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Introduction

The purpose of this study is to investigate the relevant questions and issues that pertain to the rebuilding of the Jewish Temple. The course of our investigation can be broken into three distinct segments with the middle segment occupying the largest component.

The first section will address biblical indications that the Temple will be rebuilt prior to Christ’s return. It will also include an examination of the parties who will be involved in this significant endeavor. This will be followed by a biblical discussion of the relationship between the Temple and the New Covenant. Questions concerning the Temple’s relevance and usefulness under the New Covenant will be considered in light of New Testament facts.

The second section will involve a comprehensive investigation into the biblical, historical, and archeological evidences regarding the former location of the Temple. Various theories will be evaluated with the intent of determining the correct historic site.

The final section will cover issues specifically related to the premillennial Temple. Subjects will include which structures and instruments of the Temple will be rebuilt, what services will be performed, and what will be necessary to reinstitute the biblical required activities.

SECTION ONE

The Temple Will Be Rebuilt Prior to Christ’s Return

The Bible informs us that the Temple will be rebuilt in the final seven years of this age prior to Christ’s return. Among the Old Testament passages that make this clear are Malachi 3:1-5 and Daniel 9:27. Speaking of the Day of the Lord, Malachi 3:1-5 prophecies that the Lord will come suddenly to his Temple. In order for the Lord to come to his Temple there must be a Temple in existence in the period just prior to his coming.

Malachi 3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. 2 But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: 3 And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness. 4 Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years. 5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.

Daniel 9:27 indicates that in the middle of the final seven of years of this age there will be Temple offerings (of some type) and that these offerings will be stopped when the Temple is once again desolated. In order for Temple offerings to be stopped they must first be underway. And in order for there to be Temple offerings underway, there must be a Temple. Similarly, the desolation of the Temple also necessarily requires the existence of the Temple.

Daniel 9:27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.

In the New Testament, Jesus himself refers to Daniel’s prophecies in his Olivet Discourse. When explaining things that must occur prior to his return, Jesus also mentions this abomination that will desolate the rebuilt Temple.

Matthew 24:15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)

Mark 13:14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains:

Jesus clearly affirms Daniel’s prophecy that there will be a Temple in existence prior to his second coming. The apostle Paul was no doubt familiar with both Daniel’s prophecies and Christ’s teachings on the end times. In 2 Thessalonians 2, Paul clearly states that there will be a Temple in existence prior to the day of Christ’s coming.

2 Thessalonians 2:1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; 4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple (3485) of God, shewing himself that he is God.

In verse 4, Paul states that the “man of sin” will enter into the “Temple.” The word translated as “Temple” in this verse is the Greek word “naos” (Strong’s. number 3485). This word is the specific word used to speak of the actual Temple building itself which was comprised of the Holy of Holies, the Holy Place, and which was entered into through the veil.

3485 naos

from a primary naio (to dwell); TDNT-4:880,625; n m

AV-temple 45, a shrine 1; 46
1) used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure)
2) any heathen temple or shrine
3) metaph. the spiritual temple consisting of the saints of all ages joined together by and in Christ

By contrast, the word for the entire Temple complex, with all its buildings and structures, is the Greek word “hieron” (Strong’s number 2411).

2411 hieron

from 2413; TDNT-3:230,349; n n

AV-temple 71; 71
1) a sacred place, temple
1a) used of the temple of Artemis at Ephesus
1b) used of the temple at Jerusalem

The temple of Jerusalem consisted of the whole of the sacred enclosure, embracing the entire aggregate of buildings, balconies, porticos, courts (that is that of the men of Israel, that of the women, and that of the priests), belonging to the temple; the latter designates the sacred edifice properly so called, consisting of two parts, the "sanctuary" or "Holy Place" (which no one except the priests was allowed to enter), and the "Holy of Holies" or "the most holy place" (which was entered only on the great day of atonement by the high priest alone). Also there were the courts where Jesus or the apostles taught or encountered adversaries, and the like, "in the temple"; also the courts of the temple, of the Gentiles, out of which Jesus drove the buyers and sellers and the money changers, court of the women.

