Bunyan

1. In the inner court stood the great brazen altar which Solomon made. This is evident; for that when he kneeled upon the scaffold there to pray, he kneeled before this altar. See Exodus 40:6, 29; 2 Chronicles 6:13; 2 Kings 16:14; Joel 2:17.

2. This altar seems to be placed about the middle of this court over against the porch of the house; and between it and the temple was the place where Zechariah was slain. This altar was called ‘the altar of burnt-offering,’ and therefore it was a type of Christ in his divinity. For Christ’s body was our true burnt-offering, of which the bodies of the sacrificed beasts were a type; now that altar upon which his body was offered was his Divinity or Godhead; for that, and that only, could bear up that offering in the whole of its suffering; and that therefore, and that only, was to receive the fat, the glory. Hence it is said he, ‘through the eternal Spirit, offered himself without spot to God’ (Heb 9:14).

3. For Christ is priest, and sacrifice, and altar, and all. And as a priest he offered, as a sacrifice he suffered, and as God he supported his humanity, in that suffering of all the pains it underwent (Gal 1:4, 2:20; 1 Peter 3:18; Heb 9:14).

4. It was then Christ’s Godhead, not the tree, that was the altar of burnt-offering, or that by which Christ offered himself an offering and a sacrifice to God for a sweet-smelling savour.

5. That it was not the tree, is evident, for that could not sanctify the gift, to wit, his body; but Christ affirmeth, ‘that the altar sanctifieth the gift.’ And by so saying, he affirmeth that the altar on which he offered his offering was greater than the offering itself (Matt 23:19). Now the body of Christ was the gift; for so he saith, I give my flesh for the life of the world (John 6).

But now, what thing is that which is greater than his body, save the altar, his Divinity on which it was offered? The tree then was not the altar which sanctified this gift, to make it of virtue enough to make reconciliation for iniquity (John 6:51, 17:19; Heb 9:14; Col 1:19-21). Now, since this altar of burnt-offering was thus placed in the inner court, it teaches us several things:

First, That those that come only into the outward court, or that rest in a bare appearance of Christianity, do not, by so doing, come to Jesus Christ; for this altar stands not there. Hence John takes notice only of the temple and this altar, and them that worship therein, and leaves out the outward court, and so them that come no farther (Rev 11:1,2).

Second. This teaches us also that we are to enter into that temple of God by blood. The altar, this altar of burnt-offering, stood as men went into the temple; they must go by it; yea, there they must leave their offering, and so go in and worship, even as a token that they came thither by sacrifice and by blood.

Third. Upon this altar Solomon, at the dedication of the temple, offered thousands, both of oxen and of sheep, to signify, surely, the abundant worth and richness that would be in the blood of Christ to save when it should be shed for us. For his blood is spoken of with an ‘how much more.’ ‘For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God!’ (Heb 9:13,14, 11:12; 2 Chron 7:5-8).

Let us then not dare to stop or stay in the outward court, for there is not this altar. Nor let us dare, when we come into this court, to be careless whether we look to this altar or no. For it is by blood we must enter; ‘for without shedding of blood is no remission.’ Let us always then, when we come hither, wash our hands in innocency, and so compass this holy altar: for that by Christ, who is the altar indeed, we are reconciled to God. This is looking to Jesus; this is coming to God by him, of whom this altar and the sacrifice thereon was a type.

There were divers pillars belonging to the temple; but in this place we are confined to speak of only two; namely, those which stood before the temple.

These pillars stood before the porch or entrance into the temple, looking towards the altar, the court, and them that were the worshippers there; also they were a grace and beauty to the front of the house.

1. These pillars stood, one on the right hand and the other on the left, at the door of the porch of the temple, and they had names given them, you may be sure, to signify something. The name of that on the right hand was called Jachin, [God] shall establish; and the name of that on the left hand was Boaz, in it is strength (1 Kings 7:21; 2 Chron 3:17).

