Text -- 1 Chronicles 25:1-25 (NET)

David Organizes the Musicians

25:1 David and the army officers selected some of the sons of Asaph, Heman, and Jeduthun to prophesy as they played stringed instruments and cymbals. The following men were assigned this responsibility: 25:2 From the sons of Asaph: Zaccur, Joseph, Nethaniah, and Asarelah. The sons of Asaph were supervised by Asaph, who prophesied under the king’s supervision. 25:3 From the sons of Jeduthun: Gedaliah, Zeri, Jeshaiah, Hashabiah, and Mattithiah– six in all, under supervision of their father Jeduthun, who prophesied as he played a harp, giving thanks and praise to the Lord. 25:4 From the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, Romamti-Ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth. 25:5 All these were the sons of Heman, the king’s prophet. God had promised him these sons in order to make him prestigious. God gave Heman fourteen sons and three daughters. 25:6 All of these were under the supervision of their fathers; they were musicians in the Lord’s temple, playing cymbals and stringed instruments as they served in God’s temple. Asaph, Jeduthun, and Heman were under the supervision of the king. 25:7 They and their relatives, all of them skilled and trained to make music to the Lord, numbered two hundred eighty-eight. 25:8 They cast lots to determine their responsibilities– oldest as well as youngest, teacher as well as student. 25:9 The first lot went to Asaph’s son Joseph and his relatives and sons– twelve in all, the second to Gedaliah and his relatives and sons– twelve in all, 25:10 the third to Zaccur and his sons and relatives– twelve in all, 25:11 the fourth to Izri and his sons and relatives– twelve in all, 25:12 the fifth to Nethaniah and his sons and relatives– twelve in all, 25:13 the sixth to Bukkiah and his sons and relatives– twelve in all, 25:14 the seventh to Jesharelah and his sons and relatives– twelve in all, 25:15 the eighth to Jeshaiah and his sons and relatives– twelve in all, 25:16 the ninth to Mattaniah and his sons and relatives– twelve in all, 25:17 the tenth to Shimei and his sons and relatives– twelve in all, 25:18 the eleventh to Azarel and his sons and relatives– twelve in all, 25:19 the twelfth to Hashabiah and his sons and relatives– twelve in all, 25:20 the thirteenth to Shubael and his sons and relatives– twelve in all, 25:21 the fourteenth to Mattithiah and his sons and relatives– twelve in all, 25:22 the fifteenth to Jerimoth and his sons and relatives– twelve in all, 25:23 the sixteenth to Hananiah and his sons and relatives– twelve in all, 25:24 the seventeenth to Joshbekashah and his sons and relatives– twelve in all, 25:25 the eighteenth to Hanani and his sons and relatives– twelve in all,

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 25:1

All the princes of Israel, with the priests and the Levites, whom David gathered together, 1Ch 23:2, for this very end, that with their approbation and consent, all these things might be established; who are here fitly called the captains of the host; for the princes were, under David, the chief captains of the militia of the kingdom; and as the Levites are called an host, and the Lord's host, because of their number and order in holy ministrations; so these priests and Levites were the captains and governors of the rest.

Wesley: 1Ch 25:1

Distributed them into their several ranks: which, tho' chiefly done by David as a prophet, and by Divine direction, yet is imputed in part to the captains of the host, because it was done with their concurrence and approbation.

Wesley: 1Ch 25:1

To the service of God under the conduct of these persons.

Wesley: 1Ch 25:1

Praise God by singing the psalms of David, and other sacred songs made by themselves, who were prophets, or by other prophets or holy men of God.

Wesley: 1Ch 25:1

Of the persons employed in this sacred work. This good work it seems Samuel revived, but did not live to bring it to perfection. Let each in his day do what he can for God, tho' he cannot carry it so far as he would. When we are gone, God can raise up others to build on our foundation, and bring forth the top - stone.

Wesley: 1Ch 25:2

Under his direction.

Wesley: 1Ch 25:2

In such manner and order as David appointed.

Wesley: 1Ch 25:3

Jeduthun their father being included in that number: or Shimei, mentioned 1Ch 25:17.

Wesley: 1Ch 25:5

He is called the king's seer, either because the king took special delight in him; or because he frequently attended the king in his palace, executing his sacred office there, while the rest were employed in the tabernacle.

Wesley: 1Ch 25:5

To sing Divine songs as were inspired by God to the prophets or holy men of God.

Wesley: 1Ch 25:5

To praise God with the sound of a trumpet or some other musical instrument made of horn, which being a martial kind of music, might be most grateful to David's martial spirit: tho' he was also skilled in other instruments of music which he used in the house of God.

Wesley: 1Ch 25:7

Who were so skilful that they were able to teach others; and together with their scholars, made up the four thousand mentioned 1Ch 23:5.

Wesley: 1Ch 25:8

A course of Levites answerable to one of the priests, upon whom the Levites were to wait in their holy ministrations, 1Ch 23:28.

Wesley: 1Ch 25:8

Without any respect to their different ages or abilities.

Wesley: 1Ch 25:9

For the family of Asaph, of which Joseph was. Here that clause, he, his sons, and his brethren were twelve, is to be understood, as it is expressed in all the following verses, otherwise they do not make up that number of two hundred and eighty - eight mentioned 1Ch 25:7.

JFB: 1Ch 25:1

That is, the princes (1Ch 23:2; 1Ch 24:6). It is probable that the king was attended on the occasion of arranging the singers by the same parties that are mentioned as having assisted him in regulating the order of the priests and Levites.

JFB: 1Ch 25:2

Hebrew, "by the hands of the king," that is, "according to the king's order," under the personal superintendence of Asaph and his colleagues.

JFB: 1Ch 25:2

That is, in this connection, played with instruments. This metaphorical application of the term "prophecy" most probably originated in the practice of the prophets, who endeavored to rouse their prophetic spirit by the animating influence of music (see on 2Ki 3:15). It is said that Asaph did this "according to David's order," because by royal appointment he officiated in the tabernacle on Zion (1Ch 16:37-41), while other leaders of the sacred music were stationed at Gibeon.

JFB: 1Ch 25:5

The title of "seer" or "prophet of David" is also given to Gad (1Ch 21:9), and to Jeduthun (2Ch 29:14-15), in the words (Margin, "matters") of God.

JFB: 1Ch 25:5

That is, to blow loudly in the worship of God; or perhaps it means nothing more than that he presided over the wind instruments, as Jeduthun over the harp. Heman had been appointed at first to serve at Gibeon (1Ch 16:41). But his destination seems to have been changed at a subsequent period.

JFB: 1Ch 25:5

The daughters are mentioned, solely because from their musical taste and talents they formed part of the choir (Psa 68:25).

JFB: 1Ch 25:6-7

Asaph had four sons, Jeduthun six, and Heman fourteen, equal to twenty-four; making the musicians with their brethren the singers, an amount of two hundred eighty-eight. For, like the priests and Levites, they were divided into twenty-four courses of twelve men each, equal to two hundred eighty-eight, who served a week in rotation; and these, half of whom officiated every week with a proportionate number of assistants, were skilful and experienced musicians, capable of leading and instructing the general musical corps, which comprised no less than four thousand (1Ch 23:5).

JFB: 1Ch 25:8

"Ward" is an old English word for "division" or "company." The lot was cast to determine the precedence of the classes or divisions over which the musical leaders presided; and, in order to secure an impartial arrangement of their order, the master and his assistants, the teacher and his scholars, in each class or company took part in this solemn casting of lots. In the first catalogue given in this chapter the courses are classed according to their employment as musicians. In the second, they are arranged in the order of their service.

Clarke: 1Ch 25:1

David and the captains of the host - The chiefs of those who formed the several orders: not military captains

Clarke: 1Ch 25:1

Should prophesy - Should accompany their musical instruments with prayer and singing.

Clarke: 1Ch 25:2

Which prophesied - Sung hymns and prayed. But the Targum understands this of prophesying in the proper sense of the term; and therefore says, "Who prophesied by the Holy Spirit."Jarchi is of the same opinion and quotes the case of Elisha, 2Ki 3:15; While the minstrel played, the hand of the Lord [i.e., the spirit of prophecy] was upon him.

Clarke: 1Ch 25:3

The sons of Jeduthun - six - That is, six with their father, otherwise, there are but five. Hence it is said, they were under the hands of their father Jeduthun, who prophesied with a harp, etc.

Clarke: 1Ch 25:5

To lift up the horn - "The horn of prophecy,"says Jarchi; "to sound with the trumpet in the words of prophecy before the Lord."- T

Clarke: 1Ch 25:5

Three daughters - These also were employed among the singers.

Clarke: 1Ch 25:7

Two hundred fourscore and eight - That it twelve classes of twenty-four Levites each; for two hundred and eighty-eight divided by twelve quotes twenty-four.

Clarke: 1Ch 25:9

For Asaph to Joseph - His first-born

Clarke: 1Ch 25:9

The second to Gedaliah - The first-born of Jeduthun.

Clarke: 1Ch 25:10

The third to Zaccur - The first-born of Asaph.

Clarke: 1Ch 25:11

The fourth to Izri - The second son of Jeduthun.

Clarke: 1Ch 25:12

The fifth to Nethaniah - The third son of Asaph. Thus we find the lot did not run in any particular kind of order.

Clarke: 1Ch 25:14

Jesharelah - Supposed to be the same with Uzziel, son of Heman.

TSK: 1Ch 25:1

the captains : That is, the chief of the several orders; not military captains. 1Ch 12:28, 1Ch 23:2, 1Ch 24:5, 1Ch 24:6; 2Ch 23:1, 2Ch 23:9

Asaph : 1Ch 6:33, 1Ch 6:39, 1Ch 6:44, 1Ch 15:16-19

prophesy : The word prophesy, here, seems to mean no more than praising God by singing inspired prophetical hymns. 1Ch 25:3; 1Sa 10:5; 2Ki 3:15; 1Co 14:24-26

harps : 1Ch 15:16-21, 1Ch 16:4, 1Ch 16:5, 1Ch 16:42, 1Ch 23:5-7; 2Ch 23:13, 2Ch 29:25, 2Ch 29:26, 2Ch 31:2, 2Ch 34:12; Ezr 3:10, Ezr 3:11; Neh 12:24, Neh 12:27, Neh 12:43-46; Psa 81:2, Psa 92:1-3, Psa 150:3-5; Rev 15:2-4

TSK: 1Ch 25:2

Asaph : 1Ch 25:1, 1Ch 6:39, 1Ch 15:17, 1Ch 16:5; Psa 73:1, Psa 74:1, Psa 75:1, Psa 76:1, Psa 77:1, Psa 78:1 *titles Psa 79:1, Psa 80:1, Psa 81:1, Psa 82:1, Psa 83:1 *titles

Asarelah : ""Otherwise called Jesharelah.""1Ch 25:14.

under the hands : 1Ch 25:3, 1Ch 25:6; Isa 3:6

according to the order of the king : Heb. by the hands of the king, 1Ch 25:6 *marg.

TSK: 1Ch 25:3

Jeduthun : 1Ch 9:16, 1Ch 16:41, 1Ch 16:42; 2Ch 29:14

Gedaliah : 1Ch 25:9

Zeri : 1Ch 25:11, Izri

Jeshaiah : 1Ch 25:15

Mattithiah : 1Ch 25:21, 1Ch 15:18, 1Ch 15:21

six : ""With Shimei, mentioned 1Ch 25:17.""Shimei is not only mentioned in the parallel passage, but is supplied here by the Arabic version.

to give thanks : Psa 92:1; Jer 33:11

TSK: 1Ch 25:4

Heman : 1Ch 6:33, 1Ch 15:17, 1Ch 15:19, 1Ch 16:41, 1Ch 16:42; Psa 88:1 *title

Bukkiah : 1Ch 25:13

Mattaniah : 1Ch 25:16

Uzziel : 1Ch 25:18, Azareel, 1Ch 24:24

Shebuel : 1Ch 25:20, 1Ch 24:20, Shubael

Jerimoth : 1Ch 25:22, 1Ch 24:30

Hananiah : 1Ch 25:23

Hanani : 1Ch 25:25

Eliathah : 1Ch 25:27

Giddalti : 1Ch 25:29

Romamtiezer : 1Ch 25:31

Joshbekashah : 1Ch 25:24

Mallothi : 1Ch 25:26

Hothir : 1Ch 25:28, 1Ch 25:30

TSK: 1Ch 25:5

the king’ s seer : 1Ch 21:9; 1Sa 9:9

words : or, matters

to lift up : This may denote that he presided over those who used wind instruments.

