A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 6
1 Kings CHAP. VI.
THIS Chapter is a ſacred Narrative of the Magnificence and Splendor of Solomon's Temple.
The General Remark firſt upon it is, This Temple of Solomon was the moſt Famous Fabrick that ever was framed in the whole World. Barbara Pyramidum ſileat miracula Memphis; &c.
Tho' the Egyptian Pyramids, Diana's Temple, &c. were moſt ſtately Structures, yet none of the Seven Wonders of the World were ever accounted comparable to this Temple of Solomon, as appeareth by many Teſtimonies of Learned Authors; as
Firſt, That of Alſteda (a Man who was aliquis in omnibus, a Magazine of all kinds of Science both Humane and Divine) he ſaith in his Encuclopedia, lib. 15. pag. 1593. his firſt Theorem,
N. B. That this Temple was the Idea or Model of every Church or Temple, and altogether of every Splendid Palace throughout the World; for tho' this Temple was deſigned for Sacrifices, &c. and therefore had many places in it appointed for ſuch ends, yet it cannot be denyed that the higheſt pitch of Architectonick Art had its compleat accompliſhment in the building of it, for theſe Reaſons:
Firſt, Becauſe it was built by the Wiſeſt Man that ever was in the World.
Secondly, Becauſe God himſelf was the Principal Director (this I add to Alſted's Reaſons) for doubtleſs the Lord did ſo much to Solomon for his building this Temple, as he had done to Moſes for his building the Tabernacle, unto whom God gave the pattern of it in the Mount, Exod. 25.9, 40. and 26.1, &c. Nothing was left for Humane invention, but every thing was ordained by Divine Inſtitution.
N. B. Which excludeth all Popiſh Pomp and Deviſed Worſhip, the frothy Exuberancy of wanton brains: Moſes made all things according to the pattern the Lord ſhewed him in the Mount, Heb. 8.5. Now if God thus condeſcended to be the Maſter-Builder of a flitting Tabernacle of leſſer importance, how much more did he ſo do for this ſtanding Temple, which was a Fabrick of the profoundeſt importance that ever any Houſe was of in the World: And tho' we do not find that God gave to Solomon immediately any ſuch pattern of the Temple, as he had done to Moſes of the Tabernacle; yet do we read how David gave to Solomon in writing the pattern which he had received by inſpiration from the Lord, 1 Chron. 28.11, 12, 19. David did not build this Temple himſelf, but he pray'd for Direction, God gave him the Platforms, ſent it him either by an Angel, or ſome Prophet; this was immediately handed by David to his Son, ſo Solomon had the ſame help as Moſes had, Exod. 25.40.
Another Reaſon Alſted gives of the ſuperexcellency of Solomon's Temple is, Thirdly becauſe it was ordained for the moſt Eminent End, Namely, to Typify (as he ſaith) the Kingdom of Christ: Unto which I add, The moſt excellent End, of this moſt excellent Structure, was twofold, as it was to be a Type of Christ's Perſonal Body, Joh▪ 2.19, &c. and of Christ's Myſtical Body likewiſe, namely, his Church, as after.
N. B. Many more Testimonies of Learned Authors might be added, who all unanimouſly concurr in this Opinion, that Solomon's Temple muſt needs be the moſt Magnificent Fabrick that ever was in the World: So ſay Calviſius, Helvicus, Cluverus, Paraeus, and many more which I have conſulted, the Quotations of which I am conſtrained to omit for avoiding prolixity: The Reaſons they give for this Aſſertion, are briefly theſe.
N. B. Firſt, 'Tis demonſtrated by David's prodigious Preparations for building it, David ſaith, It muſt be exceeding Magnifical, 1 Chron. 22.5. A very great Work, 1 Chron. 29.1, 2. A Work not for Man but for God, and therefore (ſaith he) I have prepared with all my Might, and what theſe mighty Preparations were, the Scripture tells us, which Sir Walter Rawleigh reckons thus: David left for his Son's building the Temple, one hundred thouſand Talents of Gold, and a thouſand thouſand Talents of Silver, which (he ſaith) amounteth to three thouſand three hundred thirty three Cart loads of Sil…, allowing ſix thouſand Sterling for every Cart Load, beſides twenty three Millions and a thouſand Pound of our Money: The ſame Author in his Hiſtory of the World, Part 2. Chap. 17. Computes it to be ſeven hundred and fifty Millions of Pounds, after the old Rate which now is much raiſed.
N. B. And he caſts it up to ſo vaſt a Summ, ſaying, it was more than any King in the World is worth, yet David in Modeſty comes off, with this Expreſſion [now behold in my Poverty have I done all this] 1 Chron. 22.14. As if he had ſaid, Lord, what is all this to Thee, who are the glorious Creatour, and the true Proprietary of the whole World? What are they (I ſay) but parva & pauca, few and mean matters from a poor mortal man, &c. which if thou, Lord, wilt but accept of, I ſhall account my ſelf infinitely obliged to thy Majeſty? And to all theſe prodigious preparations (mentioned here, & 1 Chron. 29.2, 3, &c.) he bids his Son Solomon add not out of his Poverty, but out of his Abundance of Wealth that the Lord would bleſs him with, which did ſo abundantly flow in upon him, that his Yearly Revenues and Tributes (ſaith Sir Walter Rawleigh) made up Six hundred ſixty ſix Talents of Gold, beſides his Cuſtoms of Spices, and his Rich Returns from the Eaſt-Indies. So that (as Vilalpendus ſaith) he exceeded in Wealth, both Romans, Chaldeans, Perſians, &c. So that he might well add to David's Cabinet-caſh.
