2 Cronache 3:1 Commento

It was a much larger and more particular account of the building of the temple which we had in the book of Kings than is here in this book of Chronicles. In this chapter we have, I. The place and time of building the temple (Ch2 3:1, Ch2 3:2). II. The dimensions and rich ornaments of it (Ch2 3:3-9). III. The cherubim in the most holy place (Ch2 3:10-13). IV. The veil (Ch2 3:14). V. The two pillars (Ch2 3:15-17). Of all this we have already and an account, 1 Kings 6, 7.

Here is, I. The place where the temple was built. Solomon was neither at liberty to choose nor at a loss to fix the place. It was before determined (Ch1 22:1), which was an ease to his mind. 1. It must be at Jerusalem; for that was the place where God had chosen to put his name there. The royal city must be the holy city. There must be the testimony of Israel; for there are set the thrones of judgment, Psa 122:4, Psa 122:5. 2. It must be on Mount Moriah, which, some think, was that very place in the land of Moriah where Abraham offered Isaac, Gen 22:2. So the Targum says expressly, adding, But he was delivered by the word of the Lord, and a ram provided in his place. That was typical of Christ's sacrifice of himself; therefore fitly was the temple, which was likewise a type of him, built there. 3. It must be where the Lord appeared to David, and answered him by fire, Ch1 21:18, Ch1 21:26. There atonement was made once; and therefore, in remembrance of that, there atonement was made once; and therefore, in remembrance of that, there atonement must still be made. Where God has met with me it is to be hoped that he will still manifest himself. 4. It must be in the place which David has prepared, not only which he had purchased with his money, but which he had purchased with his money, but which he had pitched upon divine direction. It was Solomon's wisdom not to enquire out a more convenient place, but to acquiesce in the appointment of God, whatever might be objected against it. 5. It must be in the threshold floor of Ornan, which, if (as a Jebusite) it gives encouragement to the Gentiles, obliges us to look upon temple-work as that which requires the labour of the mind, no less than threshing-work dos that of the body. II. The time when it was begun; not till the fourth year of Solomon's reign, Ch2 3:2. Not that the first three years were trifled away, or spent in deliberating whether they should build the temple or no; but they were employed in the necessary preparations for it, wherein three years would be soon gone, considering how many hands were to be got together and set to work. Some conjecture that this was a sabbatical year, or year of release and rest to the land, when the people, being discharged from their husbandry, might more easily lend a hand to the beginning of this work; and then the year in which it was finished would fall out to be another sabbatical year, when they would likewise have leisure to attend the solemnity of the dedication of it. III. The dimensions of it, in which Solomon was instructed (Ch2 3:3), as he was in other things, by his father. This was the foundation (so it may be read) which Solomon laid for the building of the house. This was the rule he went by, so many cubits the length and breadth, after the first measure, that is, according to the measure first fixed, which there was no reason to make any alteration of when the work came to be done; for the dimensions were given by divine wisdom, and what God does shall be for ever; nothing can be put to it, or taken from it, Ecc 3:14. His first measure will be the last. IV. The ornaments of the temple. The timber-work was very fine, and yet, within, it was overlaid with pure gold (Ch2 3:4), with fine gold (Ch2 3:5). and that embossed with palm-trees and chains. It was gold of Parvaim (Ch2 3:6), the best gold. The beams and posts, the walls and doors, were overlaid with gold, Ch2 3:7. The most holy place, which was ten yards square, was all overlaid with fine gold (Ch2 3:8), even the upper chambers, or rather the upper floor or roof - top, bottom, and sides, were all overlaid with gold. Every nail, or screw, or pin, with which the golden plates were fastened to the walls that were overlaid with them, weighed fifty shekels, or was worth so much, workmanship and all. A great many precious stones were dedicated to God (Ch1 29:2, Ch1 29:8), and these were set here and there, where they would show to the best advantage. The finest houses now pretend to no better garnishing than good paint on the roof and walls; but the ornaments of the temple were most substantially rich. It was set with precious stones, because it was a type of the new Jerusalem, which has no temple in it because it is all temple, and the walls, gates, and foundations of which are said to be of precious stones and pearls, Rev 21:18, Rev 21:19, Rev 21:21.

