1 Chronicles 28 commentary

During David's last sickness, many chief priests and Levites were at Jerusalem. Finding himself able, David spoke of his purpose to build a temple for God, and of God's disallowing that purpose. He opened to them God's gracious purposes concerning Solomon. David charged them to cleave stedfastly to God and their duty. We cannot do our work as we should, unless we put on resolution, and fetch in strength from Divine grace. Religion or piety has two distinct parts. The first is knowledge of God, the second is worship of God. David says, Know thou the God of thy father, and serve him with a perfect heart and a willing mind. God is made known by his works and word. Revelation alone shows the whole character of God, in his providence, his holy law, his condemnation of sinners, his blessed gospel, and the ministration of the Spirit to all true believers. The natural man cannot receive this knowledge of God. But thus we learn the value of the Saviour's atonement, and of the sanctification of the Holy Spirit, and are influenced to walk in all his commandments. It brings a sinner to his proper place at the foot of the cross, as a poor, guilty, helpless worm, deserving wrath, yet expecting every thing needful from the free mercy and grace of God our Father, and the Lord Jesus Christ. Having been forgiven much, the pardoned sinner learns to love much.

The temple must be a sacred thing, and a type of Christ; it must be framed by Divine teaching. Christ is the true temple, the church is the gospel temple, and heaven the everlasting temple; all are framed according to the Divine counsels, and the plan laid in the Divine wisdom, ordained before the world, for God's glory and our good. David gave this pattern to Solomon, that he might go by rule. Materials were provided for the most costly utensils of the temple. Directions were given which way to look for help in this great undertaking. Be not dismayed; God will help thee, and thou must look up to him in the first place. We may be sure that God, who owned our fathers, and carried them through the services of their day, will, in like manner, never leave us, while he has any work to do in us, or by us. Good work is likely to go on, when all concerned are hearty in furthering it. Let us hope in God's mercy; if we seek him, he will be found of us.

CHAPTER 28

1Ch 28:1-8. David Exhorts the People to Fear God.

1. David assembled all the princes of Israel--that is, the representatives of the people, the leading men of the kingdom, who are enumerated in this verse according to their respective rank or degree of authority.

princes of the tribes--(1Ch 27:16-22). Those patriarchal chiefs are mentioned first as being the highest in rank--a sort of hereditary noblesse.

the captains of the companies--the twelve generals mentioned (1Ch 27:1-15).

the stewards, &c.--(1Ch 27:25-31).

the officers--Hebrew, "eunuchs," or attendants on the court (1Sa 8:15; 1Ki 22:9; 2Ki 22:18); and besides Joab, the commander-in-chief of the army, the heroes who had no particular office (1Ch 11:10-12:40; 2Sa 23:8-39). This assembly, a very mixed and general one, as appears from the parties invited, was more numerous and entirely different from that mentioned (1Ch 23:2).

2. Hear me, my brethren, and my people--This was the style of address becoming a constitutional king of Israel (De 17:20; 1Sa 30:23; 2Sa 5:1).

I had in mine heart--I proposed, or designed.

to build an house of rest--a solid and permanent temple.

for the footstool of our God--God seated between the cherubim, at the two extremities of the ark, might be said to be enthroned in His glory, and the coverlet of the ark to be His footstool.

and had made ready for the building--The immense treasures which David had amassed and the elaborate preparations he had made, would have been amply sufficient for the erection of the temple of which he presented the model to Solomon.

3. thou hast been a man of war, and hast shed blood--The church or spiritual state of the world, of which the temple at Jerusalem was to be a type, would be presided over by One who was to be pre-eminently the Prince of Peace, and therefore would be represented not so fitly by David, whose mission had been a preparatory one of battle and conquest, as by his son, who should reign in unbroken peace.

4-5. he hath chosen Solomon--The spirit of David's statement is this:--It was not my ambition, my valor, or my merit that led to the enthronement of myself and family; it was the grace of God which chose the tribe, the family, the person--myself in the first instance, and now Solomon, to whom, as the Lord's anointed, you are all bound to submit. Like that of Christ, of whom he was a type, the appointment of Solomon to the kingdom above all his brethren was frequently pre-intimated (1Ch 17:12; 22:9; 2Sa 7:12-14; 12:24, 25; 1Ki 1:13).

7. I will establish his kingdom for ever, if he be constant to do my commandments--The same condition is set before Solomon by God (1Ki 3:14; 9:4).

8. Now ... in the sight of all Israel, ... keep and seek for all the commandments of the Lord, &c.--This solemn and earnest exhortation to those present, and to all Israel through their representatives, to continue faithful in observing the divine law as essential to their national prosperity and permanence, is similar to that of Moses (De 30:15-20).

1Ch 28:9-20. He Encourages Solomon to Build the Temple.

9-10. And thou, Solomon my son--The royal speaker now turns to Solomon, and in a most impressive manner presses upon him the importance of sincere and practical piety.

know thou--He did not mean head knowledge, for Solomon possessed that already, but that experimental acquaintance with God which is only to be obtained by loving and serving Him.

11. Then David gave to Solomon ... the pattern--He now put into the hands of his son and successor the plan or model of the temple, with the elevations, measurements, apartments, and chief articles of furniture, all of which were designed according to the pattern given him by divine revelation (1Ch 28:19).

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

15-16. the candlesticks of silver--Solomon made them all of gold--in this and a few minor particulars departing from the letter of his father's instructions, where he had the means of executing them in a more splendid style. There was only one candlestick and one table in the tabernacle, but ten in the temple.

18-19. the chariot of the cherubim--The expanded wings of the cherubim formed what was figuratively styled the throne of God, and as they were emblematical of rapid motion, the throne or seat was spoken of as a chariot (Psa 18:10; 99:1). It is quite clear that in all these directions David was not guided by his own taste, or by a desire for taking any existing model of architecture, but solely by a regard to the express revelation of the divine will. In a vision, or trance, the whole edifice, with its appurtenances, had been placed before his eyes so vividly and permanently, that he had been able to take a sketch of them in the models delivered to Solomon.

20. Be strong and of good courage--The address begun in 1Ch 28:9 is resumed and concluded in the same strain.

21. behold, the courses of the priests and Levites--They were, most probably, represented in this assembly though they are not named.

also the princes and all the people--that is, as well the skilful, expert, and zealous artisan, as the workman who needs to be directed in all his labors.

David assembled - This refers to the persons whose names and offices we have seen in the preceding chapter.

