Exegetical and Hermeneutical Commentary of 1 Chronicles 26:1
Concerning the divisions of the porters: Of the Korhites [was] Meshelemiah the son of Kore, of the sons of Asaph.
Ch. 1Ch 26:1-12 (cp. 1Ch 9:17-27). The Courses of the Doorkeepers
1. Concerning the divisions of the porters ] R.V. For the courses of the doorkeepers.
Korhites ] R.V. Korahites; 1Ch 9:19.
Meshelemiah Asaph ] For the names of the doorkeepers see notes on 1Ch 9:17, and for Asaph see note on 1Ch 9:19.
Fuente: The Cambridge Bible for Schools and Colleges
The porters – See 1Ch 9:17-27; 1Ch 23:5.
Fuente: Albert Barnes’ Notes on the Bible
CHAPTER XXVI
The divisions of the porters, 1-12.
The gates assigned to them, 13-19.
Those who were over the treasures, 20-28.
Different officers, 29-32.
NOTES ON CHAP. XXVI
Verse 1. The divisions of the porters] There were four classes of these, each of which belonged to one of the four gates of the temple, which opened to the four cardinal points of heaven. The eastern gate fell to Shelemiah; the northern, to Zechariah, 1Ch 26:14; the southern, to Obed-edom, 1Ch 26:15; the western, to Shuppim and Hosah, 1Ch 26:16. These several persons were captains of these porter-bands or door-keepers at the different gates. There were probably a thousand men under each of these captains; as we find, from 1Ch 23:5, that there were four thousand in all.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Not that famous Asaph the singer, but another Asaph, called also Ebiasaph, 1Ch 6:37.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1, 2. Concerning the divisions ofthe portersThere were four thousand (1Ch23:6), all taken from the families of the Kohathites andMerarites (1Ch 26:14), dividedinto twenty-four coursesas the priests and musicians.
Meshelemiah the son of Kore,of the sons of AsaphSeven sons of Meshelemiah are mentioned(1Ch 26:2), whereas eighteenare given (1Ch 26:9), but inthis latter number his relatives are included.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Concerning the divisions of the porters,…. Or doorkeepers, whose business it was to open and shut the doors of the temple, to keep all impure and improper persons from entering into it, or any of the vessels being carried out of it, and to prevent tumults and riots about it; these, as it seems, David divided into a like number of classes, as the singers, to take their turns in waiting:
of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph; not Asaph the singer, who was a Gershonite, but the same with Eliasaph, 1Ch 6:23 a Korhite.
Fuente: John Gill’s Exposition of the Entire Bible
The classes of the doorkeepers, the stewards of the treasures of the sanctuary, and the officers for the external business. – Vv. 1-19. The classes of the doorkeepers. 1Ch 26:1. The superscription runs shortly thus: “As to ( ) the divisions of the doorkeepers.” The enumeration beings with : to the Korahites (belongs) Meshelemiah (in 1Ch 26:14, Shelemiah). Instead of we should read, according to 1Ch 9:19, , for the Korahites are descended from Kohath (Exo 6:21; Exo 18:16), but Asaph is a descendant of Gershon (1Ch 6:39.). – In 1Ch 26:2, 1Ch 26:3, seven sons of Meshelemiah are enumerated; the first-born Zechariah is mentioned also in 1Ch 9:21, and was entrusted, according to 1Ch 26:14, with the guarding of the north side.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Officers of the Levites. | B. C. Date. |
1 Concerning the divisions of the porters: Of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph. 2 And the sons of Meshelemiah were, Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth, 3 Elam the fifth, Jehohanan the sixth, Elioenai the seventh. 4 Moreover the sons of Obed-edom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth, 5 Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him. 6 Also unto Shemaiah his son were sons born, that ruled throughout the house of their father: for they were mighty men of valour. 7 The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad, whose brethren were strong men, Elihu, and Semachiah. 8 All these of the sons of Obed-edom: they and their sons and their brethren, able men for strength for the service, were threescore and two of Obed-edom. 9 And Meshelemiah had sons and brethren, strong men, eighteen. 10 Also Hosah, of the children of Merari, had sons; Simri the chief, (for though he was not the firstborn, yet his father made him the chief;) 11 Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah were thirteen. 12 Among these were the divisions of the porters, even among the chief men, having wards one against another, to minister in the house of the LORD. 13 And they cast lots, as well the small as the great, according to the house of their fathers, for every gate. 14 And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward. 15 To Obed-edom southward; and to his sons the house of Asuppim. 16 To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward. 17 Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two. 18 At Parbar westward, four at the causeway, and two at Parbar. 19 These are the divisions of the porters among the sons of Kore, and among the sons of Merari.
Observe, I. There were porters appointed to attend the temple, who guarded all the avenues that let to it, opened and shut all the outer gates and attended at them, not only for the state, but for service, to direct and instruct those who were going to worship in the courts of the sanctuary in the decorum they were to observe, to encourage those that were timorous, to send back the strangers and unclean, and to guard against thieves and others that were enemies to the house of God. In allusion to this office, ministers are said to have the keys to the kingdom of heaven committed to them (Matt. xvi. 19), that they may admit, and exclude, according to the law of Christ.
II. Of several of those that were called to this service, it is taken notice of that they were mighty men of valour (v. 6), strong men (v. 7), able men (v. 8), and one of them that he was a wise counsellor (v. 14), who probably, when he had used this office of a deacon well and given proofs of more than ordinary wisdom, purchased to himself a good degree, and was preferred from the gate to the council-board, 1 Tim. iii. 13. As for those that excelled in strength of body, and courage and resolution of mind, they were thereby qualified for the post assigned them; for whatever service God calls men to he either finds them fit or makes them so.
III. The sons of Obed-edom were employed in this office, sixty-two of that family. This was he that entertained the ark with reverence and cheerfulness; and see how he was rewarded for it. 1. He had eight sons (v. 5), for God blessed him. The increase and building up of families are owing to the divine blessing; and a great blessing it is to a family to have many children, when like these they are able for, and eminent in, the service of God. 2. His sons were preferred to places of trust in the sanctuary. They had faithfully attended the ark in their own house, and now were called to attend it in God’s house. He that is trusty in little shall be trusted with more. He that keeps God’s ordinances in his own tent is fit to have the custody of them in God’s tabernacle, 1Ti 3:4; 1Ti 3:5. I have kept thy law, says David, and this I had because I kept thy precepts,Psa 119:55; Psa 119:56.
IV. It is said of one here that though he was not the first-born his father made him the chief (v. 10), either because he was very excellent, or because the elder son was very weak. He was made chief, perhaps not in inheriting the estate (for that was forbidden by the law, Deu 21:16; Deu 21:17), but in this service, which required personal qualifications.
V. The porters, as the singers, had their post assigned them by lot, so many at such a gate, and so many at such a one, that every one might know his post and make it good, v. 13. It is not said that they were cast into twenty-four courses, as before; but here are the names of about twenty-four (v. 1-11), and the posts assigned are twenty-four, 1Ch 26:17; 1Ch 26:18. We have therefore reason to think they were distributed into as many companies. Happy are those who dwell in God’s house: for, as they are well fed, well taught, and well employed, so they are well guarded. Men attended at the gates of the temple, but angels attend at the gates of the New Jerusalem, Rev. xxi. 12.
Fuente: Matthew Henry’s Whole Bible Commentary
The Portals, 1Ch 26:1-19
The porters were doorkeepers, or gatekeepers, who guarded the entrances to the temple area. This passage shows how they were arranged by orders, similarly to the choristers and musicians in chapter 25. Their chiefs are enumerated in this chapter, but from 1Ch 23:5 it is seen that as many as four thousand were so employed at times. They drew lots for their stations and rotated in service, it seems, on a weekly basis (2Ki 11:5-7). The position was an honored and respected one (Psa 84:10).
The porters were divided into four groups, three representing the Levitical family of Kohath, one that of Merari, and none from the family of Gershon. Of these, the three Kohathite groups were all descended from Korah, the infamous rebel against the Lord in the wilderness. He sought to usurp the priesthood, and God opened up the earth and swallowed him, with all his goods, into the ground alive (Num 16:23-35). However, the children of Korah did not perish with him (Num 26:9-11), and at this time have succeeded to an honorable position in the land. This goes to show the Lord can overcome evil with good in those surrendered to Him (Rom 12:21).
The sons of Meshelemiah consisted of eighteen sons and descendants. One of these sons was Zechariah, who is described as “a wise counselor,” and who was allowed a special place among the porters. He was appointed, with his sons, to guard the north gate of the temple. The other sons of Meshelemiah were appointed over the east gate.
Obed-edom was the Levite in whose house the ark was kept after the breach of Uzza (1Ch 13:13-14). The Scriptures here call him a man greatly blessed of the Lord. This alludes also, no doubt, to the large number of his sons and descendants, for he had eight sons and a total of sixty-two descendants serving among the porters. Their appointment was to the south gate and over Asuppim, or the house of collections. This latter probably refers to the storehouses where tithes and votive offerings were kept.
The family of Hosah, who represented the tribal family of Merari, numbered thirteen sons. They were appointed to the west gate and to the gate Shallecheth. This latter was the gate by which the refuse was removed from the temple area and was sometimes referred to as the dung gate. It was by the causeway, going up from the valley below. Hosah was assisted by another Levite, Shuppim (verse 16). An interesting thing is said of Hosah in verse 10, in that he set aside his firstborn son, giving the honor to a younger, Simri. This was contrary to the law of Moses (De 21:15-17), but may have been interpreted only relative to a man with multiple wives. The case with Hosah is not further known, but it seems unusual that one supposedly devoted to the Lord’s service would set aside the law.
Six Levites were appointed to guard the east gate, the main entrance to the temple area; four daily to the north gate; four to the south gate and two and two to Asuppim; four over the west gate, at the causeway, and two more at the Parbar. The Parbar was the area west of the temple and adjacent to it. The Tyropoean valley ran through the city there.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.] The courses of the porters (1Ch. 26:1-12); lots cast for gate-keepers (1Ch. 26:13-19); keepers of treasures (1Ch. 26:20-28); the officers and the judges (1Ch. 26:29-32).
1Ch. 26:1-12.Divisions of the porters. On the importance of the office cf. chap. 1Ch. 9:17-27; 1Ch. 23:5. There were 4,000 (chap. 1Ch. 23:6), all from the families of Kohathites and Merarites (1Ch. 26:14), divided into twenty-four courses, as the priests and musicians. Mesh. Seven sons of whom mentioned (1Ch. 26:2); eighteen given in 1Ch. 26:9, which includes relatives. Another name given (1Ch. 26:14); probably alluded to in chap. 1Ch. 9:19. Asaph. Not of preceding chap. A Gershonite, probably the same as Ab. in Exo. 6:24; and Ebi, 1Ch. 6:37, an actual son of Korah. 1Ch. 26:4. Obed, a porter for time of fixing of ark in Jer. 15:21; Jer. 16:21. Blessed (cf. chap. 1Ch. 25:5; 2Sa. 6:11-12). 1Ch. 26:6. Mighty. 1Ch. 26:7. Strong. The office of porters required physical strength to open and close ponderous gates, act as guard against theft and insurrection. 1Ch. 26:12. Chief men, overseers of the watch. Translate to these divisions of the porters, principal men (use assigned) the watches, together with their brethren, for service in the house of the Lord, i.e., the chief men, enumerated in 1Ch. 26:1-11, and amounting to no more than ninety-three, kept the watch and ward of the house, together with a further number of their brethren (4,000 are mentioned in chap. 1Ch. 23:5), who assisted them from time to time [Speak. Com.].
