Exegetical and Hermeneutical Commentary of 1 Chronicles 9:13
And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God.
13. heads of the house of their fathers ] R.V. heads of their fathers’ houses.
a thousand and seven hundred and threescore ] Only the five ‘courses’ of priests mentioned above (viz., Jedaiah, Jehoiarib, and Jachin, 1Ch 9:10, and Malchijah and Immer, 1Ch 9:12) seem to be included in this reckoning. Some commentators however regard Azariah (= Seraiah) in 1Ch 9:11 as the name of a new course, which after the Exile took the place of one of the old courses reckoned in 1Ch 24:7-18. If this be right we have here the sum of six courses.
In Neh 11:12-14 the number of the priests is given on a different plan; eight hundred and twenty-two “did the work of the house”; two hundred and forty-two were “chiefs of fathers’ houses”; an hundred and twenty-eight were “mighty men of valour.” The total falls far short of the thousand and seven hundred and threescore of Chron. We have not sufficient data on which to base any attempt at reconciling the two totals.
very able men ] Render, mighty men of valour. The Heb. is the same as in Neh 11:14. Cp. 2Ch 26:17.
Fuente: The Cambridge Bible for Schools and Colleges
1Ch 9:13
Very able men for the work of the service of the house of God.
Religious ability
We are not called to ecclesiastical statesmanship in this verse; we are called to the kind of work we can do best. There are very able doorkeepers, as well as very able preachers; there are very able administrators, as well as very able expositors: the one cannot do without the other. What we want in the house of God is ability–that is to say, faculty that can utilise all other men, penetrate into the meaning of all passing events, and tell exactly when work is to be done and when it is not to he attempted. Many are willing who are not able; many are able in nine particulars but fail in the tenth. Sometimes a whole number of talents is thrust away, because one talent–the talent of using the others–is wanting. (J. Parker, D. D.)
Obstructive forces
The era to which the statements of the text belong was, like every other era of the militant people of God, one that required men of ability–and it had them. In close connection with these statements, we read of them that they were men that had understanding of the times, to know what Israel ought to do; that they could order the battle array; that they were mighty men of valour, whose faces were like the faces of lions, and were as swift as the toes upon the mountains; and their deeds of personal prowess are stated in detail, showing that they were men of heroic blood and daring and achievement. Brawn and brain and blood stood in good stead in those ages of war and conquest, when the cleavage of swords and the thrust of spears and the might of muscle determined victory. Yet more than even this, does the Cause, in our day, call for. It calls, with profound beseeching, for the faith and the devotion of the majority, nay, of the whole body, of all who love it and love its Lord. After the battle of Solferino, one of the worlds decisive conflicts, when the line of battle extended for fifteen miles, Victor Emanuel concluded his order of the day in these words: Soldiers! in former battles I have often had occasion to mention the names of many among you in the order of the day; this time I put the whole army on the order of the day! The personal daring and deeds of every man made that battle the most memorable in modern warfare. When our Victor Emanuel can put the whole army in the order of the day the staid and suffering kingdom will come to victory. In our day there are patent obstructive forces to this end.
I. In the first place, we may notice that there is much unconsecrated ability which is due to Christ, but which is withheld from Him. His cause, as we have said, is committed to human instrumentality. He retains His own Divine efficiency in it, but He permits men to advance or to hinder it. Ordinarily, the power of the Church, in a given community, is in the ratio of the human influence and character which are allied to it. If the popular sentiment is decidedly in its favour, if the men and women who are able, intellectually, socially, pecuniarily, are unequivocally and spiritually Christian, the Church is easily progressive and controlling. But if the social leaders are divided in sentiment, and if the two parties are about equal in standing, in intelligence, in business and professional ability and in property, the kingdom is loaded with a serious disadvantage. Men form their opinions under the lead of other men. Social influence is powerful. The young look up to their seniors, to those who have had experience in affairs. The multitude are not independent thinkers and actors. And so, in this state of things, religion contends with odds against it. But human nature is not, of itself, in favour of religion. Human nature is not only unsanctified, but it is depraved. Men run downward naturally. So long as a moiety of those who have influence in the community are arrayed against personal religion, are even not practically and personally in its favour, the drift will be largely away from it. Religion needs the combined influence and example of all worthy people. Those who decline such support oppose an obstructive force to the progress and sway of the kingdom.