David - stood up upon his feet - He was now very old, and chiefly confined to his bed, (see 1Kgs 1:47); and while he was addressing his son Solomon, he continued on the bed; but when all the principal nobles of his kingdom came before him he received strength to arise and address them, standing on his feet.

Thou shalt not build a house - See 2Sam 7:6, 2Sam 7:13, and the observations at the end of that chapter.

Over Israel for ever - The government should have no end, provided they continued to walk according to the commandments of God; see 1Chr 28:7. The government, as referring to Christ, is, and will be, without end.

In the audience of our God - "Before the Word of the Lord." - T.

The Lord hath chosen thee - "The Word of the Lord hath chosen thee." - T.

David gave to Solomon - the pattern - He gave him an ichnograph of the building, with elevations, sections, and specifications of every part; and all this he received by inspiration from God himself, (see 1Chr 28:12, 1Chr 28:19), just as Moses had received the plan of the tabernacle.

The treasuries thereof - גנזכיו ganzaccaiv. The word גנזך ganzach is not Hebrew, but is supposed to be Persian, the same word being found in Ezr 3:1-13 :19. In this tongue we have the word ganj, a granary, a hidden treasure, and gunjoor, and gunjineh, a treasure, treasury, or barn. Parkhurst supposes that it is compounded of גנז ganaz, to treasure up, and זך zach, pure; a treasury for the most precious things.

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

Of gold by weight - The quantity of gold which was to be put in each article.

For the candlesticks - There was but one chandelier in the tabernacle; there were ten in the temple. See 1Kgs 7:49.

The chariot of the cherubims - "And the figure of the chariot, like to the figure of the propitiatory, where are the figures of the golden cherubim, extending their wings and covering the ark of the covenant of the Lord." - T.

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."

The Lord God - my God, will be with thee - "The Word of the Lord my God will be thy assistant." - T.

Behold, the courses of the priests - The priests and the Levites, the cunning artificers, and the princes of the people, will be at thy command. Thus David, having assigned him his work, and described the manner in which it was to be done, shows him who were to be his assistants in it, and encourages him in the great undertaking.

Here we find piety, good sense, prudence, zeal for the public welfare and God's glory, the strongest attachments to the worship of Jehovah, and concern for the ordinances of religion, all united; and Solomon has his danger, his duty, and his interest placed before him in the truest and most impressive light by his pious and sensible father.

And David assembled, &c. - A great deal of business David had done in his day. And the nearer he comes to his end, the more busy he is, still endeavouring to do his work with all his might. He is now recovered from the weakness mentioned 1Kings 1:1. He therefore improves his recovery, as giving him an opportunity of doing God and his country a little more service.

Stood - Out of reverence to God and respect to this great and honourable assembly. Brethren - So he calls the princes and chief rulers, both because they had a share with him, though under him in the government; and in compliance with the Divine command, that the king should not be lifted up above his brethren; Deut 17:20. Of rest - A place where it might be fixed, and no more removed from place to place, as it had been. Foot - stool - An house for the ark is here styled an house for the foot - stool of our God. Heaven is his throne: the earth and the most magnificent temples thereon are but his foot - stool. So much difference is there between the manifestations of his glory, in the upper and in the lower world!

My house, &c. - So was he a figure of him that was to come, who is both the founder and the foundation of the gospel - temple.

At this day - As he hath begun. This promise is absolute with regard to the Messiah, but conditional, with regard to Solomon. If we are constant in our duty, then and not otherwise, we may expect the continuance of his favour.

Of our God - I exhort and charge you every one, calling God who is here present, and this congregation wherein all Israel are present by their representatives, or witness against you, if you do not follow my counsel. Keep and seek - Keep those commands which you know, and seek for, or search into what you are yet ignorant of, that you may distinctly understand the whole will of God, and seriously give yourselves to the practice of it. God's commandments cannot be kept without great care.

Know - So as to love and serve him. Words of knowledge in scripture - use commonly imply affection and practice. Or, acknowledge him, as thy God, by loving and obeying him. Searcheth - If thou dost only put on a profession of religion to please me, or if thy obedience to God be unsincere, thou mayest indeed deceive me, but thou canst not deceive him, for he searcheth the motions of thy heart. Cast thee off - Notwithstanding all his promises to me and to my seed, and that great honour and favour which he hath shewed thee.

The sanctuary - For the ark to dwell in. Be strong - Take courage to break through all difficulties. Without this, we can do no work of God as we ought.

The porch - Of the temple. The houses - The houses of the temple, namely, the holy place, and the holy of holies. Parlours - Those rooms which were made against the wall of the house round about, 1Kings 6:5. The place - In what particular part of the holy of holies it was to be placed.

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.

According, &c. - Whether they were fixed in one place, whereof there were ten in the holy place, or to be carried from place to place.

The tables - There were divers tables to be used about the shew - bread; but one of them seems to have been of more eminency than the rest, and therefore it is commonly called the table of the shew - bread in the singular number.

Refined gold - Purer than any of the rest. For that was typical of the intercession of Christ, than which nothing can be more pure and perfect. The cherubim - Which Solomon was to make, (for those which were fastened to the mercy - seat were made by Moses long before) which he fitly compares to a chariot, because within them God is said to sit and to dwell. And because a chariot is made to carry a person from place to place, this expression may be used to intimate that God was not so fixed to them by the building of this temple, but that he would remove from them if they forsook him. Covered - Not above it, for that was done by Moses's cherubim, but before it, to keep it from the eyes of the high - priest, when he entered into the most holy place.

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.

My God - Whom I have chosen and served, who has all along been with me and prospered me, I recommend thee to him; he will be with thee, to strengthen, direct and prosper thee. The God that owned our fathers, and carried them thro' the services of their day, will, in like manner, if we are faithful to him, go along with us in our day, and will never fail us. God never leaves any, unless they first leave him.

1 ANd David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministred to the kingly course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the Officers, and with the mighty men, and with all the valiant men unto Jerusalem.

This Assembly seems to be distinct from that ch. 23. 2. and more general, as may be gathered from the persons said to be assembled here and there. Though others think them to be the same, and this to be a return to his former Discourse.

Marginal references: Ch. 27. 1[illegible: 1+ letters].; Ch. 27. 1[illegible: 1+ letters].; Ch. 2[illegible: 1+ letters] [illegible: 1 word].; Or, [illegible: 1 word]; Or, [illegible: 1 word]; Ch. [illegible: 1 word]

2 Then David the king stood up upon his feet , and said, Hear me, my brethren , and my people. As for me, I had in mine heart to build an house of rest for the ark of the covenant of the LORD, and for the foot-stool of our God, and had made ready for the building:

Partly out of Reverence to God and his Word, which was the Matter of the following Discourse; and partly out of Respect to this great and honourable Assembly.

