A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 7
1 Kings CHAP. VII.
THIS Chapter gives an Account both of Solomon's Civil Structures, and of his Sacred Furnitures for the Temple.
Remark the Firſt in General is, The beginning of this Chapter relateth the ſtory of three of Solomon's Stately Structures for Civil uſes and ends, namely his own City-Palace, another for his Queen, and a third his Country-Palace for wholſom Air and pleaſant Walks, from v. 1 to 12.
The Reaſon of this Relation in this place (as it were by intruſion) betwixt the Sacred Structure and the Sacred Furniture is, becauſe the Holy Spirit would make mention of all Solomon's Fabricks together, or the piles of his Buildings, before he come to ſpeak of all the Furnitures thereof, &c.
The Second Remark is, the Time which thoſe three Civil Structures took up, namely thirteen Years, v. 1. almoſt double to the time wherein he was building the Houſe of God, not becauſe he loved himſelf better than his God, ſo was ſix years longer in pleaſing his own Curioſity, Eccleſ. 2.4.5, 6. than he was in gratifying God's Command for Divine Worſhip, for he was ſtill God's Jedidiah, a Lover of God, and beloved by God, but the Learned render theſe Reaſons,
Firſt, That of Erpenius and Junius, becauſe Solomon had not Materials prepared for thoſe Fabricks, as he found for the Temple by his Father David, 1 Chron. 22.14, 15. nor did he employ ſo many Workmen in theſe, &c.
The Second Reaſon is, that of Peter Martyr, Solomon was not preſſed forward to haſten thoſe Civil Structures either by the Command of God, or of his Father, as he was to the Sacred Structure of the Temple, for ſpeedy ſettling in it the Worſhip of God, which was indeed the foundation of all their hoped for felicity both of King, and Kingdom.
The Third Reaſon is, That of Lavater out of Joſephus, God having laid his own Divine Obligation upon Solomon and his Subjects to build the Temple, did cauſe them to uſe more alacrity and diligence in this work, than in the other of Civil Concern only.
The Fourth Reaſon is, Solomon was not ſo long in thoſe Civil Structures, becauſe they were larger, and more curiouſly wrought than the Houſe of God, but becauſe there were three of theſe Fabricks, as,
(1.) The Houſe of Lebanon, v. 2, 3, 4, 5, 6.
(2.) The Porch for the Throne, v. 7. and the Houſe for Pharaoh's Daughter, v. 8. &c. The Building of all theſe took up thirteen years time, tho' ſome Learned Men in Vatablus compute this time to be only two years after the Temple was finiſhed; but this Opinions is fully confuted (ſaith Peter Martyr) from Chap. 9.10. where the term is expreſly made twenty years from the beginning of the Temple, which the great Devotion both of Prince and People finiſhed in ſeven years and ſix Months, but longer leiſure was taken, and fewer helps were found to finiſh theſe three other Fabricks, &c.
The Third Remark is, The Holy Spirit in Scripture giveth us but a very brief account of thoſe three Buildings, but only an obſcure and compendious mention of them, for (as P. Martyr well obſerves) here is not any account of their Dining-Rooms, Lodging Chambers, Kitchins, &c. becauſe they were deſigned for Civil uſes only, but that for Sacred Service is more largely inſiſted upon within and without.
Indeed this houſe of the Foreſt of Lebanon hath the largeſt deſcription, becauſe it was for publick ſervice, and the two other for private uſe only, as ſome ſay, but the firſt is deſcribed at large:
(1.) The Palace, the matter of it, Cedar, the form of it, all its dimenſions, v. 2. the parts of it, the Roof, v. 3. the Windows one oppoſite to another, v. 4. the doors and poſts, v. 5. with Windows all compoſed both for light and delight; there was light againſt light three ſtories high, thorough lights in every room one over another, &c.
(2.) The Porch ſuitable to the Palace, v. 6. ſupported by many Pillars for the more magnificent entrance into it. This Porch was proportionable to the Palace, not too high to obſcure the proſpect of the Palace, ſaith Oſiander, yet large enough to cover the Courtiers from Rain or Sun, ſaith Peter Martyr.
There be two Curious Queſtions concerning it,
(1.) The ſituation of it, whether in Lebanon, or at Jeruſalem? and
(2.) The Dimenſion of it, whether above that of the Temple?