2. These two pillars were types of Christ’s apostles; of the apostles of circumcision, and of the uncircumcision. Therefore the apostle Paul also calleth them pillars (Gal 2), and saith that that pillar on the right hand was a type of himself and his companions, who were to go to the uncircumcised, and teach the Gentiles the way of life. When James, Cephas, and John, saith he, ‘who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship, that we should go unto the heathen, and they unto the circumcision’ (Gal 2:9). So then, these two pillars were types of these two order of the apostles in this their divers service for God. [4]

3. And that Paul and Barnabas were signified by those on the right hand, to wit, to be the apostles of the Gentiles, he showeth again, where he saith, I am ‘the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost’ (Rom 11:13, 15:16).

4. And since the name of this pillar was Jachin, shall attend it; so also, that God would bless his word preached by them to the Gentiles, to the conversion of numbers of them, maugre the opposition of the enemy.

5. This is further implied, for that they were made of brass; as he saith of the prophet, I have made thee a fenced brazen wall, an iron pillar; and their fighting against thee shall nothing at all prevail (Jer 15:20). Wherefore Paul says of himself, ‘I am set for the defence of the gospel,’ ‘that the truth thereof might continue with you’ (Phil 1:17; Gal 2:5).

The pillars were eighteen cubits high apiece, and that is as high, yea, as high again as the highest giant that ever we read of in the Word; for the highest of which we read was but six cubits and a span. True, the bedstead of Og was nine cubits long, but I trow the giant himself was shorter (Deut 3:11; 2 Chron 3:15). [5] But put the longest to the longest, and set the one upon the shoulders of the other, and yet each pillar was higher than they.

We have now, as I know of, but few that remain of the remnant of the giants; and though they boast as if they were higher than Aga, yet these pillars are higher than they. These pillars are the highest; you may equal them; and an inch above is worth an ell below. The height therefore of these pillars is, to show us what high dignity God did put upon those of his saints whom he did call to be apostles of the Lamb: for their office and call thereto is the highest in the church of God. These men, I say, were made thus high by their being cast in such a mould. Of that which added yet further to their height we will speak anon: we only speak now of the high call by which they, and only they, were made capable of apostolic authority. The apostles were sent immediately, [6] their call was extraordinary, their office was universal; they had alike power in all churches, and their doctrine was infallible (Acts 26:16; 1 Cor 9:1; Gal 1:1; 1 John 1:1; 3 John 2:23).

And what can our pretended giants do or say in comparison of these? The truth is, all other men to these are dwarfs, are low, dark, weak, and beneath, not only as to call and office, but also as to gifts and grace. This sentence, ‘Paul, an apostle of Jesus Christ,’ drowneth all! What now are all other titles of grandeur and greatness, when compared with this one sentence?

True, the men were but mean in themselves; for what is Paul or what Apollos, or what was James or John? Yet by their call to that office they were made highest of all in the church. Christ did raise them eighteen cubits high; not in conceit; for so there are many higher than they, but in office, and calling, and Divine authority.

And observe it, these stand at the door, at the entering into the temple of God, at which they enter that go in thither to worship God, to shew that all right worship, and that which will be acceptable to God, is by, or according to, their doctrine.

There were also two chapiters made for the pillars of the temple; for each, one; and they were five cubits high apiece. These were for the adorning of the pillars, and therefore were types and shadows of that abundance of grace which God did put upon the apostles after the resurrection of our Lord. Wherefore, as he saith here, the chapiters were upon the pillars; so it saith that great grace was upon all the apostles (Acts 4:33).

These chapiters had belonging to them a bowl made pummil-fashion, [7] and it was placed upon the head of them, perhaps to signify their aptness to receive, and largeness to contain of the dew of heaven; that shadow of the doctrine of the gospel; which doctrine the apostles, as the chief, were to receive and hold forth to the world for their conversion. Hence, as the bowls were capable to receive the dew of heaven, these are said to receive ‘grace and apostleship for obedience to the faith among all nations, for his name’ (Rom 1:5; 1 Kings 7:16,42; 2 Chron 4:13; Deut 32:10; Rom 15:29).