So he calls the Princes and chief Rulers, both because they had a Share with him, though under him, in the Government; and in compliance with the Divine Command, that the King should not be lifted up above his Brethren, Deut. 17. 20.

A place where it might be fixed, and no more removed from place to place, as it had been.

Which is here put expositively, for by the Foot stool &c. he means the Ark.

5 And of all my sons (for the LORD hath given me many sons) he hath chosen Solomon my son, to sit upon the throne of the kingdom of the LORD over Israel.

It is not my fancy or fond Affection, but Gods express Will, that Solomon should be preferred before his elder Brethren; and therefore all of you are obliged to submit to him and accept of him as your King by Divine Appointment.

Marginal references: Ca. [illegible: 1 word].

7 Moreover, I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day .

As he hath begun and hitherto continued in some good measure to do.

Marginal references: Heb. [illegible: 1 word]

8 Now therefore in the sight of all Israel the congregation of the LORD, and in the audience of our God , keep and seek for all the commandments of the LORD your God, that ye may possess this good land, and leave it for an inheritance for your children after you for ever.

i. e. I do here exhort and charge you every one, calling God who is here present, and this Congregation wherein all Israel are present by their Representatives, for Witness against you if you do not follow my Counsel.

Keep those Commands which you know, and seek for or search into what you are yet ignorant of, that you may distinctly understand the whole Will of God and all the parts of your Duty, and seriously give up your selves to the Practice thereof.

9 And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind; for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts : if thou seek him, he will be found of thee; but if thou forsake him , he will cast thee off for ever .

Know him so as to love him and serve him, as it follows: for Words of Knowledge in Scripture-use commonly imply Affection and Practise: or acknowledge him, as thy God, by loving and obeying him: For otherwise Solomon did already know God, having doubtless been very well instructed in the Knowledge of Gods Nature and Law.

If thou doest onely put on a profession of Religion to please me and secure thy Hopes of the Kingdom, or if thy obedience to God be unsincere and with grudging, thou mayest indeed deceive me, but thou canst not deceive him, for he searcheth thy inward Thoughts and the motions of thy Heart.

If when I am dead and gone, and thou art perfectly at thy own dispose, thou shalst cast off that Religion and Fear of God of which thou now makest profession, and shalt continue to do so without true Repentance for thine Errours.

Notwithwanding all his Promises made to me and to my seed, and that great Honour and Favour which he hath shewed to thee, with which possibly thou mayest flatter thy self.

Marginal references: [illegible: 1 span].

10 Take heed now, for the LORD hath chosen thee to build an house for the sanctuary : be strong and do it.

Or, for a Sanctuary, i. e. which is to be a Sanctuary for him, to wit, for the Ark, to dwell in.

Take Courage and Resolution to break through all Difficulties, Troubles, Discouragements or Oppositions which thou mayest possibly meet with.

11 Then David gave to Solomon his son the pattern of the porch , and of the houses thereof , and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof , and of the place of the mercy-seat .

To wit, of the Temple; which is necessarily to be understood.

Either 1. the Houses of the Porch, so called because they went thorough the Porch into them. Or rather 2. the Houses of the Temple manifestly understood in the next foregoing. Clause of this Verse; to wit, the Holy Place, and the Holy of Holies; which may well pass for two Houses, because they were separated by a Partition; and because they were of differing Dimensions, as appears by 1 King. 6. 2, 20. especially seeing the Holy Place is called the greater House, 2 Chron. 3. 5. comparatively to the Holy of Holies, which was the lesser House, and so you have two Houses.

By these he seems to understand all those Rooms which were made against the Wall of the House round about, as is said 1 King. 6. 5. which are here called by divers names according to the difference of their situation or use.

i. e. In what particular part of the Holy of Holies it was to be placed.

12 And the pattern of all that he had by the spirit , of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicate things .

For, Even the Pattern of all: for this clause belongs both to the foregoing and to the following Particulars.

By the Spirit of God, as is evident from v. 19. For seeing all the particulars of the Tabe[illegible: 1+ letters]acle built by Moses were suggested to him by Gods Spirit, by which even the Workmen were inspired, Exod. 25. 40. and 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.

All which were within the Courts or adjoyning to them, as the other Chambers v. 11. were adjoyned to the House.

Marginal references: [illegible: 1 span]

15 Even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof: and for the candlesticks of silver by weight, both for the candlestick, and also for the lamps thereof, according to the use of every candlestick .

Whether they were large and fixed in one place, whereof there were ten in the Holy Place, 1 King. 7. 49. or such as were less and loose to be carried from place to place, as need required.

Marginal references: main body [illegible: 1 word] the.

16 And by weight he gave gold for the tables of shew-bread , for every table and likewise silver for the tables of silver:

By this and 2 Chron. 4. 19. it appears that there were divers Tables to be used either successively or together about the shewbread; but one of them seems to have been of more Eminency and use than the rest, and therefore it is most commonly called the Table of the Shew-bread in the singular number. But o[illegible: 1+ letters] this and the rest of the Utensils here named see the Notes on Exodus.

18 And for the altar of incense, refined gold by weight; and gold for the pattern of the chariot of the cherubims , that spread out their wings and covered the ark of the covenent of the LORD .

i. e. Of the Cherubims, which Solomon was to make, of which see 1 King. 6. 23. (for those which were fastened to the Mercy-seat were made by Moses long before) which he fitly compares to a Chariot, because within them God is oft said to sit and to dwell, as 2 King. 19. 15. Psal. 80. 1. & 99. 1. and sometimes he is said to ride upon a Cherub, Psal. 18. 10. And because a Chariot is made to carry a Person from place to place, this Expression may be used to intimate that God was not so fixed to them by the building of this Temple, but that he both could and would remove from them if they forsook him. And when they did so, God did make use of the Chariot of his Cherubims to convey himself away from them, as is noted Ezek. 10. 15, &c.

Not above it, for that was done by Moses his Cherubims, but before it, to keep it from the Eyes of the High-priest, when he entred into the most Holy Place, 1 King. 6. 23.

Marginal references: 1 Sam. 4. [illegible: 1+ letters]. 1 Kin. 6. 23. &c.

