Works of John Bunyan: Solomon's Temple Spiritualized:1175

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us
More Easily into the Glory of New Testament Truths.

XXXVIII. Of the lavers of the Temple.

Besides this molten sea, there were ten lavers in the temple: five on the right side, and five on the left (2 Chron 4:6).

1. Of their fashion and their furniture, you may see (1 Kings 7:38). These lavers, as the molten sea, were vessels which contained water; but they were not of the same use with it. True, they were both for washing: the sea to wash the worshippers, but the lavers to wash the sacrifice. 'He made the ten lavers to wash in them such things as they offered for the burnt-offering, but the sea was for the priests to wash in' (2 Chron 4:6). 2. The burnt-offering was a type of the body of Christ, which he once offered for our sins; and the fire on which the sacrifice was burned, a type of the curse of the law which seized on Christ when he gave himself a ransom for us. For therefore, under the law, it was called the burnt-offering, because of the burning upon the altar (Lev 6:9).

But what, then, must we understand by these lavers, and by this sacrifice being washed in them, before it is burned upon the altar?

I answer, Verily, I think that the ten lavers were a figure of the ten commandments; in the purity and perfection of Christ's obedience to which he became capable of being made a burnt-offering, acceptable to God for the sins of the people. Christ was made under the law, and all his acts of obedience to God for us were legal; his living thus a perfect legal life was his washing his offering in these ten lavers, to present it upon the altar for our sins. The lavers went upon wheels, to signify walking feet; and Christ walked in the law, and so became a clean offering to God for us. The wheels were of the very same as were the lavers, to show that Christ's obedience to the law was of the same length and breadth, with its commands and demands, to their utmost tittle and extent. The inwards and legs of the burnt-offering were to be washed in these lavers (Lev 1:9,13; 2 Chron 4:6); to show that Christ should be pure and clean in heart and life.

We know that obedience, whether Christ's or ours, is called 'a walking in the way,' typified by the lavers walking upon their wheels. But I mean not by Christ, the washing of his offering, that he had any filthiness cleaving to his nature or obedience; yet this I say, that so far as our guilt laid upon him could impede, so far he wiped it off by washing in these lavers. For his offering was to be without blemish, and without spot to God. Hence it is said, he sanctified himself in order to his suffering. 'And being made perfect, he became the author of eternal salvation unto all them that obey him' (John 17:19; Heb 5:6-10).

For albeit he came holy into the world, yet that holiness was but preparatory to that by which he sanctified himself, in order to his suffering for sin. That, then, which was his immediate preparation for his suffering was his obedience to the law, his washing in these lavers. He then first yielded complete obedience to the law on our behalf, and then, so qualified, offered his washed sacrifice for our sins without spot to God. Thus, therefore, he was our burnt-offering washed in the ten lavers, that he might, according to law, be accepted of the Lord.

And he set five of the lavers on the right side of the house, and five of them on the left. Thus were the ten divided, as the tables of the law, one showing our duty towards God, the other our duty towards our neighbor; in both which the burnt-offering was washed, that it might be clean in both respects. They might also be thus placed, the better to put the people in mind of the necessity of the sanction of Christ according to the law, in order to his offering of himself an offering to God for us.

XXXIX. Of the tables in the Temple.

'He made also ten tables, and placed them in the temple, five on the right hand, and five on the left' (2 Chron 4:8).

Some, if not all, of these tables, so far as I can see, were those on which the burnt-offering was to be cut into pieces for burning.

These tables were made of stone, of hewn stones, on which this work was done (Eze 40:40-43). Now, since the burnt-offering was a figure of the body of Christ, the tables on which this sacrifice was slain must needs, I think, be a type of the heart, the stony heart, of the Jews. For had they not had hearts hard as an adamant, they could not have done that thing.

Upon these tables, therefore, was the death of Christ contrived, and this horrid murder acted; even upon these tables of stone. That they are called tables of hewn stone may show that all this cruelty was acted under smooth pretenses, for hewn stones are smooth. The tables were finely wrought with tools, even as the heart of the Jews was with hypocrisy. But alas, they were stone still; that is, hard and cruel; else they could not have been an anvil for Satan to forge such horrid barbarism upon. The tables were in number the same with the lavers, and were set by them to show what are the fruits of being devoted to the law, as the Jews were, in opposition to Christ and his holy gospel. From thence flows nothing but hardness and a stony heart. This was shown in its first writing; it was writ on tables of stone, figures of the heart of man; and on the same tables, or hearts, was the death of Jesus Christ compassed.

One would think that the meekness, gentleness, or good deeds of Jesus Christ might have procured in them some relentings when they were about to take away his life; but alas, their hearts were tables of stone! What feeling or compassion can a stone be sensible of? Here were stony hearts, stony thoughts, stony counsels, stony contrivances, a stony law, and stony hands; and what could be expected hence but barbarous cruelty indeed? 'If I ask you,' said Christ, 'ye will not answer me, nor let me go' (Luke 22:68).

In that these stony tables were placed about the temple, it supposeth that they were temple-men, priests, scribes, rulers, lawyers, &c., who were to be the chief on whose hearts this murder was to be designed, and by whom it was enacted to their own damnation without repentance.

Works of John Bunyan: Solomon's Temple Spiritualized:1174

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us
More Easily into the Glory of New Testament Truths.

XXXVI. Of the molten sea that was in the Temple.

There was also a molten sea in the temple; it was made of brass, and contained three thousand baths (2 Chron 4:2-10). This sea was for the priests to wash in when they came into the temple to accomplish the service of God; to wash their hands and feet at, that they might not, when they came thither, die for their unpreparedness. The laver also which was in the wilderness was of the same use there (Exo 30).

1. It was, as may be supposed, called a sea, for that it was large to contain; and a sea of brass, for that it was made thereof. Revelation calls it a sea of glass, alluding to that in the wilderness, which was made of the brazen looking-glasses of women that came to worship at the door of the tabernacle (Rev 4:6, 15:2; Exo 38:8).

2. It was also said to be molten, because it was made of that fashion, by fire; and its antitype therefore is said to be a sea of glass mingled with fire (Rev 15:2). (1.) This sea was a figure of the word of the gospel, in its cleansing virtue; which virtue it then has when mingled with the fire of the Holy Ghost. And to this Christ alludes, when he saith, 'Now ye are clean through the word which I have spoken unto you' (John 15:3). (2.) It was a figure of the word, without mixture of men's inventions; hence it is called 'pure water.' Having your 'bodies washed with pure water.' And again, He sanctifies and cleanseth his church 'with the washing of water by the word' (Eph 5:26; Titus 3:5). All these places allude to the molten sea, which they washed in of old when they went into the temple to worship. Therefore, saith he, being washed, let us draw near to God (Heb 10:22).

3. This sea from brim to brim was complete ten cubits; perhaps to show that there is as much in the word of the gospel to save, as there is in the ten words to condemn.

