1 Chronicles 23
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1 Chronicles 23
Solomon Made King
1So when David was old and full of days, he made Solomon his son king over Israel.
Jamieson-Fausset-Brown
CHAPTER 23
1Ch 23:1. David Makes Solomon King.
1. when David was old ... he made Solomon ... king--This brief statement, which comprises the substance of 1Ki 1:32-48, is made here solely to introduce an account of the preparations carried on by David during the latter years of his life for providing a national place of worship.
1Ch 23:2-6. Number and Distribution of the Levites.
CHAPTER 23
1Ch 23:1. David Makes Solomon King.
1. when David was old ... he made Solomon ... king--This brief statement, which comprises the substance of 1Ki 1:32-48, is made here solely to introduce an account of the preparations carried on by David during the latter years of his life for providing a national place of worship.
1Ch 23:2-6. Number and Distribution of the Levites.
The Pulpit Commentary
The numbering and the classification of the Levites.
David… made Solomon his son king over Israel. These words give the key note of what remains in this book. David made his son king, as he himself acknowledges (1Ch_28:5), under the superintending direction of God. The manner in which the formal event was precipitated by the conduct of Adonijah is found at length in 1Ki_1:11-53. The original occasion alluded to there more than once, on which David promised, "and sware" to Bathsheba, that her son should be his chief heir and successor to the throne, is not distinctly recorded. We can easily assign one convenient place in the history for it to have found monition, viz. in 2Sa_12:25. The brevity of the statement which composes this verse, when compared with all the deeply interesting matter recorded in 1Ki_1:11-53, is one among many other very clear illustrations of the purposed silence of our present history in certain directions.
The numbering and the classification of the Levites.
David… made Solomon his son king over Israel. These words give the key note of what remains in this book. David made his son king, as he himself acknowledges (1Ch_28:5), under the superintending direction of God. The manner in which the formal event was precipitated by the conduct of Adonijah is found at length in 1Ki_1:11-53. The original occasion alluded to there more than once, on which David promised, "and sware" to Bathsheba, that her son should be his chief heir and successor to the throne, is not distinctly recorded. We can easily assign one convenient place in the history for it to have found monition, viz. in 2Sa_12:25. The brevity of the statement which composes this verse, when compared with all the deeply interesting matter recorded in 1Ki_1:11-53, is one among many other very clear illustrations of the purposed silence of our present history in certain directions.
The Levites Numbered and Ordered
2And he gathered together all the princes of Israel, with the priests and the Levites.
Jamieson-Fausset-Brown
2. he gathered together all the princes of Israel--All important measures relating to the public interest were submitted for consideration to a general assembly of the representatives of the tribes (1Ch 13:1; 15:25; 22:17; 26:1-32).
2. he gathered together all the princes of Israel--All important measures relating to the public interest were submitted for consideration to a general assembly of the representatives of the tribes (1Ch 13:1; 15:25; 22:17; 26:1-32).
The Pulpit Commentary
He gathered together all the princes of Israel, with the priests and the Levites. As on an occasion of supreme importance, David, in view of his own death and of his son's succession at the present time, calls together the full council, and the highest possible representative council of the nation. So 1Ch_22:17; 1Ch_24:6; 1Ch_25:1; in which last passage the word "captains" should have have been rendered "princes" (שׂרִי). The arrangement of the Levites, and the distribution of their functions in the presence of the princes, as here described, and as it is even more strongly put (1Ch_25:1), "by" them, simply points to the fact that the ultimate outer authority, as between Church and state, lay with the state. The Church was made for it, not it for the Church. And it was the duty of the state to defend the Church.
He gathered together all the princes of Israel, with the priests and the Levites. As on an occasion of supreme importance, David, in view of his own death and of his son's succession at the present time, calls together the full council, and the highest possible representative council of the nation. So 1Ch_22:17; 1Ch_24:6; 1Ch_25:1; in which last passage the word "captains" should have have been rendered "princes" (שׂרִי). The arrangement of the Levites, and the distribution of their functions in the presence of the princes, as here described, and as it is even more strongly put (1Ch_25:1), "by" them, simply points to the fact that the ultimate outer authority, as between Church and state, lay with the state. The Church was made for it, not it for the Church. And it was the duty of the state to defend the Church.
3Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand.
Jamieson-Fausset-Brown
3. the Levites were numbered ... thirty and eight thousand--Four times their number at the early census taken by Moses (see on Nu 4:1-49; 26:1-51). It was, in all likelihood, this vast increase that suggested and rendered expedient that classification, made in the last year of David's reign, which the present and three subsequent chapters describe.
by their polls, man by man--Women and children were not included.
3. the Levites were numbered ... thirty and eight thousand--Four times their number at the early census taken by Moses (see on Nu 4:1-49; 26:1-51). It was, in all likelihood, this vast increase that suggested and rendered expedient that classification, made in the last year of David's reign, which the present and three subsequent chapters describe.
by their polls, man by man--Women and children were not included.
