1 Chronicles 28:12

1Ch 28:12. The pattern of all he had by the Spirit — By the Spirit of God, as is evident from 1Ch 28:19. All the particulars of the tabernacle built by Moses were suggested to him by God’s Spirit, and it is not credible that God would use less care and exactness in the building of this far more glorious and durable work. All this, it seems, was given him in writing, probably by the ministry of an angel. The temple was to be a sacred thing, a type of Christ, of his church, and of heaven. Therefore it was not to be contrived by man’s invention, but to be framed by divine institution. So Christ the true temple, the church, the gospel temple, and heaven, the everlasting temple, are all framed according to the divine counsels, and the plan laid before the world began. It is supposed, the tabernacle of Moses, with all its utensils, being wanted no more, was laid up here.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Hebrew, that were in his spirit with him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the pattern of all that he had by the spirit--rather, "with him in spirit"; that is, was floating in his mind.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. All that he had by the Spirit] "By the Spirit of prophecy that was with him." - T.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) And the pattern of all that he had by the spirit.—Rather, the pattern of all that was (or had come to be) in the spirit with him: i.e., had come into his mind; the whole design as it lay in his mind. (Comp. the phrase in 1Ch_28:2 : “with my heart it was to build.” See 1Ch_28:19, which attributes the design of the Temple to Divine inspiration.)

Of the courts.—For the courts.

The chambers.—The cells (lĕshâkhôth). (Comp. 1Ch_23:28.)

The treasuries.—For the treasures (1Ch_26:20, and Notes).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. that he had by the spirit] i.e. that had come to him by revelation and rested with him waiting for realisation. R.V. marg., that he had in his spirit, a less likely translation.

of the courts] The last verse dealt with the Temple itself; this one with the courts and detached buildings.

chambers] Cp. 1Ch_9:26, note.

the treasuries] The same Hebrew word as in 1Ch_26:20 (treasures, A.V.); Neh_13:12; Neh_13:15. See note on 1Ch_28:11.

dedicate things] 1Ch_26:26-28; 2Ch_15:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

By the Spirit of God, who gave him the whole form of the temple, and all things relative to it; just as God showed to Moses the pattern of the tabernacle in the mount; the Targum is, by the spirit of prophecy that was with him. The Jews suppose that Samuel the prophet was first made acquainted with it, and he made it known to David:

of the courts of the house of the Lord: the outward court, the court of the priests, &c.

and of all the chambers round about: see Kg1 6:5.

of the treasuries of the house of God, and of the treasuries of the dedicated things; of the difference of which, see Ch1 26:20.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The pattern ... - literally, “the pattern of all that was with him in the spirit;” perhaps to be paraphrased, “the form of all that floated before his mind.” It seems to be David’s spirit, not God’s Spirit, that is here spoken of.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And the pattern of all, for even the pattern of all; for this clause belongs both to the foregoing and the following particulars.

By the spirit; by the Spirit of God, as is evident from 1Ch 27:19. For seeing all the particulars of the tabernacle built by Moses were suggested to him by God’s Spirit, by which even the workmen were inspired, Exo 25:40; 31:3, it is not credible that God would use less care and exactness in the building of this far more glorious and durable work.

Of all the chambers, & c.; all which were within the courts, or adjoining to them, as the other chambers, 1Ch 27:11, were adjoined to the house.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. The pattern of all that he had by the Spirit — Rather, of all that was in spirit with him; that is, of all that was pictured or conceived in his own mind. The words do not warrant the explanation, all that was shown him by the Holy Spirit.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Bertheau, Keil, and some others regard the spirit here spoken of as referring to the spirit and mind of David, and Bertheau goes so far as to translate, or paraphrase, "the pattern of all that floated before his mind." Such manifest stress has been laid upon the two facts that the patterns were of God"s giving, and that they were now in such form that they could be given over into the hands of Solomon that such an interpretation seems inadmissible. Rather translate, And the pattern of all which was by the spirit with him. For the courts of the house of the Lord, see 1Ki_6:36; 2Ch_4:9. The chambers round about; bybis twOkvLh. (1Ch_23:28) There seems no necessity to suppose that these chambers were separate from the building. For the treasuries, the correct translation is the treasures. (1Ch_26:20)

Vers. 12, 19.

Divine inspiration the guide of human work.

