We are often tempted to ignore passages of the Sacred Scriptures that concern Old Testament sacrifice and ritual, but that is a great mistake! Delving into the study of those topics can greatly enrich our reading of the New Testament and especially the words of Our Lord.
For example, the Sacred Scriptures clearly state that Israel’s Tent of Meeting and Temple were patterned on heavenly worship, but Jews and Christians noticed long ago that the creation narrative in the first chapter of the Book of Genesis portrays Eden, indeed all of creation, as a primordial sanctuary or temple. Arguably there is a link between the Temple and Eden which when acknowledged, can enrich our understanding of Our Lord’s words about the Temple.
A Brief History of the Temple in Jerusalem
Solomon’s Temple (The First Temple)
Built by King Solomon in the 10th century BCE (around 957 BCE), Solomon’s Temple was the first permanent temple in Jerusalem and served as the central place of worship for the Israelites. Modeled after the Tent of Meeting used by the Israelites during their time in the desert, it housed the Ark of the Covenant and was considered the earthly dwelling place of God. This magnificent structure stood for approximately 400 years until it was tragically destroyed by the Babylonians under Nebuchadnezzar II in 586 BCE, leading to the Babylonian exile of the Jewish elite.
The Second Temple
After the Babylonian exile, the Jewish people were permitted to return to Jerusalem and rebuild their Temple. Construction of the Second Temple began around 516 BCE. While initially not as grand as Solomon’s Temple, it marked a revival of Jewish religious life. Over centuries, it underwent various refurbishments. The most significant expansion and renovation was undertaken by Herod the Great beginning around 18 BCE. This massive project transformed the Second Temple significantly and is often referred to as Herod’s Temple. This Second Temple, which was the temple of Jesus’ day and which we read about in the Gospels, stood until 70 CE when it was destroyed by the Romans.
The Temple was patterned after heaven
The Sacred Scriptures clearly indicate that the design of the Temple, as that of the Tent of Meeting that preceded it, were patterned after that of the heavenly sanctuary. From the Old Testament book of Exodus we read:
According to all that I show you concerning the pattern of the tabernacle, and of all its furniture, so you shall make it. Exodus 25:9
And you shall erect the tabernacle according to the plan for it which has been shown you on the mountain. Exodus 26:30
In the Book of Psalms:
He built his sanctuary like the high heavens, like the earth, which he has founded forever. Psalm 78:69
The Book of Hebrews also refers to Israel’s Temple as a copy of the heavenly sanctuary:
They serve a copy and shadow of the heavenly sanctuary; for when Moses was about to erect the tent, he was instructed by God, saying, “See that you make everything according to the pattern which was shown you on the mountain.” Hebrews 8:5
Eden as a Temple: Extra-Biblical Sources
Jewish tradition and at least one Church Father considered Eden to be “an archetypal sanctuary, that is a place where God dwells and where man should worship him” (Wenham 19).
The Book of Jubilees
The Book of Jubilees, an apocryphal work from the 2nd century BCE, retells stories from Genesis and Exodus. It’s presented as a divine revelation given to Moses on Mount Sinai by an angel. This book structures history into 49-year periods, known as “jubilees” (a biblical term for such a cycle), and assigns specific dates to events described in the Bible.
A passage of chapter 8 of this book asserts that Noah knew that the Garden of Eden was the “Holy of Holies” of the creation that God had made. The “Holy of Holies”, of course, was the innermost room of both the Tent of Meeting and the Temple, the place where God dwelled among His people and the focal point of Israel’s worship.
“And he knew that the Garden of Eden is the holy of holies, and the dwelling of the Lord, and Mount Sinai the centre of the desert, and Mount Zion–the centre of the navel of the earth: these three were created as holy places facing each other.” Jubilees 8:19 (Charles 71-72)
Bereshit Rabbah – Adam as the first priest
Bereshit Rabbah is a Midrash from the Talmudic era that offers a detailed interpretation of the Book of Genesis. It provides verse-by-verse, and often word-by-word, commentary on almost the entire book, generally skipping over genealogies. It was written primarily in Hebrew, with some Aramaic and occasional Greek words.
Commenting upon Genesis 2:15, “The Lord God took the man and put him in the garden of Eden to till it and keep it”, the Genesis Rabbah (16,5) says:
Another interpretation: LE ‘ABEDAH ULE-SHAMERAH (TO TILL IT AND TO KEEP IT) is an allusion to sacrifices: thus it is written, Ye shall serve (ta-‘abdun) God upon this mountain (Ex. iii, 12) ; and, Ye shall observe (tishmeru) to offer unto Me (Num. xxviii, 2). (Freedman and Simon 130)
As indicated by the Bereshit Rabbah, the Hebrew verbs used to describe the priests’ duties in the Tent of Meeting and the Temple are the same Hebrew verbs used to describe Adam’s duty in Eden. We’ll discuss this in greater depth shortly.