The Pulpit Commentary
Now the Levites were numbered from the age of thirty years and upward. The thing which Joab had rightly resisted (1Ch_21:3-6) and shrunk from doing was now rightly done. There was now a practical and a legitimate object for doing it. This consideration helps to determine what it was that "displeased the Lord" in the former general census of David. In connection with this clause, 1Ch_27:23 should be noted, where we read, "But David took not the number of them from twenty years old and under: because the Lord had said he would increase Israel like to the stars of the heavens." The period from the age of thirty years up to fifty (Num_4:3, Num_4:23, Num_4:35, Num_4:39) was fixed under Moses, for those "that came to do the service of the ministry, and the service of the burden in the tabernacle of the congregation" (Num_4:47). It is not certain, however, that this census did not inquire, in point of fact, respecting some below this limit of age. For we may note 1Ch_27:24 in the first place, and this is partly explained by Num_8:23-25. The number "thirty and eight thousand" of our present verse may be compared with the "eight thousand and five hundred and four score" of Num_4:47, Num_4:48. It is to be observed how promptly the national council did on this occasion commence with the arrangement of the ministers of religion, "the Levites." As we read (Num_4:3) of "thirty years" of age as the appointed age for the commencement of their ministry, and (Num_7:3) of the present or "offering" of "six covered waggons and twelve oxen," which the twelve "princes of Israel, heads of the house of their fathers, princes of the tribes," offered "before the Lord," which greatly lessened the laborious work of the Levites; so we find the commencing age reduced from time to time, to "twenty-five" years (Num_8:24), and to "twenty years" of age, as in our present chapter (Num_4:24-28).
Now the Levites were numbered from the age of thirty years and upward. The thing which Joab had rightly resisted (1Ch_21:3-6) and shrunk from doing was now rightly done. There was now a practical and a legitimate object for doing it. This consideration helps to determine what it was that "displeased the Lord" in the former general census of David. In connection with this clause, 1Ch_27:23 should be noted, where we read, "But David took not the number of them from twenty years old and under: because the Lord had said he would increase Israel like to the stars of the heavens." The period from the age of thirty years up to fifty (Num_4:3, Num_4:23, Num_4:35, Num_4:39) was fixed under Moses, for those "that came to do the service of the ministry, and the service of the burden in the tabernacle of the congregation" (Num_4:47). It is not certain, however, that this census did not inquire, in point of fact, respecting some below this limit of age. For we may note 1Ch_27:24 in the first place, and this is partly explained by Num_8:23-25. The number "thirty and eight thousand" of our present verse may be compared with the "eight thousand and five hundred and four score" of Num_4:47, Num_4:48. It is to be observed how promptly the national council did on this occasion commence with the arrangement of the ministers of religion, "the Levites." As we read (Num_4:3) of "thirty years" of age as the appointed age for the commencement of their ministry, and (Num_7:3) of the present or "offering" of "six covered waggons and twelve oxen," which the twelve "princes of Israel, heads of the house of their fathers, princes of the tribes," offered "before the Lord," which greatly lessened the laborious work of the Levites; so we find the commencing age reduced from time to time, to "twenty-five" years (Num_8:24), and to "twenty years" of age, as in our present chapter (Num_4:24-28).
4Of which, twenty and four thousand were to set forward the work of the house of the LORD; and six thousand were officers and judges:
Jamieson-Fausset-Brown
4. twenty and four thousand were to set forward the work of the house of the Lord--They were not to preside over all the services of the temple. The Levites were subject to the priests, and they were superior to the Nethinim and other servants, who were not of the race of Levi. But they had certain departments of duty assigned, some of which are here specified.
4. twenty and four thousand were to set forward the work of the house of the Lord--They were not to preside over all the services of the temple. The Levites were subject to the priests, and they were superior to the Nethinim and other servants, who were not of the race of Levi. But they had certain departments of duty assigned, some of which are here specified.
The Pulpit Commentary
To set forward (Hebrew לְנַצֵּחַ, Piel conjugation). The strict meaning of the word here is to superintend. The word has already occurred in the same sense in 1Ch_15:21. Officers and judges (Hebrew וְשֹׁמְרִים וְשֹׁפְטִים). The explanation of the nature of the work of these, as really outward work, for the "outward business of Israel," is distinctly stated in 1Ch_26:29; 2Ch_19:5-11. These officers are mentioned under the same Hebrew term in Exo_5:6, in a very different connection. It is plain that they were generally foremen, or overseers; while the judges took cognizance of matters which involved the interests of religion. This verse and the following give between them the four divisions of Levites, afterwards to be more fully described. The fuller account of the "twenty-four thousand" priests (including attendants) occupies Exo_24:1-18.; the "six thousand" officers and judges, 1Ch_26:20-32; the "four thousand" porters, 1Ch_26:1-19; and the "four thousand who praised the Lord with the instruments," 1Ch_25:1-31.
To set forward (Hebrew לְנַצֵּחַ, Piel conjugation). The strict meaning of the word here is to superintend. The word has already occurred in the same sense in 1Ch_15:21. Officers and judges (Hebrew וְשֹׁמְרִים וְשֹׁפְטִים). The explanation of the nature of the work of these, as really outward work, for the "outward business of Israel," is distinctly stated in 1Ch_26:29; 2Ch_19:5-11. These officers are mentioned under the same Hebrew term in Exo_5:6, in a very different connection. It is plain that they were generally foremen, or overseers; while the judges took cognizance of matters which involved the interests of religion. This verse and the following give between them the four divisions of Levites, afterwards to be more fully described. The fuller account of the "twenty-four thousand" priests (including attendants) occupies Exo_24:1-18.; the "six thousand" officers and judges, 1Ch_26:20-32; the "four thousand" porters, 1Ch_26:1-19; and the "four thousand who praised the Lord with the instruments," 1Ch_25:1-31.