By examing the Greek word usage and Paul’s statements we can see that the actual Temple building itself will be rebuilt before Christ’s coming so that the “man of sin” (the antichrist) will enter into this sacred structure. In this way, Paul’s remarks parallel those of both Daniel and Jesus Christ. All three refer to the entrance of the antichrist (or man of sin) into the rebuilt Temple to desolate it.

There is one final passage in the New Testament that we should mention regarding the building of the Temple. That passage is Revelation 11:1-3.

Revelation 11:1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple (3485) of God, and the altar, and them that worship therein. 2 But the court which is without the temple (3485) leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

We will return to this passage again at the end of our study to look at some additional information that it provides. For now we are only concerned with verse 1’s description of John being given a rod to measure the Temple. Once again the word for “Temple” is the Greek word “naos.” John’s experience here is similar to that of Ezekiel. Through their visions, both men participate in the measuring of a future Temple building. (See Ezekiel starting in chapter 40.) We do not intend to imply that both men saw the same building, but simply that John’s experience in Revelation follows a precedent from Ezekiel. In both cases, a future building of a Temple is indicated through the measuring of its various structures and components. (The texts indicate that these two future Temples are not the same building. For instance, the Temples referred to in these two passages do not include the same Temple structures. The specifics regarding which structures are indicated in Revelation 11 will be discussed in section three.)

From these passages it is clear that both the Old and New Testament indicate that the Temple will be rebuilt prior to Christ’s coming to set up his kingdom on earth. More specifically, both Testaments place the reconstruction of this Temple in the final seven years before Jesus’ return. This biblical information is important for those who seek be faithful to Jesus’ command to be ready and watchful for his return (Matthew 24:42, Matthew 25:13, Mark 13:33, 35, 37, Revelation 3:3).

Relevance of Rebuilding of the Temple

The fact that the bible teaches the Temple will be rebuilt prior to Christ’s return brings up several subsequent questions that deserve some attention. One important question that must be answered is specifically where should the Temple be built? Christians do not often address this question with any interest in resolving it.

This disinterest is due to the faulty belief that the Church will not be here during the final seven years. Preference for a pre-tribulational rapture results in the conclusion that the rebuilding of the Temple is not a task that will involve followers of Christ. Instead, within pre-tribulational schools of thought, this work is typically attributed to Jews who are permitted to rebuild of the Temple through a treaty that will be signed between the antichrist and the state of Israel. The idea of such a treaty comes from a single Old Testament passage, which we have already briefly visited (Daniel 9:27). However, a look at Daniel 9:27 in its context reveals that no such treaty between the antichrist and Israel is presented in this passage.

The idea that the antichrist will establish a seven-year peace treaty with Israel comes from verse 27’s statement “he shall confirm the covenant with many for one week.” Many Christians understand the “he” as the antichrist and “the many” as Israel. Under such an interpretation Daniel 9:27 would read “And the antichrist will create a covenant with Israel for seven years.” And it is this seven-year peace treaty that many in the church today believe results in the rebuilding of the Temple.

Daniel 9:27 And he shall confirm (01396) the covenant (01285) with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease (07673) [8686], and for the overspreading of abominations (08251) he shall make it desolate (08074) [8789], even until the consummation (03617), and that determined (02782) shall be poured (05413) upon the desolate (8074) [8802].

Two important questions arise from this common interpretation of Daniel 9:27. The first question concerns whether it is scripturally warranted to identify “the many” as Israel. The text does substantiate this identification because the confirmation of the covenant results in a restoration of the Temple and (at least some) Temple services. And the rest of Daniel 9 provides even more indications that “the many” should be understood as Israel (or at least a large number of Israelites). We will cover these additional indications as we proceed to answer a second question.