Anſwer the First To the firſt Question; Piſcator and Junius judge it ſtood in the Forest of Lebanon, and was Solomon's Country-Palace for Recreation in Summer ſeaſon; this Opinion that Text favours, Chap. 9.19. where it is ſaid [Solomon built in Lebanon] therefore the Chaldee calls it Domum Refrigerii, his Houſe of Refreſhing, becauſe he had there his delicate places (ſaith Lavater) for Hawking, Hunting, Fiſhing, &c. neceſſary Diverſions for Great Princes when publick Affairs will permit, that they may come freſher again to the Throne of Judgment after ſome ſmall time of refreſhment in thoſe Delights of the Sons of Men, Eccleſ. 2.4, 6. And they farther ſay, Solomon built this Houſe in the very Mountain of Lebanon, after he had Conquered Hemath to which Lebanon belonged, 2 Chron. 8.3, 4. nor can this Houſe be ſo called, becauſe it was built of the Cedars of Lebanon, for then his other Houſes might have the ſame Denomination upon the ſame account: Beſide, this Palace is not call'd [the Foreſt of Lebanon] for any reſemblance to it in the multitude of its Pillars ſtanding like Cedars in the Foreſt, but 'tis expreſly called [the Houſe of the Foreſt of Lebanon] here, v. 2.
Anſwer the Second to the firſt Queſtion: But Peter Martyr and many more do generally concurr, that this Palace was built ſomewhere nigh Mount Sion and Jeruſalem, and not in Lebanon, alledging, (1.) Becauſe there was the Throne of Judgment, v. 7. which was fitteſt to be in the Place of Solomon's Common and Conſtant Reſidence. (2.) Becauſe there was the chief Magazine of Arms, Iſa. 22.8. And Solomon's Golden Shields were laid up there, as is manifeſt from 1 King. 10.17. and 14.25, 26 28. And (3.) It ſeems impracticable for ſo prudent a Prince, as Solomon was, to place ſuch precious Stores in Lebanon, ſo far remote from his Royal City, and in the utmoſt borders of his Kingdom as Lebanon was: But (4) They ſay, it was call'd [the Houſe of the Forest of Lebanon,] partly, becauſe it was framed firſt in that Place, Chap. 9.19. and partly, the Temple it ſelf is called Lebanon upon the ſame account, Zach. 11.1. But principally, becauſe this Palace (near Sion) was, as it were, an Abridgement of that famous Foreſt, having an hundred Pillars of Cedars in it, ſtanding upright like ſo many Cedar Trees in Lebanon, and all the Timber thereof, as Beams, Boards, &c. were made of the Cedars of Lebanon; moreover this Palace had the reſemblance of that Forest, as it was planted about with many pleaſant Groves, Shades, and great ſtore of Trees as in Lebanon, and adorned with Orchards, Gardens, Solitary Walks, Sweet Smells, Muſick of Singing birds, a Proſpect of Wild Beaſts, and all manner of delightful Accommodations, Eccl. 2.4, 5, 6. So pleaſant Places are oft call'd Carmel (ſaith Peter Martyr) in Scripture.
As to the ſecond Queſtion or Objection, touching its Dimenſion, that this Houſe was larger than the Houſe of God, which was but ſixty Cubits long and twenty broad, Chap. 6.2. whereas this Palace is ſaid to be an 100 Cubits long, and fifty broad, v. 2. here,
Anſwer the Firſt, Both Peter Martyr and Junius affirm, that this Royal Palace was not larger than the Temple of God, if we comprehend with the Temple, both the Porch and the Courts, &c▪
Secondly, The Cubits by which the Temple was counted, were Sacred and Greater, each Cubit conſiſting of twenty four Inches, but theſe Cubits here were the common Cubits and leſſer, containing only eighteen Inches, &c.
Thirdly, The Meaſures of the Temple, are reckoned from inſide to inſide, the thickneſs of the two Walls, and the ſpace of the Porch at the Entry, and of the Chambers round about are left out.
Fourthly, Peter Martyr well obſerveth, that the heighth of this Houſe, being but thirty Cubits high, conſiſting of two fifteens, was equal to the Temple.
