1 Kings 7

1Ki 7:1  But Solomon was building his own house thirteen years, and he finished all his house.

Thirteen years - The thirteen years counting from the end of the seven 1Ki_6:38. Solomon’s buildings thus occupied him twenty years 1Ki_9:10 And it happened at the end of twenty years, Solomon had built the two houses, the house of the LORD and the king's house. 2Ch_8:1, from the fourth year of his reign to the twenty-fourth. The time occupied in building his palace was nearly double that spent in the erection of the temple [1Ki_6:38], because neither had there been the same previous preparations for it, nor was there the same urgency as in providing a place of worship, on which the national well-being so much depended.

Building his own house - This house is said to have been situated in Jerusalem, and probably was, what some call it, his winter’s residence. It is called the king’s house, 1Ki_9:10.

1Ki 7:2  He built also the house of the forest of Lebanon; the length thereof was an hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars.

The house of the forest of Lebanon - This name was probably given from the supposed resemblance of the mass of cedar pillars, which was its main feature, to the Lebanon cedar forest. Its length of “a hundred cubits,” or 150 feet, was nearly twice as long as the entire temple without the porch. (Some of the great halls in Assyrian palaces were occasionally as much as 180 feet.) The breadth “of fifty cubits,” or 75 feet, is a breadth very much greater than is ever found in Assyria, and one indicative of the employment in the two countries of quite different methods of roofing. By their use of pillars the Jews, like the Persians, were able to cover in a very wide space.

The house of the forest of Lebanon - why it was called the house of the forest of Lebanon appears to be because it was built almost entirely of materials brought from that place.

the length, and the breadth, and the height - so that it was in every measure larger than the temple; and, there was good reason for it, since into that only the priests entered; whereas into this went not only Solomon's family but his courtiers and nobles, and all foreign ambassadors, and whoever had any business with him, which required various rooms to receive them in:

1Ki 7:3  And it was covered with cedar above upon the beams, that lay on forty five pillars, fifteen in a row.

And it was covered with cedar above - On the second floor were three rows of pillars, fifteen in a row, which made forty five, that stood to east, north, and south; and upon these pillars beams, which were the floor of the third story, over which was a roof of cedar wood. So in this second story were only three rows of pillars, which was sufficient for the ornament of the second and for the support of the third story.

1Ki 7:4  And there were windows in three rows, and light was against light in three ranks.

And there were windows in three rows - Both in the second and third stories, east, north, and south, there being none in the west, where the porch stood:

light was against light – one directly opposite to the other, as is usual in well - contrived buildings. I

1Ki 7:5  And all the doors and posts were square, with the windows: and light was against light in three ranks.

All the doors and posts - The doorways, and the posts which formed them, seem to be intended. These were square at top, not arched or rounded. The doorways also, like the windows, exactly faced one another.

1Ki 7:6  And he made a porch of pillars; the length thereof was fifty cubits, and the breadth thereof thirty cubits: and the porch was before them: and the other pillars and the thick beam were before them.

And he made a porch of pillars - At the west end of the house:

the length thereof was fifty cubits - answerable to the breadth of the house:

1Ki 7:7  Then he made a porch for the throne where he might judge, even the porch of judgment: and it was covered with cedar from one side of the floor to the other.

A porch for the throne - One porch appears to have been devoted to the purposes of administering judgment, which Solomon did in person. The porch or gate of justice still kept alive the likeness of the old patriarchal custom of sitting in judgment at the gate. An ivory throne on which he sat to hear and try causes, 1Ki_10:18 And the king made a great throne of ivory, and overlaid it with the best gold.

1Ki 7:8  And his house where he dwelt had another court within the porch, which was of the like work. Solomon made also an house for Pharaoh's daughter, whom he had taken to wife, like unto this porch.

Like unto this porch - of similar materials, hewn stone and cedar.

A house for Pharaoh’s daughter - This appears to have been a third house; probably the whole three made but one building, and were in the same place, but distinguished from each other; the first as Solomon’s palace, the second as a house of judgment, a court-house; the third, the harem, or apartments for the women.

Solomon made also a house for Pharaoh's daughter - whom he had taken to wife; 1Ki_3:1 And Solomon made an alliance by marriage with Pharaoh king of Egypt, and took Pharaoh's daughter and brought her into the city of David until he finished building his own house, and the house of the LORD, and the wall around Jerusalem.

1Ki 7:9  All these were of costly stones, according to the measures of hewed stones, sawed with saws, within and without, even from the foundation unto the coping, and so on the outside toward the great court.

The stones were uniform - all cut to certain fixed measures of length, breadth, and thickness. They were not squared only on the face which showed, but also on the sides which fell within the wall and were not seen. They were all hewed, and squared, and polished.

1Ki 7:10  And the foundation was of costly stones, even great stones, stones of ten cubits, and stones of eight cubits.

And the foundation was of costly stones, even great stones - Of a great price, and very large: Not only the walls from the foundation to the roof beams were built of large hewn stones, but the spacious court around the palace was also paved with great square stones.

1Ki 7:11  And above were costly stones, after the measures of hewed stones, and cedars.

1Ki 7:12  And the great court round about was with three rows of hewed stones, and a row of cedar beams, both for the inner court of the house of the LORD, and for the porch of the house.

for the inner court of the house of the Lord — should be, as in the inner court of the house of the Lord; the meaning is, that in this palace, as in the temple, rows of hewed stones and the cedar beams formed the enclosing wall.

1Ki 7:13  And king Solomon sent and fetched Hiram out of Tyre.

Solomon sent and fetched Hiram out of Tyre - This was not the Tyrian king, mentioned before, but a very intelligent coppersmith, of Jewish extraction by his mother’s side, who was probably married to a Tyrian.

1Ki 7:14  He was a widow's son of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass: and he was filled with wisdom, and understanding, and cunning to work all works in brass. And he came to king Solomon, and wrought all his work.

He was a widow's son of the tribe of Naphtali - In 2Ch_2:14, this woman is said to be of the daughters of Dan, but here in 1 Kings 7:14 of the tribe of Naphtali. The king of Tyre, who gives the account as we have it in Chronicles, might have made the mistake, and confounded the two tribes. One commentator states that both statements may easily be united thus: she was a Danite by birth, and married into the tribe of Naphtali. When her husband died, she was married again as the widow of a Naphtalite, and became the wife of a Tyrian, to whom she bore a son, Hiram.

He was a widow’s son of the tribe of Naphtali — In 2Ch_2:14 his mother is said to have been of the daughters of Dan. The apparent discrepancy may be reconciled thus: Hiram’s mother, though belonging to the tribe of Dan, had been married to a Naphtalite, so that when married afterwards to a Tyrian, she might be described as a widow of the tribe of Naphtali. Or, if she was a native of the city Dan (Laish), she might be said to be of the daughters of Dan, as born in that place; and of the tribe of Naphtali, as really belonging to it.

He was a widow's son of the tribe of Naphtali - In 2Ch_2:14, his mother is said to be of the daughters of Dan, as she might be, and yet her son of the tribe of Naphtali; for either she was of the city of Dan, which is placed in the tribe of Naphtali (m), or her mother was of the tribe of Dan; and therefore she is said to be of the daughters of Dan, when her father was of the tribe of Naphtali, as it is expressed by the Targum on 2Ch_2:14, and in which way most of the Jewish commentators reconcile this; or she was of Dan, and her husband of Naphtali besides, if there was any mistake, it must be ascribed, not to the sacred historians, but to the king of Tyre, whose words they are in the above place, and who might not be so well acquainted with the tribe this man and his parents were of:

a worker in brass — This refers particularly to the works described in this chapter. But in 2Ch_2:13 his artistic skill is represented as extending to a great variety of departments. In fact, he was appointed, from his great natural talents and acquired skill, to superintend the execution of all the works of art in the temple.

1Ki 7:15  For he cast two pillars of brass, of eighteen cubits high apiece: and a line of twelve cubits did compass either of them about.

He cast two pillars of brass - These famous pillars, which were broken in pieces by the Babylonians when they destroyed Jerusalem 2Ki_25:13 And the bronze pillars in the house of the LORD, and the bases, and the bronze sea in the house of the LORD, the Chaldeans broke into pieces and carried the bronze from them to Babylon. Jer_52:17 Also the Chaldeans broke the pillars of bronze that were in the house of the LORD, and the bases, and the bronze sea in the house of the LORD, and carried all the bronze of them to Babylon. were probably for ornament, standing by themselves under or in front of the porch.

eighteen cubits high apiece - Eighteen cubits appear to have been the height of the shaft only. Adding the capital 1Ki_7:16, 1Ki_7:19, the entire metal pillar was 27 cubits high; and if it had a stone base of eight cubits, which would not be greatly out of proportion, the height of 35 cubits would have been reached, as stated in 2Ch_3:15 He also made two pillars of thirty-five cubits high in front of the house, and the capital on the tops of each of them was five cubits.

Notwithstanding the names of these pillars, they seem to have supported no part of the building, and appear to have been formed for ornament; and were no doubt also emblematical. The right pillar was called Jachin, which signifies, "He will establish;" while that on the left was named Boaz, "In it is strength." Some think they were intended for memorials of the pillars and cloud of fire, which led Israel through the wilderness; but Henry supposes them designed for memorandums to the priests and others that came to worship at God's door.

1Ki 7:16  And he made two chapiters of molten brass, to set upon the tops of the pillars: the height of the one chapiter was five cubits, and the height of the other chapiter was five cubits:

And he made two chapiters of molten brass - These were large ovals in the form of a crown, as the word signifies; or like two crowns joined together, or bowls, as they are called, 1Ki_7:41, The general character of the “chapiters” or capitals, their great size in proportion to the shaft, which is as one to two, and their construction of two quite different members, remind us of the pillars used by the Persians in their palaces, which were certainly more like Jachin and Boaz than any pillars that have reached us from antiquity. The ornamentation, however, seems to have been far more elaborate than that of the Persian capitals.

