25<\/strong>. so was the commandment of the Lord by his prophets<\/em> ] Render, the commandment was by<\/strong> (through) the LORD, even by<\/strong> (through) his prophets<\/strong>. The Chronicler urges the point that David’s arrangements for Temple song were by inspiration<\/em>; cp. 1Ch 28:19<\/span>.<\/p>\n Verse 25<\/span>. With cymbals, with psalteries<\/B><\/I>] Moses had not appointed any musical instruments to be used in the divine worship; there was nothing of the kind under the first tabernacle. The trumpets<\/I> or horns<\/I> then used were not for song nor for praise, but as we use bells<\/I>, i.e., to give notice to the congregation of what they were called to perform, c. But David did certainly introduce many instruments<\/I> of music into God’s worship, for which we have already seen he was solemnly reproved by the prophet Amos, Am 6:1-6<\/span>. Here, however, the author of this book states he had the commandment of the prophet Nathan, and Gad the king’s seer and this is stated to have been the commandment of the Lord by his<\/I> prophets<\/I>: but the Syriac<\/I> and Arabic<\/I> give this a different turn – “Hezekiah appointed the Levites in the house of the Lord, with instruments of music, and the sound of harps, and with the HYMNS of DAVID, and the HYMNS of GAD, the king’s prophet, and of NATHAN, the king’s prophet: for David sang the praises of the Lord<\/I> his God, as from the mouth of the prophets<\/I>.” It was by the hand or commandment<\/I> of the Lord<\/I> and his prophets<\/I> that the Levites<\/I> should praise the Lord<\/I>; for so the Hebrew text may be understood: and it was by the order of David<\/I> that so many instruments of music should be introduced into the Divine service. But were it even evident, which it is not, either from this or any other place in the sacred writings, that instruments of music were prescribed by Divine authority under the law<\/I>, could this be adduced with any semblance of reason, that they ought to be used in Christian<\/I> worship<\/I>? No: the whole spirit, soul, and genius of the Christian religion are against this: and those who know the Church of God best, and what constitutes its genuine spiritual state<\/I>, know that these things have been introduced as a substitute for the life<\/I> and power<\/I> of religion; and that where they prevail most, there is least of the power<\/I> of Christianity. Away with such portentous baubles from the worship of that infinite Spirit who requires his followers to worship him in spirit and in truth<\/I>, for to no such worship are those instruments friendly. See the texts in the margin; also the use of the trumpets in the sanctuary, Nu 10:2<\/span>, &c., and the notes there.<\/P> <\/p>\n And he set the Levites in the house of the Lord with cymbals, with psalteries, and with harps<\/strong>,…. To play upon, which were the three principal instruments of music used in religious worship, and what had been disused in the times of Ahaz:<\/p>\n according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet<\/strong>; this sort of music was not commanded by the law of Moses, but was directed to by David under a divine influence, and was approved of by the prophets of the Lord here mentioned:<\/p>\n for so was the commandment of the Lord by his prophets<\/strong>; the Targum is,<\/p>\n “for by the Word of the Lord was the commandment by the hand of the prophets.”<\/p>\n Hezekiah, moreover, restored again the music with which the Levites were wont to accompany the sacrificial act, and which David, with the prophets Gad and Nathan, had arranged. The consec<\/em>. with expresses the secution of thought, and 2Ch 29:25<\/span> corresponds to the 2Ch 29:21<\/span>. First, the beasts to be sacrificed were prepared for the sacrifice, and then to the Levites was committed the performance of instrumental and vocal music during the sacrificial act. In reference to the musical instruments, see on 1Ch 15:16<\/span>. The Levites were appointed to sing, “according to the command of David;” but this command was , by interposition of Jahve, viz., given by His prophets. David had consequently made this arrangement at the divine suggestion, coming to him through the prophets. With cf. 1Ch 21:9<\/span>. is in explanatory apposition to , and is not to be referred to David, although David is called in 2Ch 8:14<\/span> “man of God.”<\/p>\n (25) He set.<\/strong>Stationed, appointed.<\/em> Hezekiah restored the ancient choral worship as established by David (1Ch. 23:5<\/span>; 1Ch. 23:25<\/span>).<\/p>\n Psalteries.<\/strong>Nblm,<\/em> a kind of harp; Greek, . .<\/p>\n Harps.<\/strong>Kinnrth.<\/em> Greek, ,<\/em> a sort of lyre, or cittern, or guitar.<\/p>\n Gad<\/strong> . . .<\/strong> Nathan.<\/strong>1Ch. 29:29<\/span>. This is the only place where the institution of the Levitical minstrelsy is ascribed to the injunctions of prophets; but the thing is probable in itself, considering that no important step, whether in civil or ecclesiastical matters, would be likely to be taken by an Israelite king without consulting the Divine will by means of the royal prophets, as we know, from the cuneiform documents, was the uniform practice with the Assyrian and Babylonian sovereigns. Moreover, prophecy was intimately connected with music. (See on 1Ch. 25:1<\/span>.)<\/p>\n For so was<\/strong> . . .<\/strong>For by the hand of Jehovah was the commandment; to wit, by the hand of his prophets.<\/em> Davids command was obeyed because it was Divine, having emanated from the prophets who represented Jehovah. (Comp. 2Ch. 29:15<\/span>, supra.