2. The extraordinary provision of water for the service of the temple. Underneath the temple area was a great reservoir (it is said to be some fifty feet deep), no doubt the same which exists at the present day, near the Mosque el Aksa (note on 1 Kings 7:26). This was connected by an aqueduct (which can still be traced) with Solomon's Pools at Etham, near Bethlehem. Whether these great works were purely for the use of the temple, or whether the city also shared in their benefits, may be doubtful, but that the temple occupied the first place in the scheme is beyond all question. From this subterranean sea—whether by pipes or by the labours of the Nethinim, we cannot be certain—both molten sea and brazen layers were filled. But here a distinction must be made. The priests were commanded to wash, under pain of death (Exodus 30:19 sqq.; Exodus 29:4; Exodus 40:30-32), but there was no such command with respect to the victims. No; the sacrifices would seem to have been washed because the Jewish mind instinctively felt that this was right and fitting. And that it was right and fitting is proved by the fact that the service was accepted, and here enjoys the Divine sanction. We should hardly have had twelve verses of Scripture devoted to the description of the layers and their bases, had not God Himself approved of the washing of "the work of the burnt offering" (2 Chronicles 4:6, Hebrews)
Hence we may learn—
I. That Christian priests must be washed.
II. That Christian sacrifices should be cleansed.
I. CHRISTIAN PRIESTS MUST BE WASHED. Here two questions arise.
1. By Christian priests we may understand here all Christians. For all Christians axe priests, precisely as all Jews were priests (cf. 1 Peter 2:5, 1 Peter 2:9, with Exodus 19:6). Of course, there is a priesthood among Christians, just as there was a priesthood among the Jews. It is often said, and said truly, that the word ἱερεύς, sacerdos, is nowhere applied to the ministers of the New Testament; but the answer is that it could not have been so applied, so long as the Levitical priesthood existed, without risk of confusion. It is also true that the functions of the Christian presbyterate are very, very different from those of the Jewish priesthood; but all the same, if Christianity is filling up, and not the reversal or the negation of Judaism (Colossians 2:17; Matthew 5:17), then, assuredly, it must not only have its altar, (Hebrews 13:10), but its priesthood. But let us understand the word here of the body of believers: for clearly, if we can prove that all Christians must be washed, how much more those who minister in holy things, and bear the vessels of the Lord? (Isaiah 52:11.)
2. By Christian washing we may understand, primarily, THE washing ( κατ ̓ ἐξοχὴν) of the New Testament, "the washing of regeneration" (Titus 3:5; cf. (1 Corinthians 6:11; Ephesians 5:26; Hebrews 10:22; cf. Hebrews 6:2). For to all Christians is the command addressed, "Arise, and be baptized, and wash away thy sins" (Acts 22:16; cf. 1 Kings 2:38). Of all may our holy Lord be heard to say, "If I wash thee not, thou hast no part with me".
But is this all? Are we only to find here a lesson as to Christian baptism? Certainly net. For observe,
What, then, let us now ask, is the "sea," what the "laver " for the washing away of these daily sins and defilements? It is a fountain of blood ("Not by water only, but by water and blood," 1 John 5:6); it is the other sacrament of our religion, the "blood of the new covenant shed for many for the remission of sins" (Matthew 26:28). "The one baptism for the remission of sins" (Nicene Creed) cannot apply to the sins of later life. For this, other provision is needed, and in the mercy of God other provision is made in the sacrament of love and the ministry of reconciliation. (Cf. also Matthew 16:19; Matthew 18:18; John 20:28; Matthew 28:20.)
But here one word of caution may possibly be needful. It must not be supposed for a moment that there is any other source or ground of cleansing and forgiveness than the free, unmerited mercy of God in Christ; that there is any hope for the sinner except in the "full, perfect, and sufficient sacrifice, oblation, and satisfaction" once made by the one Saviour "for the sins of the whole world;" or that any rites or ordinances can have any virtue or efficacy apart from His meritorious death and His now victorious life. The sacraments are not, cannot be, the sources or the grounds of forgiveness, nor do they work like a charm—ex opere operato. But in the all-wise appointment of God, they are the means of grace, the channels through which His infinite mercy ordinarily flows (gratia non ligatur mediis) to the penitent and believing soul.
Nor must it be supposed that the generous provision made by God for the cleansing of all sin obviates the need for striving against sin (Hebrews 12:4). We are to "cleanse ourselves from all filthiness of flesh and spirit" (2 Corinthians 7:1). We are to "purify ourselves, even as He is pure" (1 John 3:1-24:37. The priests of the Holy God must "live a clean life" (Wyclif).