God gave : 1Ch 28:5; Gen 33:5; Psa 127:3; Isa 8:18

TSK: 1Ch 25:6

under the hands : 1Ch 25:2, 1Ch 25:3

for song : 1Ch 25:1-3, 1Ch 15:22, 1Ch 23:5; Psa 68:25; Eph 5:19; Col 3:16

according to the king’ s order : Heb. by the hands of the king, 1Ch 25:2 *marg.

Asaph : 1Ch 25:1-4

TSK: 1Ch 25:7

two hundred : These two hundred and eighty-eight, being twenty-four courses of twelve each, were more skilful than the other Levites; and being placed under the twenty-four sons of the chief singers, they had the four thousand before mentioned divided among them, to officiate by courses, according to their instructionscaps1 . caps0 1Ch 23:5.

TSK: 1Ch 25:8

cast lots : 1Ch 24:5; Lev 16:8; 1Sa 14:41, 1Sa 14:42; Pro 16:33; Act 1:26

ward against ward : 1Ch 24:31, 1Ch 26:13, 1Ch 26:16; Neh 12:24

the teacher : Even among the twenty-four leaders, some were more expert than others; some were teachers, and others were scholars; but every one was taken by the solemn casting of lots, without any regard to these distinctions. Thus all things were disposed for the preserving of order, and avoiding all disputes about precedencecaps1 . tcaps0 here being no respect had, in this divine distribution, to birth, but the younger in course preceded the elder. 1Ch 15:22; 2Ch 23:13

TSK: 1Ch 25:9

Joseph : 1Ch 25:2

the second : Dr. Geddes, chiefly on the authority of the Arabic, adds, ""who with his sons and brethren were twelve.""

TSK: 1Ch 25:10

Zaccur : 1Ch 25:2

TSK: 1Ch 25:11

Izri : יצרי [Strong’ s H3339], Izri , seems to be called צרי [Strong’ s H6874], Zeri , by the apheresis of י , yood . 1Ch 25:3, Zeri

TSK: 1Ch 25:12

Nethaniah : 1Ch 25:2

TSK: 1Ch 25:14

Jesharelah : This variation rises from the mutation of א , aleph , and י , yood ; the word being written in the parallel passage אשׂראלה [Strong’ s H841], Asarelah , and here, ישׂראלה [Strong’ s H3480], Jesarelah . 1Ch 25:2, Asarelah

TSK: 1Ch 25:18

Azareel : Probably this person was called by both names; or Uzziel may be a mistake for Azareel. In the Syriac and Arabic, the name is nearly the same in both places. 1Ch 25:4, Uzziel

TSK: 1Ch 25:19

Hashabiah : 1Ch 25:3

TSK: 1Ch 25:20

Shubael : 1Ch 25:4, Shebuel

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 25:1

The captains of the host - Rather, "the princes"of 1Ch 23:2; 1Ch 24:6.

Barnes: 1Ch 25:2

Under the hands of Asaph ... - That is to say, "under the direction of Asaph"- who himself "prophesied,"or performed the sacred services, "under the direction of the king."

Barnes: 1Ch 25:5

To lift up the horn - Some take this literally, and consider that Heman and his sons played on the born in the musical services; but there is no other evidence that the horn was so employed. Perhaps the most probable explanation is that it has been transferred from the next clause, where (as here) it followed the word "God,"with the sense that "God, to exalt Heman’ s horn (or, increase his dignity), gave him fourteen sons and three daughters."

Barnes: 1Ch 25:7

With their brethren - i. e., "with others of the tribe of Levi."Each son of Asaph, Jeduthun, and Heman, was at the head of a band of twelve skilled musicians, consisting partly of his own sons, partly of Levites belonging to other families 1 Chr. 25:9-31. The 24 band-leaders, together with their bands, formed a body of 288 persons (24 x 12 =288) Besides these, we hear of there being above 3,700 singers, who were probably divided, like the trained musicians, into 24 courses, which must have contained about 155 each 1Ch 23:5.

Barnes: 1Ch 25:8

As well the small as the great - Compare 1Ch 24:31. The lot was not applied indiscriminately to all the 24 courses, but was only used to settle which course of Asaph, which of Jeduthun, and which of Heman, should on each occasion be taken. Asaph was given the precedence over his brethren, and his four courses were assigned the first, and then each alternate place. Jeduthun took rank next, and received alternate places, first with Asaph, and then with Heman, until his courses were exhausted. After this, all the later places fell necessarily to Heman, whose courses continue without interruption from the 15th.

Poole: 1Ch 25:1

The captains of the host both of the civil and sacred host, to wit, all the princes of Israel, with the priests and the Levites , whom David gathered together, 1Ch 23:2 , for this very end, that in their presence, and with their approbation and consent, all these things might be established; who are here fitly called the captains of the host ; for the princes were, under David, the chief captains or commanders of the militia or trained bands of the kingdom: and as the Levites are called a host and the Lord’ s host , Num 4:3 , and elsewhere, because of their number and order in holy ministrations; so these priests and Levites were the captains and governors of the rest. Separated , i.e. distributed them into their several ranks and orders; which, though chiefly done by David as a prophet, and by Divine direction, as hath been oft observed, yet is here imputed in part to the captains of the host, because it was done with their concurrence and approbation. To the service of the sons of Asaph , &c, i.e. to the service of God under the conduct and command of these persons. Who should prophesy , i.e. praise God by singing the Psalms of David, (of which See Poole "1Ch 16:7" ,) and other sacred songs made by themselves, who were prophets in some sort, or by other prophets or holy men of God. Or this action of theirs is called prophesying , because it had been formerly performed by the prophets; and the sons of the prophets; of which see 1Sa 10:5 19:20 2Ki 3:15 1Ch 15:19 . The number of the workmen of the persons employed in this sacred work.

Poole: 1Ch 25:2

Under the hands of Asaph i.e. under his oversight and direction. According to the order of the king; in such manner and order as David appointed.

Poole: 1Ch 25:3

The sons of Jeduthun or, his sons , (the construct form being used before the absolute, of which there are examples in Scripture,) Jeduthun , called by his father’ s name; otherwise they are not six , unless either Jeduthun their father be included in that number, or Shimei, mentioned 1Ch 25:17 , be one of them, as many learned men think. See the like, 1Ch 24:23 .

Poole: 1Ch 25:5

The king’ s seer or prophet , which is the same thing, 1Sa 9:9 . Either he was a prophet as well as a singer; or he is thus called because he prophesied in the sense designed, 1Ch 25:1 . And he is called the king’ s seer , either because the king took special delight in him, or because he frequently attended upon the king in his palace, executing his sacred office there, while the rest were constantly employed in the tabernacle. In the words of God , i.e. to sing such Divine songs as were inspired by God to the prophets or holy men of God. To lift up the horn ; either,

1. Metaphorically, to extol and praise God for exalting

the horn (i.e. the power and kingdom) of David ; of which phrase see Psa 92:10 Psa 132:17 . Or rather,

2. Properly, to praise God with the sound of a trumpet, (as was usual, as 2Ch 5:12 13:12 ) or some other musical instrument made of horn, which being a martial kind of music, might be most grateful to David’ s martial spirit; though he was also skilled in other instruments of music, which he used in the house of God, as is expressed in the next verse.

Poole: 1Ch 25:6

Under the hands i.e. under his direction, as 1Ch 25:2 .

According to the king’ s order to Asaph, Jeduthun, and Heman Heb. by the hands of the king, and of Asaph, Jeduthun, and Heman , i.e. according to the king’ s appointment, and under the conduct of Asaph, Jeduthun, and Heman.

Poole: 1Ch 25:7

All that were cunning who were so skilful that they were able to teach others.

Two hundred fourscore and eight which, together with their scholars, make up the four thousand mentioned 1Ch 23:5 .

Poole: 1Ch 25:8

Ward against ward i.e. a ward, or rank, or course of Levites answerable to one of the priests, upon whom the Levites were to wait in their holy ministrations, 1Ch 23:28 . As well the small as the great, the teacher as the scholar, without any respect to their different ages or abilities.

Poole: 1Ch 25:9

For Asaph to Joseph i.e. for the family of Asaph, of which Joseph was. Here that clause, he, his sons, and his brethren, were twelve , is to be understood, as it is expressed in all the following verses, otherwise they do not make up that number of two hundred and eighty-eight mentioned 1Ch 25:7 .

To Gedaliah, who Heb. he ; which word being here expressed, is rightly understood and supplied in the rest.

Haydock: 1Ch 25:1

Army; the chief magistrates of the state and of the church. (Tirinus) (Chap. xxiv. 6, 31.) ---

The priests, &c., were all divided into twenty-four classes, each having twelve masters to preside, ver. 7. (Calmet) ---

Idithun, or Ethan, chap vi. 44., and xv. 19., (Worthington) and 3 Kings iv. 31. ---

The twenty-four sons of these three, who were chief musicians under David and Solomon, presided over the bands: eleven other inferior masters helped to instruct the rest, ver. 9. ---

Prophecy, or play on instruments. ---

Harps. "Kinnor" means also the "guitar." (Calmet) ---

Vulgate has, lyras, chap. xv. 16. ---

Psalteries. Hebrew, " nebalim. " (Menochius) ---

The Jews pretend that the singers were inspired commonly, when they sounded forth God's praises in the temple, as Eliseus was, 4 Kings iii. 15. (Lyranus; Estius) ---

But they may be said to prophesy, because they sung the composition of the prophets. (Worthington) ---

According. Hebrew, "and the number of the workmen, (or experienced musicians) according to their service, was." (Haydock) ---

The chiefs of the twenty-four bands were carefully selected.

Haydock: 1Ch 25:2

King, who sat in a separate tribune. Asaph presided in the royal city, at court, and in the tabernacle, while some of the singers were fixed at Gabaon, chap. xvi. 7, 37, and 41. (Calmet) ---

Hebrew may signify, "at the king's command. (Pagnin) ---

He sometimes condescended to direct the singers, ver. 6. (Haydock)

Haydock: 1Ch 25:3

Of Idithun; or, altering the punctuation, (Du Hamel) "Now the sons of Idithun, the first-born, Godolias (Haydock) Sori, or Isari, ver. 11. Thus, the number six, will be complete: otherwise we much acknowledge that Idithun, the father, is counted with his children; or that a name is lost, perhaps that of Semeias, (ver. 17.; Calmet) as [the] Alexandrian Septuagint has Semei before Hasabias. (Haydock) ---

Harp, ( kinnor. ) This was the distinctive instrument of this band, as the horn was of Heman's. (Calmet)

Haydock: 1Ch 25:5

Seer; a title usually given to the real prophets, who foresee future things. (Menochius) ---

Gad has this title, 2 Paralipomenon xxiv. 11. But Heman's office was to proclaim the words of God, with the sound of the horn. This musician had formerly been fixed at Gabaon, chap. xvi. 41. (Calmet) ---

To lift up the horn, or to sing those psalms, which regarded the kingdom of David, and of Christ, as others were composed for the instruction of the people. (Tirinus) ---

Daughters. These are specified, only because they joined with their brethren, in singing in the temple. (Abulensis, q. 14.) (Menochius) ---

At least, we find that there were bands of young women, in the solemn procession. (Haydock) (Chap. xv. 20., and Psalm lxvii. 26.) (Calmet)

Haydock: 1Ch 25:6

Near. Hebrew, "under the hand of the king," who presided over a band of musicians, as well as Asaph; (Calmet) or he directed all, particularly giving his instructions to Asaph, &c. ---

To wit in not in Hebrew, "by the order of the king to Asaph." (Haydock)

Haydock: 1Ch 25:7

Eight, comprising the twenty-four princes, and the eleven secondary masters of each of the bands, or twelve times twenty-four, ver. 1.

Haydock: 1Ch 25:8

Unlearned. Hebrew and Septuagint, "the scholars." (Haydock) ---

After the singers had been distributed into twenty-four classes, pretty equal in number, lots decided which of then should serve first, (Menochius) as had been done with the priests, chap. xxiv. 31. See chap. xxvi. 13.

Haydock: 1Ch 25:9

Asaph. Add, "to him, and (Haydock) to his sons, and his brethren, twelve," who taught the rest. Unless these twelve be admitted, (Tirinus) as in the sequel, (Haydock) the number 288 will not be found, ver. 7. (Tirinus) ---

Septuagint is very confused: "And the first (entire) lot of his sons and brethren came out to Asaph, of Joseph, Godolias: the second Enia, his brethren, and his sons, twelve." Hebrew, "the first lot came forth for Asaph to Joseph; the second to," &c. (Protestants) In all the subsequent verses they read, " he, his sons, and his brethren, were twelve." Why Asaph should be mentioned any more than Idithun or Heman, does not appear. Their children are placed indiscriminately by lot. (Haydock)

Haydock: 1Ch 25:14

Isreela; probably Oziel, ver. 4. (Calmet)

Gill: 1Ch 25:1

Moreover, David and the captains of the host separated to the service,.... Of singing the praises of God; this was done by the princes of the people, and the chief of the priests, who were gathered together, and before whom the lots were cast, both for priests and Levites, and now here for the singers, see 1Ch 22:2 and those that were separated were

of the sons of Asaph, and of Heman, and of Jeduthun; or Ethan, the three precentors, or chief of the singers:

who should prophesy with harps, with psalteries, and with cymbals; sing psalms, hymns, and spiritual songs, endited by the Holy Spirit of God; which contained in them prophecies concerning things to come, particularly relating to the Messiah, of which there are many in the book of Psalms; and to the tunes of these they played on the above instruments of music:

and the number of the workmen, according to their service, was; as follows.