<\/em>)<\/p>\n 2Ch 29:25<\/span><\/em><\/strong>. <\/strong>He set the Leviteswith cymbals, <\/em><\/strong>&c.<\/strong> Moses, in the service of the tabernacle, did not appoint the use of any musical instruments; he only caused some trumpets to be made, which upon solemn occasions were to be sounded at the time when the burnt-offerings and peace-offerings were upon the altar, Num 10:10<\/span>. But David, by the advice of the prophets Gad and Nathan, introduced several kinds of music into the service of the temple, as a thing well calculated to inspire people with religious affections. And it is further observable from this place, that the institution of music in religious assemblies is not a matter of human invention, but was ordained by God, and has the sanction and authority of his prophets to confirm it; for so was the commandment of the Lord by his prophets. <\/em>It is said in the 30th verse, that they sung with the words of David, and of Asaph the seer. <\/em>As David was both a great poet and master of music, he might therefore modulate and compose his own hymns: but whether the music of them might not be altered or improved in after-ages (because the words <\/em>only are here taken notice of) is a matter of uncertainty. The Asaph <\/em>here mentioned was the person who lived in David’s days, so famous for his skill in music, and for several devout pieces which we now find in the book of Psalms. See Patrick and Calmet. <\/p>\n 2Ch 29:25 And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet: for [so was] the commandment of the LORD by his prophets.<\/p>\n Ver. 25. According to the commandment of the Lord.<\/strong> ] Heb., By the hand of the Lord, by the hand of his prophets; to note, say the Hebrews here, that precepts delivered by the prophets are the very precepts of God himself.<\/p>\n David. Compare 1Ch 15:16; 1Ch 23:5; 1Ch 25:1. <\/p>\n seer. Hebrew. chozeh. See note on 1Ch 29:29. <\/p>\n of = by the hand of. <\/p>\n by = by the hand of. <\/p>\n 2Ch 29:25-30<\/p>\n 2Ch 29:25-30<\/p>\n MUSICAL ACCOMPANIMENT OF THESE IMPRESSIVE CEREMONIES<\/p>\n “And he set the Levites in the house of Jehovah with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet; for the commandment was of Jehovah by his prophets. And the Levites stood with the instruments of David, and the priests with the trumpets. And Hezekiah commanded to offer the burnt-offering upon the altar. And when the burnt-offering began, the song of Jehovah began also, and the trumpets, and the instruments of David king of Israel. And all the assembly worshipped, and the singers sang, and the trumpeters sounded; and all this continued till the burnt-offering was finished. And when they had made an end of offering, the king and all that were present with him bowed themselves and worshipped. Moreover Hezekiah the king and the princes commanded the Levites to sing praises unto Jehovah with the words of David, and of Asaph the seer. And they sang praises with gladness, and bowed their heads and worshipped.”<\/p>\n “For the commandment was of Jehovah by his prophets” (2Ch 29:25). This is the passage in the O.T. which is supposed to justify the use of mechanical instruments of music in the ancient worship of the Jews; but it should be observed that “the commandment” which is here said to have come from God is not specifically identified in this key sentence; and the Syriac and Arabic versions in this place do not support what is written here. Both those versions make “the commandment” which came of God through his prophets applicable exclusively to the order that the Levites should praise God; “And the Hebrew text certainly supports such a rendition.” Note that there is a distinction made in this very passage between the instruments of David (2Ch 29:26) and the song of Jehovah (2Ch 29:27).<\/p>\n The importance of this is emphasized by the apparent contradiction which the ASV and other current versions make in this passage with the prophet Amos. The passage has no bearing whatever upon the question of the use of such instruments in Christian worship; but an investigation of it is important because the Word of God does not contradict itself; and if this passage stands as it appears here, what about the passages in Amos? This writer holds the passages in Amos to be correct, and this one to be mistranslated here. (See our Excursus on this subject at the end of Psalms II.)<\/p>\n The position which we have taken on this is very strongly supported by the fact that the Orthodox Hebrew religion has never allowed instruments of music in their worship; and, presumably, they know the Hebrew a lot better than modern critics.<\/p>\n “In the words of David, and of Asaph the seer” (2Ch 29:30). This indicates that what we know as The Psalms were sung as hymns on this occasion.<\/p>\n E.M. Zerr:<\/p>\n 2Ch 29:25. Cymbals were made of plates of metal and struck together in rhythmic accord with the music. A psaltery was a stringed instrument to accompany the voice, and a harp was a larger stringed instrument and often used independent of the voice. The statement is made that these instruments were set in the house of the Lord, and the thoughts in 2Ch 29:18 show that the term has a general meaning, inducting the whole structure with its outer parts. According to the wording of the King James version, this arrangement was by divine authority. For so was the commandment of the Lord by his prophets. The American Standard Version renders this as follows: “For the commandment was of Jehovah by his prophets.” Moffatt’s translation gives us, “(for the Eternal had transmitted the order by means of his prophets).” 