2 Chronicles 4:5

The brazen altar, 2Chr 4:1. Molten sea, and its supporters, 2Chr 4:2-5. The ten lavers, 2Chr 4:6. Ten golden candlesticks, 2Chr 4:7. Ten tables, the hundred golden basons, and the priests' court, 2Chr 4:8-10. The works which Huram performed, 2Chr 4:11-17. Solomon finishes the temple, and its utensils, 2Chr 4:18-22. Verse 3 Under it was the similitude of oxen - In 1Kgs 7:24, instead of oxen, בקרים bekarim, we have knops, פקעים pekaim; and this last is supposed by able critics to be the reading which ought to be received here. What we call knops may signify grapes, mushrooms, apples, or some such ornaments placed round about under the turned over lip or brim of this caldron. It is possible that בקרים bekarim, oxen, may be a corruption of פקעים pekaim, grapes, as the פ pe might be mistaken for a ב beth, to which in ancient MSS. it has often a great resemblance, the dot under the top being often faint and indistinct; and the ע ain, on the same account might be mistaken for a ר resh. Thus grapes might be turned into oxen. Houbigant contends that the words in both places are right; but that בקר bakar does not signify ox here, but al large kind of grape, according to its meaning in Arabic: and thus both places will agree. But I do not find that bakar, or bakarat, has any such meaning in Arabic. He was probably misled by the following, in the Arabic Lexicon, Camus, inserted under bakara, both by Giggeius and Golius, aino albikri, ox-eye, which is interpreted Genus uvae nigrae ac praeprandis, incredibilis dulcedinis. In Palaestina autem pro prunis absolute usurpatur. "A species of black grape, very large, and of incredible sweetness. It is used in Palestine for prune or plum." What is called the Damascene plum is doubtless meant; but בקרים bekarim, in the text, can never have this meaning, unless indeed we found it associated with עין ayin, eye, and then עיני בקרים eyney bekarim might, according to the Arabic, be translated plums, grapes, sloes, or such like, especially those of the largest kind, which in size resemble the eye of an ox. But the criticism of this great man is not solid. The likeliest method of reconciling the two places is supposing a change in the letters, as specified above. The reader will at once see that what are called the oxen, 2Chr 4:3, said to be round about the brim, are widely different from those 2Chr 4:4, by which this molten sea was supported. Verse 5 It - held three thousand baths - In 1Kgs 7:26, it is said to hold only two thousand baths. As this book was written after the Babylonish captivity, it is very possible that reference is here made to the Babylonish bath which might have been less than the Jewish. We have already seen that the cubit of Moses, or of the ancient Hebrews, was longer than the Babylonish by one palm; see on 2Chr 3:3 (note). It might be the same with the measures of capacity; so that two thousand of the ancient Jewish baths might have been equal to three thousand of those used after the captivity. The Targum cuts the knot by saying, "It received three thousand baths of dry measure, and held two thousand of liquid measure. Verse 6 He made also ten lavers - The lavers served to wash the different parts of the victims in; and the molten sea was for the use of the priests. In this they bathed, or drew water from it for their personal purification. Verse 8 A hundred basons of gold - These were doubtless a sort of paterae or sacrificial spoons, with which they made libations. Verse 9 He made the court of the priests - This was the inner court. And the great court - This was the outer court, or place for the assembling of the people. Verse 16 Huram his father - אב ab, father, is often used in Hebrew to signify a master, inventor, chief operator, and is very probably used here in the former sense by the Chaldee: All these Chiram his master made for King Solomon; or Chiram Abi, or rather Hiram, made for the king. Verse 17 In the clay ground - See on 1Kgs 7:46 (note). Some suppose that he did not actually cast those instruments at those places, but that he brought the clay from that quarter, as being the most proper for making moulds to cast in. Verse 21 And the flowers, and the lamps - Probably each branch of the chandelier was made like a plant in flower, and the opening of the flower was either the lamp, or served to support it. Verse 22 The doors - were of gold - That is, were overlaid with golden plates, the thickness of which we do not know. That every thing in the tabernacle and temple was typical or representative of some excellence of the Gospel dispensation may be readily credited, without going into all the detail produced by the pious author of Solomon's Temple Spiritualized. We can see the general reference and the principles of the great design, though we may not be able to make a particular application of the knops, the flowers, the pomegranates, the tongs, and the snuffers, to some Gospel doctrines: such spiritualizing is in most cases weak, silly, religious trifling; being ill calculated to produce respect for Divine revelation. Introduction

The Furniture of the Temple. ( b. c. 1012.) 1 Moreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof. 2 Also he made a molten sea of ten cubits from brim to brim, round in compass, and five cubits the height thereof; and a line of thirty cubits did compass it round about. 3 And under it was the similitude of oxen, which did compass it round about: ten in a cubit, compassing the sea round about. Two rows of oxen were cast, when it was cast. 4 It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set above upon them, and all their hinder parts were inward. 5 And the thickness of it was a handbreadth, and the brim of it like the work of the brim of a cup, with flowers of lilies; and it received and held three thousand baths. 