6 And He said unto me, Solomon thy son [Sh'lomo binecha], he shall build My house [Bais] and My courts [ khatzerot (courtyards)]: for I have chosen him to be my son [Beni], and I will be his father [Av].

This was the great work of David's heart; his vision focused on the glorious temple designed for Zion's hill. The amount for each article in the building was determined by David, and prepared for the glorious temple beforehand, although David was not permitted to build the temple at that time. It had to await a future, when the King of Peace was to complete it. Thus the preparation was provided by David, and completed by Solomon -- just as the preparation for salvation was provided in Yahweh's first advent (as a man of war against the diabolos, and who shed the blood of sacrifice!), whereas the building of the spiritual temple of immortality will be accomplished at his Second Advent. *

8 Now therefore in the sight of all Israel [kol Yisroel] the congregation [kehal ] of Yahweh, and in the audience [ears] of our Elohim, keep [be shomer] and seek for all the commandments [Mitzvot] of Yahweh your Elohim: that [lema'an (in order that)] ye may possess this good land [eretz hatovah], and leave it for an inheritance [nachalah] for your children [banim] after you for ever [ad olam].

The last days of David put a heavy burden of responsibility upon him. He was facing the end of his life. With typical faithfulness, there was one thing on his mind: the realisation of the great temple of Yahweh, for which he had set his heart. He called for the elders of the nation to instruct them as to their commitment after his decease. The glorious reign reached a fitting climax. The aristocracy of Israel gathered and in the presence of Solomon, the heir to the throne, David made his final request and exhortation.

In this farewell speech he charged the elders of Israel to continue his passion for the temple, and to support his son, Solomon, in the great work to which Yahweh had committed him. David's glorious reign reaches a climax as the aristocracy of Israel is gathered together, and in the presence of Solomon, David makes his final request and exhortation. * GEM


18 And for the altar of incense [Mizbe'ach HaKetoret] refined gold [zahav] by weight; and gold for the pattern of the chariot [zahav for the tavnit of the Merkavah] of the cherubim [Keruvim Zahav], that spread out their wings, and covered the ark of the covenant [Aron Brit ] of Yahweh.

In addition to the two golden Cherubim on the Mercy Seat, Solomon's Most Holy Place had two great Cherubim fifteen to twenty feet high, of olive-wood covered with gold. These are the two glorified Olive-trees, or "Sons of Oil" - the golden Spirit-oil (Zech. 4:14). This makes four Cherubim in the Most Holy: the complete Cherubim number.

Likewise the outer doors of the Temple are four-fold: two double-doors, and on them Cherubim are represented. And again we find them portrayed on the ten lavers in the court.

The first item David prepared for the Temple was gold for the covering of the two giant olivewood Cherubim, and in the reference recording this (1 Chr. 28:18), the Cherubim are called the "Chariot of the Cherubim" - so - called because they are God's vehicle of war and majesty.

This connects them both with Zechariah's Chariots (6:1) and Ezekiel's four-square wheeled representation. In Zechariah 6, horses and chariots go forth from between two mountains of brass. They are called the "four spirits of the heavens" which subdue and quiet the earth. These four Chariots are the "Cherubim of glory" which constitute the "Chariot of Yahweh." Psa. 104:3 says-

"He maketh the clouds His chariot."

These are the Clouds of glory that accompany Christ: another symbol of the Redeemed. This was the symbolic Chariot of God-Manifestation that Elisha saw when Elijah was taken up. Habakkuk speaks (3:8) of God's wrath poured out on the sea-the great, churning, mire-and-dirt sea of nations-by God's "Chariots of salvation." In Exodus 25:22 God says-

"There I will meet with thee, and I will commune with thee from between the two cherubim."

In 1 Sam. 4:4, God is spoken of as "dwelling between" the Cherubim, or, more correctly and meaningfully, as "inhabiting" the Cherubim. God "inhabits" the righteous. Jesus said of his faithful and obedient friends (John 14:23)-

"We (God and Jesus) will come unto him, and make our abode with him."

Paul told the Ephesian brethren (2:22)-

"Ye also are builded together for an habitation of God through the Spirit."

"Ye are the Temple of God" (2 Cor. 6:16).

-God's holy dwelling-place. The Cherubim were at the very center of the Tabernacle and Temple symbol: the dwelling and manifestation of God's glory. The basic significance of "Tabernacle" or "Temple" is the dwelling place of God. The idea of a place of mediation or reconciliation is a secondary meaning - a means to an end. The end itself is DWELLING.

The Hebrew word for Tabernacle is Mishkan, meaning "dwelling place, residence, abiding place." It is related, in meaning, to "Shekinah," the "indwelling"-the Hebrew name for the glory of God that rested on the Cherubim.

The Hebrew word for "Temple" has a similar meaning, but goes further in the sense of size, spaciousness and splendor. It is often translated "palace"- the dwelling place of a King. Both the Tabernacle and the Temple are frequently spoken of in Scripture as the "house of God," using the general, basic word for "house."

We are told the Edenic Cherubim were "placed" at the east of the Garden. The word for "placed" is shakan, "caused to dwell" (from the same root word as Mishkan and Shekinah). The Edenic Cherubim represented a promise, not a punishment. Cain said (Gen.4:14)-

"Behold, thou hast driven me out this day . . . and from Thy face shall I be hid."

The Edenic Cherubim were God's throne, presence, meeting-place, place of sacrifice and mercy.

"And, behold, a whirlwind came out of the north, a great cloud."

Bro Growcott - The Living Creatures and the Bow