Solomon and His Temple.
W W Fereday.
Contents
Kingship in Israel
David and Solomon
Adonijah's Usurpation
The Kings Dream
Righteousness
Wisdom
Supremacy and Prosperity
The Daughter of Pharaoh
Provision for the House
The Temple
Bringing up the Ark
Solomon's Great Public Prayer
The Feast of Tabernacles
Jehovah Speaks Again
I made me Great Works
The Queen of Sheba
Horses, Gold, Wives
Apes and Peacocks
Closing days
In Solomon's Porch
The Kingship in Israel.
The commanding theme of Holy Scripture — of Scripture in its every part, is Christ. He is everything to God, and His Spirit delights to make known to us the glories of His person, the perfection of His work, and the Father's eternal counsels respecting Him. Our principal interest in Solomon lies in the fact that he was a foreshadow of Christ. The peace of his reign, his righteous and wise administration, the prosperity of the people, and the homage of all the kings round about, all suggest conditions that will be true on a larger and more glorious scale when God's true Anointed sits upon His holy hill of Zion (Psalm 2: 6). Solomon's administration, alas, finished sadly, due to his own unfaithfulness. Far otherwise will it be with Christ. At the end of His long reign, "He will deliver up the kingdom to Him who is God and Father, when He shall have put down all rule and all authority and power.... Then shall the Son Himself be subject unto Him that put all things under him, that God may be all in all" (1 Cor. 15: 24, 28). He who was faithful when here in poverty and humiliation will also be faithful in the day of His Kingdom exaltation.
When Solomon was born his father named him Solomon, which means "Peaceable" (2 Sam. 12: 24). Jehovah thus named him before his birth (1 Chron. 22: 9). But when he was born He sent Nathan the prophet to David with a second name for the child — Jedidiah, which means "beloved of Jehovah" (2 Sam 12: 25) It is added, "Jehovah loved him." Another has remarked, "Nathan, with a marked reference to the meaning of the King's own name (David=the darling, the beloved one) calls the infant Jedidiah (Jedid-yah), that is, the darling of the Lord." Loved by God; chosen by God; preferred by Him above all others for the throne — what an expressive type of our blessed Lord! He is God's true beloved (Isa. 42: 1), who in His due time "will speak peace to the nations, and His dominion shall be from sea to sea, and from the river to the ends of the earth" (Zech. 9: 10).
The inspired historian — Moses, we doubt not — tells us in Genesis 36: 31 that "kings reigned in the land of Edom before there reigned any king over the children of Israel." He who wrote the Chronicles after the return of the remnant from the Babylonian captivity repeats the statement (1 Chron. 1: 43). Edom as a people was very nearly related to Israel; but although not God's chosen for supremacy in the earth Edom had kings (an honour, as men judge) before Israel. Kings developed rapidly after the break-up of the human family into nations. Nimrod came first as founder of the dominion of Babylon (Gen. 10: 8-10); Egypt comes next in the sacred record as ruled by a king (Gen. 12: 15); and in Genesis 14 we read of two confederacies of kings at war with each other. Unhappy foreshadow of worse things to come.
But why was Israel so long without a monarch' God certainly spoke of a king for the nation while they were still in the wilderness, and gave instructions and warnings as to his conduct. He must not multiply horses, nor wives, nor silver and gold; but he must write out for himself a copy of the law, which he was to read all the days of his life that all might be well (Deut. 17: 14-20) Balaam, when constrained by the Spirit of God to say against his will good things about the people he hated, declared: "Jehovah his God is with him, and the shout of a king is among them." Further, "His king shall be higher than Agag, and his kingdom shall be exalted" (Num. 23: 21; 24: 7). Hannah in her prophetic song was led to say, "Jehovah shall judge the ends of the earth; and He shall give strength unto His king, and exalt the horn of His anointed” (1 Sam. 2: 10).
Why, then, was Israel several centuries in the land of promise before kingship was established! For the very blessed reason, if the people could have appreciated it, Jehovah was their king. It was their glory to be living under a theocracy. Jehovah Himself personally directed their affairs. No nation has ever been thus honoured, and no nation will ever have such an honour until the seventh trumpet is sounded in Heaven, and great voices say, "The Kingdom of the world of our Lord and of His Christ is come, and He shall reign to the ages of ages” (Rev. 11: 15 J.N.D.). Then all the nations (not Israel only) will come under direct divine rule. This will be the final solution of all earth's difficulties and sorrows.
Israel, as the people of Jehovah's gracious choice, was meant to be different in every respect to all others, and to be Jehovah's witness to them. Balaam, in his first utterance said, "Lo, it is a people that shall dwell alone, and shall not be reckoned amongst the nations" (Num. 23: 9). It was therefore deplorable when the people demanded of Samuel, "Make us a king to judge us like all the nations" (1 Sam. 8: 5).
Let us pause here and take account of ourselves. The Church is a company divinely called out and separated from the world. It is the body of the absent Christ here to represent Him), and the house of God, the Assembly of the living God (Acts 15: 14; 1 Cor 12: 13; 1 Tim 3: 15. Do we appreciate the inestimable honour and privilege of being a people separated to God? The history of the Church since the days of the Apostles reveals the grossest unfaithfulness in this respect. The Church and the world have long been friends, to the Lord's dishonour, and to the spiritual injury of the saints. Further, the Church has been distinguished from the beginning as having its Head in Heaven, with the Holy Spirit dwelling on earth to act for Him. With respect to these great realities we have also been long unfaithful. Faith in the invisible Head in Heaven, and in the invisible Spirit on earth has lapsed; hence the hordes of Popes, Bishops, clergy, chairmen, etc. The Church, like Israel before her, has wished to be "like all the nations." It is not even yet too late for some at least to recover themselves, and return repentantly to the right ways of God.
Israel's wilful descent from the high level upon which Jehovah in His grace placed them at the beginning of their national history has been recorded as instruction for us today (Rom. 15: 4). For as surely as the people of Israel were divinely intended to be the aristocracy of the earth, those who are now being blessed and who compose the Church are the aristocracy of the universe. Our conduct should be consistent with our dignity.
Samuel felt deeply the people's demand for a king "like all the nations," but Jehovah said to His servant, "Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, that I should not reign over them" (1 Sam. 8: 7). The theocracy was thus at an end until the day of the Lord Jesus.
The Spirit's words through Balaam and Hannah make it certain that Jehovah always had it in His mind to give Israel a king. Ultimately the prince: of His choice is Christ, but it was His intention that men typical of Him should occupy the throne meantime. Both David and Solomon, each in his own way typify Him. But the impatience of the people could not wait for God to act; they would have a king forthwith. God knew where to find the sort of man that they wanted; thus Saul was anointed first king of Israel with disastrous consequences for all concerned.
Scripture numerals are instructive. Forty is the number of full trial (Psalm 45: 10; Matt. 4: 2). For forty years Saul reigned. The trial ended with the dead bodies of the king and his sons nailed to the wall of Bethshan by the insolent foe, and the people scattered as sheep having no shepherd (1 Sam. 31) What confidence dare we have in flesh?
David and Solomon
The youthful Solomon had not to wait until the death of his father to sit upon his throne. "When David was old and full of days, he made Solomon his son king over Israel" (1 Chron. 23: 1). The usurpation of Adonijah, not mentioned in the Book of Chronicles, led to a second enthronement. "They made Solomon the son of David king the second time, and anointed him unto Jehovah to be the chief governor." At this point David's throne is called "the throne of Jehovah" (1 Chron. 29: 22-23). Title of exaltation indeed, and acknowledged by the Queen of Sheba on the occasion of her visit (2 Chron. 9: 8). David's throne has a place in the ways of God that no other has ever had, or can have. It is the centre of divine administration for the earth, and can only be filled in perfection by the Lord Jesus. It was a sad day for all the nations as well as for Israel when Jehovah in righteousness was constrained to "make his glory to cease, and cast his throne down to the ground" (Psalm 89: 44) Then commenced "the times of the Gentiles” (Luke 21: 24),
The enthronement of Solomon while David yet lived meant that for the time being both reigned together. Thus we have a twofold picture of Christ. David typifies Him as the man of war, and Solomon as the man of peace. Our Lord at His appearing will fulfil the David type in His warrior judgements; and afterwards He will fulfil the Solomon type in His sessional judgements. The white horse is the symbol of the one and the throne is the symbol of the other.
Revelation 19: 11-21 gives us a vivid description of our Lord coming forth from heaven in His David character. The white horse is the symbol of victorious power, contrast to the ass's colt upon which He rode in the day of His lowly grace (Mark 11: 7). His name is Faithful and True. What He was in testimony for God He will also be in the execution of His judgements. Let all deniers of the judgement of God beware. "In righteousness He doth judge and make war." Here at last we have an unquestionably "righteous war." Through dreary ages men have striven to keep the Man of God's choice out of His rights. "Let us seize upon His inheritance" Matt. 21: 38). "The inheritance shall be ours" (Mark 12: 7). Such has been the language of creature-arrogance, and God has borne with it! The King's eyes are "a flame of fire" — holy discernment in wrath. "On His head are many diadems." Satan has seven (Rev. 12: 3); and the Beast ten (Rev. 13: 1). The King of Kings and Lord of Lords has "many," for His glory is without limit. Armies follow Him, also riding "upon white horses, clothed in fine Linen, white and clean." These are the glorified saints, previously "caught up" at His descent into the air (1 Thess. 4: 15-17). There is no suggestion of mercy in the terrible vision of Revelation 19. Out of His mouth goeth a sharp sword, that with it He should smite the nations: and He treadeth the winepress of the fierceness of the wrath of Almighty God." The fowls of the heavens are angelically summoned to the greatest feast yet known. Kings, captains, mighty men, horses, etc., go down at the word of Him who rides the white horse. The vast hosts of the Roman group of Powers will be impotent before Him, and their leaders, the Beast and the False Prophet will be "cast alive into a lake of fire burning with brimstone,"
Isaiah 63: 1-6 describes another terrible incident in our Lord's warrior judgements. He comes up from Edom with garments dyed with the blood of the enemies of His redeemed (i.e. Israel] These are the Northern and Eastern Powers who will over-run God's land in the last crisis (Zech. 14: 1-3). The groups of Revelation 19 and Isaiah 63 are hostile to each other, each seeking world-supremacy; but all are equally opposed to the Christ of God, and would frustrate, if they could, the accomplishment of the divine counsels concerning Him. But their schemes are laughable to the Almighty. (Psalm 2: 4).