INTRODUCTION TO 2 CHRONICLES 3 & 4 These two chapters give an account of the building of the temple, of the materials, parts, and form of it, and of things belonging to it, and which agrees with Kg1 6:1 see the notes there; only here, Ch1 3:1, mention is made of the particular place where it was built, Mount Moriah; of which see the notes on Gen 22:2. The dimensions of the house, as the Targum rightly explains, Ch2 3:3, are said to be after the first measure, either of that of the tabernacle by Moses, or rather of that of the pattern David gave to Solomon, Ch1 28:11, though some understand it of the greater cubit: the holy place is called the greater house, Ch2 3:5, being twice as long as the holy of holies; in Ch2 3:6, we are informed what the precious stones were for, which David and his princes gave for the temple, Ch1 29:2, that they were to decorate the house; and also what sort of gold was used in overlaying it, gold of Parvaim, which some interpret of Peru (h), in America; but it is a question whether that was then known, or, if it was, must go by another name, since Peru is a late name given by the Spaniards, at their conquest of it. Bochart (i) takes it to be Taprobane, an island in the Indian sea, as if it was Taph Parvan or Provan, the shore of Parvan. Kircher (k) is of opinion it is the same with Javaim, the isles of Java in the same sea, from whence was gold, which is not very likely. Waserus (l) thinks Parvaim is the name of a town which is by Pliny (m) corruptly called Parbacia, which was in the land of Havilah, or the kingdom of the Charazenes, where was the best gold, Gen 2:11 though others suppose it to be the same with Ophir, by removing the first letter of the word, to which Pfeiffer (n) inclines, and is as probable as any; and much more probable than what the Jews (o) say, that this gold was so called, because it was red like the blood of "parim", oxen: in Ch2 3:8, the quantity of gold, with which the most holy place was overlaid, is given, six hundred talents: of which See Gill on Kg1 6:21, In Ch2 3:9 we read of the nails with which the plates of gold were fastened to the boards, nowhere else mentioned, except in the Vulgate Latin version of Kg1 6:21, "he fastened the plates with golden nails"; which version perhaps is most correct; the weight of which were fifty shekels of gold; that is, according to the Septuagint and Vulgate Latin versions, each nail weighed so much, which amounted to seventy five pounds of our money (p). Eupolemus, an Heathen writer (q) speaks of these nails, which he makes to be silver ones; and says they were of the weight of a talent, in the form of a woman's breast, and in number four, with which the plates of gold were fastened, which were of five cubits; I suppose he means there were four of these nails in every plate of five cubits: in Ch2 4:1 an account is given of an "altar of brass", made by Solomon, we have not elsewhere, only referred to Kg1 8:64 whether this was only covered with brass, as that made by Moses was, as some (r) think; or whether of massy brass, as Dr. Lightfoot (s) because not to be removed as that was, is not certain; the altar of the second temple was of stones unpolished, according to the Misnah (t), with which agrees"46 And laid up the stones in the mountain of the temple in a convenient place, until there should come a prophet to shew what should be done with them. 47 Then they took whole stones according to the law, and built a new altar according to the former;'' (1 Maccabees 4)and so Philo (u): "twenty cubits was the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof"; it was four times as big in its square as that of Moses, and three times higher, and a cubit over, See Gill on Exo 27:1. Hecataeus (w), an Heathen writer, speaks of this altar as four square, and made of whole and unpolished stones, each side of which was twenty cubits, but the height of it he makes to be twelve cubits, in which he mistakes. It weighed, according to Jacob Leon (x) 7000 arobas of brass, each aroba containing twenty five pounds. The rest of the chapter agrees with the account in the book of Kings. (h) Erasm. Schmid. de America Orat. ad Calc. Pindar. p. 261. Montani Phaleg. in Calc. Jac. Capellus in loc. (i) Phaleg. l. 2. c. 27. & Canaan, l. 1. c. 46. col. 692. Braunius de Vest. Sacred. Heb. p. 221. (k) Prodrom. Copt. c. 4. p. 119. (l) De Antiqu. Num. Heb. l. 1. c. 6. (m) Nat. Hist l. 6. c. 28. (n) Difficil. Script. Sacr. cent. 3. loc. 16. p. 247. (o) T. Bab. Yoma, fol. 45. 1. Hieros. Yoma, fol. 41. 4. Shemot Rabba, sect. 39. fol. 136. 4. (p) Brerewood de Ponder. &c. c. 5. (q) Apud Euseb. Praepar. Evangel. l. 9. c. 34. p. 450. (r) Cunaeus de Rep. Heb. l. 2. c. 5. (s) Prospect of the Temple, ch. 34. p. 2029. So Villalpandus. (t) Middot, c. 3. sect. 4. (u) De Victimis, p. 850. (w) Apud Euseb. Evangel. Praepar. l. 9. c. 4. p. 408. (x) Relation of Memorable Things in the Temple, ch. 4. p. 20.

