Thomas Goodwin - Moses and Aaron

In the Womens Court stood their Treasuries , or Alms-box , as appeareth by the poor Widows casting her two Mites into it, Luk. 21. 1. In Hebrew it is termed ‎‏קרבן‏‎ Korban , the Chest of Oblation ; the word signifieth barely, an Oblation , or Offering , and accordingly S. Luk. 21. 4. saith, they all of their superfluities cast into the offerings ; that is into, the Korban , or Chest of offerings . In Greek it is termed γαζοφυλακεῖον whence cometh the Latine word, Gazophylacium , a Treasury . That set up by Jehoiada , 2 King. 12. 19. seemeth to have been different from this, and to have been extraordinary, only for the repairing of the Temple ; for that stood beside the Altar in the Priests Court ; and the Priests , not the parties that brought the gifts, put it into the Chest . Sometimes the whole Court was termed Gazophylacium , a Treasury . These words speak Jesus in the Treasury , John 8. 20. It is worth our noting, that the Hebrew word ‎‏צדקה‏‎ Tsedaka , signifying Alms , signifieth properly Justice ; and thereby is intimated, that the matter of our alms should be goods justly gotten: And to this purpose they called their Alms-box ‎‏קופה של צדקה‏‎ Kupha-Sehel-Tsedaka , the Chest of Justice ; and upon their Alms-box they wrote 197 197 Buxtorf. de abbrev. in ‎‏מביא‏‎ this abreviature ‎‏מביא‏‎, A gift in secret pacifieth anger , Prov. 21. 14.

In Herod ’s Temple there were 198 198 Iosep. l. 2. contra Apion. 1066. four Porches ; the meaning is, four Courts , one for the Priests , another for men , another for women , and a fourth for such as were unclean by legal pollutions, and strangers . This outmost Court for the unclean and strangers, was separated from the womens Court , with a stone wall of three Cubits high, which wall was adorned with certain pillars of equal distance, bearing this Inscription: 199 199 Μὴ δεῖ ἀλλόφυλον ἐντὸς τοῦ ἁγίου παριέναι. In locum sanctum transire alienigena non debet. Joseph. de bel. Jud. lib. 6. c. 6. Let no stranger enter into the holy place .

The Temple at Jerusalem was thrice built. First, by Solomon : Secondly, by Zorobabel : Thirdly, by Herod . The first was built in seven years, 1 King. 6. 37. The second in forty six years: It was begun in the second year of King Cyrus , Ezra 3. 8. It was finished in the ninth year of Darius Hystaspis . 200 200 Joseph. Antiq. lib. 11. c. 4. The years rise thus;

One year deducted from Cyrus his Reign, there remains 46.

Herod ’s Temple was finished in eight years. 201 201 Ioseph. Antiq. lib. 15 cap. ult. It is greatly questioned among Divines , of which Temple that speech of the Jews is to be understood, John 2. 20. Forty and six years was this Temple in building . Many interpret it of the second Temple , saying, that Herod did only repair that, not build a new: but these disagree among themselves in the computation; and the Scripture speaketh peremptorily, that the house was finished in the sixth year of the Reign of King Darius , Ezra 6. 15. and Josephus speaketh of Herod ’s building a new Temple, plucking down the old . 202 202 Vide Hospini. de Orig. Templ. c. 3. It seemeth therefore more probable, that the speech is to be understood of Herod ’s Temple , which, though it were but eight years in building, yet, at that time, when this speech was used, it had stood precisely forty six years , 203 203 Vide supputationem Funccianam. an. 3747. for so many years there are precisely between the eighteenth year of Herod ’s Reign, (at which time the Temple begun to be built) and the year of Christ his baptisme , when it is thought that this was spoken; all which time the Temple was more and more adorned, beautified, and perfected, in which respect it may be said to be so long building.

The ancient men are said to weep, when they beheld the second, because the glory thereof was far short of Solomon ’s, Ez. 3. 12. It was inferiour to Solomon ’s Temple : First, in respect of the building, because it was lower and meaner. 204 204 Hospinian. ex Talmudistis, de Orig. Templ. c. 3. Secondly, in respect of the Vessels, being now of brass, which before were of pure gold. Thirdly, in respect of five things, lost and wanting in the second Temple , all which were in the first. First, there was wanting the Ark of God . 205 205 D. Kimchi in Hagg. 1. 8. Eadem scribit Rabbi Solomon ibid. Secondly, Urim and Thummim ; God gave no answer by these two, as in former times. Thirdly, Fire , which in the second Temple never descended from heaven to consume their burnt offerings, as it did in the first. Fourthly, the Glory of God appearing between the Cherubims , this they termed ‎‏שכינה‏‎ Schecina , the habitation , or dwelling of God , and hereunto the Apostle alludeth, In him dwelleth the Fulness of the Godhead bodily , Coloss. 2. 9. Bodily ; that is, not in Clouds and Ceremonies, as between the Cherubims , but essentially . Lastly, the Holy Ghost ; namely, enabling them for the gift of Prophecy ; for between Malachy and John the Baptist , there stood up no Prophet , but only they were instructed per filiam vocis , which they termed ‎‏בת קול‏‎ Bath Kol , an Eccho from heaven ; and this was the reason why those Disciples, Act. 19. 2. said, We have not so much as heard whether there be an Holy Ghost .

Here it may be demanded, How that of the Prophet Haggai is true; The glory of this last house shall be greater then the first , Hag. 2. 10. I answer, Herod ’s Temple which was built in the place of this, was of statelier building than Solomon ’s, and it was of greater glory, because of Christ his Preaching in it.

Herod ’s Temple was afterwards so set on fire by Titus his souldiers, 206 206 Genebrard. Chro. l. 2. anno Christi 69. that it could not be quenched by the industry of man: at the same time 207 207 Theodoret. l. 3. c. 11. Sozomenus, l. 5. c. 19. 20, 21. the Temple at Delphos , being in chief request among the Heathen people, was utterly overthrown by earth-quakes and thunder-bolts from Heaven, and neither of them could ever since be repaired. The concurrence of which two Miracles evidently sheweth, that the time was then come, that God would put an end both to Jewish Ceremonies , and Heathenish Idolatry ; that the Kingdom of his son might be the better established.