Exegetical and Hermeneutical Commentary of 1 Chronicles 25:1
Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:
Ch. 1Ch 25:1-7. The Families of the Singers
1. Moreover David ] Render, And David.
separated ] Cp. 1Ch 23:13, note.
to the service of the sons of Asaph ] R.V. for the service certain of the sons of Asaph.
psalteries ] See 1Ch 13:8, note.
of the workmen ] R.V. of them that did the work.
Fuente: The Cambridge Bible for Schools and Colleges
The captains of the host – Rather, the princes of 1Ch 23:2; 1Ch 24:6.
Fuente: Albert Barnes’ Notes on the Bible
CHAPTER XXV
The number and offices of the singers and players on musical
instruments; and their division by lot into twenty-four
courses, 1-31.
NOTES ON CHAP. XXV
Verse 1. David and the captains of the host] The chiefs of those who formed the several orders: not military captains.
Should prophesy] Should accompany their musical instruments with prayer and singing.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The captains of the host; both of the civil and sacred host, to wit, all the princes of Israel, with the priests and the Levites, whom David gathered together, 1Ch 23:2, for this very end, that in their presence, and with their approbation and consent, all these things might be established; who are here fitly called the captains of the host; for the princes were, under David, the chief captains or commanders of the militia or trained bands of the kingdom: and as the Levites are called a host, and the Lords host, Num 4:3, and elsewhere, because of their number and order in holy ministrations; so these priests and Levites were the captains and governors of the rest. Separated, i.e. distributed them into their several ranks and orders; which, though chiefly done by David as a prophet, and by Divine direction, as hath been oft observed, yet is here imputed in part to the captains of the host, because it was done with their concurrence and approbation. To the service of the sons of Asaph, &c, i.e. to the service of God under the conduct and command of these persons. Who should prophesy, i.e. praise God by singing the Psalms of David, (of which See Poole “1Ch 16:7“,) and other sacred songs made by themselves, who were prophets in some sort, or by other prophets or holy men of God. Or this action of theirs is called prophesying, because it had been formerly performed by the prophets; and the sons of the prophets; of which see 1Sa 10:5; 19:20; 2Ki 3:15; 1Ch 15:19. The number of the workmen; of the persons employed in this sacred work.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. David and the captains of thehostthat is, the princes (1Ch 23:2;1Ch 24:6). It is probable thatthe king was attended on the occasion of arranging the singers by thesame parties that are mentioned as having assisted him in regulatingthe order of the priests and Levites.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Moreover, David and the captains of the host separated to the service,…. Of singing the praises of God; this was done by the princes of the people, and the chief of the priests, who were gathered together, and before whom the lots were cast, both for priests and Levites, and now here for the singers, see
1Ch 22:2 and those that were separated were
of the sons of Asaph, and of Heman, and of Jeduthun; or Ethan, the three precentors, or chief of the singers:
who should prophesy with harps, with psalteries, and with cymbals; sing psalms, hymns, and spiritual songs, endited by the Holy Spirit of God; which contained in them prophecies concerning things to come, particularly relating to the Messiah, of which there are many in the book of Psalms; and to the tunes of these they played on the above instruments of music:
and the number of the workmen, according to their service, was; as follows.
Fuente: John Gill’s Exposition of the Entire Bible
The twenty-four classes of musicians. – 1Ch 25:1. “David and the princes of the host separated for the service the sons of Asaph,” etc. are not princes of the Levite host; for although the service of the Levites is called in Num 4:23, yet the princes of the Levites are nowhere called . This expression rather denotes either the leaders of the army of the chiefs of Israel, as the host of Jahve, Exo 12:17, Exo 12:41, etc. Here it is used in the last signification, as synonymous with princes of Israel (1Ch 23:2); in Exo 24:6 we have simply the princes, along with whom the heads of the fathers’-houses of the priests and the Levites are mentioned. , separate for the service; cf. Num 16:9. The in is nota acc. Since Asaph was, according to 1Ch 6:39-43, a descendant of Gershon, Heman, according to 1Ch 6:33-38, a descendant of Kohath, and Jeduthun (= Ethan) a descendant of Merari (1Ch 6:44-47), all the chief families of Levi had representatives among the singers. The Kethibh is an orthographical error for ( Keri), partic. Niph., corresponding to the singular , 1Ch 25:2 and 1Ch 25:3. , prophetare , is here used in its wider signification of the singing and playing to the praise of God performed in the power of the Divine Spirit. In reference to the instruments of these chief musicians, cf. 1Ch 15:16. The suffix in refers to the following noun, which is subordinated to the word as genitive; cf. the similar construction , his, the sluggard’s, soul, Pro 13:4, and Ew. 309, e. “Their number (the number) of the workmen for the service, i.e., of those who performed the work of the service, was (as follows).”
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Courses of the Singers. | B. C. 1015. |
1 Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was: 2 Of the sons of Asaph; Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph under the hands of Asaph, which prophesied according to the order of the king. 3 Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the LORD. 4 Of Heman: the sons of Heman; Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth: 5 All these were the sons of Heman the king’s seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. 6 All these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king’s order to Asaph, Jeduthun, and Heman. 7 So the number of them, with their brethren that were instructed in the songs of the LORD, even all that were cunning, was two hundred fourscore and eight.
Observe, I. Singing the praises of God is here called prophesying (v. 1-3), not that all those who were employed in this service were honoured with the visions of God, or could foretel things to come. Heman indeed is said to be the king’s seer in the words of God (v. 5); but the psalms they sang were composed by the prophets, and many of them were prophetical; and the edification of the church was intended in it, as well as the glory of God. In Samuel’s time singing the praises of God went by the name of prophesying (1Sa 10:5; 1Sa 19:20), and perhaps that is intended in what St. Paul calls prophesying,1Co 11:4; 1Co 14:24.
II. This is here called a service, and the persons employed in it workmen, v. 1. Not but that it is the greatest liberty and pleasure to be employed in praising God: what is heaven but that? But it intimates that it is our duty to make a business of it, and stir up all that is within us to it; and that, in our present state of corruption and infirmity, it will not be done as it should be done without labour and struggle. We must take pains with our hearts to bring them, and keep them, to this work, and to engage all that is within us.
III. Here were, in compliance with the temper of that dispensation, a great variety of musical instruments used, harps, psalteries, cymbals (1Ch 25:1; 1Ch 25:6), and here was one that lifted up the horn (v. 5), that is, used wind-music. The bringing of such concerts of music into the worship of God now is what none pretend to. But those who use such concerts for their own entertainment should feel themselves obliged to preserve them always free from any thing that savours of immorality or profaneness, by this consideration, that time was when they were sacred; and then those were justly condemned who brought them into common use, Amos vi. 5. They invented to themselves instruments of music like David.
IV. The glory and honour of God were principally intended in all this temple-music, whether vocal or instrumental. It was to give thanks, and praise the Lord, that the singers were employed, v. 3. It was in the songs of the Lord that they were instructed (v. 7), that is, for songs in the house of the Lord, v. 6. This agrees with the intention of the perpetuating of psalmody in the gospel-church, which is to make melody with the heart, in conjunction with the voice, unto the Lord, Eph. v. 19.
V. The order of the king is likewise taken notice of, v. 2 and again v. 6. In those matters indeed David acted as a prophet; but his taking care for the due and regular observance of divine institutions, both ancient and modern, is an example to all in authority to use their power for the promoting of religion, and the enforcing of the laws of Christ. Let them thus be ministers of God for good.
VI. The fathers presided in this service, Asaph, Heman, and Jeduthun (v. 1), and the children were under the hands of their father,1Ch 25:2; 1Ch 25:3; 1Ch 25:6. This gives a good example to parents to train up their children, and indeed to all seniors to instruct their juniors in the service of God, and particularly in praising him, than which there is no part of our work more necessary or more worthy to be transmitted to the succeeding generations. It gives also an example to the younger to submit themselves to the elder (whose experience and observation fit them for direction), and, as far as may be, to do what they do under their hand. It is probable that Heman, Asaph, and Jeduthun, were bred up under Samuel, and had their education in the schools of the prophets which he was the founder and president of; then they were pupils, now they came to be masters. Those that would be eminent must begin early, and take time to prepare themselves. This good work of singing God’s praises Samuel revived, and set on foot, but lived not to see it brought to the perfection it appears in here. Solomon perfects what David began, so David perfects what Samuel began. Let all, in their day, do what they can for God and his church, though they cannot carry it so far as they would; when they are gone God can out of stones raise up others who shall build upon their foundation and bring forth the top-stone.
VII. There were others also, besides the sons of these three great men, who are called their brethren (probably because they had been wont to join with them in their private concerts), who were instructed in the songs of the Lord, and were cunning or well skilled therein, v. 7. They were all Levites and were in number 288. Now, 1. These were a good number, and a competent number to keep up the service in the house of God; for they were all skilful in the work to which they were called. When David the king was so much addicted to divine poesy and music many others, all that had a genius for it, applied their studies and endeavours that way. Those do religion a great deal of good service that bring the exercises of devotion into reputation. 2. Yet these were but a small number in comparison with the 4000 whom David appointed thus to praise the Lord, ch. xxiii. 5. Where were all the rest when only 288, and those but by twelve in a course, were separated to this service? It is probable that all the rest were divided into as many courses, and were to follow as these led. Or, perhaps, these were for songs in the house of the Lord (v. 6), with whom any that worshipped in the courts of that house might join; and the rest were disposed of, all the kingdom over, to preside in the country congregations, in this good work: for, though the sacrifices instituted by the hand of Moses might be offered but at one place, the psalms penned by David might be sung every where, 1 Tim. ii. 8.
Fuente: Matthew Henry’s Whole Bible Commentary
Chief Singers and Musicians, 1Ch 25:1-7
These verses set forth the chief families of the Levites who were devoted to the service of song and music in the temple. It is unclear why the captains of the host are mentioned in connection with their separation. Three chief men were set apart to this work; Asaph, Jeduthun, and Heman. Asaph was head of the choir, and some twelve of the Psalms are titled to him, or his sons. This may mean that they were prepared for his choral use, or he may have been the author of some of them. There were four sons of Asaph over the remainder of his family. They were of the Levitical family of Gershon.
Jeduthun was of the Levitical family of Merari. Some think he is the same person called Ethan in other places. He and his family assisted the Asaphites in the choir, and played on the harp also. Jeduthun had six sons who were over other members of the family.
Heman was of a very prominent. family in Israel, the son of Joel and grandson of the prophet Samuel. His family composed the orchestra, and provided most of the musical instrumentation in the temple worship. His was also the largest family of the three, being fourteen sons and three daughters. It seems the daughters may also have been included among the musicians. They represented the Levitical family of Kohath. Heman is called the king’s seer, which means that he received revelations from the Lord for the king and conveyed them to him. To “lift up the horn” means that he exalted the word of God to the king.
It is said that these men all ‘prophesied” with their songs and instruments of music. Many times in the Old Testament the word “prophesy” is used in about the same sense as “preach” is used today. All singing and music should exalt the Lord and extol His word, and that is just what these people did so long ago. Their service was for the Lord and advanced His name and cause in Israel.
The chief musicians then, were three: Asaph, with four sons under his hand; Jeduthun, with six sons under him; Heman, with fourteen sons (and possibly three daughters over the ladies of the choir). Under all these were many other singers and musicians to the total number of two hundred and eighty-eight. What a wonderful medley of voice they must have rendered in praise of the Lord! (Eph 5:18-21; Col 3:16).
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.] This chapter relates to the number and offices of the singers (1Ch. 25:1-8); a list of the choirs divided by lot into 24 orders (1Ch. 25:9-31).
1Ch. 25:1-8.The families of singers. Captains, chiefs who preside over the order of service; those mentioned, 1Ch. 23:2; 1Ch. 24:6. Separated, divided or distributed for the service. Prophesy, publicly recite the sacred service, sing psalms; a reference to the praising element. 1Ch. 25:2. Hands, direction of A., who prophesied as an inspired poet, composed psalms (Psa. 50:13-23). 1Ch. 25:3. Six, only 5 names given; entire list only 23, which should be 24 according to the account of lots (1Ch. 25:8-31); supply a name (as Sept.), Shimei, which appears in 1Ch. 25:17. 1Ch. 25:4-5. Uz. (cf. 1Ch. 25:18); Sheb. (1Ch. 25:20). Kings seer, not to distinguish H. above his brethren (cf. 2Ch. 29:30; 2Ch. 35:15). All three possessed prophetic gifts. Words, matters (marg.). Lift up horn. Blow with horn or trumpet loudly, a fig. expression for honour and dignity (1Sa. 2:1; 1Sa. 2:10; Psa. 75:10; Psa. 89:17). 1Ch. 25:6. These refers to Heman. According, the reading should be, At the kings hands were Asaph, Jeduthun, and Heman, or under the direction of the king, of A., of Jed., and of H. 1Ch. 25:8. Ward formerly signified a class or division; the term is still used in hospitals: trans. for the ward (charge) for as well the small as the great, the teacher with the scholar [Murphy].
