Of the half-tribe of Manasseh: eighteen thousand, who were mentioned by name, to come and make David king. Of the children of Issachar, men who had understanding of the times, to know what Israel ought to do, their heads were two hundred; and all their brothers were at their command. Of Zebulun, such as were able to go out in the army, who could set the battle in array, with all kinds of instruments of war: fifty thousand who could command and were not of double heart. Of Naphtali: one thousand captains, and with them with shield and spear thirty-seven thousand. Of the Danites who could set the battle in array: twenty-eight thousand six hundred. Of Asher, such as were able to go out in the army, who could set the battle in array: forty thousand. On the other side of the Jordan, of the Reubenites, the Gadites, and of the half-tribe of Manasseh, with all kinds of instruments of war for the battle: one hundred twenty thousand.
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1 Chronicles 12:31-37 sits inside this longer paragraph.
These are the numbers of the heads of those who were armed for war, who came to David to Hebron, to turn the kingdom of Saul to him, according to Yahweh’s word. The children of Judah who bore shield and spear were six thousand eight hundred, armed for war. Of the children of Simeon, mighty men of valor for the war: seven thousand one hundred. Of the children of Levi: four thousand six hundred. Jehoiada was the leader of the household of Aaron; and with him were three thousand seven hundred, and Zadok, a young man mighty of valor, and of his father’s house twenty-two captains. Of the children of Benjamin, Saul’s relatives: three thousand, for until then, the greatest part of them had kept their allegiance to Saul’s house. Of the children of Ephraim: twenty thousand eight hundred, mighty men of valor, famous men in their fathers’ houses. Of the half-tribe of Manasseh: eighteen thousand, who were mentioned by name, to come and make David king. Of the children of Issachar, men who had understanding of the times, to know what Israel ought to do, their heads were two hundred; and all their brothers were at their command. Of Zebulun, such as were able to go out in the army, who could set the battle in array, with all kinds of instruments of war: fifty thousand who could command and were not of double heart. Of Naphtali: one thousand captains, and with them with shield and spear thirty-seven thousand. Of the Danites who could set the battle in array: twenty-eight thousand six hundred. Of Asher, such as were able to go out in the army, who could set the battle in array: forty thousand. On the other side of the Jordan, of the Reubenites, the Gadites, and of the half-tribe of Manasseh, with all kinds of instruments of war for the battle: one hundred twenty thousand. All these were men of war, who could order the battle array, and came with a perfect heart to Hebron, to make David king over all Israel; and all the rest also of Israel were of one heart to make David king. They were there with David three days, eating and drinking; for their brothers had supplied provisions for them. Moreover those who were near to them, as far as Issachar, Zebulun, and Naphtali, brought bread on donkeys, on camels, on mules, and on oxen: supplies of flour, cakes of figs, clusters of raisins, wine, oil, cattle, and sheep in abundance; for there was joy in Israel.
Parallel Translations
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Of the half-tribe of Manasseh: eighteen thousand, who were mentioned by name, to come and make David king.
Of the children of Issachar, men who had understanding of the times, to know what Israel ought to do, their heads were two hundred; and all their brothers were at their command.
Of Zebulun, such as were able to go out in the army, who could set the battle in array, with all kinds of instruments of war: fifty thousand who could command and were not of double heart.
Of Naphtali: one thousand captains, and with them with shield and spear thirty-seven thousand.
Of the Danites who could set the battle in array: twenty-eight thousand six hundred.
Of Asher, such as were able to go out in the army, who could set the battle in array: forty thousand.
On the other side of the Jordan, of the Reubenites, the Gadites, and of the half-tribe of Manasseh, with all kinds of instruments of war for the battle: one hundred twenty thousand.
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And of the half tribe of Manasseh eighteen thousand, which were expressed by name, to come and make David king.
And of the children of Issachar, which were men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment.
Of Zebulun, such as went forth to battle, expert in war, with all instruments of war, fifty thousand, which could keep rank: they were not of double heart.
And of Naphtali a thousand captains, and with them with shield and spear thirty and seven thousand.
And of the Danites expert in war twenty and eight thousand and six hundred.
And of Asher, such as went forth to battle, expert in war, forty thousand.
And on the other side of Jordan, of the Reubenites, and the Gadites, and of the half tribe of Manasseh, with all manner of instruments of war for the battle, an hundred and twenty thousand.
