THE TEMPLE OF GOD - SECOND READING
THE TEMPLE OF GOD - SECOND READING
WJH We noticed yesterday that the reign of David ended before Solomon began to build. David represents Christ in conflict with enemies so that they are all brought into subjection to Him. Samuel, Nathan and Gad undertook an important service in order to exalt David before our eyes. They make known his acts, first and last, relating to the times in which he lived and the influence of his reign on other nations. Then Solomon sits on the throne and makes preparation for the building of the temple. He represents Christ in glory (not on earth but in glory), making use of the materials prepared while He was here below and adding to them, as David had said to Solomon, “Thou shalt add to it”. We noticed yesterday that Solomon operated so that silver and gold were as plentiful as stones, and cedars as the sycamores that are in the lowland. This was all in view of the house.
In this chapter we have the decision to build and we see the steps taken by Solomon to give effect to this decision. He sought to interest everyone in Israel in this matter, all the men, all the women, all the children. The chief fathers, the judges, the princes, all participated in it. It would be wonderful if we were able to lead every brother and every sister to take part in this in a living way.
This morning, we come to the purpose of Solomon to build a house for the name of Jehovah. He “purposed” to do it. He is the king on the throne, having in his hands all the resources of the kingdom and he purposes to build the house.
PG Why does it also speak about a house for his kingdom?
WJH I think that that suggests that the building of the house of Jehovah would consolidate his kingdom. This was also the case with Moses. He built the tabernacle for God, but he was also “king in Jeshurun” Who would be insubject to the one who builds the house of God?
M We noticed yesterday that the construction of the house by Solomon had to be preceded by the kingdom of David. I wonder if it is not essential in our times that there should be a kingdom to safeguard the house.
WJH The kingdom protects the house. If anyone attempts to disturb order in the house, the power of the kingdom will intervene.
ThD What is the difference between these two houses — one house for the name of Jehovah and one house for the kingdom?
WJH I think that they represent two distinct thoughts. One is for God and the other is the centre of Solomon’s kingdom.
I should like each brother and sister to understand that Christ has purposed to build this house. He is on the throne, clothed in power and majesty, and nothing can divert Him from His purpose. This house is currently under construction and we desire to have our part in it.
Rem The thought is that Christ is building a house for the name of Jehovah and we have our part in it as accepting the principles of the kingdom.
WJH A large part of the materials was prepared under the reign of David. In a sense, David and Solomon are on the same throne; they represent kingdoms of two kinds maintained concurrently.
Rem Both are needed to represent Christ.
WJH Yes; David was not great enough to be Solomon at the same time. In the same way, with regard to Moses and Aaron, Moses was not great enough to be both; but Christ is great enough.
Rem The house built by Solomon was a material one but for us it is different.
WJH The Lord shows, in John chapter 4, that the time has come for what is spiritual. He says, “But the hour is coming and now is, when the true worshippers shall worship the Father in spirit...” In the Scriptures, material things are figures of spiritual things and help us to understand God’s thought. The types of the Old Testament are profoundly important for us and help us to understand divine thoughts. I think that the whole material universe is a language which God uses to speak to us. If He spoke the language of Deity, we would not understand.
JP What grace on His part, that He should have written these things for our instruction!
WJH God is our great Master. Teaching requires great patience. We are like children at school; what patience a master must have! This house, which Solomon purposed to build, was for the name of Jehovah. When you enter the house of God and you consider what is there, you learn something about the name of Jehovah. His name implies His renown, His glory. When I see Phoebe, serving the assembly, I see the evidence of the work of God. How great is the work, which transforms a daughter of Eve into a person such as Phoebe. Eve stretched out her hand to take what did not belong to her. Phoebe is ready to come to the assistance of all who find themselves in need.
The following verse shows that a large number of workers is needed. “And Solomon numbered seventy thousand men to bear burdens, and eighty thousand stone-masons in the mountain, and three thousand six hundred to superintend them”.
M In the last two verses, we learn that there were strangers living in the land of Israel.
WJH We were all strangers. There are very few Jews in the assembly in our times. Most of the work has been done by Gentiles.
M The number is exact, not approximate.
WJH As to ourselves, we should all be included in it. There is so much to be done that all are necessary.
There is much to be done in order that features of the temple might appear in this town; there are burdens to carry, there is wood to be found on the mountain, stone to hew and, over all this, there is the service of the superintendents. All this requires energy.
ThD What is to be understood by stone-masons?