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 meaning is either 1. That God revealed this to Samuel (see 1 Chron. 9. 22,) or God, 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, Exod. 31. 18.) write these things upon the Table of my Mind, which now I deliver to thee.

Marginal references: Exod. 25. 40.; Or, from.; Or, to, or within.

20 And David said to Solomon his son, Be strong and of good courage , and do it: fear not, nor be dismayed, for the LORD God, even my God, will be with thee, he will not fail thee, nor for sake thee, until thou hast finished all the work for the service of the house of the LORD.

See the Notes on v. 10.

1Ch 28:1 “All the princes of Israel” is the general designation, which is then specialized. In it are included the princes of the tribes who are enumerated in 1Ch 27:16-22, and the princes of the divisions which served the king, who are enumerated in 1Ch 27:1-15; the princes of thousands and hundreds are the chiefs and captains of the twelve army corps (1Ch 27:1), who are subordinate to the princes of the host: the princes of all the substance and possessions of the king are the managers of the domains enumerated in 1Ch 27:25-31. וּלבניו is added to למּלך, “of the king and of his sons,” because the possession of the king as a property belonging to the house (domanium) belonged also to his sons. The Vulg. incorrectly translates לבניו filiosque suos, for in this connection ל cannot be nota accus. הסּריסים עם, with (together with) the court officials. סריסים are not eunuchs, but royal chamberlains, as in 1Sa 8:15; see on Gen 37:36. הגּבּורים has been well translated by the lxx τοὺς δυνάστας, for here the word does not denote properly or merely war heroes, but powerful influential men in general, who did not occupy any special public or court office. In חיל וּלכל־גּבּור all the others who were present in the assembly are comprehended.

1Ch 28:2

The king rose to his feet, in order to speak to the assembly standing; till then he had, on account of his age and feebleness, sat, not lain in bed, as Kimchi and others infer from 1 Kings 1.

1Ch 28:3-7

The address, “My brethren and my people,” is expressive of condescending goodwill; cf. on אחי,   1Sa 30:23; 2Sa 19:13. What David here says (1Ch 28:3-7) of the temple building, he had in substance already (1Ch 22:7-13) said to his son Solomon: I, it was with my heart, i.e., I purposed (cf. 1Ch 22:7) to build a house of rest for the ark of the covenant of Jahve, and the footstool of the feet of our God, i.e., for the ark and for the capporeth upon it, which is called “footstool of the feet of our God,” because God was enthroned above the cherubim upon the capporeth. “And I have prepared to build,” i.e., prepared labour and materials, 1Ch 22:2-4 and 1Ch 22:14.; on 1Ch 28:3, cf. 1Ch 22:8. - In 1Ch 28:4 David states how his election to be king was of God, who had chosen Judah to be ruler (cf. 1Ch 5:2); and just so (1Ch 28:5, 1Ch 28:6) had God chosen Solomon from among all his many sons to be heir to the throne, and committed to him the building of the temple; cf. 1Ch 22:10. The expression, “throne of the kingdom of Jahve,” and more briefly, “throne of Jahve” (1Ch 29:23, or מלכוּתי, 1Ch 17:14), denotes that Jahve is the true King of Israel, and had chosen Solomon as He had chosen David to be holder and administrator of His kingdom dominion. - On 1Ch 22:6 and 1Ch 22:7, cf. 1Ch 22:10 and 1Ch 17:11.; and with the condition וגו יחזק אם, cf. 1Ki 3:14; 1Ki 9:4, where God imposes an exactly similar condition on Solomon. הזּה כּיּום, as is done at this time; cf. 1Ki 8:61, and the commentary on Deu 2:30. On this speech J. H. Mich. well remarks: “tota haec narratio aptata est ad prospositum Davidis: vult enim Salomoni auctoritatem apud principes et fratres conciliare, ostendendo, non humana, sed divina voluntate electum esse,” To this David adds an exhortation to the whole assembly (1Ch 28:8), and to his son Solomon (1Ch 28:9), to hold fast their faithfulness to God.

1Ch 28:8-10 “And now before the eyes of all Israel, of the congregation of Jahve (collected in their representatives), and into the ears of our God (so that God should hear as witness), (scil. I exhort you), observe and seek ... that ye may possess (that is, keep as possession) the good land (cf. Deu 4:21.), and leave it to your sons after you for an inheritance” (cf. Lev 25:46). - In 1Ch 28:9 he turns to his son Solomon in particular with the fatherly exhortation, “My son, know thou the God of thy father (i.e., of David, who has ever helped him, Psa 18:3), and serve Him with whole (undivided) heart (1Ch 29:9, 1Ch 29:19; 1Ki 8:61) and willing soul.” To strengthen this exhortation, David reminds him of the omniscience of God. Jahve seeks, i.e., searches, all hearts and knows all the imagination of the thoughts; cf. Psa 7:10; 1Sa 16:7; Jer 11:20; Psa 139:1. מחשׁבות יצר as in Gen 6:5. With the last clauses cf. Deu 4:29; Isa 55:6, etc. יזניח, only here and 2Ch 11:14; 2Ch 29:19. - With 1Ch 28:10 the discourse turns to the building of the temple. The exhortation ועשׂה חזק is interrupted by the giving over of the sketches and plans of the temple, and is taken up again only in 1Ch 28:20.

1Ch 28:11 The sketches and plans of the sacred buildings and vessels. - The enumeration begins in 1Ch 28:11 with the temple house, progressing from outside to inside, and in 1Ch 28:12 goes on to the courts and the buildings in them, and in 1Ch 28:13. to the vessels, etc. תּבנית, model, pattern; cf. Exo 25:9; here the sketches and drawings of the individual things. ואת־בּתּיו is a contraction for בּתּיו ועת־תּבנית, and the suffix refers, as the succeeding words show, not to העוּלם, but to הבּית, which may be easily supplied from the context (1Ch 28:10). In the porch there were no houses. The בּתּים are the buildings of the temple house, viz., the holy place and the most holy, with the three-storeyed side-building, which are specified in the following words. גּנזכּיו occurs only here, but is related to גּנזים, Est 3:9; Est 4:7; Eze 27:24, and to the Chald. גּנזין, Ezr 7:20, and signifies store and treasure chambers, for which the chambers of the three-storeyed side-building served. עליּות are the upper chambers over the most holy place, 2Ch 3:9; הפּנימים חדריו are the inner rooms of the porch and of the holy place, since הכּפּרת בּית, the house of the ark with the mercy-seat, i.e., the most holy place, is mentioned immediately after.

