1 Chronicles 28:19

1Ch 28:19 All [this, said David], the LORD made me understand in writing by [his] hand upon me, [even] all the works of this pattern.

Ver. 19. To understand in writing.] Either of his own setting down, by divine direction; or else of God’s setting down, and sent him by an angel, or by some prophet.

By his hand upon me.] As of old upon Moses. {Exo 25:40}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ch_28:19

The Lord made me understand in writing by His hand upon me.

The liberty of prophesying

David not only made preparation for the building of the temple by collecting material, but he gave to Solomon definite directions for completing the erection and constructing the sacred vessels, and in doing this he is careful to say that he did not follow his own ideas or adopt arbitrary plans, but that he was guided by Divine revelation. Is not this the essential thing with us in this ministry--that we should be authorised, led, energised by the self-same Spirit? Does not the Church demand that the preacher shall be an inspired man?

I. The nature of this inspiration. All this the Lord made me to understand by His hand upon me. Now, I am sure you will not at this moment expect from me any exact definition of the term inspiration. There are some words you cannot define. You cannot define such words as love, or life, or beauty. Neither will you expect me to distinguish between the inspiration of Isaiah and that of Shakespeare, or between the inspiration of David building the temple and that of Michael Angelo building St. Peters; the singularity of the prophet and preacher is that they have to do not with the intellectual and material worlds, but with the spiritual universe, with the relation of man to the living God, and to that eternal universe of which He is the centre.

1. The true preacher is a man of faith. God revealed to David the patterns of the temple building and furniture. In vision he beheld the forms that he was to body forth in silver and gold and cedar. He did not follow his own vagrant fancy, but he made all the sacred things according to the patterns seen in his exalted mood. There is a faculty of sight which is more profound and penetrating than any power of sense. This is manifest in the intellectual world. The poet, the painter, and the musician possess a faculty that beggars sense; they look upon a world that is unseen by the natural eye. Now, just as these rare spirits of the intellectual realm possess an imaginative faculty that transcends the tangible and technical world, a faculty that beggars sense, so the true preacher has a faculty that beggars imagination, a faculty of faith that penetrates depths beyond space and worlds beyond reason. The true preacher possesses spiritual imagination by which he discerns everywhere the spiritual fact. In man he finds the image of God; behind this world he discerns the eternal world; within history he traces the working of a Divine plan and purpose; in the Church he is conscious of Gods presence and love; and he feels the power of that immortal life of which this life iii the germ, and for which this life is the preparation. This is the grand gift of the true preacher: in an eminent degree he possesses that faith which is the substance of things hoped for, the evidence of things not seen.

2. Again, the true preacher is a man of experience. David did not proceed by simply reduplicating the forms and arrangements of the tabernacle. God granted him an inward revelation, he had a vision that was inwrought into his very soul. The Lord made me understand by His hand upon me, even all the works of this pattern. This means something more than a superficial knowledge, than a mere spectacle; it implies a vivid, profound, personal acquaintance with the things he was called upon to fashion and arrange. It means something more than a passing dream; the objective became the subjective; David realised Gods purpose as an inward and joyful experience. His soul entered into the vision, the vision entered into his soul. And if the preacher is to be effective, the subjects of his preaching must be living facts to his own mind and heart. There is a whole world of difference between the mere intellectual perception of a doctrine and the realisation of that doctrine in our own conscience and feeling. Just think of the dweller in a city who knows the seasons only as they appear in the almanac! Spring quarter begins; bits of information and hints about summer gardening; stray allusions to harvest; and then the record closes with prognostications of winters storms and snows. The almanac gives much information--varied, exact, useful information; you seem, indeed, to know all about the thing. Do you? Ah! it is a very different matter to know the seasons as they actually unfold in nature. And so it is one thing to know religion formally in a theological treatise, and another thing to know its power and sweetness and hope in your own soul. Notice--

