1 Kings 7:2–42

The context shows that these passages do not refer to the forest at Lebanon. Rather, Solomon had a house in Jerusalem built from the trees of Lebanon, and he called it "the house of the forest of Lebanon."

The name reminds us of how it was built, and perhaps of how it looked as well. Solomon built it of cedar wood. Inside and outside it had cedar columns. Set in long rows, they may have made the house look like a grand forest. On the other hand, we can see in this name a beautiful image of this glorious reign. Lebanon faced Tyre and even belonged to it. So there was a link between this house and the nations that had submitted to the great king.

This is the beautiful tall tree that Solomon used widely in building the temple and his palaces. Its name "cedar" comes from the firmness of its roots. Its wood lasts a long time and has a sweet smell. People used it for beams, pillars and masts, and for carved images.

Solomon did not overlay this building with gold, for gold speaks of the nature of God, and the house of the forest of Lebanon speaks of the government of God. So cedar wood stands out here (vs.2-3), because cedar is a lasting wood. This tells us that the government of the Lord Jesus will be stable and lasting through the whole 1000 years. This house had many pillars, though only 2 stand at the entrance of the temple.

Next to the Temple, Solomon's most important building was the house of the forest of Lebanon. Solomon set it up in Jerusalem, but he built it with materials brought down from Lebanon. This house was much larger than the Temple. The Temple was 60 cubits long and 20 cubits wide. The house of the forest of Lebanon was 100 cubits long and 50 cubits wide. Both were 30 cubits high. In this great building Solomon kept his 300 shields of beaten gold, and every vessel in it was of pure gold, none of silver, for silver counted for nothing in the days of Solomon (1 Kings 10:17-21).

Your eye passed through the forest of cedar pillars in the central part to the second porch. At its far end rose a throne of gold and ivory, beautifully made. On that throne you could gaze at the glorious king, peaceable Solomon, the Lord's beloved Jedidiah, whose wisdom no one ever surpassed — the righteous king doing righteousness.

This porch of the throne was the "porch of judgment." That was the seat of government for the nations, the place where righteousness was upheld. The house of the forest of Lebanon linked the government of Israel itself with that of the nations.

Here we have a picture, given in advance, of the glorious rule of the kingdom, when our Lord judges in righteousness. The house of the forest of Lebanon is a picture of His glory among the nations… Everything in the temple and in the palace buildings was glorious, and it revealed the immense riches of the great king. What a day it will be when Christ displays His riches and glory, and the saints of God share it all!

This building had windows (vs.4-5), though the temple did not. Government looks out to consider the welfare of the people. In the temple everything speaks of God's glory, with no outward view at all.

Scripture describes "the house of the forest of Lebanon" in detail. It was much larger than the temple, though not as elaborate and costly. This house was the place of judgment and administration of Solomon's kingdom. So it speaks of the administration of the earthly kingdom of the Lord Jesus in the millennium — the 1000 years of His reign of righteousness and peace.

This building was not overlaid with gold, for gold speaks of the nature of God, and the house of the forest of Lebanon speaks of the government of God. So cedar wood stands out here (verses 2-3), because cedar is a lasting wood. That tells us the government of the Lord Jesus will be stable and lasting through the whole 1000 years. Many pillars stood in this house, while only two stand at the entrance of the temple.

It was built of cedar wood. Inside and out it showed cedar columns, and those long rows may have made the house look like a grand forest… The house of the forest of Lebanon was one hundred cubits long (forty cubits longer than the temple), fifty cubits wide, and thirty cubits high. It rested on four rows of columns. On both sides stood three rows of columns, set in groups of fifteen, with sets of rooms stacked one above another… Above these rooms a cedar ceiling formed a roof. It also covered the centre of the building, and four rows of columns held that ceiling up.

The house of God supports itself. In its perfect stability it needs no other support. The glory of God is enough in itself; yet God the Father brings His children into it and gives them a home there. It will not be like that in the reign of Christ over the nations. The saints will be called to share in His reign and to judge the world with Christ (1 Cor. 6:2; Ps. 2:9; Rev. 2:26-27). The Lord will have companions in His government, always living near the king, just as Solomon's companions once lived in the house of the forest of Lebanon.

Lebanon faced Tyre and even belonged to it. So there was a link between this house and the nations that had submitted to the great king. It was there that Solomon sat as sovereign and judge of the nations as well as of his own people.

To my mind it is the house of Solomon that pictures the church, in connection with Christ. The temple pictures the Father's house on high, where God brings us to live. "We are His house." And the house of the forest of Lebanon pictures His glory among the nations. The porch of judgment marks out this glorious reign. The glory was not all on the outside. The inner court was just as beautiful.

In 1 Kings 7 we have the house. "He built the House of the Forest of Lebanon." Here is the difference between what belonged to Solomon and what was for the Lord. And we find one striking fact too: long as he worked on the Lord's house, he spent nearly twice as long on his own. So it is quite clear what Solomon was heading toward. It might be slow, but the fruit was yet to appear — bitter fruit of self.

There are several Hebrew words translated this way. reason: contradicts Grant's "not in the temple"; also splits 31-word grade-17 sentence

The house of the forest of Lebanon was one hundred cubits long (forty cubits longer than the temple), fifty cubits wide, and thirty cubits high. It rested upon four rows of columns. The windows were opposite one another. We have reason to think that some faced outward, and the others inward toward the building itself, facing the porch.

There were windows in this building (vv. 4-5), though not in the temple. Government looks out to consider the welfare of the people. In the temple everything speaks of God's glory, with no outward vision at all. Inside this house of the forest of Lebanon stood a hall called the Hall of Judgment, where Solomon set his throne (v. 7).

There was no window in the tabernacle. No light of nature entered the Holy Place. The light of the golden lampstand, and that alone, was the light of the Holy Place. It reminds us of the Scripture, "And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb" (Revelation 21:23).

It was built of cedar wood. Inside and outside it showed cedar columns. Set in long rows, they may have made the house look like an imposing forest. On the other hand, we can see in this name a beautiful picture of this glorious reign. Lebanon faced Tyre and even belonged to it. So there was a link between this house and the nations in submission to the great king. It was there that Solomon sat as sovereign and judge of the nations as well as of his own people.

This house was the place of judgment and administration of Solomon's kingdom. It therefore speaks of how the Lord Jesus will govern His kingdom on earth in the millennium. That is the 1000 years of His reign of righteousness and peace.

To my mind, it is rather the house of Solomon that prefigures the church in connection with Christ. The temple prefigures the Father's house on high, where we are brought to dwell. "We are His house." The house of the forest of Lebanon prefigures His glory among the nations. The porch of judgment marks the character of this glorious reign. The glory was not all on the outside. The inner court was just as beautiful. The glory was not hidden either. The outer court, as well as the inner, showed the royal glory of the One who built the whole.

The buildings consisted of the following: The house of the forest of Lebanon (verses 2-5). The porch of pillars (verse 6). The porch of judgment, where the king judged (verse 7). The house where the king lived (verse 8). The house where Pharaoh's daughter lived, built like his own (verse 8). The wall which surrounded the great court. While the temple was God's dwelling place, the palace buildings were the dwelling place of the king and his wife, Pharaoh's daughter. From there the king carried out judgment. Here we have a picture in advance of the glorious rule of the kingdom, when our Lord judges in righteousness. The house of the forest of Lebanon is the type of His glory among the nations.

It was built of cedar wood. Inside and outside, it had cedar columns. Set in long rows, they may have given the house the look of a grand forest. On the other hand, we can see in this name a beautiful image of this glorious reign. Lebanon faced Tyre and even belonged to it. So there was a relationship between this house and the nations in submission to the great king. It was there that Solomon sat as sovereign and judge of the nations as well as of his own people.

There were windows in this building (vs.4-5), though not in the temple. This is because government looks out to consider the welfare of the people. In the temple everything speaks of God's glory, with no outward view at all.

The windows were opposite one another. We have reason to think that some faced outward and the others inward toward the building itself, facing the porch.

This building was not overlaid with gold. Gold speaks of the nature of God, while the house of the forest of Lebanon speaks of the government of God. So cedar wood stood out in this house (vs.2-3), for cedar is a lasting wood. This tells us that the government of the Lord Jesus will be stable and lasting throughout the entire 1000 years. Many pillars were in this house, though only 2 are seen at the entrance of the temple.

The glory was not all on the outside. The inner court was equally beautiful. The glory was not hidden either. The outer court, as well as the inner, exhibited His royal glory who built the whole.

The house of God supports itself, and has no need of other support in its perfect stability... It will not be so with the reign of Christ over the nations. The saints will be called to share in His reign and to judge the world with Christ (1 Cor. 6:2; Ps. 2:9; Rev. 2:26-27). The Lord will have companions in His government. They will always dwell near the king, just as Solomon's companions once lived in the house of the forest of Lebanon.

The buildings consisted of the following: The house of the forest of Lebanon (verses 2-5). The porch of pillars (verse 6). The porch of judgment, where the king judged (verse 7). The house where the king dwelt (verse 8). The house where Pharaoh's daughter dwelt "like unto his house" (verse 8). The wall which surrounded the great court. The account mentions seven things in connection with the palace buildings. The temple was God's dwelling place; the palace buildings were the dwelling place of the king and his wife, Pharaoh's daughter. From there the king carried out judgment. Here we have a picture of the glorious rule of the kingdom, when our Lord judges in righteousness.

The centre itself had two porches. The first was the porch of pillars. It is well named, for it had six rows of pillars along its sides and four rows of pillars rising in the middle. Next came the porch of the throne, or the porch of judgment. It continued from the first and filled the back of the building. At the back of this porch a marvellous throne arose.

In front of the porch of pillars there was an entry porch, and we are not told its size. It too was decorated with a row of columns. It had a beam across the top, or a flight of steps by which one reached the house. Your eye passed through the forest of cedar pillars in the central part to the second porch. At its far end rose a throne of gold and ivory, wonderfully made. On this throne you could gaze at the glorious king, peaceable Solomon, Jedidiah, the beloved of the Lord, whose wisdom was never surpassed — the righteous king carrying out righteousness.

This building was not overlaid with gold, for gold speaks of the nature of God, and the house of the forest of Lebanon speaks of the government of God. So cedar wood stood out here. Cedar is a lasting wood. This tells us that the government of the Lord Jesus will be stable and lasting throughout the entire 1000 years. Many pillars stood in this house, though only 2 stand at the entrance of the temple.

Pillars were everywhere in this house, in contrast to the temple, which had none, except the two pillars Jachin and Boaz at its entrance... The house of God supports itself, and has no need of other support in its perfect stability. The glory of God is enough for itself; only God the Father associates His children with it and gives them a dwelling place there. It will not be so with the reign of Christ over the nations. The saints will be called to share in His reign and to judge the world with Christ (1 Cor. 6:2; Ps. 2:9; Rev. 2:26-27). The Lord will have companions in His government. They will always live near the king, just as Solomon's companions once lived in the house of the forest of Lebanon. In the same way, the Lord had priests living with Him in His temple.