The second question that arises is similar to the first. Is there scriptural warrant from Daniel 9 to identify the “he” who will “confirm the covenant” as the antichrist? Several reasons are often given in support of this identification. One support for identifying the antichrist as this “he” who “confirms the covenant” comes from verse 26.

Daniel 9:27 prophesies that, after the Messiah’s death, Jerusalem and the Temple would be destroyed.

Daniel 9:26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations (08074) are determined (02782). 27 And he shall confirm (01396) the covenant (01285) with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease (07673) [8686], and for the overspreading of abominations (08251) he shall make it desolate (08074) [8789], even until the consummation (03617), and that determined (02782) shall be poured (05413) upon the desolate (8074) [8802].

This prophecy was fulfilled in 70 AD when the Romans destroyed Jerusalem and the Temple. Of particular relevance is the fact that many Christians today identify verse 27’s “he who confirms the covenant with Israel” with verse 26’s “the prince that shall come.” Both figures (verse 27’s “he” and verse 26’s “prince who will come”) are commonly identified today with the antichrist. However, the internal information provided in Daniel 9 shows that both of these identifications are incorrect.

First, in verse 27, there is no surrounding information describing the “he” who confirms the covenant. There are no qualifiers or identifiers regarding this “he.” The fact that no qualifying information is given in verse 27 means that this “he” has already been sufficiently identified earlier in the chapter. Proponents of the standard interpretation just look for the nearest preceding person, “the prince,” and assume verse 27’s unqualified “he” refers to that prince from verse 26. But as we will see, they are incorrect. The text of Daniel 9 provides a far more definitive identification for this unqualified “he.”

Second, verse 26 presents the destruction of Jerusalem and the Temple by a particular party. That party is NOT “the prince who will come.” Rather, the destruction of the city and the sanctuary is credited to “the people.” Daniel 9:26 states that it is the people who destroy the city and the sanctuary. The phrase “the prince who will come” is merely an identifier or descriptive phrase for which people will destroy the city and the sanctuary. According to verse 26, the city and the sanctuary will be destroyed by the people of “the prince to come.” The prince is not an active or integral feature of the verse. He is only mentioned incidentally as part of a descriptor for another party, the people. This disrupts the ability to associate verse 27’s “he” with the prince because the unqualified use of “he” implies connection to an individual that has already been significantly identified in the passage.

But who is the prince to come? The Book of Daniel includes several prophetic visions (Daniel 2, Daniel 7, and Daniel 8) presenting a historic progression of empires in relation to the coming of the Messianic kingdom. These kingdoms are identified both by the Book of Daniel itself and also by a historical comparison. Four of these kingdoms are: Babylon, Medo-Persia, Greece, and Rome. In Daniel 10, the angel Gabriel provides specific information about the history of this succession of kingdoms. In verse 13, Gabriel informs Daniel that the Prince of Persia withstood him.

Daniel 10:13 But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. 14 Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

Gabriel explains that the earthly kingdoms were ruled by angelic beings, which he calls “princes.” Later, in chapter 10, Gabriel continues to discuss this same subject.

Daniel 10:20 Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. 21 But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. 1 Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. 2 And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia.

In this chapter (and in the next chapter, chapter 11), Gabriel is discussing the transition of the earthly kingdoms of Persia (Medo-Persia) and Greece. According to Gabriel, each of these kingdoms had an angelic ruler associated with it. Gabriel even states that the angelic “prince of Greece would come.” This is very similar to Daniel 9:26, where we see Gabriel speak of the destruction of Jerusalem and the Temple by the people of another “prince who will come.” We know that the prophesied destruction occurred in 70 AD by the Roman people. So, in Daniel 9:26 “the people” who destroyed the city and the sanctuary are the Roman people. By extension “the prince who will come” is the Roman prince.

