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6 And he garnished the house with precious stones for beauty: and the gold was gold of Parvaim.

7 He overlaid also the house, the beams, the posts, and the walls thereof, and the doors thereof, with gold; and graved cherubim on the walls.

PARALLEL PASSAGES.

8 And he made the most holy? house, the length whereof was according to the breadth of the house, twenty cubits, and the breadth thereof twenty cubits: and he overlaid it with fine gold, amounting to six hundred talents.

11 Chron. 29:2, 8. Is. 54:11, 12. Rev. 21:18-21. 2Heb. 9:3, 9. years of his reign over the united kingdom, would have required David and his nobles to lay by above £31,000,000 every year, being equal to the entire annual revenue of the greatest realms in Europe, excepting our own (1851). These estimates must be admitted to be simply impossible, after allowing to the utmost extent the opportunities which David possessed of acquiring wealth by his conquests of the neighboring nations. The plunder of the richest country in the world, though regarded even in the East as most amazing, did not furnish Nadir Shah with a twentieth part of this amount; and it may safely be affirmed that the treasures of all the kings in the world do not even at a far distance approach it. It therefore becomes necessary to seek some explanation. This is not difficult to find. The stated numbers are found in the Book of Chronicles, which was written after the Babylonish Captivity. Now it is reasonable to suppose that the people, most of whom were bred and born in Chaldea, used the weights and measures of that country, of which we have, indeed, a singular proof in the fact that the Persian and Chaldean gold coin called the daric is mentioned in the computation of the donations of the nobles, although the coin was assuredly unknown in David's time. Then the value of the Babylonian talent was greatly less than that of the Hebrews; that of the talent of gold being £3,500, and of silver £218 158., which would reduce the entire amount to about six hundred millions. This, though an immense reduction, seems still to be far too large; and some therefore think the Syriac talent to be intended, which was but one fifth of the Babylonian. This would bring it down to the comparatively reasonable, and not absolutely impossible, sum of £120,000,000. There is an independent corroboration of this in Josephus, and also in the reading in the original. Let it always be remembered that the gold was only wanted for ornamental work, and not as money. It does not therefore represent the cost of the works, but the actual metal worked up in them. Gold was a valuable property, but silver was the standard of value; and hence it is that, although ten times as much silver as gold was accumulated for the undertaking, we read of very little being used up in the works of the temple. It has perplexed some to guess what became of it. The answer is easy: it was used to pay the workmen and in the purchase of materials. It is very likely that Solomon may have bought gold with silver. The fact is that we who regard gold as a circulating medium err greatly in transferring our own ideas of value to its ancient applications. Not being the medium of exchange, it was not diffused in small portions throughout a country, but, like jewels and other valuables, was accumulated in large masses in the hands of princes and individuals. Kitto. The talent as given in Bagster's Bible would reduce it still nearly one half, or to £60,000,000.

6. Parvaim. It is probably the same with Ophir. There are many reasons for concluding that the island of Ceylon may be meant. That island was called by the Phoenicians Taphparvan, which means in their language the shore of Parvan. Bochart. Gesenius concludes it to be a general term corresponding to our Levant, so that the gold of Parvaim means "Eastern gold." Kitto.

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7. Overlaid. It was rather chosen to carve the wood, and to force the overlaid gold into the shape of the carvings, the surface of the gold being probably touched up with graving tools to bring out the sharpness of the carving. Unless this had been the process, it would have been absurd to carve the wood at all, seeing that it was afterwards to be covered with gold. But that the carved wood was to form the base of the enchasement explains all: and although economy was not the object, the process was more economical than a surface enchasement in solid gold; and if left hollow inside the raised parts would have been more liable to injury than when backed and the hollows filled by the wooden carvings behind. This was, perhaps, the principal object of these carvings. Of the existence of the art of overlaying with gold, from the most ancient times, in Egypt, the most satisfactory evidence is furnished by the actual remains of overlaid work, which is by no means of infrequent occurrence. Kitto.