5Moreover four thousand were porters; and four thousand praised the LORD with the instruments which I made, said David, to praise therewith.
Jamieson-Fausset-Brown
5. praised the Lord with the instruments which I made--David seems to have been an inventor of many of the musical instruments used in the temple (Am 6:5).
5. praised the Lord with the instruments which I made--David seems to have been an inventor of many of the musical instruments used in the temple (Am 6:5).
The Pulpit Commentary
Porters (Hebrew שֹׁעְרִים); doorkeepers. The word is so translated in 1Ch_15:23, 1Ch_15:24. It was the duty of these to keep the entrances of the sanctuary, by day and night, in their courses (see also 2Ki_7:10, 2Ki_7:11). The Chaldaic equivalent of this word is תָּרָע (Ezr_7:24; Dan_2:49). There is no connection between either the word or idea we have here, and those of Psa_84:11, where the Hithp. conjugation of סָפף is used, and the sense of residence probably intended to be conveyed. The instruments which I made… to praise. Possibly the quotation of a short sentence often on David's lips. Men given to music may have been very conscious of it, in ancient days, as well as in modern. The language, however, does not necessarily assert that David claimed the inventing or in any similar sense the making of these musical instruments, but that he appointed them for the service of praise. What some of them were may be seen in 2Ch_5:12—"cymbals, psalteries, harps, trumpets" (see also 2Ch_29:25-27; Neh_12:35, Neh_12:36; Amo_6:5).
Porters (Hebrew שֹׁעְרִים); doorkeepers. The word is so translated in 1Ch_15:23, 1Ch_15:24. It was the duty of these to keep the entrances of the sanctuary, by day and night, in their courses (see also 2Ki_7:10, 2Ki_7:11). The Chaldaic equivalent of this word is תָּרָע (Ezr_7:24; Dan_2:49). There is no connection between either the word or idea we have here, and those of Psa_84:11, where the Hithp. conjugation of סָפף is used, and the sense of residence probably intended to be conveyed. The instruments which I made… to praise. Possibly the quotation of a short sentence often on David's lips. Men given to music may have been very conscious of it, in ancient days, as well as in modern. The language, however, does not necessarily assert that David claimed the inventing or in any similar sense the making of these musical instruments, but that he appointed them for the service of praise. What some of them were may be seen in 2Ch_5:12—"cymbals, psalteries, harps, trumpets" (see also 2Ch_29:25-27; Neh_12:35, Neh_12:36; Amo_6:5).
6And David divided them into courses among the sons of Levi, namely, Gershon, Kohath, and Merari.
Jamieson-Fausset-Brown
6. David divided them into courses among the sons of Levi--These are enumerated according to their fathers' houses, but no more of these are mentioned here than the twenty-four thousand who were engaged in the work connected with the Lord's house. The fathers' houses of those Levites corresponded with the classes into which they [Josephus, Antiquities] as well as the priests were divided (see on 1Ch 24:20-31; 1Ch 26:20-28).
1Ch 23:7-11. Sons of Gershon.
6. David divided them into courses among the sons of Levi--These are enumerated according to their fathers' houses, but no more of these are mentioned here than the twenty-four thousand who were engaged in the work connected with the Lord's house. The fathers' houses of those Levites corresponded with the classes into which they [Josephus, Antiquities] as well as the priests were divided (see on 1Ch 24:20-31; 1Ch 26:20-28).
1Ch 23:7-11. Sons of Gershon.
The Pulpit Commentary
Here begin the families of the Levites, as arranged in courses by David. These arrangements were scrupulously observed by Solomon (2Ch_8:14; 2Ch_29:25).
Here begin the families of the Levites, as arranged in courses by David. These arrangements were scrupulously observed by Solomon (2Ch_8:14; 2Ch_29:25).
The Families of the Levites
7Of the Gershonites were, Laadan, and Shimei.
Jamieson-Fausset-Brown
7-11. the Gershonites--They had nine fathers' houses, six descended from Laadan, and three from Shimei.
1Ch 23:12-20. Of Kohath.
7-11. the Gershonites--They had nine fathers' houses, six descended from Laadan, and three from Shimei.
1Ch 23:12-20. Of Kohath.
The Pulpit Commentary
The heads of the houses of the first Levite family, viz; of Gershon, are now enumerated. The subject occupies the five verses that close with the eleventh. The family of Gershon branches into two—the name of the one Laadan (so written again in 1Ch_26:21; but in 1Ch_6:17, 1Ch_6:20, as well as in Exo_6:17 and Num_3:18, written Libui), and the name of the other Shimei.
The heads of the houses of the first Levite family, viz; of Gershon, are now enumerated. The subject occupies the five verses that close with the eleventh. The family of Gershon branches into two—the name of the one Laadan (so written again in 1Ch_26:21; but in 1Ch_6:17, 1Ch_6:20, as well as in Exo_6:17 and Num_3:18, written Libui), and the name of the other Shimei.