St. Ephrem the Syrian
To St. Ephrem the Syrian, a 4th century Church Father and Doctor of the Church, the Tree of Life represented the Holy of Holies in the sanctuary that was Eden and the Tree of Knowledge [of good and evil] served as the veil of that Holy of Holies. (St. Ephrem the Syrian, Hymns of Paradise, III,5)(Brock 92):
When the accursed one learned how the glory of that inner Tabernacle, as if in a sanctuary, was hidden from them, and that the Tree of Knowledge, clothed with an injunction, served as the veil for the sanctuary, he realized that its fruit was the key of justice that would open the eyes of the bold -and cause them great remorse.
Scriptural Evidence
While some have argued that the Temple was a microcosm of the entire heaven and earth (Beale 31), we will concern ourselves only with correlations between the Temple and Eden. Jewish and Christian commentators saw at least twelve similarities between Eden and the Temple in the Old Testament.
God’s Dwelling Place
Like Eden, Solomon’s Temple was considered a place where God chose to manifest his presence on earth, serving as his sacred residence where his heavenly and earthly realms overlapped.
Just as God is described as “walking” in the garden of Eden, the same specific Hebrew verb is used to describe God walking among his people in the context of the tabernacle and temple, indicating his presence in these sacred spaces (Genesis 3:8, Leviticus 26:12; Deuteronomy 23:14; 2 Samuel 7:6–7).
Two Untouchables
The ark in the Temple contained the tablets of the Law, which taught Israel what is good and evil, and the Garden of Eden contained the Tree of Life and the Tree of Knowledge of Good and Evil. Both the ark and the Tree of Knowledge were untouchable. Touching the ark and eating the tree’s fruit resulted in death (2 Samuel 6:6-7; Genesis 2:17).
Exclusion of the Unclean
The unclean and unholy were excluded from Israel’s sanctuary just as Adam and Eve were excluded from Eden after the Fall (Genesis 3). In Numbers 5:1-3 we read of a direct command from the Lord to Moses to remove anyone who is unclean from the camp where the sanctuary was located. The priests (the sons of Aaron) were forbidden from approaching the holy offerings if they were unclean (Leviticus 22:3-4), and there were severe consequences for an individual who is unclean from contact with a dead body and does not purify himself, yet still enters the sanctuary (Numbers 19:20).
Three-part Structures
Eden, the Tent of Meeting and the Temple had a structure with three tiers of increasing holiness. The Temple had the outer courtyard/camp, the Holy Place, and the Most Holy Place at the center. Eden similarly had the territory of Eden, the garden within Eden, and the center of the garden where the Tree of Life and the Tree of Knowledge of Good and Evil were located.
Pattern of Sevens
The first creation narrative, the Temple and the Tent of Meeting are all strongly associated with the number seven. Creation and building of the Tent of Meeting both are associated with seven words of God (Genesis 1:3, 6, 9, 14, 20, 24, 26 and Exodus 25:1ff; 30:11ff, 17ff, 22ff, 34ff; 31:1ff, 12ff). The Temple’s construction took seven years (1 Kings 6:38), and its dedication occurred in the seventh month (1 Kings 8:2) with a seven-part speech (1 Kings 8:31–55) and the dedication ceremonies lasted seven days (2 Chronicles 7:9). This mirrors the seven-day creation account culminating in God’s rest. (Beal 61)(Hahn and Mitch 636).
God Rested
Just as God rested on the seventh day, the tabernacle was a “house of rest” for God and the Ark of the Covenant (1 Chronicles 28:2; Psalm 132:8).
Eastern Entrance
The main entrance to the Temple was on the eastern side. This direction is significant because the entrance to the garden of Eden was guarded on its eastern side after Adam and Eve’s exile. Entering from the east could symbolize drawing closer to or returning towards the holy space of the garden. (Genesis 3:24; Ezekiel 47:1; Ezekiel 43:1-7, Ezekiel 43:4, Ezekiel 43:14)
Guardian Cherubim
The Holy of Holies in both the Temple and the Tent of Meeting had cherubim statues positioned over the Ark of the Covenant (Exodus 25:18; 1 Kings 6:27). The Temple also featured guardian cherubim embroidered on curtains and carved onto walls, furnishings, and frameworks. These were related to the cherubim stationed east of Eden to guard the way to the tree of life. (Genesis 3:24; 1 Kings 6:23,29,32,35)
Priestly Duties of Serving and Guarding
As indicated by the Bereshit Rabbah, the priests who served in the Temple were commissioned “to serve” (עבד) and “to guard” (שמר) the sacred spaces. These are the same Hebrew verbs used to describe Adam’s duty in Eden. Priests were therefore seen as performing the archetypal priestly duties begun by Adam. Failure in these duties carried the consequence of death in both Eden and the Temple contexts. (Genesis 2:15; Numbers 3:7-8, 8:26, 18:2-7).
“Mount” Eden
Sources suggest Eden was implicitly elevated because rivers flowed out from it (Ezekiel 47:1-2). The Temple was built on Mount Zion, and Jerusalem itself was seen as a cosmic mountain. Ezekiel refers to Eden as “the holy mountain of God” (Ezekiel 28:13-14).