8. Six hundred talents. A talent weighed 3,000 shekels, or 114 lbs. 15 dwt., and was in value about £342 38. 9d. Bagster's Bible. -Six hundred talents were worth something over a million dollars. -Most holy house. The holy of holies was on the western extremity of the entire building, and its Internal dimensions formed a cube of twenty cubits. Within the holy of holies stood only the ark of the covenant. Bialloblotzky.

9 And the weight of the nails was fifty shekels of gold. And he overlaid the upper chambers with gold.

10 And in the most holy house he made two cherubim1 of image work and overlaid them with gold.

PARALLEL PASSAGES.-1Is. 6:1-3. Ezek. 1:5-14.

Ezek. 10. Rev. 4:6-9.

9. Shekels. Bishop Cumberland states that a shekel was half a Roman ounce, or 219 grains troy weight. Its value in English money must be 28. 33d. A shekel is therefore about 62 cents of our money in silver, or $9.30 in gold, as in this verse. Bagster's Bible. - Upper chambers. Some sup. pose the ceiling of the most holy place is meant, but perhaps some of the upper chambers on the outside of the temple (1 Kings 6:5, 6) were thus decorated, the lower being used for more common purposes. Scott.

10-13. The cherubim. It is remarkable that no description of their figures is given in a document which minutely describes less essential particulars. The inference is that the figure of the cherubim was, from the traditions of Eden, too well known to Moses and to the Israelites to require minute description. What was the form of these cherubim? In the first chapter of his prophecy, Ezekiel, a captive in Syria, describes certain "living creatures" that he beheld in a vision. He does not say there that they were the temple cherubim, but they certainly were so; for in another vision a little further on, in the tenth chapter, he is transported in the spirit to Jerusalem, and set down in the precincts of the temple then still standing. There he beheld, among other objects, the same "living creatures." "This is the living creature that I saw (in the former vision), under the God of Israel by the river of Chebar; and I knew that they were the cherubim." He then gives a description of them in conformity with his previous account, but somewhat less particular, Let us therefore turn back to his description. There were four of them, and they all "had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot, and they sparkled like the color of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went, they went every one straight forward. As for the likeness of their faces, they four had the face of a man and the face of a lion, on the right side; and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces; and their wings were stretched upwards, two wings of every one were joined one to another, and two covered their bodies." We may be reasonably anxious to inquire into the meaning of the figures to which a place so eminent was assigned, in the tabernacle first and in the temple afterwards. That they were representations of objects actually existing in the "heaven above," has been supposed by very few. They were therefore symbols; and the question is, What did they symbolize? It was shown lately that the cherubim of the tabernacle and temple were the same that Ezekiel saw, and the same that were seen in the apocalyptic vision. What is therefore declared of the latter is equally applicable to all; and this, being the last and the New Testament revelation on the subject, might be expected to furnish some further disclosure in regard to this mystery than had in old times been possessed. This appears to be furnished in their new song: "Thou art worthy to take the book, and to open the seal thereof." It can only be the language of human beings, of the multitude of the redeemed from among men, out of every nation, not of any section of the church, nor of any class of its members, but of the great body of the believers in the atonement throughout all ages, countries, and nations. In the immediate application of this symbol it may be said that when the high-priest entered the most holy place of the tabernacle, which he never did without the blood of atonement in his hand, and looked upon the ark of the covenant with its cherubic appendages, with the Shekinah enthroned between, he beheld in fact but a miniature model of what he saw on a large scale without, when standing amidst the many thousands of Israel abiding in their tents. Here were the cherubic symbols resolved into their constituent multitudes. And even this was but a type of the multitudes redeemed to God out of all nations, forming the church of God among whom he should dwell. Kitto.-"What, then, are distinguishing traits in the character of the people of God which may be fitly represented by emblems so unique? How shall the hieroglyphic be read? The face of the ox reminds us of the qualities of the ox; and these, it is well known, are patient endurance, unwearied service, and meek submission to the yoke. What claim has he to the title of a man of God who is not distinguished by these ox-like attributes? The lion is the proper symbol of undaunted courage, glowing zeal, triumph over enemies, united with innate nobleness and magnanimity of spirit. The man, as a symbol, we may well conceive as indicating intelligence, meditation, wisdom, sympathy, philanthropy, and every generous and tender emotion. And, finally, in the eagle we recognize the impersonation of an active, intelligent, fervent, soaring spirit, prompting the readiest and swift est execution of the divine commands, and elevating the soul to the things that are above. Bush. Matthew had the form of a man, because he speaks of Christ as the Messiah, the Jewish king of men. The symbol of the lion was given to Mark, because his voice proclaims the gospel like a lion roaring