Gill: 1Ch 25:2

Of the sons of Asaph,.... Who were separated, and by lot appointed, to the service of singers in the temple:

Zaccur, and Joseph, and Nethaniah, and Asarelah; called Jesharelah, 1Ch 25:14, these had the third fourth, fifth, and seventh lots, 1Ch 25:9,

under the hands of Asaph; under his instruction and authority:

which prophesied according to the order of the king; which Asaph composed psalms under the inspiration of the Spirit of God, and was ordered by King David to sing them, and by whose command they were inserted in the book of Psalms, where they now stand with his name to them.

Gill: 1Ch 25:3

Of Jeduthun,.... Or Ethan, the sons of Jeduthun:

Gedaliah and Zeri; called Izri, 1Ch 25:11,

and Jeshaiah, Hashabiah, and Mattithiah, six; whereas five only are mentioned; it may be thought that Shimei, 1Ch 25:17 is the sixth, he not being mentioned elsewhere; it is a tradition of the Jews, that his mother was now with child of him, and it being foreseen by the Holy Spirit that he would be the chief of a course, the number six is given, as Jarchi observes; but rather, as Kimchi, he was young, and not fit to sing, yet was chosen the head of a course, until he was grown up and fit for it; to these six came up the second, fourth, eighth, twelfth, fourteenth, and tenth lots, 1Ch 25:9 and these

were under the hands of their father Jeduthun; to instruct and direct them, and appoint their service to them:

who prophesied with a harp; or sung a prophetic psalm or hymn on that:

to give thanks, and to praise the Lord; for what he had done and promised, and foretold he would do for his people.

Gill: 1Ch 25:4

Of Heman: the sons of Heman,.... The third chief singer:

Bukkiah, Mattaniah, Uzziel; the same with Azareel, 1Ch 25:18.

Shebuel; called Shubael, 1Ch 25:20.

and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamtiezer, Joshbekashah, Mallothi, Hothir, and Mahazioth; in all fourteen, to whom came the sixth, ninth, eleventh, fifteenth, sixteenth, eighteenth, twentieth, twenty second, twenty fourth, seventeenth, nineteenth, twentieth, and twenty third lots, 1Ch 25:13.

Gill: 1Ch 25:5

All these were the sons of Heman, the king's seer,.... The prophet of the king, as the Targum, who was frequently with him, assisting him

in the words of God: in divine things:

to lift up the horn; to blow with the hornpipe or trumpet, and to magnify and set forth the greatness of the kingdom of Israel, and especially of the King Messiah, the horn of salvation, that would be raised up in the house of David:

and God gave to Heman fourteen sons; whose names are before mentioned:

and three daughters; of whom we have no more account, only may observe, that both are the gifts of God, and an heritage from him, Psa 127:3.

Gill: 1Ch 25:6

All these were under the hands of their father, for song in the house of the Lord,.... Instructed and directed by him in the performance of the service in the temple:

with cymbals, psalteries, and harps, for the service of the house of God; which were the three principal instruments of music used in the temple service:

according to the king's order, to Asaph, Jeduthun, and Heman; who ordered and directed them what to sing, what tunes to make use of, and what instruments to play upon to those tunes.

Gill: 1Ch 25:7

So the number of them, with their brethren,.... Who each of them had twelve with them, as after reckoned:

that were instructed in the songs of the Lord; taught how to sing them:

even all that were cunning; expert and well skilled in the science of singing:

was two hundred and eighty eight; for there being twenty four classes answerable to those of the priests, and twelve in each class, twelve times twenty four makes two hundred and eighty eight.

Gill: 1Ch 25:8

And they cast lots, ward against ward,.... That is, which ward or course of the singers should answer to and attend on the first ward or course of the priests in their weekly service, and which the second, and so on:

as well the small as the great, the teacher as the scholar; no regard was had to the age of a person, his being the firstborn or a younger brother, or to his office and station, whether as a teacher or a learner in the science of singing; he was made the head of a course, as the lot came up; and it may easily be observed, by comparing the lots in the following verses with the sons of the chief singers, according to the order of them in 1Ch 25:2 that the younger are often preferred in the courses by lot to the elder, of which even the first lot is an instance.

Gill: 1Ch 25:9-31

Now the first lot came forth for Asaph to Joseph,.... His second son to the preference of the firstborn, 1Ch 25:2,

the second to Gedaliah, who with his brethren and sons were twelve: and which must also be understood of Joseph, and supplied to him; for those being both in one verse, as Jarchi observes, it is but once mentioned, but must be supplied, or otherwise the number of two hundred and eighty eight could not be made up; the same is observed of all the other lots and courses to the end of the chapter as here, and therefore need no more remarks.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 25:1

¹ tn Heb “David and the officers of the army set apart for service the sons of Asaph and Heman and Jeduthun, the ones prophesying by harps, by lyres, and by cymbals.”

² tn Heb “and their number was, the men of work for their service.”

NET Notes: 1Ch 25:2

¹ tn Heb “the sons of Asaph [were] upon the hand of Asaph, the one prophesying upon the hands of the king.”

NET Notes: 1Ch 25:3

¹ tn Heb “belonging to Jeduthun, the sons of Jeduthun.”

² tn This name appears as “Izri” in v. 10.

³ tc One Hebrew ms and some LXX mss supply the name “Shimei” after “Jeshaiah.” Most Hebrew mss omit the name here (but cf. v. 17).

⁴ tc The list includes only five names. Apparently the name “Shimei” (see v. 17), which appears in one medieval Hebrew ms and in the LXX, has been accidentally omitted from the Hebrew text.

NET Notes: 1Ch 25:4

¹ tn Heb “belonging to Heman, the sons of Heman.”

NET Notes: 1Ch 25:5

¹ tn Heb “by the words of God to exalt a horn.” An animal’s horn is sometimes used metaphorically as a symbol of strength and honor. See BDB 901-2 s.v. קֶרֶנ.

NET Notes: 1Ch 25:7

¹ tn Heb “and their number with their brothers, trained in music to the Lord, all skilled, was 288.”

NET Notes: 1Ch 25:8

¹ tn Heb “and they cast lots [for] service, just as like small, like great, teacher with student.”

NET Notes: 1Ch 25:9

¹ tc Heb “The first lot went to Asaph, to Joseph.” Apparently the recurring formula, “and his sons and his relatives, twelve” has been accidentally omitted from the Hebrew text at this point (see vv. 10-31; the formula is slightly different in v. 9b). If the number “twelve” is not supplied here, the total comes to only 276, not the 288 required by v. 7.

NET Notes: 1Ch 25:11

¹ tn “Izri” is a variant of the name “Zeri” (cf. 25:3).

NET Notes: 1Ch 25:14

¹ tn “Jesharelah” is a variant of the name “Asarelah” (cf. 25:2).

NET Notes: 1Ch 25:18

¹ tn “Azarel” is a variant of the name “Uzziel” (cf. 25:4).

Geneva Bible: 1Ch 25:1

Moreover David and the captains of the host ^{( a )} separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:

^{( a )} The singers were divided into 24 courses, so that every course or order contained twelve, and in all there were 288, as in (1Ch 25:7).

Geneva Bible: 1Ch 25:3

Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, ^{( b )} six, under the hands of their father Jeduthun, who ^{( c )} prophesied with a harp, to give thanks and to praise the LORD.

^{( b )} Of which one is not here numbered.

^{( c )} Meaning, psalms and songs to praise God.

Geneva Bible: 1Ch 25:8

And they cast lots, ^{( d )} ward against [ward], as well the ^{( e )} small as the great, the teacher as the scholar.

^{( d )} Who should be in every company and course.

^{( e )} Without respect to age or cunning.

Geneva Bible: 1Ch 25:9

Now the first lot came forth for Asaph to ^{( f )} Joseph: the second to Gedaliah, who with his brethren and sons [were] twelve:

^{( f )} So that he served in the first turn and the rest every one as his turn followed in order.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 25:1-31

1 The number and offices of the singers.

8 Their division by lot into four and twenty orders.

MHCC: 1Ch 25:1-31

David put those in order who were appointed to be singers and musicians in the temple. To prophesy, in this place, means praising God with great earnestness and devout affections, under the influences of the Holy Spirit. In raising these affections, poetry and music were employed. If the Spirit of God do not put life and fervour into our devotions, they will, however ordered, be a lifeless, worthless form.

Matthew Henry: 1Ch 25:1-7

Observe, I. Singing the praises of God is here called prophesying (1Ch 25:1-3), not that all those who were employed in this service were honoured with the visions of God, or could foretel things to come. Heman indeed is said to be the king's seer in the words of God (1Ch 25:5); but the psalms they sang were composed by the prophets, and many of them were prophetical; and the edification of the church was intended in it, as well as the glory of God. In Samuel's time singing the praises of God went by the name of prophesying (1Sa 10:5; 1Sa 19:20), and perhaps that is intended in what St. Paul calls prophesying, 1Co 11:4; 1Co 14:24.

II. This is here called a service, and the persons employed in it workmen, 1Ch 25:1. Not but that it is the greatest liberty and pleasure to be employed in praising God: what is heaven but that? But it intimates that it is our duty to make a business of it, and stir up all that is within us to it; and that, in our present state of corruption and infirmity, it will not be done as it should be done without labour and struggle. We must take pains with our hearts to bring them, and keep them, to this work, and to engage all that is within us.

III. Here were, in compliance with the temper of that dispensation, a great variety of musical instruments used, harps, psalteries, cymbals (1Ch 25:1, 1Ch 25:6), and here was one that lifted up the horn (1Ch 25:5), that is, used wind-music. The bringing of such concerts of music into the worship of God now is what none pretend to. But those who use such concerts for their own entertainment should feel themselves obliged to preserve them always free from any thing that savours of immorality or profaneness, by this consideration, that time was when they were sacred; and then those were justly condemned who brought them into common use, Amo 6:5. They invented to themselves instruments of music like David.

IV. The glory and honour of God were principally intended in all this temple-music, whether vocal or instrumental. It was to give thanks, and praise the Lord, that the singers were employed, 1Ch 25:3. It was in the songs of the Lord that they were instructed (1Ch 25:7), that is, for songs in the house of the Lord, 1Ch 25:6. This agrees with the intention of the perpetuating of psalmody in the gospel-church, which is to make melody with the heart, in conjunction with the voice, unto the Lord, Eph 5:19.

V. The order of the king is likewise taken notice of, 1Ch 25:2 and again 1Ch 25:6. In those matters indeed David acted as a prophet; but his taking care for the due and regular observance of divine institutions, both ancient and modern, is an example to all in authority to use their power for the promoting of religion, and the enforcing of the laws of Christ. Let them thus be ministers of God for good.

VI. The fathers presided in this service, Asaph, Heman, and Jeduthun (1Ch 25:1), and the children were under the hands of their father, 1Ch 25:2, 1Ch 25:3, 1Ch 25:6. This gives a good example to parents to train up their children, and indeed to all seniors to instruct their juniors in the service of God, and particularly in praising him, than which there is no part of our work more necessary or more worthy to be transmitted to the succeeding generations. It gives also an example to the younger to submit themselves to the elder (whose experience and observation fit them for direction), and, as far as may be, to do what they do under their hand. It is probable that Heman, Asaph, and Jeduthun, were bred up under Samuel, and had their education in the schools of the prophets which he was the founder and president of; then they were pupils, now they came to be masters. Those that would be eminent must begin early, and take time to prepare themselves. This good work of singing God's praises Samuel revived, and set on foot, but lived not to see it brought to the perfection it appears in here. Solomon perfects what David began, so David perfects what Samuel began. Let all, in their day, do what they can for God and his church, though they cannot carry it so far as they would; when they are gone God can out of stones raise up others who shall build upon their foundation and bring forth the top-stone.