II. CHRISTIAN SACRIFICES SHOULD BE CLEANSED. Here again two questions arise.
1. Christian sacrifices. Those which all Christian men are ordained to offer (1 Peter 2:1-25:87) are these—
2. The Cleansing of these sacrifices is that which takes place in a "pure heart and good conscience." It is a matter of motive, of intention. The quality of the sacrifice depends on the spirit of the sacrificer. It is a sacrifice, howsoever offered—there is such a thing as "the sacrifice of fools" (Ecclesiastes 5:1)—but it may be, and often is, a maimed, or unclean, or unworthy sacrifice. If our praise, for example, be prompted by the love of music rather than the love of God; if our alms be offered for the praise of men—before he enters on Divine service. It has been well said that we ought to wash our prayers and praises in our hearts before we put them into our lips. The customary "prayer before service" and the self examination before communion (1 Corinthians 11:28), if made more real, would ensure the cleansing of the sacrifice. (Compare James 1:27.)
1 Kings 7:46
The Clay Ground in the circuit of the Jordan.
These things are an allegory. These words suggest some thoughts as to the soil in which the King of Heaven moulds the vessels for His service (2 Timothy 2:20, 2 Timothy 2:21; Acts 9:15; Romans 9:21, Romans 9:23). They, too, are prepared in the plain: they are cast in the clay ground.
Observe
As to the plain, the figure is obvious enough, and a few words will suffice to expound it. From the Mesopotamian immigrants into Palestine, the first fathers of the Jewish people, down to the peasants and fishermen of Galilee, aye, and to the poor monk, Luther, and the poor servitor, Whitfield, history constantly teaches the same lesson—that not many wise men or mighty or noble (1 Corinthians 1:26) are the vessels chosen of Heaven to do God's work in the world. The apostles did not issue forth from "king's houses" (Matthew 11:8). Just as "the gentle rain from heaven" leaves the mountains and descends into the vales, so does the grace of God ever condescend to men of low degree. Not "the princes of this world" (1 Corinthians 2:8), not its rich men (James 2:6), but the "poor of this world" hath God chosen (ib. 1 Kings 7:5). "Have any of the rulers or of the Pharisees believed on him?" (John 7:48). No, it was the "common people"—the despised amhaaretz—"heard him gladly" (Mark 12:37). The early adversaries of Christianity used to sneer at the humble origin and occupations of its champions, and the apologists would not and could not deny the charge.
Now as to the "clay ground," observe that while the text gives this rendering, the margin has, "thickness of the ground." It is not a distinction without a difference, for the latter rendering would import that the soil had been made thick, for the purpose of casting, by stamping or puddling. And which of these translations is the true one; whether, i.e; the soil was naturally clayey—perhaps from the overflow of the Jordan (Joshua 3:15, Hebrews), perhaps from the springs which make much of the Jordan valley into a swamp—or whether it was artificially prepared for castings, it is perhaps impossible to say. Nor need we wish to decide, since for our purpose both meanings are true. Whatever Hiram did, God casts His vessels, some in the clay, i.e; in the most unpromising soil, with the most ungenial surroundings; some "in the thickness of the ground," i.e; in soil which has been trodden by the iron feet of the persecutor; and some in both.
I. Let us now see how
And so it lay, century after century, a marsh, or piece of scrub, a blot on the landscape. Men thought it was irreclaimable. But now the temple is being built, the vessels of brass have to be cast, and through the length and breadth of Palestine they find no spot so suited to the purpose as the "clay ground between Succoth and Zarthan." Here shall the foundry be. And so from this despised and desolate tract the burnished brass went forth to adorn the temple of the Lord. Even so ―
1. The Jewish Church was moulded in the clay. Where was it constituted? In the desert of Sinai, in the "great and terrible wilderness." In the Red Sea was its baptism (1 Corinthians 10:2); at Horeb (lit; dry ground) it entered into the covenant. From the "backside of the desert," from the plain of Rahah, where "desolation keeps unbroken sabbath; "from a "frozen tempest of black, weather worn, rugged mountain peaks," the Hebrew Church went forth to witness for God. Nowhere, perhaps, under the whole heaven is there a more arid and rugged and desolate and uninhabitable land. Yet God chose it to be the school and training ground of His Church.
