Again the rending of the veil at the moment of our Lord’s death gains a new significance if this view be adopted. The Temple, as we know, opened to the east. It would be within sight of Calvary. How striking, how suggestive that the typical veil should thus be “rent in twain from the top throughout” just when we received “boldness to enter into the holiest by the blood of Jesus by a new and living way which he consecrated for us, through the veil, that is to say, his flesh.”[148] And yet further, the fact that the place of our Lord’s death, burial, and resurrection was in close proximity to the Temple, would give additional significance to the taunt of those “that passed by saying, Thou that destroyest the temple and buildest it in three days save thyself.”[149] Here again the type and the antitype come into close juxtaposition. The site of the TEMPLE claims our next attention. In any view of Jerusalem from the eastward the vast enclosure known as the Haram esh Sherîf, or the Noble Sanctuary, arrests the eye from its size, its beauty, and the profound interest which attaches to it. Within its limits stood the Temple, and the world can hardly afford a nobler, worthier site for the house of the Lord. Standing on a ridge, guarded by valleys on every side, it formed a natural and almost impregnable fortress. Psalmists and prophets only gave expression to the feelings of the whole people when they celebrated, in exulting and rapturous strains, the strength, the beauty, and the glory of the city of God. It was a saying of the Rabbis that “the world is like an eye. The ocean surrounding it is the white of the eye; the earth is the coloured part; Jerusalem is the pupil; but the sanctuary is the image within the pupil. There the being of God is at once mirrored and beheld.”