The Second Demonſtration of the Temple's Magnificency, above all other ſtately buildings, is drawn by a neceſſary Conſequence upon this Hypotheſis, or Suppoſition: If David's Poverty afforded ſo many Millions of Treaſure, &c. Towards only the preparation of this Temple, even under the diſcouragement of a perſonal prohibition from building it himſelf: How much more might Solomon's Superabundant Riches, contribute many Myriads of Millions towards the performance of the work, who had the encouragement of a Divine command to do it, and had puteum Inexhauſtum. an immenſe fund of treaſure, that could not be drained drye, both by Vertue of a Divine promiſe, and by the favour of Divine providence, giving him an Univerſal Peace, both at home and abroad, in ſo much that He had no Wars at all, wherein either to expend, or exhauſt his unconceivable Incoms: But the whole thereof muſt be entirely disburſt (ſo far as was requiſite) upon this ſumptuous ſtructure: Now the Antecedent of this Hypothetical propoſition is undeniably true, for the Scripture of Truth (ſo called Dan. 10.21.) atteſts it, the Word of God doth warrant all the parts of it; Therefore, the Conſequent muſt undoubtedly be true alſo: To wit, That never any ſuch famous Fabrick, or ſtately Structure was ever Erected by any Mortal, either before or after it.
The Third Demonſtration is, From the many Myriads of hands, which Solomon employed in carrying on this wonderful Work: Sir Walter Rawleigh reckons them thus, He imployed Thirty Thouſand Carpenters, for Cutting and Squaring of Cedars, &c. Ten Thouſand every Month by courſe: He imployed alſo, Eighty Thouſand Maſons for dreſſing of Stone, and Seventy Thouſand Labourers for carrying Burthens, beſide Three Thouſand and Three Hundred Work-Maſters: and that excellent Historian Knight, addeth how Solomon gave Hiram Twenty Thouſand Meaſures of Wheat, and Twenty Meaſures of pure Oyl, 1 King. 5.11. Year by Year, ſo long as he was in his Building work, about which Letters paſſed betwixt theſe two Kings that are Related by Euſebius▪ as alſo betwixt Solomon and Pharaoh, &c.
Learned Dr. Lightfoot ranks them thus: Solomon ſets an Hundred Fifty Three Thouſand, Six Hundred Proſelytes to frame Materials for the Temple, Seventy Thouſand to bear Burthens, Eighty Thouſand to be Hewers in the Mountains, and Three Thouſand Six Hundred Overſeers, 1 Chron. 22.18. That is, Thirty and Three Thouſand Overſeers, over the Hundred and Fifty Thouſand Workmen, 1 King. 5.16. and Three Hundred Overſeers both of them and over all; and ſo many Hands are at Work thus only for preparation, &c.
The Fourth Demonſtration of this none-ſuch Temple is, alſo the length of Time it took up in Building; namely, ſeven Years and an half, notwithſtanding the many Myriads of Hands, haſtening forward it's Erection with utmoſt Expedition.
N. B. For we may not ſuppoſe, that it was either built with ſuch few Hands, or with ſo many Pauſes and Intermiſſions, as is our Temple of Paul's, heretofore call'd the Temple of Bellona, which Work ſlackens as the Treaſure ſlackeneth, &c. Nor as Solomon did, when he was about thirteen Years in building his own Houſe, Chap. 7.1. wherein he took more leiſure, and had leſs help both for Materials ready prepared, and for the Peoples readineſs to puſh it forward: But as to the Houſe of God, Solomon's Zeal to build it had eaten him up, Pſal. 69.9. Joh. 2.17. And the expreſs command of God did Quicken him up to a ſpeedy diſpatch, yea and a neceſſity of ſetting up God's Worſhip therein (which was the grand ground of his hoped for Happineſs, both of King and Kingdom) did urge him effectually to be Expeditious to his utmoſt, &c.
N. B. Notwithſtanding all this Haſte with ſo many hands, and though all the Materials of Wood and Stone were made ready in the beginning of his Reign, the firſt three Years, ſo that the noiſe of Axes and Hammers being over, ver. 7. they had nothing to do but to join the prepared materials together, yet the Fabrick finiſhing from the Foundation laying in the Fourth Year of his Reign, took up the time, until his Tenth Year and a half was expired.
The Fifth Demonſtration is, never any Fabrick in the World had rarer Rooms, as the three Courts, &c. which brings in the Objection, Diana's Temple at Epheſus had larger Diameter Dimenſions: For this Temple of Solomon was but an hundred twenty Foot long, and forty Foot broad taken after the largeſt ſize, Chap 6.2. But that Temple of, Diana at Epheſus was four hundred Foot long, and two hundred twenty Foot broad as before.
Anſwer, This is but Humane Teſtimony concerning the Dimenſion of Diana's Temple, ſo 'tis leſs Authentick then this of Divine Teſtimony: And if thoſe ſixty Cubits, ver. 2. be (as moſt probable) the Cubit of the Sanctuary, which is the great Cubit, Ezek. 41.8. much greater than the Common Cubit, this declares it to be a larger Edifice than is commonly Computed, but ſuppoſe it true, that Diana's Temple was of a larger Capacity, yet this Temple had rarer Rooms, adorned with more choice and coſtly Materials, of more exact and curious Workmanſhip, of more Myſtical Signification, and for ſpiritual Employment, ſo a None-ſuch in the World. But more of this afterward, &c.