4. From under this sea round about appeared oxen, ten in a cubit did compass it round about (2 Chron 4:3). Understand by these oxen ministers, for to them they are compared in 1 Corinthians 9:8-10. And then we are taught whence true ministers come; to wit, from under the power of the gospel, for this sea breeds gospel ministers, as the waters breed fish.

5. It is also said in the text that these oxen were cast when the sea was cast; insinuating that when God ordained a word of grace to save us, he also in his decree provided ministers to preach it to us to that end. Paul tells us that he was made a minister of the gospel, 'according to God's eternal purpose which he purposed in Christ Jesus our Lord' (Eph 3:9-11; Col 1:25).

6. This sea is said to have a brim like the brim of a cup. It invites us also to drink of its grace, as to wash in its water. For the word and Spirit, when mixed, have not only a cleansing, but a saving quality in it (2 Chron 4:1-5; 1 Cor 15:1,2).

7. This brim was wrought with lilies, or was like a lily flower; to show how they should grow and flourish, and with what beautiful robes they should be adorned, who were washed, and did drink of this holy water. Yea, that God would take care of them, as he also did of lilies, and would not fail to bestow upon them what was necessary for the body, as well as for the soul (Matt 6:28-34).

XXVII. Upon what the molten sea stood in the Temple.

1. This molten sea stood upon the backs of twelve brazen bulls or oxen (2 Chron 4:4).

2. These oxen, as they thus stood, looked three towards the north, three towards the west, three towards the east, and three towards the south.

3. These twelve oxen were types of the twelve apostles of the Lamb, who, as these beasts, stood looking into the four corners of the earth, and were bid to go preach the gospel in all the world.

4. They were compared to oxen, because they were clean; for the ox was a clean beast. Hence the apostles are called holy. They were compared to oxen, because the ox is strong; and they also were mighty in the word (Prov 14:4; 2 Cor 12:12).

5. The ox will not lose what he has got by drawing; he will not let the wheels go back; so the apostles were set to defend, and not let that doctrine go back, which they had preached to others; nor did they, they delivered it pure to us.

6. One of the cherubs of which you read in the vision had a face like an ox, to show that the apostles, these men of the first order, are most like the angels of God (Eze 1:10).

7. In that they stood with their faces every way, it was, as I said, to show how the apostles should carry the gospel into all the world (Matt 28:19,20; Mark 16:15-18).

8. And observe, just as these oxen were placed looking in the temple every way, even so stand open the gates of the New Jerusalem to receive those that by their doctrine should be brought into it. 'And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God' (Luke 13:29; Rev 21:13,14).

9. These oxen bear this molten sea upon their backs, to show that they should be the foundation workmen of the gospel, and that it ought not to be removed, as was the molten sea of old, from that basis to another.

10. It is also said concerning those oxen that thus did bear this molten sea, that all their hinder parts were inwards, that is, covered by that sea that was set upon their backs; their hinder parts, or, as the apostle has it, 'our uncomely parts' (1 Cor 13:23,24).

11. And, indeed, it becomes a gospel minister to have his uncomely parts covered with that grace which by the gospel he preached unto others. As Paul exhorts Timothy to take heed unto himself, and to his doctrine (1 Tim 4:6).

12. But alas! there are too, too many who, can they but have their hands covered with a few gospel notions, care not though their hinder parts are seen of all the world. But such are false ministers; the prophet calls them 'the tail.' 'The prophet that speaketh lies, either by word or with his feet, he is the tail' (Isa 9:15; Prov 6:12,13).

13. But what a shame is it to hide his head under this molten sea, while his hinder parts hang out. Such an one is none of Christ's oxen; for they, with honor to their Master, show their heads before all the world, for that their hinder parts are inward, covered.

14. Look to thy hinder parts, minister, lest, while thy mouth doth preach the gospel, thy nakedness and shame be seen of those which hear thee. For they that do not observe to learn this lesson themselves will not teach others to believe the Word, nor to live a holy life; they will learn of them to show their shame, instead of learning to be holy.

Works of John Bunyan: Solomon's Temple Spiritualized:1173

 

or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us
More Easily into the Glory of New Testament Truths.

XXXIV. Of the chambers of the Temple.

In the temple Solomon made chambers (1 Kings 6:5).

1. The chambers were of several sizes; some little, some large; some higher, some lower; some more inward, and some outward.

2. These chambers were for several services; some were for rests, some to hide in, some to lay up treasure in, and some for solace and delight (2 Chron 3:9; Eze 40:7, 41:5,9-11; 2 Chron 31:11,12). They were for resting-places. Here the priests and porters were wont to lodge. They were for hiding-places. Here Jehoshabeath hid Joash from Athaliah the term of six years (2 Kings 11:3). They were also to lay the temple treasure, or dedicated things in, that they might be safely kept there for the worshippers (Ezra 8:29). And some of them were for solace and delight; and, I must add, some for durable habitation. Wherefore in some of them some dwelt always, yea, their names dwelt there when they were dead.

(1.) Those of them which were for rest were types of that rest which by faith we have in the Son of God, and of that eternal rest which we shall have in heaven by him (Matt 11:28; Heb 4:3). (2.) Those chambers for hiding and security were types of the safety we have in Christ from the rage of the world (Isa 26:20). (3.) Those chambers which were for the reception of the treasures and dedicated things were types of Christ, as he is the common store-house of believers. 'For it pleased the Father, that in him should all fulness dwell'; 'and of his fulness we all receive, and grace for grace' (John 1:16; Col 1:19). (4.) Those chambers that were for solace and delight were types of those retirements and secret meetings of Christ with the soul, where he gives it his embraces, and delights her with his bosom and ravishing delights. 'He brought me,' said she, 'into his chambers,' 'into the chamber of her that conceived me,' and there he gave her his love (Cant 1:4, 3:4).

The chambers for durable dwelling-places were types of those eternal dwelling-places in the heavens, prepared by Christ and the Father for them that shall be saved (John 14:1-4; 2 Cor 5:1-4). This it is to 'dwell on high,' and to be safe from fear of evil! Here therefore you see are chambers for rest, chambers for safety, chambers for treasure, chambers for solace, and chambers for durable habitations. O the rest and peace that the chambers of God's high house will yield to its inhabitants in another world! Here they will 'rest from their labors,' 'rest in their beds,' rest with God, rest from sin, temptation, and all sorrow (Rev 14:13; Isa 57:1,2; 2 Thess 1:7). God therefore then shall wipe all tears from our eyes, even when he comes out of his chamber as a bridegroom, to fetch his bride, his wife unto him thither, to the end they may have eternal solace together. O these are far better than the chambers of the south!

XXXV. Of the stairs by which they went up into the chambers of the
Temple.

There were stairs by which men went up into these chambers of the temple, and they were but one pair, and they went from below to the first, and so to the middle, and thence to the highest chambers in the temple (1 Kings 6:8; Eze 41:7).