1Ch. 25:9-31.The list of choir leaders. Asaph was given the precedence over his brethren, and his four courses were assigned the first, and then each alternate place. Jeduthun took rank next, and received alternate places, first with Asaph, and then with Heman, until his courses were exhausted. After this, all the later places fell necessarily to Heman, whose courses continue without interruption from the 15th to the 24th. This scheme for the apportioning of the courses among the three families must have been a matter of formal arrangement. What the lot decided was simply, on each occasion, which course of the family, whose term it was, should fill the place [Speak. Com.]. The series is so determined by the lot, that the four sons of Asaph hold the first, third, fifth, and seventh places; the six sons of Jeduthun the second, fourth, eighth, tenth, twelfth, and fourteenth places [Keil].
HOMILETICS
THE CLASSIFICATION OF SINGERS AND MUSICIANS.1Ch. 25:1-8
David had settled the courses of Levites who attended to the priests in their ministrations; now he arranges those appointed to sing and play. Three families of choristers.
I. Their solemn consecration. Separated to the service. No disputing, nor taking by force; no self-electing, nor promotion by favour; each carefully appointed to his place and work. No small honour to be separated from the world and called into the family and service of God. Greater honour and responsibility to be further separated from the congregation of Israel, to be brought nearer to God, and to stand before the congregation and minister unto them (Num. 16:9).
II. Their sacred employments. These manifold and necessary.
1. Prophets with harps. To reveal the will of God in song; sing psalms indited by the spirit of God. Musical instruments to rouse and quicken the prophetic spirit. This often the method to soothe the mind, to prepare for the work of praise and prayer. Room for instruments yet in service of God; above all, be filled with the spirit, sing with the spirit, and make melody with the heart (Eph. 5:18-19).
2. Players of instruments. Heman presided over the wind instruments, and Jeduthun over the harp, to keep time and observe order. Music may help song; refine and educate the worshippers of the sanctuary. As well the singers as the players on instruments shall be there.
3. Superintendents of order. Captains of the host (1Ch. 25:1), those who helped David to arrange and superintend the order of worship; leaders of the courses of priests and Levites, before whom lots were cast; chiefs of the sacred order. Captains of armies held responsible positions; to be leaders in Gods house a more distinguished privilege and honour.
4. All this designed to honour God. Music, instrumental and vocal; choirs and leaders instructed (1Ch. 25:7) and employed to give thanks and praise the Lord (1Ch. 25:3). This delightful and comely to the upright. Fresh cause for praise every time we enter Gods house. If no other theme than the love of Christ, which employs the tongues of heaven, this enough to stir up and perpetuate grateful emotion on earth.
III. Their astonishing number. Every choir, with its leader, consisted of 12, and the 24 choirs contained 288 choristers (288 = 12 24), who served a week in rotation. These, half of whom officiated every week with a proportionate number of assistants, were skilful and experienced musicians, capable of leading and instructing the general musical corps, which comprised no less than 4,000 (ch. 1Ch. 23:5) [Jamieson].
THE DISTINCTIVE FEATURES OF SERVICE.1Ch. 25:1-31
Many special elements of worship set forth. I. Pleasing variety. Male and female (1Ch. 25:5), small and great, teacher and scholar (1Ch. 25:8), prophesying with harps, psalteries, and cymbals (1Ch. 25:1). Variety helps to discriminate and recognise persons, to classify into systems and impersonate with names. Variety is charming, attractive and beneficial in natural scenery and Christian worship. II. Hearty-thanksgiving. Most solemn and delightful to hear a large assembly sing and praise the Lord. May be like a little heaven below, or the sweet earnest of the song of Moses and the Lamb. III. Cultured song. They were instructed in the songs of the Lord (1Ch. 25:7). If a regular trained or cultured choir is impossible, there is no excuse for the slovenly songs which dishonour many sanctuaries. If spirituality of subjects and proper frame of heart be an apology, on the same principle may we tolerate bad reading and wretched delivery. Why should harmonious themes of devotion be rendered unpleasant to the outward ears, when a little care and culture, spirit and energy might correct many defects in religious assemblies? IV. Orderly performance. This observed and insisted upon. All classes and ages co-operated; instruction imparted and music regulated for desired end. Order is economy of time and work, for without it both are lost. The world began and is ruled with order. Method should characterise our studies, habits, and worship. V. Kindly feeling. Some dutiful and obedient as sons; others acted and loved as brethren. No partiality, dissatisfaction, nor uncharitableness. All united in feeling, purpose, and effort for the service of the house of God. Behold how good and how pleasant it is for brethren to dwell together in unity! Let us learn to adapt these ancient rules to modern requirements. Worship should not be stereotyped, lawless, nor irreverent, but room for improvement in psalmody, arrangement, and spirituality.
HOMILETIC HINTS AND SUGGESTIONS
1Ch. 25:1. Workmen according to their service.
1. Each a part in worship. None silent, none idle.
2. Work no drudgery, no slavery, no reluctance to perform it.
3. It intimates that it is our duty to make a business of it, and stir up all that is within us to it; and that in our present state of corruption and infirmity it will not be done as it should be done, without labour and struggle. We must take pains with our hearts to bring them and keep them to this work, and to engage all that is within us. The workmen. The use of this noble word in association with the choral service of the sanctuary is a warning against regarding such service as a dilettante employment. It is a work and labour in the honourable service of the Lord, and one that was anciently dignified with the name of prophecy. The use of the word for His ministers was adopted by our Lord when He said, The workman is worthy of his meat (Mat. 10:10); and was among the last injunctions that fell from the one who laboured more abundantly than you all, when he exhorted the young bishop Timothy, Study to shew thyself approved unto God, a workman that needeth not to be ashamed (2Ti. 2:15) [Blunt]. Psalteries. Psalmody in Gods house. Spiritual in its nature, metrical (musical) in its form, cultured in its development. The bearing of these subjects on selection of hymns and tunes, training of choirs, and irreverent singing.
1Ch. 25:5-6. A family choir. The fathers Asaph, Jeduthun, and Heman presided, and their children were under the hands of their father (1Ch. 25:2-3; 1Ch. 25:6). This
(1) an example of parental training,
(2) of obedience in children,
(3) of younger submitting to elder in judgment and conduct. This gives order and honour to families, churches, and communities. In the words of God (1Ch. 25:5). I wish the time were come, says Andrew Fuller, when we could lay aside all mens compositions and sing only the words of Scripture in the praises of God. When shall we find the poet and the chief musician?
1Ch. 25:7. Number. A number competent, skilful, orderly, and devout. What a pattern choir! All may imbibe their spirit and follow their example. As it is commanded of God that all should sing, so all should make a conscience of learning to sing, as it is a thing that cannot be done decently without learning. Those, therefore, who neglect to learn to sing live in sin, as they neglect what is necessary to their attending one of the ordinances of Gods worship [President Edwards].
ILLUSTRATIONS TO CHAPTER 25
1Ch. 25:1. Harps, &c. History reminds us that great religious reformations have been associated with revived interest in the service of song in the house of the Lord. Owing to worldliness in the Jewish Church, the beautiful musical service of the Temple declined; but at the revival in the reign of Hezekiah, the kings and the princes commanded the Levites to sing praise unto the Lord, with the words of David and Asaph the seer. Concerning the great American revival in his day, President Edwards writes: Our public praises were greatly enlivened. In our psalmody God was served in the beauty of holiness. There has been no part of divine worship in which good men have had grace so drawn forth and their hearts so lifted up in the ways of God as in singing his praise. The people sang with unusual elevation of heart and voice [J. S. Pearsall].
1Ch. 25:3. To praise the Lord. He praiseth God best that serveth and obeyeth him most; the life of thankfulness consists in the thankfulness of life [Burkitt].
1Ch. 25:7. Number. Nothing promoted the Reformation more, says Bp. Jewel, than inviting the common people to sing psalms, and that sometimes there would be six thousand persons at St. Pauls Cross singing together, which was very grievous to the Papists.
From every place below the skies,
The grateful song, the fervent prayer,
The incense of the heart may rise
To heaven, and find acceptance there.
[J. Pierpont].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
LESSON TWELVE 2526
THE APPOINTMENT OF MUSICIANS DOORKEEPERS AND STEWARDS OF THE TEMPLE TREASURY
17. THE TEMPLE SINGERS (Chapter 25)
INTRODUCTION
David, the sweet psalmist of Israel, showed real interest in the musical program of the Temple. The instrumentalists and the singers were equipped and appointed. The physical matters such as guards and treasurers were also attended to by David.
TEXT
1Ch. 25:1. Moreover David and the captains of the host set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of them that did the work according to their service was: 2. of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asharelah, the sons of Asaph, under the hand of Asaph, who prophesied after the order of the king. 3. Of Jeduthun; the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun with the harp, who prophesied in giving thanks and praising Jehovah. 4. Of Heman; the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and ROrnanti-ezer, Joshbekashah, Mallothi, Hothir, Mahazioth. 5. All these were the sons of Heman the kings seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. 6. All these were under the hands of their father for song in the house of Jehovah, with cymbals, psalteries, and harps, for the service of the house of God; Asaph, Jeduthun, and Heman being under the order of the king. 7. And the number of them, with their brethren that were instructed in singing unto Jehovah, even all that were skillful, was two hundred fourscore and eight. 8. And they cast lots for their offices, all alike, as well the small as the great, the teacher as the scholar.
9. Now the first lot came forth for Asaph to Joseph: the second to Gedaliah; he and his brethren and son were twelve: 10. the third to Zaccur, his sons and his brethren, twelve: 11. the fourth to Izri, his sons and his brethren, twelve: 12. the fifth to Nethaniah, his sons and his brethren, twelve: 13. the sixth to Bukkiah, his sons and his brethren, twelve: 14. the seventh to Jesharelah, his sons and his brethren twelve: 15. the eighth to Jeshaiah, his sons and his brethren, twelve: 16. the ninth to Mattaniah, his sons and his brethren, twelve: 17. the tenth to Shimei, his sons and his brethren, twelve: 18. the eleventh to Azarel, his sons and his brethren, twelve: 19. the twelfth to Hashabiah, his sons and his brethren, twelve: 20. for the thirteenth, Shubael, his sons and his brethren, twelve: 21. for the fourteenth, Mattithiah, his sons and his brethren, twelve: 22. for the fifteenth to Jeremoth, his sons and his brethren, twelve: 23. for the sixteenth to Hananiah, his sons and his brethren, twelve: 24. for the seventeenth to Joshbekashah, his sons and his brethren, twelve: 25. for the eighteenth to Hanani, his sons and his brethren, twelve: 26. for the nineteenth to Mallothi, his sons and his brethren, twelve: 27. for the twentieth to Eliathah, his sons and his brethren, twelve: 28. for the one and twentieth to Hothir, his sons and his brethren, twelve: 29. for the two and twentieth to Giddalti, his sons and his brethren, twelve: 30. for the three and twentieth to Mahazioth, his sons and his brethren, twelve: 31. for the four and twentieth to ROrnanti-ezer, his sons and his brethren, twelve.
PARAPHRASE
1Ch. 25:1. David and the officials of the Tabernacle then appointed men to prophesy to the accompaniment of zithers, harps, and cymbals. These men were from the groups of Asaph, Heman, and Jeduthun. Here is a list of their names and their work: 2. Under the leadership of Asaph, the kings private prophet, were his sons Zaccur, Joseph, Nethaniah, and Asharelah. 3. Under Jeduthun, who led in giving thanks and praising the Lord (while accompanied by the zither), were his six sons: Gedaliah, Zeri, Jeshaiah, Shime-i, Hashabiah, and Mattithiah. 4, 5. Under the direction of Heman, the kings private chaplain, were his sons: Bukkiah, Mattaniah, Uzziel, Shebuel, Jerimoth, Hananiah, Hanani, Eliathah, Geddalti, ROrnanti-ezer, Joshbekashah, Mallothi, Hothir, and Mahazi-oth, (For God had honored him with fourteen sons and three daughters.) 6, 7. Their music ministry included the playing of cymbals, harps, and zithers; all were under the direction of their father as they performed this ministry in the Tabernacle. Asaph, Jeduthun, and Heman reported directly to the king. They and their families were all trained in singing praises to the Lord; each one288 of them in allwas a master musician. 8. The singers were appointed to their particular term of service by coin-toss, without regard to age or reputation.
931. The first toss indicated Joseph of the Asaph clan; The second, Gedaliah, along with twelve of his sons and brothers; The third, Zaccur and twelve of his sons and brothers; The fourth, Izri and twelve of his sons and brothers; Fifth, Nethaniah and twelve of his sons and brothers; Sixth, Bukkiah and twelve of his sons and brothers; Seventh, Jesharelah and twelve of his sons and brothers; Eighth, Jeshaiah and twelve of his sons; Ninth, Mattaniah and twelve of his sons and brothers; Tenth, Shime-i and twelve of his sons and brothers; Eleventh, Azarel and twelve of his sons and brothers; Twelfth, Hashabiah and twelve of his sons and brothers; Thirteenth, Shuba-el and twelve of his sons and brothers; Fourteenth, Mattithiah and twelve of his sons and brothers; Fifteenth, Jeremoth and twelve of his sons and brothers; Sixteenth, Hananiah and twelve of his sons and brothers; Seventeenth, Joshbekasha and twelve of his sons and brothers; Eighteenth, Hanani and twelve of his sons and brothers; Nineteenth, Mallothi and twelve of his sons and brothers; Twentieth, Eliathah and twelve of his sons and brothers; Twenty-first, Hothir and twelve of his sons and brothers; Twenty-second, Giddalti and twelve of his sons and brothers; Twenty-third, Mahazi-oth and twelve of his sons and brothers; Twenty-fourth, Romamti-ezer and twelve of his sons and brothers.