This analysis demonstrates several, additional reasons why Daniel 9:26 isn’t discussing the antichrist at all. First, “the prince who will come” is not a man. Instead, as with the princes of Persia and Greek of Daniel 10, Daniel 9’s “prince” is an angel. While this angelic prince will be the same angel who possesses the human antichrist in the end times, Daniel 9:26 only mentions the angelic being. It does not mention the human being who will actually be the false Christ.

Second, Daniel 9:26 is discussing first century events, specifically the destruction of the Temple by the Romans in 70 A.D. By contrast, the antichrist is an end times figure. Since verse 26 is discussing first century events, the end times’ antichrist is not in view in verse 26 because he is not around at that time. It would certainly seem to strain the text to have verse 26 describing what the Roman people did to the Temple in 70 A.D. and then for verse 27 to use “he” to the future antichrist who is neither mentioned in verse 26 nor even around at the time of the events described in verse 26.

Third, as indicated earlier, verse 26 doesn’t introduce the angelic prince or any single human figure as performing any action. Rather, the action of verse 26 is credited to the people.

These facts make it impossible to take “the prince” of Daniel 9:26 as the figure identified by the pronoun “he” in verse 27. In reality, the antichrist isn’t mentioned at all in verse 26. Because of this verse 26 cannot be used to support interpreting the “he” of verse 27 as the antichrist. Having examined verse 26, it is clear that any evidence verse 26 could possibly offer for associating the “he” of verse 27 with the antichrist is exceedingly weak. Without support from the text itself, identifying the “he” of verse 27 with the end times’ figure of the antichrist is a quite presumptuous conclusion.

A second reason to identify the “he” of verse 27 as the antichrist arises from a simple inability to conceive of anyone else who could possibly be in view here besides the antichrist. Who else could be credited as stopping the sacrifices besides the antichrist? Who else could be said to desolate the Temple besides the antichrist? These are good questions, which we will now answer from the text of Daniel 9 itself. As we do, we must keep in mind that the lack of identification for verse 27’s “he” indicates that this figure has already been sufficiently identified earlier in Daniel. Therefore, verse 27 does not need to provide further identification for this “he”. Likewise, as we have seen, neither Daniel 9:27 nor Daniel 9:26 actual refers to the antichrist. Therefore, the “he” of verse 27 is not identified in verse 26 as the antichrist. For contrast, we should keep in mind the antichrist’s (and the prince’s) complete lack of action in verse 26 as we begin our examination of who Daniel specifically identifies as this “he.”

The rest of Daniel 9 confirms that Daniel had already sufficiently identified the “he” of verse 27 and, therefore, did not need to provide further information of “his” identity in verse 27. Verse 27 uses a number of important words and phrases to describe the activities of this particular “he.” First, “he” confirms the covenant.” Second, “he” “shall cause the sacrifice and the oblation to cease.” Third, “he shall make it desolate.” All of these descriptive phrases and terms parallel statements made earlier in Daniel 9.

The opening verses of Daniel 9 clearly indicate that Daniel understood some key facts that are relevant to understanding verse 27. First, in Daniel 9:2, Daniel states that it is God who caused the desolation of Jerusalem. This desolation, which God himself accomplished (through the Babylonians), put a stop to the Temple sacrifices.

Daniel 9:2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish (04390) seventy years in the desolations (02723) of Jerusalem…

Second, Daniel 9:2 specifies that the desolation was set by God to last for a specified period of time, that is, seventy years (or ten sevens of years). Like Jeremiah’s prophecy, Daniel 9:26-27 are the final verses of a prophecy from God concerning another period of time involving future desolations of the Temple (both in 70 AD and during the final seven years.)

Third, in verses 4-11, Daniel tells us that the desolation by Nebuchadnezzar (which he is discussing in the opening portion of chapter 9) was brought about by God. God brought about this desolation in response to the waywardness of His people against His covenant with them. Verse 4 uses the same word for covenant (Strong’s number 01285) that is used in verse 27.

Daniel 9:2 In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish (04390) seventy years in the desolations (02723) of Jerusalem…4 And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant (01285) and mercy to them that love him, and to them that keep his commandments;…7 O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee…11 Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured (05413) upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him.