There are other fearful incidents in the judgement of the "Quick" at the Lord's appearing upon which we will not dwell Ezekiel 38 and 39 speaks of the overthrow of the hordes of Russia and her many Allies (or satellites); Isaiah 11: 14 tells of the judgement of Edom, Moab, and Ammon by Jewish instrumentality, and the following Scriptures suggest much more activity of this painful character — Micah 4: 13; Micah 5: 8; Ezekiel 25: 14; Zechariah 9: 13: Zechariah 14: 14; Psalm 149: 6-9 All these prophecies bring home to us the solemn meaning of our Lord's words, "Those Mine enemies, which would not that I should reign over them, bring them hither, and slay them before Me" (Luke 19: 27)
David having subdued all the enemies of Israel round about bequeathed to Solomon a peaceful throne. Only one military incident is recorded. "Solomon went to Hamath-zobah, and prevailed against it" (2 Chron. 8: 3). Then profound peace during the remainder of his forty years' reign. Solomon reigned over all kingdoms from the river (Euphrates) unto the land of the Philistines, and unto the border of Egypt; they brought presents and served Solomon all the days of his life" (1 King 4: 21). But Solomon was no believer in disarmament. It is twice repeated, "Solomon gathered together chariots and horse men, and he had a thousand and four hundred chariots, and twelve thousand horsemen, whom he bestowed in the cities for chariots, and with the king at Jerusalem" (1 Kings 10: 26; 2 Chron 1: 14). Truly every type fails! When He who is "greater than Solomon" reigns in Jerusalem, men "shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more" Isa. 2: 4) His presence will cause "the name of the city from that day to be Jehovah Shammah — Jehovah is there" (Ezek. 47: 35). "I, saith Jehovah, will be unto her a wall of fire round about, and will be the glory in the midst of her" (Zech. 2: 5).
At this point it would be a delight to transcribe the whole of Psalm 72 but we refrain. In days of universal distress such as our own, it is refreshing to the spirit to read that Psalm. David began it as a prayer for Solomon, but the Spirit of God soon led him far beyond his immediate successor to the One who will bring all blessing in, and establish it upon immutable foundations. David begins with righteousness (in both king and subordinate rulers), and in his seventh verse he arrives at peace — "abundance of peace as long as the moon endureth." Justice for all; every oppressor broken in pieces; all enemies subjugated; kings from afar bowing low at the feet of David's greater Son; widespread prosperity; city life purified and made healthy; and men everywhere calling Him blessed — these are the themes of which the Psalmist wrote with joy. We need not wonder that he turned to praise. "Blessed be Jehovah God, the God of Israel, Who only doeth wondrous things. And blessed be His glorious name for ever: and let the whole earth be filled with His glory: Amen and Amen. The prayers of David the son of Jesse are ended." This does not mean that David never prayed after he wrote Psalm 72. What is meant is that from his standpoint as a saint with an earthly calling he could ask nothing beyond an earth filled with righteousness, peace, and glory under the rule of the Man of God's pleasure. Heavenly saints look for much more — a "vast universe of bliss," of which Christ: will be the "Centre and the Sun."
David's last words (2 Sam. 23: 1-7) are in subdued tone. He could see in prophetic vision a just king ruling in the fear of God, who should be "as the light of the morning, when the sun riseth, a morning without clouds. But that king is no Solomon, but Christ. The dying king added, "Although my house be not so with God: Yet He hath made with me an everlasting covenant, ordered in all things and sure: for this is all my salvation, and all my desire, although He make it not to grow. Solomon's hand was not steady enough to hold the full cup of blessing which God placed therein, and for three thousand years Israel and all nations have suffered through his unfaithfulness.
Adonijah's Usurpation
The first mention of Jerusalem in the Word of God brings before us a delightful type of Christ in the person of Melchizedek, King of righteousness and King of peace (Gen. 14: 18-20 Heb. 7: 1). The second mention of Jerusalem is startling by its contrast. Joshua found Adonizedek reigning there, and determined to hold the city in defiance of Jehovah's purpose for His people (Josh. 10: 1). This king suggests the Antichrist who will defy the Lamb at His appearing. Adonizedek perished ignominiously; with his confederate kings he was hanged. The Antichrist (described in the Apocalypse as "the false prophet") will be consigned with his partner in iniquity, the ten-horned Beast, to the lake of fire a thousand years before even Satan is sent there (Rev. 19: 20).
The revelation of a divine purpose arouses the opposition of the Devil, and he labours forthwith to frustrate the accomplishment of it. 1 Chronicles 22 describes an important gathering in Jerusalem when David made it known that Solomon, although one of his youngest sons, was Jehovah's choice for the throne. He forthwith charged him to build a house for God (how delighted would David have been to have built it himself!); and he also charged all the princes of Israel to help Solomon his son (1 Chron. 22: 17). The young man was then solemnly enthroned.
It was after this, and thus in full knowledge of the purpose of God, that "Adonijah the son of Haggith exalted himself, saying, I will be king," and in his vanity "prepared him chariots and horsemen, and fifty men to run before him" (1 Kings 1: 5). As surely as Solomon prefigures Christ, Adonijah prefigures the Antichrist. Mark the fatal words, "I will." In Isaiah 14: 13-14 we hear Lucifer saying five times, "I will.” Here we have the very essence of sin. 1 John 3: 4, correctly translated, teaches us that "sin is lawlessness." Lawlessness is self-will. James tells us that we should always say, "if the Lord will ... we shall do this or that" (James 4: 17). Self-will has been the undoing of the human race, and its full evil is not yet developed.
All who have been born of the Spirit should abhor the restlessness of flesh in every form, and find delight in doing the will of God. The Man Christ Jesus is our perfect example of will-lessness. When He came into the world He said, "I delight to do Thy will, O my God" (Psalm 40: 8); in the night of His sorrow He desired only the will of the Father to be done (Matt. 26: 39); and in the midst of His service He told the people around Him, "I came down from heaven, not to do mine own will, but the will of Him that: sent me" (John 6: 38). Every bit of self-will in which we indulge savours not of Christ, but of Antichrist.
Adonijah was apparently a "spoilt child." The Holy Spirit says, "His father had not displeased him at any time in saying Why hast thou done so? and he was also a very goodly man" (1 Kings 1: 6). The handsome Absalom, slightly his senior, was similarly treated by David. Good-looking children are in special danger when in the hands of foolish parents. The wise king's words in Proverbs 19: 18 are true for all time: "Chasten thy son while there is hope, and let not thy soul spare for his crying." There are many broken hearts amongst God's saints due to the neglect of parental discipline; and the dishonour to the name of the Lord is still more serious, for the house of the Christian should be like unto the house of God, where the divine will alone should be done.
Adonijah's usurpation was short-lived. So will it be with the sinister figure of whom he was a pitiful foreshadow. When self-will rises to its full height, and man proclaims himself God judgement will fall speedily. Solomon appears to have been quiescent while the rebellion was in progress. It was his father who acted against the aggressor. In like manner the Christ of God looks with long patience at what His enemies are doing, but He will make no move until the Father gives the word. Ultimately Adonijah perished by command of Solomon; and the man of sin will be destroyed by the “breath of the lips” of the One against whom he will exalt himself (Isa. 11: 4; 2 Thess, 2: 8).
Let us briefly examine a few Scriptures relative to the man in Jerusalem in the last days of whom Adonijah was a type. Daniel 11: 36 speaks of him as the King — Isaiah 30: 33: 57: 9 also. The concluding revelation to Daniel concerning his people extends from Dan. 10: 12 to the end of the book. Down to Dan. 11: 35 everything has been already fulfilled. We read of plots and wars between successive kings of the North and of the South (Syria and Egypt), with the holy land as their battle ground. There is a gap of more than twenty centuries between verses 35 and 36. From the days of the Maccabees we pass to the world's last crisis. A king is seen ruling in Palestine, whom only carelessness would confound with the kings of the North and the South, for both make war upon him.
Mark the description of this man — Palestine's last king before the establishment of the Kingdom of the Lord Jesus. "The king shall do according to his will: and he shall exalt himself, and magnify himself above every god, and shall speak marvellous (or monstrous) things against the God of gods." Every detail is the very antithesis of Christ. He did not His own will but the will of His Father and God; He did not exalt Himself, neither did He magnify Himself. On the contrary He humbled Himself, and magnified (glorified) Him who sent Him. But He did not suit the carnal taste of Jehovah's fallen people; the man of Daniel 11: 36 will be more welcome, as the Lord warned the Jews in John 5: 43
Like Adonijah, he says, "I will be King." The will of God and the well-being of the people are both alien to his thoughts He will sweep aside every divine institution; he will seek the destruction of the pious few who venture to oppose him; and he will honour and reward the wicked (Dan. 11: 37-38) His end is not mentioned in Daniel 11. The one whose "end" is referred to in the last verse is the king of the North, the powerful and implacable foe of the Jews' apostate ruler.