Show all 3 translations
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(12-32) And of the half-tribe of Manasseh eighteen thousand, who were mentioned by name, to come and make David king.
(12-33) And of the children of Issachar, men that had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment.
(12-34) Of Zebulun, such as were able to go out in the host, that could set the battle in array, with all manner of instruments of war, fifty thousand; and that could order the battle array, and were not of double heart.
(12-35) And of Naphtali a thousand captains, and with them with shield and spear thirty and seven thousand.
(12-36) And of the Danites that could set the battle in array, twenty and eight thousand and six hundred.
(12-37) And of Asher, such as were able to go out in the host, that could set the battle in array, forty thousand.
(12-38) And on the other side of the Jordan, of the Reubenites, and the Gadites, and of the half-tribe of Manasseh, with all manner of instruments of war for the battle, a hundred and twenty thousand.
Cross-references (23)
- Ephesians 5:17 (v32) Therefore don’t be foolish, but understand what the will of the Lord is.
- Esther 1:13 (v32) Then the king said to the wise men, who knew the times (for it was the king’s custom to consult those who knew law and judgment;
- Luke 12:56-57 (v32) You hypocrites! You know how to interpret the appearance of the earth and the sky, but how is it that you don’t interpret this time? Why…
- Proverbs 14:8 (v32) The wisdom of the prudent is to think about his way, but the folly of fools is deceit.
- Isaiah 33:6 (v32) There will be stability in your times, abundance of salvation, wisdom, and knowledge. The fear of Yahweh is your treasure.
Show all 23 cross-references
- Matthew 16:3 (v32) In the morning, ‘It will be foul weather today, for the sky is red and threatening.’ Hypocrites! You know how to discern the appearance of…
- Ecclesiastes 7:19 (v32) Wisdom is a strength to the wise man more than ten rulers who are in a city.
- Isaiah 22:12-14 (v32) In that day, the Lord, Yahweh of Armies, called to weeping, to mourning, to baldness, and to dressing in sackcloth; and behold, joy and…
- Genesis 49:14 (v32) “Issachar is a strong donkey, lying down between the saddlebags.
- Proverbs 24:5 (v32) A wise man has great power; and a knowledgeable man increases strength;
- Ecclesiastes 9:18 (v32) Wisdom is better than weapons of war; but one sinner destroys much good.
- Micah 6:9 (v32) Yahweh’s voice calls to the city, and wisdom sees your name: “Listen to the rod, and he who appointed it.
- Psalms 12:2 (v33) Everyone lies to his neighbor. They speak with flattering lips, and with a double heart.
- 1 Chronicles 12:33 (v36) Of Zebulun, such as were able to go out in the army, who could set the battle in array, with all kinds of instruments of war: fifty…
- Deuteronomy 3:12-16 (v37) This land we took in possession at that time: from Aroer, which is by the valley of the Arnon, and half the hill country of Gilead with its…
- Joshua 13:7-32 (v37) Now therefore divide this land for an inheritance to the nine tribes and the half-tribe of Manasseh.” With him the Reubenites and the…
- Joshua 14:3 (v37) For Moses had given the inheritance of the two tribes and the half-tribe beyond the Jordan; but to the Levites he gave no inheritance among…
- Joshua 17:1-18 (v31) This was the lot for the tribe of Manasseh, for he was the firstborn of Joseph. As for Machir the firstborn of Manasseh, the father of…
- Joshua 22:1-10 (v37) Then Joshua called the Reubenites, the Gadites, and the half-tribe of Manasseh, and said to them, “You have kept all that Moses the servant…
- 1 Chronicles 5:1-10 (v37) The sons of Reuben the firstborn of Israel (for he was the firstborn; but, because he defiled his father’s couch, his birthright was given…
- Joel 2:7 (v36) They run like mighty men. They climb the wall like warriors. They each march in his line, and they don’t swerve off course.
- John 1:47 (v33) Jesus saw Nathanael coming to him, and said about him, “Behold, an Israelite indeed, in whom is no deceit!”