Five cubits - The word chapiter is taken either more largely for the whole, so it is five cubits; Or, more strictly, either for the pommels, as they are called, 2Ch_4:12, or for the cornice or crown, and so it was but three cubits, to which the pomegranates being added make it four cubits, as it is below, 1Ki_7:19, and the other work upon it took up one cubit more, which in all made five cubits.

Five cubits - If, on the other hand, in 2Ki_25:17 the height of the capital is said to have been three cubits, this discrepancy cannot be explained on the supposition that the capitals had been reduced two cubits in the course of time; but the statement rests, like the parallel passage in Jer_52:22, upon an error of the text, i.e., upon the substitution of ג (3) for ה (5).

1Ki 7:17  And nets of checker work, and wreaths of chain work, for the chapiters which were upon the top of the pillars; seven for the one chapiter, and seven for the other chapiter.

nets of checker work, and wreaths of chain work - probably a fine network over the whole, and chainwork hanging in festoons outside. Consequently this decoration consisted of seven twists arranged as festoons, which were hung round the capitals of the pillars.

1Ki 7:18  And he made the pillars, and two rows round about upon the one network, to cover the chapiters that were upon the top, with pomegranates: and so did he for the other chapiter.

two rows round about upon the one network - that is, there were two rows of figures like pomegranates upon the net or branch work that covered the chapiters that were on the top of the pillars.

1Ki 7:19  And the chapiters that were upon the top of the pillars were of lily work in the porch, four cubits.

were of lily work in the porch - Or such as was in the porch of the temple; the work was like that wrought in the form of the flower of lilies open: Or, as in the porch; such work as there was in the porch of the temple, in which these pillars were set, 1Ki_7:21, that so the work of the tops of these pillars might agree with that in the top of the porch.

1Ki 7:20  And the chapiters upon the two pillars had pomegranates also above, over against the belly which was by the network: and the pomegranates were two hundred in rows round about upon the other chapiter.

1Ki 7:21  And he set up the pillars in the porch of the temple: and he set up the right pillar, and called the name thereof Jachin: and he set up the left pillar, and called the name thereof Boaz.

he set up the pillars - The Septuagint in the parallel passage translates Jachin and Boaz as “Direction” and “Strength.” The meaning was possibly “God will establish in strength” (i. e. firmly) the temple and the religion connected with it.

he set up the pillars - The right pillar - Jachin - That is, He shall establish. The left pillar - Boaz, that is, in strength. These were no doubt emblematical; for notwithstanding their names, they seem to have supported no part of the building.

he set up the right pillar - or the pillar on the right hand as you went in, which was on the north, the front being east:

he set up the left pillar - or the pillar on the left hand, which was to the south, unless the position of them was as you come out:

These names were given them not by Hiram the artificer, but by Solomon, and which were very expressive; not so much of the nobility of the kingdom of the house of David, or of the church of God, the pillar and ground of truth; as of Christ himself, and the two natures in Him, and of His royal dignity. Here stands Jachin, to let them know the Lord will establish and settle them; or that they should never hold out to the end, here is Boaz to direct them to Christ, in whom their strength lies. Allusion is had to these, Rev_3:12 Him who overcomes I will make him a pillar in the temple of My God, and he will go out no more. And I will write upon him the name of My God, and the name of the city of My God, the New Jerusalem, which comes down out of Heaven from My God, and My new name.

So these pillars being eminently strong and stable, were types of that strength which was in God, and would be put forth by God for the defending and establishing of His temple and people, if they were careful to keep the conditions required by God on their parts.

1Ki 7:22  And upon the top of the pillars was lily work: so was the work of the pillars finished.

1Ki 7:23  And he made a molten sea, ten cubits from the one brim to the other: it was round all about, and his height was five cubits: and a line of thirty cubits did compass it round about.

he made a molten sea - A large vessel made of molten brass, which, because of the great quantity of water it held, is called a sea. The “molten sea “of Solomon, so called from its great size, took the place of the laver of the tabernacle Exo_30:18-21, which was required for the ablutions of the priests. It was ten cubits, or roughly fifteen feet, in diameter at top, and therefore roughly forty-seven feet in circumference, with a depth of 5 cubits, or roughly 7.5 feet.

he made a molten sea — In the tabernacle was no such vessel; the laver served the double purpose of washing the hands and feet of the priests as well as the parts of the sacrifices. But in the temple there were separate vessels provided for these offices. The brim was all carved with lily work or flowers; and oxen were carved or cut on the outside all round, to the number of three hundred; and it stood on a pedestal of twelve oxen. The use of it was for the priests to wash their hands and feet, or other things as occasion required, with the water which they drew out of it.

1Ki 7:24  And under the brim of it round about there were knops compassing it, ten in a cubit, compassing the sea round about: the knops were cast in two rows, when it was cast.

there were knops compassing it - literally, “gourds,” a boss or ball ornament encircled the rim of the bowl in two rows. Carved or molten figures: for this word signifies figures or pictures of all sorts. In 2Ch_4:3 they are said to have the likeness of oxen, being like the heads of oxen, and the other parts oval; or these were in the form of gourds, as sometimes the word is rendered, which had on them the figures of the heads of oxen, and might serve as cocks to let out the water:

ten in a cubit, compassing the sea round about it - and as the circumference was thirty cubits, there must be three hundred of these in the circuit: and being in two rows, there must be in all six hundred of them.

1Ki 7:25  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.

the sea was set above upon them - as it were on the backs of them, and their mouths served as spouts or cocks, to let water out of it on all sides:

The twelve oxen, on which it rested, pointed to the twelve tribes of Israel as a priestly nation, which cleansed itself here in the persons of its priests, to appear clean and holy before the Lord. Just as the number twelve unquestionably suggests the allusion to the twelve tribes of the covenant nation, so, in the choice of oxen or bullocks as supporters of the basin, it is impossible to overlook the significance of this selection of the first and highest of the sacrificial animals to represent the priestly service, especially if we compare the position of the lions on Solomon's throne (1Ki_10:20).

1Ki 7:26  And it was an hand breadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies: it contained two thousand baths.

With flowers of lilies - Rather, “in the shape of a lily flower.” The rim was slightly curved outward, like the rim of an ordinary drinking-cup, or the edge of a lily blossom.

And it was an hand breadth thick - Or four fingers, as in Jer_52:21. The palm or hand-breadth seems to have a little exceeded three inches.

it contained 2,000 baths - it was filled by the Gibeonites; This brazen sea of Solomon was typical of Christ, the fountain opened to wash in for uncleanness, by all that are made priests unto God; and this being larger than the laver in the tabernacle, may denote the greater efficacy of Christ's blood than in anything in the law of Moses to cleanse from sin; and the larger provision made for it, not only for Israel, but for all the people of God in the several nations of the world, in the four quarters of it; being published, and proclaimed, and directed to by the twelve apostles of Christ, and by all Gospel ministers since, signified by oxen for their laboriousness and strength. The brazen sea, which took the place of the laver in the tabernacle, was provided for the priests to wash themselves (2Ch_4:6), that is to say, that a supply of water might be kept in readiness to enable the priests to wash their hands and feet when they approached the altar to officiate, or were about to enter the Holy Place (Exo_30:18.).

1Ki 7:27  And he made ten bases of brass; four cubits was the length of one base, and four cubits the breadth thereof, and three cubits the height of it.

Ten bases of brass - That is, pedestals, for the ten lavers to rest on. In general terms the bases were square stands elaborately ornamented on their four sides, and resting upon four wheels. Each stand supported a laver which contained 40 baths 1Ki_7:38. These were four-wheeled carriages, for the support and conveyance of the lavers.

1Ki 7:28  And the work of the bases was on this manner: they had borders, and the borders were between the ledges:

Borders - Rather, “panels”, a set of square compartments between the “ledges” or borders, or moldings. Below the paneling, with its ornamentation of lions, oxen, and cherubim, was a space decorated with “additions of thin work” 1Ki_7:29.

the borders were between the ledges - which were short staves or bars of brass, that stood upright all around, like the staves of a cart on each side, or the rails of a balcony, only in double rows; and between these were the borders or plates of brass.

The description of these bases is very difficult to comprehend: many of the original words are seldom, if at all, used elsewhere.

1Ki 7:29  And on the borders that were between the ledges were lions, oxen, and cherubims: and upon the ledges there was a base above: and beneath the lions and oxen were certain additions made of thin work.

upon the ledges there was a base above - a flat piece of brass laid upon the top of the staves or bars:

1Ki 7:30  And every base had four brasen wheels, and plates of brass: and the four corners thereof had undersetters: under the laver were undersetters molten, at the side of every addition.

The undersetters - literally, “shoulders” are conjectured to have been four brackets, or bars, proceeding from the four upper corners of the bases, and stretching upward to the outer rim of the laver, which thus rested partly upon them.

At the side of every addition - The laver was ornamented with a garland at the place where the support reached it.

1Ki 7:31  And the mouth of it within the chapiter and above was a cubit: but the mouth thereof was round after the work of the base, a cubit and an half: and also upon the mouth of it were gravings with their borders, foursquare, not round.

1Ki 7:32  And under the borders were four wheels; and the axletrees of the wheels were joined to the base: and the height of a wheel was a cubit and half a cubit.

1Ki 7:33  And the work of the wheels was like the work of a chariot wheel: their axletrees, and their naves, and their felloes, and their spokes, were all molten.

the work of the wheels was like the work of a chariot wheel - In the same form and fashion as one of them.

1Ki 7:34  And there were four undersetters to the four corners of one base: and the undersetters were of the very base itself.

the undersetters were of the base itself - The undersetters were cast with the base, not afterward attached to it, and were therefore stronger and better able to support the laver.

1Ki 7:35  And in the top of the base was there a round compass of half a cubit high: and on the top of the base the ledges thereof and the borders thereof were of the same.