Now compare 2 Thessalonians 2 with Daniel 11. The language is so similar that there can be no doubt that both chapters refer to the same person. “The man of sin, the son of perdition, who opposeth and exalteth himself above all that is called God or that is worshipped: so that he sitteth in the temple of God, showing himself that he is God." The scene is clearly laid in Jerusalem, where the Jewish temple was still standing when the Epistle to the Thessalonians was written. Another temple will be seen there in the last days erected by returned Jews. It has been remarked that the Antichrist is "Adam fully developed." To Adam it was said, "Ye shall be as God"; Antichrist says, "I am God." In Daniel 11, we see him in Jewish connection; and in 2 Thessalonians 2 as the leader and consummation of the apostasy of Christendom. In 1 John 2: 22, where alone we find the title: "Antichrist," the two things are combined. "Who is the liar but he that denieth that Jesus is the Christ? He is Anti-christ that denieth the Father and the Son." The Jews have from the first denied that Jesus is the Christ, and Christendom will ere long repudiate the Father and the Son. Both Jews and the multitudes who today "profess and call themselves Christians" will then unite in their worship of the man of sin. Solemn thought, the same city from which the truth of Christ went forth, and which has brought blessing to millions, will yet send forth the lie of the Antichrist to the ruin of all who receive it. Judicial blindness from God will settle down upon those who have had the truth within their reach, but have not loved it (2 Thess. 2: 9-12)
God will know how to subdue all proud pretension in the day of His wrath. "The day of Jehovah shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low. . . . and the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and Jehovah alone shall be exalted in that day" (Isa 2: 12-17). The Lord preserve us all from the Adonijah spirit of pride and self-exaltation!
The King's Dream
Nebuchadnezzar went to bed one night in Babylon with the might and majesty of his Empire upon his mind, and wondering what would be the development of it. God graciously answered the poor pagan's thoughts by showing him in vision Gentile Imperialism as a whole and its ultimate destruction by the superior power of the Kingdom of God. Dan. 2), This was intended to act upon his conscience for his blessing, but no such effect was produced at that time. He was blessed Later Dan. 4).
Solomon went to bed in Gibeon with very different thought exercising his mind. He had become the most exalted person on earth, head of God's chosen people, now triumphant over every foe. He felt the seriousness of his position, and the great responsibilities connected with it (he was scarcely out of his teens), and his heart turned to God. Happy would it have been for the nations throughout the centuries if rulers everywhere had felt as Solomon did that night in Gibeon (1 Kings 3: 5-15
"Jehovah appeared to Solomon in a dream by night: and God said, Ask what I shall give thee." A dream is not God's most intimate way of communicating with men, as He Himself told Aaron and Miriam in Numbers 12: 6-8; but it seems certain that Solomon never knew God as his father knew him. He lacked David's deep spiritual experience, never having suffered as he suffered. David's years of affliction gave him a knowledge of God from which we all benefit at this day as readers of his Psalms. David could have said like a later poet:
"Deep waters crossed life's pathway,
The hedge of thorns was sharp."
Such language would be foreign to Solomon. With reference to the Temple, although denied the honour of building it, it was to David that Jehovah gave all the necessary instructions which he passed on to Solomon (1 Chron. 28: 1-12). It is also noticeable that David is named in God's list of men of faith (Heb. 11: 32), but not Solomon.
It was after a busy day in Gibeon when a thousand burnt offerings were offered upon the altar that "Jehovah appeared to Solomon in a dream by night, and God said, Ask what I shall give thee." The young king's answer delighted the heart of God. First, he acknowledged His loving-kindness in giving David a son to sit upon his throne. Then he confessed his own insufficiency for the heavy responsibilities which now lay upon him. Jehovah's people were a great people, distinguished as His chosen. To guide and direct them aright in their unique relation to God was beyond his power. "I am but a little child: I know not how to go out or come in." The spirit of the little child — humble, confiding, and teachable — is becoming in us all. The Lord Jesus lays this down in Matthew 18. The concluding verses of chapter 17. give us a wonderful setting for this instruction. Peter made himself foolish with the tax-collector in Capernaum, but the Lord took occasion by it to declare the exalted position in which Peter and every other believer stand in relationship with Himself through grace. We are sons of the Sovereign of the universe in association with the First born (Heb. 2: 10).
The believer in Jesus is thus a very dignified person, according to grace. Note the sequel. "In the same hour (the correct rendering of Matt. 18: 1) came the disciples unto Jesus, saying who is the greatest in the kingdom of heaven? And Jesus called a little child unto Him, and set him in the midst of them and said, Verily I say unto you, Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven." Thus we have to become very small in order to enter into blessing. The next verse teaches us to continue small "Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven." Matthew 17: 24-27 shows us the dignity of grace; Matthew 18 follows suitably instructing us to keep small and insignificant in our own esteem Even King Saul was little in his own sight to begin with (1 Sam 15: 17); exaltation and power drew out his inherent pride and stubbornness, to his ruin. A later king — Uzziah — walked well "till he became strong. And when he was strong, his heart was lifted up to his destruction" (2 Chron. 26: 16).
Self-importance was the plague of the apostolic band. Even at the Last Supper "there was strife among them which of them should be accounted the greatest" (Luke 22: 24). The coming of the Holy Spirit at Pentecost to take charge of the Assembly for Christ should have made this impossible in the new order, but flesh is ever restless. The Apostle's plain injunction in Romans 12: 3 has been but little heeded: "I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith." The vastness of the divine immensities that he ministered made Paul feel personally very small — "less than the least of all saints” (Eph. 3: 8). In 1 Corinthians 14: 20 we find a truly impressive appeal: "Brethren, be not children in understanding: howbeit in malice be ye babes, but in understanding be men." He had no desire that his readers should be childish, but he longed that they might be childlike. "I am among you as He that serveth," said the Lord to His self-important followers (Luke 22: 17). Did He not wash their feet that very night? (John 13).
Solomon felt that he was "but a little child"; accordingly he seized the golden opportunity divinely given to ask for "an understanding heart to judge Thy people, that I may discern between good and bad: for who is able to judge this Thy so great people?" His Speech pleased Jehovah well. He might have asked for long life or riches, or the life of his enemies; instead he asked for an understanding heart that he might rule well the people of God. Our blessed Lord once said: 'Seek ye first the Kingdom of God and His righteousness; and all these things shall be added unto you.' On this principle Jehovah dealt with Solomon. "Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee. And I have also given thee that which thou hast not asked, both riches and honour: so that there shall not be any amongst the kings like unto thee all thy days” (1 Kings 3: 11-13). This seemed to make the blessing of Israel secure, but God went on to say, "If thou wilt walk in My ways, and keep My statutes." The priesthood having been in a secondary place since the breakdown of Eli and his sons, everything depended upon the fidelity of the king. The "if" to Solomon in 1 Kings 3. If was as fatal as the "if" to Israel in Exodus 19: 5, for, poor flesh can never be trusted, and Solomon's failure was truly catastrophic. Blessed be God, all that has been lost by the unfaithfulness of men will be taken up by the Lord Jesus, God's faithful Second Man, on the principle of grace, and on the ground of redemption. This makes all things sure for ever.
Ere we pass from Gibeon, let us ask our own hearts what reply we would give if God were to say to us, “Ask what I shall give thee;" It would be a testing moment assuredly, yea, it would be the turning-point of our lives. Elisha had a moment of testing in 1 Kings 19: 19-21, and he responded well to it. He left his farm and forthwith shared the path of the persecuted prophet. Matthew was similarly tested and he abandoned a lucrative calling and followed the rejected Jesus (Matt. 9: 9). What do we desire more than anything earth can give? Is it to "know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death?" (Phil 3: 10)
Righteousness
Solomon is best known for his wisdom. With this divine quality his father connected righteousness. When charging his son respecting certain offenders who had hitherto been spared, David said, "Thou art a wise man, and knowest what thou oughtest to do.... Do therefore according to thy wisdom" (1 Kings 2: 6-9). Righteousness was to be exercised with divine wisdom; thus there would be no mistakes.
Long after Solomon's day Isaiah wrote, "Behold, a king shall reign in righteousness" (Isa. 32: 1). That: King is Christ. Isaiah's prediction follows several dreary chapters exposing the unrighteousness both of Israel's King and people He goes on to say, "the work of righteousness shall be peace and the effect of righteousness quietness and assurance for ever. Surely our hearts cry, "Lord Jesus, come" This poor distracted world needs the righteousness and peace that He alone can establish. Jeremiah gives us a similarly delightful word concerning Him: "Behold, the days come, saith Jehovah, that: will raise unto David a righteous Branch, and He shall reign as King and do wisely, and shall execute judgement and justice in the earth" Jer. 23: 5 — R.V.). The Gospel of Matthew presents to us our Lord as the King; and, remarkably, His first utterance recorded therein contains the word "righteousness." At Jordan, when John was disposed to refuse Him baptism, He said, "Suffer it to be so now, for thus it becometh us to fulfil all righteousness" (Matt. 3: 15). Thus He would Himself practise what in the day of His power He will administer to the world. In David's great Psalm of the King, we read, "Thou lovest righteousness and hatest wickedness" (Psalm 45: 7).
In the matter of righteousness David signally failed. Joab was allowed to murder both Abner and Amasa, and pass unpunished. David's own sons Amnon and Absalom were guilty of grievous sins, and they also passed unpunished. With reference to Joab, David said, "these men the sons of Zeruiah are too hard for me," and he even said, "I am this day weak, though anointed king" (2 Sam. 3: 39) Pitiful language from one who had frequently experienced the sustaining power and grace of God. But Joab was a capable military commander, and thus useful to the state. This is by no means the only occasion on Which the sins of public men have been condoned. But it is not righteousness.