Having ſo largely Diſcourſed upon the Firſt General Remark, I need inſiſt upon the particular Remarks of this Chapter the leſſe, becauſe a little Light and Luſtre is already given to them in the aforeſaid, reſerving more General Remarks for concluding this Chapter,
The Parts whereof are reducible to theſe ſeveral Heads.
As Firſt, The Name of this glorious Fabrick, the Houſe of the Lord.
Secondly, The Time when it was built, both theſe in ver. 1, 37, 38.
Thirdly, The Efficient Cauſes of it, both Principal and Inſtrumental, ver. 11, 12, 13, 14.
Fourthly, The Form and Figure of it in three Dimenſions, Long, Broad, and High, v. 2.
Fifthly, It's ſeveral Parts and Apartments outward and inward, ver. 3, 4, 5, 6, 7, 8, 9, 10, &c.
Sixthly, The three diſtinct Courts, ver. 16, 17, 19, 20, 22, 23, 24, 25, 26, 28, to 36.
Firſt, Remarks in particular, are, (1.) Upon the Name, 'tis call'd here and every where the Houſe of God, not becauſe it was to contain God in it, though it was great and wonderful great, yet can it not comprehend the incomprehenſible God whom the Heaven, and the Heaven of Heavens cannot contain, Chap. 8.27. 2 Chron. 2.4, 5, 6, 9. and 6.18. Act. 7.49. Solomon ſeems to ſay, [When I ſpeak of Building a great Houſe, and a wonderfully great Houſe for the Great God, let none be ſo fooliſh as to think, that I intend to contain him within it, for he is Infinite and Incomprehenſible but my meaning is, that this great God may be worſhipped therein.]
N. B. God is good without Quality, great without Quantity, Everlaſting without Time, Preſent every where without Place, containing all things, yet contain'd of nothing. He is both within all things, and without all things; yet ſuſtain'd of nothing, therefore Solomon expreſly ſaith [I Dedicate this Houſe to God's Worſhip, &c.] Chap. 8.63. 2 Chron. 2.4. And not for God to dwell in, as a Man dwells in his Houſe: Intimating only, that we ſhould endeavour to our utmoſt to Worſhip this great God with God's Grace, anſwerable in ſome ſort to God's greatneſs; and it was call'd the Holy Temple, not only becauſe it was wholly devoted to God's Holy Service, particularly mentioned, 2 Chron. 2.4. But alſo, becauſe it was built upon Holy Ground, upon Mount Moriah, 2 Chron. 3.1. a Place which God had Pointed out, and Conſecrated for this End, for that was the Mount, wherein Abraham would have Sacrificed his Son Iſaac, Gen. 22.2, &c. Who was a Type of Chriſt actually offered up to God upon Mount Calvary, which ſome ſuppoſe was a part of this Mount, &c. And it was the very Place, where the ſame Angel of the Covenant, that had ſtayed Abraham's killing ſtroke from Iſaac, now had appeared again to ſtop the deſtroying Plague from Iſrael, 1 Chron. 21.15, 16. There David built an Altar and offer'd Offerings thereon, and the Lord anſwered him by Fire from Heaven upon that Altar: Upon thoſe grounds this Mount being thus made Holy Ground, is therefore the fitteſt Place whereon to build this Holy Temple.
Secondly, Remarks upon the Time when, which is twofold. Firſt, The Inchoation, and Secondly, The Conſummation of it. The Inchoation, or when the Temple began to be built, hath a Trible Denomination of Year, Month and Day, and the Year is doubly Denominated, (1.) The Year of Iſrael's departure out of Egypt, And (2.) The Year of Solomon's Reign, ver. 1.
The Firſt Remark upon the former account of Years is, 'tis expreſly ſaid to be in the four hundred and fourſcore Year. This account I find variouſly ventilated both by Criticks and Interpreters, &c. But to paſs by all their Prolix Sentiments, both the beſt and the briefeſt Computation runs regularly thus: Reckoned (1.) Forty Years in the Wilderneſs, Numb. 14.33. (2.) Seventeen under Joſhua, (3.) Forty under Othniel, Judg. 3.11. (4.) Fourſcore under Ehud and Shamgar, Judg. 3.30. (5.) Forty under Deborah, Judg. 5.31. (6.) Forty under Gideon, Judg. 8.28. (7.) Three under Abimelech, Judg. 9.22. (8.) Three and twenty under Tolah, and two and twenty under Jair, Judg. 10.2, 3. (9.) Six under Jephthah, ſeven under Ibzan, ten under Elon, eight under Abdon, Judg. 12.7, 9, 11, 14. (10.) Twenty under Sampſon, Judg. 15.20. (11.) Forty under Eli, 1 Sam. 4.18. (12.) Forty under Samuel and Saul, Act. 13.21. (13.) Forty under David, 2 Sam. 5.4. and under Solomon, as here, ver. 1. After this manner of reckoning both Junius and Piſcator, make up the number of four hundred eighty Years: the Difficulty of this Computation ariſeth only from the Times of the Judges, but 'tis done away, by including the Years of the Oppreſſors in the Years of the Judges, and reckoning from Reſt to Reſt, which is more certain than their Opinion, that reckon the other way. Yea and 'tis the more to be embraced, not only as it was the Opinion of Dr. Lightfoot, but alſo of that famouſly Learned Antiquary, Dr. Ʋſher, &c.
