CHAPTER IX. (PART 1/4)
OF THE VESSELS WHICH SOLOMON PUT IN THE HOUSE OF THE FOREST OF LEBANON.
Solomon did also put vessels into the house of the forest of Lebanon. 'And all king Solomon's drinking-vessels were of gold, and all the vessels of the house of the forest of Lebanon were of gold, pure gold; none were of silver; it was nothing accounted of in the days of Solomon' (1 Kings 10:21; 2 Chron 9:20).
Since it is not expressed what those vessels of pure gold were which Solomon put in the house of the forest of Lebanon, therefore, as to the affirmative, no man can be absolute; vessels of gold, vessels of pure gold, the Holy Ghost says they were, and so leaves it to the prudent to make their conjectures; and although I may not put myself among the number of those prudent ones, yet let me take leave to say what I think in the case.
First, negatively, they were not vessels ordained for Divine worship, for that was confined to the temple, so the vessels, materials, and circumstances for worship were there. I say, the Jews' uniform worship was now confined to the temple (1 Chron 2:4, 7:12,15,16). Wherefore the vessels here mentioned could not be such as were in order to set up worship here, for to Jerusalem they were to bring their sacrifices; true, they had synagogues where ordinary service was done, there the law was read, and there the priests taught the people how they should serve the Lord; but for that which stood in carnal ordinances, as sacrificings, washings, and using vessels for that purpose, that was performed at Jerusalem.
This house, therefore, to wit, the house of the forest of Lebanon, was not built to slay or to offer burnt-offerings or sacrifices in, but as that altar was which the two tribes and an half, built by Jordan, when they went each to their inheritance, namely, to be a witness of the people's resolutions to preserve true religion in the church, to themselves, and to their posterity (Josh 22:21-29). Since this house was therefore designed for defensive war, the formalities of worship were not requisite there.
The church in the wilderness also, so far as she is concerned in contention, is not taken up in the practical parts of religion (1 Thess 2:2); for religion is not to be practiced in the church in moments of contention. Let us practice then our religion in peace, and in all peaceable ways, and vindicate it by way of contention, that is, when asked or required by opposites to render a reason thereof (Phil 1:7,17; Acts 22:1). But my contention must be, not in pragmatic languages or in striving about words to no profit, but by words of truth and soberness, with all meekness and fear (Acts 26:24,25; Titus 3:1,2; 1 Peter 3:15).
To practise and defend a practice you know are two things; I practise religion in my closet, in my family, in the congregation, but I defend this practice before the magistrate, the king, and the judge. Now the temple was prepared for the practice of religion, and the house of the forest of Lebanon for defence of the same (Rev 11:1). So far then as the church in the wilderness worships, so far she is compared to the temple, and so far as she defends that worship, so far she is called an army (Rev 19:14). An army terrible with banners (Cant 6:4). For God has given a banner to them that fear him, that it may be displayed because of the truth (Psa 60:4). Hence she says to God, 'We will rejoice in thy salvation, and in the name of our God, we will set up our banners' (Psa 20:5). But here is in all this no hurt to the world, the kingdom, the worship, the war is spiritual, even as the armour is.I have spoken this to distinguish worship from contending for worship, and to make way for what is yet to be said.
If the vessels of the forest of Lebanon, or those put in that house, were not such as related to worship, to worship simply as such, then it should seem—
These vessels therefore were for some other use than for formal worship in the house of the forest of Lebanon. The best way, then, that I know of, to find out what they were is first to consider what they are joined to in the mention of them. Now I find them joined in the mention of them with Solomon's drinking vessels, and since as they were made of fine or pure gold, I take them also to be vessels of the same kind, namely, vessels to drink in. Now if we join to this the state of the church in the wilderness, of which, as we have said, this house of the forest of Lebanon was a type, then we must understand that by these vessels were prefigured such draughts as the church has, when in a bewildered or persecuted state; and they are of two sorts, either, First, Such as are exceeding bitter; or, Second, Such as are exceeding sweet; for both these attend a state of war.
First. Such as are exceeding bitter. These are called cups of red wine, signifying blood; also, the cup of the Lord's fury, the cup of trembling, the cup of astonishment, &c. (Psa 75:8; Isa 51:17,22; Jer 25:15; Eze 23:33).
Nor is there anything more natural to the church, while in a wilderness condition, than such cups and draughts as these. Hence she, as there, is said to be clothed, as was said afore, in sackcloth, to mourn, to weep, to cry out, and to be in pain, as is a woman in travail. See the Lamentations, and you will find all this verified. See also Revelation 11:3, 12:2.
And whoso considers what has already been said about what the house of the forest of Lebanon met with will find that what is inferred here is not foreign but natural. For can it be imagined that when the king of Assyria laid down his army by the sides of Lebanon, and when the fire was to devour her cedars, and when Lebanon was to be cut down and languish, these vessels, these cups, were not then put into her hand? And I say again, since the church in the wilderness, Lebanon's antitype, has been so persecuted, so distressed, so oppressed, and made the seat of so much war, so much blood, of so many murders of her children within her, &c., can it be imagined that she drank of none of these cups? Yes, yes, she has drunk the red wine at the Lord's hand, even the cup of blood, of fury, of trembling, and of astonishment; witness her own cries, sighs, tears, and tremblings, with the cries of widows, children, and orphans within her (Lam 1, 2, 4, 5).