There is yet another explanation which covers all these sad cases. David's own sins in the matter of Uriah and Bathsheba had weakened his hands. It has been truly said that "a maimed hand cannot wield a heavy sword." Besides, had he not used Joab as his tool for the murder of Uriah? When he lay dying, he charged Solomon to deal with Joab and others whom he had spared; but the whole story is humiliating nevertheless (1 Kings 2: 1-9)
Psalm 101 must here be transcribed;
A Psalm of David
1; I will sing of mercy and judgement; unto Thee, O Jehovah, will I sing.
2. I will behave myself wisely in a perfect way. O when wilt Thou come unto me' I will walk within my house with a perfect heart.
3. I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me.
4. A froward heart shall depart from me: I will not know a wicked person.
5. Whoso privily slandereth his neighbour, him will I cut off: him that hath a high look and a proud heart will I not suffer.
6. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.
7. He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight.
8. I will early (i.e. every morning) destroy all the wicked of the land; that I may cut off all wicked doers from the city of Jehovah.
These were David's noble resolutions before he ascended the throne. How grievously he failed we have seen. Solomon's sentiments may be learned from his Book of Proverbs: "A king sitting on the throne of judgement scattereth away all evil with his eyes" (Prov. 20: 8). "Take away the wicked from before the king, and his throne shall be established in righteousness" (Prov. 25: 5). When Solomon had executed judgement upon Joab and others, the Holy Spirit says, "the Kingdom was established in the hand of Solomon" (1 Kings 2: 46)
But in neither David nor his son do we see perfection. When penning Psalm 101 David was carried by the spirit of inspiration far beyond himself and he was led to describe the King who is yet to come. His first action will be to "send forth His angels and they shall gather out of His Kingdom all things that offend and them which do iniquity, and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth" (Matt. 13: 41-42). "The sons of Belial shall be all of them as thorn: thrust away" (2 Sam. 13: 6). Throughout His administration every act of insubordination to the will of God will be dealt with in righteous judgement. "Righteousness shall go before Him, and shall set His footsteps on the way (J.N.D.). Truth shall spring out of the earth, and righteousness shall look down from heaven" (Psalm 85: 11-13), Nothing will in that age be seen on earth that will offend the eye of God.
Psalm 101 is rather negative in its statements. We learn from it the sort of persons the King will not tolerate; Psalms 15: and 24. are more positive, and they describe those in whom the King will find pleasure, and with whom He will surround Himself in Zion. The Kingdom of God as we know it today "is not meat and drink, but righteousness and peace, and joy in the Holy Ghost" (Rom. 14: 17). May these divine excellencies characterise our lives. We stand before God in righteousness divine through the work of the Lord Jesus; let righteousness be seen in all our ways before men (1 John 3: 7; Titus 3: 8).
If we are not called upon in this day of grace to cut off wicked doers from the city of the Lord," we can at least cast off from ourselves the works of darkness, and also mortify our members which are upon the earth (Rom. 13: 12; Col. 3: 5). Thus, and thus only shall we be righteous ones in the eyes of both God and men.
Wisdom
Wherever the Bible is known, Solomon is famous for his exceptional wisdom. Alas, that one so profoundly wise should have degenerated into a great fool. As the writer of the Book of Ecclesiastes, he expressed the fear that his son might be a fool (as indeed he was), but he did not appear to have been apprehensive for himself (Ecc. 2: 10). Well does the Apostle say, "Let him that thinketh he standeth, take heed lest he fall(1 Cor. 10: 12).
Job in his ninth and last discourse, which occupies six chapters, speaks of the excellency of wisdom (Job 28: 12-28). Having spoken of men's skill in mining and engineering (at that early date), and their diligent search for the treasures of the earth, he exclaimed, But where shall wisdom be found, and where is the place of understanding." The bowels of the earth will not reveal it, and its value far exceeds that of gold and rubies. God alone can declare its true nature and value, "and unto man He said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding." Solomon added to this later: "the fear of the Lord is the beginning of wisdom; and the knowledge of the holy is understanding" (Prov. 9: 10). Therefore until God gets His rightful place in a man's mind and heart he is incapable of viewing anything wisely. His thoughts are out of centre. His beginning is all wrong.
Since the days of Job and Solomon the eternal Wisdom has come into the world in the person of the Son of God. Every thing must now be considered in relation to Him. "Christ is the power of God, and the wisdom of God" (1 Cor. 1: 24) What can man show in the way of power in comparison with the "exceeding greatness" of the power of God "which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places"? (Eph. 1: 20) What wisdom can man show, with all his research, that will compare with what God revealed when He turned Calvary's disgraceful gibbet into the means of salvation and blessing for countless myriads? Men denied His beloved Son the petty dignity of kingship over the Jews, and God has given Him the headship of the universe; and all that has come to Christ, and will yet come to Him, was settled in the counsels of infinite love ages before men imbrued their hands in the blood of the Holy One! His enemies will yet be confounded at their own folly and be constrained to acknowledge the surpassing wisdom of God "The foolishness of God is wiser than men; and the weakness of God is stronger than men" (1 Cor. 1: 25). "Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool that he may be wise. For the wisdom of this world is foolishness with God" (1 Cor. 3: 18-19: The man who leaves God and Christ out of his life's scheme is as hopelessly adrift as a vessel in a storm without chart and rudder.
Solomon was probably the most versatile monarch that has ever lived. Many of the kings who ruled England and Scotland centuries after his time could neither read nor write. Their ignorance may explain their subserviency to papal delusions, to the injury of their people as well as of themselves. But no subject seemed outside the range of Solomon's knowledge "He spoke three thousand proverbs"; good would it be for all if we read through at least once every year those which the Holy Spirit has preserved for us. "His songs were a thousand and five"; but only one remains. Its theme is Christ, and thus it could not be allowed to lapse. It is indeed "the Song of Songs"; no other metrical composition will compare with it, The believer in Jesus, indwelt by the Holy Spirit, must be in a pitiful condition if unable to read it with sacred joy. The 'song' has been the delight of the pious through the ages. What was it to Samuel Rutherford in his afflictions?
Solomon spoke also of trees, from the stately cedar of Lebanon to the humble "hyssop that springeth out of the wall." Beasts, birds, creeping things, and fishes came likewise into his discourses. He surrounded himself with all the wise men he could hear of. Several outstanding ones are named in 1 Kings 4: 31, some now unknown, and some still known to us. But God's unique servant surpassed them all — expressive type of Him with whom none in heaven or earth will compared* "Never man spake like this Man," was said of Him even in the days of His humiliation (John 7: 46)
{*Ethan the Ezrahite is specially named. It was he who wrote Psalm 89, a wonderful unfolding of Jehovah's loving-kindness and faithfulness with respect to the throne in Zion. The writer was carried far beyond David and Solomon to Christ. What stores of spiritual wisdom were in Ethan's heart. Yet Solomon was wiser than he!}
At this point let us listen to Solomon's own testimony. "I was my father's son, tender and only beloved in the sight of my mother. He taught me also, and said unto me, Let thine heart retain my words: keep my commandments and live. Get wisdom, get understanding; forget it not; neither decline from the words of my mouth. Forsake her not, and she shall preserve thee: love her, and she shall keep thee. Wisdom is the principal thing; therefore get wisdom; and with all thy getting get understanding. Exalt her, and she shall promote thee: she shall bring thee to honour when thou dost embrace her. She shall give to thine head an ornament of grace; a crown of glory shall she deliver to thee" (Prov. 4: 3-9). To this we must add the young king's comment, "Happy is the man that findeth wisdom, and the man that getteth understanding" (Prov. 3: 13).
David's earnest counsel will account, at least in measure, for Solomon's answer to Jehovah in Gibeon. How remarkably He met his desire. Solomon pleaded that Israel was "so great": how could he carry the responsibility of guiding such a nation? Now compare verses 20 and 23 of 1 Kings 4, "Judah and Israel were many, as the sand which is by 'the sea in multitude"; "God gave Solomon wisdom and understanding exceeding much, and largeness of heart even as the sand which is on the seashore." Wisdom according to the need!
A great lesson is here. The greater the responsibility and need, the greater the divine provision to meet it. Let us take courage! Solomon's God is ours, and He may be trusted to stand by us in all the sufficiency of His wisdom and grace in any position in which He is pleased to set us, however difficult it may be. Faith can say, "I have strength for all things in Him that gives me power" (Phil. 4: 13 — J.N.D.).
"In much wisdom is much grief; and he that increaseth knowledge increaseth sorrow." So we read, Solomon being the writer, in Ecclesiastes 1: 18. There is truth in his words. The thinking man necessarily suffers more than the frivolous multitude. His studies give him an understanding of the evils that operate around him which others lack! Men sometimes say, "Ignorance is bliss." The man who increases his knowledge increases his capacity for suffering. But is this true where GOD is concerned? A thousand times No. The better we know our God the more we enhance our joy; and the better we understand His purposes for this poor devastated world, the more fit we are to live and testify therein.