VII. There were others also, besides the sons of these three great men, who are called their brethren (probably because they had been wont to join with them in their private concerts), who were instructed in the songs of the Lord, and were cunning or well skilled therein, 1Ch 25:7. They were all Levites and were in number 288. Now, 1. These were a good number, and a competent number to keep up the service in the house of God; for they were all skilful in the work to which they were called. When David the king was so much addicted to divine poesy and music many others, all that had a genius for it, applied their studies and endeavours that way. Those do religion a great deal of good service that bring the exercises of devotion into reputation. 2. Yet these were but a small number in comparison with the 4000 whom David appointed thus to praise the Lord, 1Ch 23:5. Where were all the rest when only 288, and those but by twelve in a course, were separated to this service? It is probable that all the rest were divided into as many courses, and were to follow as these led. Or, perhaps, these were for songs in the house of the Lord (1Ch 25:6), with whom any that worshipped in the courts of that house might join; and the rest were disposed of, all the kingdom over, to preside in the country congregations, in this good work: for, though the sacrifices instituted by the hand of Moses might be offered but at one place, the psalms penned by David might be sung every where, 1Ti 2:8.

Matthew Henry: 1Ch 25:8-31

Twenty-four persons are named in the beginning of this chapter as sons of those three great men, Asaph, Heman, and Jeduthun. Ethan was the third (1Ch 6:44), but probably he was dead before the establishment was perfected and Jeduthun came in his room. [Or perhaps Ethan and Jeduthun were two names for the same person.] Of these three Providence so ordered it that Asaph had four sons, Jeduthun six [only five are mentioned 1Ch 25:3; Shimei, mentioned 1Ch 25:17, is supposed to have been the sixth], and Heman fourteen, in all twenty-four (who were named, 1Ch 25:2-4), who were all qualified for the service and called to it. But the question was, In what order must they serve? This was determined by lot, to prevent strife for precedency, a sin which most easily besets many that otherwise are good people.

I. The lot was thrown impartially. They were placed in twenty-four companies, twelve in a company, in two rows, twelve companies in a row, and so they cast lots, ward against ward, putting them all upon a level, small and great, teacher and scholar. They did not go according to their age, or according to their standing, or the degrees they had taken in the music-schools; but it was referred to God, 1Ch 25:8. Small and great, teachers and scholars, stand alike before God, who goes not according to our rules of distinction and precedency. See Mat 20:23.

II. God determined it as he pleased, taking account, it is probable, of the respective merits of the persons, which are of much more importance than seniority of age or priority of birth. Let us compare them with the preceding catalogue and we shall find that, 1. Josephus was the second son of Asaph. 2. Gedaliah the eldest son of Jeduthun. 3. Zaccur the eldest of Asaph. 4. Izri the second of Jeduthun. 5. Nethaniah the third of Asaph. 6. Bukkiah the eldest of Heman. 7. Jesharelah the youngest of Asaph. 8. Jeshaiah the third of Jeduthun. 9. Mattaniah the second of Heman. 10. Shimei the youngest of Jeduthun. 11. Azareel the third of Heman. 12. Hashabiah the fourth of Jeduthun. 13. Shubael the fourth of Heman. 14. Mattithiah the fifth of Jeduthun. 15. Jeremoth the fifth of Heman. 16. Hananiah the sixth of Heman. 17. Joshbekashah the eleventh of Heman. 18. Hanani the seventh of Heman. 19. Mallothi the twelfth of Heman. 20. Eliathah the eighth of Heman. 21. Hothir the thirteenth of Heman. 22. Giddalti the ninth of Heman. 23. Mehazioth the fourteenth of Heman. And, lastly, Romamti-ezer, the tenth of Heman. See how God increased some and preferred the younger before the elder.

III. Each of these had in his chorus the number of twelve, called their sons and their brethren, because they observed them as sons, and concurred with them as brethren. Probably twelve, some for the voice and others for the instrument, made up the concert. Let us learn with one mind and one mouth to glorify God, and that will be the best concert.

Keil-Delitzsch: 1Ch 25:1

The twenty-four classes of musicians . - 1Ch 25:1. "David and the princes of the host separated for the service the sons of Asaph,"etc. הצּבא שׂרי are not princes of the Levite host; for although the service of the Levites is called צבא צבא in Num 4:23, yet the princes of the Levites are nowhere called הצבא שׂרי . This expression rather denotes either the leaders of the army of the chiefs of Israel, as the host of Jahve, Exo 12:17, Exo 12:41, etc. Here it is used in the last signification, as synonymous with princes of Israel (1Ch 23:2); in Exo 24:6 we have simply the princes, along with whom the heads of the fathers'-houses of the priests and the Levites are mentioned. לעבדה הבדּיל , separate for the service; cf. Num 16:9. The ל in אסף לבני is nota acc . Since Asaph was, according to 1Ch 6:39-43, a descendant of Gershon, Heman, according to 1Ch 6:33-38, a descendant of Kohath, and Jeduthun (= Ethan) a descendant of Merari (1Ch 6:44-47), all the chief families of Levi had representatives among the singers. The Kethibh הנביאים is an orthographical error for הנּבּאים ( Keri ), partic. Niph., corresponding to the singular הנּבּא , 1Ch 25:2 and 1Ch 25:3. נּבּא , prophetare , is here used in its wider signification of the singing and playing to the praise of God performed in the power of the Divine Spirit. In reference to the instruments of these chief musicians, cf. 1Ch 15:16. The suffix in מספּרם refers to the following noun, which is subordinated to the word מספּר as genitive; cf. the similar construction עצל נפשׁו , his, the sluggard's, soul, Pro 13:4, and Ew. §309, e . "Their number (the number) of the workmen for the service, i.e., of those who performed the work of the service, was (as follows)."

Keil-Delitzsch: 1Ch 25:2-3

With אסף לבני the enumeration beings: "Of Asaph's sons were, or to Asaph's sons belonged, Zacchur,"etc. Four are here named, but the number is not stated, while it is given in the case of the sons of Jeduthun and Heman, 1Ch 25:3 and 1Ch 25:5. על־יד , at the hand, alternates with על־ידי (1Ch 25:3 and 1Ch 25:6), and אסף יד על does not of itself express a different relationship to Asaph than that expressed by המּלך ידי על with reference to the king. It signifies only "under (according to) the direction of;"and in 1Ch 25:6 the king, Asaph, Jeduthun, and Heman are co-ordinated, inasmuch as the musical part of the worship was arranged by David and the three chief musicians in common, although only the latter were concerned in its performance. In 1Ch 25:3 לידוּתוּן is placed at the beginning, because the choir of singers led by him bore his name; and so also in the case of Heman, 1Ch 25:4. "As to Jeduthun, were sons of Jeduthun."The word sons in these catalogues denotes not merely actual sons, but those intellectually sons, i.e., scholars taught by the master. This is clear from the fact that the twenty-four classes, each of which numbered twelve men, consist of sons and brothers of the leaders. The names given as those of the sons of Asaph, Jeduthun, and Heman, in 1Ch 25:2-5, do not represent the whole number of the scholars of these masters, but only the presidents of the twenty-four classes of Levites who were engaged under their leadership in performing the sacred music. Only five sons of Jeduthun are named in our text, while according to the number given there should be six. A comparison of the names in vv. 9-31 shows that in 1Ch 25:3 the name שׁמעי (1Ch 25:17) has been dropped out. בּכּנּור belongs to ידוּתוּן : under the direction of their father Jeduthun (the master), upon the kinnor (see on 1Ch 15:16), who was inspired to sing praise, i.e., who played inspiredly to bring praise and honour to the Lord; cf. 1Ch 16:4; 1Ch 23:30, etc.

Keil-Delitzsch: 1Ch 25:4-5

Fourteen sons of Heman are enumerated. עזר רממתּי is one name, cf. 31, although עזר is without doubt to be supplied also after גּדּלתּי . Probably also מחזיאות is to be supplied in thought after the names. מלותי , I made full, and הותיר , increased.

(Note: On these names Ewald ways, ausf. Lehrb. der Hebr. Sprache, §274, S. 672, der 7 Ausg.: "It is thought that the utterance of a great prophet is to be found cut up into names of near relatives, when the words,

עזר רממתּי גּדּלתּי מחזיאות הותיר מלותי

'I have given great and lofty help,

I have to fulness spoken oracles,'

which manifestly form a verse, and may have been the commencement of a famed ancient oracle, are found transferred to the five musical sons of Heman, Giddalti(ezer), Romamtiezer, Mallothi, Hothir, and Machazioth.")

Heman is called in 1Ch 25:5 the seer of the king in the words of God, because he, along with his gift of song, was endowed also with the prophetic gift, and as seer made known to the king revelations of God. In 2Ch 35:15 the same thing is predicated also of Jeduthun, and in the same sense the prophet Gad is called in 1Ch 21:9 David's seer. קרן להרים the Masoretes have connected with the preceding, by placing Athnach under the קרן , and the phrase has been wholly misunderstood by the Rabbins and Christian commentators. Berth., e.g., connects it with האלהים בּדברי , and translates, "to sound loud upon horns, according to the divine command,"referring to 2Ch 29:15, where, however, both meaning and accentuation forbid us to connect יהוה בּדברי with what follows. This interpretation of the words is thoroughly wrong, not only because the Levites under Heman's direction did not blow horns, the horn not being one of the instruments played by the Levites in connection with the worship, but also because on linguistic grounds it is objectionable. קרן הרים קרן .el never has the signification to blow the horn; for to elevate the horn signifies everywhere to heighten the power of any one, or unfold, show power; cf. 1Sa 2:10; Lam 2:17; Psa 148:14; Psa 89:18; Psa 92:11, etc. That is the meaning of the phrase here, and the words are to be connected, according to their sense, with what follows: "to elevate the horn,"i.e., to give power, God gave Heman fourteen sons and three daughters; i.e., to make Heman's race mighty for the praise of God, God gave him so many sons and daughters.

Keil-Delitzsch: 1Ch 25:6-7

1Ch 25:6 is the subscription to the enumeration, 1Ch 25:2-5. כּל־אלּה are not the fourteen sons of Heman, but all the sons of Asaph, Jeduthun, and Heman. All these were under the direction of their fathers for song in the house of Jahve, with cymbals ... for the service in the house of God under the direction of the king, etc. אביהם is used distributively of each father of the sons named. Bertheau supplies after אביהם the name Heman, and thereby the first half of the verse contradicts the second, which he correctly understands to refer to the twenty-four persons enumerated. - In 1Ch 25:7 the total number is given. Their number (the number) of the sons of Asaph, Jeduthun, and Heman (i.e., of the twenty-four 4 + 6 + 14 mentioned by name), with their brethren, was 288 (24 x 12); whence we learn that each of those named had eleven אחים , all of them שׁיר מלמּדי שׁיר , learned, practised in song for Jahve. In כּל־המּבין the sons and the brothers are both included, in order to give the total number. מבין , having understanding, knowledge of a thing, denotes here those who by education and practice were skilled in song - the accomplished musicians. Their number was 288, and these were divided into twenty-four choirs (classes). David had, according to 1Ch 23:5, appointed 4000 Levites for the performance of the music. Of these, 288 were מבינים skilled in song; the others were scholars ( תּלמידים ), as 1Ch 25:8 shows, where מבין and תּלמיד are the two categories into which the musicians are divided.

Keil-Delitzsch: 1Ch 25:8

They cast lots, משׁמרת גּורלות , κλήρους ἐφημερίων (lxx), by which the משׁמרת , the waiting upon the service, was fixed, that is, the order of their succession in the official service. לעמּת is variously translated. As no name follows, R. Shel. and Kimchi would repeat the preceding משׁמרת : one class as the other; and this is supported by 1Ch 26:16 and Neh 12:24, and by the fact that in 1Ch 17:5, after ממּשׁכּן , the words משׁכּן אל have been dropped out. But according to the accentuation משׁמרת belongs to גּורלות , and so the proposed completion is at once disposed of. Besides this, however, the thought "class like class"does not appear quite suitable, as the classes were only formed by the lots, and so were not in existence so as to be able to cast lots. We therefore, with Ewald, §360, a , and Berth., hold the clause כּגּדול כּקּטן to be the genitive belonging to לעמּת , since עמּת is in Ecc 5:15 also connected with a clause: "in the manner of, as the small, so the great,"i.e., the small and the great, the older as the younger. This is further defined by "the skilled as the scholars."From these words it is manifest that not merely the 288 cast lots, for these were כּל־מבין (1Ch 25:7), but also the other 3712 Levites appointed for the service of the singers; whence it further follows that only the 288 who were divided by lot into twenty-four classes, each numbering twelve persons, were thoroughly skilled in singing and playing, and the scholars were so distributed to them that each class received an equal number of them, whom they had to educate and train. These, then, were probably trained up for and employed in the temple music according to their progress in their education, so that the ἐφημερία which had at any time charge of the service consisted not only of the twelve skilled musicians, but also of a number of scholars who assisted in singing and playing under their direction.

