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Commentary on 1 Kings 7 verses 13–47
We have here an account of the brass-work about the temple. There was no iron about the temple, though we find David preparing for the temple iron for things of iron, Ch1 29:2. What those things were we are not told, but some of the things of brass are here described and the rest mentioned.
I. The brasier whom Solomon employed to preside in this part of the work was Hiram, or Huram (Ch2 4:11), who was by his mother's side an Israelite, of the tribe of Naphtali, by his father's side a man of Tyre, Kg1 7:14. If he had the ingenuity of a Tyrian, and the affection of an Israelite to the house of God (the head of a Tyrian and the heart of an Israelite), it was happy that the blood of the two nations mixed in him, for thereby he was qualified for the work to which he was designed. As the tabernacle was built with the wealth of Egypt, so the temple with the wit of Tyre. God will serve himself by the common gifts of the children of men.
II. The brass he made use of was the best he could get. All the brazen vessels were of bright brass (Kg1 7:45), good brass, so the Chaldee, that which was strongest and looked finest. God, who is the best, must be served and honoured with the best.
III. The place where all the brazen vessels were cast was the plain of Jordan, because the ground there was stiff and clayey, fit to make moulds of for the casting of the brass (Kg1 7:46), and Solomon would not have this dirty smoky work done in or near Jerusalem.
IV. The quantity was not accounted for. The vessels were unnumbered (so it may be read, Kg1 7:47, as well as unweighed), because they were exceedingly numerous, and it would have been an endless thing to keep the account of them; neither was the weight of the brass, when it was delivered to the workmen, searched or enquired into; so honest were the workmen, and such great plenty of brass they had, that there was no danger of wanting. We must ascribe it to Solomon's care that he provided so much, not to his carelessness that he kept no account of it.
V. Some particulars of the brass-work are described.
1.Two brazen pillars, which were set up in the porch of the temple (Kg1 7:21), whether under the cover of the porch or in the open air is not certain; it was between the temple and the court of the priests. These pillars were neither to hang gates upon nor to rest any building upon, but purely for ornament and significancy. (1.) What an ornament they were we may gather from the account here given of the curious work that was about them, chequer-work, chain-work, net-work, lily-work, and pomegranates in rows, and all of bright brass, and framed no doubt according to the best rules of proportion, to please the eye. (2.) Their significancy is intimated in the names given them (Kg1 7:21): Jachin - he will establish; and Boaz - in him is strength. Some think they were intended for memorials of the pillar of cloud and fire which led Israel through the wilderness: I rather think them designed for memorandums to the priests and others that came to worship at God's door, [1.] To depend upon God only, and not upon any sufficiency of their own, for strength and establishment in all their religious exercises. When we come to wait upon God, and find our hearts wandering and unfixed, then by faith let us fetch in help from heaven: Jachin - God will fix this roving mind. It is a good thing that the heart be established with grace. We find ourselves weak and unable for holy duties, but this is our encouragement: Boaz - in him is our strength, who works in us both to will and to do. I will go in the strength of the Lord God. Spiritual strength and stability are to be had at the door of God's temple, where we must wait for the gifts of grace in the use of the means of grace. [2.] It was a memorandum to them of the strength and establishment of the temple of God among them. Let them keep close to God and duty, and they should never lose their dignities and privileges, but the grant should be confirmed and perpetuated to them. The gospel church is what God will establish, what he will strengthen, and what the gates of hell can never prevail against. But, with respect to this temple, when it was destroyed particular notice was taken of the destroying of these pillars (Kg2 25:13, Kg2 25:17), which had been the tokens of its establishment, and would have been so if they had not forsaken God.