A round compass - The same with the chapiter, 1Ki_7:31 which rose up straight half a cubit, and widening upwards half a cubit more, here called the round compass of it: A circular elevation, half a cubit high, rather than a circular depression, half a cubit deep. The “ledges” and “borders” of the top of the base were its “hands” and its “panels.” These “hands,” distinct from the “shoulders” 1Ki_7:30, were probably supports, adorned with engraved plates 1Ki_7:36, either of the elevated circle on which the laver stood, or of the lower part of the laver itself. Both panels and “hands” were “of the same,” i. e. of one piece with the base, cast at the same time.

1Ki 7:36  For on the plates of the ledges thereof, and on the borders thereof, he graved cherubims, lions, and palm trees, according to the proportion of every one, and additions round about.

According to the proportion of every one - “as large as the room left for them allowed,” these figures were made as large as the plates of the ledges, and the borders, would allow room for:

The proportion - Or, empty place, that is, according to the bigness of the spaces which were left empty for them, implying that they were smaller than those above mentioned.

1Ki 7:37  After this manner he made the ten bases: all of them had one casting, one measure, and one size.

all of them had one casting, one measure, and one size - they were all cast into the same mold, and were exactly alike in their form, figures, and size.

1Ki 7:38  Then made he ten lavers of brass: one laver contained forty baths: and every laver was four cubits: and upon every one of the ten bases one laver.

Every laver was four cubits - Assuming height to be intended, and taking the cubit at 20 inches, the entire height of the lavers as they stood upon their wheeled stands would seem to have been 13 ft. 9 in. It is evident, therefore, that the water must have been drawn from them, as from the “molten sea,” through cocks or taps.

Then made he ten lavers - These were set on the ten bases or pedestals, and were to hold water for the use of the priests in their sacred office, particularly to wash the victims that were to be offered as a burnt-offering, as we learn from 2Ch_4:6 He also made ten lavers, and put five on the right hand, and five on the left, to wash in them. They washed in them such things as they offered for the burnt offering. But the sea was for the priests to wash in. but the brazen sea was for the priests to wash in. The whole was a building of vast art, labor, and expense.

Then made he ten lavers of brass - These were typical of the large provision made in the blood of Christ for the cleansing of His people; whose works, services, and sacrifices, as well as persons and garments, need washing in that blood; Rom_12:1.

1Ki 7:39  And he put five bases on the right side of the house, and five on the left side of the house: and he set the sea on the right side of the house eastward over against the south.

he put five bases on the right side of the house - On the south side, which is commonly understood; that is, of the courts of the priests, where they were placed for their use: and five on the left side of the house; on the north; though as the entrance into the temple was at the east, when a man went in, the north must be on the right, and the south on the left; and this seems to be the position by what follows:

Right side - In the south side, not within the house, but in the priests court, where they washed either their hands or feet, or the parts of the sacrifices

1Ki 7:40  And Hiram made the lavers, and the shovels, and the basons. So Hiram made an end of doing all the work that he made king Solomon for the house of the LORD:

So Hiram made an end - These verses contain a general enumeration of Hiram’s works, as well as those already mentioned as other minor things. The Tyrian artists are frequently mentioned by ancient authors as skillful artificers in fashioning and embossing metal cups and bowls; and we need not wonder, therefore, to find them employed by Solomon in making the golden and brazen utensils for his temple and palaces.

1Ki 7:41  The two pillars, and the two bowls of the chapiters that were on the top of the two pillars; and the two networks, to cover the two bowls of the chapiters which were upon the top of the pillars;

1Ki 7:42  And four hundred pomegranates for the two networks, even two rows of pomegranates for one network, to cover the two bowls of the chapiters that were upon the pillars;

1Ki 7:43  And the ten bases, and ten lavers on the bases;

1Ki 7:44  And one sea, and twelve oxen under the sea;

1Ki 7:45  And the pots, and the shovels, and the basons: and all these vessels, which Hiram made to king Solomon for the house of the LORD, were of bright brass.

1Ki 7:46  In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zarthan.

Cast them, in the clay ground - In this place he found that particular kind of clay that was proper for his purpose.

In the plain of Jordan did the king cast them — Zarthan, or Zaretan (Jos_3:16), or Zartanah (1Ki_4:12), or Zeredathah (2Ch_4:17), was on the bank of the Jordan in the territories of western Manasseh. Succoth was situated on the eastern side of Jordan, at the ford of the river near the mouth of the Jabbok. One reason assigned by commentators for the castings being made there is, that at such a distance from Jerusalem that city would not be annoyed by the smoke and noxious vapors necessarily occasioned by the process. But the true reason is to be found in the nature of the soil; That part of the Jordan valley abounds with marl. Clay and sand are the molding material used for bronze. Such large quantities of metal as one of these castings would contain could not be fused in one furnace, but would require a series of furnaces, especially for such a casting as the brazen sea - the whole series of furnaces being filled with metal, and fused at one time, and all tapped together, and the metal let run into the mold. Thus a national foundry was erected in the plain of Jordan.

1Ki 7:47  And Solomon left all the vessels unweighed, because they were exceeding many: neither was the weight of the brass found out.

The brass of which the two pillars, Jachin and Boaz, the brass sea, and the various vessels were made had been taken by David from two cities belonging to Hadadezer, king of Zobah 1Ch_18:8 And David brought very much bronze from Tibhath, and from Chun, cities of Hadarezer, with which Solomon made the bronze sea, and the pillars, and the vessels of bronze.

1Ki 7:48  And Solomon made all the vessels that pertained unto the house of the LORD: the altar of gold, and the table of gold, whereupon the shewbread was,

Solomon made all the vessels - That is, he ordered them to be made, even all that were in the tabernacle of Moses; all were newly made, excepting the ark, mercy seat, and cherubim:

1Ki 7:49  And the candlesticks of pure gold, five on the right side, and five on the left, before the oracle, with the flowers, and the lamps, and the tongs of gold,

with the flowers - the figures of flowers, such as were wrought on the candlestick of Moses:

the tongs of gold - which were used to take the wicks out of the oil, and put into the lamps.

1 Kings 7:49

candlesticks of pure gold — made, probably, according to the model of that in the tabernacle, which, along with the other articles of furniture, were deposited with due honor, as sacred relics, in the temple.

1Ki 7:50  And the bowls, and the snuffers, and the basons, and the spoons, and the censers of pure gold; and the hinges of gold, both for the doors of the inner house, the most holy place, and for the doors of the house, to wit, of the temple.

1Ki 7:51  So was ended all the work that king Solomon made for the house of the LORD. And Solomon brought in the things which David his father had dedicated; even the silver, and the gold, and the vessels, did he put among the treasures of the house of the LORD.

The things which David had dedicated - Not only the things described in 1Ch_28:14-18, but also the spoil of the nations which he had subdued, and also the vessels of gold, silver, and brass, sent him by Toi king of Hamath, on his victory over Hadadezer. Solomon now brought these into the temple treasury. A sacred treasury had been established at least as early as the time of Saul, to which Saul himself, Abner, Joab, and others, had contributed 1Ch_26:28.

So was ended all the work - Which he ordered to be made to be put into it, either for the ornament of it, or for the use and service of it; all was completely finished in the space of seven years:

Psalm 92

The author of this psalm is not indicated in the title, and it is impossible now to ascertain who he was. Nor can the occasion be determined “when” it was composed. It is of so general a character that it might have been written at any period of the Jewish history; and, so far as the style and the contents are concerned, it may have been written by either of those whose names are attached to the other psalms.

The psalmist refers:

I. To the blessedness of praise, or to the propriety of celebrating the praise of God, the duty and advantage of praising God, Psalms 92:1-4 A Psalm or Song for the sabbath day. It is good to give thanks to the LORD, and to sing praises to Your name, O Most High; to show forth Your loving-kindness in the morning, and Your faithfulness every night; on the ten strings , and on the harp, with sounding music on the lyre. For You, LORD, have made Me glad with Your work; I will triumph in the works of Your hands.

II. He refers to the works of God as laying the foundation of praise, the grandeur of God’s works, Psa_92:5-6 O LORD, how great are Your works; Your purposes are very deep. A beastly man does not know; nor does a fool understand this.

III. He refers to the justice of God, or the fact that the wicked, however they may seem to be prospered, will be cut off, Psa_92:7-9 When the wicked spring as the grass, and when all the workers of iniquity blossom, it is that they shall be destroyed forever; but You, LORD, are high forever. For, lo, Your enemies, O LORD; for lo, Your enemies shall perish; all the workers of iniquity shall be scattered.

IV. He refers to the prosperity and the security of the righteous; to the influence of religion and the favor of God on life, as making it prosperous and happy, and as preparing people to be useful and cheerful in old age, the happiness of the righteous, all this founded on the perfections of God Psa_92:10-15 But You shall lift up my horn as the wild ox; and I shall be anointed with fresh oil. Also my eye shall see my desire on my enemies, and my ears shall hear the wicked who rise up against me. The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon. Those that are planted in the house of the LORD shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be fat and flowering; to show that the LORD is upright; He is my rock, and no unrighteousness is in Him.

Psa 92:1  A Psalm or Song for the sabbath day. It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High:

It is a good thing to give thanks - This Psalm begins very abruptly. Good to confess unto the Lord. He had been acknowledging God’s goodness, and praising Him for His mercy; and now he tells how good he felt this to be. The theme: God should be praised for His righteous judgments on the wicked and His care and defense of His people. Such a topic, at all times proper, is specially so for the reflections of the Sabbath day.

It is a good thing to give thanks unto the Lord - For all mercies, temporal and spiritual; for Christ, and salvation by Him; for the Gospel, and for Gospel opportunities and ordinances; for, such days and seasons this psalm was composed for. It is "good" so to do, for it is the will of God that we should in and for everything give thanks; it is due unto Him, and is our reasonable service; it is well pleasing unto God through Christ; it is pleasant work for the saints themselves, and is profitable unto them; to be thankful for what they have is the way to have more.