The Second Remark, as to the Year, 'tis the fourth Year of Solomon's Reign, which was the 2993. Year of the World, Solomon had ſpent the former Years in ſettling his Kingdom, and preparing all manner of Materials wherewith to build the Houſe of God, and as to the Month, it was in Zif, which ſignifies Brightneſs, for in that ſecond Month or April Moon, then are Plants in their greateſt ſplendour, for Abib, ſignifying the Spring, was the firſt Month of the Sacred Year, Exod. 12.2. and 13.4. and as to the Day, Solomon began to build this wonder of the World upon the ſecond Day of this ſecond Month, 2 Chron. 3.2. not on the ſixth, as Calviſius ſaith, nor on the eighth as Capellus, much leſs on the twenty ninth as Scaliger. Solomon began not this great building in the firſt Month, though a wiſe Builder, and would loſe no time that was ſeaſonable for building Work, the Reaſon rendred by Peter Martyr is, He was hindred in Abib, becauſe in that Month the great Feaſt of the Paſſover was kept by the King and Kingdom.
The Third Remark, as to Time, is the interſpace betwixt the Inchoation, and the Conſummation of the Temple, this we are told, ver. 37, 38. is compleat ſeven Years, and the odd ſix Months are neceſſarily implied, as much time as laies betwixt the Month Zif, wherein he began to build, and the Month Bull their eighth Month, which ſignifieth Fading, for in October Leaves fall off, and all flowers fade away. Though Solomon began to build upon the ſecond Day of Zif, yet this Houſe (no more than Rome) could not be built in a Day; (as the Proverb is): for notwithſtanding his Myriads of many Hands to help it forward, He could not finiſh it, until his Eleventh Year, whereof the odd ſix Months were a part; and every thing conſidered, this wiſe Maſter Builder may not be wondered at for being ſo long a time about (as ſome call it) a little Fabrick, but aſſuredly he made a very good diſpatch of ſo great a Work. Conſidering (1.) That the Temple it ſelf properly ſo called, was for Quantity the leaſt part of the Edifice, there being very many and great buildings in the ſeveral Courts both above ground and under ground. And conſidering (2.) The choiceſt and chiefeſt Curioſity of Art, which was uſed here, and the fewneſs of exquiſite Artiſts in that Age. This would require a long time for the doing of it.
N. B. Joſephus tells us, it took up a vaſt time to level the Ground which before was uneven and full of Hills and Valleys, before they could dig for a ſure Foundation; and Peter Martyr ſays excellently here, let Men conſider other Examples, as (1.) The Building of Diana's Temple, did employ all Aſia for two hundred Years: And (2.) The building of one only of the Pyramids employed three hundred and ſixty thouſand Men, for twenty Years together, both which are affirmed by Pliny, Plin. 36.12. Then will they leave wondring why Solomon was ſo long in his, &c.
Thirdly, the Remarks upon the Efficient Cauſe: The firſt is, as Solomon was the principal Builder, ſo had He Inſtruments not only Humane Helps (many Myriads of Mens Hands both Maſons, Carpenters, Carvers, Painters, &c.) but which was above all, He had a Divine Meſſage, in the midſt of his building [the Word of the Lord came, &c.] ver. 11. either, by Ahijah or by ſome other Prophet, both for his Inſtruction and Encouragement in his building Work.
The Second Remark is, the Purport of this Divine Meſſage was not only to ſtrengthen Solomon's Heart in his Work, as Jonathan had ſtrengthened his Father's Hands in the Wood, 1 Sam. 23.16. But alſo to Caution him (ſaith Peter Martyr) that he might not place his Confidence in the Merit of this external Aedifice, for the perpetuating the Grandeur of King and Kingdom: But if ever he expected to inherit the Promiſes (which God had made to him, of his being a None-ſuch, &c.) It muſt be with this Proviſo [ſi ambulaveris] If thou wilt walk before me, &c. ver. 12, 13. intimating that God had more reſpect to Solomon's faithful Obedience to his Word, than unto any magnificency of that glorious Work: This God ſpake to him while he was in his building Work (though ſome ſay it was after he had finiſhed it, and is here placed by Anticipation) ſeeing it is ſaid, both ver. 14. and 9. So Solomon built the Houſe: both which come in as an Epilogue, to that which went before. N. B. Signifying to him, that the Lord dwells not in Temples made with Hands, Act. 7.48. But the Man that is of a ſanctified Heart and Life is God's true Temple, ſuch an one (ſaith Chriſt) my Father will love, and we will come unto him, and make our abode with him, Joh. 14.23. So Strigilius, whereby Solomon might be withdrawn from all Superſtitious Confidence in the external Work.