II. The limits of this inspiration. The Lord made me understand in writing. The question arises as to what is precisely to be understood by this writing. Some think it teaches that David simply followed the law of Moses. Moses, as we learn in the book of Exodus, received the measures and plans of the tabernacle from God Himself, and all that David did, these commentators think, was to follow severely these ancient specifications in the instructions which he gave to Solomon. David follows the writing from Jehovahs hand given to Moses. Other students think that this explanation of the passage is wholly mistaken. They hold that David affirms that he received an altogether special revelation. Just as the Lord had formerly shown to Moses the pattern of the tabernacle, so did the Lord also make known by revelation to David the pattern of the temple and its furniture. It seems to me that neither interpretation expresses the real situation--a middle view seems the juster. The description given in Exodus of the sacred utensils evidently furnished the groundwork for the workmanship of David, but what he teaches here is that it was under the guidance of the Divine Spirit that he varied the sacred architecture and furniture to suit the changed conditions of the new temple. He did not work either independently or arbitrarily, but modified the structure and the vessels by the authority of the Spirit who first instituted them. The grand teaching of the whole situation being this, that in the entire work of the temple we must be governed by Divine revelation, but that at the same time we must be sensitive to the action of the Spirit of God, so that we may interpret the Scriptures and modify ecclesiastical organisations according to the changing needs of successive generations. Does not the preacher of to-day need to learn the lesson taught here? One of our great dangers is a literalism which denies all further revelation or inspiration. We must beware lest we doom ourselves to a barren literalism. But, on the other hand, there are others who assume entire independence of revelation. They affirm that men are still as fully inspired as Moses was, or Isaiah, or John, or Paul, and that it is an injustice to ourselves to yield exclusive reverence to the sacred oracles. What, then, is the true path here? We answer, the path followed by the King of Israel in our text. We must reverentially accept the fully-accredited revelation that God has secured to us, and under the influence of the Holy Spirit give that revelation new and fuller expression as the evolution of the race may require. We must be true to the Scriptures, and true also to the Spirit that gives to the written word concurrent adaptation. Only as we follow this delicate line shall we be truly orthodox and yet remain full of reality, power, and effectiveness. A great artist does not attempt to get rid of nature; if he were to yield to such licentiousness his images would become bizarre, his poetry unintelligible, and his music degenerate into a monstrous melody; the sincere artist is therefore profoundly true to the forms, the colours, and the sequences of nature, he gives place to no arbitrary ideas. But, at the same time, he is not literal, topographical, prosaic; he seizes the essential truth of the physical universe, and gives it free rendering and bold representation. It is much the same with the preacher. He is profoundly loyal to Gods Word, but in the light and liberty of the Spirit he freely handles the eternal truth, and makes it speak to the heart of the congregation. It is Gods message to this generation that is expected from you. Be able to say, The Lord made me understand this by His hand upon me, and your word shall be in power and blessing.

III. The conditions of this inspiration.

1. We must watch against the temper of unbelief. We discern a thing only when we are in the mood to see it, to hear it, to know it. And it is entirely true that we apprehend the things of the higher world and the higher life just as we have a certain affinity with them. I deny altogether that the mood of doubt is the becoming mood of a theologian. The mood of the artist is the receptive mood. We are sometimes told how some grand melody, picture, or poem originated in a most trivial incident, but this only shows how exceedingly delicate was the susceptibility of the artist; he must have possessed a peculiar alertness and responsiveness of soul. A cold, critical temper would mean a poor artist. Did not Columbus expect to see America? Is America, therefore, a baseless fabric? Columbus saw America because he was prepared to see it, and the true attitude to unknown worlds is the expectant attitude of the astronomer looking for a star mathematically inferred, but not hitherto seen, of the chemist searching for an element indicated, but not yet demonstrated. We lose much by cherishing the spirit of doubt. Preachers are men who ought to live in the mood of meditation and susceptibility--waiting, listening, looking, hoping; and so does God whisper into their wakened ear great and gracious truths.

2. We must be on our guard against the spirit of worldliness. It has been noticed that the greatest naturalists, poets, and philosophers are singularly unworldly men. It seems as if they can see the rarer beauty of the world, hear the music of the spheres, catch the subtler suggestions of phenomena only as they are free from all secularity of spirit. The best and the highest of the things that are seen are discerned and appreciated only by men cleansed from the spirit of greed, and pride, and self. And this in a very high degree is true of the preacher. It is only when the eye is single that the whole body is full of light.