8The sons of Laadan; the chief was Jehiel, and Zetham, and Joel, three.
The Pulpit Commentary
This verse contains the names of the three so-called sons of Laadan, but (1Ch_26:22) the last two appear to have been grandsons.
This verse contains the names of the three so-called sons of Laadan, but (1Ch_26:22) the last two appear to have been grandsons.
9The sons of Shimei; Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan.
The Pulpit Commentary
This verse purports to give the three sons of Shimei, but not the Shimei of 1Ch_23:7, but of a descendant of Laadan. This is made clear, not only by the remaining clause of this verse, which says, "These were the chief of the fathers of Landau," and again by the enumeration in 1Ch_23:10 of sons of that Shimei who is coupled with Landau in 1Ch_23:7, but also by a comparison of 1Ch_24:22; 1Ch_26:21-26. It is, of course, possible that the name stands here in error for some other name, but the supposition is gratuitous.
This verse purports to give the three sons of Shimei, but not the Shimei of 1Ch_23:7, but of a descendant of Laadan. This is made clear, not only by the remaining clause of this verse, which says, "These were the chief of the fathers of Landau," and again by the enumeration in 1Ch_23:10 of sons of that Shimei who is coupled with Landau in 1Ch_23:7, but also by a comparison of 1Ch_24:22; 1Ch_26:21-26. It is, of course, possible that the name stands here in error for some other name, but the supposition is gratuitous.
10And the sons of Shimei were, Jahath, Zina, and Jeush, and Beriah. These four were the sons of Shimei.
The Pulpit Commentary
(See Zec_12:13.) The Zina of this verse is Zizah in the very next verse, which difference of form cannot be accounted for by any mere clerical explanation. The name Jahath seems to have been a favourite name in this family (1Ch_6:43).
(See Zec_12:13.) The Zina of this verse is Zizah in the very next verse, which difference of form cannot be accounted for by any mere clerical explanation. The name Jahath seems to have been a favourite name in this family (1Ch_6:43).
11And Jahath was the chief, and Zizah the second: but Jeush and Beriah had not many sons; therefore they were in one reckoning, according to their father’s house.
The Pulpit Commentary
In one reckoning. The Hebrew of the word here translated "reckoning" is פְקֻדָּה, i.e. "enumeration." The meaning is they were accounted as only one "father's house." The derivative significations of the word are "care," "custody," and generally "office" (2Ch_23:18). The total of Gershonite houses will amount to nine, three of these being houses of Shimei, and six of Landau.
In one reckoning. The Hebrew of the word here translated "reckoning" is פְקֻדָּה, i.e. "enumeration." The meaning is they were accounted as only one "father's house." The derivative significations of the word are "care," "custody," and generally "office" (2Ch_23:18). The total of Gershonite houses will amount to nine, three of these being houses of Shimei, and six of Landau.
12The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four.
Jamieson-Fausset-Brown
12. The sons of Kohath--He was the founder of nine Levitical fathers' houses.
12. The sons of Kohath--He was the founder of nine Levitical fathers' houses.
The Pulpit Commentary
This and the following eight verses give the Kohath heads of houses (1Ch_5:1-26 :28; 1Ch_6:2, 1Ch_6:3, 1Ch_6:18; Exo_6:18; Num_3:27), four in their leading divisions.
This and the following eight verses give the Kohath heads of houses (1Ch_5:1-26 :28; 1Ch_6:2, 1Ch_6:3, 1Ch_6:18; Exo_6:18; Num_3:27), four in their leading divisions.
13The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever.
Jamieson-Fausset-Brown
13. Aaron was separated--as high priest (see on 1Ch 25:1-19).
13. Aaron was separated--as high priest (see on 1Ch 25:1-19).
The Pulpit Commentary
The sons of Amram. From Amram, the first-mentioned son of Kohath, come the two great names of Aaron and Moses (Exo_6:20). Aaron was separated,… and his sons for ever. This statement must be read, both with 1Ch_23:3—into the number of Levites mentioned in which Aaron and his sons do not count—and with 1Ch_23:14, which implies that Moses and his sons did count into that number. The sons of Aaron are dealt with in 1Ch_24:1-19, infra. That he should sanctify the most holy things. The Hebrew text renders it doubtful whether the rendering here should not rather be, "Aaron was separated to sanctify him as most holy," etc. If it be so, this is the only place where the forcible term, "holy of holies" (most holy), is used of Aaron. The duties of the priest are described as threefold, in this place, viz.: "to burn incense before the Lord,"—this will carry the idea of making atonement; "to minister to God," on behalf of man, ― this will be one part of the work of a mediator; and "to bless in the Name of God,"—this will fulfil the remaining part. For ever. The proviso may, no doubt, include reference to the "ever-living High Priest." The threefold summary of solemn and beneficent duties receives ample illustration from many passages, and in special connection with the names of Aaron and his sons (Exo_28:1, Exo_28:38, Exo_28:43; Exo_29:1, Exo_29:35, Exo_29:45, Exo_30:7-10; Num_6:22-27).
