meeting-place of the worshippers, and, as we may say, the most generally attended
part of the Sanctuary. 13 Here, in the hearing of the leaders of the people, took place the
first Dialogue between Christ and the Pharisees.
7. ver. 20.
8. Sheqal. vi. 5.
9. The so-called 'chamber of the silent' (Chashaim), Sheqal. v. 6.
10. The 'chamber of the vessels' (Kelim). It was probably over, or in this chamber that
Agrippa hung up the golden memorial-chain of his captivity (Jos . Antiq. xix. 6. 1).
11. Sheqal v. 6.
12. Comp. generally 'The Temple and its Services,' pp. 26, 27.
13. The 'Court of the Women' (γυναικωνις), Jos . Jew. War v. 5. 3; comp. also v. 5. 2), so
called, because women could not penetrate further. It was the real Court of the
Sanctuary. Here Jeremiah also taught (xix. 14; xxvi. 2). But it is not correct to state
(Westcott), that the Council Chamber of the Sanhedrin (Gazith) was 'between the Court
of the Women and the inner court.' It was in the south-eastern angle of the Court of the
Priests - and hence at a considerable distance from the Court of the Women. But, not to
speak of the circumstance that the Sanhedrin no longer met in that Chamber - even if it
had been nearer, Christ's teaching in the Treasury could not (at any period) 'have been
within earshot of the Sanhedrin,' since it would not sit on that day.
It opened with what probably was an allusion alike to one of the great ceremonies of the
Feast of Tabernacles, to its symbolic meaning, and to an express Messianic expectation
of the Rabbis. As the Mishnah states: On the first,14 or, as the Talmud would have it,15
on every night16 of the festive week, 'the Court of the Women' was brilliantly illuminated,
and the night spent in the demonstrations already described. This was called 'the joy of
the feast.' This 'festive joy,' of which the origin is obscure, was no doubt connected with
the hope of earth's great harvest-joy in the conversion of the heathen world, and so
pointed to 'the days of the Messiah.' In connection with this we mark, that the term 'light'
was specially applied to the Messiah. In a very interesting passage of the Midrash17 we
are told, that, while commonly windows were made wide within and narrow without, it
was the opposite in the Temple of Solomon, because the light issuing from the
Sanctuary was to lighten that which was without. This reminds us of the language o f
devout old Simeon in regard to the Messiah,18 as 'a light to lighten the Gentiles, and the
glory of His people Israel.' The Midrash further explains, that, if the light in the Sanctuary
was to be always burning before Jehovah, the reason was, not that He needed such
light, but that He honoured Israel with this as a symbolic command. In Messianic times
God would, in fulfilment of the prophetic meaning of this rite, 'kindle for them the Great
Light,' and the nations of the world would point to them, who had lit the light for Him
Who lightened the whole world. But even this is not all. The Rabbis speak of the original
light in which God had wrapped Himself as in a garment,19 and which could not shine by
day, because it would have dimmed the light of the sun. From this light that of the sun,
moon, and stars had been kindled.20 It was now reserved under the throne of God for
the Messiah,21 in Whose days it would shine forth once more. Lastly, we ought to refer
to a passage in another Midrash,22 where, after a remarkable discussion on such names