- Numbers 32:33-42 (v37) Moses gave to them, even to the children of Gad, and to the children of Reuben, and to the half-tribe of Manasseh the son of Joseph, the…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On vv32–33 Men of good experience, which knew at all times…
Men of good experience, which knew at all times what was to be done.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv31–33 1Ch 12:31 And of the half tribe of Manasseh…
1Ch 12:31 And of the half tribe of Manasseh eighteen thousand, which were expressed by name, to come and make David king.
Ver. 31. Which were expressed by name.] Heb., Pierced or bored through; haply in tables laid over with wax, which was the Roman way of writing their last wills.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv31–33 Of the half tribe of Manasseh, which was within…
Of the half tribe of Manasseh, which was within Jordan; for of the other half beyond Jordan he speaks 1Ch 12:37.
Which were expressed by name; which were not ashamed nor afraid publicly to own David, first by putting their names to some paper presented to them for that purpose, and then by marching to him to Hebron.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain On vv31–33 Manasseh - Which was within Jordan: for of the…
Manasseh - Which was within Jordan: for of the other half beyond Jordan he speaks, ver. 37. By name - Who were not ashamed publickly to own David by putting their names to some paper presented to them for that purpose.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v32 Verse 32. Children of Issachar] According to the Targum…
Verse 32. Children of Issachar] According to the Targum they were all astronomers and astrologers: "and the sons of Issachar, who had understanding to know the times, and were skilled in fixing the beginnings of years, the commencement of months, and the intercalation of months and years; skilful in the changes of the moon, and in fixing the lunar solemnities to their proper times; skilful also in the doctrine of the solar periods; astrologers in signs and stars, that they might show Israel what to do; and their teachers were two hundred chiefs of the Sanhedrin: and all their brethren excelled in the words of the law, and were endued with wisdom, and were obedient to their command." - T. It appears that in their wisdom, experience, and skill, their brethren had the fullest confidence; and nothing was done but by their direction and advice.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv31–33 1Ch 12:31. Of the half-tribe of Manasseh — Which…
1Ch 12:31. Of the half-tribe of Manasseh — Which was within Jordan: for of the other half beyond Jordan he speaks 1Ch 12:37. Which were expressed by name — Who were not ashamed publicly to own David by putting their names to some paper presented to them for that purpose.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv32–33 Men that had understanding of the times - This…
Men that had understanding of the times - This is best interpreted politically. Compare the marginal reference
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv31–32 Manasses, west of the Jordan. See ver. 37. (Haydock)
Manasses, west of the Jordan. See ver. 37. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv32–33 children of Issachar, . . . that had understanding…
children of Issachar, . . . that had understanding of the times, &c.--Jewish writers say that the people of this tribe were eminent for their acquirements in astronomical and physical science; and the object of the remark was probably to show that the intelligent and learned classes were united with the military, and had declared for David.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv31–33 31. Expressed by name — These representatives of Manasseh…
31. Expressed by name — These representatives of Manasseh were duly elected and designated by name to go and make David king.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv31, 32, 33, 35, 36, 37 31. which were expressed by name] The document followed…
31. which were expressed by name] The document followed by the Chronicler probably contained not the names of the 18,000 individuals, but the names of the heads of the families to which they belonged.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv31–37 (31) Which were expressed by name.—See the same phrase,…
(31) Which were expressed by name.—See the same phrase, 1Ch_16:41; Num_1:17. Literally it is pricked down, or entered in a list, by names. The men had been levied by the tribal chiefs, and enrolled in lists for this particular service.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv31, 32, 33, 34, 37 West Manasseh is here treated of.
West Manasseh is here treated of.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv32–33 Men that had understanding of the times.
1Ch_12:32
Men that had understanding of the times.
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Wants of the time
It is an important thing to understand the times in which we live, and to know what those times require (Est_1:13; Mat_16:3; Luk_19:44). Next to our Bibles and our own hearts our Lord would have us study our own times.
I. The times require of us a bold and unflinching maintenance of the entire truth of Christianity, and the Divine authority of the bible. Our lot is cast in an age of abounding unbelief, but when sceptics have said all they can, there are three broad facts which they have never explained away.
1. Jesus Christ Himself. How is it that there never has been one like Him, neither before nor after, since the beginning of historical times?
2. The Bible itself. How is it that this book stands entirely alone, for high views of God, true views of man, solemnity of thought, grandeur of doctrine, and purity of morality?