11 And the wings of the cherubim were twenty cubits long: one wing of the one cherub was five cubits, reaching to the wall of the house: and the other wing was likewise five cubits, reaching to the wing of the other cherub.

12 And one wing of the other cherub was five cubits, reaching to the wall of the house: and the other wing was five cubits also, joining to the wing of the other cherub.

13 The wings of these cherubim spread themselves forth twenty cubits: and they stood on their feet, and their faces were inward.

14 And he made the vail1 of blue, and purple, and crimson, and

PARALLEL PASSAGES.

fine linen, and wrought cherubim thereon.

15 Also he made before the house two pillars of thirty and five cubits high, and the chapiter that was on the top of each of them was five cubits.

16 And he made chains, as in the oracle, and put them on the heads of the pillars; and made a hundred pomegranates, and put them on the chains.

17 And he reared up the pillars before the temple, one on the right hand, and the other on the left; and called the name of that on the right hand Jachin, and the name of that on the left Boaz.

-1Ex. 26:31. 21 Kings 7:15-21. Jer. 52:20, 21.

through the desert. That of an ox to Luke, because he represents Christ as the fulfilment of the Jewish types of sacrifice. That of the eagle to John, because he soared to more mysterious heights than the others. W. F. Crafts.

14. Veil of blue. Both doors, as well that which led into the temple as that which led from the holy to the holy of holies, had folding leaves, which, however, seem usually to have been kept open, the aperture being closed by a curtain, a contrivance still seen at the church doors of Italy. Bialloblotzky.

16. Oracle. The holy of holies. The place from which God spoke and revealed his will. Pomegranates. Grained apple. A tree of great value in hot climates. The fruit is globular, and as large as a good-sized apple. The interior contains a quantity of purple or rosy seeds. Angus.

17. Jachin means firmness, and Boaz strength. According to Fergusson they were to support he roof of the porch of the temple.

LESSON IV. JULY 23, 1876.

THE TEMPLE DEDICATED. 1 KINGS 8:5-21.

[B. C. 1004.]

CONNECTION.

This (dedication) was about eleven months after the temple was completed. Scott. (Compare 8:2 with 6:38.)-Solomon deferred the dedication to the following year after it was finished because that year, according to Usher, was a Jubilee. A. Clarke. This was the ninth Jubilee, opening the fourth millenary of the world, or A. M. 3001, wherein Solomon with great magnificence celebrated the dedication of the temple seven days. The eighth day of the seventh month, i. e. the thirtieth of our October, being Friday, was the first of the seven days of dedication. The tenth day of the month, Sunday, November 1, the fast of expiation or atonement was held, whereon, according to the Levitical law, the Jubilee was proclaimed by sound of trumpet. Usher. This solemn transaction falls into three acts, according to which our chapter is divided into three sections. The solemn removal of the ark and the other furniture of the old sanctuary into the newly-built temple forms the first act. (Verses 1-21.) The noble prayer of Solomon, that the Lord would connect with the temple the fulfilment of all the promises made to his people, and thereby make it the true place of the revelation of his covenant grace and truth, forms the second. (Verses 22-61.) The act of offering makes the third, which is described (verses

5 And king Solomon, and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing1 sheep and oxen, that could not be told nor numbered for multitude.

6 And the priests brought in the ark of the covenant of the LORD unto his place,2 into the oracle of the house, to the most holy place, even under the wings of the cherubims.