3. We must watch against sensuality. Sensual, not having the Spirit, writes the apostle. Now sensual indulgence clouds the genius of the artist and the scholar. Hugh Miller tells us that when he was a young man he one day drank some liquor, and on turning to read Milton found himself incapable of appreciating the great master. So any form of sensuality renders the spiritual man incapable of influentially realising the great discoveries of revelation. Sensual thought makes the higher perceptions impossible, the gross film blinds the eye of the soul. Purity of thought and feeling are essential to a really great preacher. Blessed are the pure in heart, for they see the best of everything, and they possess a wonderful faculty for making other people feel the power and charm of truth and goodness. We have spoken this morning of the patterns God showed to Moses and to David, but we must remember that He has shown to us another order of patterns, sublimer far than archetypes of architecture and upholstery. God who in times past spake unto the fathers by the prophets hath in these latter days spoken unto us by His Son. Our Lord Jesus Christ has taken us into the Mount and shown us patterns of things in the heavens. Study the New Testament and you will find set forth with clearness the ultimate moral ideals after which the ages have blindly striven. At Nazareth and Bethany you see the ideal home. You have seen the ideal Church when you have seen Christ dwelling with His disciples. And, more than all, comprehending all, you behold the supreme ideal of character, We see Jesus. All the great ideals are in this writing by His hand, not the shadow of heavenly things, but the very substance of the things. (W. L. Watkinson.)

Gods handwriting upon David

The temple was to be a type, an eminent type of Christ, and also a type of His Church. No man knew what God meant to teach by that temple; and consequently if it had been left to human judgment, it would not have been a true type; for who can make a type if he knows not what it is to typify? God alone knew what He intended to teach by this building, and so that it might convey Divine teaching, it must be arranged according to Divine command. I call your attention--

I. To the singular instructions given to David.

1. David did not receive them by consultation with others.

2. David did not slavishly follow the former model.

3. God gave David instructions about the details of the work.

4. The directions given were extremely minute.

5. The innermost things were laid bare to David.

6. David not only knew the details; but he understood them.

7. The writing was written on Davids own mind by God Himself.

II. The spiritual tuition of the saints in the truth of God.

1. God still writes upon the hearts of men.

2. Let me show you a little in detail how God writes the great truths of His Word on our hearts.

III. The duty of the transmission to others of anything that god writes on your hearts.

1. David told Solomon about it.

2. We ought to talk about Christ to chosen companions.

3. David gathered all the people together and told them about the temple. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ch 28:19. The Lord made me understated in writing — The meaning is, either, 1st, That God revealed this to Samuel, or Gad, or Nathan or some other man of God, to be by them put in writing, and communicated to David: or, 2d, That God did, as it were, by his own hand and finger, (wherewith he wrote the ten commandments,) write these things upon the table of his mind.

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

For all this was left in writing in the book of the Law, Exod. 25:40, which book the king was bound to put in execution, Deut. 17:19.

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

Verse 19. Understand in writing] In some vision of ecstasy he had seen a regularly sketched out plan, which had made so deep an impression on his mind that he could readily describe it to his son.

"That the architecture of the temple," says Dr. Delaney, "was of Divine origin, I, for my part, am fully satisfied from this passage, and am confirmed in this opinion by finding from Vilalpandas that the Roman, at least the Greek, architecture is derived from this, as from its fountain; and in my humble opinion even an infidel may easily believe these to be of Divine original, inasmuch as they are, at least the latter is, found perfect in the earliest models; nor hath the utmost reach of human wisdom, invention, and industry, been ever able to improve it, or alter it but to disadvantage, through the course of so many ages."