1. These stairs were winding; so that they turned about, that did go up them. So then, he that assayed to go into these chambers must turn with the stairs, or he could not go up, no, not into the lowest chambers.

2. These stairs therefore were a type of a two-fold repentance. By which we turn from nature to grace, and by which we turn from the imperfections which attend a state of grace to glory. Hence true repentance, or the right going up these turning stairs, is called repentance to salvation; for true repentance stoppeth not at the reception of grace; for that is but a going up these stairs to the middle chambers (2 Cor 7:10).

Thus, therefore, the soul, as it goes up these stairs, turns and turns till it enters the doors of the highest chambers. It groans, though in a state of grace, because that is not the state of glory. I count then, that from the first to the middle chambers may be a type of turning from nature to grace. But from the middle to the highest, these stairs may signify a turning still from the imperfections and temptations that attend a state of grace, to that of immortality and glory (2 Cor 5:1-9).

For as there are turning stairs, from the lowest to the middle chambers, so the stairs from thence still turn, and so will do, till you come to the highest chambers. I do not say that they that have received grace, do repent they received grace; but I say they that have received grace, are yet sorry that grace is not consummate in glory; and hence they are for going up thither still, by these turning stairs; yea, they cannot rest below, as they would, till they ascend to the highest chambers. 'O wretched man that I am!' And 'in this we groan earnestly,' is the language of gracious souls (Rom 7:24; 2 Cor 5:1-3). True, not everyone who comes into the temple of God does so; many rest below stairs, and they like not to go turning upward. Nor do I believe that all that bid fair for ascending to the middle chambers, get up to the highest stories, to his stories in the heavens. Many in churches, who seem to be turned from nature to grace, have not the grace to go up, turning still; but rest in that show of things, and so die below a share in the highest chambers.

All these things are true in the antitype, and, as I think, prefigured by these turning stairs to the chambers of the temple. But this turning, and turning still, displeases some much; they say it makes them giddy; but I say, there is no way like this, to make a man stand steady; steadfast in the faith, and with boldness in the day of judgment. For he has this seated in his heart; I went up by the turning stairs, till I came to the highest chambers. A strait pair of stairs are like that ladder by which men ascend to the gallows; they are the turning ones that lead us to the heavenly mansion-houses. Look, therefore, you that come into the temple of God to worship, that you stay not at the foot of these turning stairs, but go up thence; yea, up them, and up them, and up them, till you come to the view of the heavens; yea, till you are possessed of the highest chambers! How many times has God, by the Scripture, called upon you to TURN, and told you, you must turn or die! And now here he has added to his call a figure, by placing a pair of turning stairs in his temple, to convict your very senses, that you must TURN, if you mean to go up into his holy chambers, and so into his eternal mansion-houses; and look that you turn to purpose; for every turning will not serve. Some turn, but not to the Most High; and so turn to no purpose.

Works of John Bunyan: Solomon's Temple Spiritualized:1172

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us
More Easily into the Glory of New Testament Truths.

Now, this wall was overlaid with fine gold. Gold here is a figure of Christ's righteousness, by which we are justified in the sight of God. Therefore you read that his church, as justified, is said to stand at his right hand in cloth of gold. 'Upon thy right hand did stand the queen in gold of Ophir.' And again, 'Her clothing is of wrought gold' (Psa 45:9,13). This the wall was overlaid with; this the body of Christ was filled with. Men, while in the temple, were clothed with gold, even with the gold of the temple; and men in Christ are clothed with righteousness, the righteousness of Christ. Wherefore this consideration doth yet more illustrate the matter. That the palm trees were set on this wall may show that the elect are fixed in Jesus, and so shall abide for ever.

Chains were also carved on these walls, yea, and they were golden chains; there were chains on the pillars, and now also we find chains upon the walls. 1. Chains were used to hold one captive, and such Paul did wear at Rome, but he called them 'his bands in Christ.' 2. Chains sometimes signify great afflictions, which God lays on us for our sins (Psa 107:9-11; Lam 1:14, 3:7). 3. Chains also may be more mystically understood, as of those obligations which the love of God lays upon us, to do and suffer for him (Acts 20:22). 4. Chains do sometimes signify beauty and comely ornaments. 'Thy neck,' saith Christ to his spouse, 'is comely with chains of gold.' And again, 'I put bracelets upon thy hands, and a chain on thy neck' (Cant 1:10; Eze 16:8-11; Prov 1:9). 5. Chains also do sometimes denote greatness and honor, such as Daniel had when the king made him the third ruler in the kingdom (Dan 5:7,16,29).

Now all these are temple-chains, and are put upon us for good; some to prevent our ruin, some to dispose our minds the better, and some to dignify and to make us noble. Temple-chains are brave chains. None but temple-worshippers must wear temple-chains.

XXXII. Of the garnishing of the Temple with precious stones.

'And he garnished the house with precious stones for beauty' (2 Chron 3:6,7). 1. This is another ornament to the temple of the Lord; wherefore, as he saith, it was garnished with them; he saith it was garnished with them for beauty. The line saith, garnished; the margin saith, covered. 2. Wherefore, I think, they were fixed as stars, or as the stars in the firmament, so they were set in the ceiling of the house, as in the heaven of the holy temple. 3. And thus fixed, they do the more aptly tell us of what they were a figure; namely, of the ministerial gifts and officers in the church. For ministers, as to their gifts and office, are called stars of God, and are said to be in the hand of Christ (Rev 1:20). 4. Wherefore, as the stars glitter and twinkle in the firmament of heaven, so do true ministers in the firmament of his church (1 Chron 29:2; John 5:35; Dan 12:3). 5. So that it is said again these gifts come down from above, as signifying they distill their dew from above. And hence, again, the ministers are said to be set over us in the Lord, as placed in the firmament of his heaven to give a light upon his earth. 'There is gold and a multitude of rubies, but the lips of knowledge are a precious jewel' (Prov 20:15).

Verily, it is enough to make a man in this house look always upward; since the ceiling above head doth thus glitter with precious stones. Precious stones, all manner of precious stones, stones of all colors. For there are divers gifts, differences of administrations, and diversities of operations, 'but it is the same God which worketh all in all' (1 Cor 12:4-6). Thus had the ceiling of this house a pearl here, and there a diamond; here a jasper, and there a sapphire; here a sardius, and there a jacinth; here a sardonyx, and there an amethyst. 'For to one is given by the Spirit the word of wisdom, to another the word of knowledge'; to one the gift of healing, to another faith; to this man to work miracles, to that a spirit of prophecy; to another the discerning of spirits, to another divers kinds of tongues (1 Cor 12:8-11).

He also overlaid the house, beams, posts, walls, doors, &c., and all with gold. O what a beautiful house the temple was; how full of glory was it! And yet all was but a shadow, a shadow of things to come, and which was to be answered in the church of the living God, the pillar and ground of truth, by better things than these.