Keil-Delitzsch: 1Ch 25:9-31

The order of succession was so determined by lot, that the four sons of Asaph (1Ch 25:3) received the first, third, fifth, and seventh places; the six sons of Jeduthun, the second, fourth, eighth, twelfth, and fourteenth; and finally, the four sons of Heman (first mentioned in 1Ch 25:4), the sixth, ninth, eleventh, and thirteenth places; while the remaining places, 1Ch 25:15-24, fell to the other sons of Heman. From this we learn that the lots of the sons of the three chief musicians were not placed in separate urns, and one lot drawn from each alternately; but that, on the contrary, all the lots were placed in one urn, and in drawing the lots of Asaph and Jeduthun came out so, that after the fourteenth drawing only sons of Heman remained.

(Note: Bertheau, S. 218, draws quite another conclusion from the above-mentioned order in which the lots were drawn. He supposes "that two series, each of seven, were first included in the lot: to the one series belonged the four sons of Asaph and the three sons of Heman, Mattaniah, Uzziel or Azarel, and Shebuel or Shubael; to the other, the six sons of Jeduthun and Bukkiah the son of Heman. A lot was drawn from each series alternately, commencing with the first, so that the four sons of Asaph and the three sons of Heman obtained the places 1, 3, 5, 7, 9, 11, 13; while to the six sons of Jeduthun, and the son of Heman added to them, fell the places 2, 4, 6, 8, 10, 12, 14. The still remaining ten sons of Heman were then finally drawn for, and received the placed from the 15th to the 24th."This very artificial hypothesis explains, indeed, the order of the lots, but we cannot think it probable, because (1) for the supposed dividing of the lots to be drawn into divisions of 10 and 14 no reason can be assigned; (2) by any such division the sons of Heman would have been placed at a disadvantage from the beginning as compared with the sons of Asaph and Jeduthun, since not only Asaph's four sons, but also all Jeduthun's six sons, would have been placed in the first rank, while only four sons of Heman accompany them, Heman's ten remaining sons having had the last place assigned them.)

As to the details in 1Ch 25:9, after Joseph we miss the statement, "he and his sons and his brothers, twelve;"which, with the exception of the הוּא , used only of the second lot, and omitted for the sake of brevity in all the other cases, is repeated with all the 23 numbers, and so can have been dropped here only by an error. The words ליוסף לאסף are to be understood thus: The first lot drawn was for Asaph, viz., for his son Joseph. In the succeeding verses the names are enumerated, sometimes with and sometimes without ל . Some of the names diverge somewhat in form. Izri, 1Ch 25:11, stands for Zeri, 1Ch 25:3; Jesharelah, 1Ch 25:14, for Asarelah, 1Ch 25:2; Azarel, 1Ch 25:18, for Uzziel, 1Ch 25:4 (like the king's names Uzziah and Azariah, 1Ch 3:12, and 2Ch 26:1); Shubael, 1Ch 25:20, for Shebuel, 1Ch 25:4 (cf. 1Ch 23:16 with 1Ch 24:20); Jeremoth, 1Ch 25:22, for Jerimoth, 1Ch 25:4; Eliyathah, 1Ch 25:27, for Eliathah, 1Ch 25:4. Besides these, the fuller forms Nethanyahu (1Ch 25:12), Hashabyahu (1Ch 25:3), Hananyahu (1Ch 25:23), are used instead of the shorter Nethaniah, etc. (1Ch 25:2, 1Ch 25:19, 1Ch 25:4). Of the 24 names which are here enumerated, besides those of Asaph, Jeduthun, and Heman, only Mattithiah recurs (1Ch 15:18, 1Ch 15:21) in the description of the solemnities connected with the bringing in of the ark; "but we are not justified in seeking there the names of our twenty-four classes"(Berth.).

Constable: 1Ch 10:1--29:30

II. THE REIGN OF DAVID chs. 10--29

In all of Chronicles the writer assumed his readers' acquaintance with the other Old Testament historical books. This is especially true regarding what Samuel and Kings contain.

"The reigns of Saul, David and Solomon over a united Israel are central to the concerns of the Chronicler, about half his narrative material being devoted to these three kings alone. Nearly all the many themes of his work are developed here, and it is in their light that the subsequent history of the people is assessed."³⁶

Constable: 1Ch 17:1--29:30

E. God's Covenant Promises to David chs. 17-29

The dominating theme in 1 Chronicles is the Davidic Covenant, the receiving of which was the most important event in David's life. God promised to give him an eternal kingdom, and He formalized that promise by making a covenant with him. The writer repeated three times that David's descendants would be God's instruments for bringing salvation to the nations.

The Chronicler referred to the Davidic Covenant seven times in his book (1 Chron. 17:11-14; 22:8-13; 28:6-7; 2 Chron. 6:8-9, 16; 7:17-18; 13:5; 21:7). Many students of Chronicles have regarded the Davidic Covenant as the heart of these books because it established David's kingly line with promises that relate to the temple and the priesthood. The temple and the priesthood are two major themes of these books. God brought them under Davidic rule forever, as the Chronicler revealed.

Another unifying theme is the steps taken toward the building of the temple.

"These include identification of the builder (ch. 17), the necessary political conditions (18-20), site (21), materials and plans (22, 28-29), and the personnel (the primary layer in 23-27)."⁵⁶

Constable: 1Ch 22:1--27:34

2. The second account of God's promises to David chs. 22-27

In this section of chapters we have David's preparations for the fulfillment of those aspects of the covenant that extended beyond his reign. We can see David's belief that God would fulfill the rest of His promises in the ways he prepared for their fulfillment. He prepared in two ways: by gathering materials for the construction of the temple (ch. 22), and by appointing the officials who would guide Israel after his death (chs. 23-27).

David concerned himself with what God had promised. In this he was a godly example to the restoration Jews, and he is to us. He wanted to see God's kingdom come, namely, the kingdom that God had promised (cf. Matt. 6:10). The focus of the promise was the house for God that Solomon would build. David did all he could to pave the way for its coming into reality (cf. Ps. 69:9; John 2:17). The postexilic remnant demonstrated little zeal to rebuild the temple or to reestablish God's kingdom on earth (Hag. 1:2). The Book of Chronicles was one instrument God used to stir them up to action (cf. Hag. 2:20-23).

Constable: 1Ch 23:1--26:32

Preparations for temple service chs. 23-26

Verses 1 and 2 of chapter 23 provide an outline for what follows in chapters 23-27 but in reverse order. After David appointed Solomon as his coregent in 973 B.C., he began the preparations the writer described here.

David adapted the service of the Levites, who assisted the priests, to the new temple ritual. This form of worship was a combination of tabernacle and divinely approved revised worship (Num. 3; 23:3-32). The Chronicler gave the names of the family heads in Levi's tribe first (vv. 3-24). Then he explained the duties that David prescribed for them (vv. 25-32). In all this David was careful to abide within the guidelines of the Mosaic Law and other instructions he had received from the Lord (cf. 28:19). Previously the Levites had served mainly by carrying the tabernacle and its furnishings from place to place (Num. 2-4). Now their duty was to maintain the temple and its worship with the exception of matters reserved for the priests (vv. 28-32).

"To entitle this section the organization of the Levites' is to make it sound like bureaucratic regimentation. It is rather to be seen as a scaffolding for that house, a structure to enable God's people to function as they ought."⁷⁴

The high priest supervised the priests in their temple service (23:28; 24:1-19). Priests were descendants of Aaron and constituted only one branch of the Levitical family (Num. 18:7). The priests continued to offer sacrifices and offerings on the brazen and incense (golden) altars (Num. 18:1-7). David organized the priests into 24 groups each of which served for one week at a time (2 Chron. 23:8). Zadok and Ahimelech served as high priests. Ahimelech, a descendant of Eli, served at the Jerusalem tent David had erected for the ark until Zadok replaced him. Zadok originally oversaw the sanctuary at Gibeon until David brought him into Jerusalem to take Ahimelech's place. Abiathar, Ahimelech's son, revolted against Solomon, and from then on Zadok served as high priest alone.

The writer also recorded the order of Levitical service (24:20-31). The casting of lots determined this order. Every detail of temple service was important to David. This shows his heart for God and how he lived in the present with the future God had promised clearly in view. David lowered the age required for Levitical service from 30 to 20. He may have done this because there was a need for many more Levites under the new system of worship (vv. 24, 27; cf. v. 3).⁷⁵

David also organized some of the Levitical families as temple musicians. Asaph was a Gershonite (6:39-43), Heman a Kohathite (6:33), and Jeduthun (Ethan) a Merarite (6:44-47). They were responsible for singing praises to God and leading the people in doing the same. This is what "prophesying" included (25:1). The re-establishment of temple worship was important in postexilic Israel, and music played a large part in it. Consequently David's organization would have been of great interest then.

The organization of a temple choir is surprising since the Chronicler elsewhere presented Israel's worship as done in compliance with the Mosaic Law, which made no provision for a choir. However the prophets Nathan and Gad had authorized this choir (2 Chron. 29:25). Furthermore this choir was in harmony with other legislation in the Law directing praise of the Lord (cf. Num. 10:10; Deut. 10:8; 18:5). Also the general scriptural admonition to rejoice in God's presence encouraged creative expressions of worship in harmony with God's Word.⁷⁶

David also organized the officers of the Levites as gatekeepers (26:1-19), treasury guards (26:20-28), and leaders in external affairs (26:29-32). The gatekeepers were the temple guards (cf. 26:7-8).⁷⁷ David even specified the number of guards at each temple gate (26:17-18). There were 24 guard stations manned 24 hours a day. In view of the wealth in and on the temple, security needed to be tight (cf. 26:27-28).

"In the capitals of the Asiatic kingdoms of antiquity, enormous quantities of precious metals were accumulated."⁷⁸

Guzik: 1Ch 25:1-31

1 Chronicles 25 - Musicians for the Temple

A. The musicians for the temple.

1. (1) Musicians separated for service.

Moreover David and the captains of the army separated for the service some of the sons of Asaph, of Heman, and of Jeduthun, who should prophesy with harps, stringed instruments, and cymbals. And the number of the skilled men performing their service was:

a. David and the captains of the army separated for the service: Interestingly, the captains of the army took part in the selection and organization of the musicians or "worship leaders" for Israel. David sensed a connection between the security of the kingdom and the worship and honoring of God.

i. "Chapter 25 concerns David's organization of the four thousand Levitical musicians (23:5) into courses of service that correspond to those of the priests and temple Levites (chapter 24)." (Payne)

ii. "David did give high regard to the counsel of his military commanders (1 Chronicles 11:10; 12:32; 28:1), even in liturgical affairs (cf. 1 Chronicles 13:1; 15:25)." (Payne)

b. Who should prophesy with harps, stringed instruments, and cymbals: Their service was connected with the dynamic of prophesy in the sense that it was inspired by God. Their ministry in music was not merely the product of good musicianship; it was a gift of the Holy Spirit being exercised through them.

i. "This work of praise is thrice described by a somewhat singular, and, in this connection, arresting word, 'prophecy.' The use of this word here is a revelation of the true value of the service of music in the sanctuary of God." (Morgan)

ii. "Either they supplied messages direct from God in the manner of the classical prophets, for which the Levite Jahaziel (2 Chronicles 20:14-17) provides an obvious analogy, or their praise was itself seen as 'prophecy' in that it proclaimed God's word with God's authority." (Selman)

2. (2-6) The sons of Asaph, Jeduthun, and Heman.

Of the sons of Asaph: Zaccur, Joseph, Nethaniah, and Asharelah; the sons of Asaph were under the direction of Asaph, who prophesied according to the order of the king. Of Jeduthun, the sons of Jeduthun: Gedaliah, Zeri, Jeshaiah, Shimei, Hashabiah, and Mattithiah, six, under the direction of their father Jeduthun, who prophesied with a harp to give thanks and to praise the LORD. Of Heman, the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, Romamti-Ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth. All these were the sons of Heman the king's seer in the words of God, to exalt his horn. For God gave Heman fourteen sons and three daughters. All these were under the direction of their father for the music in the house of the LORD, with cymbals, stringed instruments, and harps, for the service of the house of God. Asaph, Jeduthun, and Heman were under the authority of the king.

a. Asaph, who prophesied according to the order of the king: 12 Psalms are attributed to Asaph (Psalm 50 and Psalms 73 through 83).

b. Jeduthun, who prophesied with a harp to give thanks and to praise the LORD: Jeduthun's music ministry was so inspired by the Spirit of God that it could be said that he prophesied with a harp.

c. Heman the king's seer: "He is called the king's seer, either because the king took special delight in him, or because he frequently attended upon the king in his palace, executing his sacred office there, while the rest were constantly employed in the tabernacle." (Poole)

d. Asaph, Jeduthun, and Heman were under the authority of the king: These enormously talented and Spirit-anointed men knew how to submit themselves under the leadership of David, under the authority of the king.

i. We note the prominent place of the sons of Heman, and that all these were under the direction of their father for the music in the house of the LORD. "How one would like to have seen Heman coming into the Temple with his children! It was largely owing to him and their mother that they were what they were." (Meyer)

ii. Under the direction of their father: "Heman's children were 'under the hands of their father.' Young people must not get the upper hand." (Meyer)

iii. Yet we also see that Heman was among those under the authority of the king. "But if you would rule well, you must obey. Asaph, Heman, and Jeduthun, were under the king. The man who is himself under authority, can say, Go, come, do this or that, with the calm assurance of being obeyed." (Meyer)

B. The result of the casting of lots for their duty.

1. (7-8) The number of skillful musicians.

