The Biblical record gives us little information regarding this the last and the greatest of ancient temples; for what we know concerning it we are indebted mainly to Josephus, with some corroborative testimony found in the Talmud. In all essentials the Holy House or Temple proper was similar to the two earlier houses of sanctuary, though externally far more elaborate and imposing than either; but in the matter of surrounding courts and associated buildings, the Temple of Herod preeminently excelled. In proceeding from the outer wall to the innermost enclosure occupied by the Holy House one would traverse successive courts, each at a higher level than the last, to which arrangement the slopes of Mount Moriah were favorable. The courts extended as enormous platform-terraces, supported by foundations of massive masonry, which rose vertically in some places seven hundred feet from the foot of the hill.
The outer wall enclosing the entire temple area, which approximated the form of a square, measured four hundred cubits, or one stadium, (about six hundred feet) along each side. The east wall, constituting the principal defense of the city on that side, was unbroken by gates; on each of the other three sides one or more large and beautiful portals afforded passage through the fortress-like wall. The four sides of the great enclosure, immediately within the outer wall, were occupied by a series of magnificent porticoes, of Grecian design, forming a covered colonnade in which every pillar was a massive monolith of white marble. This colonnade was interrupted at the north-west corner, where the continuity of the wall was broken by the Tower of Antonia, in reality a fortified castle, from which a subterranean passage led into the inner enclosure where stood the Holy House. The colonnade or line of porticoes along the south side was particularly elaborate, and was known as the Royal Porch. Here were four rows of huge columns, and consequently three corridors, of which the inner was forty-five feet wide and one hundred feet high, while each of the side corridors measured thirty feet in width and sixty feet in height. The imposing effect of the Royal Porch is dwelt upon by Josephus, who states that its beauty was incredible to those who had not seen it, and amazing to those who beheld.
The east colonnade or row of porticoes was known as Solomon's Porch,[87] the name having reference to a tradition that the porch covered and included part of the original wall erected by the builder of the first Temple. Within the colonnade was a spacious area, to which general admission was allowed; this was the Court of the Gentiles. It was in this court that money-changers and traffickers in animals used for sacrifice had established their stalls at the time of our Lord's ministry, and from which they were expelled through His righteous indignation, the while He declared: "It is written, My house shall be called the house of prayer; but ye have made it a den of thieves."[88]
Between the Court of the Gentiles and the inner courts rose a wall twenty-five cubits high; this marked the boundary of the more sacred precincts within which no Gentile could be lawfully admitted. At intervals along the wall were inscription tablets, warning all who were not of Israel to enter not on pain of death. A literal translation of such inscription reads: "Let no alien enter within the balustrade and embankment about the sanctuary. Whoever is caught makes himself responsible for his death which will follow."
The inner courts were accessible from the Court of the Gentiles through nine gates, of which one was on the east, and four were on the north and south respectively; as in the earlier Temples the west wall was without a gate. Of these portals the principal one was on the east; this was an elaborate structure built of the costly Corinthian brass, and known as the Corinthian Gate, though sometimes called from the name of its donor, the Gate of Nicanor; furthermore this is held by many authorities to be the Beautiful Gate, before which sat the lame man who was healed through the ministrations of Peter and John.[89]
Part of the space within the inner courts was open to Israelites of both sexes, and was known distinctively as the Court of the Women. This was a colonnaded enclosure, and constituted the place of general assembly in the prescribed course of public worship. Chambers used for ceremonial purposes occupied the four corners of this court; and between these and the houses at the gates, were other buildings, of which one series constituted the Treasury wherein were set trumpet-shaped receptacles for gifts.[90]
Beyond the Court of the Women and really a continuation thereof, was a section sufficiently described by its name, the Court of the Men; these two courts are sometimes referred to as one and designated the Court of Israel. Within this court were numerous buildings reserved for the storage of sacred things or devoted to special assemblies. Within and above the Court of Israel was the Court of the Priests, wherein was placed the great altar of sacrifice, and to which were admitted none but duly appointed priests and laymen who came to make offerings. The altar was a large structure of unhewn stones, forty-seven feet square at the base, and diminishing upward to the hearth which was a square of thirty-six feet. The inclined way of approach was on the south side.[91] A laver or font, reserved for the prescribed ablutions of the officiating priests, stood nearby on the west.
Within the Court of the Priests, on an elevation reached by twelve steps, stood the Holy House, the Temple itself. In comparison with its many and massive outliers, this was a small edifice, but in the architectural plan it was made the most impressive, if not the most imposing feature of the whole. It has been properly described as "a glittering mass of white marble and gold."[92] Like the earlier Temples, this comprised Porch, Holy Place, and Most Holy Place or Holy of Holies. The Porch measured one hundred cubits both in width and height. The Holy Place was forty by twenty cubits, as in the Temple of Zerubbabel, but its height was increased to forty cubits. By adding side chambers, with a passage between them and the main building, Herod made the new Temple greater and grander than either of its predecessors. The Holy of Holies retained the original form and dimensions, making it a cube, twenty cubits in each measurement. Between this and the Holy Place hung a double veil, of finest material, elaborately embroidered. The outer of the two veils was open at the north end, the inner at the south; so that the high priest who entered at the appointed time once a year could pass between the veils without exposing the Holy of Holies. The sacred chamber was empty save for a large stone upon which the high priest sprinkled the sacrificial blood on the Day of Atonement; this stone occupied the place of the Ark and its Mercy Seat. Outside the veil, in the Holy Place, stood the altar of incense, the seven-branched candle-stick, and the table of shewbread.
That the Temple of Herod was by far the grandest structure ever erected as a Temple in any age is generally admitted; yet its beauty and grandeur lay in architectural excellence rather than in the sanctity of its worship or in the manifestation of the Divine Presence within its walls. Its ritual and service were largely man-prescribed; for while the letter of the Mosaic Law was professedly observed, the law had been supplemented and in many features supplanted by rule and priestly prescription. The Jews professed to consider it holy, and by them it was proclaimed as the House of the Lord. Devoid though it was of the Divine accompaniments of earlier shrines accepted of God, and defiled as it was by priestly arrogance and usurpation, as also by the selfish interest of traffic and trade, it was nevertheless recognized even by our Lord the Christ as His Father's House.[93] Therein the Boy Jesus was presented as required by the Law,[94] thereto came He with His people at the time of the Passover;[95] within its precincts He declared Himself and the Father who sent Him.[96] When at last, rejected by His own, and by them brought to the cross, He wrought the sacrifice through which salvation was made possible to man, the veil of the Temple was rent by an unseen power and the last vestige of supreme sanctity departed from the place.[97]
As long as it stood, however, the Temple was held by the Jews in high veneration. An utterance of the Savior, construed by the dark-minded as an aspersion upon the Temple, was used against Him as one of the chief accusations on which His death was demanded. When the Jews clamored for a sign of His authority He predicted His own death and subsequent resurrection, saying, "Destroy this temple, and in three days I will raise it up."[98] They blindly regarded this remark as a disrespectful allusion to their Temple, a structure built by human hands, and they refused