1Ch. 26:13-19.Arrangements of porters. Lots, by which duties assigned to them as to the other Levites, and names of chiefs or captains given, with respective gates allotted to them. 1Ch. 26:15. Assupim, literally the house of collections (cf. Neh. 12:25); probably a storehouse for grain, wine, and offerings for sustenance of priests. 1Ch. 26:16. Shall, literally the gate of projection, the gate, i.e., through which were thrown out the sweepings of the temple, the ashes, the offal of the victims, and the like [Speak. Com.]. 1Ch. 26:16. Against ward. Watch opposite to watch. Hosah had two watches, western and the gate Shallecheth, hence kept one watch over against the other. 1Ch. 26:17. Six, because eastward gate most frequented. 1Ch. 26:18. Parbar must designate the space between the western wall of the temple building and the wall of the court, which would be a sort of precinct or purlieu of the temple. Here were two gates, at one of which two guards were stationed; while at the other, called Shallecheth, which gave upon the causeway, there were four. It is noticeable that in this whole account the Temple is spoken of as if it were existing, when it was not as yet built. We must suppose that David formed the whole plan of the Temple, and fixed the stations and numbers of the porters, though it was left for Solomon to carry his instructions out [Speak. Com.].
1Ch. 26:20-28.Levites in charge of treasures. Ahijah, doubtful reading. The Scriptures give Aheyhem, their brethren, which is preferable, especially as there is no other mention of this A. [Speak. Com.]. Treasures, gifts and payments (Exo. 30:12; Num. 18:16). Load. (chap. 1Ch. 6:17). Jehi. (1Ch. 26:22), the Jehielite. Jehiel gives name to the family, which accordingly includes his two brothers (1Ch. 23:8). Two of this family were the grand treasurers, under whom many of the Gershonites may have been employed [cf. Murphy]. 1Ch. 26:23. Of or for the four houses of Kohathites, a kind of preface to rest of the chapter. Ruler (1Ch. 26:24), chief custodian. 1Ch. 26:26. Dedicated, for service. 1Ch. 26:28. Hand, in the care of Shel.
1Ch. 26:29-32.The officers and judges. Officers, ceribes or secretaries; magistrates who, attended by their clerks, exercised judicial functions. Outward, the peoples private and public affairs, contrasted with functions of sacred worship. There were 6,000 (chap. 1Ch. 2:3-4) of them, who probably acted like their brethren on the principle of rotation, and these were divided into three classesone (1Ch. 26:29) for the outward business over Israel; one (1Ch. 26:30), consisting of 1,700, for the rest of Jordan, in all the business and in the service of the king; and the third (1Ch. 26:31-32), consisting of 2,700, were rulers for every matter pertaining to God, and affairs of the king [Jamieson], i.e., superintended religious matters and the interests of the king.
HOMILETICS
PORTERS AT THE DOORS.1Ch. 26:1-19
Porters not like burden-bearers of modern times, but gate-keepers with special duties and responsibilities (Latin portarius, the man who attends the porta).
I. Their special qualifications. An office of considerable dignity, and only conferred upon men of first rank. More desirable than a courtiers position in a worldly palace. I had rather be a door-keeper in the house of my God, &c. (Psa. 84:10).
1. Physical strength. Strong men (1Ch. 26:7); able men (1Ch. 26:8). To open and shut heavy gates, ward off attacks, and quell insurrection, to exclude intruders and unclean, and to guard against thieves and robbers. In some respects the office military. They were the soldiers of Jehovah and guards of the temple.
2. Patient in spirit. To direct the worshippers, to instruct, to encourage the timid, and continue watch night and day (Deu. 10:10; Lev. 8:35; Psa. 134:2). A man called The Man of the Mountain of the House went round every night to see that all were in their places, and that none of them slept. If he found any one asleep he struck him, and had liberty to burn his clothes. To this Lightfoot thinks there is a reference in Rev. 16:16 : Blessed is he that watcheth and keepeth his garments.
3. Fixed in number. No less than 4,000 mentioned, a given number at each door, relieved by others at a certain time. How the number of porters were distributed under 25 chiefs or the 93 captains not informed.
II. Their peculiar mode of appointment. They cast lots as usual. The lot for sacred purposes sanctioned by divine authority (Lev. 16:8; Num. 26:55; 1Sa. 14:41; Pro. 16:33), and continued until the time of our Lord (Luk. 1:9). Among the heathen often used in choice of a champion or priority in combat; in the decision of fate in war; and in the appointment of magistrates, jurymen, and other functionaries. It appears to be a solemn appeal to an omniscient God, and teaches that things apparently accidental are under his control. What is chance to man, is the appointment of God, says one. He hath cast the lot for them, and his hand hath divided it unto them by line.
THE BLESSING OF OBEDEDOM.1Ch. 26:5
God blessed him, a short, suggestive phrase connecting past history with present condition, and giving an insight into Obededoms history and Gods providence. Learn
I. That God will honour signal service. Everything in material creation is made to serve; no insect, element, or atom created for itself. Man is made to serve. Wealth, social elevation, and privilege put him under greater obligation. Our aim should be to do our duty, that God may lead us to higher and nobler work. Caleb, Phineas, and Obededom distinguished for service and honour.
1. Honour is given naturally for service. In war, commerce, and legislation, men are promoted, knighted, and made peers of the realm. Whoso keepeth the fig-tree shall eat the fruit thereof (by natural law, through diligent cultivation); so he that waiteth on his master shall be honoured (Pro. 27:18).
2. Honour is given providentially. He that waiteth faithfully on his Divine master shall be honoured. Joseph, Nehemiah, and Daniel stood before kings and not mean men. If any man serve me, him will my Father honour; honour with his friendship and presence on earth, and at length approved before an assembled universe, Well done, good and faithful servant.
II. That signal service thus rewarded is commended to our notice. Honourable mention often found in Scripture.
1. That we may discern the goodness of God. The smallest service, even a cup of cold water, not overlooked. He is gracious, accepts and crowns our service for him. God is not unrighteous to forget your work and labour of love.
2. That we may imitate the example. We may not be in the same circumstances and able to do the same things, but we may cherish the same spirit and copy their example. Nobleness of condition, says Dr. Chalmers, is not essential as a school for nobleness of character. It is delightful to think that humble life may be just as rich in moral grace and moral grandeur as the loftiest places in society; that as true dignity of principle may be earned by him who in homeliest drudgery plies his conscientious task, as by him who stands entrusted with the fortunes of an empire.
Howeer it be, it seems to me,
Tis only noble to be good;
Kind hearts are more than coronets,
And simple faith than Norman blood [Tennyson].
GUARDS OF THE STORES TYPES OF CHRISTIAN SOLDIERS.1Ch. 26:20-28
Temple watch a warfare. Two grand keepers of storesone to maintain officers and services, the other for things consecrated to the building, in the house of God. Many assisted, as a kind of brotherhood, in the use and defence of treasures. This service a type of Christian warfare. I. In the acquisition of the treasure. Much of it spoils won in battles, taken from the enemy, therefore gained by courage, strength, and conflict. The treasures of Christian experience, the privileges of the Christian Church, and the advance of Christian missions only acquired through conflict. II. In the defence of the treasure. Religion in the soul, Gods kingdom in the world must be kept or maintained by fighting. Warfare is constant, enemies attack, temptations surround. The battle not yet over, Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. III. In the use of the treasure. Ancient trophies were hung up in heathen temples. Plunder was divided, and priests had influence to procure the gods certain offerings and acceptable presents. Our spoils gained through God, and must be dedicated to him. Samuel, Saul, Abner, and Joab had collected treasures which David now consecrated to the highest purpose, to maintain the house of the Lord. Our gold and silver, time and strength, trophies gained over sin, Satan, and the world, all laid at the Saviours feet. Abraham gave Melchisedec the spoils, and the victorious officers presented their oblation to the Lord (Num. 31:50).
THE OFFICERS AND JUDGES.1Ch. 26:29-32
Three separate lists presented doorkeepers, treasure-keepers, and rulers of civil affairs, or outward business over Israel. Doorkeepers were Korahites and Merarites, to whom belonged Obededom and his descendants. The treasures of Gods house under the charge of Gershonite branches; the dedicated things under a branch of Kohathites. The service of scribes and judges was committed to the Izarites, along with Chenaniah (1Ch. 26:29). Notice
I. The Character of their Office. There are two departments.
1. The judges administered the law. Singers, porters, and Levites employed in the service of the sanctuary were not concerned in this business. One department enough to fill and understand. Pray not for enlargement of your sphere, but for ability to fill it.
2. The officers collected the revenue. Managed Gods tithes and the kings taxes. Thus city and country, Jehovah and the king were cared for, idolatry and injustice avoided, civil and sacred interests interwoven and advanced.
II. The period in which they held office. In the fortieth year of the reign of David (1Ch. 26:31), the last year of his reign. He felt the end approaching, and arranged the orders of the sanctuary. We should diligently improve our time, and if we do not reap the fruit of our labours, let us not grudge it to our successors.
HOMILETIC HINTS AND SUGGESTIONS
1Ch. 26:5. Blessing of Obed. I. What it consists of.
1. Family increase. A large family of eight sons, descendants of whom he might be proud.
2. Family honour. His sons exalted to places of trust in the sanctuary. A great blessing to have children eminent in the service of God.
3. Family reputation. Held in great repute for conduct and character. The memory of the just is blessed. II. How it is gained. Not by wealth and worldly influence.
1. By a right mind. Obed, was willing, very ready to take the ark when all others were afraid. When the heart is right before God, we shall be eager to render any help.
2. By right action. This springs from genuine affection. The mind has its own thoughts and actings. These anterior to all outward acts. Hence the saying, Think before you act. For as he thinketh in his heart so is he.
1Ch. 26:10. A fathers favourite. Simri made chief, not by right of primogeniture, but in office. If the firstborn, that is, the issue of the firstborn had failed: we learn the vicissitudes of families, the uncertain tenure of earthly fame and fortune. But very likely he was better qualified for office than his elder brother. His father saw in him eminent qualifications. What differences in the same family! How anxious parents are to possess and promote clever children!
1Ch. 26:14. A wise counsellor. Lit. a giver of counsel with wisdoma high commendation. Many have counsel, but no wisdom. Many give counsel, but not wisely. Zechariah, a wise man, equal to his father and held a chief place.
1. The service of God requires wise men.
2. God in his providence raises up wise men. Hence,
3. This service is wisely and efficiently carried on in all ages.
1Ch. 26:20-28. Ministers stewards in Gods house. Allowed to be put in trust. Hence responsibility and honour; requiring piety, administrative ability, and faithfulness. Stewards of the mysteries of God. Not depositories, nor owners, but dispensers (rightly dividing or dispensing) the word to others. Moreover, it is required in stewards that a man be found faithful (cf. 1Co. 4:1-2). The treasury of Gods house.
1. Its origin. As far back as the time of Samuel its foundations laid (1Ch. 26:28); such had been once established under Joshua (1Ch. 6:24); but soon exhausted and not heard of under later judges until Samuel.
2. Its object. To maintain the house of the Lord (1Ch. 26:27) in its services and its officials. The Heb. means to strengthen, not the outward building merely, but to help its servants, encourage its efforts, and build up its worshippers.
3. The necessity of its replenishment. The more God gives to us the more we should devote to him. Great success in business, great spoils in war, call for proportionate returns. Church revenues ever needed. The Lords position should never be forgotten.
1Ch. 26:29-32. The two spheres of Christian service.
1. They are distinguished from one another. Civil and religious affairs, Church and State not opposed to one another, but entirely distinct. One concerns earthly, and the other heavenly affairs in nature and purpose. My kingdom is not of this world.
2. They are intimately related one to another. The Church may help and intone the State, but the State should never control nor oppose the Church. It would certainly be ruinous to true religion, says A. Clarke, to make the State dependent on the Church; nor should the Church be dependent on the State. Let them mutually support each other; and let the State rule by the laws, and the Church live by the Bible.