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

(19) All this said David.—The words with which David delivered the plans of the building and the schedule of its vessels to Solomon. The omission of any introductory formula, such as “And David said,” is dramatic. (Comp. 1Ch_16:8; 1Ch_23:4-5.) Literally rendered, after the Hebrew punctuation, the verse runs:—“The whole in a writing from the hand of Jehovah, to me he made clear; all the works of the model.” With the expression “a writing from the hand of Jehovah” (comp. Exo_31:18; Exo_25:40), David affirms his “pattern” of the sanctuary and its vessels to have been conceived, and described in writing, under that Divine guidance which he sought and followed in all the great enterprises of his life. Whether “the writing” was a communication “by the hand of” one of David’s seers, or merely the description of the Mosaic sanctuary (Exodus 25 seq.), is not clear. The verb “he taught” (hiskîl) requires an object, such as is supplied in the Authorised version: “made me understand.” It takes a dative (Pro_21:11), and probably the word rendered “upon me” is really a later equivalent of the same construction. Else we might compare Neh_2:8, Eze_1:3, and render: “The whole, in a writing from the hand of Jehovah upon me, he taught,” implying that David himself sketched out the whole design under Divine inspiration. Perhaps the text is corrupt.

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

19. All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern] The “writing” here mentioned probably means not a book, but a plan or series of patterns shewn to him in a vision. Cp. Exo_25:9.

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.

All this, said David, the Lord made me understand in writing by his hand upon me,.... Either by an impulse of his Spirit on him, whereby it was as it were written on his mind, and as clearly represented to him, as if he had it in writing before him; though the Jews think that all was first made known to Samuel, or some other prophet, who delivered it to David in writing, as from the Lord: but I see not why it may not be understood that David had the pattern of the temple, and all things relative to it, by an handwriting from the Lord himself, through the ministry of angels, as Moses received the two tables, the handwriting of the Lord, from himself; for the words, as they lie in order in the Hebrew text, are, the whole of this "in writing from the hand of the Lord, unto me, he made me to understand: even all the works of this pattern"; the particulars of which are given before.

All this, said David, the Lord made me understand in writing by his hand upon me,.... Either by an impulse of his Spirit on him, whereby it was as it were written on his mind, and as clearly represented to him, as if he had it in writing before him; though the Jews think that all was first made known to Samuel, or some other prophet, who delivered it to David in writing, as from the Lord: but I see not why it may not be understood that David had the pattern of the temple, and all things relative to it, by an handwriting from the Lord himself, through the ministry of angels, as Moses received the two tables, the handwriting of the Lord, from himself; for the words, as they lie in order in the Hebrew text, are, the whole of this "in writing from the hand of the Lord, unto me, he made me to understand: even all the works of this pattern"; the particulars of which are given before.

1 Chronicles 28:20

ch1 28:20

ch1 28:20

ch1 28:20And David said to Solomon his son, be strong, and of good courage, and do it,.... See Gill on Ch1 28:10.

fear not, nor be dismayed; that thou shalt meet with any opposition in the work, or not be able to finish it for want of materials and workmen, or money to pay them:

for the Lord God, even my God, will be with thee; to guide and direct, prosper and succeed; the Targum is,"the Word of the Lord God, my God, will be thy help:"

he will not fail thee, nor forsake thee; a promise made to Joshua, and is applicable to every good man in whatsoever good work he is concerned, Jos 1:5,

until thou hast finished all the work for the service of the house of the Lord; built the temple, and all the apartments of it, and courts belonging to it, and made and provided all the utensils and vessels necessary for the service and worship of God.

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

These things, said he, is not in Hebrew. Septuagint, "All in the handwriting of the Lord, did David give to Solomon, according to the knowledge given to him from above, respecting the workmanship of the pattern." (Haydock) --- David saw the pattern in a kind of ecstasy; (Salien; Estius) or some prophet delivered it unto him, (Calmet) marked out by the hand of an angel, (Tirinus) like the tabernacle given to Moses. (Du Hamel)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The meaning is either,

1. That God revealed this to Samuel, (see 1Ch 9:22) or Gad, or Nathan, or some other man of God, who put it into writing, and by them to David. Or,

2. That God did, as it were, by his own hand and finger, (wherewith he wrote the ten commandments, Exo 31:18) write these things upon the table of my mind, which now I deliver to thee.

