The Second Temple

1. Introduction

The Second Temple occupies a pivotal place in Jewish history, representing the restoration of Jewish worship following the Babylonian exile. Rebuilt on the same sacred site as Solomon’s Temple, it symbolised renewal, covenantal continuity, and national identity. This Temple complex witnessed major developments in Jewish religious thought, sectarian movements, and political upheaval until its destruction by the Romans in 70 CE.

2. Historical and Political Context

Following the destruction of Solomon’s Temple in 586 BCE and the subsequent exile to Babylon, the Persian conquest under Cyrus the Great (539 BCE) permitted the Jewish people to return to their homeland and rebuild the Temple (Ezra 1:1–4). The Second Temple period spans from its completion in 516 BCE to its destruction by Roman forces in 70 CE, covering nearly six centuries of religious and political evolution.

3. Who Built It

  • The initial rebuilding was led by Zerubbabel, governor of Judah, and Joshua (Jeshua) the high priest, as representatives of the returning exiles (Ezra 3:2–8; Haggai 1:1–15).
  • The Persian monarch Cyrus issued a decree allowing the reconstruction, framing it as the restoration of worship for Yahweh (Ezra 1:1–4).
  • Centuries later, King Herod the Great undertook a major expansion and renovation project, transforming the modest original into a magnificent complex (Josephus, Antiquities 15.11).

4. When

  • The foundation was laid around 538 BCE, and the Temple was completed and dedicated in 516 BCE (Ezra 6:15).
  • King Herod’s extensive reconstruction began circa 20 BCE and was largely completed by 10 BCE (Josephus, Antiquities 15.11).
  • The Temple was destroyed by the Romans in 70 CE during the First Jewish–Roman War (Josephus, The Jewish War 6.5).

5. Where

  • The Second Temple stood on the Temple Mount in Jerusalem, the same sacred site as the First Temple.
  • Herod’s renovation greatly enlarged the platform area and added monumental retaining walls, including what is now known as the Western Wall.

6. Why

  • To restore the Jewish religious system, sacrificial worship, and national identity after the trauma of exile (Ezra 3:10–13; Haggai 2:3–9).
  • To re-establish the presence of Yahweh among His people in Jerusalem, affirming the covenant promises (Ezra 6:16; Zechariah 8:3).
  • Herod’s renovations were also politically motivated to gain favour with Jewish subjects and enhance the prestige of his reign.

7. How: Architectural and Ritual Details

  • The initial post-exilic Temple was relatively modest compared to Solomon’s original (Ezra 3:12).
  • Herod’s renovation included:
    • Expansion of the Temple Mount platform to nearly 36 acres (approximately 147,000 square metres).
    • Construction of magnificent porticoes, courts, and the Sanctuary building itself.
    • Use of massive limestone blocks, some weighing several tons.
  • The Temple retained the core layout of the First Temple: Holy of Holies, Holy Place, and courts for priests and Israelites (Josephus, Antiquities 15.11).
  • The Temple served as the site of daily sacrifices, major festivals (Passover, Pentecost, Tabernacles), and pilgrimage for Jews from throughout the ancient world.

8. Usage and Religious Groups Involved

  • Sadducees:
    • This priestly and aristocratic sect controlled Temple worship, the priesthood, and the Sanhedrin (Jewish council) (Acts 4:1–2; Josephus, Antiquities 18.1).
    • They adhered strictly to the written Torah and denied beliefs such as resurrection (Acts 23:6–8).
  • Pharisees:
    • Influential religious teachers emphasising oral tradition and law interpretation, often in theological opposition to the Sadducees (Matthew 23; Acts 15).
    • Their teachings formed the foundation for later rabbinic Judaism.
  • Priests and Levites:
    • Performed daily sacrifices, maintained ritual purity, and oversaw the Temple services (Nehemiah 12:44).
  • Prophets and Messianic Figures:
    • Though less prominent than in earlier periods, figures such as John the Baptist and Jesus of Nazareth interacted with the Temple context (John 2:13–25; Matthew 21:12–17).
  • General Jewish Population:
    • Participated in festivals and pilgrimage, offering sacrifices and prayer.

9. Theological Significance

  • The Second Temple was a tangible continuation of the Davidic covenant and God’s promise to dwell among His people (Haggai 2:6–9).
  • It embodied a national and religious centre during a period of foreign domination, offering hope for restoration and Messianic fulfilment (Zechariah 3; Malachi 3:1).
  • The Temple’s destruction in 70 CE marked a profound turning point, effectively ending the sacrificial system and accelerating the development of rabbinic Judaism.

10. Destruction

  • Roman legions under Titus besieged Jerusalem and destroyed the Second Temple in 70 CE, as recorded by Josephus (The Jewish War 6.5) and alluded to in the Gospels (Mark 13:1–2; Luke 21:5–6).
  • The Temple’s fall led to the loss of the sacrificial centre and contributed to the Jewish diaspora.

11. Key Biblical and Historical References

  • Decree of Cyrus: Ezra 1:1–4
  • Rebuilding led by Zerubbabel: Ezra 3:2–8; Haggai 1:1–15
  • Completion of Temple: Ezra 6:15
  • Herod’s Renovation: Josephus, Antiquities 15.11
  • Jesus and Temple: John 2:13–25; Matthew 21:12–17
  • Temple destruction: Mark 13:1–2; Luke 21:5–6; Josephus, The Jewish War 6.5

12. Academic References

  • Grabbe, L. L. (2004). A History of the Jews and Judaism in the Second Temple Period (Vol. 1). London: T&T Clark.
  • Josephus, F. (c. 93). Antiquities of the Jews and The Jewish War.
  • Sanders, E. P. (1992). Judaism: Practice and Belief, 63 BCE–66 CE. Philadelphia: Trinity Press International.
  • Wright, N. T. (1996). Jesus and the Victory of God. Minneapolis: Fortress Press.
  • The Holy Bible, English Standard Version.
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