It is a good thing to give thanks unto the Lord - the act is appropriate; the effect is good.

(1) The thing itself is appropriate, for there is much, under all circumstances, to be thankful for: life, health, food, clothing, air, water, friends, recollections, hopes - and, above all, the blessings of redemption, and the assurance that we are reconciled with God forever. If all else fail, the hope of heaven - the assurance that the Redeemer died - the offer of salvation - cannot fail. That is ours, and cannot be taken away.

(2) The effect is good. It is a desirable state of mind. It tends to happiness, contentment, peace, joy in the Lord. A gloomy mind makes all things around more gloomy; an unthankful mind is an unhappy mind; a murmuring, complaining, dissatisfied mind makes its possessor wretched, and all around him miserable.

(3) it is good as it is due to God. For all His favor we should be thankful - and all that we enjoy is His gift.

(4) it tends much to lessen the real troubles and afflictions of life to dwell on those things for which we should be thankful.

And to sing praises unto thy name - As this psalm was designed for the “Sabbath day,” this shows that one of the appropriate services of the Sabbath is “praise.” It is a day when it is fit to recall the mercies of God to our minds; and the remembrance of those mercies, and their celebration by appropriate songs

O Most High - God exalted over all. The fact that “He” is exalted over all is an appropriate thought when we come before Him to praise Him; appropriate at all times, and in all circumstances of life.

A Psalm or Song for the sabbath day - The Sabbath is the day that God has hallowed, and that is to be consecrated to God by our turning away from the business pursuits of the working days (Isa_58:13.) and applying ourselves to the praise and adoration of God, which is the most proper, blessed Sabbath employment.

Psa 92:2  To shew forth thy lovingkindness in the morning, and thy faithfulness every night,

In the morning - To praise God in the morning will have a good influence on us, in preparing us for the toils and trials of the day.

There is no better preparation for a day, in view of its burdens, cares, toils, and trials, than a thankful, cheerful mind looking at the Lord in the morning.

Your faithfulness every night - The reference is to the return of evening; and the meaning is, that it is a good thing, or that it is appropriate to contemplate the faithfulness of God at the close of every day. The mind is then calm, after the toils of the day are over which is favorable for reflection. There is much in every day to be thankful for, and it is well to recall it at night.

To show forth thy lovingkindness - that has preserved me throughout the night, and brought me to the beginning of a new day: and thy faithfulness in the night, that has so amply fulfilled the promise of preservation during the course of the day. This verse contains a general plan for morning and evening prayer.

Psa 92:3  Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound.

Upon an instrument of ten strings - The general idea in this verse is, that instruments “of all kinds” are to be employed in celebrating the praises of God. All these instruments of music were typical of the spiritual joy and melody which the saints have in their hearts when they praise the Lord;

Upon the harp with a solemn sound - The Hebrew word rendered “solemn sound” means properly “murmur;” then, the sound of a harp; and then, meditation. Here the meaning seems to be, “with murmurs upon the harp;” that is, with the sound of the harp - its murmuring tones. It does not denote here a distinct instrument of music, but it refers to the tones of the harp: not to the meditations of the mind of the worshipper - but to the low and gentle sounds of the instrument itself.

Psa 92:4  For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands.

Through thy work - Either the work of creation, the finishing of which the Sabbath was designed particularly to commemorate; or the works of God in general - the universe; or the general dealings of His providence; or some particular interpositions of Providence in His behalf that called for special praise. All these are appropriately combined in the celebrations - the praises - of the Sabbath; to these should be added, as among the most marvelous of His works, and that which furnishes special occasion for praise on the Christian Sabbath, the wonderful work of redemption - that which of all the “works” of God makes a heart rightly affected most “glad.” Jam_5:13 Is any among you afflicted? Let him pray. Is any cheerful? Let him sing psalms.

I will triumph in the works of thine hands - I will exult or rejoice shout aloud for joy, on account of them; and also triumph over all enemies, as being out of the reach of them, so as to be hurt and ruined by them.

Psa 92:5  O LORD, how great are thy works! and thy thoughts are very deep.

O Lord, how great are thy works! - The meaning here is this: The psalmist, on the Sabbath, in giving himself to meditation on the works of God, is overwhelmed with a sense of their vastness, their incomprehensible nature, and the depth of wisdom evinced, far beyond the grasp of man, in what God had done. So profound as not to be fathomed by the comprehension of man. How soon is man lost; how soon does he get beyond his depth; how soon does he feel that here is greatness which he cannot comprehend, and wisdom which he cannot fathom, and goodness which he cannot appreciate, when he sits down to meditate on the works of God.

And thy thoughts are very deep - Rom_11:33-34 O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out! For who has known the mind of the Lord, or who became His counselor? The meaning is, that the plans or the purposes of God, as evinced in the works of creation and providence, are too profound for man to understand them. Who but God himself can comprehend them? Yet some things are knowable by us. 1Co_2:10 But God has revealed them to us by His Spirit; for the Spirit searches all things, yea, the deep things of God.

Psa 92:6  A brutish man knoweth not; neither doth a fool understand this.

A brutish man knoweth not - the man who is all flesh; in whom spirit or intellect neither seems to work nor exist. The brutish man, who never attempts to see God in His works.

A brutish man knoweth not - The brutish man is one that only knows things naturally, as brute beasts do, and in which also he corrupts himself; he is governed by sense, and not by reason, and much less by faith, which he has not; one that indulges his sensual appetite, whose god is his belly, and minds nothing but earth and earthly things; and, though he has an immortal soul, has no more care of it, and concern about it, than a beast that has none; he lives like one, without fear or shame; and in some things acts below them, and at last dies, as they do, without any thought of, or regard unto, a future state:

A brutish man knoweth not - A man who is stupid, and who is like the beasts or brutes; that is, a man whose tastes and propensities are like the brutes, or who does not seem to act as if endowed with a rational nature. The idea evidently is, that there are many such people, and that it is not to be wondered at that they have no exalted idea of the greatness of God. As a matter of fact there are many in human form - many made in the image of God - who seem to have no more notion of God, and who see no more wisdom and goodness in His works, than the horse or the ox.

Neither doth a fool understand this - the fool, is different from the brutish man; the latter has mind, but it is buried in flesh; the former has no mind, and his stupidity is unavoidable.

Neither doth a fool understand this - A fool, in the sense that he has been made foolish and stupid by sin; that he does not worship and honor God. He has no right understanding in regard to the Maker and the Governor of the universe.

Psa 92:7  When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever:

When the wicked spring as the grass - When they grow up as plants do; when they seem to flourish and prosper. Psa_90:5-6 You carry them away as with a flood; they are as a sleep; in the morning they are like grass which grows up. In the morning it sprouts and shoots up; in the evening it is cut down, and dries up. The word “grass” here refers to the vegetable creation generally, embracing plants and flowers of all kinds.

when all the workers of iniquity do flourish - As plants and flowers do. They are like vigorous plants; not like the stunted and dry shrubs of the desert. Hebraic poetic literary style often repeats an idea using slightly different language. This is nearly the same idea as the first statement, repeated for emphasis. First they spring up, then they flourish.

When the wicked spring as the grass - This is a lesson which is frequently inculcated in the sacred writings. The favor of God towards man is not to be known by outward prosperity; nor is His disapprobation to be known by the adverse circumstances in which any person may be found. When, however, we see the wicked flourish, we may take for granted that their abuse of God’s mercies will cause Him to cut them off and, dying in their sins, they are destroyed.

It is that they shall be destroyed for ever - The meaning here is that destruction will be the result. They will not be made happy in another world by their prosperous and prospered wickedness here, as if God approved of their course; but the end will be that they will be destroyed. The design of the psalmist seems to be to turn the mind from the idea that mere external prosperity is necessarily connected with happiness; or that one who is prospered in this life is on that account safe. There is another world, and there ample justice will be done to all.

It is that they shall be destroyed for ever - they are like brute beasts, made to be taken and destroyed, 2Pe_2:12 But these, as unreasoning natural brute animals having been born for capture and corruption, speak evil of the things that they do not understand. And they will utterly perish in their own corruption, and as land is manured and cultivated, and grass springs up and flourishes, that it may be, when grown, cut down, and become the fodder of beasts, or the fuel of fire; so the prosperity of the wicked issues in their ruin, and is an aggravation of their damnation; their destruction is of soul and body in hell, and is an everlasting one.

God sometimes grants prosperity to wicked men in displeasure; yet they flourish but for a moment. Let us seek for ourselves the salvation and grace of the gospel, that being daily anointed by the Holy Spirit. It is from His grace, by His word and Spirit, that believers receive all the virtue that keeps them alive, and makes them fruitful. Other trees, when old, leave off bearing, but in God's trees the strength of grace does not fail with the strength of nature. Psalm 1:3 And he shall be like a tree planted by the rivulets of water that brings forth its fruit in its seasons, and its leaf shall not wither, and all which he does shall be blessed.

Psa 92:8  But thou, LORD, art most high for evermore.

But thou, Lord, art most high for evermore - They are brought down and destroyed; but the Lord is exalted eternally, both for His judgments and His mercies. Whatever may occur to people, God will maintain this exalted position as supreme over all.

But thou, Lord, art most high for evermore - God is "the most High"; that is one of his names; He is above all, is higher than the highest; and He dwells on high, and looks down upon the inhabitants of the earth, and sees what is doing among them; and to Him they will be accountable another day for what they do; and when wicked, men perish, being destroyed, He will continue forever in all his greatness, glory, and majesty. This he does in part, by contrasting their ruin with God’s exaltation and eternity.

Psa 92:9  For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered.

For, lo, thine enemies, O Lord, for, lo, thine enemies shall perish - The repetition of the word “lo” here - “behold!” - is emphatic. The attention of the psalmist was fixed on this as an event which would be sure to occur. It was certain that God would be exalted; it followed from this, that all His enemies would be subdued in order that He might be thus exalted.