See Chapter Introduction Next: 2 Chronicles Chapter 4

Solomon begins to build the temple in the fourth year of his reign on Mount Moriah, Ch2 3:1, Ch2 3:2. Its dimensions, ornaments, and pillars, Ch2 3:3-17.

In Mount Moriah - Supposed to be the same place where Abraham was about to offer his son Isaac; so the Targum: "Solomon began to build the house of the sanctuary of the Lord at Jerusalem, in the place where Abraham had prayed and worshipped in the name of the Lord. This is the place of the earth where all generations shall worship the Lord. Here Abraham was about to offer his son Isaac for a burnt-offering; but he was snatched away by the Word of the Lord, and a ram placed in his stead. Here Jacob prayed when he fled from the face of Esau his brother; and here the angel of the Lord appeared to David, at which time David built an altar unto the Lord in the threshing-floor which he bought from Araunah the Jebusite."

PLACE AND TIME OF BUILDING THE TEMPLE. (Ch2 3:1-2) Mount Moriah, where the Lord appeared unto David--These words seem to intimate that the region where the temple was built was previously known by the name of Moriah (Gen 22:2), and do not afford sufficient evidence for affirming, as has been done [STANLEY], that the name was first given to the mount, in consequence of the vision seen by David. Mount Moriah was one summit of a range of hills which went under the general name of Zion. The platform of the temple is now, and has long been, occupied by the haram, or sacred enclosure, within which stand the three mosques of Omar (the smallest), of El Aksa, which in early times was a Christian church, and of Kubbet el Sakhara, "The dome of the rock," so called from a huge block of limestone rock in the center of the floor, which, it is supposed, formed the elevated threshing-floor of Araunah, and on which the great brazen altar stood. The site of the temple, then, is so far established for an almost universal belief is entertained in the authenticity of the tradition regarding the rock El Sakhara; and it has also been conclusively proved that the area of the temple was identical on its western, eastern, and southern sides with the present enclosure of the haram [ROBINSON]. "That the temple was situated somewhere within the oblong enclosure on Mount Moriah, all topographers are agreed, although there is not the slightest vestige of the sacred fane now remaining; and the greatest diversity of sentiment prevails as to its exact position within that large area, whether in the center of the haram, or in its southwest corner" [BARCLAY]. Moreover, the full extent of the temple area is a problem that remains to be solved, for the platform of Mount Moriah being too narrow for the extensive buildings and courts attached to the sacred edifice, Solomon resorted to artificial means of enlarging and levelling it, by erecting vaults, which, as JOSEPHUS states, rested on immense earthen mounds raised from the slope of the hill. It should be borne in mind at the outset that the grandeur of the temple did not consist in its colossal structure so much as in its internal splendor, and the vast courts and buildings attached to it. It was not intended for the reception of a worshipping assembly, for the people always stood in the outer courts of the sanctuary.