To my mind, it is the house of Solomon that pictures the church in connection with Christ. The temple pictures the Father's house on high, where we are brought to dwell. "We are his house"; as the house of the forest of Lebanon prefigures His glory among the Gentiles. The porch of judgment characterises this glorious reign.

This building had windows (vv. 4-5), but the temple did not. Government looks out to consider the welfare of the people; in the temple everything speaks of God's glory, with no view outward at all. Inside this house of the forest of Lebanon, Solomon built a hall called the Hall of Judgment, and there he set his throne (v. 7). Cedar paneled it completely.

No gold covered this building. Gold speaks of the nature of God, and the house of the forest of Lebanon speaks of the government of God. So cedar wood stood out here (vv. 2-3). Cedar is a lasting wood, and this tells us that the government of the Lord Jesus will be stable and lasting through the whole 1000 years.

The house was made of cedar wood. Inside and outside, cedar columns stood in long rows, which may have given the house the look of an imposing forest. The name also gives us a beautiful picture of this glorious reign. Lebanon faced Tyre and even belonged to it. Thus there was a relationship between this house and the nations in submission to the great king. It was there that Solomon sat as sovereign and judge of the nations as well as of his own people.

This porch of the throne was the "porch of judgment." There stood the seat of government over the nations, the place that upheld righteousness.

Your eye passed through the forest of cedar pillars in the central part of the house to the second porch at the far end. There a throne of gold and ivory rose up, made with wonderful skill. On that throne you could gaze at the glorious king — peaceable Solomon, the Lord's beloved Jedidiah, whose wisdom no one ever surpassed — the righteous king carrying out righteousness.

From there the king carried out judgment. Here we see in advance the glorious rule of the kingdom, when our Lord judges in righteousness. The house of the forest of Lebanon stands for His glory among the nations.

To my mind, it is the house of Solomon that pictures the church joined to Christ. The temple pictures the Father's house on high, where He brings us to live. "We are his house." And the house of the forest of Lebanon pictures His glory among the nations. The porch of judgment gives this glorious reign its character.

Pillars stood everywhere in this house, unlike the temple, which had none except the two at its entrance, Jachin and Boaz. The house of God supports itself. It needs no other support, for it stands perfectly stable. The glory of God is enough in itself; only, God the Father joins His children to it and gives them a home there. It will not be so with the reign of Christ over the nations. The saints will be called to share in His reign and to judge the world with Christ (1 Cor. 6:2; Ps. 2:9; Rev. 2:26-27). The Lord will have companions in His government, and they will always live near the king, just as Solomon's companions lived in the house of the forest of Lebanon.

The first is called Solomon's "own house," "his house where he dwelt," his own residence. Scripture says little about it. The "house of the forest of Lebanon" had a "porch for the throne." In its place the king's house had "another court" inside the entrance porch, built in the same way. Solomon did not judge in this house. He lived there. Scripture presents it in a mysterious way; it is a house of intimacy.

To my mind it is the house of Solomon that pictures the church, as such, joined to Christ. The temple pictures the Father's house on high, where we are brought to live. "We are His house." The house of the forest of Lebanon pictures His glory among the nations. The porch of judgment marks this glorious reign.

Verse 8 mentions in passing that the house Solomon built for himself to live in had a court inside the hall, like the one in the house of the forest of Lebanon. The house of the forest of Lebanon stresses government, and that points to the thousand-year kingdom of the Lord Jesus. Government is also needed in the house of God, the Church, today. So 1 Peter 4:17 tells us, "It is time for judgment to begin at the household of God."

One cannot say that righteousness was kept here. Yet how wonderful that God should make a thing that was wrong in itself a picture of what is perfectly good in Him. As we know, the Lord has shown His grace in no way so much as in His dealings with the nations outside Israel. Scripture says, "He took Pharaoh's daughter and brought her into the city of David until he had finished building his own house and the house of the LORD." I do not think that order is without its teaching. He was thinking of his own house first. No wonder he was not so particular about Pharaoh's daughter. We are never right when the Lord's house is not before our own.

Many have thought that Solomon's marriage to the daughter of the king of Egypt broke the law and was an act of unfaithfulness. Forgetting what the Word pictures can lead to such mistakes. Would we say that Joseph was unfaithful when he married Asenath, the daughter of Potipherah, a priest in Egypt? Or that Moses was unfaithful when he married Zipporah, the daughter of the priest of Midian?

The third house belongs to the foreign wife, the daughter of Pharaoh. Scripture says little more about it than about the house where the king lived. We know only that it was built on the plan of the porch of the house of Lebanon. We have already said that Solomon's union with Pharaoh's daughter did not picture the Lord's bond with the Church. It pictured the bond of the Messiah with the nations that once oppressed God's people. This union is glorious beyond doubt, but it does not give the same closeness.

Everything showed the glory, the riches, and the power of the great king. In this outward glory, Pharaoh's daughter had a house like the king's. This outward glory — of the walls, of the courts of the LORD, of the king's house, and of all the rest — shows how these things are joined together in Christ on the day His glory is displayed.

It was of prime importance to lay a costly foundation, one whose solidity would be proof against every test, as the base of the temple of God. This is what God has done for His spiritual house as well. The foundation is Christ, the Chief Cornerstone; the foundations are the truths about Christ and His work as He has presented them through His apostles and prophets. These are the great stones, the costly stones. It is impossible to remove one without compromising or shaking the whole building.

These great foundation stones, sawn and hewn, were indeed "costly stones, huge stones, stones of eight and ten cubits." A cubit, at the lowest, is one foot six inches. So these great stones were at least twelve feet every way, and some fifteen feet every way. If you work it out, you will find they weighed about 250 tons each... Solomon built three houses, which answer, I have no doubt, to the threefold glory of Christ. The same sized stones formed the foundation of each. So Christ is the foundation-stone alike of the Church of God in heavenly places, the future kingdom of Israel, and of millennial blessing to the whole world. The cross we shall find to be the foundation of all.

Such stones are still in place, beautifully shaped and squared. They fit so closely that you cannot slip the blade of a pen-knife between them, though there is no mortar — the work of the stone-squarers... In the quarry under Jerusalem, small chips lying about show that workers cut and shaped many stones there, ready for their appointed place.

All of these houses were built of costly stones. That shows the great cost to the Lord Jesus to bring Gentiles to Himself as well as Israel, through His great sacrifice at Calvary... Being hewn speaks of the work of the Spirit of God. He separates people from the caverns of sin that held them, and cuts them down to a suitable size to fit into God's building. We need this purging work of the Spirit of God today; Israel and believing Gentiles in the Millennium will need it too.

Is it not perfectly plain that those great stones, 250 tons in weight, never got out of the pit by any effort or work of their own? As we say, they would never have seen daylight if they had not been drawn out. You might just as well have put up a ladder of ten steps and told these stones to climb it out of the darkness. It is the same as setting the ten commandments before a dead sinner and telling him to climb them and so get out of the pit of sin.

Verses 9-12 connect the glory of these houses to that of the temple and of its inner and outer courts. The same precious stones were used for all these buildings. Their foundations were the same. Nothing was used that did not match the character of the Lord and of Solomon.

Then these stones must be "polished after the likeness of a palace." This is the work of the teacher, who unfolds the mysteries of God and leads souls upward, onward, Godward, into closer conformity to Christ. The present world is God's workyard... The Lord Jesus is not only making use of the gifts of the Spirit, but also of the trials and temptations that come upon Christians; for all things are under His skilful hand, therefore "for those who love God all things work together for good."

If those were great stones and costly, surely believers are great stones and costly. "He who did not spare His own Son but gave Him up for us all." I am no mason, but a stone fifteen feet cube would cost a great deal. And, fellow-believer, fellow-stone in the living temple, think what you have cost.

It was the same thing also towards the great outer court. So even the great court, as well as the inner court of the house of the LORD, was built with costly stones and with cedar. The house itself had its own particular glory. Everything showed the glory, the riches, and the power of the great king. This outward glory — of the walls, of the courts of the LORD, of the king's house, and of all the rest — shows how these things are connected in Christ in the day of His manifested glory.

Solomon built three houses. I have no doubt they answer to the threefold glory of Christ. Stones of the same size formed the foundation of each (1 Kings 7:11). In the same way, Christ is equally the foundation-stone of the Church of God in heavenly places, of the future kingdom of Israel, and of millennial blessing to the whole world. The cross we shall find to be the foundation of all.

These great foundation stones, sawn and hewn, really were costly stones, great stones, some of ten cubits and some of eight. A cubit, at the lowest, is one foot six inches — it is the measure from a man's elbow to the end of his fingers. So these great stones were at least twelve feet across, and fifteen feet across. If you work it out, you will find they weighed about 250 tons each.

If those were great stones and costly, surely believers are great stones and costly. "He who did not spare His own Son but gave Him up for us all." And, fellow-believer, fellow-stone in the living temple, think what you have cost.

All of these houses were built of costly stones (v.9). This shows the great cost to the Lord Jesus of bringing Gentiles to Himself as well as Israel, by means of His great sacrifice at Calvary. Hewn stones formed the foundation, and the same stones enclosed the court. Being hewn speaks of the work of the Spirit of God. He separates people from the caverns of sin that held them in bondage. He cuts them down to a suitable size to fit into God's building. We today need this purging work of the Spirit of God; Israel and believing Gentiles in the Millennium will need it too.

The apostle Peter runs parallel with this when he writes: "you yourselves like living stones are being built up as a spiritual house" (1 Peter 2:5). One stone cannot make a building, and stones do not choose their own place. Each stone finds its place according to the mind of the Divine Architect.

The cedar wood has a fine grain and a fragrant smell. It resists decay so well that cedar beams, little changed, still turn up in ruins of Asian temples 2000 to 3000 years old. This sets out in some measure the abiding character of the Lord Jesus Christ. "You remain." Passing time has no effect on Him... Because of these qualities, Solomon made sure cedar covered everything in his building, good as the building already was. In Peter's letter, the living stones (hewn by a workman who never made a mistake) are built up into a spiritual house. They are, however, acceptable to God by Jesus Christ only as far as they are wrapped up or hidden in the beauty of Christ.

You notice that everything was done to these stones. They did not do one bit of it. They were hewn, they were drawn out, they were built into the temple, they were covered with cedar. The pure gold was put on them. It is the same with the poor sinner. Salvation from beginning to end is all of God.

It was the same thing also towards the great outer court. So even the great court, as well as the inner court of the house of Jehovah, was built with costly stones and with cedar. The house itself had its own particular glory. Everything showed the glory, the riches, and the power of the great king. This outward glory of the walls, of the courts of Jehovah, of the king's house, and of all the others shows the connection between these things in Christ in the day of His manifested glory.

The Separate Place, on which the Temple stood, was one hundred cubits square. The Court of the Altar and the Separate Place together formed what was called the Inner Court. A wall five cubits thick surrounded it, built of three rows of cut stones, with cedar beams on the top.

All of these houses were built of costly stones (v.9). This shows the great cost to the Lord Jesus to bring Gentiles to Himself as well as Israel, through His great sacrifice at Calvary. The foundation was of hewn stones and the court was enclosed with these also. Being hewn speaks of the work of the Spirit of God. He separates people from the caverns of sin that held them in bondage. He cuts them down to a suitable size to fit into God's building. We today need this purging work of the Spirit of God. Israel and believing Gentiles in the Millennium will need it too.