7 For the cherubims spread forth their two wings over the place of the

ark, and the cherubims covered the ark and the staves thereof above.

8 And they drew out the staves, that the ends of the staves were seen out in the holy place before the oracle, and they were not seen without and there they are unto this day.

9 There was nothing in the ark save the two tables of stone, which Moses put there4 at Horeb, when the LORD made a covenants with the children of Israel, when they came out of the land of Egypt.

PARALLEL PASSAGES.-12 Sam. 6:13. 2Ex. 26:33. Ch. 6:27. Ex. 25:21; 40:20. Deut. 10:2, 5. Heb. 9:4. Ex. 34:27, 28.

62-66). The first section again contains two elements, (1) The act of transferring the ark into the holy of holies, and the old sanctuary and its furniture into the new temple (verses 1-11); (2) The words in which Solomon celebrated the entrance of the Lord into the new temple. (verses 12-21.) Keil.

5. All the congregation. Solomon assembles the elders of the people and all the heads of the tribes, in a word, the princes of all the families as representatives of the commonwealth of Israel, to himself at Jerusalem, whither also all the men of Israel came, and appeared at the feast of tabernacles, falling on the fifteenth day of the seventh month, and joined in the dedication of the temple immediately before the feast. Keil. - Before the ark. They brought up the ark from Mount Zion, and the tabernacle from Gibeon. Wall.-Sacrificing. The altar of burnt-offering which Solomon had prepared seems to have been covered with sacrifices without any fire under them, and when Solomon had ended his prayer the fire came down from heaven and consumed them. (Lev. 9:24. 2 Chron. 7:1-3.) But there might also be other sacrifices on the former altar, and likewise temporary altars erected for so extraordinary an occasion. Scott. -Not be told, etc. Meaning that the number was very great. D'Oyly. These sacrifices were mostly eaten by the people, and the multitude assembled there was one reason for the great number of the sacrifices.

6. Brought the ark. The temple, though richly beautified, while without the ark was like a body without a soul, or a house without an inhabitant. The bringing the ark, therefore, is the end which must crown the work. Henry.-Oracle. The holy of holies. From the Hebrew, to speak, because from above the mercy-seat the Lord spake when the rulers inquired of him by the high-priest. Scott.Under the wings of the cherubim. Signifying the special protection of angels, which God's ordi. nances and the assemblies of his people are taken under. Henry.

7. Cherubim covered the ark. We behold them stationed on the propitiatory with the symbol of the divine presence resting between them. What more natural than that their primary and proximate drift as symbols should be to shadow forth the race of Israel and the great fact of God's peculiar residence among them. "Over it the cherubims of glory shadowing the mercy-seat." The luminous, splendid appearance which was visibly enthroned between them, the mystery or substance of which is disclosed to us in the visions of the Apocalypse (Ch. 5), where we learn that the symbol of the divine glory dwelling between the cherubim was the hieroglyphic of the Son of God dwelling in the midst of his redeemed people, and bestowing upon them the tokens of his complacency. Bush.

8. They drew the staves, after the ark was set down in the most holy place, so far forward that their ends could be observed from the sanctuary by the elevations on the veil, which might be seen in the sanctuary itself, but not without. Keil.-The staves were drawn out to direct the high-priest to the mercy-seat over the ark. Henry. - To this day. This proves that this book was written before the destruction of the first temple, but how long before we cannot tell. A. Clarke.

9. Nothing in the ark save the two tables of stone. Apparently contradicted by Heb. 9:4, where it is said that the pot of manna and Aaron's rod were there also. This is no doubt true, but Paul is speaking of the tabernacle as constructed and furnished by Moses, and not of the temple built five hundred years afterwards. The probability is, that the ark during its many removals by the Israelites after it was constructed, and in particular during its captivity by the Philistines, was deprived of these sacred deposits; for we hear no more of them. Stuart. — Covenant, or Testament, properly denotes

10 ¶ And it came to pass, when the priests were come out of the holy place, that the cloud' filled the house of the LORD.

11 So that the priests could not stand to minister because of the cloud: for the glory of the Lord had filled the house of the LORD.