Fourthly, The Form and Figure of the Temple, ver. 2. Remarks upon it
Firſt, In General, the three Dimenſions in Philoſophy are here with all exactneſs obſerved; namely, Longitude, Latitude, and Profundity, and the Form or Figure of the Temple (ſaith Peter Martyr) did not much differ from that of the Tabernacle, yet was it twice as large in all it's Dimenſions, as plainly appears by comparing them: And the ſweet Symmetry and Harmony of thoſe three Dimenſions in meaſures is very remarkable: For (1.) 60. to 20. the length to the breadth, is trible, or as 3. to 1. (2.) 60. to 30. the length to the heighth is double, or as 2. to 1. and (3.) 30. to 20. the heighth to the breadth, is ſeſquialter, or one and an half, as 3. to 2. which are the Proportion's congruous to the three great Concords in Muſick, commonly called a Twelfth, an Eighth, and a Fifth, which therefore muſt needs be a very grateful Proportion to the Eye, as that Harmony in Muſick, is ſo exceedingly raviſhing to the Ear.
The Second Remark, as to particulars, (1.) The length of the Temple from Wall to Wall was ſixty Cubits, of the ſacred Meaſure which was the largeſt, according as God had inſtructed Him, 2 Chron. 3.3. And according to the Direction his Father David had given him from God, 1 Chron. 28.11, 12, 19. (2.) The Breadth was twenty Cubits, which was a third part of the length. And (3.) The heighth of the Houſe was thirty Cubits, as diſtinct from the Porch, and to be reckoned from the Pavement to the upper Sieling: Thus the Temple was twice ſo long and large every way, as was the Tabernacle, Exod. 26. Vilalpendus aſſerteth, that thoſe Meaſures muſt be underſtood [De vacuo Templi ſpatio, of the empty ſpace of the Temple] and if the thickneſs of the Walls be comprehended, the Longitude amounts to a hundred Cubits, the Latitude almoſt ſixty, and the Altitude fifty, this makes it a ſpatious as well as a ſpecious Fabrick indeed, yet nothing comparable to that Temple deſcribed by Ezekiel, Chapters 40, 41, 42, &c. Which is a Repreſentation of Goſpel-times, the Meaſures of the Prophet's Temple there, are much larger than all the old Jeruſalem was in the whole Circuit of that City; and the new Jeruſalem which the Prophet deſcribeth there, is likewiſe larger than the whole Land of Canaan was.
Fifthly, The Parts and Apartments thereof: Remarks are,
Firſt, The Porch of Solomon's Temple was one hundred twenty Cubits high, 2 Chron. 3.4. which was a kind of Tower or Turret to the Temple, yet of the ſame Proportion and Harmony with the abovementioned, for its Altitude carried a Congruity to its Longitude (which was twenty Cubits) as ſix to one, and to its Latitude (being ten Cubits, ver. 3.) as twelve to one, twelve tens, and ſix twenties make up the heighth of it an hundred and twenty.
N. B. This Porch did not ſtand at the Weſt end of the Temple (as Capellus well obſerveth) but at the Eaſt end, as both Joſephus and Ezekiel teſtifie, for the moſt Holy Place toward which the People prayed, ſtood Weſtward, therefore was it doomed a great abomination in thoſe twenty five Men to turn their backs upon the Sanctum Sanctorum, and their faces towards the Eaſt, Worſhiping the Riſing Sun, Ezek. 8.16. and the ſame Author adds.
N. B. That the Romiſh Cuſtom hath given a ſituation to our Temples or Churches, quite contrary to that which God himſelf preſcribed both for the Tabernacle and for the Temple, the Porches or paſſage of entrance were at the Eaſt End of both thoſe Edifices, whereas our Porches are placed at the weſt part of the Church, and the Chancel in the Eaſt muſt have and hold the High Altar. Peter Martyr ſaith here, this Porch was built at the Eaſt end, becauſe God would not have his People to Symbolize with Heathens who worſhip'd toward the Eaſt, as Cicero and Vitruvius do teſtifie, but above both, Ezekiel better affirms it, Ezek. 8.16. Now God calls the face of his Hebrews quite contrary to Pagans, that they might not pray to the Eaſt, and give Adoration to the Eaſtern Sun with Idolatrous Gentiles. This Porch (ſaith Sanctius) was for Muniment as well as Ornament, for Fortification as well as for Magnificency.
The Second Remark is, The Windows of the Temple named here next to the Porch, v. 4. which were narrow without to keep out the weather, yet broad within to diffuſe the light. Junius ſaith from Rab. Jehudah that they were glazed to ſecure from Wind, Rain, &c. and they were ſo ſeated in the Walls, that none on the outſide of the Temple could give an unmannerly peep into the Temple, yet was it a moſt lightſome place, being built with many Windows all placed in a moſt comely order, one oppoſite to another on both ſides of the Building: So it was a Type of Chriſt the Light of the World, that whoſoever believeth ſhould not abide in darkneſs, Joh. 12.46. and whoſe firſt Work in the New Creation (as in the Old) was to make lights, Acts 26.19.
The Third Remark on the External parts, were the Galleries or Chambers Three ſtories high, five Cubits to each, v. 56. Theſe were for the uſe of the Prieſts that ſerved at the Altar, and for the Treaſure of the Temple, and tho' the Tabernacle had no ſuch Chambers, yet had the Prieſts Tents for the like purpoſe round about it, Numb. 3.38. and each one of thoſe Chambers in theſe three ſtories, as they were higher, ſo they were larger than other; the Wall they were built upon (not againſt, as in our reading, for that would hinder light) was broader at the foundation and bottom, and became narrower and narrower towards the top, therefore the ground floor Chambers muſt be narrower, and contain only five Cubits, the next ſtory ſix, and the third ſtory ſeven Cubits.