ILLUSTRATIONS TO CHAPTER 26
1Ch. 26:1-19. Porters. Five things are requisite to a good officerability, clean hands, despatch, patience, and impartiality [W. Penn]. Divisions. One man perhaps proves miserable in the study of the law, who might have flourished in that of physic or divinity; another runs his head against the pulpit, who might have been serviceable to his country at the plough; and the third proves a very dull and heavy philosopher, who possibly would have made a good mechanic, and have done well enough at the useful philosophy of the spade or anvil [South].
1Ch. 26:27. Spoils. There was a dispute in the army of Mohammed between young men who had fought and old who had stayed under the ensigns. Mohammed pretended to have received orders from heaven to divide the booty. This the origin of ch. 8 in The Koran, entitled the Spoils, revealed at Medina, beginning thus, They will ask thee concerning the spoils. Answer, The division of the spoils belongeth unto God and the apostle [cf. Ed. by Geo. Sale]. It was customary among the Romans, when entering upon war, to promise some part of their prey to their deities. There was a temple at Rome dedicated to Jupiter Prdator, because a part of the prey was due to him [cf. A. Clarke in loco].
1Ch. 26:29. Officers. The curious fact comes out in all the arrangements that office was hereditary. The heads of the different departments are named after the heads of the families employed in them. All that David seems to have done was to restore and regulate a system that had been organised at the first settlement of the nation. In this respect it presents a striking contrast to our modern customs [Murphy].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
18. THE GATEKEEPERS (1Ch. 26:1-28)
TEXT
1Ch. 26:1. For the courses of the doorkeepers: of the Korahites, Meshelemiah the son of Kore, of the sons of Asaph. 2. And Meshelemiah had sons: Zechariah the first-born, Jediael the second, Zebadiah the third, Jathniel the fourth, 3. Elam the fifth, Jehohanan the sixth, Eliehoenai the seventh. 4. And Obededom had sons: Shemaiah the first-born, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethanel the fifth, 5. Ammiel the sixth, Issachar the seventh, Peullethai the eighth; for God blessed him. 6. Also unto Shemaiah his son were sons born, that ruled over the house of their father; for they were mighty men of valor. 7. The sons of Shemaiah: Othni, and Rephael, and Obed, Elzabad, whose brethren were valiant men, Elihu, and Semachiah. 8. All these were of the sons of Obededom: they and their sons and their brethren, able men in strength for the service; threescore and two of Obed-edom. 9. And Meshelemiah had sons and brethren, valiant men, eighteen. 10. Also Hasah, of the children of Merari, had sons: Shimri the chief (for though he was not the first-born, yet his father made him chief), 11. Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah were thirteen.
12. Of these were the courses of the doorkeepers, even of the chief men, having offices like their brethren, to minister in the house of Jehovah. 13. And they cast lots, as well the small as the great, according to their fathers houses, for every gate. 14. And the lot eastward fell to Shelemiah. Then for Zechariah his son, a discreet counsellor, they cast lots; and his lot came out northward. 15. To Obed-edom southward; and to his sons the storehouse. 16. To Shuppim and Hosah westward, by the gate of Shallecheth, at the causeway that goeth up, watch against watch. 17. Eastward were six Levites, northward four a day, southward four a day and for the store-house two and two. 18. For Parbar westward, four at the causeway, and two at Parbar. 19. These were the courses of the doorkeepers; of the sons of the Korahites, and of the sons of Merari.
20. And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicated things. 21. The sons of Ladan, the sons of the Gershonites belonging to Ladan, the heads of the fathers houses belonging to Ladan the Gershonite: Jehieli. 22. The sons of Jehieli: Zetham, and Joel his brother, over the treasures of the house of Jehovah. 23. Of the Amramites, of the Izharites, of the Hebronites, of the Uzzielites: 24. and Shuebuel the son of Gershon, the son of Moses, was ruler over the treasures. 25. And his brethren: of Eliezer came Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shelomoth his son. 26. This Shelomoth and his brethren were over all the treasures of the dedicated things, which David the king, and the heads of the fathers houses, the captains over thousands and hundreds, and the captains of the host, had dedicated. 27. Out of the spoil won in battles did they dedicate to repair the house of Jehovah. 28. And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah, had dedicated, whosoever had dedicated anything, it was under the hand of Shelomoth, and of his brethren.
PARAPHRASE
1Ch. 26:1. The Temple guards were from the Asaph division of the Korah clan. The captain of the guard was Meshelemiah, the son of Kore. 2, 3. His sergeants were his sons: Zechariah (the oldest), Jedia-el (the second), Zebadiah (the third), Jathni-el (the fourth), Elam (the fifth), Jeho-hanan (the sixth), Elie-ho-enani (the seventh). 4, 5. The sons of Obed-edom were also appointed as Temple guards: Shemaiah (the oldest), Jehozabad (the second), Joah (the third), Sacar (the fourth), Nathanel (the fifth), Ammi-el (the sixth), Issachar (the seventh), Pe-ullethai (the eighth), What a blessing God gave him with all those sons! 6, 7. Shemaiahs sons were all outstanding men, and had positions of great authority in their clan. Their names were: Othni, Repha-el, Obed, Elzabad. Their brave brothers, Elihu and Semachiah, were also very able men. 8. All of these sons and grandsons of Obed-edomall sixty-two of themwere outstanding men who were particularly well qualified for their work. 9. Meshelemiahs eighteen sons and brothers, too, were real leaders. 10. Hosah, one of the Merari group, appointed Shimri as the leader among his sons, though he was not the oldest. 11. The names of some of his other sons were: Hilkiah, the second; Tebaliah, the third; Zechariah, the fourth. Hosahs sons and brothers numbered thirteen in all.
12. The divisions of the Temple guards were named after the leaders. Like the other Levites, they were responsible to minister at the Temple. 13. They were assigned guard duty at the various gates without regard to the reputation of their families, for it was all done by coin-toss. 14, 15. The responsibility of the east gate went to Shelemiah and his group; of the north gate to his son Zechariah, a man of unusual wisdom; of the south gate to Obed-edom and his group (his sons were given charge of the storehouses); 16. of the west gate and the Shallecheth Gate on the upper road, to Shuppim and Hosah. 17. Six guards were assigned daily to the east gate, four to the north gate, four to the south gate, and two to each of the storehouses. 18. Six guards were assigned each day to the west gate, four to the upper road, and two to the nearby areas. 19. The Temple guards were chosen from the clans of Korah and Merari.
20, 21, 22. Other Levites, led by Ahijah, were given the care of the gifts brought to the Lord and placed in the Temple treasury. These men of the Ladan subclan from the clan of Gershom included Zetham and Joel, the sons of Jehieli. 23, 24. Shebuel, son of Gershom and grandson of Moses, was the chief officer of the treasury. He was in charge of the divisions named after Amram, Izhar, Hebron, and Uzziel. 25. The line of descendants from Eliezer went through Rehabiah, Jesha-iah, Joram, Zichri, and Shelomoth. 26. Shelomoth and his brothers were appointed to care for the gifts given to the Lord by King David and the other leaders of the nation such as the officers and generals of the army. 27. For these men dedicated their war loot to support the operating expenses of the Temple. 28. Shelomoth and his brothers were also responsible for the care of the items dedicated to the Lord by Samuel the prophet, Saul the son of Kish, Abner the son of Ner, Joab the son of Zeruiah, and anyone else of distinction who brought gifts to the Lord.
COMMENTARY
The Korahites, or the descendants of Korah, and certain descendants of Merari were charged with the doorkeeping service at the Temple. 1Ch. 26:19 in a summary statement distinguishes these men from other Levites. 1Ch. 26:1-9 in chapter 26 list eight courses of doorkeepers which were directly related to Korah. The name Korah means baldness and is well remembered in Hebrew history because of the rebellion led by Korah against Moses and Aaron (Numbers, chapter 16). Two hundred and fifty princes representing all of Israels tribes joined Korah in challenging the authority of Moses and Aaron. Jehovah prepared a new thing in the earthquake which swallowed these men alive. Korahs sons evidently were not involved in the trouble. In Exo. 6:24 Korahs sons are identified as Assir, Elkanah, and Abiasaph. The Asaph in 1Ch. 26:1 is a shortened form of Abiasaph. Obed-edom entered the history earlier when the ark of the covenant had been taken to his house (2Sa. 6:10). He had an extensive family numbering sixty-two persons in the register used by the chronicler. This number would include sons, grandsons, and others. Obed-edom may well have been among the descendants of Korah. He and his sons served in the south sector of the Temple and in the storehouse (1Ch. 26:15). Considering the nature of Korahs sin and the divine judgment that followed, it is remarkable that a place of service was reserved for his descendants. Korah was of the Kohathite family of the Levites.
Some of the doorkeepers were selected from among the Merarite Levites (1Ch. 26:9). In order to determine where each course would serve, the sacred lot was employed. Nothing was left to chance and even such an ordinary matter as service at a gate required Jehovahs sanction. Each of the four sectors from which the Temple could be approached was assigned to a responsible chief doorkeeper. Shelemiah (Meshelemiah, 1Ch. 26:1) and his group kept the east gate. Zechariah was allotted the north sector. Obed-edom was charged to keep the entrances to the south. Shupim and Hosah shared the obligations toward the west. The daily watch at the east entrance required six Levites, while four were required in each of the other sectors. The Temple would face toward the east. The main entrance necessitated additional doorkeepers. While this might appear to be a rather unimportant service, Psalms 84, a psalm of the sons of Korah, beautifully expresses the attitude of these Levites. 1Ch. 26:10 of this Psalm says, I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.
The Temple became the depository for much of the tangible wealth of Israel. When David had defeated Goliath, the giants sword was laid up in the Tabernacle. Treasuries and store rooms would be provided in the Temple in which the gold, silver, and precious stones accumulated through Israels wars and commerce would be deposited. When Israel went to war, pledges and vows would be made to Jehovah with regard to spoil and prey if Jehovah would grant victory. When the victory came, often tremendous wealth would be brought to the Temple. 1Ch. 26:20-28 refer to the things so dedicated by David and his captains. Israel at this time was in possession of things so dedicated by Samuel, Saul, Abner, Joab and others. When Joshua and Israel conquered Jericho (Joshua 6), the city was devoted to destruction. Any gold or silver taken in the overthrow was to be laid by in the Tabernacle. Achan died because he disregarded this agreement. He demonstrated selfishness and he failed to glorify Jehovah. David and his people saw in the dedication of these treasures a very appropriate way to thank Jehovah for victory. Ahijah, a Levite, had the chief responsibility for these treasures. Certain Gershonites and Kohathites assisted in this important assignment. The act of dedication was very sacred and involved an unconditional release of all claims on goods given to Jehovahs service. Goods or persons once dedicated could never be reclaimed by the giver. The spoil had to do with any kind of useful goods taken in battle. Prey was a term used to refer to any living thing taken by conquest, such as persons or animals. The idea of re-dedication was completely foreign to the Hebrew.
Fuente: College Press Bible Study Textbook Series
(1) Concerning the divisions of the porters.Literally, (as) to courses to porters. (Comp. 1Ch. 23:6.) As many as 4,000 Levites were set apart for this function by the kings orders. (Comp. 1Ch. 23:25.)
Of the Korhites was Meshelemiah.To the Korhites (sons of Korah) belonged Meshelemiah son of Kr. Meshelemiah is called Shelemiah (1Ch. 26:14), and Shallum (1Ch. 9:19).
Of the sons of Asaph.Not the chief musician Asaph, who was a Gershonite (1Ch. 6:39-48); whereas the Korhites were a Kohathite stock (Exo. 6:21). The name here is evidently an abbreviation of Ebiasaph (1Ch. 9:19), as Ahaz of Jehoahaz.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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
The Other Levitical offices.