XXXIII. Of the windows of the Temple.

'And for the house, he made windows of narrow lights' (1 Kings 6:4). There were windows of this house, windows for the chambers and windows round about (Eze 40:16,22-25,29,33,36). These windows were of several sizes, but all narrow, narrow without, but wide within; they also were finely wrought, and beautified with goodly stones (Isa 54:12).

1. Windows, as they are to a house an ornament, so also to it they are a benefit. 'Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun' (Eccl 11:7). The window is that which Christ looks forth at, the window is that which the sun looks in at (Cant 2:9).

2. By the light which shines in at the window we also see to make and keep the house clean, and also to do what business is necessary there to be done. 'In thy light shall we see light'; light to do our duty, and that both to God and man.

3. These windows therefore were figures of the written word, by and through which Christ shows himself to his, and by which we also apprehend him. And hence the Word of God is compared to a glass through which the light doth come, and by which we see not only the beams of the sun, but our own smutches also (2 Chron 30:18; James 1:23-25).

4. The lights indeed were narrow, wherefore we see also through their antitype but darkly and imperfectly. 'Now we see through a glass darkly,' or, as in a riddle, now we know but in part (1 Cor 13:12).

5. Their windows and their light are but of little service to those that are without; the world sees but little of the beauty of the church by the light of the written Word, though the church, by that light, can see the dismal state of the world, and also how to avoid it.

Works of John Bunyan: Solomon's Temple Spiritualized:1171

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us
More Easily into the Glory of New Testament Truths.

XXX. How the doors of the Temple were adorned.

And Solomon carved upon the doors cherubims, and palm trees, and open flowers, and covered them with gold (1 Kings 6:35; Eze 41:25).

First. He carved cherubims thereon. These cherubims were figures or types of angels, and forasmuch as they were carved here upon the door, it was to show,

1. What delight the angels take in waiting upon the Lord, and in going at his bidding, at his beck. They are always waiting like servants at the door of their Lord's house.

2. It may also be to show how much pleased they are to be where they may see sinners come to God. For 'there is joy in the presence of the angels of God over one sinner that repenteth,' and comes to God by Christ for mercy (Luke 15:10).

3. They may be also placed here to behold with what reverence or irreverence those that come hither to worship do behave themselves. Hence Solomon cautions those who come to God's house to worship to take heed to their feet, because of the angels. Paul also says Women must take heed to behave themselves in the church as they should, because of the angels (Eccl 5:1,2,6; 1 Cor 11:5,6,10).

4. They may also be carved upon the temple doors, to show us how ready they are, so soon as any poor creature comes to Christ for life to take the care and charge of its conduct through this miserable world. 'Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?' (Heb 1:14).

5. They may also be carved here, to show that they are ready, at Christ's command, to take vengeance for him upon those that despise his people and hate his person. Hence he bids the world take heed what they do to his 'little ones,' for 'their angels do always behold the face of their Father which is in heaven,' and are ready at the door to run at his bidding (Matt 18:10).

6. Or lastly, they may be carved upon these doors, to show that Christ Jesus is the very supporter and upholder of angels, as well as the Savior of sinful man. For as he is before all things, so by him all things consist; angels stand by Christ, men are saved by Christ, and therefore the very cherubims themselves were carved upon these doors, to show they are upheld and subsist by him (1 Cor 8:6; Col 1:17; Heb 1:3).

Second. Again, as the cherubims are carved here, so palm trees were carved here also. The palm tree is upright; it twisteth not itself awry (Jer 10:5).

1. Apply this to Christ, and then it shows us the uprightness of his heart, word, and ways with sinners. 'Good and upright is the Lord, therefore will he teach sinners in the way'; in at the door to life (Psa 25:8, 92:15).

2. The palm or palm tree is also a token of victory; and as placed here, it betokeneth the conquest that Christ, the door, should get over sin, death, the devil, and hell for us (Rom 7:24, 8:37; 1 Cor 15:54-57; Rev 7:9-11).

3. If we apply the palm tree to the church, as we may, for she also is compared thereto (Cant 7:8-10), then the palm tree may be carved here to show that none but such as are upright of heart and life shall dwell in the presence of God. 'The hypocrite,' says Job, 'shall not come before him.' 'The upright,' says David, 'shall not dwell in thy presence' (Job 13:16; Psa 140:13). They are they that are clothed in white robes, which signifies uprightness of life, that stand before the Lamb with 'palms in their hands' (Rev 7:9).

Third. There were also carved upon these doors open flowers; and that to teach us that here is the sweet scent and fragrant smell; and that the coming soul will find it so in Christ, this door. 'I AM,' saith he, 'the rose of Sharon, and the lily of the valleys.' And again, 'His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet-smelling myrrh' (Cant 2:1, 5:13). Open flowers. Open flowers are the sweetest, because full grown, and because, as such, they yield their fragrancy most freely. Wherefore, when he saith upon the doors are open flowers, he setteth Christ Jesus forth in his good savors, as high as by such a similitude he could; and that both in name and office. For open flowers lay, by their thus opening themselves before us, all their beauty also most plainly before our faces. Open flowers have varieties of beauty, which they also commend to all observers. Now, upon these doors, you see, are open flowers, flowers ripe, and spread before us, to show that his name and offices are savory to them that by him do enter his house to God his Father (Cant 1:1-4).

'All these were overlaid with fine gold.' Gold is the richest of all metals; and here it is said the doors, the cherubims, the palm trees, and open flowers, were overlaid therewith. This shows that, as these things are rich in themselves, so they should be to us. We have a golden door to go to God by, and golden angels to conduct us through the world: we have golden palm trees as tokens of our victory, and golden flowers to smell on all the way to heaven.

XXXI. Of the wall of the Temple.

The wall of the temple was 'ceiled with fir tree, which he overlaid with fine gold, and set thereon palm trees and chains' (2 Chron 3:5-7).

The walls were as the body of the house, unto which Christ alluded when he said, 'Destroy this temple, and in three days I will raise it up' (John 2:19). Hence to be, and worship in the temple, was a type of being in Christ, and worshipping God by him. For Christ, as was said, is the great temple of God, in which all the elect meet, and in whom they do service to and for his Father.

Hence again the true worshippers are said to be in him, to speak in him, to walk in him, to obey in him (2 Cor 2:14, 12:19; Col 2:6). For, as of old, all true worship was to be found at the temple, so now it is only found with Christ, and with them that are in him. The promise of old was made to them that worshipped within these walls. 'Unto them,' saith he, 'will I give in my house, and within my walls,' to them that worship there in truth, 'a place, and a name, better than of sons and of daughters' (Isa 56:5).

But now, in New Testament times, 'all the promises of God in him are yea, and in him, amen unto the glory of God by us' (2 Cor 1:20). This is yet further hinted to us in that it is said these walls are ceiled with fir; which, as was shown before, was a figure of the humanity of Jesus Christ.