For, lo, thine enemies, O Lord - The particle "lo", or "behold", is not used for the sake of God, but for the sake of men; to excite their attention, and to observe unto them that those who are everlastingly destroyed are the enemies of the Lord.

All the workers of iniquity shall be scattered - implying eagerness and activity, as if they were in haste to flee away. The allusion is to an army that is discomfited, disorganized, “demoralized,” and scattered; or to chaff that is dispersed by the wind. Job_21:18 they are as stubble before the wind, and as chaff that the storm steals away. Isa_17:13 The nations shall rush like the rushing of many waters; but God shall rebuke them, and they shall flee far off, and shall be chased like the chaff of the mountains before the wind, and like a rolling thing before the whirlwind. Isa_29:5 And the multitude of your strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passes away; yea, it shall be at an instant, suddenly. Hos_13:3 Therefore they shall be as the morning cloud and as the early dew that passes away, as the chaff storm-driven out of the floor, and as the smoke out of the chimney.

all the workers of iniquity shall be scattered - one from another, and not be able to unite and combine together against the saints, as they have done; or they shall be separated from them at the last day, being placed at Christ's left hand; and shall not stand in judgment, nor in the congregation of the righteous.

Psa 92:10  But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil.

But my horn shalt thou exalt - The horn is a symbol of strength or power; and the meaning here is, that, while the wicked would be cut off, he would be prospered; that is, he had such confidence that he was the friend of God, that he believed God would honor him and exalt him. The psalmist here speaks of himself not so much with reference to his own particular case, but as the representative of the righteous. The idea is, that God will thus exalt “a righteous man.”

Like the horn of an unicorn - perhaps here, the oryx or buffalo. Supposed to be remarkable for the strength of its horn. The horn is an emblem of defensive power and at the same time of stately grace. Translated in some bibles as wild ox.

But my horn shall thou exalt like the horn of an unicorn - Which is said to be very high and strong, Deu_33:17 His glory is like the first-born of his bull, and his horns are like the horns of the wild ox. With them he shall push the people together to the ends of the earth. And they are the ten thousands of Ephraim, and they are the thousands of Manasseh. This may be understood of the establishment of David's kingdom, of his royal authority, power, and the glory of it, signified by his horn; which was fulfilled when he had subdued the neighboring nations, and the kings of them, and was exalted above them, and had rest from all his enemies: and may be applied unto the Messiah, the horn of David, the horn of salvation raised up in his house, Psa_132:17 There I will make the horn of David to bud; I have prepared a lamp for My anointed. and so may refer to exaltation at the right hand of God, and the strength and glory of His kingdom; 1Sa_2:10 The foes of the LORD shall be broken to pieces. He thunders in the heavens upon them. The LORD shall judge the ends of the earth. And He shall give strength to His king, and exalts the horn of His anointed. and also may be interpreted of every good man, in opposition to the wicked; who, though low and abased, God will exalt and set them among princes, and cause them to be coheirs with Christ.

I shall be anointed with fresh oil - Oil pure and sweet; not old and rancid. That is, he would be made happy, cheerful, bright, and prosperous.

I shall be anointed with fresh oil - oil often signifies the Spirit of God, His gifts and graces; and fresh oil may intend new supplies of His grace out of the fullness of it, which is in Christ; and also the renewed joys and comforts of the Holy Spirit, who is the oil of gladness Christ was anointed with above His fellows, and is given to His people in measure.

Psa 92:11  Mine eye also shall see my desire on mine enemies, and mine ears shall hear my desire of the wicked that rise up against me.

Mine eye also shall see my desire - That is, I shall be permitted to see the destruction of my foes; I shall be gratified with seeing them overthrown.

On mine enemies - The word used here occurs nowhere else. It means, properly one who “watches;” one who is in ambush; and refers to persons who “watched” his conduct; who “watched” for his ruin.

And mine ears shall hear - He would hear of their ruin; he would hear what he desired to hear. Even in his own times his enemies shall be destroyed; and of this destruction he shall either be an eye-witness or have authentic information.

Psa 92:12  The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon.

The righteous shall flourish like the palm tree - That is, the beauty, the erectness, the stateliness, the growth of the palm tree - all this is an emblem of the condition, the prosperity, the happiness of a righteous man. The wicked shall be cut down; but the righteous shall flourish. This image - the comparison of a righteous man to a flourishing, majestic, green, and beautiful tree - is not uncommon in the Scriptures.

The righteous shall flourish like the palm tree - Very different from the wicked, Psa_92:7, who are likened to grass which is weak and tender, and soon cut down. Like trees, and like palm trees, that are firm and strong, these shall have a long and useful life. They are compared also to the cedar of Lebanon, an incorruptible wood, and extremely long-lived.

The righteous shall flourish like the palm tree - Not like grass, as the wicked, Psa_92:7; but l, and of a long continuance: the word for righteous being of the singular number, has led some to think that Christ is meant; but though he is eminently the righteous One, being so in Himself, and the author of righteousness to others, yet not He, but His church and people, are compared to a palm tree, Son_7:7: the sense is, that every one of the righteous, or everyone that is righteous, through the righteousness of Christ imputed to them, and are created anew in righteousness and true holiness, and live soberly, righteously, and godly, are like the flourishing palm trees; which grow upright, and under the greatest pressures, and rise upwards against the greatest weight upon them; are very durable, and their branches used in token of joy and victory;

he shall grow like a cedar in Lebanon - where the best, tallest, largest, and strongest cedars grow; to which the righteous are compared, who grow up by degrees higher and higher, and, stronger and stronger in Christ, go from strength to strength, having their spiritual strength renewed by Him; and cast forth their roots in Him, like Lebanon, and the cedars there; and spread their boughs and branches, like them, in the exercise of grace and discharge of duty; and grow in every grace, of faith, hope, love, humility, self-denial, and submission to the will of God, and in the knowledge of Jesus Christ; and are durable as the cedar, never die, their life being hid with Christ in God.

Psa 92:13  Those that be planted in the house of the LORD shall flourish in the courts of our God.

Those that be planted in the house of the Lord - As if plants were reared up in the house of God. The same image, under the idea of the olive tree, occurs in Psa_52:8 But I am like a green olive tree in the house of God; I trust in the mercy of God forever and ever. The passage here may refer particularly to those who have been trained up in connection with the church; young plants set out in the sanctuary, and cultivated until they have reached their growth.

Those that be planted in the house of the Lord - they that are planted out of the wilderness of the world, and into Christ, and are rooted in Him, and are planted together in the likeness of His death and resurrection; have the graces of the Spirit of God implanted in them, have received the ingrafted word; and, in consequence of all this, are grafted into the olive tree.

Those that be planted in the house of the Lord - As these trees flourish in their respective soils and climates, so shall the righteous in the ordinances of God.

Shall flourish in the courts of our God - Having been planted there, they will grow there; they will send out their boughs there; they will produce fruit there. The “courts” of the house of God were properly the areas or open spaces around the tabernacle or the temple; but the word came also to denote the tabernacle or the temple itself, or to designate a place where God was worshipped. It has this meaning here. The passage affords an encouragement to parents to train up their children in attendance on the ordinances of public worship; and it shows the advantage of having been born in the church, and of having been trained up in it. Proverbs 22:6 Train up a child in the way he should go; and when he is old, he will not depart from it. The passage may also be regarded as furnishing a proof of what will be the result of being thus “planted” and nurtured in connection with the church, inasmuch as trees carefully planted and cultivated are expected to produce more and better fruit than those which grow wild.

Psa 92:14  They shall still bring forth fruit in old age; they shall be fat and flourishing;

They shall still bring forth fruit in old age - As a tree that is carefully planted and cultivated may be expected to live long, and to bear fruit even when it is old. So of one devoted early to God, and trained up under the influences of religion. The care, the culture, the habits of temperance, of industry, of moderation, and of sobriety so formed, are favorable to length of days, and lay the foundation for usefulness when old age comes. An aged man should be useful. He should feel that whatever wisdom he may possess as the result of long study and experience, belongs to God and to truth; that one great reason for sparing him is that he may be useful; that the world needs the benefit of his counsel and his prayers; that his life is lengthened out not for his own ease or enjoyment, but that virtue and piety may be extended in the world by all the influence which he can bring to bear upon it in advanced years.

They shall still bring forth fruit in old age - They shall continue to grow in grace, and be fruitful to the end of their lives.

They shall still bring forth fruit in old age - Being thus planted and watered, they shall not only bring forth the fruits of righteousness, but shall continue, and go on to do so, and even when they are grown old; contrary to all other trees, which, when old, cease bearing fruit; but so do not the righteous; grace is often in the greatest vigor when nature is decayed; witness Abraham, Job, David, Zachariah, and Elisabeth, and good old Simeon, who went to the grave like shocks of corn, fully ripe:

They shall be fat - The meaning is, that they shall be vigorous, or have the appearance of vigor and health.

Psa 92:15  To shew that the LORD is upright: he is my rock, and there is no unrighteousness in him.

To show that the Lord is upright - Such persons show how faithful God is to His promises, how true to His word, how kind to them who trust in Him. He is the Rock, the Fountain, whence all good comes.

And there is no unrighteousness in him - He does nothing evil, nothing unwise, nothing unkind. He is both just and merciful. There is no evil or wrong in His character or in His dealings. In all respects He is worthy of confidence: “worthy” to be loved, trusted, adored, obeyed, by the inhabitants of all worlds.