2.A brazen sea, a very large vessel, above five yards in diameter, and which contained above 500 barrels of water for the priests' use, in washing themselves and the sacrifices, and keeping the courts of the temple clean, Kg1 7:23, etc. It stood raised upon the figures of twelve oxen in brass, so high that either they must have stairs to climb up to it or cocks at the bottom to draw water from it. The Gibeonites, or Nethinim, who were to draw water for the house of God, had the care of filling it. Some think Solomon made the images of oxen to support this great cistern in contempt of the golden calf which Israel had worshipped, that (as bishop Patrick expresses it) the people might see there was nothing worthy of adoration in those figures; they were fitter to make posts of than to make gods of. Yet this prevailed not to prevent Jerusalem's setting up the calves for deities. In the court of the tabernacle there was only a laver of brass provided to wash in, but in the court of the temple a sea of brass, intimating that by the gospel of Christ much fuller preparation is made for our cleansing than was by the law of Moses. That had a laver, this has a sea, a fountain opened, Zac 13:1.
3.Ten bases, or stands, or settles, of brass, on which were put ten lavers, to be filled with water for the service of the temple, because there would not be room at the molten sea for all that had occasion to wash there. The bases on which the lavers were fixed are very largely described here, Kg1 7:27, etc. They were curiously adorned and set upon wheels, that the lavers might be removed as there was occasion; but ordinarily they stood in two rows, five on one side of the court and five on the other, Kg1 7:39. Each laver contained forty baths, that is, about ten barrels, Kg1 7:38. Those must be very clean that bear the vessels of the Lord. Spiritual priests and spiritual sacrifices must be washed in the laver of Christ's blood and of regeneration. We must wash often, for we daily contract pollution, must cleanse our hands and purify our hearts. Plentiful provision is made for our cleansing; so that if we have our lot for ever among the unclean it will be our own fault.
4.Besides these, there was a vast number of brass pots made to boil the flesh of the peace-offerings in, which the priests and offerers were to feast upon before the Lord (see Sa1 2:14); also shovels, wherewith they took out the ashes of the altar. Some think the word signifies flesh-hooks, with which they took meat out of the pot. The basins also were made of brass, to receive the blood of the sacrifices. These are put for all the utensils of the brazen altar, Exo 38:3. While they were about it they made abundance of them, that they might have a good stock by them when those that were first in use wore out and went to decay. Thus Solomon, having wherewithal to do so, provided for posterity.
We have said that the pomegranates were a type of either the whole church or of each individual believer, but the number one hundred that was originally applied to the right hand was sometimes apt to be used as a figure of eternal beatitude. There were twice this number of pomegranates around the second capital to suggest mystically that the people of both Testaments who were to be unified in Christ were to be brought in to receive the crown of eternal life. In keeping with this figure are the words written about the apostles fishing after the Lord’s resurrection when they saw him standing on the shore: “For they were not far from the land, but, as it were, two hundred cubits, dragging the net with the fish.” For the disciples indeed drag the net full of large fish for two hundred cubits to the Lord who is already on the shore showing the effects of his resurrection when holy preachers entrust the word of faith to both Jews and Gentiles and drag the elect of both peoples from the waves of this present world and lead them to the glory of the peace and immortality to come. The circumference, therefore, of the second capital has two rows of pomegranates when the sublimity of the heavenly kingdom assembles the elect of both peoples in one citadel of peace.
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SUMMARY
1 Kings 7:20 meticulously details the intricate ornamentation of the two colossal bronze pillars, Jachin and Boaz, that graced the entrance of Solomon's Temple. This verse specifically describes the placement and quantity of the pomegranates on the chapiters (capitals) of these pillars, noting that two hundred pomegranates were arranged in rows around each chapiter, positioned above a bulbous part near the decorative network. This precise architectural description underscores the lavish beauty and profound symbolism intended for God's dwelling place, emphasizing divine grandeur, meticulous craftsmanship, and the rich spiritual meaning inherent in every element of the Temple's design.
CONTEXT
Literary Context: 1 Kings 7:20 is situated within a lengthy and highly detailed architectural account of Solomon's construction projects, specifically following the completion of the Temple structure itself in 1 Kings 6 and preceding the description of Solomon's own palace. Chapters 1 Kings 7 focus intently on the elaborate furnishings and decorative elements of the Temple, particularly the extensive bronze work crafted by Huram-abi. Verses 1 Kings 7:15-22 provide a meticulous description of the two colossal bronze pillars, Jachin and Boaz, detailing their dimensions, casting process, and the intricate ornamentation of their capitals. Verse 20 specifically elaborates on the pomegranates, building upon the earlier mention of network and chainwork in 1 Kings 7:17-18. This unparalleled level of detail highlights the immense significance attached to every component of God's sacred house.