2. The Christian Church was cast in the clay. Not in Greece, amid the schools of philosophy, not in Rome, among senates, and armies, and subject kings, but in Palestine, a despised corner of the empire, among Jews, who were hated of all men. And in what part of Palestine? Not in Jerusalem, among the scribes and doctors, but in the provinces, in "Galilee of the Goim." The question was often asked, Can any good thing come out of Nazareth? (John 1:46.) The answer was often given, "Out of Galilee ariseth no prophet" (John 7:52). Surely this was clay ground. Yet there it pleased God to found the Holy Catholic Church. And this, which is true of the Church, is equally true of its vessels. For --
3. The lawgivers and prophets of the Jewish Church were shaped in the clay. Moses, it is true, was bred in the court, but he was not prepared there for his work. No, it was necessary for him to leave the court in order to become a "vessel meet for the Master's use." It was in this same desert of Sinai, amid the Bedouin, while keeping an Arab's flock, and leading a nomadic life, after forty years of self rule, that God appeared unto him. The lawgiver himself came from the clay. So did Elijah, the restorer of the law. He was a Gileadite. It was a wild, unsettled, semi-civilized, trans-Jordanic region gave to the world the greatest of the prophets. And he too must go into the desert, and must be trained for his work at Horeb—the "dry ground" (1 Kings 19:8). And the same remark applies to nearly all the prophets, judges, etc. Occasionally we have a Jeremiah, the son of a high priest (Jeremiah 1:1), or a Daniel of the royal seed (Daniel 1:3), but more frequently a herdman, a gatherer of sycamore fruit (Amos 7:14; 1 Kings 19:19), or a captive by the river Chebar (Ezekiel 1:3), rises up to speak for God.
4. The apostles and preachers of Christianity were fashioned and prepared in clay ground.
II. But let us now assume that this foundry of the Jordan valley was not a bed of natural clay, but that the soil had been prepared by stamping. We shall find that both
1. The Jewish Church came out of the house of bondage. "Out of the iron furnace" (Deuteronomy 4:20; 1 Kings 8:51: cf. Exodus 5:1-23.) "Dealt subtilly with our kindred, and evil entreated our fathers" (Acts 7:19). It was among the brick fields—the thick Nile mud—of Egypt, and their hardships and oppressions, that God disciplined and prepared His people.
2. The Christian Church has come out of great tribulation. Its history begins with a shameful crucifixion, and it is a history written in blood, a history of "stripes" (Acts 16:23; 2 Corinthians 6:5), beatings (Acts 5:40), stonings (Acts 7:59; Acts 14:19), the sword (Acts 12:2), "great persecution" (Acts 8:1), and the like. Nero, Decius, Aurelian, Diocletian—what tragedies are connected with these names! Yet "the blood of the martyrs has been the seed of the Church," and in the reign of Constantine the empire awoke to find itself Christian. Persecution only evolved progress (Philippians 1:12, Philippians 1:18). And what is true of the pillars is also true of the vessels. For ―
3. The heroes of the Jewish Church passed through fire and sword. Moses must flee his country, must learn obedience by the things which he suffered. Elijah—they sought his life (1 Kings 19:10). Jezebel sought to slay the prophets of the Lord. Daniel is cast into the lions' den; the Hebrew children into the fire; Jeremiah into the mire and clay (Jeremiah 38:6). Isaiah is sawn asunder (Hebrews 11:1-40:87). Zechariah is slain between the temple and the altar, etc. See Hebrews 11:34-38. What evidences of stamping are here! Surely the ground bears the marks of a struggle!
4. The saints of the new dispensation have been made perfect through suffering. For St. Paul, see 2 Corinthians 11:28-33, and remember that this list only extends, at the latest, to A.D. 58. That "chosen vessel" was first showed "what great things he must suffer" (Acts 9:16). For the early Christians see Revelation 2:10.13; Revelation 6:10; Revelation 7:14, etc.; 1 Corinthians 4:13; 2 Corinthians 6:5-10. Polycarp, Augustine, Cyprian, Chrysostom—the time would fail me to tell of those bright vessels of grace, some in the dark ages, some in our own time, who were prepared for the ministry and the inheritance of the saints in "the thickness of the ground," and who, "after they had suffered awhile," were made perfect.
HOMILIES BY A. ROWLAND
1 Kings 7:21
Jachin and Boaz.
No features in Solomon's temple have given rise to so much controversy as these two famous pillars; the beauty of which Jewish writers are never tired of recounting. They were marvels of the glyptic skill for which the Phoenician workmen were distinguished. Homer speaks of such metallic work. In Il. 23. 741-744, he thus describes the prize assigned by Achilles for the foot race at the funeral of Patroclus—
"A bowl of solid silver, deftly wrought,
That held six measures, and in beauty far
Surpassed whatever else the world could boast;
Since men of Sidon, skilled in glyptic art,
Had made it, and.Phoenician mariners
Had brought it with them over the dark sea."