There was also upon these chapiters a net-work, or nets like unto chequer-work, which still added to their lustre. These nets were they which shewed for what intent the apostolical office was ordained; namely, that by their preaching they might bring many souls to God. And hence Christ calls them fishermen, saying, ‘Ye shall catch men’ (Matt 4:19; Mark 1:17; Luke 5:10; 2 Cor 12:16). The world is compared to a sea, men to fishes, and the gospel to a net (Eze 47:10-12; Matt 13:47-50). As therefore men catch fish with a net, so the apostles caught men by their word, which word, as I told you, to me is signified by this net-work upon the top of these pillars. See therefore the mystery of God in these things.

There were also joined to these nets upon the top of the pillars pomegranates in abundance; four hundred for the net-work. Pomegranates, you know, are beautiful to look on, pleasant to the palate, comfortable to the stomach, and cheering by their juice (1 Kings 7:42; Cant 4:3, 8:2, 4:13, 6:11, 7:12). There were to be two rows of thess pomegranates for one net-work, and so two rows of them for the other.

And this was to show that the net of the gospel is not an empty thing; but is sufficiently baited with such varieties as are apt to allure the world to be catched by them. The law is but a sound of words, but the gospel is not so; that is, baited with pomegranates; with variety of excellent things. Hence it is called ‘the gospel of the kingdom,’ and ‘the gospel of the grace of God,’ because it is, as it were, baited with grace and glory, that sinners may be allured, and may be taken with it to their eternal salvation (Matt 24:14; Acts 20:24).

Grace and glory, grace and glory! these are the pomegranates with which the word of the gospel is baited, that sinners may be taken and saved thereby. The argument of old was ‘milk and honey’; that was, I say, the alluring bait, with which Moses drew six hundred thousand out of Egypt, into the wilderness of old (Exo 3:8). But behold we have pomegranates, two rows of pomegranates; grace and a kingdom, as the bait of the holy gospel; no wonder, then, if, when men of skill did cast this net into the sea, such numbers of fish have been catched, even by one sermon (Acts 2). They baited their nets with taking things, things taking to the eye and taste.

Nets are truly instruments of death, but the net of the gospel doth catch to draw from death; wherefore this net is contrary; life and immortality is brought to light through this. No marvel, then, if men are so glad, and that for gladness they leap like fishes in a net, when they see themselves catched in this drag of the holy gospel of the Son of God. They are catched from death and hell, catched to live with God in glory!

As there were nets to catch, and pomegranates to bait, so there were chains belonging to these chapiters on these pillars. ‘And he made chains, as in the oracle, and put them upon the head of the [pillars],’ or chapiters (2 Chron 3:16).

But what were these chains a type of? I answer, they were, perhaps, a type of those bonds which attend the gospel, by which souls taken are tied fast to the horns of the altar. Gospel grace, and gospel obligations, are ties and binding things; they can hold those that are entangled by the word. ‘Love is strong as death’; bands of love, and the cords of a man, and chains take hold on them that are taken by the gospel (Hosea 11; Cant 8:6).

But this strength to bind lieth not in outward force, but in a sweet constraint, by virtue of the displays of undeserved love. ‘The love of Christ constraineth us’ (2 Cor 5:14). Wherefore as you find the nets, so the chains had pomegranates on them. ‘And’ he ‘made an hundred pomegranates, and put them upon the chains’ (2 Chron 3:16). The chains then had baits, as well as the nets, to show that the bands of the gospel are unresistible goodnesses; such with which men love to be bound, and such as they pray they may be held fast by. He binds his foal to the vine; his saint unto this Saviour (Gen 49:11).

By these chains there is therefore showed what strength there is in gospel-charms, if once the adder doth but hear them. Never man yet was able to resist them that well did know the meaning of them. They are mighty to make poor men obedient, and that in word and deed. These chains were such as were in the oracle, to show that gospel bonds are strong as the joys of heaven, and as the glories there; can make them chains as in the oracle, as in the most holy place. It is heaven that binds sinners on earth to the faith and hope of the gospel of Christ.