Fifthly, 'Tis ſuppoſed that the three Houſes, that for the King, that for the Queen, and a third for Delight, were all comprized under the compaſs of one hundred Cubits, yea and the King's Treaſury alſo, 2 Chron. 9.16.
The Fourth Remark is, Solomon's building his Royal City-Palace in Jeruſalem, when he had built his Summer Country houſe in Lebanon, ſaith Dr. Lightfoot, and an Houſe for Pharaoh's Daughter his Queen, and his own Throne ſo ſumptuous, as there was not the like in the World for Splendour and Glory, ver. 7, 8. and Chap. 10.18, &c.
Mark (1.) The Porch for the Throne, was that before the King's Palace diſtinct from the former Porch mentioned before the Houſe of Lebanon, called the Porch of Judgment. capacious enough and convenient to cover thoſe (that came to the King for Judgment) from Sun and Rain.
Mark (2.) This Throne is called a great Throne deſcribed at large, Chap. 10.18, 19, 20. (1.) It's Matter, 'Twas made of Ivory with ſome Cavities left in it to be fill'd with Gold and ſo made more beautiful to the Eye of the beholder. (2.) Its Form made like a Semicircle, ſo that the King ſat upon it (ſaith Grotius) almoſt ſurrounded with the People, that he might ſit ſafer from Aſſaſſinates. (3.) Its Advance by ſix ſtately Steps, which while the King aſcended, did Mind him both of his Dignity, and Duty in adminiſtring Juſtice, as pure as the Gold he ſat upon. (4.) Its Canopy at the Top encircling Solomon's Head, for his greater eaſe and ſtate, having ſtays on each ſide to reſt his Arms upon. (5.) It's Ornament, both two Lions upon the two ſtaies, and twelve Lions upon the ſix Steps, ſix on a ſide to ſhew that his Throne might not eaſily be overturned, as the Lion was the Emblem of the Tribe of Judah, Gen. 49.9. And Chriſt is called the Lion of the Tribe of Judah. Revel. 5.5. And this was likewiſe to teach Solomon, that both the Valour and the Vigilancy of a Lion is requiſite in Royal Judges. And (6.) Its Footſtool was of Gold, alſo 2 Chron. 9.18. Teaching Him to trample under foot the beſt things of this lower World. N. B. Here behold Solomon ſitting in the greateſt Grandeur and moſt illuſtrious ſplendour of worldly Glory. Yet oh how ſoon did all this pompous Luſtre, and magnificent Majeſty periſh, and vaniſh away both in himſelf and in his Succeſſors!
Mark (3.) The Palace (for his Queen) Solomon built alſo, ver. 8. We find that when he had marry'd Pharaoh's Daughter, He placed her in the City of David, 1 King. 3.1. which then was Solomon's Court, but that City being now too narrow a place to entertain ſo great a Princeſs with all her princely Train, therefore He built a ſpacious and ſpecial Palace for her (after he had built for the Lord, and for himſelf) and brought her from the ſtrait Palace of David, ſaying [My Wife ſhall not dwell in the Houſe of David, becauſe the Places are Holy, whereunto the Ark of the Lord hath come] 2 Chron. 8.11. which Piſcator reads, The Houſe of David is too narrow and cannot contain both the King and Queens Court: And Solomon had ſaid theſe Words [my Wife ſhall not, &c.] before he built an Houſe for her, and while the Ark was yet in the City of David, nor was every place where the Ark came Conſecrated to God, ſo as not to return to common uſe after the Ark's Departure, for then the Houſe of Obed-edom, and all other Places (where the Ark either reſted or paſſed over) had been made Holy thereby, and not lawful for Men to dwell in: But Solomon's Reaſon was Ceremonial, becauſe ſhe was a Woman, and ſo by her Sex was ſubject to many Ceremonial Pollutions, the Law of Moſes forbad menſtrous Womens ingreſs into the Temple, until they were Purified; moreover, the Queen being of Egypt might have Heathens at that time for her Attendants, ſo Solomon judg'd it unſuitable, that ſhe ſhould dwell in the Houſe of David, where the Ark of God was, but builds a fair Palace peculiar for her, and brought her into it.
☜ The materials of all theſe buildings for civil Uſes, were very coſtly and laſting, as Marble and Cedar above ground and under, ver. 9, 10, 11, 12. Now the Hiſtory (having finiſhed the account of thoſe Civil Fabricks) returns to the Deſcription of the ſacred Furniture of the Temple.