So the number of them, with their brethren who were instructed in the songs of the LORD, all who were skillful, was two hundred and eighty-eight. And they cast lots for their duty, the small as well as the great, the teacher with the student.

a. They cast lots for their duty, the small as well as the great, the teacher with the student: David didn't give the choice worship assignments only to the most talented and greatest. He let God do the choosing and it was both a prevention of pride for the great and the teacher, and a learning opportunity for the small and the student.

2. (9-31) The divisions of the musicians.

Now the first lot for Asaph came out for Joseph; the second for Gedaliah, him with his brethren and sons, twelve; the third for Zaccur, his sons and his brethren, twelve; the fourth for Jizri, his sons and his brethren, twelve; the fifth for Nethaniah, his sons and his brethren, twelve; the sixth for Bukkiah, his sons and his brethren, twelve; the seventh for Jesharelah, his sons and his brethren, twelve; the eighth for Jeshaiah, his sons and his brethren, twelve; the ninth for Mattaniah, his sons and his brethren, twelve; the tenth for Shimei, his sons and his brethren, twelve; the eleventh for Azarel, his sons and his brethren, twelve; the twelfth for Hashabiah, his sons and his brethren, twelve; the thirteenth for Shubael, his sons and his brethren, twelve; the fourteenth for Mattithiah, his sons and his brethren, twelve; the fifteenth for Jeremoth, his sons and his brethren, twelve; the sixteenth for Hananiah, his sons and his brethren, twelve; the seventeenth for Joshbekashah, his sons and his brethren, twelve; the eighteenth for Hanani, his sons and his brethren, twelve; the nineteenth for Mallothi, his sons and his brethren, twelve; the twentieth for Eliathah, his sons and his brethren, twelve; the twenty-first for Hothir, his sons and his brethren, twelve; the twenty-second for Giddalti, his sons and his brethren, twelve; the twenty-third for Mahazioth, his sons and his brethren, twelve; the twenty-fourth for Romamti-Ezer, his sons and his brethren, twelve.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 1 Chronicles (Outline)

• ADAM'S LINE TO NOAH. (1Ch. 1:1-23)
• SHEM'S LINE TO ABRAHAM. (1Ch 1:24-28)
• SONS OF ISHMAEL. (1Ch 1:29-31)
• SONS OF KETURAH. (1Ch 1:32-33)
• POSTERITY OF ABRAHAM BY ESAU. (1Ch 1:34-42)
• POSTERITY OF JUDAH. (1Ch 2:3-12)
• CHILDREN OF JESSE. (1Ch 2:13-17)
• POSTERITY OF CALEB. (1Ch. 2:18-55)
• SONS OF DAVID. (1Ch 3:1-9)
• HIS LINE TO ZEDEKIAH. (1Ch 3:10-16)
• SUCCESSORS OF JECONIAH. (1Ch 3:17-24)
• POSTERITY OF JUDAH BY CALEB THE SON OF HUR. (1Ch 4:1-8)
• OF JABEZ, AND HIS PRAYER. (1Ch 4:9-20)
• POSTERITY OF SHELAH. (1Ch 4:21-23)
• OF SIMEON. (1Ch. 4:24-43)
• THE LINE OF REUBEN. (1Ch 5:1-10)
• THE LINE OF GAD. (1Ch. 5:11-26)
• LINE OF THE PRIESTS. (1Ch. 6:1-48)
• OFFICE OF AARON AND HIS SONS. (1Ch. 6:49-81)
• SONS OF ISSACHAR. (1Ch 7:1-5)
• OF BENJAMIN. (1Ch 7:6-12)
• OF NAPHTALI. (1Ch 7:13)
• OF MANASSEH. (1Ch. 7:14-40)
• SONS AND CHIEF MEN OF BENJAMIN. (1Ch. 8:1-32)
• STOCK OF SAUL AND JONATHAN. (1Ch 8:33-40)
• ORIGINAL REGISTERS OF ISRAEL AND JUDAH'S GENEALOGIES. (1Ch. 9:1-26)
• SAUL'S OVERTHROW AND DEATH. (1Ch 10:1-7)
• THE PHILISTINES TRIUMPH OVER HIM. (1Ch 10:8-14)
• DAVID MADE KING. (1Ch 11:1-3)
• HE WINS THE CASTLE OF ZION FROM THE JEBUSITES BY JOAB'S VALOR. (1Ch 11:4-9)
• A CATALOGUE OF HIS WORTHIES. (1Ch. 11:10-47)
• THE COMPANIES THAT CAME TO DAVID AT ZIKLAG. (1Ch. 12:1-22)
• THE ARMIES THAT CAME TO HIM AT HEBRON. (1Ch. 12:23-40)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM. (1Ch 13:1-8)
• HIRAM'S KINDNESS TO DAVID; DAVID'S FELICITY. (1Ch 14:1-2)
• HIS WIVES. (1Ch 14:3-7)
• HIS VICTORIES OVER THE PHILISTINES. (1Ch 14:8-17)
• DAVID BRINGS THE ARK FROM OBEDEDOM. (1Ch. 15:1-24)
• DAVID'S FESTIVAL SACRIFICE AND LIBERALITY TO THE PEOPLE. (1Ch 16:1-6)
• HIS PSALM OF THANKSGIVING. (1Ch. 16:7-43)
• DAVID FORBIDDEN TO BUILD GOD A HOUSE. (1Ch 17:1-10)
• DAVID SUBDUES THE PHILISTINES AND MOABITES. (1Ch 18:1-2)
• DAVID SMITES HADADEZER AND THE SYRIANS. (1Ch 18:3-17)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (1Ch 19:1-5)
• JOAB AND ABISHAI OVERCOME THE AMMONITES. (1Ch 19:6-15)
• SHOPHACH SLAIN BY DAVID. (1Ch 19:16-19)
• RABBAH BESIEGED BY JOAB, SPOILED BY DAVID, AND THE PEOPLE TORTURED. (1Ch 20:1-3)
• THREE OVERTHROWS OF THE PHILISTINES AND THREE GIANTS SLAIN. (1Ch 20:4-8)
• DAVID SINS IN NUMBERING THE PEOPLE. (1Ch 21:1-13)
• HE BUILDS AN ALTAR. (1Ch 21:18-30)
• DAVID PREPARES FOR BUILDING THE TEMPLE. (1Ch 22:1-5)
• HE INSTRUCTS SOLOMON. (1Ch 22:6-19)
• DAVID MAKES SOLOMON KING. (1Ch 23:1)
• NUMBER AND DISTRIBUTION OF THE LEVITES. (1Ch 23:2-6)
• SONS OF GERSHON. (1Ch 23:7-11)
• OF KOHATH. (1Ch 23:12-20)
• OF MERARI. (1Ch 23:21-23)
• OFFICE OF THE LEVITES. (1Ch 23:24-32)
• DIVISION OF THE SONS OF AARON INTO FOUR AND TWENTY ORDERS. (1Ch. 24:1-19)
• NUMBER AND OFFICE OF THE SINGERS. (1Ch 25:1-7)
• THEIR DIVISION BY LOT INTO FOUR AND TWENTY ORDERS. (1Ch. 25:8-31)
• DIVISIONS OF THE PORTERS. (1Ch 26:1-12)
• THE GATES ASSIGNED BY LOT. (1Ch 26:13-19)
• LEVITES THAT HAD CHARGE OF THE TREASURES. (1Ch 26:20-28)
• OFFICERS AND JUDGES. (1Ch 26:29-32)
• TWELVE CAPTAINS FOR EVERY MONTH. (1Ch 27:1-15)
• PRINCES OF THE TWELVE TRIBES. (1Ch 27:16-24)
• DAVID EXHORTS THE PEOPLE TO FEAR GOD. (1Ch 28:1-8)
• HE ENCOURAGES SOLOMON TO BUILD THE TEMPLE. (1Ch 28:9-20)
• DAVID CAUSES THE PRINCES AND PEOPLE TO OFFER FOR THE HOUSE OF GOD. (1Ch 29:1-9)
• HIS REIGN AND DEATH. (1Ch 29:26-30)

TSK: 1 Chronicles 25 (Chapter Introduction)

Overview

1Ch 25:1, The number and offices of the singers; 1Ch 25:8, Their division by lot into four and twenty orders.

Poole: 1 Chronicles (Book Introduction)

FIRST BOOK OF THE CHRONICLES

THE ARGUMENT

THESE Books of the CHRONICLES are not the same which are so called, 1Ki 14:19 , and elsewhere, (because some passages said to be there mentioned are not found here,) but other books, and written by other persons, and for other ends. Yet this same writer took out of those books such historical passages as were most useful or necessary. They were written after the Babylonish captivity, as appears from 2Ch 36:20 , &c., by Ezra; as may be gathered not only from the same words used in the place now quoted, and in the beginning of that book which goeth under the name of Ezra, but also from some other passages, which we may observe hereafter, and from the exactness and diligence here used in making catalogues of persons and families, which also is used in the Book of Ezra. If one or two passages seem to be of a later date, those were added by some other prophets; there being some few such additional passages in the Books of Moses. The chief design of these books is, to complete the history of the kings of Judah, and to gather up the fragments of sacred history which were omitted in the Books of Samuel and Kings, and to explain some passages there mentioned, and to give an exact account of the genealogies; which (though ignorant or inconsiderate persons may think trivial and useless) was a work of great necessity, to preserve the distinction of the tribes and families, that so it might appear that Christ came of that nation, and tribe, and family, of which he was to be born. And this account having been hitherto neglected, is most seasonably mentioned in these books, because this was to be in a manner the last part of the sacred and canonical history of the Old Testament, and therefore the fittest place to record those genealogies, upon which the truth and authority of the New Testament ill some sort depends. And whereas many things in these genealogies to us are obscure and doubtful, they were not so to the Hebrews; and all the persons here named were known to them by those very particular and exact genealogies, which they kept in their several families and in public registers; from whence this sacred penman, by the direction of God’ s Spirit, took those things which were of most importance.

Poole: 1 Chronicles 25 (Chapter Introduction)

CHRONICLES CHAPTER 25

The number and offices of the singers out of the sons of Asaph, Heman, and Jeduthun, 1Ch 25:1-7 . Their division by lot into twenty-four orders, 1Ch 25:8-31

MHCC: 1 Chronicles (Book Introduction)

The books of Chronicles are, in a great measure, repetitions of what is in the books of Samuel and of the Kings, yet there are some excellent useful things in them which we find not elsewhere. The FIRST BOOK traces the rise of the Jewish people from Adam, and afterward gives an account of the reign of David. In the SECOND BOOK the narrative is continued, and relates the progress and end of the kingdom of Judah; also it notices the return of the Jews from the Babylonish captivity. Jerome says, that whoever supposes himself to have knowledge of the Scriptures without being acquainted with the books of Chronicles, deceives himself. Historical facts passed over elsewhere, names, and the connexion of passages are to be found here, and many questions concerning the gospel are explained.

MHCC: 1 Chronicles 25 (Chapter Introduction)

The singers and musicians.