The cedar is marked by great durability, great height, refreshing shade and fine beauty, and these qualities picture Christ. The cedar wood has a fine grain and a fragrant smell. It resists decay so well that cedar beams, little changed, have been found in the ruins of Asian temples between 2000 and 3000 years old. This shows in a measure the abiding character of the Lord Jesus Christ… Because of these qualities, Solomon took care to have everything in his building, good though it might be, covered with cedar. Of the house itself we read, "All was cedar; no stone was seen." In Peter's letter, the living stones (cut by a workman who never made a mistake) are built up into a spiritual house. They are, however, acceptable to God by Jesus Christ only in so far as they are wrapped up or hidden in the beauty of Christ.

Verses 9-12 connect the glory of these houses to that of the temple and of its inner and outer courts. The same precious stones were used for all these buildings. Their foundations were the same. Nothing went into them that did not match the character of the Lord and of Solomon.

He was a skilled worker from Tyre, filled with wisdom and understanding. He was sent to make things for the temple. His father was a man of Tyre. In 2 Chronicles 2:14 he is called "the son of a woman of the daughters of Dan." But 1 Kings 7:14 reads "a widow's son of the tribe of Naphtali," which may mean that her husband was a man of Naphtali. He is called Huram in 2 Chronicles 2:13.

In the wilderness the Lord had chosen Bezalel of Judah and Oholiab of Dan for the work of the tabernacle (Exodus 35:30-35). Then the work of the tabernacle had fallen to the children of Israel alone. The people, entirely separated from the nations, could have no work in common with them. The scene changes under Solomon: the reconciled nations now serve God together with His own people. The Lord's Anointed has dominion over them both. Hiram belonged to both by birth. His parentage came from the joining of Israel with the Gentiles — a remarkable fact that fits the scene before us exactly.

Looking on to the temple, only one man is named as working — Hiram. His mother was Jewish and his father was a Gentile. He is surely a picture of the world to come: "And those who are far off shall come and build in the temple of the LORD" (Zechariah 6:15). Looking on further to the temple described for us in Ezekiel, not one person is mentioned as building there. Looking on further to the New Testament, where the spiritual house is brought into being, three Builders are named: the Father, the Son and the Holy Spirit.

The Lord had prepared a suitable overseer for the work Solomon required. King Solomon sent and brought this man, Huram, from Tyre. His name was the same as the king of Tyre. In 2 Chronicles 2:13-14 much more is said about him. There he is "skilled to work in gold and silver, bronze and iron, stone and wood, purple and blue, fine linen and crimson, and to make any engraving and to accomplish any plan that may be given him."

By divine righteousness we are able to stand before Him. We have it in Christ in heaven. Brass is the symbol of the righteousness of God, showing on earth what He is for sinful man. The furniture of the temple was made of gold. The furniture of the court was brass, and it had been cast in the earth. Hiram worked in brass only.

We sometimes hear of a man who is "a jack of all trades, master of none," but here was a man who was a master of all trades. Certainly there would be nobody else who could approach his capabilities. God had specially prepared him for the purpose of building the temple. We surely see in him a picture of the Holy Spirit of God. The Spirit is perfectly skilled in every detail of the work of building God's house.

The work of Hiram ends here. It was, in type, the Holy Spirit's power unfolding in this world what Christ is and what God Himself is in His government.

Then Solomon sent and brought Hiram out of Tyre. This was not the king, but a master workman. His father was from Tyre. His mother was by birth of the tribe of Dan; she was a widow, and she had married a man of Naphtali. This reconciles an alleged discrepancy. In Chronicles he is called Huram. His correct name was probably Huram-abi ("abi" meaning "my father").

In the wilderness the Lord had chosen Bezaleel of Judah and Aholiab of Dan for the work of the tabernacle. At that time the work of the tabernacle fell to the children of Israel alone. The people were completely separate from the nations and could have no work in common with them. The scene changes under Solomon: the nations, now reconciled, serve God together with His own people. The Lord's Anointed has dominion over them both. Hiram belonged to both by birth. The alliance of Israel with the Gentiles formed his parentage — a remarkable fact, and one that fits the scene before us.

The two kings brought Israelite and Gentile together, and the skilled workman united both in one person. This reminds us again that when the Lord caused the temple to be built, He had Gentiles in mind for blessing as well as His people Israel. "Let not the foreigner who has joined himself to the Lord say, 'The Lord will surely separate me from His people.' … these I will bring to My holy mountain, and make them joyful in My house of prayer … for My house shall be called a house of prayer for all peoples" (Isaiah 56:3-7).

We sometimes hear of a man who is "a jack of all trades, master of none," but here was a man who was a master of all trades. No one else could come near his ability. God had prepared him for this very purpose: building the temple. In him we see a picture of the Holy Spirit of God, who is fully skilled in every detail of the work of building God's house.

Gold is always the symbol of divine righteousness that brings us into God's presence. Because of divine righteousness we can stand before Him. We have it in Christ in heaven. Bronze is the symbol of the righteousness of God displaying upon earth what He is for sinful man. The furniture of the temple was made of gold. The furniture of the court was bronze, cast in the earth. Hiram worked in bronze only.

In a word, it is the righteousness of God, but shown to the outside world in His government. The furniture of the court shows us what is needed so that nothing hinders this display. The Spirit of God, whom Hiram represents, is occupied with this. So we find God opening His house so that we may dwell there with Him. Christ supplies us with the divine righteousness (the gold) we need for this. The Son, as King of Righteousness, shows the glory of His kingdom. And the Spirit acts so that this righteousness can be shown without hindrance before the eyes of all men on earth.

How suggestive it is of privileges given, and at the same time of responsibilities taken on.

David took the brass (more likely "copper" or "bronze") for the pillars from Syria in war, as we are told in 1 Chron. 18:8. Brass stands for the righteousness of God in judgement. That is why it was used for the altar of burnt offering. Scripture gives four pictures of righteousness. Gold — divine righteousness in itself. Brass (or copper) — divine righteousness applied to man in judgement. Linen — "the righteous deeds of the saints" (Rev. 19:8). Filthy rags — the righteousness of the flesh (Isa. 64:6).

When the book of Kings mentions brass, it is not a picture of the divine righteousness by which we come to God. It shows to the eyes of the world the righteousness that marks the kingdom and the government of Solomon, or of Christ. In a word, it is the righteousness of God, but shown outwardly in government.

Two great pillars of copper at the entrance added to the splendour of the temple. Each was 18 cubits (27 feet) high and 12 cubits (18 feet) around. If these were solid copper their weight must have been tremendous. They would still be very strong if they were hollow with walls only 4 inches thick.

The word that 1 Kings uses for where they stood means "by," not "in": he set up the pillars by the porch of the temple. They were hollow, and the brass was four fingers thick (Jer. 52:21). Brass is a symbol of strength; hollow speaks of emptiness. People who know about such things say that the thickness and size given here give the greatest strength with the least metal. That is just like God in His perfect wisdom.

The bronze pillars stood in front of the porch of the temple and caught the eye at once. They were the outward display of the principles of the kingdom. We have already said that the temple has no other pillar. They were named Jachin (He shall establish) and Boaz (in Him is strength). These were the two great truths pictured for everyone who shared in the blessed reign of Solomon.

Under Solomon himself the pillar Jachin — He shall establish, not, He has established — spoke of an establishing still to come, of which Solomon's reign was only a faint picture. As for the pillar Boaz — In Him is strength — this is something past, present, future, and eternal. Strength is in Him. The moment the link with God broke, neither the king nor the kingdom would have any strength.

Jachin means "He shall establish." It is a promise that God will one day establish His house, for it was not to be established then. Israel's unfaithfulness later brought that house down, but God's promise for the future stands. Boaz means "in Him is strength." If the weakness of Israel led to ruin and failure, the Lord Jesus is still the strong One who will do the will of God perfectly.

"The one who conquers, I will make him a pillar in the temple of my God." In Solomon's temple two vast bronze pillars stood in the porch. This promise surely points back to them, yet it also stands in contrast. Those pillars were taken away when the temple was destroyed. The promise to the overcomer here is that he will never go out again. It is a fixed and eternal position.

1 Kings 7:16 gives the capitals — or crowns, as the Hebrew word Cotharoth means — as five cubits high. Verse 19 gives the lily work as four cubits. And 2 Kings 25:17 says, "the height of the capital was three cubits." The truth, I take it, is that each of these capitals had four parts: a square ledge on top, half a cubit thick, carrying the pomegranates; a similar ledge at the bottom; a bowl one cubit deep; and a rounded belly of three cubits. The last two together, covered with lily work, would make the four cubits. The two ledges would complete the height of five cubits.

Divine righteousness is what makes us able to stand before Him. We have it in Christ in heaven. Bronze is the symbol of the righteousness of God, showing on earth what He is for sinful man. The temple's furniture was gold; the court's furniture was bronze, cast in the earth. Hiram worked in bronze only.

The vessels of Jehovah's house were on a much larger scale than those of the tabernacle, but they were the same, though greater in number. The only new things were the pillars, Jachin and Boaz. The names mean "He will establish" and "in Him is strength" — names that make the meaning of these pillars plain. I have no doubt that the passage in Revelation 3:12 alludes to these pillars.

Solomon's throne, his government, his people's relations with God, his worship — everything, in picture form, rested on what God had done. He had established his reign. But under Solomon himself the pillar Jachin said He shall establish, not He has established. It pointed to a future establishing, and Solomon's reign was only a faint picture of it. As for the pillar Boaz — In Him is strength — this is something past, present, future, and eternal. Strength is in Him. Solomon, like every godly king in Israel, had to know this. The moment the link with God was broken, neither the king nor the kingdom would have any strength.

A lattice network of chains ornamented the capitals on top of the pillars. Besides this, two rows of copper pomegranates served as ornaments, and the capitals were in the shape of lilies. The pomegranates (full of seeds) speak of the abundant fruitfulness of the work of God, while the lilies speak of the beauty of God's work.

Bronze pomegranates ornamented the tops of the pillars. How can the divine character be declared before all without bearing fruit abounding in righteousness? The Lord desires to be crowned with fruit. If strength is in Him, it is there to produce fruit.

He will establish; in Him is strength — a precious assurance both for Israel and for ourselves. He is willing, He is able. David's royal house forfeited everything by unfaithfulness; but Christ will restore it all in the day of His power. Meanwhile, Solomon's famous pillars have been broken up as scrap and carried to Babylon. The Holy Spirit dwells sorrowfully on their beauty while recording their destruction.

The bronze pillars, placed in front of the porch of the temple, drew attention at once. They represented the outward display of the principles of the kingdom. We have already said that no other pillar is mentioned in the temple. They were named Jachin (He shall establish) and Boaz (in Him is strength). These were the two great truths shown in symbol to everyone who shared in Solomon's blessed reign. Everything came from Him; in Him, and in Him personally, there is strength. He sustains Himself and needs no outside help at all. His strength establishes others; it does not need to be established.

These great pillars, each about 18 cubits high, were a public testimony. Stability is found in Christ, and only in Christ.