Remark the Firſt is, The Artificer who is commended by his Name and Nation, ver. 13. and by his Offspring, Tribe and Skill, ver. 14. At the requeſt of King Solomon, 2 Chron. 2.7. King Hiram ſends him his Name-ſake Hiram, when he firſt began his Temple-building, though ſet down here for Order of Hiſtory: This Hiram's Father was of the Tribe of Naphtali here, but ſaid to be a Tyrian (as Obed-edom a Levite is ſaid to be a Gittite) his Mother was of the Tribe of Dan, 2 Chron. 2.14. the Place of Idolatry. I find Sanctius ſolving this ſeeming Doubt, ſaying, that poſſibly the King of Tyre being no Iſraelite, might be miſinformed in the Diſtinction of the Tribes.
N. B. However, it was a ſingular Providence of God, that this Widow's Son, (a great Comfort to Widows in their great truſt in God, Jer. 49.11.) ſhould join himſelf to an Artificial Maſter in Tyre, and ſo become ſo curious a Workman: As this Son was undoubtedly a great Comfort to his Mother, ſo at this juncture he was qualified for this glorious Generation-work God call'd him to, whereby his Name is eternaliz'd in Scripture-Record, as the chief Inſtrument in the Temple.
The Second Remark is, this Hiram is ſaid to Work, all King Solomon's Work, not only in Braſs, but alſo in Gold, Silver, Iron, Stone, Timber, Purple, &c. 2 Chron. 2.14. upon which account Solomon (as Piſcator well noteth) calls this Hiram [Abibu] Hebrew, his Father, as a Father and Maſter of Arts, 2 Chron. 4.16. out of pure reſpect to him for his univerſal skill, as King Hiram had call'd this Hiram, Abi, my Father, from the like Veneration, 2 Chron. 2.13. All the particular, moſt Exquiſite and Artificial Works of this moſt excellent Artificer and Workman, are hard to be numbred in due Order, ſeeing they are ſcattered here and there in divers Places upon Scripture Record; but to omitt all thoſe exact Artifices that belong'd to thoſe other Structures for Civil Ʋſe only, and likewiſe thoſe that appertain'd to the Sacred Temple, which were only External, whereof mention hath been made already, I ſhall now apply my ſelf to ſuch only as were Internal, the Inward Ornaments and Furniture of the Houſe of God, and they are reducible to three Heads, as to the three Courts of the Temple.
Mark (1.) To begin with the nobleſt Court firſt, to wit, the Oracle, or Holy of Holies, wherein Solomon ſettled the Ark of God (after all its manifold wandrings) in its proper and peculiar Reſting Place.
N. B. The Ark of God (before this ſettlement) had been toſſed about, (1.) From the Deſart to Gilgal. (2.) From Gilgal to Shiloh. (3.) From Shiloh to the Cities of the Philiſtins. (4.) From thence to Bethſhemeſh. (5.) From Bethſhemeſh to Kirjath-jearim. (6.) From thence to the Houſe of Obed-edom. (7.) From thence to Gib…on. (8.) To the City of David. And (Laſtly) From thence at this Time, to the moſt Holy Place in Solomon's Temple, whereof we have an account, Chap. 8.1, 2, 3, to 9. and 2 Chron 5. 1, 2, 3, to ver. 9.
N. B. Over the Ark (thus ſettled) ſtood two Cherubims, (which this Hiram had made, &c.) deſcribed in their Number, Matter, Stature, Poſture, &c. Chap. 6.23, to 29. and 2 Chron. 3.10, 11, 12, 13. There were two Cherubims which Moſes made of Gold, and inſeparably fixed to the Ark of God, Exod. 25.18, 19, 20. Theſe Cherubims of Solomon's (ſay Lavater, and Peter Martyr) did cover the two Cherubims of Moſes (which were far leſs, and ſtretch'd forth their Wings Eaſt and Weſt) being two Giant-like Statues five Yards high, ſtretching their vaſt Wings North and South, and looking with their Faces towards the Eaſt, as if they had an Inſpection upon all that entred into the Temple; beſide Moſes's Cherubims were made of Gold, but the Matter of Solomon's was Olive-wood, which is moſt durable; and becauſe of their Gigantick Stature, were therefore made of Wood, not Gold, but only overlaid with Gold, and all to advance Magnificency: And beſides theſe two greater Cherubims of Solomon's, and the two leſſer of Moſes, there were many more Cherubims engraven upon the Walls and Doors. Chap. 6.29, 32, 35. and upon the Baſes alſo, Chap 7.29, 36.