WJH I think that it indicates the provision of what is lasting. Stone is a durable material. Our businesses, our houses, our farms will come to an end. We cannot be careless as to these things, but they are not going to remain. Stone is durable. Simon will not endure but Peter will remain. Much work is needed to transform Simon into Peter.
M Does that relate to the service of the evangelist?
WJH The service of the evangelist is part of it, seeking out material.
PN A complementary thought is introduced in the burden-bearers.
WJH It is not a matter of preaching simply to save from hell. Material is required for the house of God; this is what is in view in the preaching of the gospel. It implies burdens because care is needed for the material which is acquired.
Rem Living stones are needed for the building.
WJH There are also three thousand six hundred overseers. If we do not have overseers who examine the kind of material which is brought, we shall not have the features of the temple in a gathering. Overseers are not liked in the world today.
ThD The “overseer of your souls”, says the apostle Peter.
WJH We must accept that overseers examine what we do. It concerns the house of God and what is unsuitable cannot be brought into it.
PG To return to the burden bearers, would there be an allusion to them in the verse, “But we ought, we that are strong, to bear the infirmities of the weak”? (Romans 15: 1).
WJH I think that here it is burdens related to this great work. The apostle speaks of the “burden of all the assemblies”. There will not be progress in this town if there are not bearers of burdens.
DF The word burden bearer conveys the idea that there is something heavy to carry.
WJH In principle, most of us have to carry burdens. There are many burden bearers, almost as many as there are stone-masons. How wonderful if there were forty brothers and sisters here carrying on their hearts, night and day, the burdens of the work of God!
ThD There are fewer overseers. How are they to be recognised in the assembly?
WJH By the features indicated in the epistle to Timothy.
PN Should “the issue of their conversation”, which is spoken about in the epistle to the Hebrews (Hebrews 13: 7) enlighten us?
WJH Certainly. They are models. There can be no prosperity in a meeting without oversight. We should all accept this; we need it.
PN Does not this passage teach us that we must be subject to our overseers so that the work is prospered?
WJH Surely. There must likewise be an architect for the construction. What would become of us without oversight? Even a man like Philip was about to introduce Simon the magician. Peter, a great overseer, looks at him and says that he is a man of perdition; he does not belong to the house of God. This is what is found in Christendom; elements of perdition exist in the professing church as a consequence of lack of oversight.
M We must remember that it is Christ who is building. There are many overseers but Christ, the Son, is the builder.
WJH If the overseers do not measure up, the Lord will take matters into His own hands.
Rem It is important that the young accept submission to the overseers.
WJH Peter says, “Likewise ye younger, be subject to the elder” (1 Peter 5: 5). The word ‘elder’ does not mean simply that they are old; they are those who are vigilant for the interests of God in the assembly. An old brother does not have to say to the young, “You have to be subject to me because I am old”, but if there are with him features of an elder, it is right to be subject to him.
Ques What would be the features of an elder?
WJH First of all, he is self-judged; he has learned self-control; his mind is under control; he does not lose his temper in a difficult situation. He has white garments; his affairs can stand examination; they are regulated; everything in his house is in order. He has a golden harp; he is able to sing God’s praises. Then he has a cup of gold, full of fragrances; you hear him at the prayer meeting. If Christ is presented to his heart, he throws his crown before the throne. Such is an elder. The twenty-four elders described in Revelation 5 are models for all elders. We must submit ourselves to such men.
Rem The elders and the overseers are the same persons.
Rem The apostle Paul speaks of the elders of Ephesus as being overseers of the assembly.
WJH It is the same thought.
Ques Do we find the burden bearers, the stone-masons and the overseers in those who persevered in the teaching and fellowship of the apostles, in breaking of bread and prayers, at the beginning of the Acts?
WJH I think so. They are all there. The temple was truly founded at that point.
As to oversight, I do not think that any brother could exercise it unless he had a golden harp or a cup full of fragrance. If a brother never takes part in the meeting for prayer and never gives thanks at the breaking of bread, how can he take part in the care meeting?
LD You think that it is good to have special meetings for oversight.
WJH It is essential. If we do not have these three thousand six hundred superintendents, things will not prosper. The Lord is helping the brethren to see the importance and the dignity of the care meeting. It is one of the most important meetings.
PN Do we have the thought of administration in the number three thousand six hundred — three times twelve hundred?
WJH I had not thought of that; I think it is right. We have the same idea in the twenty-four elders — two times twelve.
ThD Twelve is the perfect number in connection with administration.