1 Kings 7:16 makes the capitals — or crowns, as the Hebrew word Cotharoth means — five cubits high. Verse 19 makes the lily work four cubits. And 2 Kings 25:17 says, "the height of the capital was three cubits." I think each of these capitals had four parts. (1) A square ledge on the top, half a cubit thick, with the pomegranates on it. (2) A similar ledge at the bottom. (3) A bowl one cubit deep (1 Kings 7:41). (4) A rounded swelling of three cubits (1 Kings 7:20). The last two together, covered with lily work, would make the four cubits. The two ledges would complete the height of five cubits. A network or checker work also covered the capitals, expressing self-control (1 Kings 7:17-18).

The ornaments of the pillars suggest what Christ works for and in His own. "Nets of checker work": He has caught us out of the sea of humanity for Himself (Matt. 13:47; Luke 5:10). "Wreaths of chain work": He binds and secures all whom He acquires (Hosea 11:4).

Chains also decorate the pillars here. Scripture mentions them nowhere else except on the shoulder pieces and the breastplate of the high priest. They hold the different parts firmly together. They seem to picture the strength of the bond that unites the people of God.

The seven chains of wreathed work on each pillar tell of entire subjection. They also tell of what it results in: fullness of honour. The English translation constantly confuses the network or checker work with the chain work or wreaths — seven chains hung on each pillar. The confusion is not in the Hebrew Scriptures, which are perfectly clear and distinct. It is in the translation. Only from the Hebrew originals is it possible to harmonise these various differences.

Meanwhile, Solomon's notable pillars have been broken up as scrap, and carried to Babylon (Jer. 27:19-22; Jer. 52:17-23). The Holy Spirit dwells sorrowfully upon their beauty while recording their destruction.

Two great copper pillars stood at the entrance and added to the magnificence of the temple. Even the capitals on top of the pillars were 5 cubits (7.5 feet) high, and a lattice network of chains decorated them. Besides this, two rows of copper pomegranates served as ornaments, and the capitals had the shape of lilies. The pomegranates, full of seeds, speak of the abundant fruitfulness of the work of God, while the lilies speak of the beauty of God's work.

1 Kings 7:16 gives the chapiters — or crowns, as the Hebrew word Cotharoth means — as five cubits high. Verse 19 gives the lily work as four cubits. And 2 Kings 25:17 says, "The height of the capital was three cubits." I take it that each of these chapiters had four parts. On the top was a square ledge, half a cubit thick, and on this ledge were the pomegranates. A similar ledge sat at the bottom. Then came a bowl one cubit deep, and a bulge of three cubits.

One detail stands out: the pillars had hundreds of pomegranates on their capitals. In the Word the pomegranate seems to be the image of fruit borne for God. Bells and pomegranates alternated along the hem of the high priest's garment. The bells represent the testimony, the pomegranates the fruit. The pomegranates on the robe were of blue, purple, and scarlet. This was heavenly fruit, fruit matching the dignity of the Lord and His royal dignity as Messiah. Our fruit should bear the character of Christ and be worthy of Him. It should also match our testimony, just as the pomegranates were the same in number as the golden bells. One often finds Christians with more bells than pomegranates, more words than fruit!

Bronze pomegranates decorated the tops of the pillars. How can the divine character be declared before everyone without bearing fruit that abounds in righteousness? The Lord desires to be crowned with fruit. If strength is in Him, it is there to produce fruit. He is the True Vine here below, and as such He has no other function. All His care for His own, all His disciples, has for its purpose that they might bear fruit.

The decorations of the pillars suggest what Christ works for and in His own. "Nets of checker work": He has caught us out of the sea of humanity for Himself. "Wreaths of chain work": He binds and secures all whom He acquires. "Pomegranates" are often used in Scripture as emblems of fruitfulness. All who are Christ's are meant to be fruitful. "Upon the top of the pillars was lily work": the lily character, purity and lowliness, is precious in His sight.

He will establish; in Him is strength — a precious assurance both for Israel and for ourselves. He is willing, He is able. David's royal house has forfeited everything by unfaithfulness, but Christ will restore it all in the day of His power. Meanwhile, Solomon's famous pillars have been broken up as scrap and carried to Babylon (Jeremiah 27:19-22; 52:17-23). The Holy Spirit dwells with sorrow on their beauty while recording their destruction.

In 1 Kings 7:16, the capitals — or crowns, as the Hebrew word Cotharoth means — are said to be five cubits high. In verse 19 the lily work is said to be four cubits. And in 2 Kings 25:17, "the height of the capital was three cubits." The truth, I think, is that each of these capitals had four parts: a square ledge on the top, half a cubit thick, on which were the pomegranates; a similar ledge at the bottom; a bowl of one cubit deep; and a rounded belly of three cubits. The last two together, covered with lily work, would make the four cubits. The two ledges would complete the height of five cubits.

The lily is the ideal of purity, beauty, and attractive grace. It may be found (though not always) in the lowliest circumstances, and even surrounded by the signs of the curse, though that is foreign to its own nature. Such an emblem may well suit the Lord Himself in His character as Man; and His people too, as by grace they share it with Him.

The pillars were crowned with lily work, a picture, we believe, of the glory of this reign at its beginning (Matt. 6:28-29).

Our blessed Lord once spoke with appreciation of "the lilies of the field." "Consider them," He said. "I tell you, even Solomon in all his glory was not arrayed like one of these" (Matt. 6:28-29). From His holy heaven He had seen Solomon in his magnificent coronation robes, made by skilful hands. But to His mind the modest lily, the work of God, was a more attractive picture. The Song of Songs compares God's saints to lilies.

Link it with the Song of Songs, and hear what the Bridegroom says of the earthly bride: "As a lily among brambles, so is my love among the young women." That is the gorgeous lily growing in the thorn thickets of Palestine. We have the teaching about the thorn: how it came in, and what its end will be. We were all thorns once. We can take these words for ourselves, and say that His grace has transformed us into the lily. Clothed in Christ, the believing soul has that fragrance and beauty before Him. God is the One who does this; it is not the result of their scheming and toil.

The tops of the pillars were of lily-work: the lily character, purity and lowliness, is precious in His sight. Solomon's massive bronze pillars were in the Lord's thoughts in His promise to the one who conquers in Philadelphia. He said, I will make him a pillar in the house of My God and he shall go out no more. What an encouragement to all who with little strength seek to keep His word and not deny His name.

The bronze pillars stood in front of the porch of the temple, and they caught the eye at once. They put the principles of the kingdom on public display. They were named Jachin (He shall establish) and Boaz (in Him is strength). These were the two great truths presented in symbol to everyone who took part in the blessed reign of Solomon. All came from Him; in Him, and in Him personally, there is strength. He maintains Himself and needs no outside help at all. His strength establishes others; it never needs establishing itself.

Solomon named the pillars Jachin (on the right of the entry) and Boaz (on the left). Jachin means "He shall establish." This is a promise that God will one day establish His house. He was not going to establish it then. Israel's unfaithfulness later cost them that house. But God's promise about the future still stands. Boaz means "in Him is strength." Israel's weakness led to ruin and failure. But the Lord Jesus is still the strong One, and He will do the will of God perfectly.

About the position of the pillars: the word that 1 Kings renders "in" means "by" — "He set up the pillars by the porch of the Temple." This matches 2 Chronicles 3:17, "He erected the pillars in front of the temple." The pillars were hollow, and the brass was four fingers thick. Brass is the emblem of strength. Hollow expresses emptiness. Those skilled in these questions say that the thickness and size given here secure the greatest strength with the smallest quantity of metal. That is just like God in His perfect wisdom.

Solomon's throne, his government, his people's relations with God, his worship — everything rested on what God had done. He had established Solomon's reign. All of it was a picture. But in Solomon's own day the pillar Jachin said, He shall establish — not, He has established. It spoke of an establishing still to come, and Solomon's reign was only its feeble picture. As for the pillar Boaz — In Him is strength — this is something past, present, future, and eternal. Strength is in Him. Solomon, like every godly king in Israel, had to know this. The moment the link with God was broken, neither the king nor the kingdom would have any strength.

And further, let us note that there were two pillars, the sign of divine stability. This kingdom, when it is in the hands of the Lord Jesus, will not be a mere picture but a reality. It will never dissolve through the weakness of man. It will not pass to anyone else. So, as the witness of it, there were two pillars — Jachin and Boaz. These show it as a figure, but only as a witness. "Every charge must be established by the evidence of two or three witnesses."

In Solomon's case the brass pillars could not be kept. The king and those who followed him were unfaithful. The Chaldeans broke the pillars up. Solomon's kingdom could not be established, because he did not seek his strength in God. But even if the material pillars have disappeared, the moral pillars remain. Strength is in the Lord. A day is coming when He will show everyone that He has established in righteousness a kingdom that can never be moved.

They are silent but eloquent witnesses to two great truths: God establishes, and strength is in Christ. The truths declared in this way are expressed by the Holy Spirit in 2 Corinthians 1:21 — "And it is God who establishes us with you in Christ, and has anointed us."

"The one who conquers, I will make him a pillar in the temple of My God" (Revelation 3:12). Solomon set up two huge brass pillars in the porch of the temple, remarkable for strength and solidity. The names of these pillars were Jachin, establish, and Boaz, strength. The allusion in our text is to these pillars. The believer in Philadelphia is weak and tested. He may even be thrown out of the respected and popular church on earth. Yet he will be established and made strong in the eternal blessedness of Heaven.

The pomegranates (full of seeds) speak of the abundant fruitfulness of the work of God, while the lilies speak of the beauty of God's work.

The pillars were crowned with lily-work, a picture, we believe, of the glory of this reign at its beginning (Matt. 6:28-29). Our fruit should bear the character of Christ and be worthy of Him. It should also match our testimony. One often finds Christians with more bells than pomegranates, more words than fruit!

The lily is the perfect picture of purity, beauty and attractive grace. It may be found in the lowliest circumstances, though not always. It may even be surrounded by the signs of the curse, though the curse is foreign to its own nature. Such an emblem may well suit the Lord Himself in His character as Man; and His people too, as by grace they share it with Him.

Our blessed Lord once spoke with appreciation of "the lilies of the field." "Consider them," He said. "I tell you, even Solomon in all his glory was not arrayed like one of these" (Matt. 6:28-29). From His holy heaven He had seen Solomon in his magnificent coronation robes, made by skilful hands. But to His mind the modest lily, the work of God, was the more attractive picture. God's saints are likened to lilies in the Song of Songs (Song 2:2-16). May the gracious Spirit of God work the lily character in us all. No "outward adornment" will compare with it (1 Peter 3:3).

The vessels of the Lord's house were on a much larger scale than those of the tabernacle. But they were the same, only greater in number. The only new things were the pillars, Jachin and Boaz. That is to say, "He will establish," and "in Him is strength." These names make the meaning of the pillars obvious. I have no doubt that the passage in Revelation 3:12 refers to these pillars.

Under Solomon himself the pillar Jachin — He will establish, not He has established — spoke of an establishing still to come. Solomon's reign was only a weak picture of it. As for the pillar Boaz — In Him is strength — this is something past, present, future, and eternal. Strength is in Him. The moment the link with God broke, neither the king nor the kingdom would have any strength.