II. Not only have we a great amount of this concentrated ability, but that ability which is nominally consecrated to Christ is to a large extent inefficient. If the Church, such as it is in numbers, in ability, in social standing, were a compact, disciplined, working, spiritual force; if they were individually and collectively, able men for the service of the house of God, there would be the certainty of victory. But plainly it is not so. The nominal body of Christ, taken as a whole, cannot be relied on. The battle array shows a long, thin line, and therefore a weak one. We may take any department of our Christian work, and the report will be the same from each and all. Even public worship has scant attendance. If we should take our measure by the systematic endeavour of the Church to evangelise the parish, the showing, in the aggregate, would be no better. Now this inefficiency of great Churches, strong in numbers and character and resources, is an obstructive force to the progress end acceptance of real religion: it has a depressing influence on the Christian body and a repulsive effect on the world. We can readily see how different the popular impression would be were the whole Church engaged, with interest, with devotion, with the fervour of a passion, in its Christian enterprises. We are well aware that there are able and consecrated men and women who are faithful. The hope of the kingdom is in them: but the burdens of the kingdom are well-nigh insupportable by them. They need support; they need to-day the efficient aid of all those who are nominally consecrated to Christ. There is still another obstructive force.
III. We have to contend with misdirected ability. It may be consecrated and efficient, but it is unwisely used. It is of the guerilla order: Self-constituted, or constituted by the call of a single individual; not according to the general law. It consists in its disconnection with the army; it is irregular as to permanence. The semi-secular cause which they have espoused is made supreme. For that public worship is abandoned. The holy sacraments are supplanted by it. The devotional services of the Church are obliged to give way before gatherings for it. Devotion to Christ ranks lower than devotion to the cause. Now, what the Church needs for its efficiency, and what the world needs for its salvation, is the right use of all the misdirected ability of the workers. They should be called in from their petty guerilla undertakings to co-operation with the combined and disciplined army. No obstructive force should hinder the great work or postpone its final triumph. The effort that is now wasted is enough to give success to the one cause. The zeal spent in predatory excursions would insure victory to the Lords host.
IV. Further, in obstructive force is the influence of inconsistency. The Christian profession is of a strict order. Christian character is definitely marked. Disciples of Christ are separate from sinners. They belong to another kingdom. They should stand in their right and righteousness. They should command the respect and confidence of all other men. They should surround Christ as nobles surround their king. (B. Hart.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. And their brethren] What a prodigious number of ecclesiastics to perform the Divine service of one temple! no less than one thousand seven hundred and eighty able-bodied men! and this number is reckoned independently of the two hundred and twelve porters who served at the gates of the house of the Lord, 1Ch 9:22.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Very able men, Heb. mighty men of valour; which is here noted as an excellent qualification for their place; because the priests might meet with great opposition and difficulty in the faithful discharge of their office, in the execution of the censures upon all impure persons without exception, and in preserving sacred things from violation by the touch of forbidden hands; of which see an eminent instance in Azariah, 2Ch 26:17, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And their brethren, heads of the house of their fathers, one thousand and seven hundred and threescore. These, with other priests, made up this number, which was greater than those of Judah and Benjamin, that dwelt in Jerusalem, put together:
very able men for the work of the service of the house of God: men that had not only strength of body, which some part of the work of the priests required; but had courage and fortitude of mind to set about the service of God with cheerfulness, and to preserve it from corruption.