A wall is for defense, and so is the humanity of Jesus Christ. It is, was, and will be, our defense for ever. For it was that which underwent and overcame the curse of the law, and that in which our everlasting righteousness is found. Had he not interposed in that, we had perished for ever. Hence we are said to be reconciled to God in the body of his flesh through death (Col 1:19,20; Rom 5:8-10).

Works of John Bunyan: Solomon's Temple Spiritualized:1170

 

or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us
More Easily into the Glory of New Testament Truths.

XXVII. Of the doors of the Temple.

Now we are come to the gate of the temple; namely, to that which let out of the porch into the holy place.

1. These doors or gates were folding, and they opened by degrees. First a quarter, then a half, then three quarters, and last of all the whole. These doors also hung upon hinges of gold, and upon posts made of the goodly olive tree (1 Kings 6:33,34; Eze 41:23,24).

2. These doors did represent Christ, as he is the way to the Father, as also did the door of the tabernacle, at which the people were wont to stand when they went to inquire of God. Wherefore, Christ saith, 'I am the door,' alluding to this, 'by me if any man enter he shall be saved, and shall go in and out, and find pasture' (Exo 33:9,10, 38:8, 40:12; Lev 1:3,4, 8:3,4,33, 15:14; Num 6:13,18, 10:3, 25:6, 27:2; 1 Sam 2:22; John 10:9). (1.) 'I am the door.' The door into the court, the door into the porch, the door into the temple, the door into the holiest, the door to the Father. But now we are at the door of the temple. (2.) And observe it, this door by Solomon was not measured as the door of the porch was: for though the door into the court, and the door into the porch were measured, to show that the right to ordinances and the inlet into the church is to be according to a prescript rule, yet this door was not measured; to show that Christ, as he is the inlet to saving grace, is beyond all measure, and unsearchable. Hence his grace is called 'unsearchable riches,' and that above all we can ask or think, for that it passeth knowledge (Eph 3:8,19,20).

3. It is, therefore, convenient that we put a note upon this, that we may distinguish rule and duty from grace and pardoning mercy; for as I said, though Christ, as the door to outward privileges, is set forth by rule and measure; yet, as he is the door to grace and favor, never creature, as yet, did see the length and breadth of him (Eph 3:17,19).

4. Therefore, I say, this gate was not measured; for what should a rule do here, where things are beyond all measure?

5. This gate being also to open by degrees, is of signification to us; for it will be opening first by one fold, then by another, and yet will never be set wide, wide open, until the day of judgment. For then, and not till then, will the whole of the matter be open. 'For now we see through a glass, darkly; but then face to face: now I know in part, but then shall I know even as also I am known' (1 Cor 13:12).

XXVIII. Of the leaves of this gate of the Temple.

The leaves of this gate or door, as I told you before, were folding, and so, as was hinted, has something of signification in them. For by this means a man, especially a young disciple, may easily be mistaken, thinking that the whole passage, when yet but a part was open, whereas three parts might be yet kept undiscovered to him. For these doors, as I said before, were never yet set wide open; I mean, in the antitype; never man yet saw all the riches and fulness which is in Christ. So that I say, a new comer, if he judged by present sight, especially if he saw but little, might easily be mistaken; wherefore such, for the most part, are most horribly afraid that they shall never get in thereat. How sayest thou, young comer, is not this the case with thy soul? So it seems to thee that thou art too big, being so great, so tun-bellied a sinner. But, O thou sinner, fear not, the doors are folding-doors, and may be opened wider, and wider again after that; wherefore, when thou comest to this gate, and imaginest there is not space enough for thee to enter, knock, and it shall be wider opened unto thee, and thou shalt be received (Luke 11:9; John 6:37). So, then, whoever thou art that art come to the door, of which the temple door was a type, trust not to thy first conceptions of things, but believe there is grace abundant. Thou knowest not yet what Christ can do; the doors are folding-doors. He can 'do exceeding abundantly above all that we can ask or think' (Eph 3:20).

The hinges on which these doors do hang were, as I told you, gold; to signify that they both turned upon motives and motions of love, and also that the openings thereof were rich. Golden hinges the gate to God doth turn upon,

The posts on which these doors did hang were of the olive tree, that fat and oily tree, to show that they do never open with lothness or sluggishness, as doors do whose hinges want oil. They are always oily, and so open easily and quickly to those who knock at them. Hence you read, that he that dwells in this house gives freely, loves freely, and doth us good with all his heart. 'Yea,' saith he, 'I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart, and with my whole soul' (Jer 3:12,14,22, 32:41; Rev 21:6, 22:17). Wherefore, the oil of grace, signified by this oily tree, or these olive-posts, on which these doors do hang, do cause that they open glibly or frankly to the soul.

XXIX. What the doors of the Temple were made of.

1. The doors of the temple were made of fir; that is so sweet-scented, and pleasant to the smell (1 Kings 6:34).

2. Mankind is also often compared to the fir tree. As Isaiah 41:19, 55:13, 60:13-17, 14:8.

3. Now, since the doors of the temple were made of the same, doth it not show that the way into God's house, and into his favor, is by the same nature which they are of that thither enter, even through the veil, his flesh? (Heb 10:20). For this door, I mean the antitype, doth even say of himself, 'I Am like a green fir tree, from me is thy fruit found' (Hosea 14:8).

4. This fir tree is Christ; Christ as man, and so as the way to the Father. The doors of the temple are also, as you see here, made of the fir tree; even of that tree which was a type of the humanity of Jesus Christ. Consider Hebrews 2:14.

5. The fir tree is also the house of the stork, that unclean bird, even as Christ is a harbor and shelter for sinners. As for the stork, saith the text, the fir tree is her house; and Christ saith to the sinners that see their want of shelter, 'Come unto me, and I will give you rest.' He is a refuge for the oppressed, a refuge in time of trouble (Deut 14:18; Lev 11:19; Psa 104:17, 84:2,3; Matt 11:27,28; Heb 6:17-20). He is, as the doors of fir of the temple, the inlet to God's house, to God's presence, and to a partaking of his glory. Thus God did of old, by similitudes, teach his people his way.

Works of John Bunyan: Solomon's Temple Spiritualized:1169

 

or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us
More Easily into the Glory of New Testament Truths.

XXIV. Of the pinnacles of the Temple.

1. There were also several pinnacles belonging to the temple. These pinnacles stood aloft in the air, were sharp, and were so difficult to stand upon: what men say of their number and length I wave, and come directly to their signification.

2. I therefore take those pinnacles to be types of those lofty airy notions with which some men delight themselves, while they hover, like birds, above the solid and godly truths of Christ. Satan attempted to entertain Christ Jesus with this type and antitype at once, when he set him on one of the pinnacles of the temple and offered to thrust him upon a false confidence in God by a false and unsound interpretation of a text (Matt 4:5,6; Luke 4:9-11).