In Solomon's case, the king and his successors were unfaithful, so the bronze pillars could not be kept. The Chaldeans broke them up (Jer. 52:17-23). His kingdom could not be established because he did not seek his strength in God. But even if the material pillars have disappeared, the moral pillars remain. The day will come when the Lord, in whom is strength, will show everyone that He has established a kingdom in righteousness. That kingdom shall never be moved.

"On the tops of the pillars was lily-work": the lily character, purity and lowliness, is precious in His sight. Solomon's massive bronze pillars were in the Lord's thoughts when He promised the overcomer in Philadelphia: "I will make him a pillar in the temple of My God. Never shall he go out of it." What an encouragement to all who with little strength seek to keep His word and not deny His name.

The Sea was a large pool made of cast copper, ten cubits (15 feet) in diameter. It took the place of the basin in the tabernacle, Israel's earlier tent of worship (Ex. 30:17-21). It stood 5 cubits high, and it rested on 12 oxen, also of copper it seems, three facing each direction, with their backs turned inwards. So, if the oxen were 4 or 5 feet in height, the top of the sea would be 11 or 12 feet high. It stood outside the temple, between the large copper altar and the temple door. It held 3000 baths (about 8000 gallons) of water, and the priests washed in it (2 Chron. 4:5-6). There must have been steps up to the Sea, but Scripture says nothing about them.

Solomon's cast sea was brass. Brass is the fitting symbol of divine righteousness. That righteousness demands judgment on sin, as at the brass altar, or judgment on uncleanness, as at the brass sea. Revelation 1 describes the Lord Jesus: "His feet were like burnished bronze, refined in a furnace." That is how He walks among the lampstands. He cannot tolerate evil. He must judge it and trample it under His feet. This is why brass served for both the altar, where sin was atoned for, and the sea, where defilement was washed away.

Under the law, a priest whose hands and feet had become defiled did not need to go back to the brass altar. He needed to go forward to the brass sea. He did not need the blood applied again to make him a priest. He needed only to wash with water, so that he could carry on his service. So now, if a believer fails, if he sins, if he picks up defilement, he does not need washing in the blood again as at the first. He needs the cleansing action of the Word, by which the Holy Spirit brings home to the soul the remembrance of what Christ has done. This removes the defilement, restores communion, and fits the spiritual priest again for his service. Did a sea holding 3000 baths of water make little of a priest's defilement? Did it not prove instead how much God made of it?

The basin in the tabernacle came from the women's mirrors (Ex. 38:8); the sea came from the spoils of David's conquests. The mirrors suggest that those who gave them gave something up; the spoils speak of victory, which fits the glories of the kingdom that Solomon's reign displays. Scripture does not give the size and capacity of that basin. For the sea it records these details.

The brass sea served for the daily cleansing of the priests. There they washed their hands and their feet. This made them fit to carry out their service and to live where the Lord lived. In the same way, the disciples could have no part with Christ in the Father's house unless He washed their feet (John 13:8). The Word of God does this washing, on the ground of Christ's intercession as our Advocate. Under the law this washing applied to hands and feet, that is to say, to works and walk. Under grace it applies only to the walk. We have been purified from dead works to serve the Living God, and that happened once for all.

The huge amount of water in the cast sea points to the unlimited provision grace has made. Revelation 4:6 says that "before the throne there was as it were a sea of glass, like crystal." That sea of glass points back to the cast sea in Solomon's temple. But it is not a sea of water. It is glass like crystal, because the redeemed in glory no longer need cleansing. They have entered a perfect and settled state of holiness.

The Bronze Sea was for the use of the priests; they could not reach up to dip their hands into it. The brim was worked like the brim of a cup, with flowers of lilies, and knops or gourds in two rows, ten knops to a cubit. This Bronze Sea, with its vast collection of water, presents to us the idea of unlimited supply.

peqaim, "wild cucumbers," egg-shaped. 1 Kings 6:18; 1 Kings 7:24. The definite form of these ornaments is not known, except as may be guessed from the relief carving on the Arch of Titus at Rome.

The cedar walls do not carry the same decoration. They were decorated only with half-open flowers and gourds (or buds or knobs, which may be what the word means in verse 18). There you saw a picture of constant flowering, of a renewal full of freshness and beauty that matched the rest of God, of an endless season of joy. And all of it was covered and protected by divine glory, there in the temple of God, which for us is the Father's house!

You may say: well, I mostly look to Him in great trials, to help me in great temptations; but what hinders my soul and troubles it most are the little worrying trials of life. "The little foxes that spoil the vines." Have you not noticed those little oxen too? Not only the great oxen, looking every way, but the patient, watchful care of our tender High Priest, in His preserving, restoring service, over all the little trials of our wilderness path — yes, even though they be ten in every cubit.

And they were cast when the molten sea was cast. It is the inseparable part of His blessed work, as He says so sweetly, "I am among you as the one who serves." But do not use this precious word as a cover for indifference about evil, as if He lovingly allowed the least evil or defilement. Nothing can be more false or dangerous. He does not allow it, but lovingly takes the towel and girds Himself to serve.

The bronze sea served for the daily purification of the priests. There they washed their hands and their feet. So they were fit to carry out their service and to dwell where the Lord dwelt. In the same way, the disciples could have no part with Christ in the Father's house unless He washed their feet. The Word of God does this washing, on the basis of Christ's intercession as Advocate. Under the law this washing applied to hands and feet, that is, to works and walk. Under grace it applies only to walk.

"Before the throne there was as it were a sea of glass, like crystal." This clearly points back to the molten sea in the earthly sanctuary. But it is not a sea of water, as there, but of glass — a silent yet eloquent witness to the fixed and unalterable purity of the eternal home of the glorified. On earth we often need the water of the Word, because of the defilements picked up along the way that come in between our souls and God. In the happy scene we are going to, defilement will never be possible.

1 Kings 7:26 states that it "contained 2000 baths." This probably refers to the amount of water usually put into it. The reason is that 2 Chronicles 4:5 says "it received and held 3000 baths," which may mean its full capacity. The dimensions above do not seem to agree with this capacity. But the exact shape of the basin is not given; it may have bulged out a good deal in the middle.

Solomon's molten sea was made of brass. Brass is the fitting symbol of divine righteousness demanding judgment upon sin (as in the brazen altar), or demanding judgment upon uncleanness (as in the brazen sea). Revelation 1 speaks of the Lord Jesus as having "His feet like fine brass, as if they burned in a furnace." That is how He is seen walking among the lampstands. He cannot tolerate evil, but must, in the exercise of judgment, trample it beneath His feet.

But the brazen sea contained water, not blood. Those who came to it had already proved the power of the blood. They only needed the washing of water. … A priest under the law whose hands and feet had become defiled did not need to go back to the brazen altar. He needed to go forward to the brazen sea. … So now, if a believer fails, if he commits sin, if he contracts defilement, he does not need a second washing in the blood as at the first. He simply needs the cleansing action of the Word.

The immense quantity of water contained in the molten sea suggests the unlimited provision grace has made. In Revelation 4:6, we read that before the throne was a sea of glass like crystal. This sea of glass is an allusion to the molten sea in Solomon's temple. But it is not a sea of water, but of glass like crystal, because the redeemed in glory no longer need cleansing. They have entered upon a perfect and fixed state of holiness.

Does this make little of defilement? The very opposite! Did the provision of a molten sea, with its 3000 baths of water, make little of priestly defilement? Did it not rather prove what a serious matter it was in the judgment of God, and how impossible it was to carry on with a single stain on the hands and feet?

The rim of the molten sea had flowers of lilies worked into it. This carries our minds into the Song of Songs. … In that book the King again and again compares His people to lilies (Song 2:2-16 etc.). It is a beautiful picture, telling of purity and lowliness, two features always delightful to the eye of the Lord.

Both laver and molten sea were for the use of the priests. From these vessels they drew water to cleanse their hands and feet when serving in the sanctuary of God. … The New Birth has made us fit in nature for His presence. But the laver and the molten sea teach us that we must also be fit in practice if we would enjoy His presence. … Grace has made "a holy priesthood" of the whole household of faith, but holiness demands purity of thought and life in us all.

The "bases" (a word from the same root as "foot") for Solomon's temple are described in detail, and their purpose was clearly to hold up the basins (1 Kings 7:27-39). The bronze "sea" is also described in full, but nothing is said of smaller vessels to pour the water into for use (1 Kings 7:23-26).

By divine righteousness we are able to stand before Him. We have it in Christ in heaven. Bronze is the symbol of the righteousness of God, displaying on earth what He is toward sinful man. The temple furniture was made of gold; the court furniture was bronze, cast in the earth. Hiram worked in bronze only.

There were ten bronze bases with wheels, and ten basins rested on them. Remarkably, more is said about the bases than about the basins. A man would hardly write this way, but the Holy Spirit's ways are always divinely wise, whether we understand them or not. 1 Kings 7:27-39 describes the bases and basins at some length, but 2 Chronicles 4:6 tells us their use: "What they offered for the burnt offering they washed in them, but the sea was for the priests to wash in." Every sacrifice brought to the altar spoke to God of Christ. Since that was so, they had to be absolutely clean.

In Leviticus 1:9 we see that the priest washed the inner parts and the legs of the animal with water. This picture must match a future reality — the offering of Christ to God in perfect purity. He who offered Himself as a pleasing aroma was holiness itself and needed no washing. Yet the picture had to be washed, to show the perfection of Christ's offering.

His spotlessness was necessary for His sacrifice. Prove one flaw in the Christ of God, and the blood of His cross loses its value. Then nothing can save us from the damnation of Hell.

"Lions, oxen, and cherubim" were carved on the bases themselves: strength, patience, and divine intelligence. The burnt offering is presented pure according to these attributes. Clearly they served to establish an offering by which the people, identified with the victim, might be made acceptable to God. On the "bases" one might read what sort of God it was who had given His people a way to dwell with Himself.

The ten lavers with their bases were for the washing of the sacrifices. We see that instead of one laver there were ten; and there were also ten candlesticks and ten tables. Everything was increased and on a large scale. The whole house and its contents represented untold wealth. It all foreshadows that coming glorious Kingdom of Christ.

The bases were square, four cubits wide and three cubits high, with ledges, borders, or sides, some extra parts, and supports for the basin. They stood on wheels one and a half cubits high, and had carvings of lions, oxen, and cherubim. Two different Hebrew words are both translated "base" in 1 Kings 7. One is the base under the basin — keen, the word translated "foot" for the basin in the Tabernacle. The other is the larger base, meconah, four cubits by three.

Ten bronze bases with wheels were made, and ten basins rested on them. Strikingly, Scripture says more about the bases than about the basins. A man would hardly write this way; but the Holy Spirit's ways are always wise with God's own wisdom, whether we understand them or not… 2 Chronicles 4:6 tells us what they were for: in them they washed what was offered for the burnt offering, while the sea was for the priests to wash in. Every sacrifice brought to the altar spoke to God of Christ. Since that is so, they had to be completely clean.