The story of the two harlots and the living babe is recorded at length as a sample of Solomon's wise administration. The suggestion to divide the babe with the sword was novel and bold, and probably without precedent in the world's history, but it brought out with such a gush the feelings of the true mother that it became perfectly clear to whom the child belonged. The king's action produced a profound impression upon the people in general. "All Israel heard of the judgement which the king had judged; and they feared the king, for they saw that the wisdom of God was in him, to do judgement" (1 Kings 3: 17-28). But the incident reminds us that perfection was not reached in Solomon's glorious reign. It is inconceivable that such a sordid case could be submitted to the arbitrament of Solomon's greater Son, God's "Holy One" (Psalm 89: 19)
Supremacy and Prosperity
Our blessed Lord once spoke with appreciation of "the lilies of the field." "Consider them," said He. "I say unto you, that 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, wrought by skilful hands; but to His mind the modest lily, work of God, presented a more attractive picture. God's saints are likened to lilies in the Song of Songs (Cant. 2: 2-16). May the gracious Spirit of God work in us all the lily character. No "outward adornment" will compare with it (1 Peter 3: 3).
On another occasion, in view of Jewish unbelief, He said, "In this place is One greater than the temple"; and further, "a greater than Solomon is here" (Matt. 12: 6, 42). The temple with its "goodly stones," and Solomon in his glory and wisdom, gave less pleasure to the heart of God than the lowly Man Who came to earth to do all His will.
Bur Solomon's glory, although the veriest tinsel when viewed in the light of the heavenly glory of the exalted Christ, had nevertheless a typical character and so is instructive. Never had Israel and the nations seen the like. In Solomon's day the blessing of the people reached its climax. They had:-
1. The land of Jehovah's promise.
2. The city of His choice — His resting-place (Psalm 132: 14.)
3. The King of His appointment.
4. The Temple.
Land, City, King, Temple! alas, that all should have been enjoyed for so short a time! Everything was soon lost by the sins of both king and people, never to be restored until the day of the Lord Jesus.
Psalm 89 may well be carefully pondered at this point. Ethan sings and speaks with rapture of Jehovah's purposes concerning His people. Both Solomon and Christ will be found in the Psalm. Solomon held the blessing of God on terms of responsibility, and thus everything was forfeited. When could God ever trust flesh! The failure of Solomon and of every other into whose hands God has entrusted great things only make it clear that Christ is the only hope. In His day He will take up all that men have handled and lost, and He will carry through to perfection every desire and purpose of God.
Solomon's glory and power were phenomenal. "The king made a great throne of ivory, and overlaid it with pure gold There were six steps to the throne, with a footstool of gold which were fastened to the throne, and stays (arms) on each side of the sitting place, and two lions standing by the stays and twelve lions stood there on the one side and on the other upon the six steps. There was not the like made in any kingdom" (2 Chron. 9: 17-19). His drinking vessels were of gold — "silver was nothing accounted of in the days of Solomon." His dominion covered the whole extent of the land of promise. It was not all occupied by Israel, it was at least brought under the authority of the king. "Solomon reigned over all kingdoms from the river unto the land of the Philistines, and unto the border of Egypt: they brought presents and served Solomon all the days of his Life . . . for he had dominion over all the region on this side the river, from Tiphsah even to Azzah, over all the kings on this side the river: and he had peace on all sides round about him" (1 Kings 4: 21-24). He not only ruled the kings but he had their respect. "His fame was in all nations round about . . . there came of all people to hear the wisdom of Solomon, from all the kings of the earth, which had heard of his wisdom" (1 Kings 4: 31-34). Faint picture of the gathering up to Jerusalem from all quarters when our Lord is there What wonderful words He will have for them all.
Solomon's daily provision was immense, for his household was large, and his hospitality was lavish. Nehemiah's doings in Jerusalem after the great break-up were humble by comparison The latter entertained frequently "an hundred and fifty of the Jews and rulers, beside those that came unto us from the nations about." For this he required one ox and six choice sheep daily keeping everything low because of the poverty of the returned remnant (Neh. 5: 17-18). This devoted governor sought nothing for himself: only the good of the people. But Solomon required daily "ten fat oxen and twenty oxen out of the pastures, and an hundred sheep, besides harts, and roe-bucks, and fallow-deer and fatted fowl" (1 Kings 4: 22-23). Again a picture of Christ who; when He reigns in Zion," will abundantly bless her provision and will satisfy her poor with bread" (Psalm 132: 15). His entertainment of five thousand men, besides women and children in the wilderness, made the people desirous of establishing Him forthwith as their king (John 6: 15). But God's time was not yet.
The prosperity and tranquility of the people was as phenomenal as the glory and power of the king. "Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and making merry ... [they] dwelt every man safely under his vine and under his fig-tree, from Dan even to Beersheba, all the days of Solomon" (1 Kings 4: 20-25). Thus was fulfilled the word of Jehovah in Leviticus 26: 5: “Your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in the land safely. And I will give peace to the land, and ye shall lie down, and none shall make you afraid.' The people, as well as the king, were the head of the nations, not the tail; and they lent to many nations, but did not borrow. Said Jehovah: "All people of the earth shall see that thou art called by the name of Jehovah, and they shall be afraid of thee" Deut. 28: 10-13).
In Isaiah's day we hear the sigh of Israel's God: "Ah sinful nation, a people laden with iniquity, a seed of evil-doers, children that are corrupters: they have forsaken Jehovah, they have provoked the Holy One of Israel unto anger, they are gone away backward" (Isa. 1: 4). When the Saviour approached Jerusalem for the last time, He wept over it, as He spoke of the calamities that were near at hand (Luke 19: 41-44). The foolish people threw away all that they enjoyed in the golden days of Solomon in order that they might "enjoy the pleasures of sin for a season." Well-nigh three thousand years of banishment and anguish have been their portion, and the worst has yet to come. Did space permit, we would transfer' the entire Lamentations of Jeremiah to these pages; for they bring home to our hearts what a pious man, taught of the Spirit, felt concerning the disasters which have overwhelmed the erring people of Jehovah.
"If" is a small word, but tremendous issues hang upon it. All Israel's blessings were conditional upon the faithfulness of both king and people; and everything was forfeited by their evil ways, despite the earnest warnings and protests of their God. Jehovah even speaks of Himself as "rising up early, and sending messengers to them, because He had compassion on His people, and on His dwelling-place" (2 Chron. 36: 15; Jer. 35: 15, etc.). But it was of no avail. Here are a few of God's solemn "ifs": To the people —
"If thou wilt diligently hearken to the voice of Jehovah thy God" (Ex. 15: 26).
"If ye will obey My voice indeed, and keep My covenant" (Ex. 19: 5).
"If ye will fear Jehovah and serve Him" (1 Sam. 12: 14).
"If thou shalt hearken unto the voice of Jehovah thy God"(Deut. 28: 2).
To Solomon —
"If thou wilt walk in My ways, and keep My statutes" (1 Kings 3: 14).
Now listen to the divine lament in Psalm 81: 13, "Oh that My people had hearkened unto Me, and Israel had walked in My ways!"
But mercy is in store for Israel yet. God will never go back upon His promises to Abraham, Isaac, and Jacob, and the people are still "beloved for the fathers sake" (Rom. 11: 28). Woe to those who would do them harm!
The same grace which has saved both writer and reader, once guilty sinners, will yet save guilty Israel. The people will yet own their folly, and take the lowest possible place before God. The law, so long gloried in although not kept, will be surrendered as an impossible principle of blessing. Two great sins lie at Israel's door — the violation of the law and the rejection and murder of Christ. Psalm 1. shows us God's controversy with the people concerning the law, and Psalm 51, His dealing with them concerning Christ. In Isaiah's prophecy, Isa. 40-48 deal mainly with Israel's idolatry (in defiance of the law), and Isa. 49-57 are principally occupied with the people's rejection of Christ. Each section concludes with the solemn refrain — "there is no peace to the wicked." Israel has proved the truth of this painfully. I Will remember My covenant with thee in the days of thy youth," says Jehovah, "and I will establish unto thee an everlasting covenant. Then shalt thou remember thy ways, and be ashamed" (Ezek. 16: 60-61).
Peace will return when the true Solomon sits upon "the throne of His father David." Once more they will "sit every man under his vine and under his fig-tree; and none shall make them afraid: for the mouth of Jehovah of hosts hath spoken it" (Mic. 4: 4; Zech. 3: 10). "The wilderness and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing" (Isa. 35: 1-2). Men shall say, "The land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are become fenced and inhabited. Then the nations that are left round about you shall know that I Jehovah build the ruined places, and plant that which was desolate: I Jehovah hath spoken it, and I will do it" (Ezek. 36: 35-36). Jewish industry apart from God seeks to antedate this, but the overwhelming Northern invasion in the day of the Antichrist will devastate the land again, but for the last time Joel 2: 1-3 The coming of the long rejected One cannot be much longer delayed. In His hands is fullness of blessing, even for the most unworthy.
The Daughter of Pharaoh
It is considered by some estimable brethren that Solomon's marriage with the daughter of Pharaoh, King of Egypt, is a picture of the union of Christ and the Church — a Gentile wife sharing the throne of Jehovah with the man of His choice This suggestion, however, presents a difficulty. When Solomon brought up the ark of Jehovah into the city of David, he felt constrained to remove his Egyptian wife elsewhere. 2 Chronicles 8: 11 tells us, "Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her: for he said, My wife shall not dwell in the house of David King of Israel, because the places are holy, whereunto the ark of Jehovah hath come." The reason assigned for the change is startling. Solomon felt that there was nothing in common between this Egyptian woman and the holy things of God. She was as completely out of fellowship with Solomon spiritually as Michal was with his father (although Michal was of the chosen nation — 2 Sam. 6: 20). If Solomon was sensitive to the extent of removing Pharaoh's daughter from proximity to the holy places, why did he marry her? "Can two walk together, except they be agreed." (Amos 3: 3). Do not his own words suggest that he had blundered in this union? 1 Kings 3 suggests that the affair was political in character. The sacred ordinance of marriage should never be used for such ends. True, Solomon gained the important frontier city of Gezer as dowry with his wife. The place was still held by a remnant of Canaanites, whom Egyptian forces exterminated for Solomon's benefit (1 Kings 9: 16). But should not, the Ephraimites have taken the place long before, trusting in God. (Joshua 16: 10). The whole business was on a low level, not in keeping with Solomon's unique position as the man of God's choice. Faith is nowhere discernible in the matter, and '(whatsoever is not of faith is sin" (Rom. 14: 23).