The sons of Amram. From Amram, the first-mentioned son of Kohath, come the two great names of Aaron and Moses (Exo_6:20). Aaron was separated,… and his sons for ever. This statement must be read, both with 1Ch_23:3—into the number of Levites mentioned in which Aaron and his sons do not count—and with 1Ch_23:14, which implies that Moses and his sons did count into that number. The sons of Aaron are dealt with in 1Ch_24:1-19, infra. That he should sanctify the most holy things. The Hebrew text renders it doubtful whether the rendering here should not rather be, "Aaron was separated to sanctify him as most holy," etc. If it be so, this is the only place where the forcible term, "holy of holies" (most holy), is used of Aaron. The duties of the priest are described as threefold, in this place, viz.: "to burn incense before the Lord,"—this will carry the idea of making atonement; "to minister to God," on behalf of man, ― this will be one part of the work of a mediator; and "to bless in the Name of God,"—this will fulfil the remaining part. For ever. The proviso may, no doubt, include reference to the "ever-living High Priest." The threefold summary of solemn and beneficent duties receives ample illustration from many passages, and in special connection with the names of Aaron and his sons (Exo_28:1, Exo_28:38, Exo_28:43; Exo_29:1, Exo_29:35, Exo_29:45, Exo_30:7-10; Num_6:22-27).
14Now concerning Moses the man of God, his sons were named of the tribe of Levi.
Jamieson-Fausset-Brown
14. concerning Moses--His sons were ranked with the Levites generally, but not introduced into the distinctive portion of the descendants of Levi, who were appointed to the special functions of the priesthood.
1Ch 23:21-23. Of Merari.
14. concerning Moses--His sons were ranked with the Levites generally, but not introduced into the distinctive portion of the descendants of Levi, who were appointed to the special functions of the priesthood.
1Ch 23:21-23. Of Merari.
The Pulpit Commentary
Moses the man of God. This title is distinguished by the presence of the article. The 'Speaker's Commentary' mentions it as occurring only nine times, of which five instances belong to Moses (Deu_33:1; Jos_14:6; 2Ch_30:16; Ezr_3:2; with the present place); three instances show the title applied to David (2Ch_8:14; Neh_12:24, Neh_12:36); and once it is applied to Shemaiah (1Ki_12:22). Although the sons of Moses belonged, as is here said, to the tribe of Levi, they did not belong to that portion which discharged priestly duties.
Moses the man of God. This title is distinguished by the presence of the article. The 'Speaker's Commentary' mentions it as occurring only nine times, of which five instances belong to Moses (Deu_33:1; Jos_14:6; 2Ch_30:16; Ezr_3:2; with the present place); three instances show the title applied to David (2Ch_8:14; Neh_12:24, Neh_12:36); and once it is applied to Shemaiah (1Ki_12:22). Although the sons of Moses belonged, as is here said, to the tribe of Levi, they did not belong to that portion which discharged priestly duties.
15The sons of Moses were, Gershom, and Eliezer.
The Pulpit Commentary
We read of the birth of Gershom to Moses and Zipporah (Exo_2:22; see also Exo_18:4, where Eliezer is also spoken of).
Shebuel.
We read of the birth of Gershom to Moses and Zipporah (Exo_2:22; see also Exo_18:4, where Eliezer is also spoken of).
Shebuel.
16Of the sons of Gershom, Shebuel was the chief.
17And the sons of Eliezer were, Rehabiah the chief. And Eliezer had none other sons; but the sons of Rehabiah were very many.
The Pulpit Commentary
Rehabiah. He was the chief (הָראשׁ); but it happened that he was also the only son. Hence it is added in antithesis that his sons were very many (see the name again, 1Ch_26:25). The non-priestly Amramites are therefore seen to correspond with the houses of Shebuel and Rehabiah.
Rehabiah. He was the chief (הָראשׁ); but it happened that he was also the only son. Hence it is added in antithesis that his sons were very many (see the name again, 1Ch_26:25). The non-priestly Amramites are therefore seen to correspond with the houses of Shebuel and Rehabiah.
18Of the sons of Izhar; Shelomith the chief.
The Pulpit Commentary
Of the sons of Ishar. While six names in all are mentioned under Amram, only one, Shelomith, is found under his next brother, Izhar. This Shelomith (spelt Shelomoth in 1Ch_24:22) is not the same with the Shelomith of 1Ch_26:25, 1Ch_26:26.
Of the sons of Ishar. While six names in all are mentioned under Amram, only one, Shelomith, is found under his next brother, Izhar. This Shelomith (spelt Shelomoth in 1Ch_24:22) is not the same with the Shelomith of 1Ch_26:25, 1Ch_26:26.
19Of the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, and Jekameam the fourth.
The Pulpit Commentary
Hebron. This third son of Kohath furnishes four houses. So again in the twenty-third verse of the following chapter.
Hebron. This third son of Kohath furnishes four houses. So again in the twenty-third verse of the following chapter.
20Of the sons of Uzziel; Micah the first and Jesiah the second.
The Pulpit Commentary
Jesiah; in 1Ch_23:25 of next chapter written Isshiah. The two houses from Uzziel given in this verse make up the number of houses from Kohath to nine (as given again in 1Ch_24:20-24), and to these must be added the priests through Aaron and his sons, two houses, making in all eleven.