N. B. All which was to ſhadow forth the preſence and Protection of Angels in the Worſhip of God, Eph. 3.10. 1 Cor. 11.10. And as theſe two great Cherubims were made of Olivewood, which is the Emblem of Peace, ſo it repreſents the praiſe-worthy Practice of Goſpel-Miniſters (thoſe earthly Angels) who ſhould be at Peace among themſelves, and promote Peace all they can among others, and be like thoſe two Cherubims, uniform and unanimous.
N. B. In what a comely Symmetry, hath God placed Man's two Eyes, Ears, Arms, Hands, Thi…h… Legs and Feet, in the natural Body? For the ſame double Uſe, Chriſt ſent out his Apoſtles by two and two: Their mutual Agreement is a great Grace to that Myſtical Body the Church. 1 Cor. 12.18. Pſal. 133.1. Act. 2.46.
Mark (2.) Concerning the middle Court of the Prieſts, this was divided from the moſt Holy with a Veil call'd a Partition, Chap. 6.21. that hanged upon two Golden Chains, 2 Chron. 3.14. with Exod. 26.31, &c. This Rent in twain at Chriſt's Death, Matth. 27.51. as is aforeſaid: The Veſſels which Hiram made for the Holy Place were many, to furniſh the Houſe of God moſt fully.
As Firſt, The Altar for Burnt offerings, whereof no mention is made of Hiram's melting Braſs for the making of it, in this Book of Kings, (though of Solomon's uſing it for that end, there is, 1 King. 8 22, 31, 54, 64. and 9.25.) but to ſupply this Omiſſion, The making of this Brazen Altar is expreſly mentioned, 2 Chron. 4 1. which Book was writ after for that end, &c. Moſes had made a ſmall one for the Tabernacle, Exod. 27.1. But this was as much larger, as the Temple was than it, being fifteen Foot high at the leaſt; ſo that the People might behold the burning and ſmoaking of the Sacrifice, to Mind them of their Sins, and of their Saviour offered up on the Croſs, who is alſo call'd the Altar it ſelf, Hebr. 13.10. The Ceremonial Law was the Jews Goſpel. N. B. That Law of not going up by ſteps, Exod. 20.26. was a Temporary Law, and Ʋſeleſs, when the Prieſts uſed Linen Breeches, Exod. 28.42. This Altar is call'd Ariel, Iſa. 29.1. That is, the Lion of God, for as the Lion devoureth Fleſh, ſo this Altar of God conſumed the … …s, by a Fire that came down from Heaven. N. B. So 'tis ſaid by way of Alluſion, that this Altar was God's Table to Dine and Sup upon, to which Pſal. 50.10, 11, 12. alludeth, more eſpecially in the Chaldee Paraphraſt, reading it thus [My Sacrifices, when I am hungry, I will not ſeek of thee to Dine and Sup upon], after the ſame manner is Wine ſaid to chear God, Judg. 9.13. Spoken only Parabolically, and after the manner of Men.
N. B. This Altar was firſt prophaned by Ahaz, who removed it from its Place, and ſet the Altar of Damaſcus in it's Room, 2 King. 16.10, 11, 12, 13, 14 and afterwards by Pilate, who mingled the Blood of the Galileans with their Sacrifice upon this Altar, Luk. 13.1, 2.
The Second Veſſel of this Holy Place was the Brazen Laver call'd the Molten Sea, the making of this is mentioned, 1 King. 7.23. (though that of the Brazen Altar be not ſo) and 2 Chron. 4.2, 3, &c. The vaſtneſs of this Veſſel is deſcribed, of ſo great a Capacity, and wide Comprehenſion here, ver. 26. That it commonly contained two thouſand Baths, which amounts to five hundred Barrels of Water, and if filled to the Brim, could comprehend three thouſand, as 'tis ſaid, 2 Chron. 4.5.