Division and Work of the Porters.
v. l Concerning the divisions of the porters, the four thousand men in charge of the entrances and the overseeing of the work connected with the coming in and going out of the worshipers: of the Korhites, the descendants of Korah, was Meshelemiah (or Shelemiah), the son of Kore, of the sons of Asaph (or Ebiasaph).
v. 2. And the sons of Meshelemiah were: Zechariah, the firstborn; Jediael, the second; Zebadiah, the third; Jathniel, the fourth;
v. 3. Elam, the fifth; Jehohanan, the sixth; Elioenai, the seventh.
v. 4. Moreover, the sons of Obededom, v. 5. Ammiel, the sixth; Issachar, the seventh; Peulthai, the eighth; for God blessed him, v. 6. Also unto Shemaiah, his son, were sons born that ruled throughout the house of their father, v. 7. The sons of Shemaiah: Othni, and Rephael, and Obed, Elzabad, whose brethren were strong men, v. 8. All these of the sons of Obed-edom; they and their sons and their brethren, able men for strength for the service, v. 9. And Meshelemiah had sons and brethren, strong men, eighteen.
v. 10. Also Hosah, of the children of Merari, had sons: Simri, the chief; (for though he was not the first-born, yet his father made him the chief; v. 11. Hilkiah, the second; Tebaliah, the third; Zechariah, the fourth. All the sons and brethren of Hosah were thirteen.
v. 12. Among these were the divisions of the porters, even among the chief men, having wards one against another to minister in the house of the Lord. v. 13. And they cast lots, as well the small as the great, according to the house of their fathers, for every gate, v. 14. And the lot eastward, v. 15. To Obed-edom southward; and to his sons the house of Asuppim, v. 16. To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, v. 17. Eastward, v. 18. At Parbar westward, four at the causeway, v. 19. These are the divisions of the porters among the sons of Kore, and among the sons of Merari.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
This chapter is occupied in its first nineteen verses with an enumeration of the porters and Then of their arrangement. The porters were those who were to have charge of the entrances of the sanctuary. For at present, all was in plan only, thus set out by David beforehand.
1Ch 26:1
The subject of the porters has been before us in 1Ch 9:17-27; 1Ch 15:23, 1Ch 15:24; 1Ch 16:38; 1Ch 23:5, in which last passage we are told that there were four thousand of the Levites who were porters. The divisions of the porters spoken of in the present chapter were from the sons of Korah or Kore, and Merari (1Ch 23:10, 1Ch 23:19). The Korahite porters are given us in the first nine verses. The first mentioned is Meshelemiah, who, though called the same in 1Ch 23:2, 1Ch 23:9, appears as Shelemiah in 1Ch 23:14, and in 1Ch 9:19 as Shallum. Asaph, given here as one of the ancestors, must be replaced by Ebi-asaph (1Ch 6:23, 1Ch 6:37; 1Ch 9:19; also Exo 6:24), who was a Korahite, whereas Asaph was a Gershonite (1Ch 6:39, 1Ch 6:43).
1Ch 26:2, 1Ch 26:3
These verses contain the enumeration of seven sons of Shelemiah, of the firstborn of whom, viz. Zechariah, express mention was made in 1Ch 9:21.
1Ch 26:4, 1Ch 26:5
Here we have the enumeration of eight sons of Obed-edom (1Ch 15:21, 1Ch 15:24; 1Ch 16:38). That in this last reference Obed-edom seems to be called “son of Jeduthun” is owing probably to the omission of a name. For former occurrences of the sentence, God blessed him, with its present evident allusion, see 1Ch 13:14; 2Sa 6:11. To this passage, the expression of 1Ch 25:5, “to lift up the horn,” is probably analogous, where see comment.
1Ch 26:6, 1Ch 26:7
In the former of these verses, eulogy is pronounced by anticipation on the six grandsons of Obed-edom through his son Shemaiah, about to be mentioned in the latter verse. The singular number of the verb (), with a plural nominative, as found here, often occurs elsewhere, and repeatedly, even in this book, in cases where the relative pronoun intervenes between the subject and its verb. That ruled throughout the house of their father. The plural masculine abstract noun () here employed, in place of a verbal or participial form, is intended to gain force. A similar use of the feminine form of the same noun in the singular, and with suffix, may be cited from 2Ch 32:9. Whose brethren. An erroneous translation for his brethren; a correction, however, rendering more patent the inconvenience of the unexplained absence of the conjunction, which seems to be called for before both “Elzabad,” and “his brethren.” Bertheau suggests that other names are wanting which should fill up the meaning of “his brethren.” The brethren intended were probably Elihu and Semachiah.
1Ch 26:8
Able men for strength for the service. The Hebrew gives this in the singular, , etc. The apparent intention is to distribute equally to each and every one of all of the sons of Obed-edom, the high character for strength given to them as grouped here together.
1Ch 26:9
This somewhat sudden return to the name of Meshelemiah is evidently in order to put his numbers in a convenient position, to be added to those of Obed-edom just stated, thus making in all eighty porters from the Korabites.
1Ch 26:10, 1Ch 26:11
The porters from the descendants of Merari are given in these two verses, in all thirteen. Hosah, it will be remembered, is found together with Obed-edom in 1Ch 16:38, as one of the porters of the the ark. These thirteen bring up the number of porters to ninety-three. We have read (1Ch 9:22) that later the number became two hundred and twelve. Though yet. The likelier translation of the Hebrew would be, For there was not a firstborn (i.e. the issue of the firstborn had failed, and his line was therefore extinct), and his father made him the chief. Moreover, it is but probable that, if it had been a case of superseding the firstborn, the fact would not have been stated without an explanation of what had led to it or justified it.
1Ch 26:12
Translate, To these divisions of the porters, as regards the chief men, belonged the charge together with their brethren to officiate in the house of the Lord. According to the present chapter, then, the divisions add up to ninety-three. And if at any time of the history it were the case that these ninety-three were the leaders of groups among the total of “four thousand porters,” it would put exactly forty-two under each of these ninety-three, leaving but one over. This number ninety-three, meantime, does not agree with the two hundred and twelve of 1Ch 9:22. And the three score and two of Obed-edom in 1Ch 9:8 of the present chapter does not agree with the three score and eight of Obed-edom in 1Ch 16:38. At the same time, no little light may be thrown on this subject by noticing that the porters numbered in Zerubbabel’s time one hundred and thirty-nine (Ezr 2:42); and that the number one hundred and seventy-two is given for them by Nehemiah (Neh 11:19). The conclusion may well be that the numbers varied in David’s time and the other times severally;and that the date in question (1Ch 9:22) was not the same with the date of David in our present chapter, but was a subsequent date nearer the time of the Captivity. There is, therefore, no special ground for doubting the accuracy of the numbers given in this chapter.
1Ch 26:14-16
The casting of lots for the four chief names and the four chief aspects of gates, now proceeds. A special note is made of the care taken for the house of Asuppim; i.e. of “gatherings” or “stores.” For all that we know of this “house,” we seem to be left to the verses (15, 17) of this passage, and to the expression (Neh 12:25), “the storehouses, or stores of the gates” (though the Authorized Version, the “thresholds” of the gates), which would have been more intelligible had it been reversed, “the gates of the stores.” Presumably it was a building for keeping safe certain of the sacred property, and was situated south of the temple, and, judging from 1Ch 26:17, had two doorways. The Vulgate translates seniorum concilium. To Shuppim. Nothing can be made of this word in this connection, as a proper name, though we have it (1Ch 7:12, 1Ch 7:15) as such. It is now generally rejected, as probably duo to the error of some transcriber, whose eye may have been caught again by the last tee syllables of the closely preceding “Asuppim.” But some would place it as the last word of the previous verse, and make it amplify the meaning of Asuppim, e.g. “gatherings for stores.” Shallecheth. By derivation, this word means “sending or throwing down.” Hence some call it, “the refuse gate.” The situation of it is, however, defined here, as by the causeway of the going up, and would seem to render such an interpretation less likely. According to Grove (in Smith’s ‘Bible Dictionary’), this causeway is still traceable: it runs up from the central valley of the town to the sacred site west of the temple (1Ki 10:5; 2Ch 9:4); and Grove would identify the “gate of Shallecheth” with the present Bab Silsileh. The Septuagint translates , i.e. the gate of the temple-cell, which word they could get from the inverting of the order of the first two letters of the Hebrew Shallecheth. The Septuagint then mutts the following word, , Ward against ward; i.e. watch with watch. The expression up- pears to refer to the fact that Hosah’s lot threw to him the charge of a double position.
1Ch 26:17, 1Ch 26:18
These verses give the number of individuals who composed the watch at a time, beginning again from Shelemiah’s eastward position. The two and two toward Asuppim suggest most naturally the suppositon of two attendants at each of two gates, or else of two succeeding two. Parbar (). This word appears as in 2Ki 23:11. These words, with forms akin to them, are often found in the Targums, but not elsewhere in the Scriptures. The nearest approach to the meaning of the word, as yet discovered, is a “suburb.” The connection may just do as much as indicate that, whereas four porters kept the causeway gate, the Parbar gate was in closer proximity to the temple that was to be, but what this Parbar really was is not yet ascertained. Possibly it is the of Josephus (‘Ant.,’ 15. 11.5). If we add the numbers of Levites given in these two verses, it will be noticed that they mount up to twenty-four.
1Ch 26:20-28
These verses describe those Levites to whom belonged the care of the treasures of the house of God and of the treasures of things dedicated, i.e. “dedicated to maintain the house of the Lord” (1Ch 26:27, 1Ch 26:28).
1Ch 26:20
First, the Hebrew text contains no “of” in the first word of this verse; and, secondly, no meaning can be obtained cut of the name Ahijah as it is placed here. The Septuagint reading, “their brethren,” is exactly what we should expect, and is paralleled by other passages (2Ch 29:34). This correction of the present text may be safely accepted, viz. for The two classes of treasures are here marked, preparatory to the statements of 1Ch 26:22 and 1Ch 26:26-28.
1Ch 26:21, 1Ch 26:22
These verses name those who had the care of the treasures of the house of the Lord. They are Gershonites through Laaden, previously called Libni (1Ch 6:17; also Exo 6:17; Num 3:18). The sons named as heads of houses are three, viz. Jehieli (1Ch 23:8) and his sons, Zetham and Joel. Those who think that 1Ch 23:8 carries with it the meaning that Jehieli, Zetham, and Joel were all three brothers, can, in point of fact, plausibly reduce this verse to their shape. For the yod, not welcome at the end of the name Jehieli here, might be read the conjunction vau in both instances in which it occurs. The reading would then run thus: “Jehiel and the sons of Jehiel, both Zetham and Joel his brother.”
1Ch 26:23
The chiefs of the preceding two verses were introduced as descendants of Gershon through his son Laadan. The four names of this verse would seem to stand collectively for that of their father Kohath. One might, under these circumstances, have looked for the name of some member of each of these sub-families to appear in the number of the treasure-keepers just about to be mentioned. This is not so. Yet among other officials, and before the end of the general subject, the Izharites (1Ch 26:29) and the Hebronites (1Ch 26:30, 1Ch 26:31) do appear. This may possibly explain the mapping out thus of the Kohath family.
1Ch 26:24, 1Ch 26:25
Shebuel (1Ch 23:16; 1Ch 24:20), then, was the Amramite representative (and apparently a very special one in the office of , here attributed to him) through Gershom, the elder son of Moses. Next, through Eliezer, the second son of Moses, and through Rehabiah, son of Eliezer (1Ch 23:17), we are brought to the fourJeshaiah (1Ch 24:21, Isshiah), and Joram, and Zichri, and Shelomith, who seem at first to mark four successions of generations upon Rehabiah, but who more probably (though it cannot be said positively) were four brothers, each a son of Rehabiah (1Ch 23:17). And it may be that it is to these four that reference is made in the first clause of our next verse (26), “Which Shelomith and his brethren,” etc. The Shelomith here intended as an Amramite must be distinguished from the Gershonite of 1Ch 23:9, and from the Izharite of 1Ch 23:18.