2Ch 5:13-14 shows us that when the musical instruments were used, the glory of the Lord filled the house of God. Thus no distinction can be made between the particular parts of the building. The truth is that whatever or wherever the place was that was being considered, that which was filled with the glory of the Lord was where the musical instruments were used, and was called “the house of God.” It is a mistake, then, to say that God never endorsed instrumental music in worship offered to him in Old Testament times. But all of this is no authority for such music in the New Testament worship. If it is, then we have authority for animal sacrifices now, for we know they were used with divine command in that time. The reason David is mentioned so much in connection with the musical instruments is that he was an outstanding musician, and was the originator of many of the instruments. He was an inspired man in his teaching, and when he gave his instructions for the use of the instruments in the services to God, he was acting by divine authority. Had such an extensive practice been displeasing to the Lord, he surely would have been chastised for it, as he was in the cases of other mistakes, such as those about Bathsheba and the numbering of Israel. <\/p>\n 2Ch 29:26. Instruments of David means the ones he invented and put into use with the Lord’s approval. The trumpets were sometimes made of the horns of animals and were played by blowing into them as a man plays a cornet. These instruments had been especially designed for the use of the priests. (Num 10:8.) <\/p>\n 2Ch 29:27-28. In this paragraph we see the combination of the musical instruments with the animal sacrifices. The whole procedure was under the jurisdiction of Hezekiah the king, and the statements of the paragraph are those of the inspired author of the book. Among those expressions are, song of the Lord, with the trumpets, and instruments ordained by David. All of this agrees with the comments on 2Ch 29:25, etc. <\/p>\n 2Ch 29:29. It would be considered, and properly so, that all of the activities of the preceding verses were acts of worship. Why, then, does this verse say that after they had made an end of the offering, the king and others worshipped? The answer is in the very general meaning of the word in the Bible. Any act of respect can truthfully be called an act of worship. In this instance the writer was thinking of that meaning of the word that pertains to the posture of the body; they bowed themselves. <\/p>\n 2Ch 29:30. The words of David evidently mean the Psalms, and it is so translated in Moffatt’s version. It would be fitting to use his compositions in their worship, since they were using his musical instruments. They used also the compositions of another inspired man, Asaph the seer or prophet. <\/p>\n Sacrifice and Song <\/p>\n 2Ch 29:25-36<\/p>\n Among the usual sacrifices following the cleansing, the burned-offering occupied a conspicuous place, as expressive of sincere and entire devotion to God. Notice that as the burned-offering began the song began also. Self-sacrifice and the surrender of heart and life to God always lead to joy. First cleansing, then forgiveness and the blotting out of sin, and finally reconsecration to God-such are the inevitable steps that conduct the soul from the depths of depression into the joy of Gods salvation. It is the self-absorbed and self-contained life which is miserable. Notice how contagious the joy of God is. From Hezekiah it spread to his people and led to the uplift of the entire nation. It is interesting to learn that this happy outbreak of religious fervor sprang from a divine preparation, which had for long been working below the surface of the national life.<\/p>\n And he set: 1Ch 9:33, 1Ch 15:16-22, 1Ch 16:4, 1Ch 16:5, 1Ch 16:42, 1Ch 25:1-7 <\/p>\n according: 2Ch 8:14, 2Ch 35:15, 1Ch 23:5, 1Ch 28:12, 1Ch 28:19 <\/p>\n Gad: 2Sa 24:11, 1Ch 21:9, 1Ch 29:29 <\/p>\n Nathan: 2Sa 7:2-4, 2Sa 12:1-7 <\/p>\n for so was: 2Ch 30:12 <\/p>\n of the Lord by his prophets: Heb. by the hand of the Lord, by the hand of his prophets. <\/p>\n Reciprocal: 1Sa 10:5 – a psaltery 1Sa 22:4 – in the hold 1Ch 6:32 – and then 1Ch 23:6 – divided 1Ch 23:30 – stand 2Ch 5:12 – the Levites 2Ch 7:6 – the Levites 2Ch 20:21 – appointed 2Ch 23:18 – by David 2Ch 30:21 – the priests Ezr 3:10 – after the ordinance Psa 92:3 – instrument Psa 98:5 – General Psa 149:3 – with the timbrel Isa 64:11 – where Dan 3:10 – the cornet Rev 8:2 – trumpets<\/p>\n 29:25 And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet: for [so was] the {l} commandment of the LORD by his prophets.<\/p>\n (l) This thing was not appointed by man, but it was the commandment of God.<\/p>\n And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet: for [so was] the commandment of the LORD by his prophets. 25. so was the commandment of the Lord by his … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 29:25”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11828","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11828","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11828"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11828\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11828"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11828"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11828"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"