It is refreshing to turn from Solomon to Christ. In Ephesians 5: 25 we read that He "loved the Church, and gave Himself for it." None of those whom His grace is bringing thus nigh to Himself possessed naturally any fitness either for His holy company or for those surroundings of glory into which He will introduce His bride at the last. Solomon felt it was impossible to suit the Egyptian to the holy places of Jerusalem, her tastes being at variance with them. Christ, on the contrary, is rendering His own a continuous loving ministry in order to fit every one for all that He has in store. "He has delivered Himself up for it, that He might sanctify it, purifying it by the washing of water by the Word" (J.N.D.). The result: "that He might present the Assembly to Himself glorious, having no spot, or wrinkle, or any of such things; but that it might be holy and blameless." His Bride, composed largely of Gentile sinners, will be perfectly suited to all His desire, so perfect is His work.
There was, alas, a background to Solomon's Egyptian marriage. He was in transgression even before he ascended the throne. Although very young, he had already taken to wife an Ammonitish woman, and Rehoboam was the fruit of the union. Seeing that Rehoboam was forty-one years old when he began to reign, he was a babe of twelve months old when Solomon began to reign. It is twice repeated in 1 Kings 14: 21,31 that "his mother's name was Naamah an Ammonitess". The Holy Spirit mentions the fact again in 2 Chronicles 12: 13. Solomon's first marriage was flagrant sin. Here is the divine command: "An Ammonite or Moabite shall not enter into the congregation of Jehovah; even to their tenth generation shall they not enter into the congregation of Jehovah for ever." This was thus the beginning of an evil course which led ultimately to Solomon's ruin, and also to the ruin of the whole order of things of which he was the divinely appointed centre. First, a woman from Ammon; then a woman from Egypt; and later a whole host of women from near and far, who brought their abominable idolatries into Jehovah's land, and into Solomon's heart. The Egyptian princess is again expressly mentioned in 1 Kings 11: 1 as if she were the advance guard of this host of evil. "King Solomon loved many strange (or foreign) women, together with the daughter of Pharaoh."
Brethren, let us watch against the beginning of fleshly indulgence in any form. In the light of the great truth that in God's account we have "died with Christ," let us mortify our members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness which is idolatry" (Col. 3: 5). If fornication is no special snare to us, its twin-brother covetousness may be. Let us beware. It has been truly said: "The slippery path of sin is always trodden with accelerated steps, because the first sin tends to weaken in the soul the authority and power of that which alone can prevent our committing still greater sins — that is, the Word of God, as well as the consciousness of His presence, which imparts to the Word all its practical power over us."
Be not unequally yoked together with unbelievers, for what fellowship hath righteousness with unrighteousness? And what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath he that believeth with an unbeliever? 2 Cor 6: 14-15
Be ye Holy, for I am Holy. 1 Peter 1: 16.
Provision for the House
When the people of God are in a healthy spiritual condition, the funds are healthy also and the Treasurers have no anxiety. The spiritual affections being in full flow; all that is required for the maintenance of the Lord's work is in full flow also. When Jehovah asked Israel in the wilderness to prepare Him a habitation, the offerings were so abundant that the people had to be restrained. Bezaleel and his helpers reported to Moses, "The people bring much more than enough for the service of the work, which Jehovah commanded to make" (Ex. 36: 5). Their hard-earned Egyptian wages, secured for them by Jehovah Himself before they left that land (Ex. 3: 22), were willingly laid at the feet of their Saviour-God. Even so, their devotedness will not compare with that of the poor widow upon whom the eye of the Lord Jesus rested in the days of His flesh (Luke 21: 2-4).
There was a pitiful contrast in Malachi's day. The remnant returned from Babylon, to whom God had shown much favour, became so cold and indifferent in their religious exercises that even the prescribed tithes and offerings were not brought in (Mal. 3: 8-10). Voluntary offerings — the "extras" which manifest the love of the heart, were absolutely non-existent.
When Hezekiah appealed to the people concerning the needs of the house of Jehovah, he was delighted with the result. "When Hezekiah and the princes came and saw the heaps, they blessed Jehovah and His people Israel" (2 Chron. 31: 8). The pious king's feelings were similar to those of Paul in Philippians 4: 17 — "Not that I desire a gift: but I desire fruit that may abound to your account."
The coming of the Holy Spirit at Pentecost produced a marvellous wave of surrender amongst the newly saved. Their joy was great. Behold how they stood with God! Having been convicted of the awful crime of killing the Son of God, they had come to understand that His death was part of a divine counsel of grace, and that in virtue of His death and resurrection they were forgiven and blessed. Their affections followed earth's rejected One to the place where He had gone, and this made the things of earth of but small value in their eyes. Accordingly, they "sold their possessions and goods, and parted them to all men, as every man had need" (Acts 2: 45). They did not understand union, for the Mystery had not yet been revealed, but they practised unity most blessedly. There were no suffering poor in the early Church in Jerusalem. Barnabas is specially named in connection with this remarkable wave of surrender. "Having land, he sold it, and brought the money, and laid it at the Apostles' feet" (Acts 4: 37). This community of goods was not demanded of them; but the voluntariness of it made it very precious in the sight of Him who for our sakes became poor that we through His poverty might be rich (2 Cor. 8: 9)
A community of goods was only practicable while the Church was limited to one city. As the truth spread, and Assemblies sprung up elsewhere, a different condition of things obtained. Some were rich, and others were poor. The Corinthians were wealthy, but the Assemblies of Macedonia were poor (2 Cor. 8: 1-2). When need arose in one quarter, it was met from another, for the Church of God is one throughout the earth. The first example of this is recorded in Acts 11: 27-30. A general famine was predicted by Agabus, and the brethren in Antioch, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea." The threatened trouble was to be "a great dearth throughout the world." Thus Antioch was in danger, as well as Judea, yet they sent their gifts. Unselfish love, assuredly. This is a greater and more enduring bond than ecclesiastical regulations, however well intentioned they may be. Judea might well have replied to Antioch, "the things which were sent from you are an odour of a sweet smell, a sacrifice acceptable, well-pleasing to God" (Phil. 4: 18).
Coming now to the Temple, Solomon was the man chosen by God to build it. "Solomon thy son, he shall build My house and My courts, for I have chosen him to be My son, and I will be his father" (1 Chron. 28: 6). But the plans were nevertheless given to David. "All this," said David, "Jehovah made me understand in writing by His hand upon me, even all the work of this pattern" (1 Chron. 28: 19). These plans David entrusted to Solomon, the pattern of the porch, and of the house thereof," etc. (1 Chron. 28: 11). David stood upon higher ground in relation to Jehovah than his distinguished son. He was as truly a vessel of divine inspiration as Moses in the wilderness. What honour will compare with conscious nearness to God?
In all his afflictions David delighted in the thought of a house for God. The humble tabernacle was very dear to him meantime. "Jehovah, I have loved the habitation of Thy house and the place where Thy glory dwelleth" (Psalm 26: 8). When his wanderings ceased, and he dwelt in peace in "a house of cedar," it did not please David that the ark of God still abode in curtains (2 Sam. 7: 2). The intensity of his desire is expressed in Psalm 132. But however godly his desire, and however acceptable to God, the man of peace, not the man of war, must be the builder of God's house (1 Chron. 22: 8-9). Psalm 132 looks far beyond the day of Solomon to Christ's millennial reign Then a Temple will be reared that will excel in glory anything that earth has yet seen. Ezekiel's last nine chapters describe with much detail the new conditions.
But if David must not build the house for God, he could at least make preparation for it, and this he did with all his heart. Hear him: "I have prepared with all my might for the house of my God. . . . I have set my affection to the house of my God" (1 Chron. 29: 2-3). This is what God loves to see in His people. Yet the day came when He had to say to Israel, "Who is there among you that would even shut the doors for nought. "Behold, what a weariness is it!" (Mal. 1: 10, 13) said their poor wayward hearts. All their sorrows have come upon them because they "served not Jehovah their God with joyfulness. and with gladness of heart, for the abundance of all things (Deut. 28: 47). When David brought the ark up to Zion he "danced before Jehovah with all his might" (2 Sam. 6: 14: The same holy enthusiasm manifested itself in him in old age and imparted itself to Solomon, the princes, and the people generally. The whole of the two concluding chapters of Chronicles should be read, for they describe the unity of mind and heart amongst all classes in Israel concerning the great project of building a house for Jehovah.