These verses amount to a very real and very interesting assertion of Divine inspiration. The "things that float before the mind," to use Bertheau"s words, without his meaning in them, may none the less be the fruit of inspiration. But beside and in addition to the mind"s ordinary command of its own gifts, in addition to the exercise of reason, to the aids of the accumulations of experience, and of even some touch of foresight, which belong by nature to all, and which attach to some in a very high degree by training and by purity of mind, the Divine Spirit gives as he lists special impulses and sure guidance, an unusual discernment and unerring correctness of deliverance, and truth absolute betimes. The leading instance and type of such inspiration is to be found, no doubt, in those impulses and that Divine superintending and Divine informing of certain men"s minds in the essential matter of spiritual truth, which by many an instalment and through a very long stretch of ages secured for us at last the grand total we now call our Bible. This may be called the inspiration of word or of truth; while that exercise of inspiration which the present passage leads us to notice might rather be designated the inspiration of work. There is, of course, nothing manifest to distinguish these in their nature, for the same gracious Spirit, the same mighty and heavenly Force, is in either case at work. But there are important and grateful thoughts suggested to us in the fact that the quickening, informing, revealing Spirit comes to our aid not only in the deepest and highest things that can touch soul, but in the literal works of our hands. Let us notice

I THE SPIRIT DOES NOT DISDAIN TO CO-OPERATE WITH MEN, IN SUGGESTING, SHAPING, AND COMPLETING THAT WHICH IS TO BE MADE BY THEIR HANDS, AND TO AFFECT THEM THOUGH THE MINISTRY OF THE SENSES. Though the inevitable and just inference in our own minds herein is of the condescension of the Spirit, yet we need not pass over the consideration, that this is in keeping with an analogy that we might expect would be observed. As St. Paul teaches us forcibly, in the first chapter of his Epistle to the Romans, that they are to be adjudged worthy of the severest condemnation who refuse to learn the invisible things of God himself from his works visible in creation, so the Spirit would nourish in our outer works right methods of approaching the Being who must all the while be "worshipped in spirit and in truth.

II THE SPIRIT PUTS HONOUR ON THE EXPRESSION ON THE PART OF MAN OF HIS WORSHIP AND SERVICE OF GOD, EVEN IN THE OUTER REQUISITES OF THEM. That which has cost nothing of money, of skill, of thought, of care, is not what is to be offered to God. It would not be offered to those we loved or respected among our fellow-creatures, and yet less should it be offered to him.

III THE SPIRIT HONOURS IN PARTICULAR THE EXACTITUDE AND PERFECTION IN ITS KIND OF WHAT IS GIVEN TO GOD. The sacrifice must he the young and the pure and the blemishless. And a similar principle must be observed throughout our service of God. But how often, how grossly, how notoriously, how self-deceivingly, is this plain principle disregarded by multitudes of professing Christians! To God is given last; to God the least; to God that which is too poor to keep or to give elsewhere.

IV THE SPIRIT RECOGNIZES AND SUGGESTS OUR NEED OF PATTERNS. The Lord"s Prayer was one kind of pattern; the sermon on the mount was another kind of pattern; the sacred cross was another illustrious pattern; the directions given to the twelve disciples and again to the seventy, on their first missionary journeys, were a pattern; the Israelites were a pattern; John, Peter, and Paul were each respectively a pattern. And for the first solid temple that informed and intelligent worship of God ever reared, the Spirit gave the pattern, and pattern after pattern for details.

V STILL THE SPIRIT GIVES BUT THE PATTERN, He does not supersede our active exertions, our best exertions, nor permits us to reckon on even his proxy. But he does wait to lead, offer to show and to teach , and above all in this particular way the way of imparting principles of right action, of holy action, of beautiful action.

