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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.
But amid these things we must understand that zeal for righteousness should be exercised against the wicked deeds of our neighbors in such a way that the virtue of gentleness is by no means abandoned in the fervor of severity. For the anger of a priest ought never to be hasty and disturbed, but rather tempered with the gravity of deliberation. And so we ought both to bear with those whom we correct and to correct those whom we bear with, lest if one of these two be lacking, the priestly action fail either in fervor or in gentleness. For this is why in the service of the temple, lions and oxen and cherubim were carved by sculptural work on the bases of the temple. For cherubim signifies fullness of knowledge. But what does it mean that on the bases lions are not made without oxen, nor oxen without lions? For what else do the bases in the temple represent but priests in the Church? Who, while they bear the burden of governance, carry, as it were in the manner of bases, a weight placed upon them. Therefore cherubim are depicted on the bases, because it is certainly fitting that the hearts of priests be filled with fullness of knowledge. By lions, moreover, the terror of severity is symbolized, while by oxen the patience of gentleness is represented. And so on the bases neither lions without oxen nor oxen without lions are depicted, because in the priestly heart the virtue of gentleness must always be preserved along with the terror of severity, so that gentleness may season anger, and that same gentleness, lest it perhaps become lax, may be kindled by zeal for severity.
Hence the surface of the bases was not level at any point, but whichever side one turned, it was carved with mystical figures because the minds of the saints, indeed their whole way of life, displays the charm of the virtues in everything, and not an empty or idle hour passes them by that they fail to have time for good works or words or, at all events, thoughts. They have little crowns carved on them when they yearn with untiring longing for entry into eternal life; they have ledges when, amid their longing for the life of heaven that is above, they never undo the bonds of fraternal intercourse that is at hand; they have lions between the little crowns and ledges when they so raise their minds to hope for heavenly things and so open them out to the love of their neighbor that they do not shirk the zealous exercise of stern denunciation on any sinners entrusted to their charge. In addition to lions, they have oxen when they employ even the invective of correction in a spirit of meekness, when, in the heat of rebuking, they never cease to have the cloven hoof of prudent action and word or to roll the words of divine reading around in the mouth as if ruminating on them. Finally, blessed Stephen, the one who was the pillar of excellence of the Lord’s temple, seemed to show the fierce teeth and claws of a lion when he said to his persecutors, “You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit; which of the prophets did your fathers not persecute?” and so forth; but in saying this he showed how much of the compassion of bovine meekness he nurtured in his heart within, when, for these same persecutors raging to kill him, he knelt and said, “Lord, lay not this sin to their charge.” But because we can have neither hope of things eternal in heaven, nor love of neighbor on earth, nor the fervor of trenchant zeal nor the gentleness of compassionate restraint, without knowledge of the holy Scriptures, it is aptly remarked that after crown and ledges, after lions and oxen, cherubim too were carved. For it is generally accepted that cherubim are a type of sacred scripture, whether because the two cherubim on the propitiatory of the ark were fashioned as a figure of the two Testaments that sing in harmony of Christ or because the name itself means “much knowledge.”
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SUMMARY
1 Kings 7:29 offers a meticulous description of the elaborate artistry adorning the movable bronze stands that supported the ten lavers within King Solomon's magnificent Temple. This verse specifically details the intricate decorative motifs on the panels and ledges of these stands, featuring symbolic representations of lions, oxen, and cherubim, alongside delicate "thin work" and "additions," all contributing to the profound theological and aesthetic grandeur of God's dwelling place.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its meaning and impact. Imagery is central, as the detailed enumeration of lions, oxen, cherubim, and "thin work" creates a vivid mental picture of the elaborate and ornate stands. This visual richness serves to emphasize the grandeur, sacredness, and unparalleled beauty of the Temple's furnishings. Symbolism is profoundly utilized, with each creature carrying specific theological weight: lions for strength, royalty, and divine authority; oxen for steadfastness, service, and the sacrificial system; and cherubim for divine presence, holiness, and guardianship. These symbols are not merely decorative but communicate deeper truths about God's character and the nature of worship. Furthermore, the meticulous enumeration of details, from the "borders" and "ledges" to the "additions made of thin work," functions as a form of Emphasis, underscoring the extraordinary care, expense, and reverence invested in every aspect of the Temple's construction and furnishing, reflecting the profound value placed on God's dwelling place.
