1 Kings 7:23-24 -
The Molten Sea and the Brazen Layers.
If the two pillars teach the lesson of purity, of personal holiness, how much more the sea and bases! For observe—
1. Sea and bases had the same end in view, viz; purification. The first was for the cleansing of the priests. The second for the cleansing of the sacrifices offered by the priests.
2. The extraordinary provision of water for the service of the temple. Underneath the temple area was a great reservoir (it is said to be some fifty feet deep), no doubt the same which exists at the present day, near the Mosque el Aksa (note on 1 Kings 7:26 ). This was connected by an aqueduct (which can still be traced) with Solomon's Pools at Etham, near Bethlehem. Whether these great works were purely for the use of the temple, or whether the city also shared in their benefits, may be doubtful, but that the temple occupied the first place in the scheme is beyond all question. From this subterranean sea—whether by pipes or by the labours of the Nethinim, we cannot be certain—both molten sea and brazen layers were filled. But here a distinction must be made. The priests were commanded to wash, under pain of death ( Exodus 30:19 sqq.; Exodus 29:4 ; Exodus 40:30-32 ), but there was no such command with respect to the victims. No; the sacrifices would seem to have been washed because the Jewish mind instinctively felt that this was right and fitting. And that it was right and fitting is proved by the fact that the service was accepted, and here enjoys the Divine sanction. We should hardly have had twelve verses of Scripture devoted to the description of the layers and their bases, had not God Himself approved of the washing of "the work of the burnt offering" ( 2 Chronicles 4:6 , Hebrews)
Hence we may learn—
I. That Christian priests must be washed.
II. That Christian sacrifices should be cleansed.
I. CHRISTIAN PRIESTS MUST BE WASHED . Here two questions arise.
1. By Christian priests we may understand here all Christians. For all Christians axe priests, precisely as all Jews were priests (cf. 1 Peter 2:5 , 1 Peter 2:9 , with Exodus 19:6 ). Of course, there is a priesthood among Christians, just as there was a priesthood among the Jews. It is often said, and said truly, that the word ἱερεύς , sacerdos, is nowhere applied to the ministers of the New Testament; but the answer is that it could not have been so applied, so long as the Levitical priesthood existed, without risk of confusion. It is also true that the functions of the Christian presbyterate are very, very different from those of the Jewish priesthood; but all the same, if Christianity is filling up, and not the reversal or the negation of Judaism ( Colossians 2:17 ; Matthew 5:17 ), then, assuredly, it must not only have its altar, ( Hebrews 13:10 ), but its priesthood. But let us understand the word here of the body of believers: for clearly, if we can prove that all Christians must be washed, how much more those who minister in holy things, and bear the vessels of the Lord? ( Isaiah 52:11 .)
2. By Christian washing we may understand, primarily, THE washing ( κατ ̓ ἐξοχὴν ) of the New Testament, "the washing of regeneration" ( Titus 3:5 ; cf. ( 1 Corinthians 6:11 ; Ephesians 5:26 ; Hebrews 10:22 ; cf. Hebrews 6:2 ). For to all Christians is the command addressed, "Arise, and be baptized, and wash away thy sins" ( Acts 22:16 ; cf. 1 Kings 2:38 ). Of all may our holy Lord be heard to say, "If I wash thee not, thou hast no part with me".
But is this all? Are we only to find here a lesson as to Christian baptism? Certainly net. For observe,
What, then, let us now ask, is the "sea," what the "laver " for the washing away of these daily sins and defilements? It is a fountain of blood ("Not by water only, but by water and blood," 1 John 5:6 ); it is the other sacrament of our religion, the "blood of the new covenant shed for many for the remission of sins" ( Matthew 26:28 ). "The one baptism for the remission of sins" (Nicene Creed) cannot apply to the sins of later life. For this, other provision is needed, and in the mercy of God other provision is made in the sacrament of love and the ministry of reconciliation. (Cf. also Matthew 16:19 ; Matthew 18:18 ; John 20:28 ; Matthew 28:20 .)
But here one word of caution may possibly be needful. It must not be supposed for a moment that there is any other source or ground of cleansing and forgiveness than the free, unmerited mercy of God in Christ; that there is any hope for the sinner except in the "full, perfect, and sufficient sacrifice, oblation, and satisfaction" once made by the one Saviour "for the sins of the whole world;" or that any rites or ordinances can have any virtue or efficacy apart from His meritorious death and His now victorious life. The sacraments are not, cannot be, the sources or the grounds of forgiveness, nor do they work like a charm— ex opere operato. But in the all-wise appointment of God, they are the means of grace, the channels through which His infinite mercy ordinarily flows ( gratia non ligatur mediis ) to the penitent and believing soul.
Nor must it be supposed that the generous provision made by God for the cleansing of all sin obviates the need for striving against sin ( Hebrews 12:4 ). We are to "cleanse ourselves from all filthiness of flesh and spirit" ( 2 Corinthians 7:1 ). We are to "purify ourselves, even as He is pure" ( 1 John 3:1-24 :37. The priests of the Holy God must "live a clean life" (Wyclif).
II. CHRISTIAN SACRIFICES SHOULD BE CLEANSED . Here again two questions arise.
1. Christian sacrifices. Those which all Christian men are ordained to offer ( 1 Peter 2:1-25 :87) are these—
2. The Cleansing of these sacrifices is that which takes place in a "pure heart and good conscience." It is a matter of motive, of intention. The quality of the sacrifice depends on the spirit of the sacrificer. It is a sacrifice, howsoever offered—there is such a thing as "the sacrifice of fools" ( Ecclesiastes 5:1 )—but it may be, and often is, a maimed, or unclean, or unworthy sacrifice. If our praise, for example, be prompted by the love of music rather than the love of God; if our alms be offered for the praise of men—before he enters on Divine service. It has been well said that we ought to wash our prayers and praises in our hearts before we put them into our lips. The customary "prayer before service" and the self examination before communion ( 1 Corinthians 11:28 ), if made more real, would ensure the cleansing of the sacrifice. (Compare James 1:27 .)
Be the first to react on this!