Historical & Cultural Context: The construction of the Temple in Jerusalem was a monumental undertaking, signifying the establishment of Israel's national and religious identity under King Solomon's reign. Temple building in the ancient Near East was often an expression of a king's power, wealth, and devotion to his deity, and Solomon's Temple, built with the finest materials and skilled labor, was no exception. The use of bronze, a durable and valuable metal, for such prominent features, speaks to its importance and the enduring nature of the structure. The master craftsman, Huram-abi, from Tyre (1 Kings 7:13-14), brought Phoenician metallurgical and artistic expertise, known for its intricate designs and symbolic motifs. Pomegranates, along with lilies, were common decorative elements in ancient Near Eastern art, frequently symbolizing fertility, abundance, prosperity, and life. Their presence on the Temple pillars would have resonated deeply with a culture that understood such visual metaphors, linking the sacred space to divine blessing and fruitfulness.
Key Themes: The detailed description in 1 Kings 7:20 contributes significantly to several overarching themes in the book of 1 Kings. Firstly, it underscores the Divine Grandeur and Majesty that God's dwelling place was designed to reflect. The lavishness and intricate beauty of the Temple, from its foundational stones to its decorative pomegranates, were meant to convey the infinite glory of the God who chose to dwell among His people. Secondly, the verse highlights the theme of Meticulous Craftsmanship and Excellence in Worship. The precise count of two hundred pomegranates on each chapiter, along with the detailed description of their placement, emphasizes the extraordinary skill and dedication invested in the Temple's construction. This attention to detail signifies that only the very best was deemed worthy for the Lord's house, setting a profound standard for devotion and service. Finally, the Symbolism of Abundance and Life is prominent. Pomegranates, as noted, were universal symbols of fertility and prosperity, echoing God's covenant promises of blessing and fruitfulness for His people when they walked in obedience, as seen in passages like Deuteronomy 8:7-8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage primarily employs Detailed Description as its dominant literary device, providing an almost architectural blueprint of the Temple's decorative elements. This meticulous recounting of numbers ("two hundred") and precise placement ("in rows round about," "over against the belly") serves to impress upon the reader the grandeur, cost, and sacredness of the structure. Furthermore, Symbolism is profoundly present through the deliberate choice of pomegranates. As discussed, these fruits carry rich connotations of fertility, abundance, and divine blessing in ancient Near Eastern cultures, imbuing the physical structure with deeper theological meaning. The identical ornamentation and repetition of these motifs across both pillars also suggests Symmetry and Harmony, reinforcing the idea of a perfectly crafted, divinely ordered space that reflects the character of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 7:20, while seemingly a mere architectural detail, offers profound theological insights. The lavish and precise ornamentation of the Temple's pillars, particularly the abundance of pomegranates, speaks volumes about the nature of the God whom the Temple was built to honor. It reveals a God who delights in beauty, order, and excellence, and who is worthy of the very best that humanity can offer in worship and service. The sheer number of pomegranates, potent symbols of fruitfulness and life, also points to God's desire for His people to experience abundant life and to be fruitful in their walk with Him, reflecting His character and blessings to the world. The Temple, as God's dwelling, was not just functional but a visible testament to His glory and His covenant promises of prosperity and blessing for His people, a place where the divine met the human in glorious detail.