N. B. This prodigious Collection of Waters, as the Hebrews call'd it therefore a Sea, ſo it was to ſignifie to them the exceeding filthineſs and ſinfulneſs of Sin, Rom. 7.13. requiring a Sea to cleanſe it, and the infinite Value and Vertue of Chriſt's Blood, &c. This vaſtly weighty Veſſel in it ſelf (with ſuch a vaſt weight of Water in it) was ſupported with Twelve Oxen, ver. 25. figuring forth the Twelve Apoſtles, who likewiſe look'd every way and went into all parts of the World, teaching the Baptiſm of Repentance for the Remiſſion of Sins: This Brazen Altar was ſet up in the Prieſts Court, Chap. 6.36. at the very entrance of it out of the Court of the People, &c.
N. B. Moſes made his Brazen Laver of the Women's Brazen Looking-glaſſes, Exod. 38.8. Theſe devout Women that uſed to Aſſemble by Troops, at the door of the Tabernacle to pray and ſerve God (ſee Luk. 2.37. 1 Tim. 5.5.) did frankly and freely give thoſe Inſtruments whereby they dreſs'd their Bodies, to make that an Inſtrument, whereby through Faith they might ſanctifie their Souls: I doubt there be but few ſuch Elect Ladies ſo devout in our Day: 'Twas once grave Counſel given to Ladies of Curioſity, often viewing their looks in their Looking-glaſſes [Art thou fair? Be not like an Egyptian Temple, Varniſh without, and Vermin within, Matth. 23.27. Acts 23.3. Art thou not fair, but foul? let thy Soul be like a Rich Pearl in a rude Shell.] Some ſuch Advice as this, Pythagoras gave to his Scholars, and the Apoſtle James adviſes all to look often in that Chryſtal Looking-glaſs the Goſpel, that Perfect Law of Liberty, and continue therein, Jam. 1.25. and 'tis not improbable, but John alludes to this Laver, ſaying [And before the Throne I ſaw a Sea of Glaſs, &c.] Rev. 4.6, 7, 8. Namely, the Word of the Goſpel, wherein he ſaw living wights, the Miniſters of the Goſpel, who were (1.) Full of Eyes for their Vigilancy. (2.) Furniſhed with ſix Wings apiece for their Alacrity, and promptitude in God's Service. And (3.) Qualified with all neceſſary Endowments for the Diſcharge of their Duties, being bold as Lions, painful as Oxen, prudent as Men, and delighted in high flying as Eagles, [full of Eyes within] to look unto themſelves (as well as to the Flock, Act. 20.28.) Leſt they prove caſtaways, 1 Cor. 9.27.
N. B. Beſide this vaſt Molten Sea, there were ten Brazen Lavers more ſet up in the Prieſts Court, ver. 38. whereas Moſes made but one, and that far leſſer than this great one of Solomon's, Exod. 30.17, 18, 19, 20, 21. For the Temple was far greater than the Tabernacle. The great Laver here, had twelve Cocks placed in the Mouths of the twelve Oxen (it ſtood upon) for waſhing the Prieſts Hands and Feet (hence ſome ſuppoſe they worſhipp'd God barefoot) and the other ten Lavers (which contained ten Barrels a piece) were for waſhing the Sacrifices, and all to ſhew the filthineſs of Sin, Zech 13.1. 2 Cor. 7.1. and the neceſſity of Chriſt's Blood, 1 John 1.7. wherewith the Holy Prieſthood of God's choſen, muſt be waſhed and ſanctified both in Action and in Affection, before their ſervice can be accepted, Eph. 5.26. Joh. 13.6, 7, 8, 9, 10. The Feet of the Soul, our Affections need daily waſhings from worldly Defilements.
N. B. Yea and beſide all theſe Lavers, Hiram made many more Veſſels of Braſs, as Pots, Chaldrons, Kettles, Shovels, Baſes, Baſons, &c. That the Houſe of God might be fully furniſhed with all neceſſary Utenſils of Houſhold ſtuff, ver. 39, to 45. All which Hiram caſt in Clay, ver. 46. which is tough and tenacious, and therefore fitteſt to make Moulds of all ſorts into which the melted Braſs was to be poured, &c. and thoſe Veſſels of bright Braſs were ſo many and maſſy, that they were not weighed, ver. 47.