1Ch 28:12

And the pattern, i.e., the description of all that was in the spirit with him, i.e., what his spirit had designed, לחצרות, as to the courts. סביב לכל־הלּשׁכות, in reference to all the chambers round about, i.e., to all the rooms on the four sides of the courts. לאצרות, for the treasures of the house of God; see on 1Ch 26:20.

1Ch 28:13-16 הך וּלמחלקות (continuation of לאצרות), “and for the divisions of the priests and Levites, and for all the work of the service, and for all vessels,” - for for all these purposes, viz., for the sojourn of the priests and Levites in the service, as well as for the performance of the necessary works, e.g., preparation of the shew-bread, cooking of the sacrificial flesh, holding of the sacrificial meals, and for the storing of the vessels necessary for these purposes, the cells and building of the courts were set apart. - With 1Ch 28:14 begins the enumeration of the vessels. לזּהב is co-ordinate with לכל־הלּשׁכות...לחצרות, 1Ch 28:12 : he gave him the description of that which he had in mind “with regard to the golden (i.e., to the golden vessels, cf. 1Ch 29:2), according to the weight of the golden, for all vessels of every service,” in regard to all silver vessels according to the weight. - With 1Ch 28:15 the construction hitherto employed is dropped. According to the usual supposition, the verb ויּתּן is to be supplied from 1Ch 28:11 after וּמשׁקל: “and gave him the weight for the golden candlesticks and their golden lamps,” זהב being in a state of free subordination to the word ונרתיהם (J. H. Mich., Berth., and others). But apart from the fact that no analogous case can be found for such a subordination (for in 2Ch 9:15, which Berth. cites as such, there is no subordination, for there the first שׁחוּט זהב is the accusative of the material dependent upon ויּעשׂ), the supplying of ויּתּן gives no suitable sense; for David here does not give Solomon the metal for the vessels, but, according to 1Ch 28:11, 1Ch 28:12, 1Ch 28:19, only a תּבנית, pattern or model for them. If ויּתּן be supplied, נתן must be “he appointed,” and so have a different sense here from that which it has in 1Ch 28:11. This appears very questionable, and it is simpler to take משׁקל without the article, as an accusative of nearer definition, and to connect the verse thus: “and (what he had in mind) as weight for the golden candlesticks and their lamps, in gold, according to the weight of each candlestick and its lamps, and for the silver candlesticks, in weight - כּעבודת, according to the service of each candlestick” (as it corresponded to the service of each). - In 1Ch 28:16 the enumeration is continued in very loose connection: “And as to the gold (את, quoad; cf. Ew. §277, d) by weight (משׁקל, acc. of free subordination) for the tables of the spreading out, i.e., of the shew-bread (מערכת = לחם מערכת,   2Ch 13:11); see on Lev 24:6), for each table, and silver for the silver tables.” Silver tables, i.e., tables overlaid with silver-lamin, and silver candlesticks (1Ch 28:15), are not elsewhere expressly mentioned among the temple vessels, since the whole of the vessels are nowhere individually registered even in the description of the building of the temple. Yet, when the temple was repaired under Joash, 2Ki 12:14; 2Ch 24:14, and when it was destroyed by the Chaldeans, 2Ki 25:15, vessels of gold and silver are spoken of. The silver candlesticks were probably, as Kimchi has conjectured, intended for the priests engaged in the service, and the tables for reception of the sacrificial flesh after it had been prepared for burning upon the altar.

1Ch 28:17

Before וגו והמּזלגות we should probably supply from 1Ch 28:11 : “he gave him the pattern of the forks...ולכפורי, and for the golden tankards, according to the weight of each tankard.” For מזלנות and מזרקות, see on 2Ch 4:22. קשׂוה, σπονδεῖα, cups for the libations, occur only in Exo 25:29; Exo 37:16, and Num 4:7. טהור זהב, in free subordination: of pure gold. כּפורים from כּפר, to cover, are vessels provided with covers, tankards; only mentioned here and in Ezr 1:10; Ezr 8:27.

1Ch 28:18

And (the pattern) for the altar of incense of pure gold by weight. In the second member of the verse, at the close of the enumeration, תּבנית, from 1Ch 28:11, 1Ch 28:12, is again taken up, but with ל, which Berth. rightly takes to be nota accus.: and (gave him) “the model of the chariot of the cherubim of gold, as spreading out (wings), and sheltering over the ark of the covenant of Jahve.” הכּרוּבים is not subordinated in the genitive to המּרכּבה, but is in explanatory apposition to it. The cherubim, not the ark, are the chariot upon which God enters or is throned; cf. Psa 18:11; Psa 99:1; Exo 25:22. The conception of the cherubim set upon the golden cover of the ark as מרכּבה is derived from the idea על־כּרוּב ירכּב, Psa 18:11. Ezekiel, it is true, saw wheels on the throne of God under the cherubim (Eze 1:15., 26), and in accordance with this the lxx and Vulg. have made a cherubim-chariot out of the words (ἅρμα τῶν Χερουβίμ, quadriga cherubim); but as against this Berth. rightly remarks, that the idea of a chariot of the cherubim does not at all appear in the two sculptured cherubim upon the ark, nor yet in our passage. לפרשׂים (without the article, and with ל) Berth. thinks quite unintelligible, and would alter the text, reading והסּככים הפּרשׂים, because the two participles should be in apposition to הכּרוּבים. But this is an error; for neither by the meaning of the words, nor by the passages, 2Ch 5:8; Exo 25:20; 1Ki 8:7, are we compelled to make this alteration. The two first-mentioned passages prove the opposite, viz., that these participles state for what purpose the cherubim are to serve. וסככים לפרשׂים have the signification of כּנפים פּרשׂי הכּרוּבים והיוּ, “that the cherubim might be spreading wings and protecting” (Exo 25:20), as J. H. Mich. has rightly seen. This use of ל, where in ל even without a verb the idea of “becoming something” lies, but which Berth. does not understand, has been already discussed, Ew. §217, d, and illustrated by passages, among which 1Ch 28:18 is one. The reference to Exo 25:20 explains also the use of פּרשׂ without כּנפים, the author of the Chronicle not thinking it necessary to give the object of פּרשׂ, as he might assume that that passage would be known to readers of his book.