COMMENTARY
As he had done on previous occasions, David gathered all of his counselors (captains of the host) to assist in the appointments of the musicians and singers.[42] This was not a military matter, but it did concern the princes, the heads of tribes and other principal leaders. Three important families among the Hebrews provided the personnel for the corps of musicians. Asaph was a Gershonite Levite. Heman belonged to the Kohathite family. Jeduthun was a Merarite. In these three men all of the tribe of Levi was represented. From these three branches of the tribe of Levi a choir numbering two hundred and eighty eight was selected and trained (1Ch. 25:7). The specific assignment for the musicians was that they should prophesy with harps, with psalteries, and with cymbals (1Ch. 25:1). Asaphs sons were Zaccur, Joseph, Nethaniah, and Asharelah. Their ministry is described as prophesying, Like the seventy elders who assisted Moses by prophesying when Israel murmured against Jehovah (Num. 11:16-30), so these men were to speak out for Jehovah, to declare His wonder through sacred music and song. In like manner, Jeduthuns six sons (1Ch. 25:3), who with their father were master harpists Prophesied in giving thanks and praising Jehovah. Hemans fourteen sons (1Ch. 25:4) were trained in the use of the horn (or trumpet). These sons were under their fathers direction. Heman was also regarded as a seer. Samuel filled this office at the time when Saul sought his fathers lost asses (1Sa. 9:9). The seer was able by divine help to give direction to men. All of these men and their sons were trained in the words of God (1Ch. 25:5). Their music was useful only in connection with the word. Some of the psalms are attributed to Asaph (see Psalms 50, 73-83). Jeduthuns name appears in the titles of some Psalms (see Psalms 39, 62, 77). Several Psalms have the phrase for the chief musician in their titles without naming the chief musician. Perhaps certain songs were to be directed by particular leaders when singing and instrumental accompaniment were first introduced into the Temple liturgy. The sons of Asaph, Heman, and Jeduthun were under the direction of their fathers and all of the musicians were under orders from the king who in his own person was the sweet psalmist of Israel. Music was considered to be a very important part of worship and those who served in this manner were carefully trained (1Ch. 25:7). The twenty four named above were charged with the training and employment of eleven others in each instance, making a total of two hundred eighty eight musicians. To determine particular appointments, the casting of lots were used. Men with varying talents would serve in each of the twenty-four courses. 1Ch. 25:9-31 list the details of the courses of the Levitical singers as they were selected by casting the sacred lot. The first lot went to Joseph, Asaphs son. The twenty fourth lot went to Romamtiezer, son of Heman. The student is impressed with the careful attention given to these assignments. All of this was set up prior to Davids death and before the construction of the Temple was begun.
[42] Oehler, Gustave F., Theology of the Old Testament, p. 375. Archer, Gleason L. Jr., A Surey of Old Testament Introduction, p. 395.
Fuente: College Press Bible Study Textbook Series
XXV.
THE TWENTY-FOUR CLASSES OF SINGERS, OR MINSTRELS.
(1) Moreover (and) David and the captains of the host.The latter (the princes of 1Ch. 24:6), were also concerned in the arrangement of the priestly classes (1Ch. 23:2).
Separated to the service of the sons of Asaph.Rather, separated for service the sons of Asaph, and Heman, and Jeduthun. These formed three guilds of sacred minstrels, famous to all after times. (Comp. the headings of many psalms in which these names occur, and also 1Ch. 6:33, sqq., whence it appears that Asaph belonged to the sub tribe of Gershon, Heman to that of Kohath, and Ethan-Jeduthun to that of Merari, so that all the branches of Levi were represented among the musicians.)
Separated.So Num. 16:9, and Gen. 1:7. (Comp Act. 13:2.)
Who should prophesy with harps.In Hebrew, the verb to prophesy is a reflexive form, implying utterance under a spiritual influence. The ancients regarded musical utterance as an effect and proof of direct inspiration, and we still speak of the higher results of genius as inspired, however we may choose to explain the term away as a mere figure of speech. The power of moving sounds, whether of voice or instrument, is not to be gained by mere study or training; it is commonly spoken of as a gift, and its products are called inspirations. Whence come they, if not from the Divine source of life, and of all that makes life glad and beautiful? (Jas. 1:17; 1Sa. 10:5; 1Sa. 16:16; 1Sa. 18:10).
Harps, with psalteries.Lutes and harps.
And the number of the workmen according to their service was.Literally, And the number of themthat is, of the men of workfor their service proved (as follows).
Men of work.A remarkable appellation. The term work is popularly restricted to what is called productive labour, but it is not difficult to see that persons engaged, like these minstrels, in singing and playing to the praise of God are actually helping to produce one of the best of real results, viz., the conservation of the religious spirit: that is, of the right attitude of man towards the Power upon whom his entire welfare absolutely depends.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. Captains of the host Not military captains, but princes, chief men of Israel, who formed David’s cabinet for counsel and assisted in all these arrangements of the priests and Levites.
Prophesy with harps This prophesying was the public recitation of psalms to the praise of God, a service which had long been cultivated in the schools of the prophets. See note on 1Sa 10:5.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Ch 25:1-31 The Divisions of Musicians for Temple Worship 1Ch 25:1-31 reveals that David placed a tremendous amount of organization and energy in praise and worship. We see this emphasis placed on worship in the ministry of Benny Hinn. I hosted him in May 2007 and was told by his crusade director that his production costs were US$ 650,000. His services are filled with the presence of the Lord to heal and deliver. The worship in David’s time must have been filled with the presence of the Lord. King Solomon followed this pattern of worship in the Temple.
Fuente: Everett’s Study Notes on the Holy Scriptures
Preparations for the Building of the Temple – Comments – In 1 Chronicles 22-29, we see King David making preparations to build the Temple. He spent a great amount of effort in gathering materials and organizing the people to serve in the Temple service. He gathered the materials and workmen (chapter 22). He divided the Levites for temple service (chapter 23). He divided the priests (chapter 24). He organized musicians (chapter 25), gatekeepers and treasurers (chapter 26). He organized the military and tribal leaders (chapter 27). He then gave Solomon instructions on building the Temple (chapter 28). Finally, he takes an offering from the people, prays and blesses God, and anoints Solomon as king (chapter 29).
Fuente: Everett’s Study Notes on the Holy Scriptures
Number and office of the Singers
v. 1. Moreover, David and the captains of the host, v. 2. of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah v. 3. of Jeduthun: The sons of Jeduthun: Gedaliah, and Zeri v. 4. of Heman: The sons of Heman; Bukkiah, Mattaniah, Uzziel v. 5. All these were the sons of Heman, the king’s seer in the words, v. 6. All these were under the hands of their father for song in the house of the Lord, v. 7. So the number of them, with their brethren that were instructed in the songs of the Lord,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
1Ch 25:1-8
The families of the three chiefs in song.
1Ch 25:1
The twenty-four courses of those who were to be engaged in the temple service as singers and musicians fill up this chapter. They are to be taken from the three great families of Asaph, Heman, and Jeduthun. For the captains of the host, as designating those who superintended the order of temple worship, see 1Ch 22:17; 1Ch 23:2; 1Ch 24:6; as also Num 4:3; Num 8:23. The sons of Asaph. (For a clear instance of the use of the preposition (lamed) prefixed, as here, see Ezr 8:24.) The English should appear “the sons of Asaph.” Asaph, Heman, and Jeduthun belonged respectively to the Gershon, Kohath, and Merarite families (1Ch 6:18-32). Thus these singers and musicians were drawn from each great branch of Levi; viz. from Gershon, four through Asaph; from Kohath, six through Jeduthun; and from Merari, fourteen through Heman; while the whole number of those trained to sing was two hundred and eighty-eight. Who should prophesy. The Hebrew (Jer 14:14, Jer 14:16) stands for Niphal participle plural, the singular of which () appears in the following two verses. These were the utterers in song of the Divine mind and will. The essential meaning of the expression evidently is to use the voice in sacred service, more or less under Divine impulse. With cymbals. These instruments were used to regulate the time (compare this verse with 1Ch 13:8). For some particulars respecting these and other musical instruments used in Israel at this time, the article “Music” in Smith’s ‘Bible Dictionary’ may be consulted with advantage. And the number, etc. The literal translation of the last clause of this verse is, And was their number, the men of work, for their service, i.e. “And the number of workmen for the service was.” The workmen intend, of course, those who performed the service.
1Ch 25:2
Four sons of Asaph are hero given, the number, however, not being ex. pressed, although it is expressed in the cases of Jeduthun and Heman (1Ch 25:3, 1Ch 25:5). “For Asaph,” we find twelve psalms inscribed, viz. Psa 1:1-6.; 73-83.; of some of which he was himself the inspired composer. When it is said “for Asaph,” the meaning is for those “under his hand,” or direction, and who as a band bore his name, and performed among other odes those which he prophesied. Zaccur. A descendant after the Return is mentioned in Neh 12:35. Asarelah. This last of the four sons of Asaph is called in Neh 12:14, Jesharelah. Under the hands of according to the order of. The Hebrew words are “to the hand of” and “to the hands of.” Between the signification of these two forms, the one expressed in the singular number and the ether in the plural, there does not seem to be any distinction, and accordingly they might be better translated, under the direction of under the directions of. The latter form is that found in Neh 12:3, Neh 12:6.
1Ch 25:3
Six sons are here said to be under the direction of Jeduthun (or Ethan, 1Ch 6:44). The name missing is Shimei, supplied by 1Ch 25:17, and which the Alexandrine Septuagint places fourth in this list. This is clear from the list of 1Ch 25:9-31, which contains all the same names as are found in the present 1Ch 25:2-4, and one more, Shimei, which therefore offers to supply the place vacant here. The name Zeri reappears in 1Ch 25:11 as Izri. Who prophesied (see headings to Psa 39:1-13.; 62.; 77.: we do not know, however, that Jeduthun composed any of these, nor does the word “prophesy” necessitate it).
1Ch 25:4
The two names Uzziel and Shebuel, in this verse, reappear respectively in 1Ch 25:18, 1Ch 25:20, as Azareel and Shubael. It is remarkable that the ninth and tenth names of this list, with the twelfth, thirteenth, and fourteenth, when put together, run into two lines of verse, which may be translated, “These bestowed great and high help; I have abundantly uttered oracles.” Ewald suggests that these may be the commencing lines of some ancient prophet’s oracles.
1Ch 25:5
For the expression, the king’s seer, and as other instances of the office, see 1Ch 21:9; 2Ch 35:15, in neither of which places, however, have we the attendant phrase, in the words of God. Yet we have the same sense strictly implied in 1Ch 21:9, 1Ch 21:19. The expression needs not to be generalized into “in the matters of God,” but evidently describes the seer (Heman, Gad, or Jeduthun) as the authorized medium of verbal communication between God and the king. There is difficulty in assigning the right place of the clause, to lift up the horn. There can be no doubt at all that it contains no allusion whatever to the horn as an instrument of sound (the almost solitary approach to which use of the word is found in Jos 6:5), but that it falls in with the very frequent figurative use of the phrase as it occurs in the very same words (Psa 75:5, Psa 75:6; Psa 89:18, Psa 89:25; Psa 92:12; Psa 112:9; 1Sa 2:1, 1Sa 2:10, etc.), and which means “to add to the strength” or “honour” of any one. The allusion is to the number of Heman’s children being a mark of the honour God set on him. The words cannot go with the latter part of the verse, while the conjunction (vau) in opens it. The possible order may be, All these sons were to Heman, the king’s seer, by the words of God, to lift up the horn. The absence of the third personal pronoun suffix to is noticeable, place the clause where we will The statement of the fourteen sons and three daughters belonging to Heman, in this verse, shows that up to this point the word “sons” is used in its stricter sense, however true it may be that the sense is amplified in 1Ch 21:10 -31.
1Ch 25:6
This verse needs nothing except exact translation to make its meaning clear and consistent, All these (i.e. the names of 1Ch 25:2-4) were under the directions of their father, in the song of the house of the Lord, with cymbals, psalteries, and harps, for the service of the house of God, under the directions of the king, Asaph, and Jeduthun and Heman.
1Ch 25:7
This verse introduces a large additional number of those called for the present brethren of the foregoing twenty-four. These brethren (partly composed of their sons, as appears from 1Ch 25:9-31) were to aid in the songs of the Lord, and were apparently under instruction for that purpose. Each one of the twenty-four had eleven associated subordinates with him, and for whose instruction and service he was probably answerable. These would, of course, multiply up to the two hundred four score and eight mentioned in the verse. This verse appears (contrary to the interpretation of Keil, Bertheau, and others) with sufficient precision to mark two classes , and , the latter not embracing the former, but the two together making up the two hundred and eighty-eight spoken of. These two classes will surely satisfy the “teacher and the scholar” classification of the following verse; the classes are denoted by the same Hebrew roots. In 1Ch 25:7 the passive Pual participle of the instructed and the Hiphil participle of the cunning, or skilled, correspond exactly with the “scholar” () and the “teacher” () of 1Ch 25:8. The contents of 1Ch 25:9-31 point to the same, being as they are without an allusion to any other outsidersto any but the already introduced names of “sons” and “brethren.” The supposing, therefore, of any allusion here to the “four thousand” of 1Ch 23:5 seems unnecessary and unnatural in whatever way they were distributedand probably enough it was in an analogous mannerno distinct reference is made to them here.