REFLECTION AND APPLICATION
The meticulous detail dedicated to the Temple's decoration, as exemplified in 1 Kings 7:20, serves as a powerful reminder of the value God places on excellence and beauty in worship. It challenges us to consider the quality of our own offerings—not just material possessions, but our time, talents, and the very posture of our hearts. God is not indifferent to the details; indeed, His own creation testifies to His intricate design and care for every minute element, from the smallest atom to the grandest galaxy. This verse encourages us to pursue excellence in all areas of our lives as an act of worship, recognizing that our work, our relationships, and our character can all be expressions of devotion to a God who is worthy of our very best. Furthermore, the rich symbolism of the pomegranates—abundance and fruitfulness—invites us to reflect on the spiritual fruit God desires to produce in us through the Holy Spirit, urging us to cultivate lives that bear witness to His life-giving presence and demonstrate His character to a watching world.
Questions for Reflection
FAQ
What was the purpose of the pillars Jachin and Boaz, beyond structural support?
Answer: The pillars Jachin and Boaz, while massive, were primarily symbolic and ornamental rather than structural. Their names, "Jachin" meaning "He (God) will establish" and "Boaz" meaning "in Him (God) is strength," clearly indicate their profound theological significance. They stood as powerful declarations at the Temple's entrance, proclaiming God's unwavering commitment to establish His covenant with Israel and His omnipotent strength as the foundation of their nation and faith. Their elaborate decoration, including the pomegranates described in 1 Kings 7:20, further emphasized the grandeur and divine presence associated with the sanctuary, serving as a constant visual reminder of God's faithfulness and power to uphold His promises.
Why were pomegranates chosen as a decorative motif for the Temple pillars?
Answer: Pomegranates were a highly significant choice for Temple decoration due to their rich symbolism in the ancient Near East and biblical tradition. They were widely recognized symbols of fertility, abundance, prosperity, and life, owing to their numerous seeds and juicy pulp. Their inclusion on the pillars, alongside lilies, conveyed the idea of the Temple as a place of divine blessing and fruitfulness, where God's life-giving presence would manifest. This symbolism was also present on the high priest's garments (Exodus 28:33-34), linking the Temple's design to sacred service and God's life-giving presence. The pomegranates visually communicated God's desire for His people to be fruitful and to experience the abundant life found in His covenant.
What does the precise number "two hundred" pomegranates signify?
Answer: The precise count of "two hundred" pomegranates on each chapiter, arranged "in rows round about," signifies several important aspects. Firstly, it underscores the meticulousness and precision of the craftsmanship, highlighting the extraordinary attention to detail given to God's dwelling place. This was not a haphazard decoration but a carefully planned and executed design, reflecting the divine order. Secondly, the sheer number emphasizes abundance and lavishness, reinforcing the theme of divine grandeur and the boundless blessings associated with God's presence. Finally, the uniformity implied by "in rows round about" and the identical number on each pillar speaks to order, symmetry, and perfection, reflecting the character of a God who is sovereign and brings order out of chaos. It implies a complete and full representation of the symbolic meaning.
CHRIST-CENTERED FULFILLMENT
The detailed description of the Temple's pillars and their abundant pomegranate ornamentation in 1 Kings 7:20 finds its ultimate Christ-centered fulfillment in several profound ways. The Temple itself, with its intricate beauty and the promise of God's dwelling, was a glorious foreshadowing of Jesus Christ. He is the true and ultimate Temple, the place where God fully dwells among humanity (John 2:19-21). In Christ, "all the fullness of the Deity lives in bodily form" (Colossians 2:9), making Him the perfect embodiment of God's glory and presence, far surpassing any earthly structure. Furthermore, the pomegranates, symbolizing fruitfulness and life, point to Jesus as the source of all spiritual fruit. He declared, "I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing" (John 15:5). The abundance of pomegranates on the pillars speaks to the overflowing life and spiritual fruit that flow from Christ to those who are united with Him. The meticulous craftsmanship of the Temple, designed for God's glory, also finds its perfection in Christ, who perfectly fulfills God's will and brings about the ultimate dwelling of God with His people in the New Jerusalem, where "the dwelling place of God is with man" (Revelation 21:3). Thus, 1 Kings 7:20, in its rich symbolism and detail, directs our gaze to the One who is the very essence of God's established strength, abundant life, and glorious presence among us.