WJH Twelve and all multiples of twelve are related to administration. We now come to verses 3 and those following. On his accession to the throne, he is going to employ men to prepare materials; he does not search for them himself. We thus have our part in this work; we are men, not angels. It does not appear that angels had any part in the construction of the temple. Every Hiram, that is, whoever has always been a lover of David, can contribute to the provision of materials.
LD At the end of the epistle to the Ephesians, the apostle Paul addresses a greeting to all those who love the Lord Jesus Christ in incorruption.
WJH That is a very good remark, since this epistle speaks of the temple in its universal aspect. “...all the building fitted together increases to a holy temple in the Lord” (Ephesians 2: 21). It is composed of those who love Christ in incorruption. In the epistle to the Corinthians, we find the other side; it is a matter of the temple seen in the local assembly. The apostle says, “If anyone love not the Lord Jesus Christ let him be Anathema Maranatha” (1 Corinthians 16: 22). Such a person has no part in the building; he will be under curse at the coming of the Lord. I think that these two passages help us greatly to see where the materials come from. Hiram is the king of Tyre; he has his place in this world but he loves David. You do not find him in a monastery or in a convent. He represents a man in his shop, on his farm, but he loves David. He is someone who is going to bring material.
ThD “As thou didst deal with David my father... so do for me”. We must not stop at David.
WJH That is very good. A lover of David also loves Solomon. If we love Christ down here, in conflict and on the cross, we shall love Him on the throne. We think much about what the Lord did down here but is He not doing anything now? So Hiram rejoiced on learning that Solomon proposed to build the house of God and he is moved to worship; may we do the same! The Lord is building the house of God and worship is the appropriate response on our part as we think of such a work.
In the Scriptures, trees and wood, as things that grow on the earth, represent men. Stone is the work of God. No one ever made a stone. Stone represents what we are as the result of the work of God. They are two different ways of considering the saints.
PN What is the thought in the wood being brought by water?
WJH As here below, we learn to accept death. To be available, we have to accept the principle of death.
LD That is the reality of baptism for us.
WJH I think so. It is the acceptance of death down here. It is not that the tree actually dies but it is the acceptance of the principle of death.
ThD Paul says, “But we have this treasure in earthen vessels” (2 Corinthians 4: 7). Does wood represent earthen vessels?
WJH I think that is right. It says, “...always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body” (2 Corinthians 4: 10). It is still Paul but he has accepted death and the life of Jesus is thus manifested in him.
ThD These trees grew on Lebanon; then they were cut down and brought to Solomon.
WJH The true position of the saints is to be growing on Lebanon, close to heaven. What characterises man naturally is covetousness and selfishness. But love for David will transform us in such a way that even the things which occupy us will produce material for the house of God. We have to toil, working what is honest with our hands, that we may have to distribute to those who have need. The house of God is composed of such persons.
I What would you say about the queen of Sheba’s journey?
WJH She had heard of Solomon, of his wisdom and of the house which he had built. She came from the ends of the earth to see it and, when she saw it, there was no more spirit in her. It is what would happen if someone were to come among the saints and see the work of God. Solomon makes his thought known to us — “Behold, I build a house unto the name of Jehovah my God to dedicate it to him, to burn before him sweet incense, and for the continual arrangement of the shewbread, and for the morning and evening burnt offerings and on the sabbaths and on the new moons, and on the set feasts of Jehovah our God. This is an ordinance for ever to Israel.” (verse 4). It is wonderful, a house built for this purpose, dedicated to Jehovah. If this had been maintained, there would not be all the confusion which exists presently in Christendom. A house dedicated to Jehovah is not for the glory of man; it is for God, to “burn before him sweet incense”, a house of prayer.
DF These features should be evident among the saints.
WJH It is a matter of the service of the house of God; this service is for God. It is not to give prominence to a brother or a sister.
LD For whom are the shewbread?
WJH Solomon wanted a house where the twelve loaves were continually before God. They represent the people according to God’s thought. “...we, being many, are one loaf, one body;” (1 Corinthians 10: 17).
M Why this order — the incense, the shewbread, the burnt offerings.
WJH The incense is specially for God. We can have our part in the other things but not in the incense. “Let my prayer be set before thee as incense,” (Psalm 141: 2); it is for God. Not all prayer is incense. The prayer of the wicked is not incense; it is an abomination. I do not think that prayers which focus on ourselves have much incense character. Consider, for example, the prayer of Jacob — “If God will be with me, and keep me on this road that I go, and will give me bread to eat, and a garment to put on, and I come again to my father’s house in peace — then shall Jehovah be my God.” (Genesis 28: 20, 21). I doubt that there is much incense there. This is incense — “Our Father who art in the heavens, let thy name be sanctified, let thy kingdom come, let thy will be done as in heaven so upon the earth;” (Matthew 6: 9, 10). The house of God is for incense; it is one of the objectives in view in the building of the temple.