1Ch 25:8
This verse should be translated, And they cast lots of attendance, small and great equally, teacher with scholar. The Septuagint translates by the words .
1Ch 25:9-31
List of the choirs in the order in which their lots came. The formula, his sons, and his brethren, which follows twenty-two out of the twenty-four leaders’ names which now come before us, is absent from 1Ch 25:9, where we should have looked for it, viz. after the name Joseph. It has been supposed that this is a mere omission of carelessness. But this can scarcely be asserted conclusively. It is observable, for instance, that the order of the formula in the same verse, on occasion of its very first occurrence, is not identical with the other twenty-two instances of it, the word “brethren” preceding “sons,” and the pronoun “he” being expressed. The preposition () is sometimes expressed and sometimes not expressed before both the proper names and the ordinal numerals of the list. Examination of the contents of these verses shows, either that it was due to the Divine direction of the lot (Pro 16:33) that an issue resulted which looks so unlike mere chance, and the system of which is so methodical and traceable; or that the lot-taking was not one of families and sons, all thrown together from the first. This supposition would, of course, leave room for some such ingenious hypothesis as that of Berthean, too artificial by far to be defensible except as a theory that would indeed work out the result. He suggests that the modus operandi was by two urns, one for the first seven odd numbers, into which were put the names of Asaph’s four sons and of the second, third, and fourth of Heman; the other for the first seven even numbers, into which were put the six sons of Jeduthun and the first of Heman. Turning from such a concocted theory to these verses, we find that the first cast brings to the surface the second son of Asaph, and the second cast brings up the eldest son of Jeduthun. At the end of the seventh all of Asaph’s sons are exhausted, and what would have been his next place (the ninth) is occupied by the second son of Heman, whose eldest had just taken the sixth place so thrown out by the lot. At the end of the fourteenth throw Jeduthun’s six sons are all used up, and all the remaining places belong to Heman’s sons, but still in the order in which they are thrown out by the lot.
1Ch 25:21
Mattithiah (see 1Ch 15:18, 1Ch 15:21). No other of these twenty-four names is found elsewhere out of this chapter in the history, a just indication of the trustworthiness rather than the contrary of this table.
HOMILIES BY W. CLARKSON
1Ch 25:7.–Instruction in songs.
It was according to the king’s order that schools of psalmody were appointed in connection with Levitical ministrations. He was himself fitted by temperament, by genius, by piety, by proficiency in art, to found such schools, and to give them an impulse and inspiration. In the skill and system with which he gave himself to this work, he showed his far-sighted wisdom. For out of his labour and care sprang, directly, all Hebrew minstrelsy of later times, and, indirectly, in no small measure, all Christian psalmody.
I. THE SPIRITUAL SUBSTANCE OF PSALMODY. If the singing of hymns, the chanting of psalms, the vocal rendering of carols, canticles, and anthems, be mere musical exercise and enjoyment, it is no psalmody in God’s ear. In acceptable praise the heart is the all-essential element. David felt this when he exclaimed, “Sing ye praises with understanding;” and Paul when he admonished Christians to “make melody with their heart unto the Lord.”
II. THE METRICAL AND MUSICAL FORM OF PSALMODY. The utterance of praise may be spontaneous. But if it is to be social, such as many may join in, it must be prepared. Thanksgiving, when it assumes a permanent shape and finds a social utterance, must come under the control of the rules of art. Metrical language and melody and harmony thus became the body of which adoration and gratitude, confidence and love, are the soul. We see an illustration of these principles in the sacred minstrelsy of David. He composed devout and spiritual odes, and directed that these should be sung by trained choirs to the accompaniment of instrumental music. However different may be the language and the music of our social praise, we cannot dispense with art. The choice in psalmody does not lie between spontaneity and art, but between bad art and good. Hence the perpetual importance of what is called in the text “instruction in the songs of the Lord.” There must be teaching and teachers, labour and skill, adaptation to persons and seasonsall alike penetrated by the spirit of true devotion.
CONCLUSION
1. The importance of a due attention to “the service of song in the house of the Lord.”
2. The danger, on the one hand, of carelessness and slovenliness, which spring from and conduce to irreverence; and, on the other hand, of losing the spirit in exaggerating the importance of the form.
3. The desirableness of cultivating a devout and grateful spirit towards him who “inhabiteth the praises of Israel,” and who receives the unceasing adoration of the heavenly hosts.T.
1Ch 25:8.-Small and great, teacher and scholar.
We have here an enumeration of the several courses of the Levites, appointed by lot to minister in due order. In the words which precede the enumeration, we have summarized the variety of ages and classes, all of whom were employed and accepted by the Lord in his service.
I. AN EPITOME OF HUMAN SOCIETY AS CONSTITUTED BY God. Our common humanity is consistent with great variety and intermixture of elements. It has pleased God not only that generation should succeed generation, but that members of the human race of all ages should exist together in human society. It is obviously his will that mankind should be composed of those who teach and those who learn.
II. AN ARRANGEMENT TO WHICH THE PROVISIONS OF REDEMPTION EXACTLY CORRESPOND. If the same God rules in providence and saves in redemption, we may expect to find a suitable provision made for the varied wants of varied classes. Accordingly we find that the Bible is equally adapted to young and old; that the redemption of Christ is limited to no age or class; that the Holy Spirit is poured out from above without regard to the distinctions Upon which men often lay an undue stress; that religion is equally intended for the benefit of all mankind.
III. THAT SOCIETY SHOULD BE SO CONSTITUTED IS PRODUCTIVE OF MUTUAL ADVANTAGE. The great serve the small, and the small the great; the scholar is indebted to the teacher, who in turn derives many benefits from his pupils. There is no member of the human race who is not both a benefactor and a beneficiary. It is well that all should live in voluntary and cheerful compliance with this Divine ordinance.
IV. ALL CLASSES AND AGES MAY CO–OPERATE FOE THE SPREAD OF THE GOSPEL AND THE SERVICE OF GOD. The cause of Christ is one which the feeblest child may help to advance, and which may employ the abilities of the greatest and most learned. Our Lord disdains not the lowliest service; and the loftiest are honoured in being permitted to do his will and glorify his Name.T.
HOMILIES BY W. CLARKSON
1Ch 25:1-31.-The service of the house of God.
In this chapter, which gives the musical arrangements made for the “service of the house of the Lord,” we have suggestions which take our thoughts over the wider ground of public worship. We have
I. TWO ELEMENTS WHICH IT SHOULD INCLUDE. Divine service is felt to be essentially incomplete without:
1. Praise. All who love the house of God delight “to give thanks and to praise the Lord” (1Ch 25:3). We have such a God for our God that we can “give thanks, and praise” him whenever we remember him. The devotees of heathen deities cannot do so; they can only prostrate themselves abjectly before their gods, or deprecate their capricious wrath: there is nothing in the beings they worship worthy of their honour. In the only wise God, in the holy and pitiful Father of our spirits, in the righteous Lord of all, in the merciful Redeemer of mankind, in the patient, striving, cleansing Spirit of God, in this God who is our God, we have One whom we can praise continually, and with all the energies and faculties of our nature, and then feel that we have failed to render unto him “the glory which is due unto his Name.”
2. Instruction. There were to be workmen “who should prophesy “(1Ch 25:1), and they” prophesied with a harp;” i.e. their function was to utter sacred, instructive, inspiring words in their capacity as choristers. The music of the sanctuary was to be subordinated to the utterance of Divine truth, the sound to the sense, the ear to the soul. One musical leader was even spoken of as “the king’s seer in the words of God” (1Ch 25:5). Here we have an argument a fortiori. If in the act of praising, when the first end in view is the offering thus presented to God himself, we are to use words which will be instructive and elevating to the worshippers, how much more are we to provide that other ports of Divine service shall be full of sacred instruction, shall tend to edify, to enlighten, to sustain!
II. FOUR FEATURES BY WHICH IT SHOULD BE CHARACTERIZED.
1. Order. The whole chapter is an argument for this; the division into choirs, with their respective leaders, and the arrangement as to their turn of service, speak of careful orderliness. The beauty of holiness in which we should worship requires that there be no confusion, embarrassment, disorder (1Co 4:1-21 :33, 40).
2. Excellency. They were duly “instructed in the songs of the Lord” (1Ch 25:7). No doubt they were taught to take their parts well “under the hands of their father,” or of some competent teacher. In everything we do in God’s house we should aim at excellency. Whether it be in offering prayer, or in reading, or in preaching, or in singing, every one should do his very best. There is no place where men and women should be so desirous of putting forth their utmost talents as in the house of him from whom all faculty and all opportunity have been received.
3. Variety. The instruments of music used were various”cymbals, psalteries, and harps.” Doubtless others would have been used if they had been known and found fitting. We may do better to use one instrument of music only, but we do not well to make God’s service monotonous. We should make it as attractive with variety of engagements, freshness of thought and newness of method as is consistent with reverence and propriety.
4. Amity. “They cast lots as well the small as the great, the teacher as the scholar.” The arrangement was ‘made so that there should be no partiality in the appointment made, and, if possible, no dissatisfaction with the place taken. We should shun giving offence, and also taking it. Happy the Church where there is concord from the choir and no discord within it.C.
HOMILIES BY R. TUCK
1Ch 25:1, 1Ch 25:3.–Prophesying with a harp.
“Prophesy with harps, with psalteries, and with cymbals;” “Who prophesied with a harp.” The point suggested is that music, which is skill of hand, may help song, which is skill of voice. The term” prophesying” is variously employed in the Scriptures. Sometimes it seems to stand, in a very general way, for sharing in religious worship. At other times the idea of instructing people in the will of God, as it had been immediately revealed to the speaker, is prominent. And at yet other times there is reference to the fore-announcing of coming events. Here, in the passages before us, the element of instruction is the prominent thing, or the exerting of a gracious influence on others by music, which should bear direct relation to the culture of their spiritual life. And this is the proper and the high function of religious music. Consider
I. INSTRUCTION AS THE EQUIVALENT OF CULTURE. This involves a large view of instruction, as bearing relation to the whole manheart and feeling as well as mind. For the purpose of a man’s instructionedification, soul-culturethere need not be a direct appeal to his intelligence, because his receptive faculties are not limited to his intellect; a man receives even more through feeling than through brain and mind. But in an age when there is an extravagant worship of knowledge, this point needs consideration and prominence, in order that better attention may be paid to the means for reaching the religious sensibility. John Howe has a sentence which may bear on this possibility of culture otherwise than through a man’s mind. He says, in one of his most serious moods, “Nor do I believe it can ever be proved that God never doth immediately testify his own special love to holy souls without the intervention of some part of his eternal Word, made use of as a present instrument to that purpose; or that he always doth it in the way of methodical reasoning therefrom.“ It is plain that in our general education a thousand other influences than the intellectual reach us and aid us, and other men than those who can be called intellectual influence us; and we may be sure that the same is true of the education of our soul’s spiritual life. Let our idea of instruction pass into the larger, broader thought of culture, edification, and then we see that
II. MUSIC MAY BECOME AN IMPORTANT AGENCY IN SOUL–CULTURE. By many and various illustrations the refining, ennobling, educative influence of music may be shown.
1. Childhood songs implant the first seeds of good.
2. Rhyme bears direct relation to memory, and materially aids the retention of good sentiments and thoughts.
3. Music has a soothing power, as seen in King Saul; and often becomes a moral preparation for the due reception of instruction in the milder aspects of truth and the gentler forms of duty.
4. Music often finds relieving expression for emotions, either of joy or of sorrow, which are too intense for language.
“Music I Oh how faint, how weak
Language fades before thy spell I
Why should feeling ever speak,
When thou canst breathe her soul so well?”
Illustrate by Mendelssohn’s ‘Songs without Words.’
5. Music bears direct relation to religions feeling. Sounds of music bear a twin influence with the sights of nature: both bring home to human hearts some sense of the eternal harmonies and beauties of the worlds unseen, and of the glorious God who is above and in them all. Then the gift of music, as well as song, must lie on God’s altar. Of the earth-temple, as well as of the heavenly, it must be true, “As well the singers as the players on instruments shall be there.”R.T.
1Ch 25:7.-Consecrated song.
“Instructed in the songs of the Lord, even all that were cunning.” The general subject of the consecration of song to the Lord’s service has been dealt with in previous homilies. Here two points gain prominence. Men who serve with song must be
(1) men with a gift; and
(2) men with the gift cultured.
I. MEN WITH A GIFT. “Cunning,” clever, skilled, having this as a natural endowment. Dwell on the importance of fully recognizing the Divine distribution of gifts in our times, as truly as in the age of the apostles; and then the practical importance of looking out the men and women among us who have a Divine endowment. Each one of us should be anxious to find his or her own gift, and each one should be quick to observe his brother’s gift. The thing which lifts a man above commonplace is his gift, and in honouring it we honour God in him.
II. MEN WITH THE GIFT CULTURED. In this matter our responsibility comes to view. In our service to God we are bound to see to it that the men and women of gifts among us have their chance of due instruction and culture. Worldly men are keen to discover talent, and train it. But this needs to be more fully done within Christ’s Church, and in respect especially of the gifts of preaching, music, and song.
