The Furnishings of Glory: Text: 1 Kings 6:33-36
Introduction: The Grammar of Worship
We are a people easily distracted by the grand and the glorious, and there are few things in the Old Testament as grand or glorious as Solomon's temple. The sheer amount of gold is staggering. The craftsmanship is breathtaking. The scale of it was a wonder of the ancient world. And because we are moderns, we tend to think of it in architectural or economic terms. We calculate the tonnage of the gold, we marvel at the logistics, and we might even appreciate the aesthetic beauty of it all. But to stop there is to miss the point entirely. It is like admiring the calligraphy of a death warrant without reading the words.
The temple was not primarily an architectural achievement; it was a theological statement. It was a sermon in stone and cedar. Every detail, from the foundation to the finials, was a word from God. It was a massive, three-dimensional object lesson about holiness, about worship, about the nature of God, and about the way a sinful people can approach a holy God. To put it another way, the temple was a scale model of the cosmos, a little heaven on earth, a place where the architecture of glory was made visible.
The tabernacle before it, and the temple after it, were designed to teach Israel the grammar of worship. And the central lesson was this: God is holy, you are not, and if you are to approach Him, it must be on His terms, through His prescribed means, and with every detail arranged according to His pattern. There is no room for freelance creativity when it comes to worship. There is no space for, "Well, I like to think of God as..." God has revealed how He is to be approached, and our job is to listen and obey. The details matter because God is in the details.
In our text today, we are looking at some of the finishing details of the main hall of the temple, the nave. We are looking at doors and walls. It is easy for our eyes to glaze over. Doorposts, cypress wood, carvings, gold overlay. But we must resist that temptation. These are not incidental details any more than the words in Scripture are incidental. They are freighted with meaning, and they point us forward to a greater reality, a greater temple, and a greater door.
The Text
So also he made for the entrance of the nave four-sided doorposts of olive wood and two doors of cypress wood; the two leaves of the one door turned on pivots, and the two leaves of the other door turned on pivots. And he carved on it cherubim, palm trees, and open flowers; and he overlaid them with gold evenly applied on the engraved work. And he built the inner court with three rows of cut stone and a row of cedar beams.
(1 Kings 6:33-36 LSB)
The Olive Wood Entrance (v. 33)
We begin with the entrance to the main hall, the holy place.
"So also he made for the entrance of the nave four-sided doorposts of olive wood" (1 Kings 6:33)
The nave, or the holy place, was the first room one entered in the temple proper. It stood between the outer porch and the inner sanctuary, the Holy of Holies. And the doorposts for this entrance are made of a specific wood: olive wood. This is not accidental. In Scripture, the olive tree is a symbol of peace, fruitfulness, and the presence of the Spirit of God. An olive branch was the sign of peace after the flood. Olive oil was used for anointing priests and kings, setting them apart for holy service. It was the fuel for the lampstand in the tabernacle, the light that burned continually before the Lord. The Mount of Olives was a place of prayer and communion with God.
So to enter the holy place, one had to pass through a frame of olive wood. This is a picture of entering into God's presence through the anointing of the Holy Spirit. You cannot come into fellowship with God on your own terms or in your own strength. You must come through the one who is anointed, the Messiah, and by the power of the Spirit who makes communion possible. The doorposts are four-sided, solid and stable, representing the firm foundation of this access. This is not a flimsy or uncertain entrance; it is established and secure.
The Cypress Doors of Access (v. 34)
Next, we have the doors themselves.
"and two doors of cypress wood; the two leaves of the one door turned on pivots, and the two leaves of the other door turned on pivots." (1 Kings 6:34 LSB)
The doors are made of cypress, a wood known for its durability and fragrance, often associated with preservation and incorruptibility. While the doorposts speak of the spiritual reality of our entrance, the doors themselves are the practical means of that entrance. And notice their design. They are folding doors, with two leaves on each side that turn on pivots. This is an ingenious design, allowing for a very wide opening to be managed easily. A priest could open just one leaf for himself, or both leaves on one side, or all four leaves to open the entire entrance wide.
This speaks of the generosity of God's invitation. The way is not narrow and constricted in a miserly sense. While the way to life is narrow in that it is exclusive to Christ, the welcome through that way is broad and generous. The doors swing open wide. "Come to me, all who labor and are heavy laden," our Lord says. The doors are designed for movement, for access, for coming and going in the service of the King. They are not a barricade but a managed entryway into the presence of God.