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

19. The Lord made me understand in writing by his hand upon me — Literally, the whole in a writing from the hand of Jehovah upon me he taught, all the works of the pattern. The meaning of this passage seems to be, that David had committed his plans for the temple to writing, and having modelled them largely after the pattern of the tabernacle, and conscious of the Divine inspiration and approval with which he wrote, he presented his patterns to Solomon as no devices or plans of his own invention, but as truly God-given as that received by Moses in the mount. Exo_25:40. It need not be assumed, however, that David received the revelation of his plans in the same way that Moses did those of the tabernacle.

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

This abrupt bringing in of David as the speaker himself has already had one illustration in 1Ch_23:5. (See on the matter of this verse, note on per. 11; and comp. 2Ki_3:15 for the parallel of an expression which evidently intends to assert an inspiring hand of the Lord.)

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

In writing - God revealed this to some man of God, who put it into writing, and by him to David. Or, God did, as it were, by his own hand, (where-with he wrote the Ten Commandments) write these things upon the table of his mind.

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

All this, said David, the Lord made me understand in writing by his hand upon me,.... Either by an impulse of his Spirit on him, whereby it was as it were written on his mind, and as clearly represented to him, as if he had it in writing before him; though the Jews think that all was first made known to Samuel, or some other prophet, who delivered it to David in writing, as from the Lord: but I see not why it may not be understood that David had the pattern of the temple, and all things relative to it, by an handwriting from the Lord himself, through the ministry of angels, as Moses received the two tables, the handwriting of the Lord, from himself; for the words, as they lie in order in the Hebrew text, are, the whole of this "in writing from the hand of the Lord, unto me, he made me to understand: even all the works of this pattern"; the particulars of which are given before.

All this, said David, the Lord made me understand in writing by his hand upon me,.... Either by an impulse of his Spirit on him, whereby it was as it were written on his mind, and as clearly represented to him, as if he had it in writing before him; though the Jews think that all was first made known to Samuel, or some other prophet, who delivered it to David in writing, as from the Lord: but I see not why it may not be understood that David had the pattern of the temple, and all things relative to it, by an handwriting from the Lord himself, through the ministry of angels, as Moses received the two tables, the handwriting of the Lord, from himself; for the words, as they lie in order in the Hebrew text, are, the whole of this "in writing from the hand of the Lord, unto me, he made me to understand: even all the works of this pattern"; the particulars of which are given before.

1 Chronicles 28:20

ch1 28:20

ch1 28:20

ch1 28:20And David said to Solomon his son, be strong, and of good courage, and do it,.... See Gill on Ch1 28:10.

fear not, nor be dismayed; that thou shalt meet with any opposition in the work, or not be able to finish it for want of materials and workmen, or money to pay them:

for the Lord God, even my God, will be with thee; to guide and direct, prosper and succeed; the Targum is,"the Word of the Lord God, my God, will be thy help:"

he will not fail thee, nor forsake thee; a promise made to Joshua, and is applicable to every good man in whatsoever good work he is concerned, Jos 1:5,

until thou hast finished all the work for the service of the house of the Lord; built the temple, and all the apartments of it, and courts belonging to it, and made and provided all the utensils and vessels necessary for the service and worship of God.

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.)

All was in writing The meaning is: He arranged everything in writing for him: the sum of every weight of every vessel, from Samuel the Seer.

all the works of the pattern He endowed me with the wisdom and the understanding of the pattern of the House, e.g., the pattern of the length, the width, and the height, and Samuel derived everything from the Torah with the holy spirit, as we learned (Middoth 2:1): “The Temple Mount was five hundred cubits by five hundred cubits.” He expounded (Ex. 27:18): “The length of the forecourt was one hundred cubits; the free width: fifty by fifty.” Fifty times fifty are twentyfive hundred cubits. It appears to me that he cut them into five strips to be five hundred by five hundred cubits. This was set down in the final liturgical poem for the Sabbath of Hanukkah, which commences: “Manasseh, etc.” Samuel derived all this with the holy spirit and taught it to David.

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.