N. B. To ſhew (ſay ſome) the ſeveral Degrees appointed by God in the Church, the higheſt ſtory for the Apoſtles, the ſecond place for the Evangeliſts, and theſe both are extraordinary Officers, but the loweſt rank which are ordinary and continued, be Paſtors and Teachers Eph. 4.11.
The Fourth Remark is, The winding-ſtairs which were to be aſcended for paſſing up to the top of thoſe Galleries, v. 7, 8. where the Spirit of God takes an occaſion from theſe ſtone ſtairs to tell us that not only they, but alſo all other ſtone work of the Temple were built of ſtone hewed and ſquared before hand, every ſtone exactly fitted for its proper place, according to the direction of the Architect: This was done partly for conveniency of Carriage from the Quarries, partly for the magnificence of the Work, and commendation of the Workmen.
N. B. But principally for Myſtical ſignification, as this Temple was a Type both of the Church on Earth (in which the Maſter Builders, Chriſt's Miniſters ſhould take the utmoſt care that no noiſe of the Ax or Hammer of Contention be heard therein,) and of the Church in Heaven, which cannot but conſiſt of lively ſtones, and ſuch as have been before hand hewed by God's Prophets, Hoſ. 6.5.
N. B. VVe likewiſe muſt learn by thoſe winding-ſtairs more particularly how we ought to aſpire after perfection, and be continually climbing up Jacob's Ladder the Lord Jeſus, Joh. 1.51. until we get up to God at the top of it, Gen. 28.12. and ſtep from thence into the Battlements of the Heavenly Manſions.
The Fifth Remark is, The Roof of the Temple, v 9, 10. wherein,
Firſt, The Matter is mentioned, it was made of Cedar, and
Secondly, The form, it was a flat Roof with Battlements round about.
We may ſuppoſe the Beams of this Roof on the inſide were as the Ribs of a Man's Body encompaſſing it on both ſides (for Kimchi reads Gebim, v. 9 quaſi coſtas, as it were Ribs,) ſo it was Vault-wiſe as an Arch within, the inner Roof was Arched that it might be more beautiful and glorious to behold, eſpecially when Cicled with Cedar, and covered with Gold all over within. Thoſe Beams or Ribs were born up by ſeveral Buttreſſes, v. 6. built with the Wall for that very purpoſe, and were not put into the Wall as is the manner of our common Buildings; and as to the outſide of this Roof thus Arched, it was flat (yet a little aſloop to caſt off Rain) having an exact Reſemblance of the manner of Iſraelitiſh buildings, Deut. 22.8. Joſh. 2.6. and 2 Sam. 11.2. and Acts 10.9, &c.
This Top or Roof on the outſide was queſtionleſs covered over with Lead (tho' not mentioned) as the inſide was with Gold, for bare boards of Cedar could not long bear off foul weather from corrupting it to a putrefaction, and this top Roof was likewiſe built about with Battlements (after the Jewiſh Cuſtom alſo) to keep Children and Fools (as we ſay) from topling over; and I humbly conceive, that the Hebrew words [Hayatziang, Gnal, Kol-Habaith,] v. 10. which is tranſlated in our Bibles [Chambers againſt all the Houſe] might be better read [Battlements upon all the Houſe:] my Reaſons are theſe,
Firſt, I find many Learned Interpreters read the Hebrew words, not Thalamos, or Chambers, but Peribolos, which ſignifies any kind of Encloſings, and not ſpecifically Chambers: and our Latine Verſion is [Aedificavit Tabulatum, &c.] which Salianus ſaith, ſignifies (according to the Syriak reading, peribolum) ſuch an incloſure upon the Roof as is made to prevent fallings down, yet not to hinder either open Air, or a lovely Proſpect and for a place of prayer, &c.
My Second Reaſon is, Should thoſe Hebrew words be read Chambers here again, then there ſeems a Tautology in repeating again, and that but darkly and confuſedly, the ſame ſtory which had been ſo particularly, diſtinctly, and exactly deſcribed before, ver. 5, 6.
My Third Reaſon is, Tho' the ſame Hebrew words be rendred Chambers before, yet there ſeems no neceſſity to reſtrain ſo General a word (which Hebricians interpret for any incloſure) to ſo particular a conſtruction, eſpecially that which had been treated on before.
But Fourthly, The better to ſolve the Difficulty, we may (with ſome) ſuppoſe that thoſe Battlements (call'd Tabulata in Latine) might be built with ſuch inlargements as might be capable to contain ſome Dormitories (ſleeping places) for the Levites, as I find Avenarius expreſſeth it: But this ſingular ſentiment I do ſubmit to the Judgment of the Learned.
The Sixth Remark is, The Three diſtinct Courts, which were the internal parts of the Temple having diſpatch'd thoſe that were External) come next to be diſcourſed of, from v. 16, to 36. wherein,
The Firſt Remark is, Beſide the Front of the Houſe for the unclean Jews and Gentiles (call'd therefore the Court of the Gentiles, Rev. 11.2. which was without the Temple, and thereupon call'd the Prophane place) there was firſt the Court of the People, into which no Gentile was admitted to walk; from thence aroſe that uproar againſt Paul, becauſe the Jews ſuppos'd he had brought Trophimus a Gentile into this Court of Iſrael, Acts 21.28, 29. which was ſo far unlawful, that they might have kill'd a Roman (one of their Maſters at this time of their Bondage to Rome) had any ſuch come in there, for they had an Inſcription upon the Pillars (erected betwixt the Mountain of the Houſe and this firſt Court of the Temple) to forewarn them, which ran thus, [foreign]
'Tis not Lawful for any Stranger or Foreigner to come into that Holy Place.