In verses 12-17, Daniel again states that God himself brought the calamity upon Israel in which the Temple was made desolate.

Daniel 9:12 And he hath confirmed (06965) his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. 14 Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice…17 Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate (08076), for the Lord’s sake. 18 O my God, incline thine ear, and hear; open thine eyes, and behold our desolations (08074), and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies...

In order to complete this picture, we must determine exactly which “word” God was confirming by bringing to pass such desolations upon Jerusalem, the Temple, and God’s own people? The answer comes from Deuteronomy 28 in which God promised his people that if they were unfaithful to his covenant, he would bring against them a powerful nation to take them into captivity in exile.

Deuteronomy 28:15 But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee… 33 The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway: 34 So that thou shalt be mad for the sight of thine eyes which thou shalt see. 35 The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head. 36 The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone...41 Thou shalt beget sons and daughters, but thou shalt not enjoy them; for they shall go into captivity...45 Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee: 46 And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever. 47 Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all things; 48 Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. 49 The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; 50 A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young.

Daniel was well aware of something that perhaps many readers of Daniel 9:27 are not. In the days of Moses, when God first established the Covenant of the Law with Israel, God also specifically promised the Israelites that if they were unfaithful, God himself would bring against them a foreign nation from far away, which would destroy their land and take them and their king into captivity and exile. Daniel was living in that captivity and he clearly understood the desolation of Jersualem and the exile of God’s people as merely God confirming and carrying out this prophecy to bring this curse upon them for unfaithfulness.

In response to his prayer concerning this former desolation that was brought about by God, Daniel receives the prophecy of the seventy sevens of years that is presented in verses 24-27.

Daniel 9:20 And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;…21 Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. 22 And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. 23 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. 24 Seventy weeks are determined (02852) upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

Having looked at the context for the seventy sevens of years prophecy that is recorded in verses 24-27 we are now in a much more informed position to identify the all-important “he” of verse 27.

In verses 2-18, Daniel has specified that it was God himself who brought about the desolation of Jerusalem and the Temple under Nebuchadnezzar. And we see that God determined to accomplish this desolation for a specified period of time (70 years, or ten sevens of years), which he revealed beforehand to Jeremiah the prophet. Then God gives a similar prophecy to Daniel foretelling that He has set another period of time (seventy sevens of years) involving additional desolations of the city and the Temple. Since Daniel has taken some 16 verses (verses 2-17) to describe how God had prophecied and confirmed his covenant by bringing about the desolations of Jerusalem and the Temple in punishment for their unfaithfulness, it is no wonder why Daniel does not feel the need to directly identify the “he” of verse 27, who likewise “confirms the covenant,” “stops the sacrifices,” and “makes desolate” the Temple. Daniel obviously felt that anyone who had read the first part of this chapter would already know who this “he” was. To identify who “desolates the Temple” and stops the sacrifices in verse 27 we simply need to understand who previously brought about the desolation of the Temple and the cessation of sacrifices under Nebuchadnezzar.

According to Daniel, it was God who brought about the desolation of the Temple and the requisite cessation of sacrifices (under Nebuchadnezzar). This means that according to Daniel, future desolations of the Temple and future cessation of sacrifices would also be brought about by God.

The point of this analysis was not to deny that the human figure known as the antichrist will be involved in the cessation of the sacrifices or the desolation of the Temple. Of course, he will be just as Nebuchadnezzar was in 586 BC and Titus was in 70 AD. It will be the same with the antichrist. However, Daniel 9 does not discuss the involvement and actions of Nebuchadnezzar, the antichrist, or even Titus in destroying Jerusalem and the Temple. Instead, Daniel discusses the actions of God to both punish and purge His people and His holy city of sin as well as to confirm His covenant with His people and bring in everlasting righteousness. Daniel presents all of these events as a result of God’s actions. Therefore, we cannot superimpose the human antichrist into verse 27. We cannot conclude that there is therefore a seven-year peace treaty between the antichrist and Israel. Instead, Daniel 9:27 states that during the final seven-year period God will confirm His covenant with His people. (Of course, according to the New Testament, God’s people now include not only faithful Jews but also faithful Gentiles who have been grafted into the Jewish kingdom of the Messiah through the New Covenant.) And yet, in the midst of His seven-year confirmation of His covenant with His people, God will bring about the cessation of Temple activities and the desolation of the Temple.