12 Then spake Solomon,2 The LORD said that he would dwell in the thick darkness.3

13 14 have surely built thee an house to dwell in, a settled places for thee to abide in for ever.

PARALLEL PASSAGES. —1Ex. 40:34. Lev. 16:2. 22 Chron. 6. Ps. 97:2. Is. 45:15. 42 Sam. 7:13 "Ps. 132:14.

a disposition, arrangement, or ordering of things, and in the Scriptures is employed to describe the arrangement which God has made to secure the maintenance of his worship on earth, and the salvation of men. Barnes.

10. Cloud filled the house. This is almost exactly the same as took place on the completion of the tabernacle by Moses. (See Ex. 40.) The Lord's acceptance of Solomon's temple, and of the dedication he was about to make of it, was shown (1) by the glory of the Lord filling the house or inner temple, and (2) by the fire of the Lord coming down from heaven, as soon as Solomon had ended his prayer and dedication, and consuming the burnt-offering and the sacrifices. (2 Chron. 7:1.) Hales.-The great and glorious Occupant now makes a solemn entry into the habitation in which he had promised to dwell. By this act, Jehovah not only testified his gracious acceptance of their services, but also gave typically a pledge of the future tabernacling of Christ, the true Shekinah, in human flesh, and of an ulterior, visi. ble manifestation of the divine glory in the latter days of the earth. Whatever may have been the impression on the minds of those to whose senses it was present, it soars majestically before our minds as a threefold token of the divine presence, protection, and guidance. If we have not the Shekinah in shadow we have it in substance, in him who is the brightness of his Father's glory. In him the promise is, "I will dwell in (among) them, and walk in (among) them, and they shall be my people." Do we desire protection as real and as effectual as that which spread its panoply over the chosen race? "The Lord is my keeper," etc. Do we desire guidance and infallible light to direct us in all the perplexities of our path? The Bible is our pillar of cloud and of fire; and if we can sincerely say with the Psalmist, "Thou shalt guide me with thy counsel," we may confidently add the supplementary clause, " and afterwards receive me to glory." Bush.

11. The glory of the Shekinah shone so bright and dazzling that it was absolutely insufferable to the sight. It affords another intimation how awful and terrible is the majesty of Jehovah, when he is pleased to reveal himself to human eyes. The greatest and best of men are utterly unable to stand before it. "Our God is a consuming fire." Bush. 12. Thick darkness represents the comparative obscurity and terror of that dispensation, and the darkness which in this world rests on all our inquiries into the things of God and eternity. Scott.God is light and he dwells in light; but he dwells with men in the thick darkness, because they could not bear the dazzling brightness of his glory. Henry.

13. Thee an house to dwell in for ever. We have seen that David was himself a prophecy of Christ. It follows from that, therefore, that the temple which he so desired to build is a prophecy of the church. With all its grandeur under Solomon, that stately building was after all only a type of that more glorious spiritual fabric which is "built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone, in whom all the building, fitly framed together, groweth into an holy temple in the Lord." Now, in the erection of this living temple we may all take part. When by faith in Jesus Christ we become united to him, and receive the Holy Spirit into our hearts, we as it were build ourselves; or, in another aspect of it, are built by God as living stones into that glorious edifice which Jehovah through the ages is rearing for his own eternal abode. But there is no danger of a deterioration in the house, composed of human souls, which Christian men are rearing for a habitation of God through the Spirit. The Lord shall be the eternal inhabitant, and the beauty and the grandeur of his palace shall be as immortal as he is himself. It was the boast of the Grecian artist that he painted for eternity, and yet his works have all but disappeared already; but they who engage in the service of Christ, and succeed in bringing souls to him, are building literally for eternity. Their work shall abide. Time that changes all things else will not eat into these spiritual walls, and eternity itself shall see no decay in this fabric of the ages. It will need all time for its completion, indeed, but then it will last through eternity; and so, if we wish to put forth our efforts where they will be most permanently effectIve, we will devote them to labor on this palace for the King of kings. Taylor.

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