He is my Rock - the psalmist sets his seal to the truth of God's faithfulness, firmness, and constancy, calling Him a Rock for His strength and stability, and claiming his interest in Him; declaring he found Him to be so by experience,

there is no unrighteousness in him - not in His sovereign acts of grace, so neither in His providential dispensations, either towards good men or bad men; not in suffering the wicked to prosper, as in Psa_92:7, and the righteous to be afflicted; nor in punishing bad men here, or hereafter; nor in justifying sinners by the righteousness of His Son, and giving them the crown of righteousness at the last day: all His proceedings are in the most just and equitable manner; Rom_9:14 What shall we say then? Is there not unrighteousness with God? Let it not be!

1 Kings 6

1Ki 6:1  And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the house of the LORD.

Four hundred and eighty years - So long it was before that holy house was built, which in less than four hundred and thirty years was burnt by Nebuchadnezzar. It was thus deferred, because Israel had by their sins, made themselves unworthy of this honor: and because God would show how little He values external pomp and splendor in His service. God ordered it now, chiefly to be a shadow of good things to come.

In the four hundred and eightieth year - The Septuagint has the four hundred and fortieth year. The Septuagint adds more detail. 1 Kings 6:1 And it came to pass in the four hundred and fortieth year after the departure of the children of Israel out of Egypt, in the fourth year and second month of the reign of king Solomon over Israel, that the king commanded that they should take great [and] costly stones for the foundation of the house, and hewn stones. And the men of Solomon, and the men of Chiram hewed [the stones], and laid them [for a foundation]. In the fourth year he laid the foundation of the house of the Lord, in the month Ziu, even in the second month. In the eleventh year, in the month Baal, this [is] the eighth month, the house was completed according to all its plan, and according to all its arrangement.

The month Zif - This answers to a part of our April and May; and was the second month of the sacred year, but the eighth month of the civil year. Before the time of Solomon, the Jews do not appear to have had any names for their months, but mentioned them in the order of their consecutive occurrence, first month, second month, third month, etc. In this chapter we find Zif and Bul; and in 1Ki_8:2, we find another, Ethanim; and these are supposed to be borrowed from the Chaldeans; and consequently this book was written after the Babylonish captivity. Before this time we find only the word Abib mentioned as the name of a month, Exo_13:4. Whether there were any others at that time, or whether Abib was really intended as the name of a month, we cannot absolutely say.

in the fourth year of Solomon's reign over Israel - when he was clear of all disturbers of his government, and had got all things ready for the building of the temple, and had gathered together gold and silver enough of his own to defray the expenses; for, as for what David gave him, he put that into the treasury of the Lord's house, 1Ki_7:51 So all the work that King Solomon made for the house of the LORD was finished. And Solomon brought in the things which David his father had dedicated: the silver, and the gold, and the vessels, he had put into the treasuries of the house of the LORD.

The building of the temple, a fixed and splendid house of Jehovah as the dwelling-place of His name in the midst of His people, formed an important epoch so far as the Old Testament kingdom of God was concerned, inasmuch as, according to the declaration of God made through the prophet Nathan, an end would thereby be put to the provisional condition of the people of Israel in the land of Canaan, since the temple was to become a substantial pledge of the permanent possession of the inheritance promised by the Lord. The importance of this epoch is indicated by the fact, that the time when the temple was built is defined not merely in relation to the year of Solomon's reign, but also in relation to the exodus of the Israelites out of Egypt. “In the 480th year after the exodus of the sons of Israel out of the land of Egypt, in the fourth year of Solomon's reign, in the second month of the year, Solomon built the house of the Lord.” The correctness of the number 480, as contrasted with the 440th year of the Septuagint and the different statements made by Josephus, is now pretty generally admitted; and it agrees with the duration of the period of the Judges when rightly estimated.

1Ki 6:2  And the house which king Solomon built for the LORD, the length thereof was threescore cubits, and the breadth thereof twenty cubits, and the height thereof thirty cubits.

The size of Solomon’s temple depends upon the true length of the ancient cubit, which is doubtful. It has been estimated as somewhat less than a foot (short cubit), and again as between 19 and 21 inches (long cubit), a difference of nearly 8 inches, which would produce a variation of nearly 40 feet in the length of the temple-chamber, and of 46 in that of the entire building. 2 Chronicles 3:3 indicates that Solomon likely used the older long cubit in his temple construction. 2 Chronicles 3:3 Now these are the foundations Solomon laid , to build the house of God. The length by cubits according to the first measure, sixty cubits, and the breadth twenty cubits. It is worthy of remark that, even according to the highest estimate, Solomon’s temple was really a small building, less than 120 feet long, and less than 35 broad. Remark that the measures of the temple, both “house” and porch 1Ki_6:3, were exactly double those of the older tabernacle. This identity of proportion amounts to an undesigned coincidence, indicating the thoroughly historical character of both Kings and Exodus.

This constituted what was called the temple or house, the house of God, etc. But, besides this, there were courts and colonnades, where the people might assemble to perform their devotions and assist at the sacrifices, without being exposed to the open air. The court surrounded the temple, or holy place, into which the priests alone entered.

1Ki 6:3  And the porch before the temple of the house, twenty cubits was the length thereof, according to the breadth of the house; and ten cubits was the breadth thereof before the house.

And the porch before the temple of the house - Which stood at the east end of it:

And the porch before the temple of the house - the height of the porch is not here given, but in 2Ch_3:4 And the porch on the front, the length according to the breadth of the house, was twenty cubits, and the height a hundred and twenty. And he overlaid it inside with pure gold. where it is said to be an hundred twenty cubits high, equal to the height of the house, with the chambers over it; but there the breadth of the porch is not given, as it is here; by these dimensions we may observe the difference between the tabernacle and the temple; the temple was twice as long, and as broad, and thrice as high as the tabernacle, Exo_26:8. This fabric was an emblem of the church of God, sometimes called an holy temple, and the temple of the living God, 2Co_6:16 And what agreement does a temple of God have with idols? For you are the temple of the living God, as God has said, "I will dwell in them and walk among them ; and I will be their God, and they shall be My people."

1Ki 6:4  And for the house he made windows of narrow lights.

Windows of narrow lights - Possibly latticed windows: windows through which a person within could see well; but a person without, nothing. Windows, says the Targum, which were open within and shut without. The windows seem to have been placed high in the walls, above the chambers spoken of in 1Ki_6:5-8.

windows of narrow lights — that is, windows with lattices, capable of being shut and opened at pleasure, partly to let out the vapor of the lamps, the smoke of the frankincense, and partly to give light.

1Ki 6:5  And against the wall of the house he built chambers round about, against the walls of the house round about, both of the temple and of the oracle: and he made chambers round about:

he made chambers round about - how many chambers there were, is not said; Josephus says there were thirty of them, and over them others of the same measure and number, and over them others also; so that there were three stories of them, and in all ninety; and which is countenanced by what follows in 1Ki_6:6 The lowest story was five cubits broad, and the middle was six cubits broad, and the third was seven cubits broad. For around the outside of the house he made narrowed ledges for the house all around, so as not to lay hold of the walls of the house. and agrees with Eze_41:6 And the side chambers were a side chamber over a side chamber, three stories, and thirty times. And they entered the wall of the house for the side chambers all around, that they might be fastened, for they were not fastened to the wall of the house. Jewish scholars say there were thirty eight of them, fifteen on the north, fifteen on the south, and eight on the west; they that were to the north and south were five upon five, and five over them; and they that were to the west were three upon three, and two over them.

against the wall of the house he built chambers — On three sides, there were chambers in three stories, each story wider than the one beneath it, as the walls were narrowed or made thinner as they ascended, by a rebate being made, on which the beams of the side floor rested, without penetrating the wall. These chambers were approached from the right-hand side, in the interior of the under story, by a winding staircase of stone, which led to the middle and upper stories.

against the wall of the house he built chambers — These appear to have been what we should now call corridors or galleries; in which were apartments for the use of the priests. They consisted of three stories, and increased one cubit in breadth in every story, the wall of the temple being two cubits thicker at the bottom than at the top; and where the wall diminished, a rest was thus formed for the beams of the chambers to lodge upon.

Against the wall - The beams of the chambers were not fastened into the wall, but leaned upon the buttresses of the wall.

1Ki 6:6  The nethermost chamber was five cubits broad, and the middle was six cubits broad, and the third was seven cubits broad: for without in the wall of the house he made narrowed rests round about, that the beams should not be fastened in the walls of the house.

And the nethermost chamber - The nethermost row of them, which were upon the first floor:

for without in the wall of the house he made narrowed rests round about - or rebatements; the thickness of the wall, as it was raised, became narrower at the height of every five cubits; thus the wall being supposed to be six cubits broad, as in Eze_41:5; when it came to be five cubits high, it was narrowed a cubit, which left a projection, rebatement, or bench for the beams of the first chambers to be laid upon, which made the second row of chambers broader by a cubit; and the same being observed in the next story, made the highest a cubit broader than the middlemost:

that the beams should not be fastened in the walls of the house - or be inserted into them, which could not be done without making holes in it; and these holes could not be made without an iron instrument, and which was not to be used, as the next words show; whereas by the above method the beams of the chambers could be laid upon the buttresses, benches, or rebatements left, without the use of any:

1Ki 6:7  And 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.

The house was built of stone - It appears that every stone was hewn and squared, and its place in the building ascertained, before it came to Jerusalem: the timbers were fitted in like manner. The builders had nothing more to do than to lay them in their proper places in the building; it was built with these stones quite up to the ceiling, as Josephus says; and these so admirably polished, and so artificially joined together, that not the least sign of an axe, or of any working tool, could be discerned in them:

so that there was neither hammer, nor axe, nor any tool of iron, heard in the house while it was in building - this observation shows, that none are to be laid in the spiritual building of the church, but such as are first hewed and squared by the Spirit, grace, and word of God: or who have an experience of the grace of God, are sound in the faith, and of becoming lives and good conduct.

1Ki 6:8  The door for the middle chamber was in the right side of the house: and they went up with winding stairs into the middle chamber, and out of the middle into the third.