Rivers of Life
Although there were no literal rivers flowing out of the Temple, the poetry of Israel conceived of rivers of life originating from Jerusalem and the Temple. This parallels the river that flowed out from Eden and divided into four. Ezekiel’s vision includes a life-giving river flowing from the new temple (Ezekiel 47). The Jerusalem spring, the Gihon, which flowed from the Temple Mount, was named after one of the rivers of Eden ( I Kings 1:45; Genesis 2:13) (Hahn 312)(Bergsma and Pitre 392).
Rich Iconography and Furnishings
The Temple was extensively decorated with imagery symbolizing Eden (1 Kings 6:18, 29, 32, 35; 7:24-25,29, 36, 39):
Flora: Walls, pillars, basins, and water carts featured carvings and shapes of plants and flowers like pomegranates, lilies, gourds, palm trees, and flower blossoms. (1 Kings 6:18, 29, 32, 35; 7:24-25,29, 36, 39)
Fauna: Animal imagery, including oxen, lions, and cherubim, was present on furnishings like basins and water carts.
Precious Metals and Stones: The garments of the priests were adorned with various precious stones. (Exodus 28:13,15-20) and the furnishings were often covered in gold (1 Kings 6:20–22; Exodus 25:11–39). This recalled the precious stones and elements, such as gold and onyx, found in the land of Havilah around Eden. (Genesis 2:12) Ezekiel places the king of Tyre in the context of Eden, clothed like a priest in precious stones (Ezekiel 28:13–18a) (Otto 33).
Lampstands: The Temple’s lampstands resemble flowering trees and are interpreted as stylized trees bearing light (1 Kings 7:49). The tree of life was in the center of the garden (Genesis 2:9).
Ark of the Covenant: Located in the most holy place, the Ark served as God’s throne, from which he issued commands (the Law) (1 Kings 6:19). The Law within the Ark is compared to the tree of knowledge of good and evil, both related to wisdom and bringing death if misused. An atonement cover over the Law provided a way for sin to be covered, a measure needed in the Temple due to sin.
Our Lord and the Temple
Now we should get to the point of our adventure: Our Lord identified himself with the Temple.
Jesus answered them, “Destroy this temple, and in three days I will raise it up.” The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?” But he spoke of the temple of his body. When therefore he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word which Jesus had spoken. John 2:19-22
See also Matthew 12:5-6; Mark 15:29 and Mark 14:58.
The Catechism of the Catholic Church interprets this powerfully:
He even identified himself with the Temple by presenting himself as God’s definitive dwelling-place among men. Therefore his being put to bodily death presaged the destruction of the Temple, which would manifest the dawning of a new age in the history of salvation: “The hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.” CCC 586
The Book of Hebrews leads us to the logical conclusion, that both Eden and the Temple are types of heaven, that is, they prefigure it:
Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. For Christ has entered, not into a sanctuary made with hands, a copy of the true one, but into heaven itself, now to appear in the presence of God on our behalf. Hebrews 9:23-24
By identifying himself with the Temple, indeed with something greater (Mt 12:5-6 ), Our Lord was boldly saying that through His body, man would regain the intimacy God that he once had in Eden before the Fall. No wonder they wanted to kill Him.
References
Beale, G. K. The Temple and the Church’s Mission: A Biblical Theology of the Dwelling Place of God. InterVarsity Press, 2014.
Bergsma, John Sietze, and Brant James Pitre. A Catholic Introduction to the Bible: The Old Testament. Ignatius Press, 2018.
Brock, Sebastian P., translator. Hymns on Paradise by St. Ephraim the Syrian. St. Vladimir’s Seminary Press, 1990.
Catechism of the Catholic Church: Complete and Updated. Crown Publishing Group, 1995.
Charles, R.H., translator. The Book of Jubilees. R&R Clark, Limited, Edinburgh, 1917.
Freedman, H., and Maurice Simon, translators. Midrash Rabbah. vol. Genesis I, London, The Soncino Press, 1961. 10 vols.
Hahn, Scott, and Curtis Mitch, editors. Ignatius Catholic Study Bible: Old and New Testaments. Ignatius Press, 2024.
Hahn, Scott, editor. Catholic Bible Dictionary. Crown Publishing Group, 2009. Accessed 25 January 2024.
Otto, Micah L. The Garden Temple: Analyzation and Implications of the Relationship Between Eden and the Tabernacle/Temple. Master of Divinity Thesis, Wisconsin Lutheran Seminary, 2024
Wenham, Gordon J., and גורדון וונהם. “המקדש כסמל בסיפור גן-עדן (בראשית ב-ג) / Sanctuary Symbolism in the Garden of Eden Story.” Proceedings of the World Congress of Jewish Studies / דברי הקונגרס העולמי למדעי היהדות, vol. ט, 1985, pp. 19–25. JSTOR, http://www.jstor.org/stable/23527779. Accessed 12 June 2025.