Matthew Henry: 1 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Chronicles

In common things repetition is thought needless and nauseous; but, in sacred things, precept must be upon precept and line upon line. To me, says the apostle, to write the same things is not grievous, but for you it is safe, Phi 3:1. These books of Chronicles are in a great measure repetition; so are much of the second and third of the four evangelists: and yet there are no tautologies either here or there no vain repetitions. We may be ready to think that of all the books of holy scripture we could best spare these two books of Chronicles. Perhaps we might, and yet we could ill spare them: for there are many most excellent useful things in them, which we find not elsewhere. And as for what we find here which we have already met with, 1. It might be of great use to those who lived when these books were first published, before the canon of the Old Testament was completed and the particles of it put together; for it would remind them of what was more fully related in the other books. Abstracts, abridgments, and references, are of use in divinity as well as law. That, perhaps, may not be said in vain which yet has been said before. 2. It is still of use, that out of the mouth of two witnesses every word may be established, and, being inculcated, may be remembered. The penman of these books is supposed to be Ezra, that ready scribe in the law of the Lord, Ezr 7:6. It is a groundless story of that apocryphal writer (2 Esdr. 14:21, etc.) that, all the law being burnt, Ezra was divinely inspired to write it all over again, which yet might take rise from the books of Chronicles, where we find, though not all the same story repeated, yet the names of all those who were the subjects of that story. These books are called in the Hebrew words of days - journals or annals, because, by divine direction, collected out of some public and authentic records. The collection was made after the captivity, and yet the language of the originals, written before, it sometimes retained, as 2Ch 5:9, there it is unto this day, which must have been written before the destruction of the temple. The Septuagint calls it a book Paraleipomenōn - of things left, or overlooked, by the preceding historians; and several such things there are in it. It is the rereward, the gathering host, of this sacred camp, which gathers up what remained, that nothing might be lost. In this first book we have, I. A collection of sacred genealogies, from Adam to David: and they are none of those which the apostle calls endless genealogies, but have their use and end in Christ, ch. 1-9. Divers little passages of history are here inserted which we had not before. II. A repetition of the history of the translation of the kingdom from Saul to David, and of the triumph of David's reign, with large additions, ch. 10-21. III. An original account of the settlement David made of the ecclesiastical affairs, and the preparation he made for the building of the temple, ch. 22-29. These are words of days, of the oldest days, of the best days, of the Old Testament church. The reigns of kings and dates of kingdoms, as well as the lives of common persons, are reckoned by days; for a little time often gives a great turn, and yet all time is nothing to eternity.

Matthew Henry: 1 Chronicles 25 (Chapter Introduction)

David, having settled the courses of these Levites that were to attend the priests in their ministrations, proceeds, in this chapter, to put those into a method that were appointed to be singers and musicians in the temple. Here is, I. The persons that were to be employed, Asaph, Heman, and Jeduthun (1Ch 25:1), their sons (1Ch 25:2-6), and other skilful persons (1Ch 25:7). II. The order in which they were to attend determined by lot (v. 8-31).

Constable: 1 Chronicles (Book Introduction)

Introduction

Title

The earliest Hebrew title for the Books of Chronicles translates as, "The Things Left Behind." This name describes Chronicles as containing remnants of the monarchy history not recorded in the preceding Old Testament historical books. A later title that appears in most copies of the Hebrew Bible is, "The Accounts of the Days," or "Daily Matters." This title emphasizes the nature of Chronicles as official annals (cf. Esth. 2:23; 1 Kings 14:19). Chronicles contains the official records of the kings of Israel, especially those of the Southern Kingdom after the kingdom split. The English title "Chronicles" comes down to us from this later Hebrew one.

As was true of Samuel and Kings, the Septuagint (Greek) translation of the Hebrew Old Testament was responsible for dividing the single Book of Chronicles into 1 and 2 Chronicles. Scribes divided these long books to make them easier for copyists, publishers, and readers to handle. We could translate the Septuagint title as, "Things Omitted." This title implies that Chronicles contains material left out of other inspired histories of Israel. This is true. Of course, it also contains much material that the former historical books included.

Writer and Date

Early Jewish tradition recorded in the Talmud ascribed the authorship of Chronicles to Ezra. Recent studies of the linguistic differences that exist between the Books of Ezra and Chronicles have led some modern scholars to reject this ancient view.¹ Internal evidence suggests that if the writer was not Ezra he was probably a contemporary of Ezra.

There is quite a bit of difference of opinion even among conservative evangelical scholars regarding the date of composition. Most of these people place it within Ezra's lifetime (ca. 450-400 B.C.).² This date would make Chronicles one of the last if not the last historical book of the Old Testament. The date of composition of Ezra was probably about 446 B.C. The Book of Nehemiah probably came into existence between 420 and 400 B.C. The date of writing of Esther was probably shortly after 473 B.C.

"It is now clear from comparison of Chronicles with the Samaritan Pentateuch and the Greek translations of the Pentateuch that the text Chronicles used was more like these texts than the MT [Masoretic Text]."³

Scholars vary greatly in their ideas concerning the date of composition. Some of them hold a date as early as the middle of the fifth century B.C. (450 B.C.) while others date Chronicles as late as 200 B.C.⁴

Scope and Purpose

Chronicles covers a broader period of history than any other Old Testament book. It begins with Adam and ends with Anani who lived eight generations after King Jehoiachin (1 Chron. 3:24). If we allow 25 years for each generation, the birth of Anani would have been between 425 and 400 B.C.

"In Near Eastern antiquity, the generation (that is the years between a man's birth and his begetting his first-born son) is ordinarily 25 years or less."⁵

Since the writer had great interest in David's family it is unlikely that any of David's descendants after Anani were alive when he wrote the book. If they had been, the writer probably would have included their names.

Other Old Testament books, especially Genesis, Samuel, and Kings, cover over half the material that Chronicles contains. There are two main reasons for this repetition. First, the writer wanted to give his readers another version of those events. In this respect Chronicles and the other historical books are similar to the Gospels in the New Testament. Each gives a unique interpretation and emphasis. Each writer selected the historical materials that would present what he wanted to emphasize. Chronicles is more similar to John's Gospel than the other Gospels. Both books are very sermonic, and each has a purpose that is easy to identify (John 20:30-31; 2 Chron. 7:14). Chronicles is also similar to Deuteronomy, the last book of the Pentateuch, which also preaches by recalling history.

Second, the writer of Chronicles explained and expounded the meaning of many events in Israel's history much as the writers of modern commentaries do. This was especially important since the original readers of Chronicles needed to remember their history and the spiritual issues that had molded and would mold their destiny. These observations would guide them as they sought to reestablish Israel in the Promised Land after the Babylonian captivity.

"The purpose of these two volumes [1 and 2 Chronicles] is to review the history of Israel from the dawn of the human race to the Babylonian captivity and Cyrus' edict of restoration. This review is composed with a very definite purpose in mind, to give to the Jews of the Second Commonwealth the true spiritual foundations of their theocracy as the covenant people of Jehovah. This historian's purpose is to show that the true glory of the Hebrew nation was found in its covenant relationship to God, as safeguarded by the prescribed forms of worship in the temple and administered by the divinely ordained priesthood under the protection of the divinely authorized dynasty of David. Always the emphasis is upon that which is sound and valid in Israel's past as furnishing a reliable basis for the task of reconstruction which lay ahead. Great stress is placed upon the rich heritage of Israel and its unbroken connection with the patriarchal beginnings (hence the prominence accorded to genealogical lists)."⁶

". . . the Chronicler' is no mere chronicler! He is a theologian, sharing with all the biblical writers the burden of interpreting God's ways to human beings."⁷

The writer saw principles operating in history. He selected unmistakable instances of them and applied them to his own times.

"If Kings, composed after the final collapse of the kingdom in 586 B.C., concentrates on how sin leads to defeat (2 Kings 17:15, 18), then Chronicles, coming after the two returns from exile in 537 and 458 B.C., recounts, from the same record, how faith is the victory' (2 Chron. 20:20, 22)."⁸

". . . the Chronicler goes even further than the Deuteronomic historian [i.e., the writer of 1 and 2 Kings] in attempting to correlate blessing with faithfulness and judgment with disobedience within each separate generation."⁹

Another statement of the purpose of Chronicles is as follows:

". . . to rally the returned remnant to hopeful temple worship . . . by demonstrating their link with the enduring Davidic promises."¹⁰

"The past is explained so that its institutions and religious principles become relevant to the present, and the ways of the present are legitimized anew by being connected to the prime source of authority--the formative period in the people's past."¹¹

Three major features of Chronicles appear when we isolate the material the writer included that is not in Samuel or Kings. First, the genealogies reflect the writer's goal of encouraging Israel's racial and religious purity. Second, the emphases on the temple, ark, and worship show his desire that the returned exiles reestablish worship according to the Mosaic Law.¹² Third, the record of David's glories and the victories God gave his successors were his way of encouraging his original readers as they sought to reestablish their nation in the Promised Land.¹³

Conservative students of Chronicles differ in their opinion concerning the amount of Messianic expectation the Chronicler held out to his readers. My belief is that he did present some hope of a coming Messiah who would fulfill the promises given to David in the Davidic Covenant. I will point this out at the appropriate places in the notes that follow.¹⁴

Passages Unique to Chronicles (In probable chronological order)15
Genealogies	The genealogical tables	1 Chron. 1-9
David	The list of the men who came to David at Ziklag	1 Chron. 12:1-7
	The list of the men who joined David on his way to Ziklag	1 Chron. 12:19-22
	Data concerning the number of warriors who made David king	1 Chron. 12:23-40
	The Gadites who "separated themselves unto David"	1 Chron. 12:8-15
	David's hymn of praise when he moved the ark	1 Chron. 16:4-36
	David's final preparations for the building of the temple	1 Chron. 22:1-19
	The national convention	1 Chron. 23:1-9:22
Solomon	The making of the altar of brass	2 Chron. 4:1
	The close of Solomon's dedicatory prayer	2 Chron. 6:40-42
Rehoboam	The adherence of the Levites in all Israel to Rehoboam	2 Chron. 11:13-14
	The immigration of other pious Israelites to Judah	2 Chron. 11:16-17
	Rehoboam's fortifications	2 Chron. 11:5-12
	Rehoboam's family	2 Chron. 11:18-23
Abijah	Abijah's family	2 Chron. 13:21
Asa	The ten years of peace under Asa	2 Chron. 14:1
	Asa's defense policy	2 Chron. 14:6-8
	Asa's victory over Zerah the Ethiopian	2 Chron. 14:9-15
	The warning of the prophet Azariah	2 Chron. 15:1-7
	The four years of peace under Asa	2 Chron. 15:19
	The renewal of the covenant	2 Chron. 15:9-15
	The warning of the prophet Hanani	2 Chron. 16:7-9
	Asa's transgression	2 Chron. 16:10
Jehoshaphat	Jehoshaphat's strengthening of his kingdom	2 Chron. 17:1-7
	The mission of the princes, Levites and priests	2 Chron. 17:7-9
	Jehoshaphat's increasing power	2 Chron. 17:10-8:1
	The prophet Jehu's judgment on Jehoshaphat	2 Chron. 19:1-3
	Jehoshaphat's further reforms in worship and law	2 Chron. 19:4-11
	The deliverance from Moab and Ammon on Mt. Seir	2 Chron. 20:1-30
Jehoram	The posthumous message of Elijah to Jehoram	2 Chron. 21:12-15
	The invasion of the Philistines and Arabians	2 Chron. 21:16-17
	Jehoram's illness	2 Chron. 21:18
Joash	Joash's matrimonial affairs	2 Chron. 24:3
	The temple worship	2 Chron. 24:14
	The death of Jehoiada	2 Chron. 24:15-16
	The sins of Joash	2 Chron. 24:17-19
	The stoning of Zechariah	2 Chron. 24:20-22
	The reverses of Judah due to Hazael's operations	2 Chron. 24:23-24
Amaziah	Amaziah's planned expedition against Edom	2 Chron. 25:5
	Amaziah's hiring of 1000 mercenaries out of Israel and dismissing them	2 Chron. 25:6-10
	The pillage of the cities of Judah by the dismissed mercenaries	2 Chron. 25:13
	Amaziah's further wickedness	2 Chron. 25:14-16
Uzziah	Uzziah's success in war	2 Chron. 26:6-8
	Uzziah's building and farming	2 Chron. 26:9-10, 15
	Uzziah's army	2 Chron. 26:11-14
	Uzziah's fame	2 Chron. 26:8, 15
Jotham	Jotham's subjugation of the Ammonites	2 Chron. 27:5-6
Ahaz	Obed the prophet's obtaining the release of the Jewish captives during Ahaz's war with Rezin and Pekah	2 Chron. 28:9-15
	The Edomite and Philistine invasions under Ahaz	2 Chron. 28:17-19
Hezekiah	The cleansing of the temple by Hezekiah	2 Chron. 29:3-19
	The consecration of the temple	2 Chron. 29:20-36
	Preparations for the Passover	2 Chron. 30:1-12
	The keeping of the Passover	2 Chron. 30:13-22
	The keeping of "other seven days"	2 Chron. 30:23-27
	Hezekiah's further religious reforms	2 Chron. 31:2-21
	Hezekiah's wealth and building	2 Chron. 32:27-30
	Sennacherib's second entry into Judah for invasion	2 Chron. 32:1
	Hezekiah's precautions in view of Sennacherib's second entry into Judah for invasion	2 Chron. 32:2-8
	Hezekiah's renewed prosperity	2 Chron. 32:23
Manasseh	Manasseh's captivity	2 Chron. 33:11
	Manasseh's repentance and restoration	2 Chron. 33:12-13
	The acts of Manasseh after his restoration	2 Chron. 33:14-16
	The spiritual condition of the people	2 Chron. 33:17
Josiah	Josiah's early reformations	2 Chron. 34:3-7
Captivity	The length of the captivity	2 Chron. 36:20-21
	Cyrus' proclamation permitting return from the captivity	2 Chron. 36:22-23

Message¹⁶

The central subject of 1 and 2 Chronicles is the temple of God. Someone evidently wrote these books at the end of the Babylonian exile to encourage the Israelites to reestablish Israel's national life in the Promised Land. In view of this purpose the northern kingdom of Israel was of little interest to the writer. Judah is the kingdom in view, and David is the king in view. The central passion in David's life is in view, namely the building of the temple. Furthermore the reason for David's passion for the temple is in view. He saw that the recognition of God is of supreme importance in national life.