These pillars were also adorned with lily work, as well as with pomegranates and chains. ‘The chapiters that were upon the top of the pillars were of lily work’; ‘so was the work of the pillars finished’ (1 Kings 7:19-22).

This lily work is here put in on purpose, even to show us how far off those that were to be the true apostles of the Lamb should be from seeking carnal things, or of making their prevailing [8] a stalking-horse to worldly greatness, and that preferment. There was lily work upon them; that is, they lived upon the bounty and care of God, and were content with that glory which he had put upon them. ‘The lilies,’ saith Christ, ‘they toil not, neither do they spin, and yet - Solomon in all his glory was not arrayed like one of these’ (Matt 6:28,29; Luke 12:27-29). Thus, therefore, these pillars show, that as the apostles should be fitted and qualified for their work, they should be also freed from cares and worldly cumber; they should be content with God’s providing for them, even as the goodly lilies are. And as thus prepared, they were set in the front of the house, for all ministers to see and learn, and take example of them how to behave themselves as to this world in the performing of their office.

And that which gives us further light in this is, that this lily work is said, by divine institution, to be placed ‘over against the belly,’ the belly of the pillars, a type of ours (1 Kings 7:20). The belly is a craving thing; and these things, saith the text, were placed over against the belly, to teach that they should not humour, but put check unto the havings and cravings of the belly; or to show that they need not do it, for that he that calls to his work will himself provide for the belly. It is said of the church, that ‘her belly is like a heap of wheat set about with lilies’ (Cant 7:2). To show that she should without covetousness have sufficient, if she would cast all her care upon God, her great provider. This the apostles did, and this is their glory to this day.

‘So was the work of the pillars finished.’ To live lily lives, it seems, is the glory of an apostle, and the completing of their office and service for God. But this directly opposite to the belly, over against the belly, and this makes it the harder work. But yet, so living is the way to make all that is done sweet-scented, to those that be under this care. Covetousness makes a minister smell frowish, [9] and look more like a greedy dog, than an apostle of Jesus Christ. Judas had none of this lily work; so his name stinks to this day. ‘He that grows like the lily shall cast forth his scent like Lebanon, his branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon’ (Hosea 14:6). Thus lived Christ, first; and thus the apostles, next; nor can any other as to this, live like, or be compared to them. They coveted no man’s silver or gold, or apparel. They lived like lilies in the world, and did send forth their scent as Lebanon.

Thus you see of whom these pillars were a shadow, and what their height, their chapiters, their bowls, their nets, their chains, their pomegranates, and their lily work did signify, and how all was most sweetly answered in the antitype. These were men of the first rate; the apostles, I mean, were such.

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, labourers 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 still was 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, then, 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 speaks; 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.

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, there was such an outward beauty and glory put upon it, as was 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, they shall be so taken with the sight of the outward glory of it; for they were not suffered to go into it; no uncircumcised were admitted in 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? Her inside cannot be seen by the world, but her outside may. Now, her outside is very homely, and without all beauty, save that of the holy life; this only is her visible goodliness. This puts to silence 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 kingdom.

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 of the churches. Largeness of heart, and tender compassion at the church-door, is excellent; it is 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 at first was borrowed from the beggars lying at the temple-gate. This porch was large, and so should the charity of the churches 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. [10] 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] 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).

There were three things belonging 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 ofttimes 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 that which 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, the 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.

1. This porch also had certain steps, by which they went up into the house of the Lord. I know not directly the number of them; though Ezekiel speaks something about 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 by that sight quite drowned, and overcome (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, to be sure they were a shadow of those steps which 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 any where in the world. A step to honour, 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, are taken with these goodly steps! Do not most rather seek to push away our feet from taking hold of the path of life, or else 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.

1. The porch, at which was an ascent to the temple, had a gate belonging to it. This gate, according to the prophet Ezekiel, 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 door 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.).

1. There were also several pinnacles belonging to the temple. These pinnacles stood on the top aloft in the air, and were sharp, and 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. [12]

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 valour, 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.

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, counselled, and if need be, reproved, and rebuked by their pastors. [13] AndXI. Of the great brazen altar that stood in the inner court of the Temple.