3. You have some men cannot be content to worship IN the temple, but must be aloft; no place will serve them but pinnacles, pinnacles; that they may be speaking in and to the air, that they may be promoting their heady notions, instead of solid truth; not considering that now they are where the devil would have them be; they strut upon their points, their pinnacles; but let them look to it, there is difficulty standing upon pinnacles; their neck, their soul, is in danger. We read, God is in his temple, not upon these pinnacles (Psa 11:4; Hab 2:20).

4. It is true, Christ was once upon one of these; but the devil set him there, with intent to have dashed him in pieces by a fall; and yet even then told him, if he would venture to tumble down, he should be kept from dashing his foot against a stone. To be there, therefore, was one of Christ's temptations; consequently one of Satan's stratagems; nor went he thither of his own accord, for he knew that there was danger; he loved not to clamber pinnacles.

5. This should teach Christians to be low and little in their own eyes, and to forbear to intrude into airy and vain speculations, and to take heed of being puffed up with a foul and empty mind.

XXV. Of the porters of the Temple.

1. There were porters belonging to the temple. In David's time their number was four thousand men (1 Chron 23:5).

2. The porters were of the Levites, and their work was to watch at every gate of the house of the Lord; at the gate of the outer court, at the gates of the inner court, and at the door of the temple of the Lord (2 Chron 35:15).

3. The work of the porters, or rather the reason of their watching, was to look that none not duly qualified entered into the house of the Lord. 'He set,' saith the text, 'the porters at the gates of the house of the Lord, that none which was unclean in any thing should enter in' (2 Chron 23:19).

4. The excellency of the porters lay in these three things, their watchfulness, diligence, and valor, to make resistance to those that, as unfit, would attempt to enter those courts and the house of God (1 Chron 26:6; Mark 13:34).

5. These porters were types of our gospel ministers, as they are set to be watchmen in and over the church, and the holy things of God. Therefore, as Christ gives to every man in the church his work, so he commands 'the porter to watch' (Isa 21:11; Eze 3:17, 33:7; Acts 20:27-31; 2 Tim 4:5; Rev 2:2,3).

6. Sometimes every awakened Christian is said to be a porter, and such at Christ's first knock open unto him immediately (Luke 12:35-40).

7. The heart of a Christian is also sometimes called the porter; for that when the true shepherd comes to it, to him this porter openeth also (John 10:3).

8. This last has the body for his watch-house; the eyes and ears for his port-holes; the tongue therewith to cry, Who comes there? as also to call for aid, when anything unclean shall attempt with force and violence to enter in, to defile the house.

XXVI. Of the charge of the porters of the Temple more particularly.

1. The charge of the porters was to keep their watch, in four square, even round about the temple of God. Thus it was ordained by David, before him by Moses, and after him by Solomon his son (1 Chron 9:24; Num 3; 2 Chron 23:19, 35:15).

2. The porters had some of them the charge of the treasure-chambers; some of them had the charge of the ministering vessels, even to bring them in and out by tale; also the opening and shutting of the gates of the house of the Lord was a part of their calling and office.

3. I told you, the porters were types of our gospel ministers, as they are watchmen in and over the house of God; and therefore in that they were thus to watch round about the temple, what is it but to show how diligent Satan is, to see if he may get in somewhere, by some means, to defile the church of God; he goes round and round and round us, to see if he can find a hog-hole for that purpose.

4. This also showeth that the church of itself, without its watchmen, is a weak, feeble, and very helpless thing. What can the lady or mistress do to defend herself against thieves and sturdy villains, if there be none but she at home? It is said, when the shepherd is smitten, the sheep shall be scattered. What could the temple do without its watchmen?

5. Again, in that the porters had charge of the treasure-chambers as it is (1 Chron 9:26), it is to intimate that the treasures of the gospel are with the ministers of our God, and that the church, next to Christ, should seek them at their mouth. 'We have this treasure in earthen vessels,' saith Paul, and they are 'stewards of the' manifold 'mysteries of God' (1 Cor 4:1; 2 Cor 4:7; 1 Peter 4:10; Eph 4:11-13).

6. These are God's true scribes, and bring out of their treasury things new and old; or, as he saith in another place, 'At our gates,' that is, where our porters watch, 'are all manner of pleasant fruits, which I have laid up for thee, O my beloved' (Cant 7:13; Matt 13:52).

7. Further, some of them had charge of the ministering vessels, and they were to bring them in and out by tale (1 Chron 9:28). (1.) If by ministering vessels you understand gospel ordinances, then you see who has the charge of them, to wit, the watchmen and ministers of the word (Luke 1:12; 2 Thess 2:15; 2 Tim 2:2). (2.) If by ministering vessels you mean the members of the church, for they are also ministering vessels, then you see who has the care of them, to wit, the pastors, the gospel ministers. Therefore 'obey them that have the rule over you—for they watch for your souls, as they that must give account; that they may do it with joy, and not with grief, for that is unprofitable for you' (Heb 13:17).

8. The opening of the gates did also belong to the porters, to show that the power of the keys, to wit, of opening and shutting, of letting in and keeping out of the church, doth ministerially belong to these watchmen (Matt 16:19; Heb 12:15).

9. The conclusion is, then, let the churches love their pastors, hear their pastors, be ruled by their pastors, and suffer themselves to be watched over, and to be exhorted, counseled, and if need be, reproved, and rebuked by their pastors. And let the ministers not sleep, but be watchful, and look to the ordinances, to the souls of the saints, and the gates of the churches. Watchman, watchman, watch!

Works of John Bunyan: Solomon's Temple Spiritualized:1168

 

or, Gospel Light Fetched out of the Temple at Jerusalem, to let us
More Easily into the Glory of New Testament Truths.

XXII. Of the ascent by which they went up into the porch of the
Temple.

1. This porch also had certain steps, by which they went up into the house of the Lord. I do not know the number directly, though Ezekiel speaks of it (Eze 40:38,39). Hence, when men went to worship in the temple, they were said to go UP into the house of the Lord (Isa 38:22).

These steps, which were the ascent to the temple, were so curiously set, and also so finely wrought, that they were amazing to behold. Wherefore, when the queen of Sheba, who came to prove Solomon's wisdom, saw 'the house which he had built,—and his ascent by which he went up into the house of the Lord, she had no more spirit in her.' She was quite drowned and overcome by that sight (1 Kings 10:4,5).

2. These steps, whether cedar, gold, or stone, yet that which added to their adornment was the wonderment of a queen. And whatever they were made of, they were a shadow of the steps we should take to and in the house of God. Steps of God (Psa 85:13). Steps ordered by him (Psa 37:23). Steps ordered in his word (Psa 119:133). Steps of faith (Rom 4:12). Steps of the Spirit (2 Cor 12:18). Steps of truth (3 John 4). Steps washed with butter (Job 29:6). Steps taken before, or in the presence of, God. Steps butted and bounded by a divine rule. These are steps indeed.