1Ch 26:26
The treasures. The very first use of this word to signify a place where treasures were kept is in Jos 6:19, Jos 6:24. The same word is used for either the place or the treasures kept in it. Not found in the Books of Samuel, the word often occurs in the two Books of Kings and of Chronicles, once in Ezra, several times in Nehemiah, etc. In our next chapter (1Ch 27:25, 1Ch 27:27, 1Ch 27:28) it appears in the Authorized Version as “storehouses“ and “cellars.” Captains over thousands and hundreds (so see Exo 18:21, Exo 18:25; Num 31:14, etc.; Deu 1:15; 1Sa 8:12, etc.). Captains of the host (so Deu 20:9; Jos 5:14, Jos 5:15; Jdg 4:2; 1Sa 17:55, etc.).
1Ch 26:27
For such proceeds of war, see 2Sa 8:10-12, etc.
1Ch 26:28
It is, perhaps, somewhat remarkable that, though the sacred history suggests to us numerous fit occasions for the “dedications” spoken of in this verse, yet they are not described in detail, nor even alluded to at the times when they occurred. Samuel, Saul, Abner, and Joab had then been unwittingly finding some of the treasures now disposed to highest use by David.
1Ch 26:29-32
The chapter closes with some enumeration of those who were appointed to the outward business ( ) over Israel i.e. the secular or civic rather than temple business.
1Ch 26:29
Though the Authorized Version of 1Ch 15:22 would make it appear very unlikely that the Chenaniah, a “chief of the Levites,” here spoken of was identical with the present Chenaniah, yet the other translation of that passage, and the view that some take of it as describing one who had the special ordering of the carrying of the ark, would leave it more likely. For the officers and judges, see 1Ch 23:4; 2Ch 19:5-11. The too generic term “officers” (Exo 5:6-19 : Num 11:16, etc.) may be advantageously superseded by the word “scribes.” These scribes and judges, it appears, were taken from the families of Izhar and Hebron alone, without any Amramite or Uzzielite of the other Kohathites, and without any Gershonite or Merarite of the other Levites.
1Ch 26:30
Were officers among them of Israel. The simpler translation would be, were for the superintending of Israel (compare the verb in 1Ch 26:32). On this side Jordan westward; literally, across Jordan westward, the point of view being from the Persian side. So Ezr 4:16; Ezr 6:6; Ezr 8:36; Neh 2:7; but also Jos 5:1; Jos 22:7, when the point of view was that of those who had still to cross the Jordan to the west. The expression, in all the business of the Lord, is probably no mere reminiscence of the temple or semi-sacred business (such as the gathering of the tithes, etc.), but rather the recognition of the fact that all that pertained to the right discharge of the civil duties of an Israelite’s life lay within that description.
1Ch 26:31
This verse is at first sight obscure; but its purport is to say that the Hebronite family was, in the lust year of David’s reign, found at Jazer of Gilead, which seems a Merarite city (Jos 13:25; Jos 21:39; Num 21:32), and that Jerijah (1Ch 23:19; 1Ch 24:23) was then chief of them. He and his brethren were now appointed to the superintendence of the two tribes and a half eastward of Jordan, while “Hashabiah and his brethren” fulfilled the like duties westward of Jordan The number of those east of Jordan constituted overseers seems large in proportion to those mentioned on the west; but we must bear in mind that the numbers of Chenaniah and their range of sphere are not stated. These will presumably complete the six thousand of 1Ch 23:4. Otherwise we have but to fall back on the conviction that the present account is imperfect as well as brief.
1Ch 26:32
Chief fathers. The number of chief fathers mentioned in this verse leads Keil to point out very justly that here at least the designation cannot mean anything beyond the fathers of individual familiescannot mean the heads of those groups which are composed of all the branches or relations of one house. They must have been heads of households (), not heads of fathers‘ houses (). The ambiguity is owing to the use of the words in 1Ch 26:32, the latter of which words has so often supposed the word to precede it, coupled to it by a hyphen. Adding the numbers of 1Ch 26:30 and 1Ch 26:32, we find a total of Hebronite “officers and judges” amounting to four thousand four hundred. The remaining sixteen hundred to complete the” six thousand” were drawn from the Gershon, Amram, and Izhar families. Some of the Uzzielites probably helped the Hebronites.
HOMILIES BY J.R. THOMSON
1Ch 26:14. -A wise counsellor.
Nothing more is told us of this person than is contained in these words; but how much does even so brief a record imply!
I. THE EVENTS OF HUMAN LIFE OFTEN CALL FOR THE EXERCISE OF WISDOM IN COUNSEL. It is SO in the Church, in order that provision may be made for spiritual wants, that employment may be found for spiritual gifts, that differences may be composed and strength consolidated, It is so in the world; for human society presents so many difficult problems, and folly and ignorance are so general, that only a leaven of wisdom can preserve mankind from corruption and dissolution.
II. THOSE NOT PERSONALLY CONCERNED IN ANY BUSINESS ARE SOMETIMES MOST FITTED TO ADVISE, A wise man is not only wise for himself; his wisdom is intended by Providence to be placed at the service of others. And the impartiality of an onlooker often enables him to take a wider view and to form a fairer judgment than can be possible to others more interested and excited.
III. THERE ARE QUALITIES WHICH ARE SPECIALLY CONTRIBUTIVE TO WISDOM. These may be enumeratednatural sagacity, prolonged experience, knowledge, impartiality of mind, sympathy with human feelings, insight into character, etc. Such gifts and acquirements make a man “a wise counsellor.”
IV. GOD, IN HIS PROVIDENCE, IS EVER RAISING UP SUCH COUNSELORS FOR THE SERVICE OF MANKIND. It has often been observed that, in the conduct of great movements, Providence employs men of impulse and energy, and conjoins with them in service men of deliberate, calm, sagacious judgment. And it is not only in what are called great affairs that this arrangement is observable. Wise men may be found in all conditions of life.
V. THE HAPPIEST RESULTS FOLLOW THE COUNSELS OF THE WISE. They are the means of directing the young, of succouring the tempted, of guiding the affairs of state, of promoting the peace of Churches, of advancing the gospel of Christ.T.
1Ch 26:20.–Temple treasures.
Only very thoughtless persons can suppose that religion and money can be dissociated. In this world things material and spiritual are so blended that we have not to askMust the cause of God have anything to do with wealth and property? butWhat are the proper and scriptural relations between them? In explaining these, we remark
I. ALL TREASURE IS THE LORD‘S. He created all that men use and prize. It is his own property. If we give to him, we can only give “of his own.”
II. IN THE HANDS OF THE LORD‘S PEOPLE TREASURE IS A TRUST. The irreligious cannot be expected so to regard it; but it is marvellous that enlightened Christians can ever lock upon the matter in any other light. God lends men their possessions that they may use them for his glory, and prepare to give in an account to himself, approving their fidelity and piety.
III. TREASURE MAY BE CONSECRATED TO THE LORD‘S TEMPLE. What in the olden time among the Jews the temple at Jerusalem was regarded as being, that the Church of Christ is in this dispensation. And money may lawfully and wisely be expended in the erection of churches, chapels, schools, mission-rooms, etc; and in the maintenance of pastors, teachers, and evangelists. Christian wisdom may define the limits and extent of generous gifts. But, although in the ages of superstition there may have been danger of excess in donations and endowments, there is very little danger in our days, when large sums are spent on personal luxuries and ostentation, and when there is an impression that the one special department for economy is religion.
IV. IT IS IMPORTANT THAT THE LORD‘S TREASURE SHOULD BE IN SAFE KEEPING. It is an honourable office to have charge of religions and benevolent funds. It should be regarded as a stewardship from Heaven. Many who cannot preach or teach may render service in Christ’s Churches by acting as treasurers and almoners, and by their faithful custody and wise disbursement of funds may serve the body of Christ and please the Divine Head.T.
1Ch 26:29.-Officers and judges.
Israel was a theocracy; the state was the Church, and the Church was the state. Hence the king seems half a priest; and the Levites were appointed to the discharge of civil and magisterial offices.
I. CIVIL SOCIETY AND CIVIL ORDER ARE Or GOD. Jehovah is the supreme Governor, the Lord and King of all. Subordination and obedience are principles in the Divine government. Earthly governments are all imperfect, yet they contain in them elements of Divine significance. “The powers that be are ordained of God;” not that all rulers act righteously, or that there are no cases where resistance is justifiable; but that so far as governments embody the principles of peace and order they have the sanction of the King of kings.
II. IT IS LAWFUL FOR RELIGIOUS MEN TO SERVE IN THE STATE. Just as labour, trade, navigation, etc; are all lawful, and are sanctified by the Word of God and by prayer, so is it with the office of the magistrate, the servant of the state.
III. IT IS FOR THE ADVANTAGE OF ALL PARTIES THAT RELIGIOUS MEN SHOULD TAKE CIVIL OFFICE. For the officers and judges themselves, as the position will enlarge the area of their influence, and promote the soundness of their judgment and the widening of their sympathies. For the subjects generally, who will benefit when Christianity is brought to bear upon the discharge of duties which involve the general interests.
IV. GOOD RULERS SHOULD BE SUPPORTED BY THE CONFIDENCE, CO–OPERATION, AND PRAYERS OF THE PEOPLE. We cannot be too thankful when men of Christian character are appointed to public positions. It becomes us, remembering the special dangers and temptations to which such persons are exposed, to plead on their behalf at the throne of grace, that they may be taught by the Holy Spirit to speak the truth fearlessly, to rebuke iniquity, to act righteously, and so to secure the public tranquillity and well-being, and the glory of God.T.
HOMILIES BY W. CLARKSON
1Ch 26:1-28.-The blessing of God.
There lies much meaning in the simple words, “God blessed him” (1Ch 26:5). They refer to Obed-edom, and may remind us
I. THAT IT IS THE ACCOMPANIMENT OF A RIGHT STATE OF HEART TOWARD GOD. Obed-edom had taken the ark into his house when God “made a breach upon Uzza” (1Ch 13:11). He then and thus gained the favour of Jehovah, not indeed by the mere fact that the ark of the covenant was under his roof, but because his readiness to receive and preserve it was the expression of a true and genuine piety (see homily in loc.). If our “heart is right in the sight of God,” so that we are eager to render to him or to his cause any service we can bring, we are then in that spiritual condition in which we may look for the Divine blessing. It is not any one single action, but a right relation of soul to God, that draws down his abiding favour.
II. THAT IT TAKES VARIOUS FORMS WITH US, AS IT DID IN ANCIENT TIMES.
1. The temporal forms it assumed then. These were:
(1) Family merciesGod blessed Obed-edom by enlarging his household (1Ch 26:4, 1Ch 26:5), and giving him descendants of whom he could be proud (1Ch 26:6-8).
(2) Military reputation-some were “mighty men of valour” (1Ch 26:6.)
(3) Bodily vigourothers were “able men for strength for the service’ (1Ch 26:8).
(4) Posts of special honourothers were “over the treasures of the dedicated things” (1Ch 26:20-28). God may grant us his blessing in much the same way now; but while we gratefully accept it and conscientiously use it, if he does so bestow it, we must not reckon on these lower manifestations of his Divine regard. We are on sure ground when we speak of:
2. The spiritual forms it assumes now. They are such as these:
(1) Concord and piety in the home;
(2) reputation for devoted service of Christ;
(3) capacity for holy usefulness;
(4) trustfulness. These are blessings which correspond with those of the older dispensation, but which take a more spiritual form. They are blessings which fill the heart rather than the hand, benedictions of “the kingdom of heaven” rather than bestowments of the monarchy of earth. If it can be said of any of us, in any large and full sense, that “God blessed him,” such a one will be the recipient of other bestowments beside theseof
(5) rest of heart in Christ;
(6) joy of faithful and loving service;
(7) hope of eternal glory.C.
1Ch 26:29-32.-The business of the Lord and the service of the king.
