That strict discipline both in regard to priests and worshippers would, however, be

necessary, may be inferred even from the immense number of worshippers which

thronged Jerusalem and the Temple. According to a late computation, the Temple could

have held 'within its colossal girdle' 'two amphitheatres of the size of the Coliseum.' As

the latter is reckoned to have been capable, inclusive of its arena and passages, of

accommodating 109,000 persons, the calculation that the Temple might contain at one

time about 210,000 persons seems by no means exaggerated. 24 It will readily be believed

what immense wealth this multitude must have brought to the great national sanctuary.

Indeed, the Temple treasury had always been an object of cupidity to foreigners. It was

successively plundered by Syrians and Romans, though at the last siege the flames

deprived Titus and his soldiers of this booty. Even so liberal and enlightened a

statesman as Cicero inveighed, perhaps on the ground of exaggerated reports, against

the enormous influx of gold from all lands to Jerusalem. From Biblical history we know

how liberal were the voluntary contributions at the time of Moses, of David, and again

of Joash (2 Chron 24) and of Josiah (2 Kings 22). Such offerings to the Temple treasury

continued to the last a very large source of revenue. They might be brought either in the

form of vows or of free gifts. Any object, or even a person, might be dedicated by vow

to the altar. If the thing vowed were suitable, it would be used; if otherwise, sold, and its

value given to the treasury. Readers of the New Testament know how fatally such

spurious liberality interfered with the most sacred duties of life (Matt 15:5). From Jewish

tradition we gather that there must have been quite a race for distinction in this respect.

The wood, the incense, the wine, the oil, and all other things requisite for the sacred

services, as well as golden and silver vessels, were contributed with lavish hand. Certain

families obtained by their zeal special privileges, such as that the wood they brought

should always be first used for the altar fire; and the case of people leaving the whole of

their fortune to the Temple is so often discussed, that it must have been a by no means

uncommon occurrence. To this practice Christ may have referred in denouncing the

Scribes and Pharisees who 'devour widows' houses , and for a pretence make long

prayers' (Matt 23:14). For a good deal of this money went in the end from the Temple

treasury to them, although there is no evidence of their intriguing for personal gifts.

Besides these votive offerings, and the sale of the surplusage of incense, flour, etc., the

people were wont on the Sabbaths and feast-days to bring voluntary contributions 'in

their hand' to the Temple. another and very large source of revenue was from the profit

made by the meat-offerings, which were prepared by the Levites, and sold every day to

the offerers. But by far the largest sum was derived from the half-shekel of Temple

tribute, which was incumbent on every male Israelite of age, including proselytes and

even manumitted slaves. As the shekel of the sanctuary was double the ordinary, the

half-shekel due to the Temple treasury amount to about 1s. 4d. (two denarii or a

didrachma). Hence, when Christ was challenged at Capernaum (Matt 17:24) for this

payment, He directed Peter to give the stater, or two didrachmas, for them both. This

circumstance also enables us to fix the exact date of this event. For annually, on the 1st

of Adar (the month before the Passover), proclamation was made throughout the

country by messengers sent from Jerusalem of the approaching Temple tribute. On the