It is clear from this passage as well as elsewhere in biblical prophecy that God will do this in order to try and purge the unfaithful from His people as well as to bring about a punishment upon those who actually perpetrate the desolation. The punishment of the perpetrators of desolation also has precedent in the Old Testament, wherein God always punished the nations whom He had allowed to come against His people. Both Jeremiah and Zechariah discuss God’s punishment upon Babylon and Assyrian for going beyond what God intended to discipline and purify His people.

Jeremiah 25:12 And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.

Jeremiah 50:18 Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria.

Zechariah 1:14 So the angel that communed with me said unto me, Cry thou, saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. 15 And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction.

The important results of our study so far can be summed up in a few key points. First, the Temple will be rebuilt in the final seven year period preceding Christ’s return.

Second, Daniel 9:27 does not in any way indicate that the antichrist will sign a seven-year peace treaty with Israel allowing them to rebuild the Temple. No such treaty between the antichrist and Israel is presented anywhere in the bible. Likewise, the church will not be raptured prior to the start of the final seven-year period. Because of these scriptural facts, we cannot conclude that the reconstruction of the Temple is the work of the antichrist or non-Christian Jews. As we will see later in our study, since its destruction in 70 A.D. non-Christian Jews have attempted on at least 3 occassions to rebuild the Temple. In each instance, the work was not allowed to be completed.

Since the rebuilding of the Temple is not the task of the antichrist or unbelievers, we must turn to indications presented elsewhere in the bible regarding this important end times’ work. In the Old Testament, the temple was rebuilt by godly men such as Ezra, Nehemiah, Zerubbabel, Joshua, Haggai, and Zechariah. Relevant New Testament passages include Revelation 11:1-4, where John, a prominent Jewish follower of Christ and leader of the Church is first used to depict the building of the Temple. This rebuilding of the Temple in Revelation 11:1-2 is followed immediately by verses 3 and 4 which borrow heavily from Zechariah 4. Both passages (Revelation 11:1-4 and Zechariah 4) discuss the rebuilding of the Temple under the leadership of godly men who are identified as “the two olive trees standing before the God of the whole earth.”

Zechariah 4:9 The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the LORD of hosts hath sent me unto you. 10 For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth. 11 Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? 12 And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? 13 And he answered me and said, Knowest thou not what these be? And I said, No, my lord. 14 Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.

Revelation 11:1 And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. 2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. 3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. 4 These are the two olive trees, and the two candlesticks standing before the God of the earth.

These biblical facts make the reconstruction of the Temple a more relevant issue for Christians. At some point in the future, prior to Christ’s return the Temple will be rebuilt, not by the antichrist or by Jewish people who do not believe in Christ. Instead, the Temple will be rebuilt under the efforts of Jewish and Gentile Christians.

The New Covenant is Not Antithetical to the Temple

But, some might ask, isn’t the Temple and Temple services antithetical to the New Covenant? The biblical answer to that question is no. While Jesus instituted a system that could function without the necessity of a Temple or Temple services, in no way was the New Covenant system contrary to the Temple or Temple activities.