The duties which an Israelite might render to his Divine and to his earthly sovereign are thus expressed (1Ch 26:30). They are also spoken of as “matters pertaining to God and affairs of the king” (1Ch 26:32). The distinction thus drawn is suggestive of the relation which the two services sustain to one another. We conclude
I. THAT THEY ARE CLEARLY DISTINGUISHABLE, ONE FROM THE OTHER. It is one thing to “serve God” and another thing to “honour the king.” We may remember those who have been most devoted courtiers, but indifferent servants of God. “Had I but served my God,” etc. (Wolsey). There have been very consecrated men who have lived a life of protest or even of hostility to the “reigning house.” Indeed, it may be the bounden duty of a good man to disobey the mandates of his earthly sovereign. The honours we pay to the “noble army of martyrs” are the best witness that we do make this distinction in our minds. It is a possible thing that we may find ourselves citizens of a country where the laws of the land are directly at variance with the will of God. But it is also true
II. THAT THEY ARE COMMONLY FOUND TO BE CONSISTENT ONE WITH THE OTHER. Happily it is not often the case now that a man has to choose whether he will “love the one and hate the other,” etc. Usually both may be honourably and faithfully served at the same time. Indeed, it will be found:
1. That we never serve the king better than when we are actively serving God. To be engaging in Divine worship, and thus encouraging piety and the good morals which are its invariable attendant; to be evangelizing, and thus to be elevating and enriching those who have fallen into sin and vice; to be occupied in any of the thousand forms of philanthropy which distinguish this age of ours; to be thus occupied in the “business of the Lord” is to be taking a very true and useful part in “the service of the king.” Indeed, the monarch of a land has no more loyal and serviceable subjects than those whose piety prompts them to “every good word and work” among their fellow-subjects. It may be equally true:
2. That we never serve God more truly than when we are serving the king. With the Jew, patriotism and piety were inseparably united. He who wished to please and honour Jehovah strove to serve Israel. He who injured the people of God was an enemy of the Most High. And so with us. The statesman who is faithfully and conscientiously serving his country may be pleasing and serving God quite as much as the minister in the pulpit, or the writer of sacred hooks at his desk. And not only the statesman who is charged with great and high things: all of us in our humbler ranks, when we join with our fellow-citizens in promoting the welfare of our common country, may be “serving God acceptably.” Only, if we wish to enjoy his smile and win his Divine blessing in the act, we must do our work
(1) unselfishly,
(2) devoutly.C.
HOMILIES BY F. WHITFIELD
1Ch 26:1-32.–Doorkeepers, treasure-keepers, and external services.
We are presented in this chapter with three separate lists. First, the classes of the doorkeepers (1Ch 26:1-19); secondly, the stewards of the sanctuary treasures (1Ch 26:20-28); thirdly, those appointed for the external business (1Ch 26:29-32). According to 1Ch 26:19 the doorkeepers were Korahites and Merarites. To the latter belonged Obed-edom and his family, numbering eight sons and sixty-two grandchildren, all valiant heroes. All these doorkeepers were so distributed that twenty-four guard stations were occupied daily. The next enumeration is the treasures of the house of God and the treasures of the dedicated things. The former were under the charge of a branch of the Gershonites; the latter under a branch of the Kohathites. The last list in the chapter refers to the “outward business over Israel.” This business comprised the service of “scribes and judges,” and it was committed to the Izharites along with Chenaniah. For this work David had set apart six thousand Levites (see 1Ch 23:4). One spiritual lesson may be learned from the twenty-seventh verse of this chapter: “Out of the spoils won in battles did they dedicate to maintain the house of the Lord.” The spiritual points may be suggested by the following heads:
1. The house of the LordGod’s spiritual kingdomwhether it be in a man’s own soul or whether it be a Church or nation, must not only be set up by the Spirit of God, but it must be kept up or “maintained.”
2. It is maintained by fightingfighting our worse than Canaanitish foesthe corruptions of our nature, the self-will, pride, and evil of our hearts, the ‘world, the flesh, and the devil within us and around us.
3. The “spoils” of this spiritual warfareevery victory over sin, every triumph over passion, evil inclination, and temptationthese are all trophies or “spoils” which we must “dedicate” to God, from whom they have all come. His the power, the strength, the victory. All are to be laid at the Saviour’s feet and used for his glory.
4. This, not one battle, but “battles”many of every kind. The armour continually on, the fight continually maintained. “Wherefore take unto you the whole armour or’ God, that ye may be able to withstand in the evil day, and having done all, to stand“ (Eph 6:13).
5. Thus, and only thus, can the “house” or kingdom of God in a man’s soul be “maintained.”W.
HOMILIES BY R. TUCK
1Ch 26:4, 1Ch 26:5.–Culture by trusts.
The reference made to Obed-edom recalls the fact that he and his family were blessed in the trust of work to do for God, the work of caring for his sacred, ark-symbol. We may dwell on God’s design in relation to the moral and spiritual characters of men by his putting them in trust, pressing them under the sense of responsibility.
I. MEN PUT IN TRUST. Life is full of these trusts from its beginning to its close. The Divine idea for all men is exhibited in the two great heads of the race. The first Adam was put in Eden, and trusted to dress and keep it, and not to touch the tree of the knowledge of good and evil. The second Adam was set in our human spheres, and trusted with the great work of revealing God to men, and redeeming men from their sins. We may trace the same dealing with men at every stage of life. Man is not his own; he is under authority, trusted with his Lord’s goods, and his Lord’s commissions.
1. We deal with our children on this principle. We train character by trusts of increasing value. It is only the bad child that may not be trusted.
2. In youth-time there are foretastes of the grave life-responsibilities which help to prepare us to undertake them. In youth-time we begin to feel the gravity of life, and there is a deepening thoughtfulness, the overshadowing of the seriousness of full manhood.
3. The beginning of manhood brings larger and heavier trusts and responsibilities, which call out our best powers. These trusts concern business, the family, society, and religion.
4. And advancing life provides constant addition of trusts, until our middle manhood sometimes seems to be overweighted, and flesh and heart almost fail. Illustrate by a few special cases: e.g.
(1) A man waking up to the consciousness of power, in knowledge, skill, influence, position, or wealth: if he be a true-hearted man to feelI canbrings a solemn sense of responsibility, and a great longing to be found faithful.
(2) A girl changed into a woman by the responsibility of becoming s wife and a mother.
(3) The case of accepting a religious life. The religious man goes every day under the pressure of this trust”a God to glorify.” And if there is any peculiar nobility and power about the life of the religious man, it comes out of his “trust,” and is cultured by his “trust.” Then we are no true men or women until we have found out our holy burden, and are taking it up, and bearing it cheerfully, as our Lord’s yoke laid upon us. When a man views life on earth aright, he finds it to be no play-scene, in which mere appearances meet the eye and the ear. He finds it full of awful realities and possibilitiesa life, not a pastime.
II. MEN CURSED OR BLESSED THROUGH THEIR TRUSTS. A design of blessing is in them, and a tremendous possibility of curse. Lest they should become a curse, they are only given up to the measure of a man’s ability. If more were entrusted to us than we could undertake, our natures could only be crushed. In this view some may be thankful that they have only one talent; and some warnings come from the careers of those whom we call “men of genius.” Men are blessed by their trusts when their whole natures open to accept them,as flowers, responsive to sun and shower, open to receive, and are blessed. In lifting ourselves up to meet trusts is found the repression of all evil, and the culture of all goodthe very blossoming of our nature. The true conception of the angel is not with folded wings, standing, but with poised, or outspread wings, ready to obey, rising to meet his trust. Men are cursed by their trusts, when they despise or neglect them; when they are unwilling to belong to another; when their natures are shut up to pleasure, not to duty; to self, not to God.
Do you sayBut my trusts seem such little things? So they are. So must all human trusts be. It is a little thing just to take care of God’s ark. Nevertheless they are arranged in the heavenly Father’s wisdom, and they mayif we will let themculture the earth-children for their heavenly home. Let us be “faithful over the few things.”R.T.
1Ch 26:12.-The acceptableness of lowly services.
“The porters.” This subject has been previously treated (see homily on 1Ch 9:19), but another outline may be suggested.
I. MAN‘S ESTIMATE OF THE LOFTY AND THE LOWLY IN SERVICE. On what considerations does it rest? And what decisions does it involve? Indicate some of the mistakes men make, especially in undervaluing kinds of service that do not gain prominence.
II. THE SUPERIOR PRACTICAL NECESSITY OF LOWLY SERVICES IN ACTUAL LIFE. Illustrate that for our physical and moral good we could much better dispense with the few great services than with the thousandfold lowly ones. On these the real sum of human happiness depends. And it may some day come to light that our Lord’s blessed kingdom was more prospered and advanced by Christian faithfulness in little things, than by the great doings which won men’s attention and praise.
III. THE POSSIBILITY OF FINDING EXPRESSION FOR HIGH CHRISTIAN CHARACTER IN ALL KINDS OF SERVICEBOTH IN THE LOFTY AND IN THE LOWLY, Porter and priest may both show themselves, and utter their sanctified characters, in their several work.
IV. THE SUPERIOR OPPORTUNITIES FOE EXPRESSING CHARACTER WHICH ARE FOUND IN THE LOWLY PLACES. Because a certain self-consciousness tends to spoil all public work. In the lowly spheres no “eye of man” attracts our attention. We work altogether “in the great Taskmaster’s eye;” and so we can be altogether more simple and genuine. There is too much of self always tempting men who toil in what are called the higher kinds of service.
In conclusion, show the Divine estimate of place and work, and how it stands in the second place, subordinate always to the Divine estimate of character. God, we may surely say, is chiefly concerned, not with what we did, but with how we did it. The welcome is given at last to character. To priest and porter God will only say at last, “Well done, good and faithful.”R.T.
Verse. 20.–On dedicating things.
The general idea seems to be that Christians must dedicate themselves to God; and though this is most true, it may be presented so as to hide away the fact that God requires the Christian to dedicate to him all he has, as well as all he is. Still, as in the older times, God is to be served by things as well as by persons. In the text it is noticed that “Ahijah was over the treasures of the house of God, and over the treasures of the dedicated things.“ It may be well to point out the important relations which things bear to persons.
(1) The sense of possession in things.
(2) The selection and preservation of things as expressing character.
(3) The power of representation in things; a gift may carry a man himself to his friend.
(4) The use of things to indicate feeling. It may be said that God does not really care for “things,” and that all “things” are already his; that he even refuses sacrifice and offerings, and only asks for men’s devotion, love, and trust.
But if God permits us to have the sense of possession, and, in ever so limited a sense, to call things our own, we may be sure that he does care for things, because they can do just what our voice in worship can do
(1) reveal man to him; and
(2) express man’s particular emotions to him. We can translate into their fitting meanings other signs than verbal ones; and we can make our acts, our gifts, and our possessions speak his praise, directly, and through others whom we may influence and inspire by the devotion to God of what we have.
Then show what our things may be made to express, illustrating from the devotion of our property and acquirements to God’s service.
(1) Dependence on the living God, who giveth to us “all things richly to enjoy.”
(2) Thanksgiving to him, whose gifts so manifestly pass our deserts.
(3) Consecration of self; for to be acceptable everything must carry to God ourselveshis “living sacrifices.”
(4) Zeal in his honour, that keeps us anxious to devote to him our best. Pleadwhere are our “dedicated things”? Are they worthy of us? Are they worthy of the God whom we love, who has done such great things for us?R.T.
Fuente: The Complete Pulpit Commentary
1Ch 26:1. The porters The word shoarim should be rendered guards, according to Dr. Delaney. This was an office of dignity, and conferred on men of the best quality, as appears plainly from this chapter.
Fuente: Commentary on the Holy Bible by Thomas Coke
For the Chapter 26 passage and footnotes, see 1Ch 23:1 ff.