Fuente: John Gill’s Exposition of the Entire Bible
(13) And their brethren, heads of the house of their fathers.We can hardly suppose so many as 1,760 priestly clans dwelling in the holy city. Either the phrase heads of their father-houses belongs to the last verse, and has been accidentally brought into its present position; or in this instance it means simply heads of single families; or their brethren, heads of their (respective) clans, refers to other father-houses not mentioned by name, and the number 1,760 refers to all the guilds and clans of 1Ch. 9:10-13, and should be separated from the preceding phrase by a semicolon. This last explanation is probably right. The total number given in Neh. 11:10-14 for the priests is 1,192. (See Note on 1Ch. 9:9.)
Very able men.See Margin, and 1Ch. 7:9.
For the work.For is wanting in the Hebrew. Perhaps doers of (Neh. 11:13) has Mien out.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“Handfuls of Purpose,”
For All Gleaners
“… very able men for the work of the service of the house of God.” 1Ch 9:13 .
Religious ability is marked by its own peculiarity. Men are able in various directions and in various senses. A man may be a brilliant musician, but a useless ploughman; or he may be great as a ploughman, and utterly useless in the matter of exposition and eloquence. There is a religious genius, a faculty which knows what Israel ought to do, which notes all circumstances and combinations of circumstances, and knows exactly when the blow should be delivered; there is a genius which knows when to halt, when to move, when to lift the voice into a commanding tone, and when to whisper as if afraid to add pain to the soreness of the heart. We are not called to ecclesiastical statesmanship in this verse; we are called to the kind of work which we can do best. There are very able doorkeepers, as well as very able preachers; there are very able administrators, as well as very able expositors: the one cannot do without the other, they are members one of another, and together they constitute the complete body of Christ. What a gift some men have for the fascination and instruction of young minds! Children know them, and hail them, and love them, giving their little hearts to them with all confidence and thankfulness. Other men cannot teach the children, but they can address men and women in terms that stir the heart and rouse the energy to its highest endeavours. What we do want in the house of God is ability, that is to say, faculty that can utilise all other men, penetrate into the meaning of all passing events, and tell exactly when work is to be done, and when it is not to be attempted. Many are willing who are not able; many are able in nine particulars, but fail in the tenth. Sometimes a whole number of talents is thrust away because of one talent, the talent of using the others is wanting. We have heard of some men who had not the talent to know how to use their talents. So there is continually going on great waste in society, and great waste in the Church. We should call attention to the waste, because in so doing we may be beginning a process remedial. Probably every man is more or less open to this charge of impairing his own ability. His vanity defeats his power; his love of praise throws a doubt upon the genuineness of his prayers; his infirmity is magnified above his ability. Here is another ground on which may be conducted with highest use the process of self-examination. Men should not be discouraged because of their one point of weakness, but being warned of it they should address themselves to its fortification.
Fuente: The People’s Bible by Joseph Parker
1Ch 9:13 And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God.
Ver. 13. For the work of the service. ] Or, Men of work for the service, &c., that is, able and apt for the work.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
a thousand and seven hundred and threescore. In Neh 11:12-14, it is 1192, which must have been before the priests had settled in the priestly cities.
very able men = mighty men of valour. Hebrew. gibbor. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
very able men: Heb. mighty men of valour, 1Ch 26:6, 1Ch 26:30, 1Ch 26:32, Neh 11:14
Reciprocal: Gen 10:29 – Ophir 2Ki 11:4 – rulers 1Ch 9:34 – chief fathers Neh 11:12 – Adaiah
Fuente: The Treasury of Scripture Knowledge
1Ch 9:13. Able men Hebrew, mighty men of valour; which is here mentioned as an excellent qualification for their place; because the priests might meet with great opposition in the discharge of their office, in the execution of the censures upon all impure persons without exception, and in preserving sacred things from violation by the touch of forbidden hands.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:13 And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the {d} work of the service of the house of God.
(d) To serve in the temple, every one according to his office.