In the Acts, the temple was characterised by prayer right from the beginning. The disciples were gathered but they did not pray for bread. They “gave themselves... to continual prayer” with Mary and several women. The Spirit of God descends and establishes the temple in this atmosphere. We have to pray about our food, but this precedes it — “let thy name be sanctified, let thy kingdom come”! Then we can continue — “give us today our needed bread” Thus there will be incense in individual prayer at home.
We must not think that we form part of the temple only when we are in a meeting room. We truly belong to the temple — “Do ye not know that ye are the temple of God...?” (1 Corinthians 3: 16). It was not simply when they were assembled; they were always the temple of God.
Rem In the first epistle to Timothy, where there is reference to the house of God, the first exhortation is to prayer.
WJH “I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings be made for all men;” (1 Timothy 2: 1).
Rem It seems to me that that would show the importance of prayer, whether in our houses or when we are gathered.
Ques Does the incense refer exclusively to collective prayer?
WJH Normally, there is much more power in prayer when we are gathered, but I should not like to exclude the thought of incense from individual prayer. “Let my prayer be set forth before thee as incense”.
DF It says, “...that the men pray in every place”.
WJH Yes, and Malachi says, “...in every place incense shall be offered unto my name,” (Malachi 1: 11). How blessed that is! In every town, in every village, incense will arise to God. It is what already obtains in local assemblies and in our houses as contributing to the assembly.
Rem It is still true that the service of God is “neither in this mountain nor in Jerusalem”, but where the features of the temple exist substantially.
Rem In connection with the thought of a “house of prayer”, I think that collective prayer is of special importance.
WJH It is very important. The work of God in Europe began in relation to prayer. It was the custom of the women to pray by the river. Paul, Silas, Timothy and Luke joined them. It says, “...as we were going to prayer...” (Acts 16: 16).
LD What is suggested by the fact that it was women who were assembled?
WJH I think that they loved David. They were married, so as to speak, to David, but they had not yet reached the truth of the assembly and Paul comes to give them the light of Solomon.
ThD You said that we have the truth of the unity of the assembly in the bread, “one loaf”, according to what it says, “...we, being many, are one loaf, one body”. When we break bread, we have in view the whole assembly.
WJH That is maintained on the table, so as to speak. It is the shewbread, one body. In certain sects, the bread is in many pieces.
ThD That exposes a sectarian state.
WJH The “one loaf” does not suggest a sectarian state. It corresponds to the twelve shew-loaves. The apostle says, “The bread which we break”, not which you break. It is true wherever the saints are. Paul is at Rome and they are at Corinth,
but it is, however, the bread which we break.
Finally, this morning, we can consider further what relates to “morning and evening burnt offerings and on the sabbaths and on the new moons, and on the set feasts of Jehovah our God”. The house of God was to be for incense, for the shewbread and for sacrifices.
The sacrifices are wonderful. They must continue for as long as the house of God is down here. The morning and evening burnt offerings, the feasts of sabbath and new moons, the set feasts, all these things express in their various forms our appreciation of Christ.
JM Would you say something about the morning and evening burnt offerings?
WJH I am sure that you have some appreciation of Christ as He who comes in the morning, an appreciation of Him at Bethlehem, in the morning of His life. Then there is the evening, the darkness of Gethsemane and Calvary. Every believer has some impression in his soul of the morning and the evening, and all rises towards God in the temple.
DF An appreciation of His incoming, of His life and of His death.
WJH The evening is the same as the morning, a lamb equally pure, equally gentle, equally humble in the evening as it was in the morning. He is the lamb without blemish at the end of the day as He was at the beginning. He is as gentle, as accessible in the evening as in the morning. We have learnt to love Him and sacrifices are brought to the house of God. It is to this end that Solomon built it.
There is also the feast of the sabbath which must continue. This means that, in God’s house. God is worshipped in relation to Christ, Him in whom He finds rest. “The sabbath of Jehovah” is not Saturday, it is Jesus.
The new moons are wonderful moments. “The new moons”, not the new moon, speak of the new light which comes from Christ after each period of darkness. The moons reappear continually. There are periods without the moon, then the moon appears again. In the Lord’s life, there was darkness on man’s side, but the light shone in the darkness. The last century has been one of new moons and the service of God is to continue in relation to this.