Thirdly, After all theſe Veſſels of bright Braſs, comes the account of the Veſſels of pure Gold, that Hiram made for God's Houſe alſo, ver. 48, 49, 50, 51. As Firſt, the Altar of Incenſe, ſo called 1 Chron. 28.18. but here, the Altar of Gold, not becauſe it was made wholly of Gold, for 'twas made of Cedar-wood, Chap. 6.20. and covered with Gold. This could not be the Altar made by Moſes, Exod. 27.23, 24. and 30. v. 2, 3. For that was made of Shittim-wood, and of a leſſer Dimenſion, and this larger is expreſly ſaid to be of Solomon's making by Hiram.
N. B. Upon this Golden Altar, they burnt their ſweet perfumes, Exod. 37.25, 26. to ſignifie, how acceptable to God's Noſtrils is Chriſt's Interceſſion, and our Prayers perfumed thereby, Rev. 8.3, 4. Chriſt is our Altar of Incenſe: Contrary to this perfume is Idolatrous Worſhip, Ezek. 8.17. which, as Rabbi-Solomon renders it [they put a ſtink to my Noſe] is abhorred by the Lord: This Altar had Horns ſignifying Strength, whence Anſwers were made to the Prayers of the Saints, Rev. 6.10, 11.
N. B. The Horns at the four Corners over-laid with Gold, as is ſhewn thereby the two Natures of Chriſt, ſo the extent of his Interceſſion into the four Corners of the World: No ſtrange Incenſe is offered upon it.
The Second Golden Veſſel was the Table of Shew-Bread, under which Word (Peter Martyr well obſerves) are Synecdochically comprehended both, all the Utenſils belonging to it, and the other ten Tables which he made together with it, 2 Chron. 4.7, 8. for that one made by Moſes, Exod. 25.25, 29. To ſhew the more ſuperabundant Grace under our Saviour, whereof Solomon was a Type: But that which bare the Shew-Bread was moſt excellent. N. B. It was made of Cedar alſo, and overlaid with Gold, to repreſent the Manhood and Godhead of Chriſt: The ſhew-Bread was ever upon it, whereon the Prieſts only might eat; to ſhew, how Chriſt (the Bread of Life) is ſet before us in his Ordinances, whereof none truly partake of but the Royal Prieſthood, the choſen and called of God, Gal. 1.8. and 3.1. 1 Cor. 3.2, 11. Rev. 17.14. N. B. And the Loaves in number were Twelve, repreſenting the Twelve Tribes, and every Loaf had a Diſh of Frankincenſe upon it, ſignifying that all Ordinances muſt be perfumed by Prayer in Chriſt's Interceſſion. Yea and there lay the Golden Pincers, to pinch off the moulded part upon its long ſtanding there in hot ſeaſons, which ſignified the cenſures of the Church, Chriſtian Admonition and caſting forth, &c.
The Third was the Golden Candleſticks, ver. 49. Moſes had but one, Exod. 25.31. and 37.17. but here are ten, becauſe the Temple was much larger than the Tabernacle, ſo required more Lights to hang round about the Middle Court: And likewiſe to ſhew the progreſs of the Light of Truth, which was leſs in Moſes's Day, but more in Solomon's: The various Ornaments thereof, ſet forth the manifold Gifts and Graces Chriſt (who feeds and dreſſes the Lamp) gives to his Church, and many other Utenſils all of Gold, ver. 50.
Mark (3.) In the outward Court of the People, ſtood, (1.) The two Pillars, Jachin and Boaz, ſignifying the Stability and Strength of the Church, ver. 21. which were thirty five Cubits high, &c. 2 Chron. 3.15. ſo could ſtand only in the Porch: Happy be they, whom God ſhall ſtabliſh with Grace, they ſhall be Pillars in his Temple, Rev. 3.12. (2.) The Corban or Coffer, the Cheſt of Alms given at Entrance, &c. (3.) Treaſure-Chambers where Solomon laid up all the overplus not uſed, which David had Dedicated, ver. 51. Solomon converts not to his own private Uſe, and Moſes's Altar and other Utenſils, that of old ſerved for the Tabernacle, when far better were now made for the Temple; they being now uſeleſs, are laid up all together in the Sacred Treaſury, that if need required in future Times, they might be made uſe of for the uſe of the Lord's Houſe, &c. having now enough.