This is the message of the book. The recognition of God is of supreme importance in national life formally as well as really. The writer demonstrated this fact in the genealogies, and he illustrated it in David's life in the rest of 1 Chronicles.

The genealogies demonstrate the supreme importance of recognizing God in national life.

What was the writer emphasizing by his selective genealogy? This genealogy (chs. 1-9) shows that God has chosen to bless some individuals and not others. This was His plan from Adam to Nehemiah. God also chose to bring blessing to those who obeyed Him regardless of their other personal abilities or disabilities. Obedience is key to success. We can see a heart for God in obedience to God's will. There are two reasons God blesses people: His sovereign choice to bless, and our obedience to Him. Character grows out of obedience. Likewise God chose to bring cursing on those who were disobedient to Him regardless of their other personal rights and privileges.

The reason God chose to bless some individuals was to accomplish one ultimate goal. This goal was the fulfillment of His plans for His own glorification including the fulfillment of His promises to humanity. All the details of His choices of individuals contributed to His ultimate goal.

The genealogies teach us this lesson. The way to achieve permanence and success in individual life, and the way to achieve stability and success in national life, is to recognize God in life. Throughout history people and nations have succeeded or failed as they recognized God. This is a major point the writer was demonstrating in the genealogies. God has been selecting, changing, interrupting, and moving through history inexorably toward His ultimate goal.

The life of David, as narrated here, illustrates the supreme importance of recognizing God in national life (chs. 10-29).

The writer presented David as a strong model king. He selected four pictures from David's life. The first of these was his crowning that shows God's choice of him. The second was his capture of Jerusalem that was the victory that led to the temple. The third picture was his mighty men. It shows his influence on personal character and his true power. The fourth was the gathering of multitudes behind his leadership that shows his influence on the masses. All of these pictures are in a sense background for what follows concerning David.

What made David the great king he was? The writer showed that it was his attitude toward God that expressed itself in his attitude toward the temple. David's care for the ark (a symbol of God's grace) and his desire to build the temple (a symbol of worship that responds to God's grace) reveal his deepest passion in life. His master passion was that Israel should never forget the God who had chosen her for special blessing in the world. We can see that his great desire was not simply to build the temple. When God told him through Nathan not to build it, David accepted this. He was content to gather materials and to make plans because he saw the temple as a way of helping Israel remember her God.

The writer of 1 Chronicles wanted to show the importance of what the temple symbolized, namely Israel's national recognition of God. David's great desire was that Israel recognize God and express that recognition publicly.

As king, David ruled under the authority of God. As warrior, he executed the will of God. As poet, he constantly extolled the reign of God. He glorified God in every aspect of his life. He also appreciated the importance of recognizing God nationally.

The message of this book is still a timeless one for us today. The recognition of God is still extremely important in life nationally and individually. Just as God governs all individuals, He also governs all nations, not just Israel. Amos made the point that God governs all nations, not just Israel. All nations are accountable to Him (cf. Deut. 32). Even today one of the Jews' favorite names for God is "king of the universe."

It is important that we recognize God because of His selective activity that the genealogies highlight. Throughout all of history God has been choosing, selecting, lifting up, and casting down. He selects new people in every generation. If they fail, He selects others and keeps moving ahead. If the person we would normally expect God to use is not ready or is unqualified, God will choose another (cf. Saul and David). If the person with privilege does not respond to his opportunity, God will pass him by, find some other perhaps obscure person, and move on. How foolish it is for nations and individuals not to recognize Him in view of God's sovereign progress.

It is also important that we recognize God because of the effect recognizing Him has on life. Take God out of the life of nations and individuals and what happens? There is no moral standard. An English politician once said, "If there is no Bible, where is your textbook of morals? There is the supreme difficulty. We must teach morals, and there is no textbook or standard in the world if we take the Bible away."¹⁷

When we lose our moral standard we lose individual character. When we lose individual character we lose the basis for civilized society. These things build on each other. Awareness of the throne of God and the government of God is foundational for any social order.

It is extremely important for every nation to build the temple of God, to recognize God in its life. This creates an opportunity for people to deal with God. Movements that advocate removing recognition of God from national life are pernicious. The person who points people to God is the true patriot. David wrote, "Zeal for your house has eaten me up." What is God's temple today? It is the church (Matt. 16:18). As the church we must point people to God. This was the "point" of church steeples in the past, to point people to God.

Constable: 1 Chronicles (Outline)

Outline

I. Israel's historical roots chs. 1-9

A. The lineage of David chs. 1-3

B. The house of Israel chs. 4-7

1. The family of Judah 4:1-23

2. The family of Simeon 4:24-43

3. The families of Transjordan ch. 5

4. The family of Levi ch. 6

5. The remaining families of Israel ch. 7

C. The lineage of Saul chs. 8-9

II. The reign of David chs. 10-29

A. The death of Saul ch. 10

B. David's coronation and capital 11:1-9

C. David's mighty men 11:10-12:40

D. David and the ark chs. 13-16

1. The removal of the ark from Kiriath-jearim ch. 13

2. Restoring fellowship with Yahweh ch. 14

3. The importance of the priests and Levites 15:1-15

4. The joy produced by God's presence 15:16-16:6

5. David's concern for the universal worship of Yahweh 16:7-43

E. God's covenant promises to David chs. 17-29

1. The first account of God's promises to David chs. 17-21

2. The second account of God's promises to David chs. 22-27

3. The third account of God's promises to David chs. 28-29

(Continued in notes on 2 Chronicles)

Constable: 1 Chronicles

1 Chronicles

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Slotki, I.W. Chronicles. London: Soncino Press, 1952.

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Chronicles (Book Introduction)

THE FIRST BOOK OF PARALIPOMENON.

INTRODUCTION.

These Books are called by the Greek Interpreters, Paralipomenon; ( Greek: Paraleipomenon, ) that is, of things left out, or omitted; because they are a kind of supplement of such things as were passed over in the Books of Kings. The Hebrews call them, Dibre Hajamim; that is, The words of the days, or The Chronicles. Not that they are the books which are so often quoted in the Kings, under the title of, The Words of the days of the kings of Israel, and of the kings of Juda; for the Books of Paralipomenon were written after the Books of Kings; but because, in all probability, they have been abridged from those ancient words of the days, by Esdras, or some other sacred author. (Challoner) --- The author of this compilation refers to the same works, 2 Paralipomenon xvi. 11., &c. These journals were principally composed by prophets, though there were other people appointed to write the most important occurrences, 2 Kings viii. 16., and 4 Kings xviii. 18. The genealogies of families, particularly of the Levites, and the interests of piety and religion, are kept most in view. (Calmet) --- The variations which appear between this work and the other parts of Scripture, are owing to the faults of transcribers; and, though they could not be satisfactorily explained, it would be rashness to condemn the author of inaccuracy, at this distance of time, when we know so little of those transactions. (Haydock) --- Who calls in question the history of Alexander, though the different authors of it scarcely agree in one calculation of the number of troops, nations conquered, &c.?" Yet the work before us is of far higher authority, as it was dictated by the Holy Ghost. (Calmet) --- "Without it, a person would in vain pretend to understand the Scriptures." It is "an epitome of the Old Testament," and "explains many difficulties of the gospels." (St. Jerome) --- The author does not, however, seem to have designed to draw up an exact epitome, or to supply the deficiencies of the other works. (Calmet) --- The first nine chapters contain various genealogical histories. In the 10th, we have the election and death of Saul; and in the remainder of the first book, the transactions of David, (Worthington) till the year [of the world] 2990, where the second book commences with the reign of Solomon, and brings us to the end of the captivity. (The year of the world 3468.; Calmet)

Gill: 1 Chronicles (Book Introduction)

INTRODUCTION TO 1 CHRONICLES

This and the following book were reckoned by the Jews as one book, as appears by the Masoretic note at the end of the second book, and as is affirmed by Origen ^a and Jerom ^b; and they were by the ancients ^c called Chronicles, as they are by us; but they are different from the book of the chronicles of the kings of Israel and Judah, so often mentioned in the preceding books, seeing several things there referred to, as in them, are not to be found here; though no doubt many things here recorded were taken from thence under a divine direction. In the Greek version, and so in the Vulgate Latin version after that, they are called "Paralipomena", that is, things passed over or omitted, because they contain several anecdotes which are not to be found in the books of Samuel and Kings. The Hebrew title of them is, "Dibre Hayamim", words of days, day books or diaries, and what the Greeks call "Ephemerides"; though, as "yamim" sometimes signifies years, they may be named "annals"; and so the Arabic inscription is,

"the Books of Annals;''

and because they chiefly respect the kings of Judah, the Syriac inscription is,

"the Book of the Things that were done in the Times of the Kings of Judah.''

The Targum is,

"the Book of Genealogies, the Words of Days, which were from the Days of the World;''

because the first ten chapters consist of genealogies beginning from Adam. The inspired penman of these books must live after the return of the Jews from the Babylonish captivity, since he carries down the genealogy of the kings and princes of Judah beyond that time, 1Ch 3:17. It is generally thought by the Jews and Christians that Ezra was the writer of them, with which agrees the age in which he lived; and as it may seem, from the last of these books ending with the same words with which that under his name begins: so the Talmudists ^d say, that Ezra wrote his own book, and the genealogy of the chronicles unto his own, or unto Velo, "and he had brethren", 2Ch 21:2 and Jarchi affirms that he wrote them by the hand or means of Haggai, Zechariah, and Malachi, inspired prophets; though some Jewish writers ^e suppose they were written partly by him, and partly by Nehemiah; that all to 2Ch 21:2 were written by Ezra, and the rest by Nehemiah. Kimchi thinks that Ezra was not the first author and writer of these books, but that the books of Chronicles and Annals of the kings of Judah, and of the kings of Israel, were separately written before him; but that he only revised them, and with the men of the great synagogue added the genealogies, and put them into the canon of the Scriptures ^f. Spinosa ^g fancies they were written after Judas Maccabaeus had restored the temple, since the historian tells what families dwelt in Jerusalem in the times of Ezra, 1Ch 9:1 and speaks of the porters, 1Ch 9:17 two of which are mentioned, Neh 11:19 as if Ezra could not describe the families that lived when he did, or name the porters of the temple, since it was finished and dedicated in his time, Ezr 6:15, but however there is no doubt to be made of the authenticity of these books, since not only they have always been acknowledged by the Jews as a part of the canonical Scripture, and by ancient Christians, as appears by the catalogues of Melito ^h and Origen ⁱ; but there are plain references to them in the New Testament. The genealogy of Christ, by the evangelists, is formed out of them; the doxology in Rev 5:12 as some have observed, comes very near to what is used by David, 1Ch 29:11 and the passages in Act 7:48 contain the sense of what is expressed in 2Ch 2:5. The use and design of these books are chiefly to give a larger account of the kingdom of Judah, especially after the division of it from the ten tribes, and of the kings thereof, than what is given in the preceding books, as in the last of these books; and particularly they ascertain the genealogy of Christ, that it might be clear and plain of what tribe and family the Messiah came, that he descended from the tribe of Judah, and from the kings of the house of David, as in this first book. They both contain an history from Adam, to the deliverance of the Jews from their captivity in Babylon. The first of these books reaches, according to Hottinger ^k, to A. M. 2985, and the latter is an history of four hundred and seventy two years. According to Bishop Usher ^l the former contains a course of 2990 years, and the latter of four hundred and seventy eight.

Gill: 1 Chronicles 25 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 25

This chapter relates the appointment of the sons of Asaph, Heman, and Jeduthun, to be singers in the temple, 1Ch 25:1 the distribution of them by lot into twenty four classes, twelve in each class, 1Ch 25:8.