Our historical perspective has given us a false sense of this issue. We live in a world where Christians and Jews have gone without a Temple for over 1900 years. Within our post-70 AD frame of reference it is easy to forget the fact that for 40 years the Temple and the New Covenant dwelled together in harmony in Jerusalem. Sure, the church had begun to spread out to the world outside Judea. But we must remember that up until the early 60’s AD the Jerusalem church community was both the source and center of Christianity. Though Gentiles were included as well (Acts 6:1), the church in Jerusalem was a large community made up of thousands and thousands of Jewish believers. All of these Christians were under the leadership of Jewish apostles like Peter, James, and John. Though some of these men at times went on missionary journeys, most of their lives (prior to the mid-60’s AD) were spent in the Jerusalem church community (Acts 8:1). And even though Jesus had prophesied that the Temple would soon be destroyed, it was still their custom to visit and teach regularly in the Temple courts.

Acts 2:46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,

Acts 3:1 Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour.

Acts 5:20 Go, stand and speak in the temple to the people all the words of this life. 21 And when they heard that, they entered into the temple early in the morning, and taught.

Acts 5:42 And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ.

Even as late as the end of the Book of Acts, we still find the Christian church in Jerusalem and the apostle Paul continuing to remain involved in the Temple.

Acts 21:40 And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, saying…22:17 And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance;

The final chapters of Acts chronicle Paul’s arrest and eventual trial before Caesar. Historical analysis places these events at around 57 AD.

Saint Paul – Arrest and death – Paul arrived in Jerusalem c AD 57 with a collection of money for the congregation there. – wikipedia.org

Acts 21 recounts that only a little over a decade before the Temple was destroyed there were thousands of Jewish Christians in Jerusalem.

Acts 21:17 And when we were come to Jerusalem, the brethren received us gladly. 18 And the day following Paul went in with us unto James; and all the elders were present. 19 And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. 20 And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:

These Jewish Christians continued to keep the Law of Moses. Now, the New Testament is clear that in Christ we are under no obligation to keep the Law of Moses and that requiring the Mosaic Law to be kept is condemned as legalism.

Acts 15:1 And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question…19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood….29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

Acts 21:25 As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.

Galatians 2:16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. 17 But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. 18 For if I build again the things which I destroyed, I make myself a transgressor. 19 For I through the law am dead to the law, that I might live unto God.

Colossians 2:16 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: 17 Which are a shadow of things to come; but the body is of Christ.

Hebrews 8:13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

Hebrews 10:9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.

However, while keeping the Law was not required, nowhere does the New Testament forbid the keeping of the Law. To the contrary, James and the elders of Jerusalem are very happy to report that the Jewish Christians continued to keep the law.

As the account continues, James and the elders inform Paul of a concern some had that Paul was forbidding Jewish Christians from keeping the Law of Moses. Verse 23 notes that four of the Jewish Christians had taken a vow in accordance with Mosaic traditions. This vow required offerings to be made at the Temple.

Acts 21:21 And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. 22 What is it therefore? the multitude must needs come together: for they will hear that thou art come. 23 Do therefore this that we say to thee: We have four men which have a vow on them; 24 Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law. 25 As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication. 26 Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them. 27 And when the seven days were almost ended, the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him, 28 Crying out, Men of Israel, help: This is the man, that teacheth all men every where against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place.

In Acts 21 it is clear that James, the elders, and Paul all wanted to assure Jewish Christians that keeping the Law of Moses and participating in Temple activities was NOT contrary to the teachings of Christ. Instead, all of these men, including Paul, went out of their way to show that they kept the Law of Moses, though they did not believe it was required for salvation. And Paul, the apostle to the Gentiles, went to the Temple with other Jewish Christians to make the offering required by the vow they had taken in accordance with the Law of Moses. Paul himself reports this in Acts 24 in his defense against the charges that he profaned the Temple.

Acts 24:5 For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: 6 Who also hath gone about to profane the temple: whom we took, and would have judged according to our law…. 11 Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. 12 And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:…17 Now after many years I came to bring alms to my nation, and offerings. 18 Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult.

On every occasion where the New Testament addresses the question of the Temple and its activities, the apostles are always recorded as unequivocally declaring that New Testament life was not contrary to the Law, the keeping of the Law, the Temple, or Temple activities.

