covered colonnade. The temple itself was thus left naked on three sides, and stood out boldly to one surveying the city from Olivet, or approaching it from any direction. In process of time the whole enclosure was built up, and filled in quite to a level with the hill. The enclosure thus constructed was a quadrangle, measuring four stadia, or about half a mile, around it. The interior of this enclosure was surrounded by porticos or covered colonnades along the walls, and the open part was paved with variegated stones. This open part was what has been called by Christian writers the court of the Gentiles. Near the middle of this court an ornamental wall or balustrade of stone, three cubits high, formed the boundary of a smaller enclosure, which neither Gentiles nor the unclean might enter. Within this, an inner wall, forty cubits high from its foundation, surrounded the second or inner court. It was encompassed on the outside by fourteen steps, leading up to a level area around it of ten cubits wide, from which again five other steps led up to the interior. The 1 Jos. Wars, v., c. 4. 2 Bib. Res., i., p. 281. 3 Stanley, Sin. and Pal., p. 166, seq. principal entrance of this inner court was on the east; there were also three entrances on the northern side, and three on the south. Afterwards three others were added for the women, one upon the north, south, and east, respectively. Within this second court was still the third or most sacred enclosure of all, which none but the priests might enter, consisting of the temple proper, and the small court before it, where stood the great altar. To this, from the second court, there was an ascent by twelve steps. It was this Naos, or body of the temple, which was rebuilt by Herod the Great, who also built over again some of the magnificent porticos around the area. But no mention is made of his having had anything to do with the massive walls of the exterior enclosure.1 Dr. Robinson thinks it can hardly be a matter of question that the area of the present mosque of Omar occupies the same location in part or in whole. Some idea, from this somewhat minute description, may now be formed of the scene that met the eye of the youthful John, if we suppose, that, when at Bethany, instead of following the road round to the valley of the Kidron, he took the path across the mountain. From the brow of Olivet all Jerusalem lay before him. Mount Akra, and Bezetha, covered with bazaars and houses; and immediately below him Mount Moriah, crowned with the temple, blazing in the reflection of a bright vernal sun. The shape of the city was that of an irregular oblong. Mount Moriah lies near the middle of its eastern side, nearest to Olivet. About north-west from the temple lay what was called the lower city, or Akra. North, lay Bezetha. At the south-west end of the city rose Mount Zion, the city of David. The towers upon the walls contributed to its imposing appearance. The first or old wall had sixty, the second forty, and the third ninety. The walls, by which Mount Moriah had been built up and extended from the valley below, on the north, east, and west, were 450 feet high; on the south side this wall rose to the astonishing height of 600 feet. Some of the stones employed in building these walls having a surface of seventy-five square feet. John descends the mountain; he enters the city. From the elevated top of Mount Zion, the upper city, he has a nearer view of the temple. As he continues his walk, and enters the sacred enclosure, through the outer parapet, he sees the cloisters, or double porticos, on the north-east and west sides, supported by 162 columns, on the top of which rested an exquisitely finished cedar ceiling. These pillars were entire shafts, hewn out of solid marble, perfectly, white, forty-four feet high. On the south side the portico was triple, or had three rows of these marble pillars.2 1 Jos. Ant., xv., 11; Wars, v., 5. If he entered as a guest into any of the houses, it was through a large gate or door, leading from the narrow street to a court or open space, around which the house was built, and from which it received its light. Except one latticed window or balcony, there are no windows towards the street. Round this open court are seats; and perhaps a fountain plays in the centre. It is paved with marble, and is the usual place for receiving guests. Doors open from it into the apartments, and when the house is more than one storey, into spacious chambers, with galleries running around, defended by balustrades. The streets of the city are narrow and gloomy, with rough pavement; in some places passing by arched ways, through the edifices themselves. Such is the city, as to its external aspect, into which the young disciple of Jesus has come. Such the scene which is presented to his view, as he stands on Olivet or Zion, or goes round about the city marking its bulwarks, and telling the towers thereof.' Of the miracles which Christ performed during his brief stay in Jerusalem at this time, and of which St. John must have been a witness, no particular mention is made by any of the evangelists. It is simply recorded that "many believed in His name, when they saw the miracles which He did."2 John gives an account of the deep impression upon the mind of a member of the Sanhedrin, a learned doctor, named Nicodemus. For the sake of a more unrestrained and private interview, this man came to Jesus by night. What Nicodemus had seen and heard of His miraculous power had convinced him that Jesus was a teacher come from God." There is nothing improbable in the supposition that John, who had accompanied Jesus to Jerusalem, was present on this occasion. How impressive the sight when this master in Israel, with grave and venerable aspect, approached the young Teacher, to listen to His wondrous words! John, too, could hear them, and hear the soughing of the wind among the mountains, to which the rabbi's attention was directed, as the Lord instructed him on the mysterious subject of the nature and necessity of regeneration. He heard him say "Verily, verily, I say unto you, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." He heard Him say, "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in Him should not perish, but have everlasting life. For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world; but that the world through Him might be saved."3 And how could such 1 Ps. xlviii. 12, 13. * John ii. 23. 3 John iii. 5-16. |