These are -

I. OBEDIENCE; the intelligent carrying out of Divine direction. Close and careful correspondence with the commandment was more particularly enforced under the Mosaic dispensation (Hebrews 8:5). Solomon was careful to do as he was "instructed for the building" (ver. 3); the dimensions were determined "by the first measure" (ver. 3); he was concerned to act obediently. In the service of Christ, while there is very little indeed of prescription or proscription as to the details of devotion or the particulars of Divine service, we shall be careful to consult the will of Christ in everything. The mind of our Master, and not our own individual preference, should be the main consideration in all Christian effort: we shall gain a knowledge of his mind by a devout and intelligent study of his life and of his words, and of those of his apostles.

II. SPONTANEITY. This is not any wise inconsistent with obedience, and it was not absent even from the building of the temple, in which there was, necessarily, so much of careful and detailed prescription. Solomon" garnished the house with precious stones" (ver. 6), and these had been furnished by the spontaneous liberality of David and of his people (1 Chronicles 29:2, 8). In the service of our Saviour there is ample room for the play of spontaneous devotion. We may bring to his sacred cause the "precious stones" of our most reverent and earnest thought, of our most fervent feeling, of our most eloquent and convincing speech, of our most self-denying labour, all uncommanded and unconstrained, all prompted by a pure and keen desire to serve our Lord and bless our brethren.

III. BEAUTY. These precious stones were "for beauty "(ver. 6), and the abundance of gold would also add to the beauty of the building, as seen from the inside. Every "house of the Lord" which we build should be Fair and comely as well as strong. Happily for us, the beauty in which God delights is not pecuniarily costly; it is that which the poorest may bring to the sanctuary and the service of his Lord. It is not found in precious stones which only the wealthy can secure; it is found in "a meek and quiet spirit" (1 Peter 3:3), in the spirit of true reverence and pure devotion (John 4:23), in patient endurance under wrong (1 Peter 2:19, 20), in patient continuance in well-doing (Romans 2:7), in a broad and deep Christian charity (1 Corinthians 13.). These are the beauties which adorn our character and make our service well-pleasing in the sight of God our Saviour.

IV. THOROUGHNESS. The strong timber which Solomon used was "overlaid with pure gold" - with the precious metal, and that of the best kind. Nothing was spared that could give strength, solidity, perfectness to the building now erected. It was built, not for a few years, or for a generation, but for long centuries; to stand the force of the elements of nature; to remain strong and fair when children's children in distant times shored come up to Zion to see the house of the Lord and to enter into its courts. All work that we do for our Divine Redeemer should partake of this character. It should be thorough; it should be of the very best that we can offer; it should be of "pure gold." Not our weakness, but our strength; not our exhaustion, but our freshness; not our crudeness, but our culture; not our ignorance, but our information and acquisition - our very best self should we bring to our Lord who gave himself for us. With the choicest materials we can furnish, in the exercise of our faculties at their fullest, should we build up his sacred cause who lavished his strength and laid down his life on our behalf. - C.

The author of the history of the Jewish Church uses these words concerning the temple of Solomon: "As in the Grecian tragedies we see always in the background the gate of Mycenae, so in the story of the people of Israel we have always in view the temple of Solomon. There is hardly any Jewish reign that is not in some way connected with its construction or its changes. In front of the great Church of the Escuriel in Spain — in the eyes of Spaniards itself a likeness of the temple — overlooking the court called by them the Court of the Kings are six colossal statues of the kings of Judah who bore the chief part in the temple of Jerusalem — David, the proposer; Solomon, the founder; Jehoshaphat, Hezekiah, Josiah, Manasseh, the successive purifiers and restorers. The idea there so impressively graven in stone runs through all the subsequent history of the chosen people. Why was this temple built and what was the motive, especially of its enormous costliness and its unrivalled beauty? Solomon did not build and "garnish the house with precious stones and with gold of the gold of Parvaim" because he was ambitious as a king and a conqueror to outshine his neighbours or to immortalise himself, but because he was bidden to do so. The temple was not an exhibition of wealth or cleverness, or superiority on the part of man, its builder; it was man's education in cost and sacrifice and unsparing labour on the part of God, its designer. There is just one principle that runs through all the teaching of the two Testaments concerning what men do for their Maker, and that is that God does not want, and cannot otherwise than lightly esteem, that which costs us nothing, and that the value of any service or sacrifice which we render for His sake is that, whatever may be its intrinsic meanness or meagreness, it is as from us our very best. This will let us see the insufficiency of the average explanations that are given of the motives that prompt to the enriching and beautifying of our sanctuaries to-day, such as —

1. Such things are necessitated by the inevitable rivalries of the day. It would be said that this is a time, especially in England and on the continent of Europe, of restorations. And what one Church has done, another cannot afford to be behind in doing also. The spirit of the age is the spirit of competition, and competition which is the life of trade is the life of religion too. If this is a very pitiful motive to be alleged for any such work, it is not an altogether surprising one. That competitive temper has so much to do with explaining our personal and social expenditures that it is not unnatural to seek in it the clue to expenditures that are sacred. Think for a moment how much money is spent for dress, for the furnishing and decoration of houses. Now, then, what is it that is sad about all this? its cost? No, but what is too often and too plainly its motive. If our banquets were always the symbols of our eagerness to please, of our desire to give of our best to those whom we love and honour, then their cost and splendour would only so much the more ennoble them. But it is because, too often, our dress, our houses, our entertainments, our equipages, are only so many means by which we strive to outshine and eclipse our neighbour that such expenditure becomes so largely not only the wasteful, but the truly contemptible thing that it is. And yet it is no wonder that so long as we allow such motives to influence us in things secular, we should infer or impute them concerning things that are sacred.

2. When changes are made in our social customs, in our habits of expenditure, and even in our modes of worship, we are often told that they are necessitated because we must "keep up with the times," and those who are wedded by very sacred associations to things ancient, are often wounded in their tenderest feelings by being told that they must give up the old in order not to be behind the age. Well, the spirit of the nineteenth century, whatever else may be said of it, is not an infallible spirit, and in many respects it would be better if some of us were behind the age rather than so eagerly and unthinkingly in accord with it. But however this may be, the "spirit of the age" can never be the guide for the principles of worship or the law of sacrifice. Such cost and beauty is helpful to the instinct of worship and devotion. This motive is a perfectly valid and intelligible one. But the one sufficient motive for cost, and beauty, and even lavish outlay in the building and adornment of the house of God, is the consecrating to Him the best and costliest that human hands can bring. This is the very essence of the Cross of Christ. The power of the Cross over men lies in this, that it is the gift to men, by God, of His very best — "His well-beloved Son."

(Bp. H. C. Potter.).