Dealing with the song-gift, it may be shown how dependent it is upon culture; how it responds to instruction and practice, and what a power it exerts on men, as hymn-power, anthem-power, chorus-power, song-power. The ancient legend of Eurydice did but declare the wondrous spell that ever goes with beauteous song
“Perchance at last,
Zeus willing, this dumb lyre and whispered voice
Shall wake, by love inspired, to such clear note
As soars above the stars, and swelling, lifts
Our souls to highest heaven.”
R.T.
Fuente: The Complete Pulpit Commentary
1Ch 25:1. Should prophesy 1:e. Sing prophesies or sacred hymns, composed by the prophets, in the temple of God. See Num 11:25. The captains of the host, at the beginning of this verse, is rendered very properly by Houbigant, the chiefs, or heads of the orders in the ministry; those priests, whom David had lately appointed and divided into four-and-twenty classes; and not, as some have absurdly supposed, the commanders of the army, who certainly could have nothing to do with the appointment of singers for the temple. In the third verse the sons of Jeduthun are said to be six, though five only are enumerated. Shimei, mentioned in the 17th verse, is supplied in the Arabic version.
Fuente: Commentary on the Holy Bible by Thomas Coke
For the Chapter 25 passage and footnotes, see 1Ch 23:1 ff.
6. The Twenty-four Classes of Singers: 1 Chronicles 25.And David and the captains of the host separated. Captains of the host( ) are those partakers in the legislative and judicial government of David who were designated, 1Ch 24:6, merely as princes, 1Ch 23:2, as princes of Israel. The designation explains itself from the conception of Israel as the host of the Lord (Exo 12:17; Exo 12:41), not from that of the Levites as an army, or their doings as a military service (Num 4:23).The sons of Asaph, and Heman, and Jeduthun. The before is here nota accusativi; comp. Ezr 8:24. For the genealogy of the three song-masters, of whom Asaph was a Gershonite, Heman a Kohathite, and Jeduthun a Merarite, see 1Ch 6:18; 1Ch 6:24; 1Ch 6:29 ff.Who prophesied with harps, or showed themselves inspired with harps; for the really artificial play is, like every art, an expression of inspiration or enthusiasm (Berth.); comp. Exo 31:3, and for the Keri as alone admissible, the Crit. Note.And the number of the workmen for the service was. For the position of the genitive after the governing with suffix, comp. the similar construction , his the sluggards soul, Pro 13:4 (Ew. 309, c). That statements are actually made in the sequel concerning the number of the Levitical musicians appears from 1Ch 25:3-5, where the families of them are referred to: four sons of Asaph (1Ch 25:2, without express mention of the number four), six sons of Jeduthun, and fourteen sons of Heman; and also from 1Ch 25:7, where the sum of all the singers of these families is stated to be 288.
1Ch 25:2. Sons of Asaph under Asaph, literally, by the hand, or at the hand, of Asaph, that is, led by him. here means the same as in the 1Ch 25:3; 1Ch 25:6, , at the hands, under the guidance or order.
1Ch 25:3. For Jeduthun, the sons of Jeduthun were Gedaliah, or, as to Jeduthun (the family of Jeduthun), the sons of Jeduthun, etc. As the number of these sons of Jeduthun (perhaps disciples trained by him; comp., for this figurative import of the term sons in our section, on 1Ch 25:7) is expressly stated to be six, and yet only five are here named, hence one name must have fallen out, and, indeed, according to 1Ch 25:17, that of Shimi, the only one that is wanting in our verses, while all the other twenty-three names recur (1Ch 25:9-31).Under their father Jeduthun on the harp, or under the guidance of their father Jeduthun on the harp; belongs to . For the following: who prophesied (or was inspired) to thank and praise the Lord, comp. 1Ch 14:4; 2Ch 5:13.
1Ch 25:4. Giddalti and Romamti-ezer. The genitive probably belongs also to , so that the full name of this son of Heman is Giddalti-ezer (though in 1Ch 25:9 this is not expressly stated).
1Ch 25:5. All these were the sons of Heman, the kings seer m the words of God. Heman is so called as mediator of divine revelations for the king; comp. 2Ch 35:15, where the same predicate is applied to Jeduthun, and 1Ch 21:9, where Gad is introduced as Davids seer.To lift up the horn; and God gave to Heman fourteen sons and three daughters. The rich blessing of descendants is here, as elsewhere (for example, Job 42:13; Psa 127:3 f.; also 1Ch 26:5), represented as a lifting up of the horn, that is, the might and consequence of the person concerned; comp. for (which does not mean to sound the horn, as Berth., misled by the certainly erroneous Masoretic accentuation, supposes) in this figurative sense, for example, 1Sa 2:10 (Luk 1:78); Lam 2:17; Psa 89:18; Psa 92:11; Psa 148:14.
1Ch 25:6. All these were under their father, literally, under the guidance of their father. The genitive is distributive, and does not refer specially to Heman (Berth.); for by all these our verse clearly points to all enumerated from 1Ch 25:2, and not merely to Hemans sons, 1Ch 25:4-5.Under the king, with Asaph, and jeduthun, and Heman. That here, by the referring to and the three following names, David appears co-ordinated with the three song-masters, is explained by his having co-operated With them in the first arrangement and institution of the service of song.
1Ch 25:7. And their numberall that were cunning, were two hundred eighty and eight. This total of 288, or 24 x 12, as the sequel (1Ch 25:9 ff.) shows, is explained by this, that each of the twenty-four (4 + 6 + 14) sons of Asaph, Jeduthun, and Heman, with, his eleven brethren, not his nearest kindred, but rather his companions in calling, was incorporated into one class or choir of twelve musicians, so that thus there were twenty-four such dodecades. These 288 musicians were designated all the cunning (), as by instruction and practice they were entrusted with the art of sacred singing, and were able to train the great body of singers (the 4000 who, 1Ch 25:8, are distinguished from them as scholars, ).
1Ch 25:8. And they cast lots for the charge, , properly, lots of service ( , Sept.).The small as the great, the teacher with the scholar. To belongs as genitive: in the way of as the small so the great (comp. Ecc 5:15 and Ew. 360, a.). The repetition of a after , which some mss. present, and some Rabbinical expositors, as Raschi and Kimchi, demand, is an unnecessary attempt to amend and interpret. The passage says that the whole of the Levites destined for the service of song, the leaders as well as the choristers, the 288 as well as the 3712 , were chosen by lot; and so the regularly exchanging classes, or , included both kinds of singers.
1Ch 25:9-31. The Result of the Lot.And the first lot came out for Asaph to Joseph, literally, for Asaph, (namely) for Joseph his son. The for or on, is usually omitted in the following. For the question whether the words his son and his brethren twelve (or, he and his sons and his brethrentogethertwelve), which stand after the following twenty-three names, have fallen out after , or were intentionally omitted, see Crit. Note.
1Ch 25:11. The fourth to Izri, his sons. This Izri is called Zeri in 1Ch 25:3, as several other names in this list vary in spelling and form from those in 1Ch 25:2-4,namely, Nethanjahu and Hananjahu, 1Ch 25:12; 1Ch 25:23 (for Nethaniah, Hananiah, 1Ch 25:2; 1Ch 25:4); Hashabiah, 1Ch 25:19 (for Hashabjahu, 1Ch 25:3); Jesharelah, 1Ch 25:14 (for Asharelah, 1Ch 25:2); Azarel, 1Ch 25:18 (for Uzziel, 1Ch 25:4; comp. the various forms of the royal name Uzziah-Azariah, 1Ch 3:12; 2Ch 26:1); Shubael, 1Ch 25:20 (for Shebuel, 1Ch 25:4); Jeremoth, 1Ch 25:22 (for Jerimoth, 1Ch 25:4); Elijathah, 1Ch 25:27 (for Eliathah, 1Ch 25:4). For the absence of Shimi, 1Ch 25:17, in the former list, see on 1Ch 25:3. The various deviations in the spelling and formation of the names deepen the impression of the historical character, for which the whole account of singing-classes vouches. That of the twenty-four names of the leaders only one, that of Mattithiah, 1Ch 25:21, occurs elsewhere (1Ch 15:18; 1Ch 15:21, in the account of the removal of the ark), proves nothing against the credibility of the present double list, the arbitrary invention of which would be far more difficult to conceive than the assumption of its resting on ancient and genuine documents.
With regard to the series of names in 1Ch 25:9-31, what is remarked by Keil suffices for its explanation :The series is so determined by lot, that the four sons of Asaph hold the first, third, fifth, and seventh places; the six sons of Jeduthun, the second, fourth, eighth, tenth, twelfth, and fourteenth places; lastly, the four sons of Heman mentioned in 1Ch 25:4, the sixth, ninth, eleventh, and thirteenth places; and the remaining places, 1524, fall to the remaining sons of Heman. Hence it follows that the lots of the sons of the three song-masters were not put in separate urns, and one lot drawn from each urn in succession, but all the lots were united in one urn, and, in drawing, the lots of Asaph and Jeduthun so came out, that after the fourteenth drawing only the sons of Heman remained. This simple explanation of the order of the names is certainly preferable to the artificial assumption of Bertheau, that two series of seven each were first put in the urns, and one drawn from each of these alternately, and then the remaining ten sons of Heman were put in.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
As the preceding chapters related the regulation of the service of the Levites; this chapter is directed to inform the Reader of the appointment of the order of the singers in the temple service. They are also arranged by lot in the same number of four and twenty distinct orders.
1Ch 25:1
Divine psalmody formed a large portion in the temple service. And hence we find the servants of the Lord calling upon others to this employment, by way also of exciting their own hearts to the celebration of Jehovah. Sing unto the Lord, sing psalms unto the Lord. With trumpets also and cymbals; show yourselves joyful before the Lord. Reader! under a gospel dispensation, how sweet is it to discover that those instruments are changed for the singing with grace in the heart. The phrase of prophesying with harps, and psalteries, and cymbals, seems to be meant to convey, that the words of the holy song were sometimes prophetical. Hence we find in the company of prophets Saul met at the hill of God, they were thus engaged. 1Sa 10:5 . So the apostle Paul speaks of a psalm of prophecy. 1Co 14:26 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Prophetic Music
1Ch 25:3
The singing of Jeduthun and his sons, accompanied as it was by the rich tones of the harp, is described as prophesying. They ‘prophesied with a harp’. They made a revelation of Divine truth by music, vocal and instrumental.
I. This is a Notable Form of Prophecy. Prophecy may assume many forms; the uttered word, the written word, the symbolic action. But how impressive this particular form, communicating spiritual truth by song and harp! It is Spiritual. The Psalter is a magnificent illustration of such prophesying. In Isaiah’s vision you discover the same method of setting forth theologic truth. The seraphic choir sang in sublime antiphony. This form of prophecy is historic. At our Saviour’s birth the angel-choir ‘prophesied’. The Gloria in excelsis was prophetic music. Beyond all telling glorious was that earliest Christmas carol which baptized with melody the plains of Bethlehem.
II. This is an Appropriate Form of Prophecy. Music, vocal or instrumental, or both, is a most suitable vehicle for Divine truth. Music is essentially religious. There are those who differentiate between sacred and secular music, but surely such distinction is factitious. All music is sacred. We may attach to it irreligious elements, but in essence it is Divine. Music transcends the Material. It is closely allied to the spiritual. It tints the eternal. It is itself a plea for the unseen. Music stirs imagination. Imagination is an ally of religious truth. It fosters faith. Music in appealing to the imagination justifies itself as a prophetic medium. Music suggests immortality. Music is one of the revealed attributes and pursuits of heaven. It points to other and grander spheres than the time-sphere.
III. This is a Form of Prophecy which Serves Noble Spiritual Ends. Music is a glorious means of expressing gratitude for God’s good gifts. Praise is the homage of God’s character. Praise revels in what God is and not alone what He bestows. Music is never more nobly engaged than when it is used to praise the Lord.
IV. This is a Form of Prophecy which Demands Great Qualifications. Training is needed. It should be spiritual as well as mental. They who lead the song of God’s house need to be trained to be true prophets of God. Not easily is this spiritual qualification attained. Nothing worthy is easily won. But the Spirit Divine can make you such prophetic musicians as shall evoke God’s good pleasure.
Dinsdale T. Young, Messages for Home and Life, p. 203.
References. XXV. 7. F. Stanley Root, Christian World Pulpit, 1891, p. 168.
Fuente: Expositor’s Dictionary of Text by Robertson
Gleanings
1 Chronicles 24-26
FROM the twenty-fourth chapter to the end of the book we find much that cannot be turned to spiritual profit, yet here and there we come upon single expressions which are very significant and beautiful. What we lose in continuity, therefore, we may gain in single values. Continuity is not the only excellence to be studied. The string is continuous, but the pearls which are hung upon it are single. Do not despise a single stone, a single flower, a single ear of wheat. Men do not despise pounds sterling on the ground that each sovereign is a separate coin: why then pass over single expressions that are rare or quaint or beautiful or tender? Let us go gleaning and see what we can bring home.
“Thus they were divided by lot [literally, “And they divided them by lot, these with those”], one sort with another” ( 1Ch 24:5 ).