N. B. The meer jealouſie of the Jews that Paul had brought Trophimus an Epheſian within it, did ſo enrage them, that upon this bare ſurmiſe they would have kill'd the Apoſtle for polluting the Holy place, v. 31. thus they ſtrain'd at Gnats, and yet they could ſwallow a Camel; they will not allow Paul to pollute the Holy Place, yet at the ſame time they can pollute themſelves with Paul's innocent blood
This Court of Iſrael is call'd the outward Court, Ezek, 40.17, 19, 20. and 10.5. where all the People Prayed and Worſhiped, Luke 1.10. and heard the word preached, Acts 3.11, 12. Ezra 10.9. In this Outward Court it was, that our Saviour Preached, when he is ſaid to have taught in the Temple, and it was here that he Diſputed, caſt out the Buyers and Sellers, &c. Joh. 2.14.16. This was the great Court which compaſſed round about not only the Court of the Prieſts, but alſo the Holy of Holies, as the Learned Alſted demonſtrates to the eye in his Paper Platform of Solomon's Temple: Encuclopedia, fol. 1593.
Hither the People came and brought all their Oblations, and there the Prieſt took them at their hands, Deut. 12.11. and in this Court (ſome Rabbins ſay) appeared both the Men and the Women, but the Men were in one part thereof, and the Women in the other, by reaſon of which Diviſion two diſtinct Courts have been by ſome counted out of this one outward Court.
The Second Remark is, The Court of the Prieſts called the inward Court here, v. 36 Ezek. 8.16. Luke 1.9, 10. where the Prieſts did burn Incenſe before the Lord upon the Golden Altar, and offered up Sacrifices to the Lord upon the Brazen Altar, 2 Chron. 41.9, &c. This Altar for Burnt-Offerings was placed at the very entrance into the Prieſts Court, that ſo the People might the better behold the Sacrifices that were offered thereon: The Inner Court being ſevered from the outward only by a Wall of three Cubits high, which would not hinder the People's proſpect upon the Prieſts in their Solemn Service, for while they were either offering Sacrifice or burning Incenſe, the People in their own Court ſtood round about the Prieſt's Court to behold them, and to joyn in Prayer with them, and in this ſenſe they are ſaid to compaſs God's Altar, Pſ. 26.6.
The Third Remark is, The Holieſt of all, call'd Sanctum Sanctorum, Hebr. Kodiſh Hakodaſhim, and Greek Septuagint, foreign, 'tis called here the Oracle, v. 5.16.19. becauſe there God uſed to deliver Divine Anſwers or Oracles, Exod. 30.6. Levit. 16.2. there the Lord met the High-Prieſt (as he now is ſaid to meet ſuch as work Righteouſneſs, Iſa. 64.7.) who muſt come into it but once in the year, and even then alſo with all due veneration, carrying with him three things, Blood, Incenſe, and Smoak, as P. Cunaeus obſerveth; the High-Prieſt darkned the Oracle with ſmoak of the Incenſe, when he went in:
N. B. Becauſe no Man can ſee God and live, Exod. 33.20. and the blood of the Sacrificed Goat made an Atonement for himſelf, Levit. 16.11. that having firſt made his own peace, he might be in a better poſture to make an Atonement for the People: And as there was no light in the Oracle of the Tabernacle, ſo there were no Windows into the Oracle of this Temple (for aſſuredly the former was the Pattern of the latter) becauſe this Oracle was a Reſemblance of Heaven, as the Apoſtle to the Hebrews doth interperet it, Heb. 9.7, 8, to 15. where he Argueth, Tho' the Prieſts went daily into their middle Court, yet the High Prieſt only muſt go into the Holieſt, yet not without blood, v. 7. and that but once in the year, Exod. 30.10. to ſhew,
N. B. That Chriſt our High-Prieſt, Heb. 3.1. doth tread the Wine preſs alone, Iſa. 63.3. and beſide him there is no Saviour, Iſa. 43.11. and himſelf was the Sacrifice of Atonement but once offer'd alſo, Heb. 9.28. tho' Popiſh Maſs-Mongers make their unbloody Sacrifices of Chriſt's body a daily work, and in a thouſand places at once, and often too: And the Apoſtle farther argues, that the Holy Ghoſt ſignified by this Type how the way into the Holieſt (that is, into Heaven, Typified thereby, v. 12.24.) was not yet made manifeſt, Heb▪ 9.8, 9. and the ſame Apoſtle tells us, that Christ is that new and living way, Heb. 10.19, 20. this way into the Holieſt was opened when at Chriſt's offering up his expiatory Sacrifice upon the Croſs, and at his expiration, the Veil of the Temple betwixt the Holy and moſt Holy place was rent from the top to the bottom, Mat. 27.51. whereby it was laid open unto all both Priests and People, whereby a Period was put to the Levitical Liturgy, and that now there was free acceſs for all Saints call'd a Royal Priesthood, Priests to God, and Princes to Men, 1 Pet. 2.9. Revel. 1. v. 6. both unto the Throne of Grace here, and unto the Throne of Glory hereafter. God's Inſtitution of this Veil is recorded, Exod. 26.31, 32, 33. where the end of it is declared, as not only to divide the Holy Place from the Moſt Holy, but alſo ſo to darken it that neither Prieſts or People might either prye or preſs into the place of the Shecinah or God's Glorious appearance; and tho' God ſays [I will appear upon the Mercy-Seat in a Cloud] Levit. 16.2. Pſal. 18.11. 1 Kings 8.10, 11. becauſe no Mortal Man can behold the Glory of the Immortal God; yet ſo much light was communicated by this Cloud of God's preſence, as that the High-prieſt might with Moſes behold the Back-parts of God, and might have light enough to diſcern how diſtinctly to do his duty within the Veil, for as the Holieſt both of the Tabernacle and of the Temple accordingly had no lights made to them;
So they were in that reſpect the Types of the New Jeruſalem, which hath no need of the Sun, nor of the Moon to ſhine into it, for the Glory of God doth enlighten it, and the Lamb is the light thereof, Rev. 21.23. even ſo here, when the High-Prieſt entered in, there was no external light, and himſelf kindled a ſmoak at his entrance into it (as above) ſo that he ſaw nothing, becauſe the Lord dwelt in the Cloud, yet the Lamb was the light thereof, &c.
