Solomon’s Temple is a symbolic representation of the glorification of the church at its completion, when the temporary and transportable Tabernacle in the Wilderness is replaced by the more permanent structure of the temple. The similar but expanded features of the temple also illustrates the progress of each member of the church throughout Gospel Age, beginning outside of God’s arrangement in the camp to justification (the court) to the spiritual life (the Holy) and to heaven itself (the Most Holy). Yet unlike the Tabernacle, the Temple illustrates this process at its conclusion when the church is complete on “the other side of the veil” in heaven.

Solomon’s Temple with two pillars

Another difference between the Tabernacle and Solomon’s Temple is the two pillars named Jachin and Boaz. Some aspects of these two columns are discussed in an earlier article, “Two Pillars,” in the August 2015 issue of Beauties of the Truth, but there are other elements of their construction and symbolism that deserve consideration.

HEIGHT OF THE PORCH AND PLACEMENT OF THE TWO PILLARS

The first point of consideration is the relationship of these pillars to the overall structure of Solomon’s Temple and particularly the porch at the entrance to the temple itself. A common assumption regarding the relationship of these two columns to Solomon’s Temple supposes that they support the roof of the porch. However, there are several difficulties with this model.

The porch dimension is given as 20 cubits wide, so it spanned the entire (interior) width of the front of the temple building, and the depth is given as 10 cubits from front to back (1 Kings 6:3). The height is given as 120 cubits (2 Chronicles 3:4), but this stated height is most likely a very early manuscript error.[1] Twenty cubits, would conform to the 20 cubit interior height of the inner compartments in the temple proper (identical to the 20 cubit width of the porch matching the interior width dimension).[2]

There is some debate whether the two pillars named Jachin and Boaz support the roof of the porch or are actually outside the porch as freestanding pillars (cf. 2 Chronicles 3:17 in various translations). The weight of evidence seems to favor freestanding pillars not directly connected to the temple building.[3]

 THE DESCRIPTION OF THE TWO PILLARS

If the above location of the pillars is accurate, then the porch of the temple is flanked by two enormous bronze columns (1 Kings 7:15-18, 20-22, 41-42, 2 Chronicles 3:15-17, 4:12-13) eighteen cubits high and twelve cubits in circumference (1 Kings 7:15, 2 Kings 25:17, Jeremiah 52:21). There are also capitals at the top (decorative extensions wider than the circumference of the pillar). These capitals are five cubits high (1 Kings 7:16).[4]

The columns “in the porch” (verse 19) with capitals four cubits high would be a confusing addition to the design and the height of the capitals for the two pillars, unless these are instead the support columns and capitals for the porch separate from the two pillars.[5]

The account of the two bronze pillars describes a knotwork design — apparently two rows of seven sets of chains of flowers per row — circling each freestanding pillar around the capitals. Two rows, of 100 pomegranates in each row, circled one row above and one row below the two rows of knotwork designs on the capitals.

SIGNIFICANCE OF THE NUMBER TWO

Two is a number used to symbolize the spirit of God. More specifically, it epitomizes the spirit as it is manifested through the Old and New Testaments. Compare Ephesians 6:17 which describes the “sword of the spirit, which is the word of God” with Hebrew 4:12 which describes the “word of God” as a “two-edged sword” for an example of how the number two portrays the spirit of God as represented in the two testaments.

Pairs of identical symbols are frequently used to represent the Old and New Testaments. Below are some of the more common examples:

• The double-edged sword (Hebrews 4:12).
• Two rows of showbread in the Holy of the Tabernacle and temple made with two-tenths of an ephah of flour each (Leviticus 24:5-6).
• Two olive trees (Zechariah 4:3, 11-12, 11:4).
• Two anointed ones (Zechariah 4:12-14).
• Two languages (Hebrew, Greek) of the Old and New Testaments naming the king of the locusts (Rev. 9:11).
• Two witnesses[6] (Revelation 11:3, 5-6).
• Two lampstands (Revelation 11:4).
• Two wings of a great eagle (Revelation 12:14). Two luminaries — the sun and moon — also picture the two testaments in this chapter.