The bronze sea served to cleanse the priests. The ten basins, five on the right of the court and five on the left, served to wash what the people offered for the burnt offering (2 Chr. 4:6)… He who offered Himself as a sweet-smelling offering was holiness itself and needed no washing. But the picture had to be washed, to show the perfection of the offering of Christ.

On the panels of the carts were lions, oxen and cherubim (v.29). In Revelation 4:7 we read of four living creatures, one like a lion, another like a calf (or ox), one having the face of a man and the last like a flying eagle. In our chapter the cherubim takes the place of the man, and the flying eagle is left out. This is likely because the eagle speaks of God's swift judgment, and there will be none of that in the millennial kingdom. The lion speaks of strength, the ox, of service and the cherubim of intelligent government.

The burnt offering is presented pure according to these attributes… One might read on the "bases" what was the manner of the God who had supplied His people with a means for dwelling with Himself.

The priests washed their hands and feet in the Sea, but there were also ten carts, each one carrying a basin for washing the animals of sacrifice. These could be moved around, but five carts stood on the right side of the temple and five on the left side. The carts were made of copper too. So the outside furnishings all stressed the holiness of God, while the inside stressed the glory of God (the gold).

Notice that 2 Chronicles 4:6 only mentions the basins, while here they are described in much more detail. The reason is that this is about the outward showing of what God is, both in His government and in His kingdom. That showing of God will be seen in Christ, who will reign in full view of the world.

There were ten bases and lavers of bronze, five placed on the south or right side of the Temple, and five on the north or left side. The bases were square, four cubits wide and three cubits high, with ledges, borders, or sides, and supports for the laver. They stood on wheels, one and a half cubits high, and had carvings of lions, oxen, and cherubim… The inward parts and legs of the burnt offerings were washed. So they pictured Him whose inward thoughts, feelings, purposes, and desires were always pure and holy, whose walk and ways were blameless and undefiled, and who offered Himself without spot to God.

Ten bases of bronze with wheels were made, and ten lavers rested on them. Remarkably, more is said about the bases than about the lavers. This would hardly be man's way of writing. But the Holy Spirit's ways are always divinely wise, whether we understand them or not… Every sacrifice brought to the altar spoke to God of Christ. That being so, they had to be absolutely clean.

On the panels of the carts were lions, oxen and cherubim. In Revelation 4:7 we read of four living creatures. One is like a lion, another like a calf (or ox), one has the face of a man, and the last is like a flying eagle. In our chapter the cherubim takes the place of man, and the flying eagle is left out. This is likely because the eagle speaks of the swift execution of God's judgment. There will be no such thing in the millennial kingdom. The lion speaks of strength, the ox of service, and the cherubim of intelligent government. All of these are important in the future kingdom of Christ.

The "living creatures" of Revelation are cherubim. They represent these attributes: the lion, strength; the ox (or calf), firmness and patience; the man, intelligence; the eagle, the rapidity of the judgments and government of God… In these chapters the cherub has a unique place. It is neither an ox nor a lion. It is an intelligent being… This intelligence ornaments the house of God. Those who draw near may see it in all the details of the divine building.

"Lions, oxen, and cherubim" were sculpted on the bases themselves. They stand for strength, patience, and divine intelligence. The burnt offering is presented pure according to these attributes. Clearly these attributes were used to establish an offering by which the people could be made acceptable to God, since the people were identified with the victim. On the bases one could read what this God was like — the God who had given His people a way to dwell with Himself.

He who offered Himself as a pleasing aroma was holiness itself and had no need to be washed. But the picture had to be washed, to show the perfection of the offering of Christ.

The crown of the base bore nothing more than cherubim and lions with palm trees, as on the walls of Ezekiel's temple. Strength and intelligence crown the foundation of God's ways in government. If Solomon stayed faithful, there would be no more need of patience: it would have reached its goal. Strength and divine intelligence could now look towards the palm trees, symbols of triumph and of peaceful protection, as in the millennial temple to come. Peace on earth! The reign of peace was established in righteousness.

There were ten bronze stands and basins (1 Kings 7:27, 38). Five stood on the south — the right side or shoulder — of the Temple, and five on the north, the left side (1 Kings 7:39). The stands were square: four cubits wide and three cubits high. They had ledges, borders or sides, some further parts, and supports (older versions say "undersetters") for the basin. They stood on wheels one and a half cubits high, and they were engraved with lions, oxen and cherubim. Two Hebrew words are both translated "base" in 1 Kings 7. One is keen, the base under the basin — the same word translated "foot" for the basin in the Tabernacle. The other is meconah, the larger base of four cubits by three.

Corner pieces or blocks as parts of the foundation of the molten sea. 1 Kings 7:30, 34.

Ten bronze stands, with wheels, were made for ten basins to rest on. Remarkably, more is said about the stands than about the basins... 2 Chronicles 4:6 tells us their use: "Such things as they offered for the burnt offering they washed in them; but the sea was for the priests to wash in." Every sacrifice brought to the altar spoke to God of Christ. This being so, they must be absolutely clean.

His spotlessness was necessary for His sacrifice. Prove one flaw in the Christ of God, and the blood of His cross loses its value, and nothing can save us from the damnation of Hell.

These basins were pushed about on their wheels all the time. They stood at the edge of the altar platform, so that the victims could always be presented pure.

The four wheels on each cart (v. 30) speak of what is earthly and passing. Four is the number of earth's directions: north, east, west and south.

Bronze is the judgment of righteousness as it applies to man. So the altar of burnt offering was bronze, and the basin was bronze. One judged sin in a sacrifice, the other by the word. It marked the unchangeable nature of that judgment — God, who could not bear sin, must deal with it.

The lion speaks of strength, the ox of service, and the cherubim of intelligent government. All of these are important in the future kingdom of Christ.

"Lions, oxen, and cherubim" were carved on the stands themselves: strength, patience, and divine intelligence. The burnt offering is presented pure according to these attributes. Clearly these attributes have been used to establish an offering by which the people, identified with the victim, might be made acceptable to God. On the stands one could read what kind of God had given His people a way to live with Himself.

Ten is the number of responsibility, as the ten commandments of the Law show. So the many tens in Solomon's Temple remind us that everything was set up on the ground of responsibility. That wonderful system of glory and blessing would last only as long as king and people stayed faithful.

There were ten bronze bases with wheels, and ten basins rested on them. Strikingly, more is said about the bases than about the basins. This would hardly be man's way of writing; but the Holy Spirit's ways are always wise with God's own wisdom, whether we understand them or not. The bases and basins are described at some length in 1 Kings 7:27-39, but Scripture tells us their use in 2 Chronicles 4:6: "In these they were to rinse off what was used for the burnt offering, and the sea was for the priests to wash in." Every sacrifice brought to the altar spoke to God of Christ. Because of that, they had to be completely clean.

The burnt offering stands for the sacrifice of Christ. He offered Himself to God, glorifying Him in all that He is, and He did this in regard to sin. God is able to receive us according to the perfection of this sacrifice. The sacrifice had to be presented to God with no defilement at all. So it had to be shown as perfect, and its purity had to reach further than conduct alone: it included the "inward parts" of the offering. The water of the basins pictured this truth.

"Lions, oxen and cherubim" were carved on the bases themselves: strength, patience and divine intelligence. The burnt offering is presented pure in keeping with these attributes… On the bases you could read what kind of God this was — the God who had given His people a way to dwell with Himself.

The crown of the base carried nothing more than cherubim (men) and lions with palm trees, just as on the walls of Ezekiel's temple. Strength and intelligence crown the foundation of God's ways in government. If Solomon would be faithful, there would be no more need of patience: it would have accomplished its goal. Strength and divine intelligence could now look towards the palm trees, symbols of triumph and of peaceful protection. It will be the same in the millennial temple to come. Peace upon earth!

The burnt offering had glorified God. The holy offering had shown all that He was, and had declared it openly. Under Solomon's glorious reign the people had these things before their eyes everywhere. But this reign was entrusted to man's responsibility. Could it last?

Ten bases of brass with wheels were made, and ten basins rested on them. Strikingly, Scripture says more about the bases than about the basins. A man would hardly write this way. But the Holy Spirit's ways are always wise with divine wisdom, whether we understand them or not. Scripture describes the bases and basins at some length in 1 Kings 7:27-39. Their use, though, comes in 2 Chronicles 4:6: "In these they were to rinse off what was used for the burnt offering, and the sea was for the priests to wash in."

The bases were square: four cubits wide and three cubits high. They had ledges, borders or sides, certain additions, and supports for the basin... They stood on wheels, one and a half cubits high, and had carvings of lions, oxen, and cherubim... The basins were circular, four cubits in diameter; each one held forty baths (about 1,360 litres). Altogether they appear to have stood about eight cubits in height.

These basins rolled about constantly on their wheels. They stood at the threshold of the altar platform, so that the victims might always be presented as pure.

The number 10 speaks of human responsibility (as the 10 commandments). Today God's sovereign work in the redemption that is in Christ Jesus sets man's ability or responsibility aside. The four wheels on each cart speak of what is earthly and passing. Four is the number of earth's directions: north, east, west and south.

On the panels of the carts were lions, oxen and cherubim. In Revelation 4:7 we read of four living creatures. One is like a lion, another like a calf (or ox). One has the face of a man, and the last is like a flying eagle. In our chapter the cherubim takes the place of man and the flying eagle is omitted. This is likely because the eagle speaks of God's judgment carried out swiftly, and there will be nothing like that in the thousand-year kingdom. The lion speaks of strength, the ox of service, and the cherubim of intelligent government. All of these matter in the future kingdom of Christ.

The bronze sea served to cleanse the priests. The ten basins stood five on the right of the court and five on the left. They served to wash what was used for the burnt offering. In Leviticus 1:9 we see that the priest washed the inner parts and the legs of the victim with water. This type must correspond to future reality — to the offering of Christ to God in perfect purity. He who offered Himself as a pleasing aroma was holiness itself, and He had no need to be washed. But the type had to be washed, to show the perfection of the offering of Christ.

The altar of Burnt Offering was made of brass. Bronze or copper is perhaps the correct word for the metal used. Here is a quotation from a departed friend, W. Kelly: "Gold is the righteousness of God for drawing near where God is. Brass is the righteousness of God for dealing with man's evil where man is." So the vessels inside the house were of gold. Those outside — altar, sea, bases and basins — were of brass.

There were ten bases and basins of brass. Five stood on the south or right side of the Temple, and five on the north or left side. The bases were square, four cubits wide and three cubits high. They had ledges, borders or sides, some added parts, and supports for the basin. They stood on wheels one and a half cubits high, and had carvings of lions, oxen, and cherubim.

In the detailed description of the "bases" for Solomon's temple, the word comes from the same root as "foot." Their purpose was clearly to support the basins (1 Kings 7:27-39).

There were ten bases of brass with wheels, and ten basins rested on them. It is remarkable that the record says more about the bases than about the basins. A man would hardly write this way; but the Holy Spirit's ways always show divine wisdom, whether we understand them or not. 1 Kings 7:27-39 describes the bases and basins at some length; but 2 Chronicles 4:6 tells us what they were for: the basins washed what was offered for the burnt offering, while the sea was for the priests to wash in. Every sacrifice brought to the altar spoke to God of Christ. So each one had to be completely clean.