1Ch 28:19

In giving over to Solomon the model of all the parts and vessels of the temple enumerated in 1Ch 28:11-18, David said: “All this, viz., all the works of the pattern, has He taught by writing from the hand of Jahve which came upon me.” הכּל is more closely defined by the apposition הת מלאכות כּל . That the verse contains words of David is clear from עלי. The subject of השׂכּיל is Jahve, which is easily supplied from יהוה מיּד. It is, however, a question with what we should connect עלי. Its position before the verb, and the circumstance that השׂכּיל construed with על pers. does not elsewhere, occur, are against its being taken with השׂכּיל; and there remains, therefore, only the choice between connecting it with יהוה מיּד and with בּכתב. In favour of the last, Psa 40:8, עלי כּתוּב, prescribed to me, may be compared; and according to that, עלי כּתב can only mean, “what is prescribed to me;” cf. for the use of כּתב for written prescription, the command in 2Ch 35:4. Bertheau accordingly translates עלי יהוה מיּד בּכתב, “by a writing given to me for a rule from Jahve’s hand,” and understands the law of Moses to be meant, because the description of the holy things in Exo 25:1. is manifestly the basis of that in our verses. But had David wished to say nothing further than that he had taken the law in the Scriptures for the basis of his pattern for the holy things, the expression which he employs would be exceedingly forced and wilfully obscure. And, moreover, the position of the words would scarcely allow us to connect בּכתב with עלי, for in that case we should rather have expected יהוה מיּד עלי בּכתב. We must there take עלי along with יהוה מיּד: “writing from the hand of Jahve came upon me,” i.e., according to the analogy of the phrase עלי יהוה יד היתה   (2Ki 3:15; Eze 1:3; Eze 3:14, etc.), a writing coming by divine revelation, or a writing composed in consequence of divine revelation, and founded upon divine inspiration. David therefore says that he had been instructed by a writing resting upon divine inspiration as to all the works of the pattern of the temple. This need not, however, be understood to mean that David had received exemplar vel ideam templi et vasorum sacrorum immediately from Jahve, either by a prophet or by vision, as the model of the tabernacle was shown to Moses on the mount (Exo 25:40; Exo 27:8); for it signifies only that he had not himself invented the pattern which he had committed to writings, i.e., the sketches and descriptions of the temple and its furniture and vessels, but had drawn them up under the influence of divine inspiration.

1Ch 28:20

In conclusion, David encourages his son to go forward to the work with good courage, for his God would not forsake him; and the priests and Levites, cunning workmen, and the princes, together with the whole people, would willingly support him. With the encouragement, 1Ch 28:20, cf. 1Ch 22:13; and with the promise, 1Ch 28:20, cf. Deu 31:6, Deu 31:8; Jos 1:5. אלהי, my God, says David, ut in mentem ei revocet, quomodo multis in periculis servatus sit (Lav.). עבודה כּל־מלאכת, all the work-business, i.e., all the labour necessary for the building of the house of God.

1Ch 28:21 והנּה is fittingly translated by Clericus, “en habes.” The reference which lies in the הנּה to the classes of the priests and Levites, i.e., the priests and Levites divided into classes, does not presuppose their presence in the assembly. With the והנּה corresponds ועמּך, with thee, i.e., for assistance to thee, in the second half of the verse. The ל before לכל-naadiyb, “are all freely willing with wisdom,” in the middle of the sentence introducing the subject is strange; Bertheau would therefore strike it out, thinking that, as לכל goes immediately before, and follows immediately afterwards twice, לכל here may easily be an error for כל. This is certainly possible; but since this ל is very frequently used in the Chronicle, it is a question whether it should not be regarded as authentic, “serving to bring into emphatic prominence the idea of the ndyb kl: with thee is for each business, what regards each willing person, for also all willing persons;” cf. Ew. §310, a. נדיב = לב נדיב,   2Ch 29:31; Exo 35:5, Exo 35:22, usually denotes him who brings voluntary gifts, but here, him who voluntarily brings wisdom to every service, who willingly employs his wisdom and knowledge in a service. Cunning, intelligent workmen and artists are meant, 1Ch 22:15; 2Ch 2:6. לכל־דּבריך, “towards all thy words,” i.e., as thou sayest or commandest them, the princes and the people, or callest upon them for assistance in the work.

David's Charge to the People. (b. c. 1015.)

1 And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that ministered to the king by course, and the captains over the thousands, and captains over the hundreds, and the stewards over all the substance and possession of the king, and of his sons, with the officers, and with the mighty men, and with all the valiant men, unto Jerusalem. 2 Then David the king stood up upon his feet, and said, Hear me, my brethren, and my people: As for me, I had in mine heart to build a house of rest for the ark of the covenant of the Lord , and for the footstool of our God, and had made ready for the building: 3 But God said unto me, Thou shalt not build a house for my name, because thou hast been a man of war, and hast shed blood. 4 Howbeit the Lord God of Israel chose me before all the house of my father to be king over Israel for ever: for he hath chosen Judah to be the ruler; and of the house of Judah, the house of my father; and among the sons of my father he liked me to make me king over all Israel: 5 And of all my sons, (for the Lord hath given me many sons,) he hath chosen Solomon my son to sit upon the throne of the kingdom of the Lord over Israel. 6 And he said unto me, Solomon thy son, he shall build my house and my courts: for I have chosen him to be my son, and I will be his father. 7 Moreover I will establish his kingdom for ever, if he be constant to do my commandments and my judgments, as at this day. 8 Now therefore in the sight of all Israel the congregation of the Lord , and in the audience of our God, keep and seek for all the commandments of the Lord your God: that ye may possess this good land, and leave it for an inheritance for your children after you for ever. 9 And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever. 10 Take heed now; for the Lord hath chosen thee to build an house for the sanctuary: be strong, and do it.

A great deal of service David had done in his day, had served his generation according to the will of God, Acts xiii. 36. But now the time draws night that he must die, and, as a type of the Son of David, the nearer he comes to his end the more busy he is, and does his work with all his might. He is now a little recovered from the indisposition mentioned 1 Kings i. 1, when they covered him with clothes, and he got no heat: but was cure is there for old age? He therefore improves his recovery, as giving him an opportunity of doing God and his country a little more service.

I. He summoned all the great men to attend him, that he might take leave of them all together, v. 1. Thus Moses did (Deut. xxxi. 28), and Joshua, ch. xxiii. 2; xxiv. 1. David would not declare the settlement of the crown but in the presence, and to the satisfaction, of those that were the representatives of the people.