The building of the temple. - Ch2 3:1-3. The statements as to the place where the temple was built (Ch2 3:1) are found here only. Mount Moriah is manifestly the mountain in the land of Moriah where Abraham was to have sacrificed his son Isaac (Gen 22:2), which had received the name המּוריּה, i.e., "the appearance of Jahve," from that event. It is the mountain which lies to the north-east of Zion, now called Haram after the most sacred mosque of the Mohammedans, which is built there; cf. Rosen, das Haram von Jerusalem, Gotha 1866. לד נראה אשׁר is usually translated: "which was pointed out to David his father." But ראה has not in Niphal the signification "to be pointed out," which is peculiar to the Hophal (cf. Exo 25:40; Exo 26:30; Deu 4:35, etc.); it means only "to be seen," "to let oneself be seen," to appear, especially used of appearances of God. It cannot be shown to be anywhere used of a place which lets itself be seen, or appears to one. We must therefore translate: "on mount Moriah, where He had appeared to David his father." The unexpressed subject יהוה is easily supplied from the context; and with אשׁר בּהר, "on the mountain where," cf. אשׁר בּמּקום, Gen 35:13., and Ew. 331, c, 3. הכין אשׁר is separated from what precedes, and connected with what follows, by the Athnach under אביהוּ, and is translated, after the lxx, Vulg., and Syr., as a hyperbaton thus: "in the place where David had prepared," scil. the building of the temple by the laying up of the materials there (Ch1 22:5; Ch1 29:2). But there are no proper analogies to such a hyperbaton, since Jer 14:1 and Jer 46:1 are differently constituted. Berth. therefore is of opinion that our text can only signify, "which temple he prepared on the place of David," and that this reading cannot be the original, because הכין occurs elsewhere only of David's activity in preparing for the building of the temple, and "place of David" cannot, without further ceremony, mean the place which David had chosen. He would therefore transpose the words thus: דויד הכין אשׁר בּמקום. But this conjecture is by no means certain. In the first place, the mere transposition of the words is not sufficient; we must also alter בּמקום into בּמּקום, to get the required sense; and, further, Bertheau's reasons are not conclusive. הכין means not merely to make ready for (zursten), to prepare, but also to make ready, make (bereiten), found e.g., Kg1 6:19; Ezr 3:3; and the frequent use of this word in reference to David's action in preparing for the building of the temple does not prove that it has this signification here also. The clause may be quite well translated, with J. J. Rambach: "quam domum praeparavit (Salomo) in loco Davidis." The expression "David's place," for "place which David had fixed upon," cannot in this connection be misunderstood, but yet it cannot be denied that the clause is stiff and constrained if we refer it to יהוה את־בּית. We would therefore prefer to give up the Masoretic punctuation, and construe the words otherwise, connecting הכין אשׁר with the preceding thus: where Jahve had appeared to his father David, who had prepared (the house, i.e., the building of it), and make בּמקום ד, with the following designation of the place, to depend upon לבנות as a further explanation of the הם בּהר, viz., in the place of David, i.e., on the place fixed by David on the threshing-floor of the Jebusite Ornan; cf. Ch1 21:18. - In Ch2 3:2 לבנות ויּחל is repeated in order to fix the time of the building. In Kg1 6:1 the time is fixed by its relation to the exodus of the Israelites from Egypt. בּשּׁני, which the older commentators always understood of the second day of the month, is strange. Elsewhere the day of the month is always designated by the cardinal number with the addition of לחרשׁ or יום, the month having been previously given. Berth. therefore considers בּשּׁני to be a gloss which has come into the text by a repetition of השּׁני, since the lxx and Vulg. have not expressed it.