“The principal fathers over against their younger brethren” [literally, “The elder house equally with his younger brother.” That is, “All the Levitical houses enumerated drew lots in their courses on equal terms, the elder families having no advantage over the younger ones”] ( 1Ch 24:31 ).
This is but an illustration of the previous expression, “One sort with another.” Here is a marvellous idea of democracy, “the principal fathers over against their younger brethren.” Then men are not all of one age; that ought to be a blessing: then all men are not old; that should be a comfort: then all men are not principal fathers; what a delightful reflection! There may be a vital mutually-helpful relation between the two. The senior ought to be the superior. Let us see how that stands to fact and reason. The proposition is not, A senior is a superior; for then a thousand facts would pour down upon our poor argument like a torrent, and wash it away; the proposition is, The senior ought to be the superior, for he has had more time, more experience, more opportunity; he has seen how things combine, disintegrate, and recombine, and shape themselves into new forms, and betake themselves to uncalculated issues. Yet his own son rebukes him over the table, and gives him to know by the most circumlocutory methods that he is not as wise as he is old; there is no bluntness in the speech, there is a filial euphemism which entirely denudes the senior speaker of his natural crown. A man is not necessarily wise because he is old. People have gone through the world, and have never seen it Many people are tourists who are not poets; many have looked upon the mountains, and have not seen one of them. Many men have allowed fifty summers to pass, in all their daintiness and loveliness and radiance and music, and have not made a single acquaintance among the fifty. Yet there is a democratic principle even in this text which seems to classify men so sharply; for it might be read literally thus, “the chief just like his younger brother.” Office did not make men vain; seniority did not inspire contempt towards junior life. Some men have been kings, and yet have been the simplest children in the world; they were above their thrones, verily they sat on their thrones, they were not crushed by them as by a splendid incubus. It is possible for an old man to be quite young in feeling, disposition, aspiration, sentiment, and to be the very centre of the gracious storm of child-laughter.
Still the distribution proceeds, and, taking one sort with another, we have this classification
“Moreover David and the captains of the host [rather, “the princes” the same persons who are mentioned in1Ch 23:21Ch 23:2 , and 1Ch 24:6 ] separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy [rather, “divided for the service the sons of Asaph, etc., who prophesied.” By prophesying is probably meant public recitation of the sacred services (see 1Ch 24:3 )] with harps, with psalteries, and with cymbals” ( 1Ch 25:1 ).
Let us analyse these indications. We want warriors; there is not one in this list: we need builders; there is not a man in the catalogue that ever built anything that could be seen or valued arithmetically: we want legislators, men who can make duty mysterious, and dissolve responsibility in polysyllables; there is no such erratic genius in this guild. Whom have we? Prophets; for the word is “prophesy,” and to prophesy means in this connection to teach, to reveal doctrines, to indicate duty, to exhort to service, to reveal the will and purpose of heaven. With what apparatus are these men furnished? Harps, psalteries, cymbals. They were known amongst their fellows as a guild of sacred minstrels. When a man prophesies he utters under a spiritual influence. We do not know how much we are indebted to music. He would be the most combative man that ever lived who would fight with a tune; the tune will not fight. There are atheists who have shed tears under the influence of what is known as sacred music. Then they were not far from the kingdom of God: they were only atheists argumentatively. How many men have committed suicide by the razor of logic! They were never meant to be logicians. When you see a man take hold of a razor you do not exhort him to be careful, because you know that he can handle it wisely; but if you saw a little child open a case and take out a razor, how you would exclaim, how you would rush to the rescue; how you would deprecate the audacity of the thoughtless little creature! It is even so with the Church. There are some infants we cannot keep away from the razor-case: if they would only take their seat within one inch of the organ they might be saved. How are these musicians described in the verse? They are described by a word which some men would begrudge; they are described as “the workmen.” It should be put more vividly than this, namely, “the men working.” But is music work? Certainly. Is a song a sacrifice? Yes, if sung with the whole heart. He labours who toils with his hands. Probably, but not he only. He labours who gives his brain away, who imparts to others the fragrance of his love, who makes the world welcome to all the hospitality of his prayers. He is a labourer who puts things into sweet musical rhyme for us. Sometimes we get our children to persuade themselves that they are enjoying an amusement when they are learning, in fact, the multiplication table, through the medium of rhyme. Children who would abhor the multiplication table if it were set before them nakedly would come up to it quite loving and sympathetically if they might sing it all through. So there are men who help to sing us into our duties, and who help us to sing in the discharge of those duties, and who show us, by a mysterious power given to them of God, that all work should blossom into play, all service should find its fruition in song. There are those who have distinguished between sacred music and secular music. What a marvellous faculty of analysis such men must have! There are those who talk about sacred and profane history. By what right do they so talk? What history is profane? Is there anything profane that belongs to the development of humanity, the cultivation of the total nature of man? Are we to attach a stigma to the study of history, to the perusal of those documents and records which testify to the progress of all manner of human thought? There are persons who can sing bad common metre in the church, and think it pious; whereas they could not listen to a sweet domestically beautiful song in church without a shudder. The only thing to be done with such is to let them shudder. We must see to it that the religious spirit is maintained, and nothing can maintain it so healthily as music. To think that the enemy has all the brass bands but about a dozen! whereas the church ought to have every one, and he ought to be considered a thief who plays anything on an instrument that could not be played in the church. There was music in the Old Testament sanctuary; men praised the Lord loudly and sweetly in the ancient time.
“Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six” ( 1Ch 25:3 ).
There are not six, there are only five: where is the sixth? When an arithmetical number is put before us we are entitled to begin counting. “Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah,” five. But the Chronicler says there were six. Then why did he not write six names down? We are entitled to inquire always for the missing man. Woe unto that shepherd who allows one little lamb to go, and not trouble about him: woe to that friend who can allow one of his comrades to fall out of the ranks, and never ask a question about his doom. How was the sixth name omitted? By a clerical error? Then we should find it again. It is of small consequence to be omitted by the clerk; the clerk is not almighty. It is of small account that our name be not found on the record of the visible church because some careless writer has omitted to inscribe it there. Has he gone out of the list by proved incapacity? Could he not play the harp? Did he make a false noise with the cymbals? Let us ask the question. Has he gone out by moral lapse? Was the fool caught in some snare, the existence of which he did not suspect? Was he treading in dangerous paths, and seized by a ruffian hand, when he ought to have kept near the altar and found his security at home? We cannot tell. In this instance, the sixth man was found again. He is omitted from verse number three, but he is found in verse number seventeen. Do lists dwindle? Do friends grow fewer? They may grow fewer in one sense, and yet may be stronger in another, they may be but transplanted. The dead are not lost; they love the twilight, they can unfold themselves in shadows, they can speak through dreams; call not those dead who have gone up to be ennobled and crowned.
Regarding these six men we read of them still in verse three, as “under the hands of their father.” The picture is a lovely one. It is that of six sons being conducted in musical exercise by their father. Let the picture shape itself vividly to the mental eye: six sons, with harps, psalteries, and cymbals, and the father conducting, educating, keeping them together, making all the sounds one, reconciling all the exercise into one blessed harmony. What is a father for if he is not to be a conductor? Some fathers are too separate from their families. What is a pastor to be if not a conductor? and what are children for if they set up for themselves on a basis of absolutely foolish independence? The inquiry is a two-edged sword: take care how you lift it up, for it is a dangerous weapon.
“The sons of Asaph.” ( 1Ch 26:1 )
That name we know. We find it in chapter 26, 1Ch 26:1 . Asaph was a sweet singer, Asaph was a psalmist, Asaph occurs again and again in the Psalms; so that when we come upon his name in the Book of Chronicles we feel that we had anticipated the coming in of a friend. Is that not a pleasing reflection? But unfortunately this is not the same Asaph. Do not be led away by letters and syllables, for this man is quite another Asaph; not the chief musician Asaph who has done so much for the church. In this instance we had an abbreviation of the man’s real name, which was Ebiasaph. We ourselves sometimes cut names in two. We describe a man by a variation of the name his parents gave him. How we leaped when we saw “Asaph,” as if we had known him, whereas it was not the man at all. Some very curious instances of this kind occur in Scripture. The most noticeable probably is this, “Judas, not Iscariot.” Why that guarding word? We know why. Shall we take up some sweet human name and so use it that men who bear the same name will have to guard themselves against a ruinous identification with us? Have we spoiled a name? When our mother gave it to us it was pure as morning dew; now it is like a drop of black poison: men who carry that name say in the public journals, “We are not to be mistaken for the other man.” “Judas, not Iscariot,” not the bag-bearer, not the thief, not the traitor; “Judas,” but not the bad Judas. There is also another use for the term. Sometimes we have to say, “Asaph, not the chief musician.” The deprecation, then, is on the other side. Men have names that have been rendered illustrious, and because they have been burdened with them they have to apologise for their own littleness. This is cruel to children. A parent ought to think much before he calls his child “John Milton,” or “Martin Luther,” or “Oliver Cromwell,” or “John Wesley,” or “George Whitefield.” Another instance we have in the expression, “James the Less.” That would seem to be really an undeserved stigma upon an obscure person; he might have been let alone. But we must have such criticism if we are to be exact in our identifications. Then we read, “the other Mary.” There were many Marys, and there was “the other Mary”; each had her distinctions, peculiarities, or excellences. Let us see to it that our name has attached to it some token of which men are not ashamed. We may be spoken of as the suppliant mighty in prayer, the philanthropist generous with both hands, the father that can always find another seat at the table, the mother that will not put an Amen to her prayer until the prodigal is quite home.
“Zechariah… a wise counsellor” ( 1Ch 26:14 ).
Not a musician, but a wise counsellor; no use with firearms, if we must modernise the expression, but great in sagacity; nothing with his hands, but an army with his head. “Zechariah” is in the singular number, and also in the plural number. Let us take heed of our parsing. There are terms even in English which are both singular and plural, and there is no atom of distinction between the one number and the other, so far as the shape of the name in type is concerned. “Zechariah” was a man, and “Zechariah” was a tribe, a clan, or a guild. We think the word “Guild” a modern invention. Practically, it is in the Bible as everything else is in the Bible; seek, and ye shall find. Zechariah the man could give counsel; he knew what Israel ought to do, for he had understanding of the times; there was no problem too entangled for him to simplify, there was no case that he could not throw light upon; he had that peculiar insight which amounts to inspiration; he was never consulted in vain; when men thought they had a very great question, Zechariah, by one sentence, showed that after all it was a very small problem; and when men supposed themselves equal to the discussion of the problem, by one inquiry Zechariah widened the horizon, and showed them how gifted they were with simple incapability.
Thus in this field of names we have gleaned somewhat. The gleaner must not be mistaken for the reaper: but he would be a careless husbandman who did not glean his fields as well as reap them. So now and again in these biblical studies it is well to go back to do a day’s gleaning, and come home in evening twilight to thank God for handfuls that might have been lost. These chapters bristle with names; there are names we can hardly pronounce: the great lesson is that we may be somewhere in God’s list Let each say, Oh, thou who keepest life’s book, let me have a place on some page! If I cannot be with the warriors, may I not be with the musicians? If I cannot be with the musicians, may I not be with the porters, the door-openers, the lamplighters, of the sanctuary? If I may not be near the king, may I not be near the door? Of what avail is it to be on any list of man’s invention and creation if we are omitted from the record on high? There is a book in heaven a book called the Book of Life; if a man’s name be written there, fire cannot burn it. How are names to be written there? Through him who is the life, the blessed eternal Son of God. What are we doing? Great wonders, famous miracles? Rejoice not that the spirits are subject unto you, but rather rejoice that your names are written in heaven. Crush the demon Envy that says, Try to rise from one list into another; do not be content with being a porter, a doorkeeper, when you might be a wise counsellor or a skilled musician. Rather say, The Lord gave me what I have in the way of faculty and talent; I see the number is only one, but a great deal can be done with one talent; as I have only one I cannot spend time in talking to you; I must leave you and get to work, so as to make as much as possible of the one talent. Or, I see the number is only two, but two is plural, and, once in the plural, who can tell where one may end? I will hasten, and double the dowry. In this spirit let us live, crushing envy, dismissing jealousy, contenting ourselves with God’s method of election and endowment, because it is to him, and not to man, we must render the last account.
Fuente: The People’s Bible by Joseph Parker
XXIV
THE ARMY; CIVIL ORGANIZATION; INTERNATIONAL COMMERCE; RELIGIOUS ORGANIZATION
1Ch 23:1-29:22
The scriptural materials for the life of David present him as a great poet, and we are accustomed to think of him in the light of his poetry, particularly of his elegies and psalms. We think of him as a great warrior from his youth up in the successful campaigns he waged in pushing out the boundaries of the kingdom until they fulfilled the promise to Abraham. Then we think of him as a legislator, as he devised many useful laws, but we seldom give him due credit for his organizing power. A great writer has said that what Alfred the Great did for England, and what Napoleon did for France, David did for his kingdom in the way of organization. I will take up the items of this organization and give you a clear conception of it.