7. The Classes of Porters: 1Ch 26:1-19.To the Korhites was Meshelemiah. Comp. 1Ch 26:14, where the name is Shelemiah. On the patronymic , the Korhites, comp. 1Ch 9:19, where also the names Kore and Abiasaph occurred. That Asaph is a slip of the pen appears from this, that, 1Ch 6:24 ff., Asaph belongs to the descendants of Gershon, not, as the Korhites, to that of Kohath.
1Ch 26:2. Zechariah the firstborn. This son of Meshelemiah occurs also 1Ch 9:21 and in 1Ch 26:14.
1Ch 26:4-8. Obed-edom and his Descendants.And Obed-edom had sons. This Obed-edom, already occurring 1Ch 15:18; 1Ch 15:24, and 1Ch 16:38, is called in the latter place a son of Jeduthun, not of the well-known song-master of the house of Merari, for the account of the Merarite porters begins in 1Ch 26:10, but of some other unknown Korhite of the same name, as appears from 1Ch 26:1 comp. with 1Ch 26:19.
1Ch 26:6. And to Shemaiah were born sons that ruled in the house of their father, properly, the lordships (, abstr. pro concr. for ; comp. Ew. 160, b) of the house of their father.
1Ch 26:7. And Obed, Elzabad, his brethren. The missing copula is to be supplied before as before . Then the strong men, Elihu and Semachiah, are named as Elzabads brethren. That the names of the brethren are not stated (Berth.) is less probable.
1Ch 26:8. Strong men of ability for service. The sing. is in apposition with the standing at the beginning of the verse (or such a is to be supplied before it).
1Ch 26:9. And Meshelemiah eighteen. By this appended statement of the number of Meshelemiahs family, the sum of the Korhite porters is fixed at eighty.
1Ch 26:10-11. And Hosah, of the sons of Merari. This Hosah occurred before, 1Ch 16:38, along with Obededom as porter.Shimri the chief; for he was not the first-born, that is, because none of the families springing from Hosah possessed the birthright (perhaps because the eldest son had died without male heirs), the father named Shimri, the strongest and cleverest of his sons, chief of the family.
1Ch 26:11. All the sons and brethren of Hosah were thirteen. Hence the whole number of all the porters here named is ninety-three (62 + 18 + 13). On the relation of this number to the statement in 1Ch 9:22, that the porters were in all 212, see on the passage; comp. also 1Ch 16:38.
1Ch 26:12-19. The Division of Porters according to the several Stations at which they were to serve.To these divisions of the porters, to the chiefs of the men. For this explicative , comp. on 1Ch 24:4; for the following statement respecting the division of the stations by lot, 1Ch 25:8.For every gate, literally, for gate and gate. These are the gates of the four-sided temple, facing the four quarters of heaven.
1Ch 26:14. And for Zechariah his son, a wise counsellor, literally, one counselling with prudence; on what this strange predicate rests is unknown. Before we are to repeat .
1Ch 26:15. To Obed-edom and to his sons the house of Asuppim, namely, to guard. This , house of collections (comp. Neh 12:25), must have been a place for keeping the sacred stores for the temple service, a temple magazine, situated in the court near the south gate, and, as appears from 1Ch 26:17, had two entrances to guard. No particulars of it are known. The translation of the Vulg.: in qua parte erat seniorum concilium, appears to rest upon the explanation of the word by assembly of men(Berth.).
1Ch 26:16. To Shuppim and to Hosah. On the probable spuriousness of Shuppim, see Crit. Note. The gate Shallecheth by the causeway of ascent, the keeping of which was committed to Hosah, is to be regarded as turned, because toward the west, also to the lower city (east of which lay the temple mount). Thus, the causeway of ascent, by this gate is the way that led from the lower city up to the higher temple mount. The name gate Shallecheth is perhaps to be explained, with Bttcher and Thenius, by refuse gate.One ward like another, literally, ward beside ward ( as in 1Ch 26:12; 1Ch 25:8), not ward over against ward, as Berth. thinks, who, on the ground of this precarious interpretation, assumes a diversity of the west gate and the Shallecheth gate as two entrances placed over against each other. Even 1Ch 26:18 does not confirm this interpretation, as here the guard stationed on the west side is represented certainly as double, consisting of four guards standing at Parbar, and two on the causeway, but not as a guard divided between two gates. Far-fetched and contrary to the Masoretic division is the attempt of Clericus to refer the words to all the stations, and so to the contraposition of the four temple gates.
1Ch 26:17. Eastward were six Levites, northward four a day. These (6 + 4) ten daily guards the house of Meshelemiah (with his eighteen sons and brothers), 1Ch 26:14, had to set, as the (4 + 2 + 2) eight guards stationed southward, 1Ch 26:15, belonged to the house of Obed-edom (with his sixty-two sons and brothers), and on Hosah (with his thirteen sons and brothers) was imposed the setting of the (4 + 2) six guards for the west side; comp. 1Ch 26:16 with 1Ch 26:18. A uniform and systematic division we cannot discover; probably it was arranged by lot. Moreover, not (6 + 4 + 8 + 6) twenty-four single men are meant, but so many leaders or guarding officers; for the strength of the several stations was certainly greater, as the sum total of all the porters is said in 1Ch 23:6 to be 4000 men. There is nothing in the text to show that the number twenty-four points to a division of the whole body of porters into twenty-four classes, analogous to the twenty-four classes of priests and singers.
1Ch 26:18. At Parbar westward, four on the causeway, and two at Parbar. This (= , 2Ki 23:11) is, as the statement of its situation to the west shows, to be regarded as a part of the temple buildings, near the Shallecheth gate, an addition with cells for depositing the stores and utensils of the temple, similar to the house of Asuppim, 1Ch 26:15, on the south side. The causeway is naturally the causeway of ascent, 1Ch 26:16.
8. The Administrators of the Treasures of the Sanctuary, with the Officers for the External Business: 1Ch 26:20-32. a. The Lord Treasurers (Stewards): 1Ch 26:20-28.And the Levites their brethren. That instead of the unmeaning of the Masoretes we are to read thus (after the Sept. and the analogy of such passages as 1Ch 6:29, 2Ch 29:34), is maintained by most modern expositors since J. D. Mich.Were over the treasures of the house of God, and over the treasures of the holy things.This general statement is specialized by the following passage in this way, that the sons of the Gershonite Ladan were placed over the treasures of the house of God, that is, in a strict sense the temple treasures (1Ch 26:22 ff.), but the sons of Shelomoth over the treasures of the holy things, that is, the spoils consecrated by David (1Ch 26:26 ff.).
1Ch 26:22. Jehieli, the sons of Jehieli: Zetham, and Joel his brother. The sense is, as appears from 1Ch 23:7 f., that Zetham and Joel, the heads of the house of Jehieli (or Jehiel), belonging to the Gershonite line of Ladan, had to administer the treasures of the house of God (the proper treasures of the temple, 1Ch 26:20).
1Ch 26:23 f. Of the Amramites, the Izharites, the Hebronites, and the Uzzielites, the four branches of the family of the Kohathites, 1Ch 23:15 ff.Shebuel ruler over the treasures ( before continuing the sentence). As son of Gershom son of Moses, this Shebuel (or Shubael, as in 1Ch 24:20) belongs to the Amramites. And indeed this Amramite Shebuel appears, as the general phrase: ruler () of the treasures, shows, to be chief superintendent or administrator of all the sacred treasures, the president or administrator of the two departments of these treasures mentioned in 1Ch 26:20 (not merely as superintendent of such sums as flowed regularly into the sanctuary, as Berth., limiting the word ,thinks).
1Ch 26:25. And his brethren by Eliezer were Rehabiah his son (Eliezers), and Jeshaiah his son, etc. These are called brethren of Shebuel, because they sprang from Moses by Eliezer, as this by his brother Gershom (1Ch 23:16).
1Ch 26:26. This Shelomoth and his brethren. As a descendant of Eliezer, and therefore an Amramite, this Shelomoth (or Shelomith; see Crit. Note) is different from the two Shelomiths of 1 Chronicles 23, the Gershonite (1Ch 26:9) and the Izharite (1Ch 26:18; comp. 1Ch 24:22). As he with his brethren has charge over the treasures of the holy things of David (that is, over the consecrated gifts from the spoils of the wars of this king), he appears co-ordinate with the Jehielites Zetham and Joel, but subordinate to the ruler Shebuel.And the captains. These last-named are the field-officers or generals of Davids army, as Joab, Amasa, as distinct from the before-mentioned captains of thousands and hundreds, or officers in general.
1Ch 26:27. Out of the wars and of the spoil they dedicated to maintain the home of the Lord, not to keep it in good condition or to repair it (according to the meaning which has in 2Ki 12:7; Neh 3:7 ff.), but to make it great (comp. 1Ch 29:12, where , stands by and is synonymous with it). Only this view agrees with the circumstance that the temple, at the time now in question, was not built, but only about to be built. For in as nota accus. comp. 1Ch 29:12.
1Ch 26:28 a belongs still to the parenthetical explication of the dedicated gifts which began with 1Ch 26:27.And all that Samuel had dedicated. The article in stands for the relative , as in 1Ch 29:17; 2Ch 29:36; Ezr 8:25; Ezr 10:14; Ezr 10:17.Everything, dedicated, literally, every one who had dedicated (), who placed that which was dedicated by him under Shelomoth and his brethren. The enumeration of the several gifts derived from war, which began with 1Ch 26:27, or properly with 1Ch 26:26 b, is here concluded, and referred to 1Ch 26:26 a., properly, on the hand, entrusted for keeping, committed to the charge of any one.b. Officers for the External Business: 1Ch 26:29-32. Only one Izharite and two Hebronite families are mentioned in this category, consequently only those belonging to two lines of the family of Kohath, and no Gershonites or Merarites (as also, 1Ch 26:20-28, to the treasurers belong no Merarites, and the Gershonites play only a subordinate part).Of the Izharites was chenaniah for the outer business. In what this outer business consisted the more definite addition shows: for officers (scribes) and judges. Although, 1Ch 23:4, the whole number of the Levites assigned to these functions is stated to be 6000, a number so high that all the situations of this kind in Israel might apparently be filled by them, yet we should include, according to Neh 11:16, the administration of the external business specially for the temple and its servants, the exaction of the taxes for the temple, the collection of tithes, etc.
1Ch 26:30. Of the Hebronites for the oversight of Israel on this side the Jordan westward, of the west-land of Israel; comp. Jos 5:1; Jos 22:7. the Sept. correctly renders: (ad inspectionem Israel). The view of Berth.: were over the gifts, that is, the taxes, is unsupported by the usage, and scarcely reconcilable with the explanation of the contents of the foregoing verses on such taxes. Comp. also in ver 32, which signifies nothing but appoint as overseers, give the oversight.
1Ch 26:31. Of the Hebronites was Jeriah the chief. This Jeriah occurred in 1Ch 23:19, but not in his present character as chief of the Hebronite family appointed over the land east of the Jordan.For the Hebronites. This parenthesis, extending to the end of the verse, explains the surprising circumstance that the oversight of both sides of the Jordan was committed to the Hebronites. Why Jazer of Gilead, according to Jos 21:39, a Merarite city, served as a chief residence to these Hebronites, remains obscure in the brevity of the present notice.
1Ch 26:32. And his brethren, valiant men, two thousand and seven hundred fathers of families. So in the sense of house or family fathers is here without doubt to be understood, as the very great number 2700 teaches (not heads of father-houses ). The phrase is essentially equivalent to the shorter , fathers, in 1Ch 26:31. Moreover, the conjecture is natural, that as the Hebronite family of Hashabiah numbered 1700, and the Hebronite family of Jeriah 2700, housefathers, so to the Izharite family of Chenaniah (1Ch 26:29) belonged the 1600 still wanting to the sum total of 6000 (1Ch 23:4), and that this number has fallen out by some oversight. The present list of officers for the outer business appears not to have been preserved entire (comp. Keil, p. 209).