Brass is the symbol of the righteousness of God, showing on earth what He is for sinful man. The furniture of the temple was gold; the furniture of the court was brass, cast in the earth. Hiram worked in brass only.

These basins, always being pushed about on their wheels, stood at the edge of the altar platform, so that the sacrifices could always be presented pure.

The number 10 speaks of human responsibility (as in the 10 commandments). Today God sets man's ability or responsibility aside by His sovereign work in the redemption that is in Christ Jesus. The four wheels on each cart speak of what is earthly and passing. Four is the number of earth's directions: north, east, west and south.

The sacrifice had to be presented to God without any defilement. So it had to be shown to be perfect, and this purity went further than conduct alone: it included the "inwards" of the offering. The water of the basins showed this truth.

The inwards and legs of the burnt offerings were washed. So they became a picture of Him whose inward thoughts, feelings, purposes, and desires were always pure and holy; whose walk and ways were blameless and undefiled.

There were ten bases and lavers of brass, five placed on the south or right side of the Temple, and five on the north or left. The bases were square: four cubits wide and three cubits high. They had ledges, borders or sides, certain additions, and undersetters or supports for the laver. They stood on wheels, one and a half cubits high, and had carvings of lions, oxen, and cherubim... "In them they washed what they offered for the burnt offering" (2 Chronicles 4:6, in an older translation).

Ten bases of brass, with wheels, held ten lavers. Strikingly, Scripture says more about the bases than about the lavers. A man would hardly write it that way. But the Holy Spirit's ways are always divinely wise, whether we understand them or not... Every sacrifice brought to the altar spoke to God of Christ. This being so, they must be absolutely clean.

The "molten sea" washed the priests. They all had access to this one way of cleansing from the defilement of their walk. Christ, made sin, is the source of cleansing for His own; His Word is the means. Ten lavers were needed to wash the victims; these were, we do not doubt, symbolic of the absolute purity of Christ.

The inner parts and legs of the burnt offerings were washed. So they became a picture of Him whose inward thoughts, feelings, purposes, and desires were always pure and holy, and whose walk and ways were blameless and undefiled...

In virtue of divine righteousness we are able to stand before Him. We have it in Christ in heaven. Brass is the symbol of the righteousness of God displaying upon earth what He is for sinful man. The temple furniture was gold. The court furniture was brass, cast in the earth.

Lions, oxen, and cherubim were sculpted on the bases themselves: strength, patience, and divine intelligence. The burnt offering is presented as pure according to these attributes... On the bases you could read what kind of God this was — the God who had given His people a way to dwell with Himself.

This is likely because the eagle speaks of the swift execution of God's judgment, and there will be no such thing in the millennial kingdom. The lion speaks of strength, the ox of service, and the cherubim of intelligent government. All of these are important in the future kingdom of Christ.

These lavers were pushed about on their wheels again and again. They stood at the edge of the altar platform, so that the victims could always be presented as pure.

There were ten bases and lavers of bronze… The bases were square, four cubits wide, three cubits high, with ledges, borders, or sides, and certain additions, and supports for the laver. They stood on wheels, one and a half cubits high, and had carvings of lions, oxen, and cherubim. There are two Hebrew words both rendered "base" in 1 Kings 7. One is keen, the word rendered "foot" for the laver in the Tabernacle; this is the base directly under the laver. The other is meconah, the larger base of four cubits by three.

In the detailed description of the "bases" (a word from the same root as "foot") for the temple of Solomon, their purpose was clearly to support the lavers. The bronze sea also gets a full description, yet the account names no smaller vessels for pouring out water for actual use.

The victim had to come before God without any defilement. So it had to be shown perfect, and this purity went further than conduct alone: it included the "inwards" of the offering. The water of the lavers showed this truth… Ten lavers were needed to wash the victims. These were, we do not doubt, symbolic of the absolute purity of Christ.

The crown of the base bore nothing more than cherubim (men) and lions with palm trees, as on the walls of Ezekiel's temple. Strength and intelligence crown the foundation of God's ways in government. If Solomon would be faithful, there would be no more need of patience: it would have accomplished its goal. Strength and divine intelligence could now look towards the palm trees, symbols of triumph and of peaceful protection, as in the millennial temple to come. Peace upon earth! The reign of peace stood on righteousness. The lavers for the burnt offering proclaimed this, and so did the walls of the temple.

On the panels of the carts were lions, oxen and cherubim. In Revelation 4:7 we read of four living creatures, one like a lion, another like a calf (or ox), one having the face of a man and the last like a flying eagle. In our chapter the cherubim takes the place of man and the flying eagle is omitted. This is likely because the eagle speaks of the swift execution of God's judgment. There will be no such thing in the millennial kingdom. The lion speaks of strength, the ox of service and the cherubim of intelligent government. All of these are important in the future kingdom of Christ.

Note that 2 Chronicles 4:6 only mentions the lavers, while here Scripture describes them in greater detail. The reason is that this concerns the outward display of what God is, both in His government and in His kingdom. Christ will display God in this way when He reigns in full view of the world.

The crown of the base carried nothing more than cherubim (men) and lions with palm trees, as on the walls of Ezekiel's temple (Ezekiel 41:18-19). Strength and intelligence crown the foundation of God's ways in government... Strength and divine intelligence could now look towards the palm trees, as in the millennial temple to come. The palm trees are symbols of triumph and of peaceful protection. Peace upon earth!

Ten bronze bases, with wheels, were made, and ten basins rested on them. Remarkably, more is said about the bases than about the basins. This would hardly be man's way of writing; but the Holy Spirit's ways are always wise, whether we understand them or not... their use is told us in 2 Chronicles 4:6: "In these they were to rinse off what was used for the burnt offering, and the sea was for the priests to wash in." Every sacrifice brought to the altar spoke to God of Christ. Since that was so, they had to be absolutely clean.

On the panels of the carts were lions, oxen and cherubim (v.29). In Revelation 4:7 we read of four living creatures. One is like a lion, another like a calf (or ox), one has the face of a man, and the last is like a flying eagle. In our chapter the cherubim takes the place of man and there is no flying eagle. This is likely because the eagle speaks of God's swift judgment. There will be no such thing in the millennial kingdom. The lion speaks of strength, the ox of service, and the cherubim of intelligent government. All of these matter in the future kingdom of Christ.

The cherubim here bear the human figure, as on the walls of the temple. In Ezekiel 41:19 they have two faces, a lion's and a man's. These are the power and intelligence that mark the reign of Christ once it is firmly established. In Ezekiel 1 the four creatures each had four faces, because there the point was to picture the throne of God in judgment.

It is the symbol of beauty (Song of Solomon 7:7), of righteousness, prosperity and fruitfulness (Psalm 92:12-14), of salvation and victory (Revelation 7:9), and of royal glory (John 12:13). Its wide use in the first temple ties it to the kingdom and glory that Solomon's reign pictures (1 Kings 6:29, 32, 35; 1 Kings 7:36; 2 Chronicles 3:5). These are the characteristic features of the Millennial age. Palm branches were also used at the Feast of Tabernacles (Leviticus 23:40; Nehemiah 8:15). That feast pictures the time of peace and joy that will come when our Lord has established His kingdom on earth.

The basins did not belong to the tabernacle in the wilderness, though no doubt it had vessels for washing the burnt offering (Exodus 27:19; Exodus 38:30). They showed in the kingdom the perfection of the burnt offering, the basis of the people's acceptance before God. This purity, this holiness of the sacrifice, satisfied all the demands of God's government. The bases and their crowns also proclaimed, through their ornaments, every attribute of this government.

Ten brass stands with wheels were made, and ten basins rested on them. Strikingly, Scripture says more about the stands than about the basins. This would hardly be a man's way of writing; but the Holy Spirit's ways are always wise, whether we understand them or not. The stands and basins are described at length in 1 Kings 7:27-39, but 2 Chronicles 4:6 tells us their use: in them they washed what was offered for the burnt offering, while the sea was for the priests to wash in. Every sacrifice brought to the altar spoke to God of Christ. Since that is so, they had to be completely clean.

Because of divine righteousness we can stand before Him. We have it in Christ in heaven. Brass is the symbol of the righteousness of God, showing on earth what He is for sinful man. The temple's furniture was gold; the court's furniture was brass, cast in the earth. Hiram worked in brass only.

The basins did not belong to the tabernacle in the wilderness, though that tent no doubt had vessels for washing the burnt offering. In the kingdom they showed the perfection of the burnt offering. That perfection is the basis of the people's acceptance before God. This purity, this holiness of the sacrifice, satisfied every demand of God's government. We also see that the stands and their tops proclaimed by their ornaments all the marks of this government.

On the panels of the carts were lions, oxen and cherubim (v.29). In Revelation 4:7 we read of four living creatures. One is like a lion, another like a calf (or ox), one has the face of a man, and the last is like a flying eagle. In our chapter the cherubim takes the place of the man, and the flying eagle is left out. This is likely because the eagle speaks of God's swift judgment, and there will be no such thing in the millennial kingdom. The lion speaks of strength, the ox of service, and the cherubim of intelligent government. All of these matter in the future kingdom of Christ.

Ten carts with basins were needed because so many animals had to be washed before they were offered. At the dedication of the temple they offered 22,000 bulls and 120,000 sheep! (ch. 8:63). How good it is to know that the offering of the Lord Jesus has canceled all those Old Testament offerings (Heb. 10:1-14). But all those offerings point to one thing: an infinitely great sacrifice had to be offered if the sins of mankind were to be atoned for.

Ahaz then removed the stands that carried the basins. He took the sea down from its raised place and set it on a stone pavement. He also changed the king's walkway to suit the whims of the king of Assyria. So he lowered God's appointed standards to fit the thoughts and desires of men — the standard of worship, of approach to the House of God, and of purity in that approach! God had made His commands known to Moses in exact detail, and Moses had carried them out to the letter. The divine standard was clear!

The bronze Sea served to cleanse the priests; the ten basins, five on the right of the court and five on the left, served to "wash... such things as they offered for the burnt offering" (2 Chron. 4:6). In Leviticus 1:9 we see that the priest washed the inner parts and the legs of the victim with water. This type must correspond to future reality — to the offering of Christ to God in perfect purity. He who offered Himself as a sweet-smelling aroma was holiness itself and had no need to be washed. But the type had to be washed, to show the perfection of the offering of Christ.

The basins were round, four cubits across; each one held forty baths [about 1,360 litres] (1 Kings 7:38). Altogether they appear to have stood about eight cubits high... "Such things as they offered for the burnt [ascending] offering they washed in them" (2 Chron. 4:6). The inner parts and legs of the burnt offerings were washed; so they became a picture of Him whose inward thoughts, feelings, purposes and desires were always pure and holy; whose walk and ways were blameless and undefiled, and who "offered Himself without spot to God."

The altar of Burnt Offering was made of bronze... Another writer put it this way: "Gold is the righteousness of God for drawing near where God is; bronze is the righteousness of God for dealing with man's evil where man is" (W. Kelly). So the vessels inside the house were gold. Those outside — altar, molten sea, bases and basins — were bronze.