David's attitude towards the people while encouraging them to build for God is very beautiful. "Hear me, my brethren" (1 Chron. 28: 2). Jehovah desired Israel's king, when the time came that they would have one, to read the book of the law daily "that his heart be not lifted up above his brethren" (Deut. 17: 10). There is nothing of the Oriental despot in this. God's king must not tyrannise over, but "feed Jacob His people and Israel His inheritance" (Psalm 78: 71). The great King of Kings, when He sits upon the throne of His glory with angels in attendance will acknowledge lowly men who have preached His word as "My brethren” (Matt. 25: 40)
The offerings for the work of the Temple were immense. David had stored up vast sums, partly the spoil of his conquests; from his own fortune he gave largely; and the princes and people added their quota. The figures (in talents) stand thus:
From the Treasury, 100,000 gold. 1,000,000 silver. 1 Chron 22: 14
From the King, 3,000 gold. 7,000 silver. 1 Chron 29: 4
From the Princes, etc., 5,000 gold. 10,000 silver. 1 Chron 29: 7
Reckoning the gold at £5,475 per talent of 114 lbs. (1 cwt or 50Kg.) weight, and the silver at £342 per talent, the total amounts to £591,300,000 gold, and £347,814,000 silver. This is the value of the precious metals. The brass, iron, and precious stones would swell the amount further. {About 1945.}
The people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to Jehovah, and David the king also rejoiced with great joy." The king in his public thanksgiving took no credit for this lavishness, saying, "Who am I, and what is my people, that we should be able to offer so willingly after this sort for all things come of Thee, and of Thine own have we given Thee" (1 Chron. 29: 9, 14)
He then called upon the people to bless Jehovah. "And all the congregation blessed Jehovah God of their fathers, and bowed down their heads and worshipped Jehovah and the king." Burnt-offerings followed on a large scale, and the people "did eat and drink before Jehovah on that day with great gladness" (1 Chron. 29: 20-22). Why? Because their faithful God had consented to dwell in their midst, and had allowed them the honour of building the house for His name.
Thus everything was prepared before David's death for the first of the five Temples which are connected with Jerusalem in the sacred records.
(1) Solomon's Temple, now to be constructed.
(2) Zerubbabel's Temple, erected by the pious remnant after The return from Babylon (Ezra 1: 3).
(3) Herod's Temple, built in vainglory by the alien king (John 2: 20).
(4) Antichrist's Temple, built by Jews in his day, and desecrated by him (Rev. 11: 1; 2 Thess. 2: 4; Matt. 24: 15).
(5) The Millennial Temple, specifications given in Ezekiel 40, etc.
When the Lord Jesus died, the veil of the Temple was rent in the midst, God thus signifying that the old order was abolished. The time has now come when neither in Jerusalem nor in Samaria's mountain should men worship the Father (John 4: 21-24).
A few words may well be added here concerning worship in "the hour that now is" (i.e. Christianity). Its fullest expression is found in John 4: 21-24. Those who suggest that the Samaritan woman raised the question of places of worship in order to turn aside the keen edge of the Lord's exposure of her evil life are not quite just. What she had in her mind more probably was the difficulty as to where He could be found of whose holiness the Speaker was making her conscious. The Samaritans said one thing and the Jews another; where then was the true religious centre? The Lord replied, "Woman, believe Me" — note His words. He speaks with authority; He knows God as no other could know Him; and He only can reveal His thoughts. "Believe Me, the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father." Samaritan worship never had a divine standing — it was an abominable conglomeration from the beginning (2 Kings 17: 41); Judaism, on the contrary, was originally of God. But both must stand aside now. The Father stands revealed in the person of the Son of His love; all distance is ended. Sanctuaries and ecclesiastics are worse than useless now. The place of assembly matters little — school-house, barn, private dwelling, etc. The Father seeks those who are conscious of intimate relationship with Himself, and who will worship Him in spirit and in truth. Nothing else will satisfy Him "in the hour that now is." It was doubtless a delight to Him when Hezekiah reopened and repaired the slighted Temple (2 Chron. 29: 3); but such service could have no value today.
In verse 22 the Lord said, "the hour cometh," for God had not yet definitely rejected the earthly sanctuary. Ere long the veil would be divinely rent, but the action was still future. In verse 23 the Lord goes further, saying, "the hour cometh and now is." The subject here is not the place of worship, but the character of it. The Son having come, He who is now revealed by the sweet name Father, requires something more than forms, however scripturally correct. "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him." Precious thought! the Son was on earth seeking sinners; and the Father by His revelations in and through the Son was seeking worshippers. Thus, even before the Temple was divinely disowned, there was more for God in the adoration of Mary of Bethany than in all the gorgeous ritual of the Aaronic priesthood (John 12: 3)
"In spirit and in truth" does not mean merely that all worship must be in the power of the Holy Spirit, and in accordance with revealed truth (although that is deeply important); it means also a spiritual and truthful condition. Hence the Lord's words in verse 24: "God is a spirit: and they that worship Him must worship Him in spirit and in truth." Not now the "Father," but "God." Being what He is, He insists that those who approach Him should do so in this way and condition. "Must." Neither Peter nor Barnabas were in a spiritual and truthful condition when they dissimulated at Antioch; Paul, who was, faithfully exposed and rebuked their dishonesty (Gal. 2: 11-14).
National worship, expressed in ritual, was once according to God, at least as far as Israel was concerned, and it will be so again in the millennial age, so Ezekiel's concluding chapters tell us; but both in the past and in the future for such worship a visible sanctuary and a priesthood are necessary. All this is entirely out of place in the hour that now is.
The gathering centre now is not a building, but a name. "Where two or three are gathered together unto My name there am I in the midst of them" (Matt. 18: 20). This supposes grateful souls attracted by what they have found in the Name of their Lord coming together to speak to God and to one another about Him. This is heart-exercise, very precious to the Father and the Son, and very delightful to the worshippers themselves.
The Temple
The Tabernacle and the Temple differ considerably in the matter of interpretation. It has pleased the Spirit of God to give us the New Testament Epistle to the Hebrews as His inspired commentary on the institutions of the former, but no New Testament book opens up, for us the matter. This is the more remarkable because the Tabernacle had long passed away and the Temple was functioning in Jerusalem. The explanation is that the position of the saints when the Hebrews were ad dressed answered more to Tabernacle than to Temple conditions. For the world had become a wilderness to them because of their identification with the rejected Christ. Nevertheless, as we meditate upon the Temple and its vessels as described in the Books of the Kings and Chronicles spiritual suggestions will not be lacking.
There is nothing superfluous in the Scriptures, although we are not always able to grasp the significance of its varied con tents. The question may easily arise in some minds, Why have we double accounts of the reigns of David, Solomon, and other kings? Why the Books of the Chronicles seeing that there were already existent the Books of the Kings! Examination will show that the Holy Spirit had His special aim and purpose in connection with each set of books. It is observable, for example that in the Chronicles the sins of David and Solomon are omitted while their triumphs and glories are emphasised. Also, as we look through the divine instructions concerning the Temple we shall find some striking variations between the two accounts As a general statement, it may be affirmed that the teaching of the Books of the Kings is moral, and the teaching of the Chronicles is typical. In the later books David and Solomon are foreshadows of Christ, but in the earlier books we see the men as they really were in their weakness and failure. It seems suitable that the typical should be prominent in the Chronicles for the books were written after the return from Babylon, when the Holy Spirit sought to cheer the faith of the pious remnant with the glories of the coming Christ by the ministry of Haggai, Zechariah, and others (Ezra 5: 1).
The Threshing-floor Site
What was it that constrained David to say when standing upon the threshing-floor of Ornan the Jebusite, "This is the house of the Lord God, and this is the altar of the burnt-offering for Israel" (1 Chron. 22: 1). There was no direct word from God to this effect. David was a man of spiritual perception, and the pardoning grace of God expressed at that spot suggested to his heart that in that place Israel's Jehovah would delight to dwell. The grievous sin of numbering the people (mainly that the king might know how many soldiers he had!) brought down judgement. David's humble repentance, and his pleading for the suffering sheep, brought him an angel from Jehovah bidding him set up an altar in Ornan's threshing floor. As the smoke of the sacrifice ascended to heaven, Jehovah answered by fire, and He commanded the destroying angel to sheathe his sword (1 Chron. 21). This intervention of God in grace suggested to David that Jehovah had thus indicated His choice of site for the sanctuary. Accordingly, when building-time came, we read, "Solomon began to build the house of Jehovah at Jerusalem in Mount Moriah, where He appeared unto David his father, in the place that David had prepared in the threshing- floor of Ornan the Jebusite" (2 Chron. 3: 1).
God delights to dwell with men, but it is only possible on the ground of accomplished redemption. In Patriarchal times He visited His own and communed with them, but He sought no dwelling-place with them. But when He took Israel into relationship with Himself on the ground of the blood of the lamb, He said, "Let them make Me a sanctuary, that I may dwell among them" (Ex. 25: 8). When the victorious Christ went up on high having finished His great redemptive work on earth, the Holy Spirit came down to build for God a habitation amongst the saints (Eph. 2: 22). In keeping with this great divine principle, Solomon was to build the Temple of Jehovah on the spot where the sacrifice was offered and accepted. It was in the same neighbourhood that Abraham laid Isaac upon the altar (Gen. 22: 2).
We note also that the Temple was to be built upon the threshing floor of a Gentile. Hiram, King of Tyre, another Gentile, collaborated heavily with both David and Solomon in the great work (1 Kings 5). Thus Israel's God had Gentiles before His mind to share the blessedness of His presence on earth amongst His people. "Mine house shall be called a house of prayer for all the peoples" (Isa. 56: 7). Just a hint in advance of the largeness and universality of God's grace in this Gospel day.
Kings and Chronicles
It is not in vain that the Holy Spirit has given us four presentations of Christ in the New Testament. Each Evangelist, as surely we all know, had his own line given him by God; and in result we have all that the all-wise Spirit judged our limited capacity could receive concerning the wondrous theme John 21: 25 In like manner the Books of Kings and Chronicles give us two views of the Temple. In Kings it is looked at as the dwelling-place of God, with special reference to the Millennial Kingdom; in Chronicles the Temple is rather the seat of divine government, and the place of approach for God's people. This will account for the omission of the Brazen Altar and the Veil in Kings, both being reserved for the Chronicles. The chamber that were built into the walls of the house round about are special feature of the Kings account. They were designed for the occupation of those who served in the sanctuary, for God delights to have men dwelling with Him. The attitude of the large Cherubim in the Holy of Holies, looking down the house as if they would fain look outside, is noted in Chronicles alone This suggests that when the Kingdom of David's greater Son is established righteousness will look abroad no longer in judgement, but in blessing upon men. Other points of difference between the two descriptions of the Temple will be noticed by the careful reader. Nothing in God's blessed Word is without significance.