3. There are therefore no such steps as these to be found anywhere in the world. A step to honor, a step to riches, a step to worldly glory, these are everywhere; but what are these to the steps by which men do ascend or go up to the house of the Lord!

He then that entereth into the house of the Lord is an ascending man; as it is said of Moses, he went up into the mount of God. It is ascending to go into the house of God. The world believe not this; they think it is going downward to go up to the house of God; but they are in a horrible mistake.

The steps then by which men went up into the temple are, and ought to be, opposed to those which men take to their lusts and empty glories. Hence such steps are said not only to decline from God, but to take hold of the path to death and hell (Psa 44:18; Prov 2:18, 5:5, 7:25-27).

The steps, then, by which men went up to the house of the Lord,
were significative of those steps which men take when they go to
God, to heaven, and glory: for these steps were the way to God, to
God in his holy temple.

But how few are there that, as the queen of the south, take these goodly steps! Do not most rather seek to push our feet away from the path of life, or lay snares for us in the way? But all these notwithstanding, the Lord guide us in the way of his steps: they are goodly steps, they are the best.

XXIII. Of the gate of the porch of the Temple.

1. The porch, at which was an ascent to the temple, had a gate belonging to it. According to the prophet Ezekiel, this gate was six cubits wide. The leaves of this gate were double, one folding this way, the other folding that (Eze 40:48).

Now here some may object, and say, Since the way to God by these doors were so wide, why doth Christ say the way and gate is narrow?

Answ. The straitness, the narrowness, must not be understood of the gate simply, but because of that cumber that some men carry with them, that pretend to be going to heaven. Six cubits! What is sixteen cubits to him who would enter in here with all the world on his back? The young man in the gospel, who made such a noise for heaven, might have gone in easy enough; for in six cubits breadth there is room: but, poor man, he was not for going in thither, unless he might carry in his houses upon his shoulder too, and now the gate was strait (Mark 10:17-27). Wherefore he that will enter in at the gate of heaven, of which this gate into the temple was a type, must go in by himself, and not with his bundles of trash on his back;[11] and if he will go in thus, he need not fear there is room. 'The righteous nation that keepeth the truth, they shall enter in' (Isa 26:2).

2. They that enter in at the gate of the inner court must be clothed in fine linen: how then shall they go into the temple that carry the clogs of the dirt of this world at their heels? 'Thus saith the Lord God; No stranger uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary' (Eze 44:9).

3. The wideness therefore of this gate is for this cause here made mention of, to wit, to encourage them that would gladly enter thereat, according to the mind of God, and not to flatter them that are not for leaving of all for God.

4. Wherefore let such as would go in remember that here is room, even a gate to enter in at six cubits wide. We have been all this while but on the outside of the temple, even in the courts of the house of the Lord, to see the beauty and glory that is there. The beauty hereof made men cry out, and say, 'How amiable are thy tabernacles, O Lord of hosts! my soul longeth, yea, even fainteth for the courts of the Lord'; and to say, 'a day in thy courts is better than a thousand' (Psa 84:1,2,&c.).

Works of John Bunyan: Solomon's Temple Spiritualized:1167

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us
More Easily into the Glory of New Testament Truths.

XX. Of the porch of the Temple.

We come next to the porch of the temple that is commonly called Solomon's. 1. This porch was in the front of the house, and so became the common way into the temple (1 Kings 6:3; 2 Chron 3:4). 2. This porch therefore was the place of reception in common for all, whether Jews or religious proselytes, who came to Jerusalem to worship (Acts 3:11, 5:12). 3. This porch had a door or gate belonging to it, but such as was seldom shut, except in declining times, or when men put themselves into a rage against those better than themselves (2 Chron 29:7; Acts 21:28-30). 4. This gate of this porch was called Beautiful, even the Beautiful gate of the temple, and was that at which the lame man lay, to beg for an alms of them that went in thither to worship (Acts 3:1,2,10).

Now then, since this porch was the common place of reception for all worshippers, and the place also where they laid the beggars, it looks as if it were to be a type of the church's bosom for charity. Here the proselytes were entertained, here the beggars were relieved, and received alms. These gates were seldom shut; and the houses of Christian compassion should be always open. This therefore beautified this gate, as charity beautifies any church. A large heart and tender compassion at the church-door are excellent; they are the bond of perfectness (1 Cor 12:31, 13:1-4; Heb 13:1-3; John 5:6,7; Col 3:14).

The church-porch to this day is a coming-in for beggars, and perhaps this practice was first borrowed from the beggars lying at the temple-gate. This porch was large, and so should the churches' charity be. It was for length the breadth of the temple, and of the same size with 'the Holiest of all' (1 Kings 6:3; 2 Chron 3:4). The first might be to teach us in charity we should not be niggardly, but, according to the breadth of our ability, we should extend it to all the house; and that in our so doing, the very emblem of heaven is upon us, of which the holiest was a figure. 'As we have therefore opportunity, let us do good unto all,' &c. (Gal 6:10).

It is a fine ornament to a true church to have a large church-porch, or a wide bosom, for reception of all that come thither to worship. This was commanded to the Jews, and their glory shone when they did accordingly: 'And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord God' (Eze 47:23).

This porch was, as I said, not only for length the breadth of the temple, and so the length and breadth of the holiest; but it was, if I mistake not, for height far higher than them both: for the holy place was but thirty cubits high, and the most holy but twenty; but the porch was in height an hundred and twenty cubits. This beautiful porch, therefore, was four times as high as was the oracle in the temple itself (1 Kings 6:2,20; 2 Chron 3:4).

One excellent ornament, therefore, of this temple was, for that it had a porch so high, that is, so famous for height; hence he says, 'This house that is so high,' that is so famous for height. So high as to be seen afar off. Charity, if it be rich, runs up from the church like a steeple, and will be seen afar off; I say, if it be rich, large, and abounds. Christ's charity was blazed abroad; it was so high no man could hide it: and the charity of the churches will be seen from church to church, yea, and will be spoken of to their commendations in every place, if it be warm, fervent, and high (Mark 7:36-44; 2 Cor 8:24, 9:2,13,14).

XXI. Of the ornaments of the porch of the Temple.

Three things belonged to the porch, besides its height, that were ornaments unto it. 1. It was overlaid within with gold. 2. It had the pillars adjoined unto it. 3. It was the inlet into the temple.

First. It was overlaid with gold. Gold often was a type of grace, and particularly of the grace of love. That in Solomon's chariot called gold is yet again mentioned by the name love (Cant 3:9,10). As it is in the church, the grace of love is as gold. It is the greatest, the richest of graces, and the one that abides for ever. Hence they that show much love to saints are said to be rich (1 Tim 6:17-19). And hence charity is called a treasure, a treasure in the heavens (Luke 12:33,34). Love is a golden grace; let then the churches, as the porch of the temple was, be inlaid with love, as gold.