Olive trees — Two of them represent the Old and New Testaments

Other possibilities include the two silver trumpets and the two prophets (Numbers 10:1-10, 11:26-29), the two swords with the disciples (Luke 22:38) which Jesus describes as “enough” [the two testaments are enough for the church after his departure], and dual descriptions of God’s word in Revelation (1:2, 9, 6:9,[7]12:17, 19:9-10, 20:4) as “the word of God and the testimony of Jesus”[8] suggesting the Old and New Testaments.

THE SIGNIFICANCE OF THE TWO PILLARS

Connecting the two testaments with various pairs of symbols and types suggests that a similar approach to the two pillars of the temple is credible. There are several supportive reasons for interpreting the two pillars in the court as types of the Old and New Testaments:

1. Two is elsewhere used symbolically as a picture of the Old and New Testaments and it is reasonable to suggest that it is used in the same way in the temple arrangement.
2. The pillars are decorated at the top with two rows of 100 pomegranates around the circumference, so 200 per pillar. This feature re-emphasizes the number two and the pomegranates may suggest the fruits of the spirit.
3. Around the top of the pillars is also a row of seven chains or nets of flowers that appear to be inserted between the two rows of pomegranates. In harmony with the suggestion that the pillars represent the written message and character of the spirit of God in the two testaments, the row of seven hanging flower designs also pictures the vessels of the spirit of God. This set of seven hangings of flowers illustrates the spirit sent to and through the seven churches of Revelation (Revelation 4:5, 5:6). The fruits and graces of the spirit are portrayed through the beauty of the flower tapestries.
4. The pillars are given names. The one on the right is named Jachin (establish) and the one on the left named is Boaz (strength). The two pillars are distinguished from each other by names in the same way the Christian Bible is distinguished between Old and New Testaments. The meaning of the names may be significant also with Jachin or “establish” perhaps representing the Old Testament and Boaz or “strength” representing the New Testament.[9],[10]
5. According to 1 Kings 7:46, these huge standing pillars just outside the temple building were first cast in the clay of the plain of Jordan. If the two pillars represent the Old and New Testaments, the construction process may represent how the word of God was first enclosed in, and constructed through, the agency of ordinary but spirit-led people represented in the clay of the plain of Jordan (2 Corinthians 4:7).

These two pillars do not appear anywhere in the Tabernacle arrangement. Additionally, the word of God in both the Tabernacle and the temple is pictured by the showbread within the Holy place or the spirit-begotten condition. Yet the temple arrangement also seems to picture the word of God as two pillars appearing in the court condition and therefore seen and understood by all people as they become believers. This location in the court emphasizes the change that takes place upon the completion of the church and the establishment of the kingdom on earth. No longer hidden within the Holy, the scriptures appear as two strong pillars for all to see and hear (Revelation 20:12).

— Br. Jeff Hausmann

 

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[1] Dillard, Raymond B. (1987). Word Biblical Commentary, Volume 15, 2 Chronicles, 1st edition, page 27, note 12b (2), Word Books, Waco, TX. In his explanation, Dillard notes the similarity in the language between “cubits” and “hundred,” with a graphic showing how the possible confusion in language that may have caused this error. The height of the porch at 120 cubits seems awkward in comparison to the outward height for the rest of the temple at 30 cubits, making this disparity improbable. Another reasonable alternative is a 30 cubit height to match the exterior height of the temple building (which could be assumed as one possible height for the porch based on the lack of any other indication in 1 Kings 6:2-3).

[2] Lamsa/Aramaic, while not conclusive, reads “20 cubits” (Editor).

[3] The reasoning for freestanding pillars is as follows:

(A) The description of these two special pillars follows after the discussion of the construction of the temple building itself in 1 Kings 6:2-36 and is contextually located within the description of the artifacts of the Temple (1 Kings 7:13-50). This suggests that the pillars are something other than integral parts of the temple porch.