I. The army.
His army roll showed 288,000 men. It would have been a great burden to a small kingdom like this to keep up a standing army of 288,000 men; so he divided his army into twelve great corps. Only one corps would serve a month; in the course of the entire year the 288,000 men would have served each one of them one month. In that way the spirit of military drill and organization was kept up. In case of war he could call out the whole 288,000 and have a vast army of drilled men. So his army organization, we will say, consisted of 288,000 men, twelve army corps of 24,000 each, each corps serving one month in the year, coming on in succession. Each corps was subdivided into, say, twenty-four regiments of 1,000 men each, and each regiment into ten companies of 100 men each, something like the “century” of the Roman Legion, a centurion commanding 100 men. These were the subdivisions of the main army. There was a bodyguard always kept near the king’s person. I do not recall that anywhere the number of this bodyguard is given. Sometimes they are called “Cherethites” and “Pelethites.” Whatever their name, it was a permanent bodyguard of which Benaiah was the commander.
Then there was an order of men sometimes compared to the knighthood, the 600; the original organization of this 600 was in the Cave of Adullam, when David was an outlaw, and it was perpetuated all through his life. This 600, every one a hero and champion, was divided into two bands of 300 each. These bands were divided into companies of 100 each, and the one hundreds were divided into twenties. The six captains over the hundreds and the chief captain over all make the famous seven. The captains over the twenties make the famous thirty. Every man of this band of 600 was an experienced warrior and had signalized himself on many eventful occasions, and every one of the thirty and every one of the seven, that is, the thirty-seven officers, were especially famous.
Let us see if we have this army organization clear: 288,000 divided into twelve corps of 24,000 each; each corps commanded by its own general, with Joab as general-in-chief; each 24,000 serving one month and no more unless there was a war. In addition to that, a bodyguard, the famous 600; the three captains of the first 300 were the most worthy; the three captains of the other 300 were somewhat less worthy. Each 100 was divided into twenties; the captains over the twenties make the thirty worthies; then the six captains over the one hundreds, and a chief captain of the 600 make the thirty-seven worthies. That is David’s military organization.
II. The civil organization.
The civil organization was based upon the law of Moses. Each tribe was governed by its prince, and by a graded system of subordinate judges, chiefs of thousands, chiefs of hundreds, chiefs of fifties, and chiefs of tens, and the ordinary affairs pertaining only to the tribes were attended to by these men. That wag derived from the Mosaic administration, but in David’s time we come to quite a different need, the matters relating to God and his kingdom. For this work David appointed 6,000 Levites as judges and he distributed them over the whole territory. They represented the national affairs only.
These 6,000 Levites had the following functions:
1. They were what we would call “federal judges” judges over matters that pertained to the general government.
2. Sanitary officers.
3. They were charged with education. There never was such a spirit of general education as grew up in this organization of David. First of all, there were the schools of the prophets. They were kept up and had been ever since Samuel’s time. In these schools of the prophets they studied the whole law of God, and particularly music, vocal and instrumental. They also studied everything that related to the prophetic office. That was the curriculum of the schools of the prophets, and that was where David got his education. These 6,000 Levites, each one in his own section, had charge of the educational work, and the result was that when Solomon came to the throne you find him the most thoroughly educated man since the days of Moses. Dr. Taylor, in his King of Israel, well says:
The preeminence attained by Solomon in all the branches of education is, to my mind, an evidence of the advanced condition of the nation generally in this department; since, unless a good foundation of elementary knowledge had been imparted to the youth of the land as a whole, it is hardly possible to account for the appearance of such a man as Solomon in that age. No doubt he was endowed with preternatural wisdom; but this, as is usual in the economy of Providence, would be engrafted upon a high degree of ordinary culture; and the question forces itself upon the historical student, “Who were his tutors, and who taught them?” You do not find the loftiest mountains rising isolatedly from some great plain. The highest mountains are never solitary peaks. They belong usually to some great chain, and are merely the loftiest elevations in a country the general character of which is mountainous; and in the same way the greatest scholars appear, not among ignorant people, but among those who have a high average of education, and in countries where a good substratum of instruction is enjoyed by the common average of the community. The historian, Froude, has put this thought admirably when he says, “No great general ever arose out of a nation of cowards; no great statesman or philosopher out of a nation of fools; no great artist out of a nation of materialists; no great dramatists, except when the drama was the passion of the people. Greatness is never more than the highest degree of an excellence which prevails around it, and forms the environment in which it grows.” Now if these views be correct, the rise of Solomon, who was so conspicuous for his intellectual culture and scientific attainments, may be regarded as a proof that in the reign of David, and more particularly, perhaps, in the zenith of his administration, education was extensively diffused, and earnestly fostered by him among the tribes.
When we come to study Solomon, in his time, we will find a reference to the wise men of the day. These were the men who grew out of David’s educational system. Solomon is but the product of the educational department set us by David. Let us now see what we have learned about these Levites:
1. They were federal judges, passing sentence on all matters pertaining to the nation at large.
2. They were sanitary men, looking after all matters pertaining to the health of the people.
3. They were educational men.
4. They were the stewards of what is called the “royal property.” We would call it now, in our government, “revenue.” By a single paragraph we are told of David’s overseers of the treasure houses of the tribes, of the vineyards, of the orchards, pastures, etc., so that there must have been what in England would be called “crown-lands,” land that belonged to the general government. In every tribe and in every important place you would see a treasure house.
Let us see what that treasure house was for. The system of worship provided for a central place of worship, and for the support of those who conducted matters at the central place of worship there was a tithe in cattle, grain, vineyards, etc., so you see that it would be necessary to have storehouses all over the nation where these tithes could be gathered up. It took a very consummate organization to put all these matters in such working order that there could be no deficiency in the royal treasury from any part of the land, nothing deficient in sanitary conditions. Nothing anywhere escaped the Argus eyes of the judicial system of government. Moreover, David developed commerce.
III. An international commerce.
This was a tremendous item in the contribution to the wealth of the nation. The kingdom produced more than it could use in the way of clothes, and it was necessary to export surplus products and to bring in things that could not be produced at home. You can imagine the continuous stream of caravans from Damascus to Egypt and from Tyre to Arabia, across the country. It would be necessary to carry to foreign countries various kinds of produce in exchange for the things brought to David from them. In Solomon’s time you will see an enlargement of this commerce. He not only reached the Atlantic Ocean, as in David’s time, through the fleets of Tyre, but China and India by means of the fleet at Eziongeber on the Gulf of Akabah. David would want cedars from Lebanon, and would want to employ skilled artisans and architects. David was a great builder. He built a fine palace for himself, and he built many fine buildings in Jerusalem. In paying for these artisans, architects, and materials from foreign countries he would use the surplus products of his own kingdom, carrying from Judah to Tyre by caravan, to Damascus by caravan, to Egypt, to Arabia. This necessitated treasure-houses and storehouses, and David had them by his system of organization.
IV. The religious organization.
The religious organization surpassed anything that this world has ever known. At no time in the history of the world, in any nation, was there ever such a perfect organization of religious service. After David was made king of all Israel at Hebron, where he had been reigning over Judah seven years, he captured Jerusalem and made that the central place of worship, and there the great feasts were celebrated. He is going to have a system of worship that will not only impress the minds of his own people, but all people who come in touch with them, so that in the days of the captivity the Babylonians would say, “Sing us one of the songs of Zion,” and they would reply, “How can we sing the songs of Zion in a strange land?” and would hang their harps on the willow trees.
There were 38,000 Levites over thirty years of age in this religious organization, 6,000 of whom were set apart for judges, sanitary officers, and educators, leaving 32,000 for the Temple service. These 32,000 men were divided as follows: 24,000 into twenty-four courses of 1,000 each, set apart to minister at the sanctuary; in other words to be servants of the priests for anything the priests would want done; 4,000 set apart as porters; and 4,000 as singers. The priests, that is, the sons of Aaron, were classified into twenty-four courses. This classification continued until the New Testament time. Zacharias, the father of John the Baptist, belonged to the course of Abia, and when it came his turn to go and act as priest in the Temple, it was determined by lot, and the lot fell upon him to offer incense as priest. The priests were divided into twenty-four courses, and the singers divided. There were twenty-four bands of these singers, not all present at one time, but all could be grouped at national festivals, when the Passover came, or Feast of Tabernacles, or Pentecost, or the great day of Atonement; then the entire 4,000 singers would be there with their various instruments of music; the cymbal band, the psaltery band, the harp band, the trumpet band, Alamoth, or female choir, Sheminith, or male choir everybody in that 4,000 would understand just what services were requisite on his part, and just when. One twenty-fourth of the time he had to be there, and on all national occasions he had to be there. Offerings take into consideration the sabbatic cycle, which consisted of the weekly sabbath, every seventh day; the new-moon sabbath, every lunar month; the annual sabbaths, the Passover, Tabernacle, and Pentecost festivals; the land sabbath, all of every seventh year; the jubilee sabbath, every fiftieth year, each and all with its appropriate and imposing ritual, you get some idea of David’s religious system.
When we come to study the book of Psalms, one of the most attractive books in the whole Bible, we will there find that the service of the second temple was based upon David’s plan, and led to our present arrangement of the Psalms. No writer has yet, with sufficient vividness, described the worship at Jerusalem in the Old Testament times. Rev. J. H. Ingraham, the Episcopalian, who committed suicide, attempted to describe it in letters that a daughter of an Egyptian Jew wrote to her father about how the Temple service impressed her in the time of Christ. These letters are found in his Prince of the House of David.
That was the religious organization. One living in any part of the country, from Hamath on the northwest to the Euphrates on the northeast, to Edom on the southeast, to Philistia on the southwest, and a case coming up, there was an appropriate officer to whom his case would be referred; everything was arranged for judicial, executive, and legislative. Some things were attended to in the national convention. This occurred when the great festivals brought the people together in the grand convocation, or when something of special importance was to be done with reference to succession, as we saw when David called the whole nation to accept his son Solomon as king.
QUESTIONS
1. In what spheres was David great?
2. Describe his army organization: (1) How many enrolled? (2) How divided, and why? (3) What the subdivisions?
3. Describe David’s body-guard. Who the commander?
4. Describe the organization of his famous 600; (1) Its divisions; (9) Its subdivisions; (3) Who the famous thirty-seven?
5. Describe the civil organization: (1) What part derived from the Mosaic administration? (2) What additions in David’s time? (3) What the functions of the 6,000 Levites? (4) What proof of the diffusion of education by David? (5) What was the treasure-house?
6. Describe his system of international commerce: (1) Its necessity; (2) How carried on? .
7. Describe his religious organization: (1) How does it compare with the other religious organizations of the world? (2) How many and who constituted it? (3) Its divisions and subdivisions? (4) Its relation to the book of the Psalms?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
1Ch 25:1 Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:
Ver. 1. The captains of the host. ] Of the holy host, the Levites, called princes of the sanctuary, 1Ch 24:6 mighty men of valour. 1Ch 12:26-28 Some will have all the princes meant, both civil and ecclesiastical, by whose advice David would do all.
And of Jeduthun.
Who should prophesy.
And the number of the workmen.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1 Chronicles Chapter 25
In 1Ch 25 we have the service of song. “Moreover, David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals.” It is called “prophesying” because it so directly brought in God, which is the emphatic meaning of prophesying. “And the number of the workmen according to their service was” – so and so. There were twenty-four courses of the singers. Now, this was another remarkable change. In the tabernacle, song was not the characteristic feature, but sacrifice; but in the temple in the day of glory, the song of triumph is the new and suitable feature. It is not but what the sacrifices abide, as we find; and so they will be on the earth – no longer, as they were, mere legal offerings, but commemorations – commemorations of the great sacrifice, no doubt. God will condescend to use for an earthly people an earthly sign. The heavenly people need none. That is the reason why we have no sacrifices new – because we see what the sacrifice of Christ is in the mind of heaven. We enjoy heaven’s estimate of Christ. Hence, as there is no sacrifice in heaven, we have none; but, when the earth comes in, the earthly people will have earthly sacrifices.
Fuente: William Kelly Major Works (New Testament)
captains of the host = the heads of the Temple service. This word “host” applied to Levites in Num 4:3. Rendered “service” (margin warfare) in Num 4:23, Num 4:30, Num 4:35, Num 4:39, Num 4:43; Num 8:24.
Jeduthun. Probably another name for Ethan. See note on 1Ch 16:41.
prophesy with harps. Not “perform”, or “render”. The music therefore eminently spiritual. See note on 1Ch 25:5.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 25
In chapter twenty-five.
Moreover David and the captains of the host separated to the service of the sons of Asaph, and Heman, and Jeduthun, those who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was ( 1Ch 25:1 ):
Now they were commissioned to prophesy, which does not mean foretelling necessarily, but forth telling the works of God. So the music was declaring the greatness, the glory, the power, the beauty of God. So you that are musicians, think about that when you go to write your music. Let it express the greatness, the glory, the power of God. Speaking forth the glories of God in the music. And of course, so much of our hymnology is involved with “a mighty fortress is our God, a bulwark never failing” and all. And declaring the greatness. “All hail the power of Jesus’ name.” And declaring the glories, the power of God. And that’s really what the music is to do, is to speak forth the praises and the glory of God. And so these men that were appointed that they should prophesy with their harps and all. That is, speaking forth God’s glory.
Now verse six.
And all of these were under the hands of the fathers for song in the house of the LORD, with the cymbals, the psalteries, the harps, for the service of the house of God, according to the king’s order to Asaph, and all. So the number of them, with their brethren that were instructed in the songs of the LORD, even all that were cunning, was two hundred and eighty-eight ( 1Ch 25:6-7 ).
Musicians that were cunning and used their instruments in praising the Lord.