VI THE SPIRIT GAVE THE TEMPLE MODEL, WHICH IN VERY DEED SPOKE PRINCIPLE IN EVERYTHING THAT MIGHT SOUND MOST LIKE DETAIL, BECAUSE THAT TEMPLE WAS ITSELF THE TYPE OF GOD"S CHURCH ON EARTH. No exclusive sanctity belonged to it. It and its lineal successors were to lie level with the ground. But its seed was to be as the stars of heaven, or as the sand upon the shore. "Neither in this mountain, nor yet at Jerusalem," meant no doom, no curse, no disparagement of the temple. Those words of Jesus spoke the charter of God"s Church, as a growing, an ever-growing, and a prevailing reality in the world. Literally innumerable have been already the copies after that type. And they have yet to be manifold more. The building itself was emphatically not an ordinary building, nor a mere building. The thought of it in David"s heart was not indigenous to that heart, nor was the execution of it to be liable to be dangerously ascribed either to his architecture, or his sons, or to that of the combined professional talent of the nation, or of all nations. No, it is unique. It has virtue in it. It, in the person of its successor, justifies Jesus" admiration, and a share of his tears. It breathes and moves ubiquitously, and has life in it. And it was because it was necessary that it should have these endowments, that though David thought and gave and prepared, and a nation now banded as one man consented and gave and wrought enthusiastically, yet the Architect was God the Spirit.

The pattern of the Spirit.

We sometimes make a great mistake in neglecting to remark the presence and operation of God in the ordinary and secular affairs of life. The Hebrews were in this respect in advance of us; they justly attributed all wise and good works to that Spirit from whom all wisdom and goodness proceed. Thus the workers in the construction of the tabernacle are expressly said to have received from the Spirit of God the knowledge and skill they needed to fulfil their undertaking, and in the passage before us David is represented as having received by inspiration from Heaven the plans upon which his son was to erect the temple of Jehovah.

I THE PLAN OF EVERY GREAT AND GOOD WORK IS FROM GOD. That is, so far as it is good and great. There is human ignorance and human folly discernible in many noble enterprises; but the impulse of piety or benevolence to which they owe their being is from above. This is so either, as probably in the case before us, from a direct inspiration, or, as is usually the case, in a more ordinary manner. The inspiration of the Almighty giveth man understanding; and every high and holy purpose, every inspiriting truth and influence, should be traced up to the Giver of every good gift and every perfect gift.

II SUCH PLANS SHOULD THEN BE FORMED WITH REVERENCE AND WITH PRAYER. If we would have the Spirit"s guidance, we must ourselves be "filled with the Spirit;" we must seek his teaching in humility and docility of heart.

III SUCH PLANS SHOULD BE CARRIED OUT WITH EARNESTNESS, AND WITH A LOWLY DEPENDENCE UPON THE GRACE AND AID OF GOD. In these respects the kings of Israel, who were concerned in the erection of the temple, stand before us as a bright example. It is only as all our works are "begun, continued, and ended" in God, that we can justly hope for blessing and prosperity. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

By the spirit - All the particulars of the tabernacle built by Moses were suggested to him by God's spirit, and it is not credible that God would use less care and exactness in the building of this far more glorious and durable work. All this, it seems, was given him in writing, probably by the ministry of an angel. The temple was to be a sacred thing, a type of Christ, of his church, and of heaven. Therefore it was not to be contrived by man's invention, but to be framed by divine institution. So Christ, the true temple, the church, the gospel-temple, and heaven, the everlasting temple, are all framed according to the divine counsels, and the plan laid before the world began. It is supposed, the tabernacle of Moses, with all its utensils, being wanted no more, was laid up here.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

By the Spirit of God, who gave him the whole form of the temple, and all things relative to it; just as God showed to Moses the pattern of the tabernacle in the mount; the Targum is, by the spirit of prophecy that was with him. The Jews suppose that Samuel the prophet was first made acquainted with it, and he made it known to David:

of the courts of the house of the Lord: the outward court, the court of the priests, &c.

and of all the chambers round about: see Kg1 6:5.

of the treasuries of the house of God, and of the treasuries of the dedicated things; of the difference of which, see Ch1 26:20.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

that he had by the spirit As Samuel the Seer showed him, as it is written (above 9:22): “... whom David and Samuel established permanently.” Our Rabbis said (Zeb. 54b) (I Sam. 19:22): “... and he asked and said, ‘Where are Samuel and David?’ And one said, ‘Behold at Naioth in Ramah.’” They were engaged in the building of the world. That refers to the Temple. And he taught him at that time what a faithful student cannot learn in many years. (Mid. Sam. 22:4)

round about, of the treasuries of the House of God and of the treasuries of the hallowed things but he does not explain which of the hallowed things that David and the chiefs of the fathers’ houses hallowed [he is referring to]; and at that time they were appointed over it until they would build the Temple, but these treasuries were always in existence as long as the Temple existed.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.