THEOLOGICAL AND THEMATIC CONNECTIONS
The meticulous detail dedicated to the Temple's furnishings, as exemplified in 1 Kings 7:29, powerfully communicates the Israelite understanding of God's character and the nature of His dwelling among His people. The combination of powerful creatures like lions and oxen with the celestial cherubim on the laver stands underscores that God's presence is simultaneously majestic, strong, sovereign, and utterly holy. These decorations were not mere aesthetic choices but profound theological statements, reinforcing the sanctity and divine authority of the space where purification rituals occurred. They served as constant visual reminders of the glory of the God who commanded such excellence and the profound reverence required for those who ministered in His presence. The elaborate craftsmanship speaks to the principle that anything dedicated to God should be of the highest quality, reflecting the immeasurable value of His glory and the honor due to His name.
REFLECTION AND APPLICATION
The intricate artistry of the Temple's laver stands, as described in 1 Kings 7:29, offers a profound lesson for believers today. The meticulous attention to detail, the use of precious materials, and the symbolic imagery all point to the reverence and excellence with which God's dwelling place was to be treated. While we no longer worship in a physical Temple made with hands, the New Testament teaches that our bodies are now temples of the Holy Spirit, and the Church collectively forms a spiritual house built on Christ. This verse prompts us to consider the quality of our own "worship" – not just in formal gatherings, but in every aspect of our lives. Are we offering our "thin work" – our best efforts, our most refined skills, our deepest devotion – to God? Do we approach our spiritual lives with the same intentionality, beauty, and reverence that characterized the construction of Solomon's Temple? The call is to live lives that reflect the glory of God, recognizing His holy presence within us and among us, and striving for excellence in all that we do for His name, knowing that even the smallest acts done with reverence can be profoundly significant.
Questions for Reflection
FAQ
Why were lions, oxen, and cherubim specifically chosen for these decorations on the laver stands?
Answer: These creatures were chosen for their rich symbolic meanings, which resonated deeply within the ancient Israelite worldview and the broader ancient Near Eastern context, yet were recontextualized for Yahwistic worship. Lions (H738, ʼărîy) symbolized strength, royalty, and guardianship, often associated with kingship and divine power, reflecting God's sovereign rule. Oxen (H1241, bâqâr) represented strength, steadfastness, and labor, commonly used in agriculture and sacrifice, thus signifying diligent service and the utility of the cleansing rituals. Cherubim (H3742, kᵉrûwb), however, carried the most profound theological weight, consistently appearing in Scripture as guardians of sacred space and attendants to God's glorious presence, as seen on the Ark of the Covenant in Exodus 25:18-22 and in prophetic visions like Ezekiel 1:5-12. Their combined presence on the laver stands underscored the Temple's sanctity, the formidable power of God, and the sacred nature of the cleansing and purification rituals performed there, emphasizing that even the functional elements were imbued with divine significance.
CHRIST-CENTERED FULFILLMENT
The intricate and symbolic decorations of the Temple's laver stands, detailed in 1 Kings 7:29, find their ultimate fulfillment in Jesus Christ. The Temple itself, with all its furnishings and rituals, was a shadow pointing to the reality of God's dwelling among humanity, a reality perfectly embodied in Jesus, who is the Word made flesh, who tabernacled among us. The cherubim, symbols of God's glorious presence, holiness, and guardianship, foreshadow the direct and unhindered access to God that we now have through Christ, our great High Priest who has passed through the heavens, tearing the veil between humanity and the Holy of Holies. The cleansing function of the lavers, essential for priestly purity before ministering, points directly to Christ's perfect and once-for-all sacrifice, which truly cleanses us from all sin and purifies our consciences to serve the living God, as described in Hebrews 9:14. The strength symbolized by the lions and oxen is perfectly fulfilled in Christ, the Lion of the tribe of Judah, who conquered sin and death with divine power, and the ultimate Suffering Servant who faithfully bore the burdens of humanity. Thus, the beauty, strength, holiness, and cleansing depicted on these ancient Temple furnishings converge in the person and redemptive work of Christ, who is the radiance of God's glory and the exact imprint of His nature.