(See also his description of Menelaus' gift to Telemachus, Od. 4:614-618.) Hiram, the Phoenician artificer, lent by the king of Type to Solomon, was specially skilled in such work (2 Chronicles 2:14). "In the plain of Jordan, in the clay ground between Succoth and Zarthan," he cast these two great bronze pillars, each 17.5 cubits high, with capitals five cubits high, adorned with pomegranates, and "nets of checker work, and wreaths of chain work." They were placed on the right and left of the porch of the temple, and probably were not obelisks, but were necessary as "pillars" to support the roof, which was thirty feet in width. That these were symbolic is evident from their names, which may be rendered, "Stability" and" Strength." The reference is not so much to the material building, but to the kingdom of God in Israel, which was embodied in the temple. They pointed then, and now, to the beauty and strength of the dwelling of God.
I. THE FASHIONING OF THE PILLARS. Made of bronze cast in the earth. None but the initiated would expect such an issue from such a process. Picture the anxiety of those in charge when the morea was constructed, when the metal was molten, etc. Apply to the anxiety and care of those rearing the spiritual temple.
1. They were the product of human skill. This skill was devoutly recognized as the of God. Compare 1 Kings 7:14 with the description of Bezaleel's artistic "gifts." If wisdom of that kind is from God, how much more is the highest wisdom needed for the upbuilding of the true temple (1 Corinthians 3:12-17). Turn to the promises of the Holy Spirit to the apostles, and of wisdom to all who seek. Refer to times of difficulty and anxiety in which only this heavenly help could avail the teachers and rulers of the Church. Observe such expressions as that in which Paul speaks of himself as "a wise master builder." Indicate special gifts still required by those who succeed to this work. "If any man lack wisdom let him ask of God," etc.
2. They were the result of marvellous diligence. Years and generations of effort had made these artificers what they were, and now daily they applied themselves to their toil, nor was it without reward. Nothing great can be attained in this world without work. God has not made things pleasant by ordaining that the way to them should be easy, but He has made them precious by ordaining that the way should be hard. The hardships endured by miners, pearl divers, agricultural labourers, etc. The strenuous toil of the student, the man of business, the explorer, the scientist, etc. No wonder that in the highest sphere diligence is essential. It is required for the upbuilding of our Christian character; e.g; "Give diligence to to make your calling… sure," etc. "Work out your own salvation," etc; "Not as though I had already attained," etc. Similar diligence is required by the Church for the evangelization of the world. Contrast the diligence shown in other pursuits with the indolence in this.
3. They were the product of combined effort. The wealth of Solomon was added to the skill of Hiram. Observe the diversity of workmen essential for the designing, moulding, fashioning, uprearing of these pillars. Each did his own work, did it heartily, completely. All was not equally honourable, easy, remunerative; yet none neglected his share of the toil. Speak of the millions now constructing God's spiritual temple; how the various races of men, how the differing sects of Christians, how the peculiar tastes and gifts of individuals, are rearing "the house not made with hands," "the habitation of God, through the Spirit."
II. THE SYMBOLISM OF THE PILLARS.
1. Stability (Jachin). In this the temple was a contrast to the tabernacle. Yet even the temple and all that was material of the old worship passed away to make room for the spiritual realities which abide eternally. In Hebrews 12:27 we read of "the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain." Show how, amidst the fall of empires, the Church has lived, in spite of all that evil powers could do (Matthew 16:18). Speak of the safety, for time and eternity, of those who are in Christ (John 10:28), etc.
2. Strength. The Church needs more than endurance, it wants vigour. Resistance must be supplemented by aggression. Far more than the Jewish Church the Christian Church is to be characterized by this. The apostles were not merely to hold their own, but to go "into all the world, and preach the gospel to every creature." Only the active Church, only the active Christian, has a robust and wholesome life. Let "Boaz" stand beside "Jachin."
3. Beauty. The lilies and pomegranates adorning the pillars not only showed that there should be beauty in the worship of God, and that the noblest art should be consecrated to Him, but symbolized the truth declared in Psalms 96:6, "Strength and beauty are in His sanctuary." Strength needs beauty to adorn it. Beauty needs strength to support it. Illustration: the ivy clustering round the oak. Let the courageous man be gentle; the stalwart man tender; the sweet girl morally strong, etc. If we would have it so, we shall find those graces in the holy place of God, the sacred place of prayer, whether public or secret, for strength and beauty are in His sanctuary. Emblems of stability and strength, yet exquisite in their beauty, let Jachin and Boaz, in the porch of the temple, remind us of what God would see in the Christian Church, and in every Christian character.—A.R.
1 Kings
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