Jachin and Boaz
The Holy Spirit in 1 Kings 6: 1 dates the building of the Temple from Israel's deliverance from Egypt. Thus would He emphasise the fact that it was amongst a people saved by sovereign grace Jehovah was about to make His abode. The work was commenced in the fourth year of Solomon's reign "in the month Zif, which is the second month." This month corresponds with the British May. Zif means "splendour." Spring was in its glory, physically and otherwise. Israel was about to experience a glorious summer-time of blessing and prosperity. Alas, that it did not continue. The unfaithful nation has passed through a long dark night of sorrow since. But summer is approaching, for "HE is nigh, even at the doors" (Matt. 24: 33)
The Temple was 60 cubits long, 20 cubits broad, and 30 cubits high. In it's breadth and length it was double the size of the Tabernacle. The Holy of Holies was 20 cubits long, and the Holy place 40 cubits. In the front of the house broadways was a porch 20 cubits long and 10 cubits broad 1 Kings 6: 23 The great pillars are described in much detail in 1 Kings 7: 15-22; much more briefly in 2 Chronicles 3: 15-17. They were named Jachin, meaning "He will establish," and Boaz, "In Him is strength." These great pillars, each about 18 cubits high, were a public testimony that stability is found in Christ, and only in Christ. Early in the building operations, Jehovah spoke afresh to Solomon. "Concerning this house which thou art in building, if thou wilt walk in My statutes, and execute My judgements, and keep all My commandments to walk in them: then will I perform My word as to thee, which I spake unto David thy father: and I will dwell among the children of Israel, and will not forsake My people Israel" (1 Kings 6: 11-13). Here again is the fatal "if." Everything at the moment depended upon the faithfulness of king and people. All was soon lost, never to be restored until the day of the Lord Jesus. But "the gifts and calling of God are without repentance" (Rom. 11: 29) and He will yet fulfil all His promises of grace to Abraham, Isaac, and Jacob. Such is the evil and instability of poor flesh. that each one of us must humbly say, "Saved by grace alone; this is all my plea."
The brass (more probably "copper" or "bronze") of which the pillars were made was brought from Syria by David in war, so we are told in 1 Chron 18: 8. Brass signifies the righteousness of God in judgement. Hence its use in the Altar of Burnt-offerings. Four figures of righteousness are found in Scripture: —
Gold — Intrinsic divine righteousness.
Brass (or copper) — Divine righteousness as applied to man in judgement.
Linen — "The righteousness of the saints" (Rev. 19: 8).
Filthy Rags — The righteousness of the flesh (Isa. 64: 6).
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). "Pomegranates" are frequently used in Scripture as emblems of fruitfulness. All who are Christ 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. Solomon's massive brazen pillars were in the Lord's thoughts in His promise to the overcomer in Philadelphia: I will make him a pillar in the house of My God and he shall go no more out. What an encouragement to all who with little strength seek to keep His word and not deny His name. Looked down upon today by the great ones of ecclesiastical Christendom: small here and now, but made great and notable in the day of recompense by our appreciative Lord. Where will others be then.
He will establish: in Him is strength — 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 notable pillars have been broken up as scrap, and carried to Babylon (Jer. 27: 19-22; Jer. 52: 17-23). The Holy Spirit dwells mournfully upon their beauty whilst recording their destruction.
The Chambers
"Against the wall of the house he built chambers round about . . . both of the temple and of the oracle" (1 Kings 6: 5). The Tabernacle had nothing answering to this; but the Temple in contrast with the Tabernacle represents a settled condition of things, for wars were at an end, and rest had come. Privileged indeed were the men who were thus permitted to dwell with God. We are reminded of the longing of David's heart as expressed in Psalm 27: 4: “One thing have I desired of Jehovah, that will I seek after, that I may dwell in the house of Jehovah all the days of my life, to behold the beauty of Jehovah, and to enquire in His Temple." He spoke also of the joy of it. “Blessed is the man whom Thou choosest, and causest to approach unto Thee, that he may dwell in Thy courts: we shall be satisfied with the goodness of Thy house, even of Thy holy temple" (Psalm 65: 4). The natural man understands nothing of this. The thought of God is repulsive to him. Gladly would he flee to the uttermost parts of the universe if thereby he could get away from God. Every atom of longing after God; yea, of delight in God that we discover within ourselves is the fruit of sovereign grace, The Apostle strikes a high note in Romans 5: 11: "We joy in God through our Lord Jesus Christ, by whom we have received the reconciliation."
The Lord Jesus had the Temple-chambers in mind when He said, "In My Father's house are many mansions (abodes)." In John 2: 16 He called the Jewish Temple "My Father's house and in John 14: 2 He applies the same title to Heaven. His coming we shall find ourselves in the presence of God known to us as Father; we shall be in the company of the Son we shall bear His image; and we shall share with Him the infinite wealth of the Father's love.
The Temple-chambers were built in three stories, the higher being reached by winding stairs. The lowest stories were five cubits broad, the middle were six cubits, and the third were seven cubits. Is this meant to suggest continual progress in the Father's house above?
There is a beautiful notice of the chambers in 1 Chronicles 9: 33 (Revised Version): These are the singers, heads of father's houses of the Levites, who dwelt in the chambers and were free from other service: for they were employed in their work day and night." Delightful picture! Elderly men, living with Israel's God in His house, and released from all other service but praise. The time may come when some of us may have to cease active labour, but we can still praise our God If our hearts are in tune!
In the midst of the instructions concerning the chambers in 1 Kings 6 we find these remarkable words: "the house when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor axe nor any tool of iron heard in the house while it was in building. A colossal work wrought without noise. How unlike man's methods. God is preparing a building for Himself today. It is composed of living materials — sinners saved by grace. "The whole building fitly framed together groweth unto a holy temple in the Lord" (Eph. 2: 21). In the midst of all the clamour and turmoil of earth this work of God is proceeding. Unostentatiously, but surely the work grows, and it will be seen in glorious result at the Lord's return. Unlike Solomon's temple, it will never be overthrown.
The Walls
If the Church is to be God's holy Temple eternally, the walls of Solomon's Temple will show us something Pictorially of our future state. The stones for the walls were fully prepared away from Jerusalem. God is today getting His stones out of nature's quarry by means of the Gospel. Evangelists are God's quarry men, and pastors and teachers are His masons, by their unfoldings of Christ shaping and fashioning the stones according to the mind of God. Direct divine dealing in the way of suffering also helps largely towards the desired end. David's afflictions moulded his character as uninterrupted prosperity could never have done. But no stone was seen in Solomon's Temple (1 Kings 6: 18). All were completely covered with refined silver (1 Chron. 29: 4). In like manner, all that we were by nature is covered by Christ's redemption. The walls were also covered with boards of cedar. In the Tabernacle shittim wood is prominent. It was the incorruptible acacia of the desert, the only wood that was available there. In the Temple the principal woods used were the cedar and the olive. The shittim wood suggests what was true of our blessed Lord even when in wilderness circumstances; the cedar points to what will be true of the saints in glory. "This corruptible must put on incorruption, and this mortal must put on immortality" (1 Cor. 15: 53)
The cedar-wood boards were beautifully carved. Cherubim, palm-trees, and open flowers were wrought upon them, and all were covered with gold. The walls were treated exactly as the doors, which will come before us in due course. Seeing that the doors typify Christ, who is the only way to God, the carved doors remind us that we shall be like Christ when the work of grace is completed in glory. The whole house (Solomon) overlaid with gold" (1 Kings 6: 22). "All was bright with the glory of divine righteousness that distinguished the throne of God which was placed there" (J. N. D.). Gold being the most precious of metals is frequently used in Scripture as symbolical of that which is of God.
Even the floor-boards were covered with gold. For the Tabernacle no floor was provided; the feet of the priests trod the desert sand. In the Holy City Jerusalem "the street is pure gold, as it were transparent glass" (Rev. 21: 21). What a spectacle of glory and majesty was the interior of Solomon's Temple. Above, the ceiling was "overlaid with fine gold" (2 Chron. 3: 6); below, the priests walked upon gold — "gold of Parvaim," says the record, as if to suggest to us that only the best was used. All around the ministering priests gold glittered: and as if this mere not glorious enough, even the gold was "garnished with precious stones for beauty" (2 Chron. 3: 6). Truly, when me look around us in "God's eternal day," not at a mere material structure, but at the glorified saints who will form His holy temple, our eyes will behold everything that is expressive of Christ. None of His divine graces will be lacking in a single saint. "What hath God wrought!" (Num. 23: 23).
The Great Cherubim
One of the most unique features of Solomon's Temple was the great cherubim which were set up in the Oracle, or Holy of Holies. They were in addition to the gold figures which were upon the ark. The ark was exactly the same in the Temple as in the Tabernacle, save as regards its contents. The large cherubim were each ten cubits high (about fifteen feet); and each had two wings. "Five cubits was the one wing of the cherub, and five cubits the other wing of the cherub: from the uttermost part of the one wing unto the uttermost part of the other were ten cubits" (1 Kings 6: 24) Thus the breadth of the wings was as the height of the cherubim themselves. They touched the walls of the Oracle on either side, and they touched each other in the middle. They were made of olive wood, and were covered with gold. (The four wings are put together in 1 Chron 3: 11 — "twenty cubits long").
The cherubim have been well described