II. He addressed them with a great deal of respect and tenderness. He not only exerted himself to rise from his bed, to give them the meeting (the occasion putting new spirits into him), but he rose out of his chair, and stood up upon his feet (v. 2), in reverence to God whose will he was to declare, and in reverence to this solemn assembly of the Israel of God, as if he looked upon himself, though major singulis—greater than any individual among them, yet minor universis—less than the whole of them together. His age and infirmities, as well as his dignity, might well have allowed him to keep his seat; but he would show that he was indeed humbled for the pride of his heart both in the numbers of his people and his dominion over them. It had been too much his pleasure that they were all his servants (ch. xxi. 3), but now he calls them his brethren, whom he loved, his people, whom he took care of, not his servants, whom he had command of: Hear me, my brethren, and my people. It becomes superiors thus to speak with affection and condescension even to their inferiors; they will not be the less honoured for it, but the more beloved. Thus he engages their attention to what he was about to say.

III. He declared the purpose he had formed to build a temple for God, and God's disallowing that purpose, v. 2, 3. This he had signified to Solomon before, ch. xxii. 7, 8. A house of rest for the ark is here said to be a house of rest for the footstool of our God; for heaven is his throne of glory; the earth, and the most magnificent temples that can be built upon it, are but his footstool: so much difference is there between the manifestations of the divine glory in the upper and lower world. Angels surround his throne, Isa. vi. 1. We poor worms do but worship at his footstool Ps. xcix. 5; cxxxii. 7. As an evidence of the sincerity of his purpose to build the temple, he tells them that he had made ready for it, but that God would not suffer him to proceed because he had appointed other work for him to do, which was enough for one man, namely, the managing of the wars of Israel. He must serve the public with the sword; another must do it with the line and plummet. Times of rest are building times, Acts ix. 31.

IV. He produced his own title first, and then Solomon's, to the crown; both were undoubtedly jure divino—divine. They could make out such a title as no monarch on earth can; the Lord God of Israel chose them both immediately, by prophecy, not providence, v. 4, 5. No right of primogeniture is pretended. Detur digniori, non seniori—It went by worth, not by age. 1. Judah was not the eldest son of Jacob, yet God chose that tribe to be the ruling tribe; Jacob entailed the sceptre upon it, Gen. xlix. 10. 2. It does not appear that the family of Jesse was the senior house of that tribe; from Judah it is certain that it was not, for Shelah was before Pharez; whether from Nahshon and Salmon is not certain. Ram, the father of Nahshon, had a elder brother, 1 Chron. ii. 9. Perhaps so had Boaz, Obed, and Jesse. Yet "God chose the house of my father." 3. David was the youngest son of Jesse, yet God liked him to make him king; so it seemed good unto him. God takes whom he likes, and likes whom he makes like himself, as he did David, a man after his own heart. 4. Solomon was one of the youngest sons of David, and yet God chose him to sit upon the throne, because he was the likeliest of them all to build the temple, the wisest and best inclined.

V. He opened to them God's gracious purposes concerning Solomon (v. 6, 7): I have chosen him to be my son. Thus he declares the decree, that the Lord had said to Solomon, as a type of Christ, Thou art my son (Ps. ii. 7), the son of my love; for he was called Jedidiah, because the Lord loved him, and Christ is his beloved Son. Of him God said, as a figure of him that was to come, 1. He shall build my house. Christ is both the founder and the foundation of the gospel temple. 2. I will establish his kingdom for ever. This must have its accomplishment in the kingdom of the Messiah, which shall continue in his hands through all the ages of time (Isa. ix. 7; Luke i. 33) and shall then be delivered up to God, even the Father, yet perhaps to be delivered back to the Redeemer for ever. As to Solomon, this promise of the establishment of his kingdom is here made conditional: If he be constant to do my commandments, as at this day. Solomon was now very towardly and good: "If he continue so, his kingdom shall continue, otherwise not." Note, If we be constant to our duty, then, and not otherwise, we may expect the continuance of God's favour. Let those that are well taught, and begin well, take notice of this—if they be constant, they are happy; perseverance wears the crown, though it wins it not.

VI. He charged them to adhere stedfastly to God and their duty, v. 8. Observe, 1. The matter for this charge: Keep, and seek for all the commandments of the Lord your God. The Lord was their God; his commandments must be their rule; they must have respect to them all, must make conscience of keeping them, and, in order thereunto, must seek for them, that is, must be inquisitive concerning their duty, search the scriptures, take advice, seek the law at the mouth of those whose lips were to keep this knowledge, and pray to God to teach and direct them. God's commandments will not be kept without great care. 2. The solemnity of it. He charged them in the sight of all Israel, who would all have notice of this public charge, and in the audience of their God. "God is witness, and this congregation is witness, that they have good counsel given them, and fair warning; if they do not take it, it is their fault, and God and man will be witnesses against them." See 1 Tim. v. 21; 2 Tim. iv. 1. Those that profess religion, as they tender the favour of God and their reputation with men, must be faithful to their profession. 3. The motive to observe this charge. It was the way to be happy, to have the peaceable possession of this good land themselves and to preserve the entail of it upon their children.

VII. He concluded with a charge to Solomon himself, v. 9, 10. He was much concerned that Solomon should be religious. He was to be a great man, but he must not think religion below him—a wise man, and this would be his wisdom. Observe,

1. The charge he gives him. He must look upon God and the God of his father, his good father, who had devoted him to God and educated him for God. He was born in God's house and therefore bound in duty to be his, brought up in his house and therefore bound in gratitude. Thy own friend, and thy father's friend, forsake not. He must know God and serve him. We cannot serve God aright if we do not know him; and in vain do we know him if we do not serve him, serve him with heart and mind. We make nothing of religion if we do not mind it, and make heart-work of it. Serve him with a perfect, that is, an upright heart (for sincerity is our gospel perfection), and with a willing mind, from a principle of love, and as a willing people, cheerfully and with pleasure.

2. The arguments to enforce this charge.

(1.) Two arguments of general inducement:— [1.] That the secrets of our souls are open before God; he searches all hearts, even the hearts of kings, which to men are unsearchable, Prov. xxv. 3. We must therefore be sincere, because, if we deal deceitfully, God sees it, and cannot be imposed upon; we must therefore employ our thoughts, and engage them in God's service, because he fully understands all the imaginations of them, both good and bad. [2.] That we are happy or miserable here, and for ever, according as we do, or do not, serve God. If we seek him diligently, he will be found of us, and that is enough to make us happy, Heb. xi. 6. If we forsake him, desert his service and turn from following him, he will cast us off for ever, and that is enough to make us miserable. Note, God never casts any off till they have first cast him off. Here is,

(2.) One argument peculiar to Solomon (v. 10): "Thou art to build a house for the sanctuary; therefore seek and serve God, that that work may be done from a good principle, in a right manner, and may be accepted."