Second. It had the pillars adjoined to it, which, besides their stateliness, seem to be there typically to example. For there was seen, by the space of four cubits, their lily-work in the porch (1 Kings 7:19). Of their lily-work I spake before. Now that they were so placed that they might be seen in the porch of the house, it seems to be, for example, to teach the church that she should live without worldly care, as did the apostles, the first planters of the church. And let ministers do this; they are now the pillars of the churches, and they stand before the porch of the house; let them also show their lily-work to the house, that the church may learn of them to be without carefulness as to worldly things, and also to be rich in love and charity towards the brethren. A covetous minister is a base thing, a pillar more symbolizing Lot's wife than an holy apostle of Jesus Christ; let them, since they stand at the door, and since the eyes of all in the porch are upon them, be patterns and examples of good works (1 Tim 6:10-12; Titus 2:7).

Third. Another ornament unto this porch was, that it was an inlet into the temple. Charity is it which receiveth orphans, that receiveth the poor and afflicted into the church. Worldly love, or that which is carnal, shuts up bowels, yea, and the church-doors too, against the poor of the flock; wherefore look that this kind of love be never countenanced by you. Crave that rather which is a fruit of the Spirit. O churches, let your ministers be beautified with your love, that they may beautify you with their love; and also be an ornament unto you, and to that Gospel they minister to you, for Jesus Christ's sake.

Works of John Bunyan: Solomon's Temple Spiritualized:1166Works of John Bunyan: Solomon's Temple Spiritualized:1166

 

Or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us

More Easily into the Glory of New Testament Truths.

XVIII. Of the fashion of the Temple.

Of the length and breadth of the temple I shall say nothing; but as to the height thereof, there methinks I see something. The temple was higher than the pillars, and so is the church than her officers; I say, consider them singly as officers, though inferior as to gifts and office; for, as I said before of ministers in general, so now I say the same of the apostles, though as to office they were the highest, yet the temple is above them. Gifts and office make no men sons of God; as so, they are but servants, though these were servants of the highest form. It is the church, as such, that is the lady, a queen, the bride, the Lamb's wife; and prophets, apostles, and ministers, &c., are but servants, stewards, laborers for her good (Psa 45:9; Rev 19:7; 1 Cor 3:5, 4:1,2). As therefore the lady is above the servant, the queen above the steward, or the wife above all her husband's officers, so is the church, as such, above these officers. The temple was higher than the pillars.

Again, as the temple was highest, so it enlarged itself upward; for as it ascended in height, so it was still wider and wider, even from the lowest chambers to the top.

The first chambers were but five cubits broad, the middle ones were six, but the highest were seven cubits (1 Kings 6:5,6). The temple therefore was round about above some cubits wider than it was below; for 'there was an enlarging and winding about still upward to the side chambers, for the winding about—went still upward round about the house; therefore the breadth of the house was still upward, and so increased from the lowest chambers to the highest, by the midst' (Eze 41:7).

And this was to show us that God's true gospel temple, which is his church, should have its enlargedness of heart still upward, or most for spiritual and eternal things: wherefore he saith, 'Thy heart shall fear and be enlarged,' that is, be most affected with things above, 'where Christ sitteth on the right hand of God' (Isa 60:5; Col 3:1). Indeed it is the nature of grace to enlarge itself still upward, and to make the heart widest for the things that are above. The temple therefore was narrowest downwards, to show that a little of earth, or this world, should serve the church of God. And having food and raiment, let us be therewith content.

But now, upwards, and as to heavenly things, we are commanded to be covetous, as to them, and after them to enlarge ourselves, both by the fashion of the temple, as by express words (1 Kings 4:29; Isa 60:5; Phil 3:14; 1 Cor 12:31; 1 Tim 6:8; Psa 119:32).

Since the temple was widest upward, let us imitate it and have our conversation in heaven. Let our eyes, our ears, our hands, and hearts, our prayers, and groans, be most for things above. Let us open our mouths, as the ground that is chapt doth for the latter rain, for the things that are eternal (Job 29:23; Psa 81:10).

Observe again, that the lowest parts of the temple were the narrowest part of the temple; so those in the church who are nearest, or most concerned with earth, are the most narrow-spirited as to the things of God. But now let even such a one be taken up higher, to above, to the uppermost parts of the temple, and there he will be enlarged, and have his heart stretched out. For the temple, you see, was widest upwards; the higher, the more it is enlarged. Paul being once caught up into paradise, could not but be there enlarged (2 Cor 12).

One may say of the fashion of the temple, as some say of a lively picture, it speaks. I say, its form and fashion speak; it says to all saints, to all the churches of Christ, open your hearts for heaven, be ye enlarged upwards!

I read not in Scripture of any house, but this that was thus enlarged upwards; nor is there anywhere, save only in the church of God, that which doth answer this similitude. All other are widest downward, and have the largest heart for earthly things. The church only is widest upward, and has its greatest enlargements towards heaven.

XIX. Of the outward glory of the Temple.

I do also think that as to this, there was a great expression in it; I mean, a voice of God, a voice that teacheth the New Testament church to carry even conviction in her outward usages that, I say, might give conviction to the world. And besides this of its enlarging upwards, such outward beauty and glory were put upon it, as were alluring to beholders. The stones were curiously carved, and excellently joined together; its outward show was white and glittering, to the dazzling of the eyes of the beholders; yea, the disciples themselves were taken with it; it was so admirable to behold. Hence it is said, they came to Christ to show him the building of the temple.' Master,' said they, 'see what manner of stones, and what buildings are here' (Matt 24:1; Mark 13:1; Luke 21:5). And hence it is said, that kings, and the mighty of the earth, were taken with the glory of it. 'Because of thy temple at Jerusalem, shall kings bring presents unto thee'; as it is (Psa 68:29,31).

Kings, Gentile kings, shall be so taken with the sight of its outward glory; for they were not suffered to go into it; no uncircumcised were admitted thither. It was therefore the outward glory of it with which the beholders were thus taken.

Her enlarging upward, as that was to show us what the inward affections of Christian should be, so her curious outward adorning and beauty was a figure of the beauteous and holy conversation of the godly (Col 3:1-3). And it is brave, when the world are made to say of the lives and conversations of saints, as they were made to say of the stones and outward building of the temple, Behold, what Christians, and what goodly conversations are here! I say it is brave when our light so shines before men, that they, seeing our good works, shall be forced to glorify our Father which is in heaven (Matt 5:16).

Hence this is called our adorning wherewith we adorn the gospel, and that by which we beautify it (Titus 2:10). This, I say, is taking to beholders, as was this goodly outside of the temple. And without this, what is to be seen in the church of God? The world cannot see her inside, but it may see her outside. Now, her outside is very homely, and without all beauty, save that of the holy life; this only is her visible goodliness. This silences the ignorance of foolish men. This allureth others to fall in love with their own salvation, and makes them fall in with Christ against the devil and his k