N. B. (1.) P. Cunaeus in his Jewiſh Republick tells us of two Perſons that ventur'd within the Veil, tho' not Priests, Pompey and Heliodorus.
Firſt, Pompey preſumed, yet periſh'd not by the hand of Heaven (a Phraſe much in the Rabbie's mouth (as Nadab and Abihu did, Levit. 10.2. and being asked at his coming out what he ſaw, anſwered, that the Houſe was full of a Cloud, therefore they call'd the Jews Nubicolae, Worſhippers of a Cloud, thinking before they worſhip'd the Egyptian Ox Apis, an Idol, &c.
The Second Preſumer was Heliodorus, who being no High-Prieſt, was (for his preſumptuous prying) ſtruck with madneſs; the Apocryphal 2 Machab. 3.26, 27. ſpeaketh ſomething to this ſtory, how he took away the Holy Treaſure, v. 6, 7, 13, 23. which Pompey did not, tho' he preſumed to paſs into the Holy of Holies, ſo ſcaped ſcot-free, Roſs's Hist. of the World.
N. B. (2.) Maimonides tells a ſtory how the High-Prieſt came into the Holy of Holies with all reverence and godly fear towards the Cloud that was upon the Mercy Seat, and when he had done his duty of expiation, and had filled the houſe with the ſmoak of his Incenſe, he went out backward by little and little, leiſurely with his face toward the Cloud on the Mercy Seat (where God had perform'd his promis'd preſence, Exod. 25.22.) until he got without the Veil, then making a ſhort Prayer, he haſtens to ſhew himſelf to the People leſt they ſhould fear he was dead in the Oracle, becauſe of that word of God [leſt he dye] Levit. 16.2. they ever feared danger; and Chaskuni adds, it was neceſſary for him firſt to darken the Houſe with Incenſe, leſt the Glorious Majeſty of God ſhould ouerwhelm him, and after that to bring in the blood of Atonement to expiate his own ſins, and the ſins of his own Family, leſt be ſhould dye for them there.
N. B. (3.) The Cloud wherein God appeared in this moſt Holy place, was not that Cloudy Pillar which had ſo long reſted upon the top of the Tabernacle as the Camp of Iſrael …s Conduct in all their removals, and which ſo filled the Tabernacle with its Glory, that Moſes could not enter into it, Exod. 40.34, 35. if ſo, the High-Prieſt could not have entered no more than Moſes: Therefore Theodoret ſaith well, God did not appear to the High-Prieſt here in a Cloud, Smoak, and Fire, as he did to all Iſrael, but foreign, in a lightſome Cloud, and that which was not continually upon the Mercy-Seat, but only to meet the High-Prieſt there once a year.
N. B. (4.) The Dimenſions of this Oracle, v. 16, 20. here, as the most Holy in the Tabernacle, took up one third part of it, the length whereof was Thirty Cubits long, and Ten Cubits muſt be the proportion of the Moſt Holy, as the third part of the whole Tabernacle: Hence Beda and Cajetan do obſerve the ſame from Solomon's Temple, which is expreſly ſaid here to be Twenty Cubits in length, Twenty Cubits in breadth, and Twenty Cubits in heighth, v. 20. this being the third part of the Sixty Cubits, the meaſure of the whole Temple, as above. Hence they gather, that the Moſt Holy in the Tabernacle was ten Cubits long, ten Cubits broad, and ten Cubits high, the third part of thirty, the meaſure of the whole Tabernacle, which was undoubtedly (as above) the pattern of the proportion of the Temple, tho' but half ſo large in meaſure, and this muſt be obſerved, that both thoſe Oracles of the Tabernacle and Temple were exactly four ſquare, which is a great Beauty in Buildings, and wherein they both were Figures of that New and Heavenly Jeruſalem which is built four ſquare alſo, Revel. 21.16. the length, breadth and heighth are equal, &c. the furniture of it falls in together, with the other afterwards, Chap. 7.