The door for the middle chamber - the door which gave access to the mid-most “set of chambers.” The chambers on the ground-floor were possibly reached each by their own door in the outer wall of the lean-to. The middle and upper floors were reached by a single door in the right or south wall, from which a winding staircase ascended to the second tier, while another ascended from the second to the third. The door to the stairs was in the outer wall of the building, not in the wall between the chambers and the temple. That would have desecrated the temple far more than the insertion of beams.

1Ki 6:9  So he built the house, and finished it; and covered the house with beams and boards of cedar.

He built the house, and finished it - the external shell of the house. In 1Ki_6:9 and 1Ki_6:10 the description of the exterior of the temple building is brought to a close. The internal fittings were added afterward. 1Ki_6:15-22.

1Ki 6:10  And then he built chambers against all the house, five cubits high: and they rested on the house with timber of cedar.

he built chambers against all the house five cubits high - Which some understand of the same chambers in 1Ki_6:5; here made mention of again for the sake of giving the height of them.

1Ki 6:11  And the word of the LORD came to Solomon, saying,

The word of the Lord came to Solomon - The word of prophecy, as the Targum states, foretelling what would be the case of this building, according to the obedience or disobedience of him and the people of Israel; which was brought to him either by an impulse of the Spirit of God upon him; or by the hand of a prophet. The expression “And the word of the Lord came” seems to point to a prophetic medium. And this is in harmony with 1Ki_9:2, according to which the Lord only revealed Himself to Solomon twice by an actual appearance. 1 Kings 9:2 the LORD appeared to Solomon the second time, as He had appeared to him at Gibeon.

The word of the Lord came to Solomon - It was designed: first, to encourage him to go on with the building, by confirming anew the promise made to his father David (2Sa_7:12-16); and secondly, to warn him against the pride and presumption of supposing that after the erection of so magnificent a temple, he and his people would always be sure of the presence and favor of God. The condition on which that blessing could alone be expected was expressly stated. The dwelling of God among the children of Israel refers to those symbols of His presence in the temple, which were the visible tokens of His spiritual relation to that people.

1Ki 6:12  Concerning this house which thou art in building, if thou wilt walk in my statutes, and execute my judgments, and keep all my commandments to walk in them; then will I perform my word with thee, which I spake unto David thy father:

The meaning is, “So far as this house goes, thou art obedient 2Sa_7:12-13 And when your days are fulfilled, and you shall sleep with your fathers, I will set up your seed after you, who shall come out of your bowels. And I will make his kingdom sure. He shall build a house for My name, and I will establish the throne of his kingdom forever. 1Ch_17:11-12 And it will be, when your days have ended so that you must go to be with your fathers, I will raise up your seed after you, who shall be from your sons. And I will make his kingdom sure. He shall build Me a house, and I will establish his throne forever. if thou wilt be obedient in other things also, then will I perform My word,” etc., God’s promises here being conditional. The promises made to David were:

(1) that he should be succeeded by one of his sons 2Sa_7:12 And when your days are fulfilled, and you shall sleep with your fathers, I will set up your seed after you, who shall come out of your bowels. And I will make his kingdom sure. Psa_132:11 The LORD has sworn to David in truth; He will not turn from it; Of the fruit of your body I will set on the throne for you.

(2) that the kingdom should be established in the line of his descendants forever, if they were faithful Psa_132:12 If your sons will keep My covenant and My testimonies which I shall teach them, their sons shall also sit on your throne forever. and

(3) that the Israelites should be no more afflicted as beforetime 2Sa_7:10 And I will appoint a place for My people Israel, and will plant them so that they may dwell in a place of their own, and move no more. Neither shall the sons of wickedness afflict them any more, as before.

These promises are now confirmed to Solomon, but on the express condition of obedience, and two further promises are added. 1 Kings 6: And I will live among the sons of Israel, and will not forsake My people Israel.

if thou wilt walk in my statutes - even all the laws of God, moral, ceremonial, and judicial; and this respects not only Solomon personally, but his successors, and even all the people of Israel:

I perform my covenant with thee, which I spake unto David - by Nathan the prophet; not only that he should build an house for God, which should be a settled dwelling place, but that his own house and kingdom should be established for a long time to come, and his posterity should enjoy the presence of God in this house, provided regard was had to the precepts and ordinances of the Lord, 2Sa_7:12.

This dwelling of God is now to receive a new and lasting realization. The temple is to be a pledge that the Lord will maintain for His people His covenant of grace and His gracious presence. In this respect the promised, “I will dwell in the midst of the children of Israel, and not forsake my people Israel,” is a confirmation of the word which the Lord had spoken to David, although, so far as the actual words are concerned, it is more closely connected with Lev_26:11-12 And I will set My tabernacle among you. And My soul shall not abhor you. And I will walk among you and will be your God, and you shall be My people. when the highest blessing attendant upon the faithful observance of the commandments of God is summed up in the promise, “I will make my abode among you, and my soul will not despise you.”

1Ki 6:13  And I will dwell among the children of Israel, and will not forsake my people Israel.

I will dwell among the children of Israel - The first promise to “dwell among” the Israelites had been made to Moses Exo_25:8 And let them make Me a sanctuary, so that I may dwell among them. Exo_29:45 And I will dwell among the sons of Israel, and will be their God. but had not been repeated to David. The next promise, “I will not forsake, etc.,” if not absolutely new, seems to have been more positive and general than previous similar promises Deu_31:6 Be strong and of a good courage. Do not fear nor be afraid of them. For the LORD your God is He who goes with you. He will not fail you nor forsake you. Deu_31:8 And Jehovah is He who goes before you. He will be with you; He will not fail you nor forsake you. Do not fear; nor be dismayed. Jos_1:5 No man shall be able to stand before you all the days of your life. As I was with Moses, so I will be with you. I will not fail you nor forsake you. God will not at any time or under any circumstances wholly forsake Israel.

1Ki 6:14  So Solomon built the house, and finished it.

1Ki 6:15  And he built the walls of the house within with boards of cedar, both the floor of the house, and the walls of the cieling: and he covered them on the inside with wood, and covered the floor of the house with planks of fir.

And he built the walls of the house - The description of this verse applies to the main chamber of the temple, the holy place, only. The writer describes the holy of holies in the next verse.

Boards of cedar and planks of fir - which Hiram sent him, 1Ki_5:8 And Hiram sent to Solomon saying, I have heard that for which you sent to me. I will do all your desire concerning timber of cedar, and concerning timber of fir.

he built the walls of the house within — The walls were wainscotted with cedar-wood; the floor, paved with cypress planks; the interior was divided (by a partition consisting of folding doors, which were opened and shut with golden chains) into two apartments - the back or inner room, that is, the most holy place, was twenty cubits long and broad; the front, or outer room, that is, the holy place, was forty cubits. The cedar-wood was beautifully embellished with figures in relievo, representing clusters of foliage, open flowers, cherubims, and palm trees. The whole interior was overlaid with gold, so that neither wood nor stone was seen; nothing met the eye but pure gold, either plain or richly chased.

See what was typified by this temple. 1. Christ is the true Temple. In Him dwells all the fullness of the Godhead; in Him meet all God's spiritual Israel; through Him we have access with confidence to God. 2. Every believer is a living temple, in whom the Spirit of God dwells, 1Co_3:16 Do you not know that you are a temple of God, and that the Spirit of God dwells in you? This living temple is built upon Christ as its Foundation, and will be perfect in due time. 3. The gospel church is the mystical temple. It grows to a holy temple in the Lord, enriched and beautified with the gifts and graces of the Spirit. This temple is built firm, upon a Rock. 4. Heaven is the everlasting temple. There the church will be fixed. All that shall be stones in that building, must, in the present state of preparation, be fitted and made ready for it. Let sinners come to Jesus as the living Foundation, that they may be built on Him, a part of this spiritual house, consecrated in body and soul to the glory of God.

1Ki 6:16  And he built twenty cubits on the sides of the house, both the floor and the walls with boards of cedar: he even built them for it within, even for the oracle, even for the most holy place.

And he built twenty cubits on the sides of the house - At the end or extremity of it; that is, he built the most holy place, which was twenty cubits long, at the end of the holy place, which he lined with wood as the other:

And he built twenty cubits on the sides of the house - The meaning is, that at the distance of 20 cubits, measured along the side walls of the house from the end wall, Solomon constructed a partition, which reached from the floor to the ceiling and had a doorway in it. He thus made within the house, a sanctuary for a holy of holies. This part took off twenty cubits in length from each side of the house, and was also twenty cubits from side to side, so it was twenty cubits every way.

the oracle - The oracle was the sanctuary, or holy of holies, in which there was nothing but the ark of the covenant, including the tables of the law, and into which the high priest alone was to enter but once a year. The words “the most holy place” are added, to explain what he means by the word oracle, which he had not used before.

1Ki 6:17  And the house, that is, the temple before it, was forty cubits long.

was forty cubits long - which with the most holy place being twenty cubits, as in the preceding verse, made the length of the whole house sixty cubits.

1Ki 6:18  And the cedar of the house within was carved with knops and open flowers: all was cedar; there was no stone seen.

Knops and open flowers - Rather, “gourds and opening flower-buds.” The Targum says the knops had an oval form, the appearance of eggs. Imitations of the vegetable world are among the earliest of architectural ornaments.

1Ki 6:19  And the oracle he prepared in the house within, to set there the ark of the covenant of the LORD.

the ark of the covenant of the Lord - the same that Moses made, Exo_37:1, for which David had pitched a tent in Zion, 1Ch_15:1 And David made houses for himself in the City of David, and prepared a place for the ark of God, and pitched a tent for it. and where it now was; for Solomon made no new ark. Solomon made every thing new, but the ark. The ark was the token of God's presence, which is with His people, whether they meet in tent or temple, and changes not with their condition.