And then they cast the lots, into again twenty-four orders. The first lot came forth from Asaph to Joseph ( 1Ch 25:8-9 ):
And it goes on to the various orders that were developed in the cast of lots. “
Fuente: Through the Bible Commentary
1Ch 25:1-9
1Ch 25:1-8
DAVID’S INSTRUMENTALISTS AND SINGERS;
THE PRINCIPAL FAMILIES OF THOSE WHO SERVED
“Moreover David and the captains of the host set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of them that did the work according to their service was: of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asharelah, the sons of Asaph, under the hand of Asaph, who prophesied after the order of the king. Of Jeduthun; the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun with the harp, who prophesied in giving thanks and praising Jehovah. Of Heman; the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, Mahazioth. All these were the sons of Heman the king’s seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. All these were under the hands of their father for song in the house of Jehovah, with cymbals, psalteries, and harps, for the service of the house of God; Asaph, Jeduthun, and Heman being under the order of the king. And the number of them, with their brethren that were instructed in singing unto Jehovah, even all that were skilful, was two hundred fourscore and eight. And they cast lots for their offices, all alike, as well the small as the great, the teacher as the scholar.”
“Who should prophesy with harps, psalteries, etc.”; 1Ch 25:1. The Good News Bible probably has the correct meaning here: “They were to proclaim God’s messages accompanied by the music of harps and cymbals.”
E.M. Zerr:
1Ch 25:1. Prophesy is from NASA and Strong defines it, “to prophesy, i. e. speak (or sing) by inspiration (in prediction or simple discourse).” It has a very wide extent of meaning, but is used in the present instance to mean they sang with the accompaniment of these musical instruments.
1Ch 25:2-4. A prominent fact connected with David was his love of music. He was an able player and we recall his work while a young man in the service of Saul. Nov that he is in a position of authority, he devotes a great deal of attention to his choir. These men who are said to prophesy were some of the expert players and the king assigned to them some particular instrument to play in connection with the service.
1Ch 25:5. A seer was a prophet in the ordinary sense of that word, whose duty was to speak the words of God concerning the future. But they were also among the musicians, and this man Heman was one of the prophets, and had a large family.
1Ch 25:6-7. The family of Heman, which included many sons and daughters, could play on various instruments, and the king used them in the service. The cymbals were used to beat time, while the psalteries and harps were stringed instruments that were used for service to God under the direction of David. Of course we will not forget that all of this arrangement for the house of God was preparatory, for no such house was yet built. David was not permitted to build it, but he was allowed to prepare for it. So he not only got much of the material ready for the building, but also arranged a vast system of talent among his subjects to engage in the public service to God when the time came for it. There were 288 of these talented persons ready for service.
1Ch 25:8. With such a vast amount of talent available, it was necessary to make provision for an orderly execution of it; this was done by casting lots. Ward means duty, and the thought is that the lots were cast for the enlistment into the service of all the talents whether great or small. Teacher . . . scholar. Among the large number of musicians there were both the instructors and the ones still receiving instructions, and all of them were assigned to their proper place in the service by lot.
Fuente: Old and New Testaments Restoration Commentary
It is easy to imagine what joy the poet king would take in arranging the song service of the new Temple. Music played a very important part in his career. His musical skill had been his first introduction to Saul, and had put his life in peril in Saul’s presence. Then the psalms attributed to him in our collection breathe out the spirit of the varied experiences through which he passed. The days of his simple life as a shepherd, the period of his exile and suffering, the hours of battle and weariness, the triumph of his crowning, the agony of his sin, the joy of pardon, these and many other experiences are reflected in the great collection.
The man of poetic nature would naturally take great delight in making such arrangements for that “magnificent” house of God as would ensure proper and skilful attention in its service of praise. Again, from among the trained the courses were so arranged as to ensure perfect use of all classes, “as well the small as the great, the teacher as the scholar.”
This work of praise is thrice described by a somewhat singular, and, in this connection, arresting word, “prophecy.” The use of this word here is a revelation of the true value of the service of music in the sanctuary of God. There is no doubt that it is used in its broadest sense of forthtelling rather than its more restricted sense of foretelling. Therefore, music is at once the medium of expressing praise to God, and telling forth that praise in the hearing of men for their instruction and blessing. This includes the whole sphere, and the two thoughts interact. That is true praise of God which instructs the hearers. That is true musical prophesying which sets forth the praise of God.
Fuente: An Exposition on the Whole Bible
4. The Singers and Musicians of the Temple
CHAPTER 25
1. Sons of Asaph, Jeduthun and Heman (1Ch 25:1-7)
2. Their division by Lot into twenty-four (1Ch 25:8-31)
As we have seen before, Asaph, Jeduthun (Ethan) and Heman were the master leaders in song and music; their service was eminently spiritual, for we read they should prophesy. Heman especially is called the kings seer in the words of God. This is a significant expression. How much there is in what is termed worship, which has nothing whatever of the words of God in it. In most of the songs used in our times there is little of the words of God and many contain unscriptural and sentimental phrases. Israels worship in song and music was to be spiritual, prophesying and in the words of God. Christian worship is not less. It is to be in spirit and in truth. Let the Word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord (Col 3:16). Asaph had four sons, Jeduthun six, and Heman fourteen, equal to twenty-four. They were divided into twenty-four courses of twelve men each, equal to 288, who served a week in turn. The names of six of the sons of Heman form, in the Hebrew, a complete sentence. Giddalti, Romamti-ezer, joshbekashah, Mallothi, Hothir and Mahazioth (verse 4) may be rendered in English:
I have magnified and I have raised up help;
Sitting in trouble, I have spoken oracles plentiful.
This fact has aroused the suspicion of the critics regarding the genuineness of this entire list of names. Now this sentence, saith a critic, is either an obscure and ancient prayer which hath been mistaken for a list of names by the compiler, or else the compiler has purposely strung together those significant names in such order as to form a sentence (W.R. Harvey-Jellic). But it is not the mistake of the compiler or an invention. We read that God gave to Heman these sons and the pious Israelite named his sons so as to produce this meaning. There are many such messages in names throughout the Bible. (See annotations on Genesis 5.)
Fuente: Gaebelein’s Annotated Bible (Commentary)
the captains: That is, the chief of the several orders; not military captains. 1Ch 12:28, 1Ch 23:2, 1Ch 24:5, 1Ch 24:6, 2Ch 23:1, 2Ch 23:9
Asaph: 1Ch 6:33, 1Ch 6:39, 1Ch 6:44, 1Ch 15:16-19
prophesy: The word prophesy, here, seems to mean no more than praising God by singing inspired prophetical hymns. 1Ch 25:3, 1Sa 10:5, 2Ki 3:15, 1Co 14:24-26
harps: 1Ch 15:16-21, 1Ch 16:4, 1Ch 16:5, 1Ch 16:42, 1Ch 23:5-7, 2Ch 23:13, 2Ch 29:25, 2Ch 29:26, 2Ch 31:2, 2Ch 34:12, Ezr 3:10, Ezr 3:11, Neh 12:24, Neh 12:27, Neh 12:43-46, Psa 81:2, Psa 92:1-3, Psa 150:3-5, Rev 15:2-4
Reciprocal: Num 1:50 – thou shalt Num 8:15 – go in 1Ki 10:12 – harps 1Ch 2:6 – Heman 1Ch 6:31 – whom David 1Ch 6:48 – brethren 1Ch 9:16 – Obadiah 1Ch 9:22 – David 1Ch 9:33 – the singers 1Ch 13:8 – with harps 1Ch 15:17 – Heman 1Ch 15:19 – General 1Ch 16:37 – before the ark 1Ch 16:41 – Heman 1Ch 23:30 – stand 1Ch 25:2 – Asaph 1Ch 25:6 – for song 1Ch 28:13 – the courses 2Ch 5:12 – the Levites 2Ch 7:6 – the Levites 2Ch 8:14 – the Levites 2Ch 9:11 – harps 2Ch 20:19 – Levites 2Ch 23:18 – by David 2Ch 29:14 – Jeduthun 2Ch 31:17 – by their courses 2Ch 35:15 – according Ezr 2:41 – Asaph Ezr 7:7 – singers Neh 7:1 – the porters Neh 11:17 – to begin Neh 11:22 – Of the sons Neh 12:45 – the singers Neh 12:46 – and Asaph Psa 42:1 – the sons Psa 65:1 – in Sion Psa 87:7 – As well Psa 98:5 – General Psa 144:9 – upon Psa 150:5 – the loud cymbals Ecc 2:8 – musical instruments Eze 40:44 – chambers Dan 3:10 – the cornet Rev 14:2 – harpers
Fuente: The Treasury of Scripture Knowledge
1Ch 25:1. And captains All the princes of Israel, with the priests and the Levites, whom David gathered together (1Ch 23:2) for this very end, that, with their approbation and consent, all these things might be established, who are here fitly called the captains of the host; for the princes were, under David, the chief captains of the militia of the kingdom; and as the Levites are called a host, and the Lords host, because of their number and order in holy ministrations, so these priests and Levites were the captains and governors of the rest. Separated Distributed them into their several ranks: which, though chiefly done by David as a prophet, and by divine direction, yet is imputed in part to the captains of the host, because it was done with their concurrence and approbation. The service To the service of God, under the conduct of these persons. Who should prophesy Praise God by singing the psalms of David, and other sacred songs made by themselves, who were prophets, or by other prophets or holy men of God. The number of the workmen according to their service Although this sacred work of praising God is here termed service, and the persons employed in it workmen, yet it is the greatest liberty and pleasure to be engaged in it. But the expressions intimate that it is our duty to make a business of it, and stir up all that is within us to it; and that in our present state of corruption and infirmity, it will not be done, as it should be done, without labour and struggle. We must take pains with our hearts to bring and keep them to this work, and to engage all that is within us in it. It is probable, Heman, Asaph, and Jeduthun were bred up under Samuel, and had their education in the schools of the prophets, of which he was the founder and president. Then they were pupils, now they come to be masters. Those that would be eminent must begin early and take time to prepare themselves. This good work, of singing Gods praises, Samuel revived and set on foot, but lived not to see it brought to the perfection in which it appears here. Solomon perfects what David began. So David perfects what Samuel began. Let each in their day do what they can for God and his church, though they cannot carry it so far as they would; when they are gone, God can out of stones raise up others, who shall build upon their foundation, and bring forth the top-stone.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1Ch 25:1. Prophesy with harps. They sung, as well as played, in the service of the Lord, the compositions or psalms of holy men. The harp is the lyre of the Latin versions. Music in religious worship has a divine sanction; and in the hands of these men it must have acquired perfection. Yet in the primitive church, partly through poverty, and partly through persecution and fear, it was not much used. We do not read of music in churches till after the time of Constantine. See Psalm cl.
1Ch 25:5. All these were the sons of Heman the kings seer, viz. fourteen sons that blew the horn; his three daughters were equally trained to music. They were nobly born, and enjoyed religious dignity in the temple of the Lord. Asaph and his sons had the first rank.
REFLECTIONS.
Though no temple was now either built or begun; yet so great a number of priests, of levites, of singers, and of worshippers, could not attend the sanctuary without shelter from the rain and stormy weather. Hence we read of the workmen being considerable in number: the buildings round about Zion were of course many, and the whole of this little city was devoted to God, and the accommodation of his people. Hence also we read so often that the sacred pavilion or tabernacle is called the house and temple of the Lord.
We here find that the singers, like the priests and levites, were divided into courses, to prophesy or sing with the harp. The musical instruments were numerous, and the musicians four thousand. The perfection they acquired in music and in sacred song was enviable to the satraps, or lords of Babylon. Psalms 137. But all this grandeur and sublimity of Hebrew worship was pleasing to God no farther than it might aid the devotion of the heart, and the elevation of the national mind. With him the contrition of the heart is the most grateful sacrifice, and its melody the sweetest music. The great masters of music, whose devotion rests in sounds, are to be classed with those lukewarm prophets to whom the Lord will say at last, Depart hence, I know you not. Let us learn so to worship God on earth, that we may be counted worthy of a name and a place in his house for ever, and to sing around his throne above.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
1Ch 25:1-31. The Temple Singers and Musicians.The musicians, according to the Chronicler, also consisted of twenty-four courses.
1Ch 25:1. Asaph . . . Heman . . . Jeduthun: see note on 1Ch 15:17.who should prophesy with harps . . . : according to the Chronicler the Temple musician ranked with the prophet; but he had authority for doing so, since it is evident from 1Sa 10:5 f. that the playing of musical instruments was associated with the prophetic office. In 2Ch 20:14 it is said that the spirit of the Lord came upon Jahaziel, one of the sons of Asaph.
1Ch 25:4. Hananiah . . . Mahazioth: although these appear now as proper names they were possibly not so originally; the words, with a few slight emendations, form the fragment of a prayer, viz.: Be gracious unto me, Yah, be gracious unto me; my God art Thou, Thee do I magnify and exalt; my helper when I am in trouble, I say, give me fulness of visions. At the same time it is well to remember that all these words occur as proper names elsewhere in this chapter (1Ch 25:23-31).
Fuente: Peake’s Commentary on the Bible
25:1 Moreover David and the captains of the host {a} separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:
(a) The singers were divided into 24 courses, so that every course or order contained twelve, and in all there were 288, as in 1Ch 25:7.