Jesiah; in 1Ch_23:25 of next chapter written Isshiah. The two houses from Uzziel given in this verse make up the number of houses from Kohath to nine (as given again in 1Ch_24:20-24), and to these must be added the priests through Aaron and his sons, two houses, making in all eleven.
21The sons of Merari; Mahli, and Mushi. The sons of Mahli; Eleazar, and Kish.
Jamieson-Fausset-Brown
21-23. The sons of Merari--They comprised six fathers' houses. Summing them together, Gershon founded nine fathers houses, Kohath nine, and Merari six: total, twenty-four.
1Ch 23:24-32. Office of the Levites.
21-23. The sons of Merari--They comprised six fathers' houses. Summing them together, Gershon founded nine fathers houses, Kohath nine, and Merari six: total, twenty-four.
1Ch 23:24-32. Office of the Levites.
The Pulpit Commentary
This and the following two verses give the houses of Merari, contributing four houses, and, with the nine Gershonite and eleven Kohathite, adding up to twenty-four. Merari is the third son of Levi (Gen_46:11). The Mahli and Mushi of this verse were possibly grandson and son of Merari, if we follow the guidance of 1Ch_6:47. Yet it would seem far more natural to explain this last-quoted passage by our 1Ch_6:23, which would then parallel it. Otherwise we must account for the name of Mahli habitually standing first, as here, as in 1Ch_6:19 also, and 1Ch_24:26, as also in Exo_6:19; Num_3:20, Num_3:33, etc.; in all of which places the statement is as distinct as in this verse, that Mahli and Mushi were sons. This and the following verse must be compared particularly with 1Ch_24:26-29; the Jaaziah of which passage was evidently no son of Merari, on a par with Mahli and Mushi, but a later descendant. His descendants were three—Shoham, Zaccur, and Ibri (Beno being no proper name, but signifying "his son").
This and the following two verses give the houses of Merari, contributing four houses, and, with the nine Gershonite and eleven Kohathite, adding up to twenty-four. Merari is the third son of Levi (Gen_46:11). The Mahli and Mushi of this verse were possibly grandson and son of Merari, if we follow the guidance of 1Ch_6:47. Yet it would seem far more natural to explain this last-quoted passage by our 1Ch_6:23, which would then parallel it. Otherwise we must account for the name of Mahli habitually standing first, as here, as in 1Ch_6:19 also, and 1Ch_24:26, as also in Exo_6:19; Num_3:20, Num_3:33, etc.; in all of which places the statement is as distinct as in this verse, that Mahli and Mushi were sons. This and the following verse must be compared particularly with 1Ch_24:26-29; the Jaaziah of which passage was evidently no son of Merari, on a par with Mahli and Mushi, but a later descendant. His descendants were three—Shoham, Zaccur, and Ibri (Beno being no proper name, but signifying "his son").
22And Eleazar died, and had no sons, but daughters: and their brethren the sons of Kish took them.
The Pulpit Commentary
Their brethren… took them; i.e. their kinsmen, as margin, "took them" to wife (Num_36:5-12). (For the sons of Kish, see 1Ch_24:29.)
The sons of Mushi.
Their brethren… took them; i.e. their kinsmen, as margin, "took them" to wife (Num_36:5-12). (For the sons of Kish, see 1Ch_24:29.)
The sons of Mushi.
23The sons of Mushi; Mahli, and Eder, and Jeremoth, three.
The Courses of the Levites
24These were the sons of Levi after the house of their fathers; even the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of the LORD, from the age of twenty years and upward.
Jamieson-Fausset-Brown
24-27. These were the sons of Levi ... that did the work ... from the age of twenty years and upward--The enumeration of the Levites was made by David (1Ch 23:3) on the same rule as that followed by Moses (Nu 4:3), namely, from thirty years. But he saw afterwards that this rule might be beneficially relaxed, and that the enrolment of Levites for their proper duties might be made from twenty years of age. The ark and tabernacle being now stationary at Jerusalem, the labor of the Levites was greatly diminished, as they were no longer obliged to transport its heavy furniture from place to place. The number of thirty-eight thousand Levites, exclusive of priests, was doubtless more than sufficient for the ordinary service of the tabernacle. But this pious king thought that it would contribute to the glory of the Lord to employ as many officers in his divine service as possible. These first rules, however, which David instituted, were temporary, as very different arrangements were made after the ark had been deposited in the tabernacle of Zion.
24-27. These were the sons of Levi ... that did the work ... from the age of twenty years and upward--The enumeration of the Levites was made by David (1Ch 23:3) on the same rule as that followed by Moses (Nu 4:3), namely, from thirty years. But he saw afterwards that this rule might be beneficially relaxed, and that the enrolment of Levites for their proper duties might be made from twenty years of age. The ark and tabernacle being now stationary at Jerusalem, the labor of the Levites was greatly diminished, as they were no longer obliged to transport its heavy furniture from place to place. The number of thirty-eight thousand Levites, exclusive of priests, was doubtless more than sufficient for the ordinary service of the tabernacle. But this pious king thought that it would contribute to the glory of the Lord to employ as many officers in his divine service as possible. These first rules, however, which David instituted, were temporary, as very different arrangements were made after the ark had been deposited in the tabernacle of Zion.