(B) There is also the difficulty of aligning the height of the pillars (18, 23, 35, or even 40 cubits are the only credible possibilities) with the several potential dimensions for the height of the porch (20, 30, or 120 cubits). Whatever conclusions are drawn regarding the possible height of the porch and of the pillars, no combination of numbers matches the pillar height to the porch height. 2 Chronicles 3:15 gives the height of the pillars as either 35 cubits or 40 cubits (depending on whether the 5 cubits for the capitals are included with the 35 cubits or — less likely — in addition to the 35 cubits), but this seems to be a difficult proposition based on the balance of the description, and it is possibly another textual error. However, a marginal note in the NASB notes that it literally reads 35 cubits long rather than high, although this seems to be the same dimension. Oddly, but without any apparent reason, 35 cubits is the sum of dimensions listed in 1 Kings 7:15, 16 (18 + 12 + 5 cubits).

(C) Devries, Simon J. (1985). Word Biblical Commentary, Volume 12, 1 Kings, 1st edition (pages 104, 110). Word Books: Waco, TX. A questionable translation may have obscured the issue of the pillars. Devries in his commentary believes 1 Kings 7:19 should read “at” [i.e. in front of, or next to] rather than “in” the porch.

[4] 2 Kings 25:17 says three cubits, but 1 Kings 7:16, 2 Chronicles 3:15, and Jeremiah 52:21 all say five cubits.

[5] DeVries translates the rather confusing verses 16-20 this way: “And two capitals he made to set on top of the pillars, castwork; five cubits was the height of one capital and five cubits was the height of the second capital. Reticulations [patterned lines] shaped like a net, festoons [flowers] shaped like a chain, belonged to the capitals which were on top of the pillars, seven for one capital and seven for the second capital. And he made the columns; and there were two rows surrounding each reticulation made to cover the capital which was on top of the pomegranates; and the same for the second capital. And the capitals which were on top of the columns, styled as lilies, in the porch [note, DeVries believes the columns in this verse are columns supporting the porch and different from the two pillars], were four cubits. And the capitals were atop the two pillars; also upward with respect to the protuberance, which was distinct from the second capital.” Devries, Simon J. (1985). Word Biblical Commentary, Volume 12, 1 Kings, 1st edition, page 104. Word Books: Waco, TX.

[6] The necessity for at least two witnesses is independently established by God elsewhere in the scriptures. Deuteronomy 17:6 and 19:15 (cf. Hebrews 10:28-29) describe the necessity for at least two witnesses in any court case, and both Jesus and the Apostle Paul extends this concept to the Christian church, as well (Matthew 18:16, 1 Timothy 5:19). Additionally, Paul links the requirement for two or three witnesses to his own visits and his exhortations to the Corinthian church (2 Corinthians 13:1).

[7] Although in this verse the reference is to the saints and “the word of God, and because of the testimony which they had maintained.” The natural assumption is the testimony is the “testimony of Jesus” although the exact language isn’t used in this particular instance.

[8] The only exception to this rule in Revelation [every place in that book where the two phrases “the word of God” and “the testimony of Jesus” are seen together] is found in 19:13 where “the Word of God” is applied as a title to Jesus (cf. John 1:1) rather than as a reference specifically to the scriptures.

[9] Editor Note: The pillars were first cast in clay in the plain of Jordan, illustrating how New Creatures were begotten while still vessels of clay. It was a massive task to move them from Jordan to the temple. So it is with the Church from her lower estate to the high exaltation of her destiny. The head of these columns was decorated with bronze pomegranates and a chain of lily work. The head of every Christian is Christ full of beauty, fruitfulness, fragrance and precious promises.

[10] Editor Note: If we read them like a sentence, but with the Hebrew right to left direction and take note that the Temple entrance is between them we get: “He will firmly establish — The Temple — In strength.” This is a wonderful promise. Ephesians 1:19, “And what the exceeding greatness of his power to us-ward who believe, according to that working of the strength of his might.”

 

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