1Ki 6:20  And the oracle in the forepart was twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height thereof: and he overlaid it with pure gold; and so covered the altar which was of cedar.

twenty cubits in length, breadth, and height -  and was a perfect square, and as the most holy place may be an emblem of the church triumphant, it may denote the perfection of its heavenly state; so the new Jerusalem is a foursquare, Rev_21:16 And the city lies four-square, and the length is as large as the breadth. And he measured the city with the reed, twelve thousand stadia. The length and the breadth and the height of it are equal.

the altar which was of cedar - the altar of incense, which is here mentioned, because it was near the most holy place; this altar by Moses was made of shittim wood, but Solomon's was of cedar.

1Ki 6:21  So Solomon overlaid the house within with pure gold: and he made a partition by the chains of gold before the oracle; and he overlaid it with gold.

The chains of gold - Their object was to form a barrier between the holy place and the holy of holies.

1Ki 6:22  And the whole house he overlaid with gold, until he had finished all the house: also the whole altar that was by the oracle he overlaid with gold.

1Ki 6:23  And within the oracle he made two cherubims of olive tree, each ten cubits high.

Two cherubims - The pattern of the tabernacle was followed but without exact imitation. The original cherubs were entirely of gold. These, being so much larger, were of wood, merely overlaid with a golden plating. The arrangement of the wings, and the direction of the faces, seem also to have been different. Moses’ cherubim “covered with their wings over the mercy seat;” Solomon’s stretched out theirs to the full 1Ki_6:27, so that the four wings, each five cubits long 1Ki_6:24, extended across the whole sanctuary, the width of which was twenty cubits 1Ki_6:20. The former looked toward one another, and were bent downward toward the mercy-seat; the latter looked outward, toward the great chamber.  

Two cherubims - these cherubim are different from those made by Moses, and were besides them; these were larger than they; these were made of olive wood, they of gold; these stood on the floor of the house, they at the two ends of the mercy seat, and were made out of it, and were with it in this holy place in Solomon's temple:

Two cherubims - He made (caused to be made) in the hinder room two cherubs of olive wood, that is, wood of the oleaster or wild olive-tree, which is very firm and durable, and, according to 2Ch_3:10, a peculiar kind of sculpture, which cannot be more precisely defined. “Ten cubits was the height of it” (i.e., of the one and of the other). The figures had a human form, like the golden cherubs upon the ark of the covenant, and stood upright upon their feet (2Ch_3:13), with extended wings of five cubits in length, so that one wing of the one reached to one wing of the other in the center of the room, and the other wing of each reached to the opposite wall, and consequently the four extended wings filled the entire breadth of the Most Holy Place ( a breadth of twenty cubits), and the two cherubs stood opposite to one another and ten cubits apart. The wings were evidently fastened to the back and placed close to one another upon the shoulder-blades, so that the small space between their starting-points is not taken into consideration in the calculation of their length. The figures were completely overlaid with gold. The ark of the covenant was placed between these cherubs, and under the wings which pointed towards one another. As they were made like those upon the ark, they had evidently the same meaning, and simply served to strengthen the idea which was symbolized in the cherub. Only their faces were not turned towards one another and bent down towards the ark, as in the case of the golden cherubim of the ark; but, according to 2Ch_3:13, they were turned towards the house, i.e., the Holy Place, so as to allow of the extension of the wings along the full length of the Most Holy Place.

1Ki 6:24  And 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.

from the uttermost part of the one wing, to the uttermost part of the other wing, were ten cubits - half the breadth of the house.

1Ki 6:25  And the other cherub was ten cubits: both the cherubims were of one measure and one size.

both the cherubim were of one measure, and of one size - of the same height and stature, of the same breadth of their wings, and of the same bulk of their bodies; they were of "image work";

1Ki 6:26  The height of the one cherub was ten cubits, and so was it of the other cherub.

1Ki 6:27  And he set the cherubims within the inner house: and they stretched forth the wings of the cherubims, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house.

1Ki 6:28  And he overlaid the cherubims with gold.

1Ki 6:29  And he carved all the walls of the house round about with carved figures of cherubims and palm trees and open flowers, within and without.

Cherubim - As signs of the presence and protection of the angels vouch - safed by God to that place.

Palm trees - Emblems of that peace and victory over their enemies, which the Israelites duly serving God in that place might expect.

Palms, cherubs, and flowers - This completes the account of the nature of the covering of wood. In addition to the oval figures and open flowers, there were also figures of cherubim and palm-trees carved in the wooden panels. Nothing is said as to the distribution of these figures. But a comparison with Eze_41:18 And it was made with cherubs and palm trees, and a palm tree was between cherub and cherub. And each cherub had two faces, shows at any rate so much, that the palm-trees alternated with the cherubs, so that there was always one cherub standing between two palm-trees. The gourd-shaped figures and the open flowers probably formed the upper and lower setting of the rows of palms and cherubs, the flowers hanging in the form of garlands above the palms and cherubs, and the rows of gourds arranged in bars constituting the boundary lines both above and below.

1Ki 6:30  And the floor of the house he overlaid with gold, within and without.

he overlaid with gold within and without - Both the floor of the holy place, and of the holy of holies; so the street of the new Jerusalem is said to be pure gold, Rev_21:21 And the twelve gates were twelve pearls. Respectively, each one of the gates was one pearl. And the street of the city was pure gold, as transparent glass.

1Ki 6:31  And for the entering of the oracle he made doors of olive tree: the lintel and side posts were a fifth part of the wall.

A fifth part - The meaning seems to be that the lintel was one-fifth of the width of the wall, and each door-post one-fifth of its height. Thus the opening was a square of four cubits, or roughly six feet. He made the entrance to the back room, doors of olive wood, which moved, according to 1Ki_7:50 and the bowls, and the snuffers, and the basins, and the spoons, and the fire-pans of pure gold, and the hinges of gold for the doors of the inner house, the Holy of Holies, and for the doors of the house, the temple. on golden hinges.

for the entering of the oracle — The door of the most holy place was made of solid olive tree and adorned with figures. The door of the holy place was made of cypress wood, the sides being of olive wood.

1Ki 6:32  The two doors also were of olive tree; and he carved upon them carvings of cherubims and palm trees and open flowers, and overlaid them with gold, and spread gold upon the cherubims, and upon the palm trees.

Spread gold - The doors were not simply sheeted with gold, like the floors 1Ki_6:30, but had the gold hammered to fit the forms of the palms, cherubs, and flowers carved upon them. 1Ki_6:35 And he carved on them cherubs and palm trees and open bowers. And he covered them with gold fitted on the carved work.

1Ki 6:33  So also made he for the door of the temple posts of olive tree, a fourth part of the wall.

The door of the temple - The door which led from the porch into the great chamber of the temple. Its posts were “a fourth part of the wall,” or, “five cubits high,” which was, therefore, the height of the doorway, roughly 7 to 8 feet. This door was a cubit wider than that into the most holy place.

1Ki 6:34  And the two doors were of fir tree: the two leaves of the one door were folding, and the two leaves of the other door were folding.

the two leaves of the one door were folding – which, taking up less room, made the passage wider, Eze_41:24 And two doors leaves were to each of the doors, two turning doors, two for the one door, and two for the other door. Each door was made in two parts, which folded back one on the other like shutters, by means of hinges.

1Ki 6:35  And he carved thereon cherubims and palm trees and open flowers: and covered them with gold fitted upon the carved work.

1Ki 6:36  And he built the inner court with three rows of hewed stone, and a row of cedar beams.

And he built the inner court - The court of the priests, 2Ch_4:9; so called to distinguish it from the outer court, where the people assembled.

The inner court - An outer court is mentioned in 2Ch_4:9 And he made the court of the priests, and the great court, and doors for the court, and overlaid their doors with bronze. The inner court is probably identical with the “higher court” of Jeremiah Jer_36:10 And Baruch read in the book, the words of Jeremiah in the house of the LORD, in the room of Gemariah the son of Shaphan the scribe, in the higher court, at the entrance to the New Gate of the LORD's house, in the ears of all the people. The court seems to have surrounded the temple.

With three rows of hewed stone - Either a fence enclosing the court, or the area of the court, which was possibly formed by three layers of hewn stone placed one above the other, and was then boarded on the top with cedar planks.

With three rows of hewed stone - the rows of stones were one upon another, topped with a row of cedar beams; or rather the cedar was a lining to the stones; and the whole is supposed to be about three cubits high, and was so low, that the people in the outward court might see priests ministering for them.

The inner court - The epithet inner court applied to the “court of the priests” (2Ch_4:9) presupposes an outer one, which is also mentioned in 2Ch_4:9, and called “the great court.” The inner one is called the upper (higher) court in Jer_36:10, from which it follows that it was situated on a higher level than the outer one, which surrounded it on all sides. It was enclosed by a low wall, consisting of three rows of hewn stones, or square stones, laid one upon another, and a row of hewn cedar beams. According to 2Ch_4:9, the outer court had gates lined with brass, so that it was also surrounded with a high wall. Around it there were chambers and cells (2Ki_23:11; Jer_35:4; Jer_36:10) for the priests and Levites, the plans for which had already been made by David (1Ch_28:12). The principal gate was the east gate (Eze_11:1). Other gates are mentioned in 2Ki_11:6; 2Ch_23:5, Jer_20:2 2Ki_12:10; 2Ch_24:8. The size of these courts is not given.

1Ki 6:37  In the fourth year was the foundation of the house of the LORD laid, in the month Zif:

In the fourth year - The fourth year of Solomon's reign: The building was begun in the second month of the fourth year and completed in the eighth month of the eleventh year of Solomon’s reign, comprising a period of seven and a half years. The immense number of workmen employed, together with the previous preparation of the materials, serves to account for the short time occupied in building it.

1Ki 6:38  And in the eleventh year, in the month Bul, which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it.

Was the house finished - The dedication did not take place till the following year, the twelfth of Solomon, because then, according to Archbishop Usher, the jubilee happened.

So was he seven years in building it - Properly seven years and six months; but the Scripture generally expresses things in round numbers.