The Pulpit Commentary
This and the remaining verses of the chapter contain some general provisions regarding the offices and future work of the Levites—in part David's last edition of such provisions. (On the present verse comp. Num_1:1-4; Num_4:1-3, Num_4:21-23, Num_4:29, Num_4:30; Num_8:23-26.) It is not easy to reconcile this verse with 1Ch_23:3. Keil cuts the knot at once by supposing the "thirty" years of 1Ch_23:3 to be the error of a copyist, to whose memory the Mosaic census was present. And with Bertheau, he objects to the supposition that this verse describes a supplementary census, in conformity with "David's last words" (1Ch_23:27), and as contrasted with his former directions. With the exception of what is contained in 1Ch_23:25-27, it is true that these do not offer themselves sufficient indications to make one feel confident of this explanation. On the other hand, to set down the number "thirty" in 1Ch_23:3 at once to the mistake of a copyist is too summary and convenient a way of escaping an awkward difficulty. It is evident that the following three verses do purport to explain why at this time the age of allowable service was altered to a standard so much lower than of old, and to assert that this alteration was recognized by the last orders of David.
This and the remaining verses of the chapter contain some general provisions regarding the offices and future work of the Levites—in part David's last edition of such provisions. (On the present verse comp. Num_1:1-4; Num_4:1-3, Num_4:21-23, Num_4:29, Num_4:30; Num_8:23-26.) It is not easy to reconcile this verse with 1Ch_23:3. Keil cuts the knot at once by supposing the "thirty" years of 1Ch_23:3 to be the error of a copyist, to whose memory the Mosaic census was present. And with Bertheau, he objects to the supposition that this verse describes a supplementary census, in conformity with "David's last words" (1Ch_23:27), and as contrasted with his former directions. With the exception of what is contained in 1Ch_23:25-27, it is true that these do not offer themselves sufficient indications to make one feel confident of this explanation. On the other hand, to set down the number "thirty" in 1Ch_23:3 at once to the mistake of a copyist is too summary and convenient a way of escaping an awkward difficulty. It is evident that the following three verses do purport to explain why at this time the age of allowable service was altered to a standard so much lower than of old, and to assert that this alteration was recognized by the last orders of David.
25For David said, The LORD God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever:
The Pulpit Commentary
For David said. The "for" of this clause cannot be supposed to account exclusively for the inclusion in the census of Levites beginning from the age of twenty years; it accounts no doubt for the whole proceeding. Since there would be no more journeyings for people, for buildings, or for sacred vessels, it was nosy fully time to organize religious duty and "the service of the house of God" in a manner adapted to permanent institutions. In order to this, the first step was to know and to arrange the number of those who were answerable for sacred duties.
For David said. The "for" of this clause cannot be supposed to account exclusively for the inclusion in the census of Levites beginning from the age of twenty years; it accounts no doubt for the whole proceeding. Since there would be no more journeyings for people, for buildings, or for sacred vessels, it was nosy fully time to organize religious duty and "the service of the house of God" in a manner adapted to permanent institutions. In order to this, the first step was to know and to arrange the number of those who were answerable for sacred duties.
26And also unto the Levites; they shall no more carry the tabernacle, nor any vessels of it for the service thereof.
The Pulpit Commentary
And also unto the Levites. Emphasis is laid on the thought of the relief that permanent habitation in Jerusalem conferred on the Levites over and above the whole body of the rest of the people. They will no more be mere burden-bearers, though the burdens they Bore were of the most sacred character.
And also unto the Levites. Emphasis is laid on the thought of the relief that permanent habitation in Jerusalem conferred on the Levites over and above the whole body of the rest of the people. They will no more be mere burden-bearers, though the burdens they Bore were of the most sacred character.
27For by the last words of David the Levites were numbered from twenty years old and above:
The Pulpit Commentary
The… words of David. Although there are many instances of the expression, "the words of" David or some other king, as equivalent to his "doings" (1Ch_29:29; 2Ch_9:29), and not a few instances of the same phrase, standing for the "account" or "history' of any one (1Ch_27:24; 1Ch_29:29, three times; 2Ch_9:29), the expression here may rather parallel passages like 2Sa_23:1; 2Ch_29:30.
The… words of David. Although there are many instances of the expression, "the words of" David or some other king, as equivalent to his "doings" (1Ch_29:29; 2Ch_9:29), and not a few instances of the same phrase, standing for the "account" or "history' of any one (1Ch_27:24; 1Ch_29:29, three times; 2Ch_9:29), the expression here may rather parallel passages like 2Sa_23:1; 2Ch_29:30.
28Because their office was to wait on the sons of Aaron for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of God;
The Pulpit Commentary
Because their office; i.e. probably the office or position of all, including the younger Levites. The development and greater detail of their varied duties, as the working staff of the "sons of Aaron," are alluded to here; and how priests, Levites, and Nethinim (1Ch_9:2) all now formally undertook the whole range and scope of their functions is suggested. The work of these assistants of the "sons of Aaron" is detailed in three or four items, so far as this verse goes. They are first generally for the sacred service of the house of the Lord. That sacred service is in the matter of the courts; of the chambers; of the purifying of all holy things: and of the work, i.e. the performing of the sacred service of the house of God.