Acts 25:8 While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

It is true that the New Testament teaches that Christians are the temple of the Holy Spirit. And the New Testament clearly teaches that we are not required to keep the Law of Moses. On the contrary, we are saved only by the New Covenant that was established by Christ. And yet, the teaching that the Christians are the temple of the Holy Spirit in no way diminishes the reality that there was also a real Temple building in Jerusalem that the New Testament church neither had contempt for or found useless.

Instead, the life of the New Testament mother church in Jerusalem remained intimately involved in the Temple until its destruction in 70 AD. It was their regular custom to meet at the Temple. The apostolic leadership regularly taught at the Temple. And New Testament Christians even participated in the offerings and sacrificial services that were established for Temple practice by the Law of Moses. All of this they did even though they knew that Christ’s sacrifice fulfilled the real purpose of the sacrificial code, that salvation was by faith in Christ not by obedience to the Mosaic Law, and that the Temple would soon be destroyed.

Now, for more than 1900 years Christ’s followers have not participated in the Temple or Temple activities. However, this is not due to any inherent antithesis between New Testament life and the Temple itself. Rather, it is simply the result of the fact that the Temple was destroyed in 70 AD. Likewise, biblical prophecy proclaims that there will be a Temple during the millennial reign of Christ as well. And yet there is no contradiction between the millennial Temple and the New Covenant.

Malachi 3:1 Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

Jeremiah 3 says that Christ’s millennial throne will be located in the very spot that was formerly occupied by the Ark of the Covenant within the Holy of Holies of the Temple building.

Jeremiah 3:16 And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. 17 At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart.

Zechariah 14 indicates that when Christ reigns over the earth, the feast of tabernacles will be kept in Jerusalem. Those left of the nations will come each year to the Lord at his Temple in Jerusalem. In particular, notice verses 20-21, which specifically discuss “sacrifices,” “pots” for cooking sacrifices, “bowls before the altar,” two separate references to “the house of the LORD.”

Zechariah 14:9 And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.…16 And it shall come to pass, that every one that is left of all the nations which came against Jerusalem shall even go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles. 17 And it shall be, that whoso will not come up of all the families of the earth unto Jerusalem to worship the King, the LORD of hosts, even upon them shall be no rain. 18 And if the family of Egypt go not up, and come not, that have no rain; there shall be the plague, wherewith the LORD will smite the heathen that come not up to keep the feast of tabernacles. 19 This shall be the punishment of Egypt, and the punishment of all nations that come not up to keep the feast of tabernacles. 20 In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD’S house shall be like the bowls before the altar. 21 Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts.

Revelation 7 also indicates that when Christ reigns over the earth, Christians will serve at his Temple in Jerusalem. Like Jeremiah 3, Revelation 7 also indicates that God’s throne will be in the Temple, in the Holy of Holies where the Ark of the Covenant used to be placed.

Revelation 7:14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. 15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.

In light of these biblical facts, we must discard the notion that the Temple and Temple activities are a foreign or antithetical concept to New Testament teaching or Christian life. Biblically speaking they are not. At some point prior to Christ’s return, Christ’s followers (both Jews and Gentiles) will be involved in the rebuilding of the Temple. Of course, this may not involve those of us who are alive today, but whenever it happens it will be a godly work that involves Christians and it is a work that must be done in order for Christ to return. So, before Christ’s return, Christians (both Jewish and Gentile) will begin the important work of rebuilding the Temple.

Some important questions arise regarding this worthy task. Where exactly should the Temple be built? What size and construction should it have? What instruments will be needed for Temple services? Which Temple services will be reinstituted?

The rest of this study will explore these important questions which future Christians, will at some point, need to answer in order to accomplish this essential endeavor. In our next section we will turn to the question of the Temple’s location. After this we will turn our attention to the scriptural questions regarding the construction of the Temple itself and the various instruments and needs involved in pre-millennial Temple services.