3. The means prescribed in order hereunto, and they are prescribed to us all. (1.) Caution: Take heed; beware of every thing that looks like, or leads to, that which is evil. (2.) Courage: Be strong, and do it. We cannot do our work as we should unless we put on resolution, and fetch in strength from divine grace.

David's Charge to Solomon. (b. c. 1015.)

11 Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat, 12 And the pattern of all that he had by the spirit, of the courts of the house of the Lord , and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things: 13 Also for the courses of the priests and the Levites, and for all the work of the service of the house of the Lord , and for all the vessels of service in the house of the Lord . 14 He gave of gold by weight for things of gold, for all instruments of all manner of service; silver also for all instruments of silver by weight, for all instruments of every kind of service: 15 Even the weight for the candlesticks of gold, and for their lamps of gold, by weight for every candlestick, and for the lamps thereof: and for the candlesticks of silver by weight, both for the candlestick, and also for the lamps thereof, according to the use of every candlestick. 16 And by weight he gave gold for the tables of showbread, for every table; and likewise silver for the tables of silver: 17 Also pure gold for the fleshhooks, and the bowls, and the cups: and for the golden basons he gave gold by weight for every bason; and likewise silver by weight for every bason of silver: 18 And for the altar of incense refined gold by weight; and gold for the pattern of the chariot of the cherubims, that spread out their wings, and covered the ark of the covenant of the Lord . 19 All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern. 20 And David said to Solomon his son, Be strong and of good courage, and do it: fear not, nor be dismayed: for the Lord God, even my God, will be with thee; he will not fail thee, nor forsake thee, until thou hast finished all the work for the service of the house of the Lord . 21 And, behold, the courses of the priests and the Levites, even they shall be with thee for all the service of the house of God: and there shall be with thee for all manner of workmanship every willing skilful man, for any manner of service: also the princes and all the people will be wholly at thy commandment.

As for the general charge that David gave his son to seek God and serve him, the book of the law was, in that, his only rule, and there needed no other; but, in building the temple, David was now to give him three things:—1. A model of the building, because it was to be such a building as neither he nor his architects ever saw. Moses had a pattern of the tabernacle shown him in the mount (Heb. viii. 5), so had David of the temple, by the immediate hand of God upon him, v. 19. It was given him in writing, probably by the ministry of an angel, or as clearly and exactly represented to his mind as if it had been in writing. But it is said (v. 12), He had this pattern by the Spirit. The contrivance either of David's devotion or of Solomon's wisdom must not be trusted to in an affair of this nature. The temple must be a sacred thing and a type of Christ; there must be in it not only convenience and decency, but significancy: it was a kind of sacrament, and therefore it must not be left to man's art or invention to contrive it, but must be framed by divine institution. Christ the true temple, the church the gospel temple, and heaven the everlasting temple, are all framed according to the divine councils, and the plan laid in the divine wisdom, ordained before the world for God's glory and ours. This pattern David gave to Solomon, that he might know what to provide and might go by a certain rule. When Christ left with his disciples a charge to build his gospel church he gave them an exact model of it, ordering them to observe that, and that only, which he commanded. The particular models are here mentioned, of the porch, which was higher than the rest, like a steeple,—then the houses, both the holy place and the most holy, with the rooms adjoining, which were for treasuries, chambers, and parlours,—especially the place of the mercy-seat (v. 11),—of the courts likewise, and the chambers about them, in which the dedicated things were laid up. Bishop Patrick supposes that, among other things, the tabernacle which Moses reared and all the utensils of it, which there was now no further occasion for, were laid up here, signifying that in the fulness of time all the Mosaic economy, all the rites and ceremonies of that dispensation, should be respectfully laid aside, and something better come in their room. He gave him a table of the courses of the priests, patterns of the vessels of service (v. 13), and a pattern of the chariot of the cherubim, v. 18. Besides the two cherubim over the mercy-seat, there were two much larger, whose wings reached from wall to wall (1 Kings vi. 23, &c.), and of these David here gave Solomon the pattern, called a chariot; for the angels are the chariots of God, Ps. lxviii. 17. 2. Materials for the most costly of the utensils of the temple. That they might not be made any less than the patterns, he weighed out the exact quantity for each vessel both of gold and silver, v. 14. In the tabernacle there was but one golden candlestick; in the temple there were ten (1 Kings vii. 49), besides silver ones, which, it is supposed, were hand-candlesticks, v. 15. In the tabernacle there was but one table; but in the temple, besides that on which the show-bread was set, there were ten others for other uses (2 Chron. iv. 8), besides silver tables; for, this house being much larger than that, it would look bare if it had not furniture proportionable. The gold for the altar of incense is particularly said to be refined gold (v. 18), purer than any of the rest; for that was typical of the intercession of Christ, than which nothing is more pure and perfect. 3. Directions which way to look for help in this great undertaking. "Fear not opposition; fear not the charge, care, and trouble; fear not miscarrying in it, as in the case of Uzza; fear not the reproach of the foolish builder, that began to build and was not able to finish. Be not dismayed. (1.) God will help thee, and thou must look up to him in the first place (v. 20): The Lord God, even my God, whom I have chosen and served, who has all along been present with me and prospered me, and to whom, from my own experience of his power and goodness, I recommend thee, he will be with thee, to direct, strengthen, and prosper thee; he will not fail thee nor forsake thee." Note, We may be sure that God, who owned our fathers and carried them through the services of their day, will, in like manner, if we be faithful to him, go along with us in our day, and will never leave us, while he has any work to do in us or by us. The same that was Joshua's encouragement (Josh. i. 5), and Solomon's, is given to all believers, Heb. xiii. 5. He will never leave thee, nor forsake thee. God never leaves any unless they first leave him. (2.) "Good men will help thee, v. 21. The priests and Levites will advise thee, and thou mayest consult them. Thou hast good workmen, who are both willing and skilful;" and these are two very good properties in a workman, especially in those that work at the temple. And, lastly, "The princes and the people will be so far from opposing or retarding the work that they will be wholly at thy command, every one in his place ready to further it." Then good work is likely to go on when all parties concerned are hearty in it, and none secretly clog it, but all drive on heartily in it.