The Garden of God Carved in Wood and Gold (v. 35)
The decoration of these doors is profoundly significant.
"And he carved on it cherubim, palm trees, and open flowers; and he overlaid them with gold evenly applied on the engraved work." (1 Kings 6:35 LSB)
What do we see on the doors to the holy place? We see the imagery of the Garden of Eden. Cherubim were the angelic guardians placed at the entrance to Eden after the fall to guard the way to the tree of life (Genesis 3:24). Palm trees are symbols of righteousness, victory, and eternal life; the righteous are said to flourish like the palm tree (Psalm 92:12). Open flowers speak of life, beauty, and fruitfulness in the presence of God. This is Paradise regained, symbolically.
To enter the temple was to re-enter Eden. It was to come back into the garden-sanctuary where God walked with man. The message is clear: the way back to God, the way back to the paradise we lost, is through this door. The cherubim are no longer barring the way with a flaming sword; they are now carved into the door, incorporated into the means of access. The very beings who kept man out are now part of the gate that lets man in. How is this possible? Because of the one who would come, who would deal with the flaming sword of God's wrath Himself.
And all of this, the cherubim, the palms, the flowers, is overlaid with gold. Gold in Scripture represents divinity, purity, and the glory of God. The entire scene is suffused with divine glory. This is not just any garden; it is God's garden. The gold is "evenly applied," meaning it conforms perfectly to the carvings beneath. The glory of God does not obliterate the created forms but perfects them. It highlights their beauty and brings them to their highest expression. This is what grace does. It does not destroy our humanity; it glorifies it.
The Court of Separation (v. 36)
Finally, the passage describes the inner court.
"And he built the inner court with three rows of cut stone and a row of cedar beams." (1 Kings 6:36 LSB)
This inner court, also known as the court of the priests, separated the temple proper from the great outer court where the people could gather. It was a place of mediation and service. The wall was not terribly high; it was constructed of three rows of finished stone, topped by a row of cedar beams. This structure was solid and permanent (stone) but also incorporated the organic and living (cedar). It established a necessary boundary.
Worship requires distinctions. There is the holy, and there is the common. There are those set apart for special service (the priests) and the congregation. This wall was not meant to alienate the people but to instruct them. It taught them that access to God's immediate presence required mediation. They could not just rush in. They had to be represented by the priests, who offered sacrifices on their behalf in this very court. It was a constant reminder of the holiness of God and the need for a go-between.
Christ, Our Temple, Door, and Court
As with every detail of the temple, this all shrieks of Jesus Christ. The temple was a magnificent prophecy in wood and stone, but it was a shadow. Christ is the substance.
The entire temple finds its fulfillment in Him. Jesus said, "Destroy this temple, and in three days I will raise it up" (John 2:19), speaking of the temple of His body. He is the place where God and man meet. He is the true dwelling place of God's glory.
He is the Door. He said, "I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture" (John 10:9). The olive wood doorposts speak of His anointing by the Spirit without measure. The cypress doors, fragrant and incorruptible, speak of His perfect, eternal nature. The carvings on the door show us what He accomplishes. Through Him, the cherubim no longer block the way to paradise; the way is opened. Through Him, we flourish like palm trees and blossom with the fruit of the Spirit. He is the door back into the garden of God's presence.
And He is our inner court, our mediator. The wall of separation is torn down in Him. The writer to the Hebrews tells us that the veil of the temple was torn in two when Christ died, signifying that the way into the true Holy of Holies was now thrown open for all who come by faith in Him (Hebrews 10:19-22). We no longer need an earthly priest in an earthly court because we have a great High Priest, Jesus the Son of God, who has passed through the heavens. Through Him, we who were once far off have been brought near. We are no longer kept in the outer court. In Christ, we are all made priests to God, invited to draw near with confidence to the throne of grace.
These details from 1 Kings are not just ancient history for architects. They are a rich, textured portrait of the gospel. They show us the glory of the one who is our temple, our priest, our sacrifice, and our door. He is the only way to the Father, the only entrance back into Eden, and the only one whose finished work allows us to stand in the court of heaven, clothed in His righteousness, forever.