1. In the inner court stood the great brazen altar which Solomon made. This is evident; for that when he kneeled upon the scaffold there to pray, he kneeled before this altar. See Exodus 40:6, 29; 2 Chronicles 6:13; 2 Kings 16:14; Joel 2:17.

2. This altar seems to be placed about the middle of this court over against the porch of the house; and between it and the temple was the place where Zechariah was slain. This altar was called ‘the altar of burnt-offering,’ and therefore it was a type of Christ in his divinity. For Christ’s body was our true burnt-offering, of which the bodies of the sacrificed beasts were a type; now that altar upon which his body was offered was his Divinity or Godhead; for that, and that only, could bear up that offering in the whole of its suffering; and that therefore, and that only, was to receive the fat, the glory. Hence it is said he, ‘through the eternal Spirit, offered himself without spot to God’ (Heb 9:14).

3. For Christ is priest, and sacrifice, and altar, and all. And as a priest he offered, as a sacrifice he suffered, and as God he supported his humanity, in that suffering of all the pains it underwent (Gal 1:4, 2:20; 1 Peter 3:18; Heb 9:14).

4. It was then Christ’s Godhead, not the tree, that was the altar of burnt-offering, or that by which Christ offered himself an offering and a sacrifice to God for a sweet-smelling savour.

5. That it was not the tree, is evident, for that could not sanctify the gift, to wit, his body; but Christ affirmeth, ‘that the altar sanctifieth the gift.’ And by so saying, he affirmeth that the altar on which he offered his offering was greater than the offering itself (Matt 23:19). Now the body of Christ was the gift; for so he saith, I give my flesh for the life of the world (John 6).

But now, what thing is that which is greater than his body, save the altar, his Divinity on which it was offered? The tree then was not the altar which sanctified this gift, to make it of virtue enough to make reconciliation for iniquity (John 6:51, 17:19; Heb 9:14; Col 1:19-21). Now, since this altar of burnt-offering was thus placed in the inner court, it teaches us several things:

First, That those that come only into the outward court, or that rest in a bare appearance of Christianity, do not, by so doing, come to Jesus Christ; for this altar stands not there. Hence John takes notice only of the temple and this altar, and them that worship therein, and leaves out the outward court, and so them that come no farther (Rev 11:1,2).

Second. This teaches us also that we are to enter into that temple of God by blood. The altar, this altar of burnt-offering, stood as men went into the temple; they must go by it; yea, there they must leave their offering, and so go in and worship, even as a token that they came thither by sacrifice and by blood.

Third. Upon this altar Solomon, at the dedication of the temple, offered thousands, both of oxen and of sheep, to signify, surely, the abundant worth and richness that would be in the blood of Christ to save when it should be shed for us. For his blood is spoken of with an ‘how much more.’ ‘For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God!’ (Heb 9:13,14, 11:12; 2 Chron 7:5-8).

Let us then not dare to stop or stay in the outward court, for there is not this altar. Nor let us dare, when we come into this court, to be careless whether we look to this altar or no. For it is by blood we must enter; ‘for without shedding of blood is no remission.’ Let us always then, when we come hither, wash our hands in innocency, and so compass this holy altar: for that by Christ, who is the altar indeed, we are reconciled to God. This is looking to Jesus; this is coming to God by him, of whom this altar and the sacrifice thereon was a type.

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, and then a half, after that three quarters, and last of all the whole. These doors also hanged 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 favour, never creature, as yet, did see the length and breadth of him (Eph 3:17,19). [14]

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).

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.

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 be also 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 that come to God’s house to worship, that they take heed to their feet, because of the angels. Paul also says, Women must take heed that they behave themselves in the church as they should, and that 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 Saviour 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 there were palm trees 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 savours, as high as by such a similitudes 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. There are varieties of beauty in open flowers, the 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 savoury 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 most rich of all metals; and here it is said the doors, the cherubims, the palm trees, and open flowers, were overlaid therewith. And this shows, that as these things are rich in themselves, even 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.