The ten basins with their bases were for the washing of the sacrifices. We see that instead of one basin there were ten; and there were also ten lampstands and ten tables. Everything was an increase and on a large scale. The whole house and its contents represented untold wealth. It all foreshadows that coming glorious Kingdom of Christ. Then there will be the increase and the blessing pictured by the ten basins, the ten lampstands and the ten tables.

Numbers in Scripture have meaning. Ten is the number of responsibility, shown in the ten commandments of the Law. So the many tens in Solomon's Temple are a reminder that everything here stood on the ground of responsibility. That wonderful system of glory and blessing would continue only if king and people stayed faithful.

"Lions, oxen, and cherubim" were carved on the bases themselves: strength, patience, and divine intelligence. The burnt offering is presented pure according to these attributes... On the "bases" you could read what kind of God this was — the God who had given His people a way to live with Himself.

These basins were pushed about constantly on their wheels. They stood at the edge of the altar platform, so the victims could always be presented as pure.

There were ten bases and lavers of brass (1 Kings 7:27, 38). Five stood on the south or right side or shoulder of the Temple, and five on the north or left side (1 Kings 7:39)… The bases were square: four cubits wide and three cubits high, with ledges, borders, or sides, and certain additions, and supports for the laver. They stood on wheels, one and a half cubits high, and had carvings of lions, oxen, and cherubim. The lavers were circular, four cubits in diameter… The inward parts and legs of the burnt offerings were washed. So they became a picture of Him whose inward thoughts, feelings, purposes, and desires were always pure and holy. His walk and ways were blameless and undefiled, and He "offered Himself without blemish to God."

1 Kings 7:27-39 describes the bases and lavers at some length, but 2 Chronicles 4:6 tells us what they were for: in the lavers they washed what was offered for the burnt offering, and the sea was for the priests to wash in. Every sacrifice brought to the altar spoke to God of Christ. So they had to be completely clean… In this way God would teach us in pictures lessons about His Holy One: "He committed no sin" (1 Peter 2:22). "He knew no sin" (2 Cor. 5:21). "In Him there is no sin" (1 John 3:5).

The molten sea was for the priests and the Levites to perform their washings. It pictures that cleansing which His people need and which is so graciously provided by the Lord Himself. The huge quantity of water held in the molten sea suggests the unlimited provision grace has made. In Revelation 4:6, we read that before the throne was a sea of glass, like crystal. This sea of glass points back to the molten sea in Solomon's temple. But it is not a sea of water; it is of glass, like crystal, because the redeemed in glory no longer need cleansing.

The "molten sea" washed the priests. They all had access to this single way of being cleansed from the defilement of their walk. Christ, made sin, is the source of cleansing for His own; His Word is the means. Ten lavers were needed to wash the victims; these were, we do not doubt, symbolic of the absolute purity of Christ.

There were also ten carts which each carried a laver for washing the animals of sacrifice. These could be moved around… The carts were made of copper too. So the holiness of God marked all the outside furnishings, while the inside showed the glory of God (the gold).

These lavers were constantly pushed about on their wheels. They stood at the entrance to the platform of the altar, so that the victims could always be presented as pure.

In the kingdom they showed the perfection of the burnt offering, which was the basis of the people's acceptance before God. This purity, this holiness of the sacrifice, satisfied all the demands of God's government.

The ten lavers with their bases were for the washing of the sacrifices. Instead of one laver there were ten; and there were also ten lampstands and ten tables. Everything was an increase and on a large scale. It all foreshadows that coming glorious Kingdom of Christ.

Divine righteousness is what lets us stand before Him. We have it in Christ in heaven. Bronze is the symbol of the righteousness of God, showing on earth what He is for sinful man. The furniture of the temple was gold. The furniture of the court was bronze, and it was cast in the ground. Hiram worked in bronze only.

The bronze sea was for washing the priests. The ten lavers, five on the right of the court and five on the left, were for washing "what was used for the burnt offering" (2 Chr. 4:6). In Leviticus 1:9 we see the priest washing the inner parts and the legs of the animal with water. This picture had to match the reality it pointed to: the offering of Christ to God in perfect purity. He who offered Himself as a sweet-smelling offering was holiness itself and needed no washing. But the picture had to be washed, to show the perfection of the offering of Christ.

The inward parts and the legs of the burnt offerings were washed. So they became a picture of Him whose inward thoughts, feelings, purposes and desires were always pure and holy; whose walk and ways were blameless and undefiled; and who "offered Himself without blemish to God."

Ashes are the witness that the fire has done its work. They are the witness of a completed and accepted sacrifice. So the margin of Psalm 20:3 reads, "The Lord turn to ashes your burnt sacrifice." The text translates that word as "accept," and the margin explains it. This witness of an accepted sacrifice is not a sign of sorrow; the other word is used for that. Nor is it a sign of worthlessness and emptiness. There is nothing worthless about the sacrifice of our Lord Jesus Christ.

mizraq, 'large basin or bowl,' used for holding the blood that had to be sprinkled (Ex. 27:3; 1 Kings 7:40, 45, 50; 2 Chr. 4:8).

Hiram "was full of wisdom, understanding, and skill for making any work in bronze" (v. 14). He stands for the Spirit of God (Isa. 11:2) in this work.

So in the next chapter (4) we find all the fittings — the altar and the bronze sea, and the pots and shovels and basins — for everything has its place. And further, Solomon made all the golden vessels. Huram, a Gentile, might be trusted with the outside vessels; but "Solomon made all the vessels that were in the house of God" (v. 19). These were under his own direct oversight, as was fitting for him.

The Spirit has recorded the place, and the kind of ground, where Hiram did his work: "In the plain of the Jordan the king cast them, in the clay ground between Succoth and Zarethan" (1 Kings 7:46). We are all living in "the clay ground" while we wait for the coming of the Lord Jesus. But His hand is forming and shaping us. At the end of his work Hiram handed Solomon a multitude of shining sacred vessels, fit for the sanctuary of God. Just as surely, the Holy Spirit at the end of His present gracious work will present in heavenly glory a multitude of souls made fully fit for the companionship of the First-born Son.

Though 2 Chronicles calls Hiram an expert in every kind of work, it credits Solomon, not Hiram, with all the building of the temple. Here in 1 Kings 7:40-45 Scripture calls the work Hiram's, at least all the bronze (or copper) work… The weight of the copper was not even determined because it was so great. Indeed, who can measure the holiness of God?

The vessels of Jehovah's house were made on a much larger scale than those of the tabernacle; but they were the same, although greater in number. The only new things were the pillars, Jachin and Boaz; that is to say, "He will establish," and, "in Him is strength" (names which make the meaning of these pillars evident). I have no doubt that Revelation 3:12 points back to these pillars.

Because of divine righteousness we are able to stand before Him. We have it in Christ in heaven. Bronze is the symbol of the righteousness of God, displaying upon earth what He is for sinful man. The furniture of the temple was gold; the furniture of the court was bronze, cast in the earth. Hiram worked in bronze only.

In 1 Kings 7:16, the capitals — or crowns, as the Hebrew word Cotharoth means — are five cubits high. In verse 19 the lily work is four cubits. And in 2 Kings 25:17, "the height of the capital was three cubits." I think each capital had four parts: (1) a square ledge on top, half a cubit thick, carrying the pomegranates; (2) a similar ledge at the bottom; (3) a bowl one cubit deep (1 Kings 7:41); and (4) a bulge of three cubits (1 Kings 7:20). The last two, covered with lily work, make the four cubits; the two ledges complete the five.

"Nets of checker work": He has caught us out of the sea of humanity for Himself (Matthew 13:47; Luke 5:10). "Wreaths of chain work": He binds and secures all whom He acquires (Hosea 11:4). Scripture often uses "pomegranates" as emblems of fruitfulness. All who are Christ's are meant to be fruitful. "on the tops of the pillars was lily-work": the lily character, purity and lowliness, is precious in His sight.

In Solomon's case, the bronze pillars could not be kept, because the king and his successors were unfaithful. The Chaldeans broke them up (Jeremiah 52:17-23). His kingdom could not be established because he did not seek his strength in God. But even if the material pillars have disappeared, the moral pillars remain. The day will come when the Lord, in whom is strength, will show everyone that He has established in righteousness a kingdom which can never be moved.

Solomon's massive bronze pillars were in the Lord's thoughts in His promise to the overcomer in Philadelphia: "I will make him a pillar in the temple of My God. Never shall he go out of it." What an encouragement to all who with little strength seek to keep His word and not deny His name.

Here in 1 Kings 7:40-45 the work is said to be Hiram's, at least all the bronze (or copper) work. The summary of all the copper work in verses 40-47 impresses us with the great value of all this. No one even worked out the weight of the copper, because it was so great (v.47). Indeed, who can put a figure on the holiness of God?

The brass (more likely "copper" or "bronze") of the pillars came from Syria, where David took it in war, as 1 Chron. 18:8 tells us. Brass stands for the righteousness of God in judgement. That is why it appears in the Altar of Burnt-offering.

The number is given in different ways. The pomegranates were in two rows, twelve in a row: twenty-four on the upper ledge of each pillar, and twenty-four on the lower ledge, facing the four winds (Jer. 52:23) — that is, facing east, west, north, and south. That makes forty-eight on each pillar, ninety-six for the two together. With one pomegranate at each corner of the ledges, there were one hundred all round each ledge, and two hundred on each pillar. The number on the two pillars was four hundred. The pomegranates and lily work speak of the fruits and graces of the Spirit.

The pomegranate alternated with bells at the bottom of the high priest's robe, as a picture of fruitfulness, and the columns of Solomon's temple carried the same ornament.

The ornamentations of the pillars suggest what Christ works for and in His own. "Nets of checker work": He has caught us out of the sea of humanity for Himself (Matt. 13:47; Luke 5:10). "Wreaths of chain work": He binds and secures all whom He acquires (Hosea 11:4). Scripture often uses "pomegranates" as pictures of fruitfulness. All who are Christ's are meant to be fruitful. "Upon the top of the pillars was lily work": the lily character, purity and lowliness, is precious in His sight.

Brazen pomegranates ornamented the tops of the pillars. How can anyone show the divine character to everyone without bearing fruit that abounds in righteousness? The Lord desires to be crowned with fruit. If strength is in Him, it is there to produce fruit. He is the True Vine here on earth, and in that character He has no other work. All His care for His own, for all His disciples, has one purpose: that they might bear fruit. He must show Himself before all eyes as the One who produces it.

One characteristic detail: they had hundreds of pomegranates on their capitals. In the Word the pomegranate seems to be the image of fruit borne for God. Bells and pomegranates alternated around the hem of the high priest's garment (Ex. 28:31-35). The bells represent the testimony, and the pomegranates the fruit. Those pomegranates were "of blue and purple and scarlet" — heavenly fruit, fruit that matches the dignity of the Lord and His royal dignity as Messiah. Our fruit should bear the character of Christ and be worthy of Him. It should also match our testimony, just as the pomegranates were equal in number to the golden bells. One often finds Christians with more bells than pomegranates, more words than fruit!