6 He made also ten lavers, and put five on the right hand, and five on the left, to wash in them: such things as they offered for the burnt offering they washed in them; but the sea was for the priests to wash in. 7 And he made ten candlesticks of gold according to their form, and set them in the temple, five on the right hand, and five on the left. 8 He made also ten tables, and placed them in the temple, five on the right side, and five on the left. And he made an hundred basons of gold. 9 Furthermore he made the court of the priests, and the great court, and doors for the court, and overlaid the doors of them with brass. 10 And he set the sea on the right side of the east end, over against the south. David often speaks with much affection both of the house of the Lord and of the courts of our God. Both without doors and within there was that which typified the grace of the gospel and shadowed out good things to come, of which the substance is Christ. I. There were those things in the open court, in the view of all the people, which were very significant. 1. There was the brazen altar, v. 1 . The making of this was not mentioned in the Kings. On this all the sacrifices were offered, and it sanctified the gift. This altar was much larger than that which Moses made in the tabernacle; that was five cubits square, this was twenty cubits square. Now that Israel had become both numerous and more rich, and it was to be hoped more devout (for every age should aim to be wiser and better than that which went before it), it was expected that there would be a greater abundance of offerings brought to God's altar than had been. It was therefore made such a capacious scaffold that it might hold them all, and none might excuse themselves from bringing those temptations of their devotion by alleging that there was not room to receive them. God had greatly enlarged their borders; it was therefore fit that they should enlarge his altars. Our returns should bear some proportion to our receivings. It was ten cubits high, so that the people who worshipped in the courts might see the sacrifice burnt, and their eye might affect their heart with sorrow for sin: "It is of the Lord's mercies that I am not thus consumed, and that this is accepted as an expiation of my guilt." They might thus be led to consider the great sacrifice which should be offered in the fulness of time to take away sin and abolish death, which the blood of bulls and goats could not possibly do. And with the smoke of the sacrifices their hearts might ascend to heaven in holy desires towards God and his favour. In all our devotions we must keep the eye of faith fixed upon Christ, the great propitiation. How they went up to this altar, and carried the sacrifices up to it, we are not told; some think by a plain ascent like a hill: if by steps, doubtless they were so contrived as that the end of the law (mentioned Exod. xx. 26 ) might be answered. 2. There was the molten sea, a very large brass pan, in which they put water for the priests to wash in, v. 2 , 6 . It was put just at the entrance into the court of the priests, like the font at the church door. If it were filled to the brim, it would hold 3000 baths (as here, v. 5 ), but ordinarily there were only 2000 baths in it, 1 Kings vii. 26 . The Holy Ghost by this signified, (1.) Our great gospel privilege, that the blood of Christ cleanseth from all sin, 1 John i. 7 . To us there is a fountain opened for all believers (who are spiritual priests, Rev. i. 5, 6 ), nay, for all the inhabitants of Jerusalem to wash in, from sin, which is uncleanness. There is a fulness of merit in Jesus Christ for all those that by faith apply to him for the purifying of their consciences, that they might serve the living God, Heb. ix. 14 . (2.) Our great gospel duty, which is to cleanse ourselves by true repentance from all the pollutions of the flesh and the corruption that is in the world. Our hearts must be sanctified, or we cannot sanctify the name of God. Those that draw nigh to God must cleanse their hands, and purify their hearts, Jam. iv. 8 . If I was thee not, thou hast no part with me; and he that is washed still needs to wash his feet, to renew his repentance, whenever he goes in to minister, John xiii. 10 . 3. There were ten lavers of brass, in which they washed such things as they offered for the burnt-offerings, v. 6 . As the priests must be washed, so must the sacrifices. We must not only purify ourselves in preparation for our religious performances, but carefully put away all those vain thoughts and corrupt aims which cleave to our performances themselves and pollute them. 4. The doors of the court were overlaid with brass ( v. 9 ), both for strength and beauty, and that they might not be rotted with the weather, to which they were exposed. Gates of brass we read of, Ps. cvii. 16 . II. There were those things in the house of the Lord (into which the priests alone went to minister) that were very significant. All was gold there. The nearer we come to God the purer we must be, the purer we shall be. 1. There were ten golden candlesticks, according to the form of that one which was in the tabernacle, v. 7 . The written word is a lamp and a light, shining in a dark place. In Moses's time they had but one candlestick, the Pentateuch; but the additions which, in process of time, were to be made of other books of scripture might be signified by this increase of the number of the candlesticks. Light was growing. The candlesticks are the churches, Rev. i. 20 . Moses set up but one, the church of the Jews; but, in the gospel temple, not only believers, but churches, are multiplied. 2. There were ten golden tables ( v. 8 ), tables whereon the show-bread was set, v. 19 . Perhaps every one of the tables had twelve loaves of show-bread on it. As the house was enlarged, the house-keeping was. In my father's house there is bread enough for the whole family. To those tables belonged 100 golden basins, or dishes; for God's table is well furnished. 3. There was a golden altar ( v. 19 ), on which they burnt incense. It is probable that this was enlarged in proportion to the brazen altar. Christ, who once for all made atonement for sin, ever lives, making intercession, in virtue of that atonement.