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
To the account given of the singers in the former chapter, is here subjoined the list of the porters, treasurers, and store-keepers, among the Levites; and of certain officers called to the administration of the affairs of God, and the king.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The office of a porter in the temple, must certainly have been an office of high repute and importance, as appears by the characters given of such to whose lot it fell. They are said to be mighty men of valour, and for strength for the service. And evidently they are marked as being competent to the office, on account of their wisdom; for Zechariah, one of them, is said to have been a wise counsellor. And another, Simri, though not the first-born, was made chief by his father. I do not presume precisely to point out in what the principal parts of their office consisted; and more especially as the Holy Ghost hath not been particular about it. We are told that their station was at the gates. But from this feature of character we may safely infer, that the spiritual porters of Jesus’ church have a very solemn trust to keep the doors, and by their wisdom, which they derive from their glorious Head, to counsel others, and by their strength which they have in Christ Jesus, to withhold others from every improper entrance into the sanctuary. Jesus is the way, and no other can be the entrance. And as to Him, so to all his, the Porter openeth. God the Holy Ghost opens to Christ, leads to Christ, helps to Christ, and takes of Christ to show the people. Lead me, Lord, in thy truth, and guide me, for thou art the God of my salvation. Joh 10:9Joh 10:9 ; Psa 25:5 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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 26:1 Concerning the divisions of the porters: Of the Korhites [was] Meshelemiah the son of Kore, of the sons of Asaph.
Ver. l. Concerning the divisions. ] De vicibus aut classibus.
Of the porters.
Of the sons of Asaph.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1 Chronicles Chapter 26
In 1Ch 26 we have the porters, for it is a part of majesty to think of what is least. The Spirit of God condescends to arrange by David for the porters, just as truly as He did for the high priest, or for the different courses of priesthood. All has its place, and whatever has to do with the service of God is great in God’s eyes. Indeed, it is only we who make so much of the differences between great and small. To God, the smallest thing has a value.
Fuente: William Kelly Major Works (New Testament)
divisions = courses. The names of the chiefs are given, as of the courses of priests and Levites.
porters = gatekeepers. See 1Ch 9:17, 1Ch 9:18-26; 1Ch 15:18.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 26
Chapter twenty-six: the division of the porters and then their assignment over the various gates around the temple. And then in verse twenty: those who had charge over the treasures of the house of the Lord. And interestingly enough, in verse twenty-six,
Which Shelomith and his brothers were over the treasures of the dedicated things, which David the king, and the chief fathers, the captains over the thousands and hundreds, and the captains of the host, had dedicated. Out of the spoils won in battles did they dedicate to maintain the house of the LORD. And all that Samuel, and Saul, and Abner, and Joab had dedicated; and whosoever had dedicated any thing, it was under the hand of Shelomith, and his brothers ( 1Ch 26:26-28 ).
So that in reality, the thought or the idea of building a temple for God probably was as old as Samuel. In other words, the idea probably first came up in Samuel’s time, and Samuel started setting aside for the treasury for the house of the Lord. Which was added to then by Saul. And then, of course, the generals of David bringing the spoils of war and placing them there in order to build the house unto the Lord.
And then several of the priests were established for the judges in the land to hear the various cases that dealt with religious matters. “
Fuente: Through the Bible Commentary
1Ch 26:1-11
1Ch 26:1-11
THE DOORKEEPERS; TREASURERS AND CIVIL OFFICERS;
DISTINGUISHED FAMILIES OF THE DOORKEEPERS
“For the courses of the doorkeepers: of the Korahites, Meshelemiah the son of Kore, of the sons of Asaph. And Meshelemiah had sons: Zechariah the first-born, Jediael the second, Zebadiah the third, Jathniel the fourth, Elam the fifth, Jehohanan the sixth, Eliehoenai the seventh. And Obed-edom had sons: Shemaiah the first-born, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethanel the fifth, Ammiel the sixth, Issachar the seventh, Peullethai the eighth; for God blessed him. Also unto Shemalah his son, were sons born, that ruled over the house of their father; for they were mighty men of valor. The sons of Shemaiah: Othni, and Rephael, and Obed, Elzabad, whose brethren were valiant men, Elihu, and Semachiah. All these were of the sons of Obed-edom: they and their sons and their brethren, able men in strength for the service; threescore and two of Obededom. And Meshelemiah had sons and brethren, valiant men, eighteen. Also Hosah, of the children of Merari, had sons: Shimri the chief (for though he was not the first-born, yet his father made him chief), Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah were thirteen. Of these were the courses of the doorkeepers, even of the chief men, having offices like their brethren, to minister in the house of Jehovah. “
E.M. Zerr:
1Ch 26:1-12. It was thought well to make a single paragraph of these verses because they all have to do with the subject of the porters. If any special attention is needed to some expression, it will be referred to its proper verse. There is so much space given to the porters of the temple service that some consideration will be given to the subject. A porter was a janitor or gatekeeper. The house of God that was built by Solomon was a complicated structure with many gates and doors, some of which were large and heavy. I shall quote the article in the Oxford Cyclopedic Concordance on this subject. “Porters were the doorkeepers and police of the temple (2Ch 31:14). They were divided into companies, under the command of the ‘Captain of the Temple,’ and one division was always on duty, keeping guard day and night. Josephus says that it took twenty men to shut the great brazen gates (Act 21:30).” This information will explain the references to mighty men of valor (V. 6) and strength (V. 8) and strong men (V. 9) in the present paragraph. Wards one against another means they had their individual duties and were to take their turns after each other.
Fuente: Old and New Testaments Restoration Commentary
In no particular did the arrangements of the king fall short. Not only Levites, priests, and singers were arranged for, but porters also, and such as had charge of all the stores set apart for the sacred work. These, moreover, were sons of the first of the nation, as well as of others less known; and the same principle of democratic selection is casting the lots-“as well the small as the great” took part.
It is interesting in this section to note, moreover, how long men had looked forward to building the Temple. In the statement that the dedicated treasure was in the care of Shelomoth, some is specified as set apart by Samuel, some by Saul, some by Abner, and some by Joab. In giving to Solomon the charge to build David had spoken of the treasure he had gathered and said, “Thou mayest add thereto.” Now it appears that others before himself also had made contributions to the great whole.
These facts are suggestive and helpful. None of us can ever do a complete thing for God. All His works are too great. Nothing we touch is other than a piece of work begun and dropped ere the weary hands had completed their task. And, in turn, nothing we take up can we complete. But there are always others coming on who will continue the toil, for God’s work must be done. Let us count it greatest honor to have touched the work at all, and be content to have put in one day’s work thereon between morning and sunset.
Fuente: An Exposition on the Whole Bible
5. The Porters and other Temple Officers
CHAPTER 26
1. The porters (1Ch 26:1-12)
2. The keepers of the gates (1Ch 26:13-19)
3. The Levites over the treasures (1Ch 26:20-28)
4. Officers and judges (1Ch 26:29-32)
Ninety-three porters are mentioned, which held the position of chiefs. The whole number of porters was 4,000 (1Ch 23:5). Asaph in verse 1 must be changed to Ebiasaph (9:19), for Asaph was not a Korahite, but a Gershonite. Obed-edom is especially mentioned. God blessed him (verse 5). He had sheltered the ark (8:14), and the LORD blessed the house of Obed-edom, and all that he had. And here the blessing is seen in a remarkable increase. All these of the sons of Obed-edom; they and their sons and their brethren, able men for strength for the service, were three score and two of Obed-edom (Psa 127:3). How faithful the Lord is. He did not forget Obed-edoms service and rewarded him richly.
Then there were the gate keepers. The temple was still unbuilt, no plans had been drawn by man, but the Lord had revealed the plan to David (1Ch 28:11-13), and he ordered the keepers of the gates according to the divine plan. Then follows the appointment of the Levites who had charge over the treasures and the appointment of officers and judges. Their number was 6,000 (1Ch 23:4). They were divided into three classes: 1. For the outward business of Israel (verse 29). 2. Those who had the oversight of Israel beyond Jordan westward, 1,700 persons, for all the business of the Lord, and for service of the King (verse 30). 3. The third class consisted of 2,700 who were rulers for every matter pertaining to God, and affairs of the king (verses 31-32). All was divinely planned and arranged through David in anticipation of the glorious reign of his son. And even so all is planned and appointed for the coming reign of the King of Righteousness and the King of Peace.
Fuente: Gaebelein’s Annotated Bible (Commentary)
the divisions: There were four classes of these, each of which belonged to the four gates of the temple, which opened to the four cardinal points of heaven. The eastern gate fell to Shelemiah; the northern to Zechariah – 1Ch 26:14, the southern to Obed-edom – 1Ch 26:15, and the western to Shuppim and Hosah – 1Ch 26:16. These several persons were captains of these porter-bands, or door-keepers, at the different gates. There were probably a thousand men under each of these captains; as we find, from 1Ch 23:5, that their whole number was four thousand.
the porters: 1Ch 9:17-27, 1Ch 15:18, 1Ch 15:23, 1Ch 15:24, 2Ch 23:19
Korhites: Num 26:9-11, Psa 44:1, Psa 49:1, *titles
Meshelemiah: [Strong’s H8018], Shelemiah, is merely an abbreviation of [Strong’s H4920], Meshelemiah, by the apheresis of , mem. 1Ch 26:14, Shelemiah
Asaph: This variation arises from the rejection of the word [Strong’s H1], av, “father,” and the mutation of , yood, into , aleph; being written in the parallel passages [Strong’s H43], Ebiasaph, and here [Strong’s H623], Asaph. 1Ch 6:37, 1Ch 9:19, Ebiasaph
Reciprocal: Num 3:18 – General Num 3:19 – General 2Ki 23:4 – the keepers 1Ch 6:39 – Asaph 1Ch 23:6 – courses 1Ch 26:9 – Meshelemiah 2Ch 8:14 – the porters 2Ch 34:13 – porters Ezr 2:42 – the porters Neh 7:45 – The porters Eze 44:11 – having charge
Fuente: The Treasury of Scripture Knowledge
1Ch 26:28. Joab had dedicated the spoils of war. Cyrus set apart the tenth of all his spoils for the gods. It was much the same among the Jews: in a line from Abraham, who gave the tenths to Melchizedek, to Samuel, Saul, Abner, David, and his captains, we find a part of their wealth dedicated to the Lord. It was also our Saxon fathers who built the churches; yet we grumble and murmur at every penny we give to Gods cause, because we do not love him, nor his ministers as we ought.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
1Ch 26:1-32. Further Levitical Temple Officials.These include the gatekeepers (1Ch 26:1-19), those who were over the treasuries (1Ch 26:20-28), and the officers and judges who were for the outward business over Israel (1Ch 26:29-32).
1Ch 26:12 ff. In what the Chronicler says about the Temple he is guided by the Temple with which he was familiar, viz. the post-exilic one built by Zerubbabel.
1Ch 26:18. Parbar: see RVm; perhaps from a Persian word meaning that which is light; i.e. an open structure on the western side of the Temple. This is, however, uncertain. Whether the word has anything to do with parvarim (translated precincts in RV) in 2Ki 23:11, is doubtful.
1Ch 26:20. Although two kinds of treasuries are mentioned, those of the house of God and those of the dedicated things, the latter were but a part of the former.
1Ch 26:23-25. The names are obviously those of families, not of individuals, for a grandson of Moses could not have been living in the reign of David (1Ch 26:24), nor could representatives of six generations have been contemporaries (1Ch 26:25).
1Ch 26:29. the outward business over Israel: by this is probably meant the business of collecting taxes for both civil and ecclesiastical purposes from Israelites living outside of Palestine proper.
Fuente: Peake’s Commentary on the Bible
26:1 Concerning the divisions of the porters: Of the Korhites [was] Meshelemiah the son of Kore, of the sons of {a} Asaph.
(a) This Asaph was not the notable musician, but another of that name also called Ebiasaph in 1Ch 6:23; 1Ch 6:37; 1Ch 9:19 and also Jasaph.