Because their office; i.e. probably the office or position of all, including the younger Levites. The development and greater detail of their varied duties, as the working staff of the "sons of Aaron," are alluded to here; and how priests, Levites, and Nethinim (1Ch_9:2) all now formally undertook the whole range and scope of their functions is suggested. The work of these assistants of the "sons of Aaron" is detailed in three or four items, so far as this verse goes. They are first generally for the sacred service of the house of the Lord. That sacred service is in the matter of the courts; of the chambers; of the purifying of all holy things: and of the work, i.e. the performing of the sacred service of the house of God.
29Both for the shewbread, and for the fine flour for meat offering, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried, and for all manner of measure and size;
The Pulpit Commentary
Both for the shewbread, and… size. Seven other specifications of service are continued in this verse, with which we may compare 1Ch_9:26-32. For the shewbread. The first mention of shewbread is found in Exo_25:30. The directions for making it are found in Le Exo_24:5-9. The twelve unleavened cakes of which it consisted, heaped on the table in two piles, represented the twelve tribes, and intimated the Divine acceptance of the offerings of each faithful tribe (see also 2Ch_13:11). For the fine flour for meat offering. This is spoken of in Exo_29:40; Le Exo_2:1-7; Exo_6:14, Exo_6:15, Exo_6:19-27; Exo_23:13; Exo_14:5. For the unleavened cakes… the pan… fried. These are spoken of in Le Exo_2:4-7. For all manner of measure and size; Hebrew וּלְכָל־מְשׂוּרֶה וּמִדָּה. These two words occur also in Le 19:35, 36, where they are rendered respectively "in measure" and "in meteyard." Perhaps the exacter rendering here would be "for all matters of liquid and solid measure."
Both for the shewbread, and… size. Seven other specifications of service are continued in this verse, with which we may compare 1Ch_9:26-32. For the shewbread. The first mention of shewbread is found in Exo_25:30. The directions for making it are found in Le Exo_24:5-9. The twelve unleavened cakes of which it consisted, heaped on the table in two piles, represented the twelve tribes, and intimated the Divine acceptance of the offerings of each faithful tribe (see also 2Ch_13:11). For the fine flour for meat offering. This is spoken of in Exo_29:40; Le Exo_2:1-7; Exo_6:14, Exo_6:15, Exo_6:19-27; Exo_23:13; Exo_14:5. For the unleavened cakes… the pan… fried. These are spoken of in Le Exo_2:4-7. For all manner of measure and size; Hebrew וּלְכָל־מְשׂוּרֶה וּמִדָּה. These two words occur also in Le 19:35, 36, where they are rendered respectively "in measure" and "in meteyard." Perhaps the exacter rendering here would be "for all matters of liquid and solid measure."
30And to stand every morning to thank and praise the LORD, and likewise at even:
The Pulpit Commentary
To stand every morning to thank and praise the Lord (so 1Ch_23:13 of this chapter and 1Ch_25:7). Though Bertheau sees no special sign in the connection for this description to be confined to the four thousand whose special work and privilege it was, yet it is in entire analogy with the whole context so to confine it.
To stand every morning to thank and praise the Lord (so 1Ch_23:13 of this chapter and 1Ch_25:7). Though Bertheau sees no special sign in the connection for this description to be confined to the four thousand whose special work and privilege it was, yet it is in entire analogy with the whole context so to confine it.
31And to offer all burnt sacrifices unto the LORD in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them, continually before the LORD:
The Pulpit Commentary
And to offer; Hebrew, "and for all the offering of burnt offerings." For other references to the help which the Levites gave in the matter of the burnt offerings, and for the number (2Sa_2:15; Num_28:1-31) of them, see Num_29:2-34; 2Ch_29:32-34; 2Ch_35:2-12. The priests alone performed the actual sacrifices. The set feasts. These refer to the three:
(1) the Passover (Le 2Ch_23:4, 2Ch_23:5);
(2) the Pentecost (Le 2Ch_23:15-17);
(3) the Feast of Tabernacles (Le 23:33-37).
And to offer; Hebrew, "and for all the offering of burnt offerings." For other references to the help which the Levites gave in the matter of the burnt offerings, and for the number (2Sa_2:15; Num_28:1-31) of them, see Num_29:2-34; 2Ch_29:32-34; 2Ch_35:2-12. The priests alone performed the actual sacrifices. The set feasts. These refer to the three:
(1) the Passover (Le 2Ch_23:4, 2Ch_23:5);
(2) the Pentecost (Le 2Ch_23:15-17);
(3) the Feast of Tabernacles (Le 23:33-37).
32And that they should keep the charge of the tabernacle of the congregation, and the charge of the holy place, and the charge of the sons of Aaron their brethren, in the service of the house of the LORD.
The Pulpit Commentary
Keep the charge of the tabernacle… holy place… sons of Aaron. This concluding verse is equivalent to a quotation from Num_18:1-7; in the first verse of which passage Aaron and the priests generally are reminded both of their representative character and position, and of the solemn responsibility which rested on them.
Keep the charge of the tabernacle… holy place… sons of Aaron. This concluding verse is equivalent to a quotation from Num_18:1-7; in the first verse of which passage Aaron and the priests generally are reminded both of their representative character and position, and of the solemn responsibility which rested on them.
THE HOLY BIBLE
1 Chronicles
Chapter 23
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105