3. The effect which Christianity has produced on the world.
II. The times require at our hands distinct and decided views of Christian doctrine. The victories of Christianity, wherever they have been won, have been won by distinct doctrinal theology. Christianity without distinct doctrine is a powerless thing.
III. The times require of us an awakened and livelier sense of the unscriptural and soul-ruining character of Romanism.
IV. The times require of us a higher standard of personal holiness, and an increased attention to practical religion in daily life.
V. The times require of us more regular and steady perseverance in the old ways of getting good for our souls.
1. Private prayer.
2. Private Bible-reading.
3. Private meditation and communion with Christ.
Conclusion: Consider what the times require in reference--
1. To your own souls.
2. To the souls of others.
3. To the Church. (Bp. Ryle.)
The characteristics and duties of the times
Such was the character ascribed to the children of Issachar, at a remarkably interesting crisis in the circumstances of the nation to which they belonged. The period was that, when, by the death of Saul and his more worthy son in battle, the minds of the Jewish people were divided on the question whether the royalty was to be continued in the family of the departed monarch, or was to be transferred to the hands of the anointed David. The historian enumerates the individuals and the classes who were induced to announce their adherence to the latter; and amongst them are mentioned the persons whose names are recorded in our text. It may be considered as the duty of men, as the subjects of civil government, always to cherish an accurate acquaintance with the characteristics of the times in which they live, in order accurately to fulfil their ordinary duties, and those duties of a more peculiar nature, which the occurrence of seasons of exigency may sometimes impose upon them. We propose--
I. To state some of the characteristics by which the present times appear to be prominently distinguished.
1. Flagrant indulgence of iniquity on the part of ungodly men.
2. A heavy and extended pressure of national distress and perplexity.
3. A wide diffusion of the influence of knowledge and of freedom.
4. Extraordinary and delightful facilities for the dissemination of the gospel of Christ.
5. An awakened and an increasing concern among the people of the Saviour as to the progress and final triumphs of His cause.
II. The duties which the characteristics of the present times impose upon professing Christians.
1. Distinctly and always to recognise the providence of God.
2. To compare all that is apparent with the predictions of Divine truth.
3. To cultivate uncompromising decision in the exemplification of personal religion.
4. Diligently to labour in all the spheres of exertion by which they may advance the gospel of Christ.
5. To engage in fervent and continued prayer for the outpouring of the Holy Spirit. (James Parsons.)
The men of Issachar, an example to British citizens
These were men who knew what it was best for the nation to carry out in the great crisis which had now arisen. It was important that Israel should wisely decide what ruler to select; it is of equal importance that we as a country should decide under what rule--whether that of strong drink, or that of unqualified temperance--we should abide. There are certain things that are needful in order to a good result in this matter.
I. There should re a right understanding of our own times. Our own times are--
1. Times of much evil from strong drink.
2. Times of much good.
(1) A spirit of investigation has gone abroad and done splendid service. We are much indebted to physiologists, moral philosophers, political economists, and statisticians, for the light they have thrown on this subject.
(2) Our times are times of agitation for the application of remedial measures.
(3) There has also been a great reformation resulting from all this.
3. Times of much hopefulness.
II. A right understanding of our own times ought to lead to proper action. They understood the times, to know what Israel ought to do. Right action must--
1. Be directed by intelligence.
2. Be inspired by Christian philanthropy.
3. Be embodied in practical forms.
4. Be animated by a self-denying enthusiasm.
III. In order that this right action may fully accomplish its ends there are certain requirements.
1. Individualisation. God invites us one by one, saying to each of us, Do the work I give thee to do.
2. Organisation. Combination multiplies force. In the moral world, one and one make a good deal more than two; they often make four, and three and three often make thirty.
3. Consecration. (Dawson Burns, D. D.)
The state of the times and the corresponding duties of the Church
The peculiar tribute which is thus paid to the tribe of Issachar--a tribute which distinguishes them most honourably from all the other classes of their countrymen, will appear the more remarkable when we took at the smallness of their number and the comparative seclusion in which they lived. In point of numerical strength they were by far the least considerable of all the tribes of Israel. While the rest could muster their hundreds of thousands, the children of Issachar, though all their brethren were at their commandment, could only furnish a body of two hundred men. But their lack of numbers was more than counterbalanced by their pre-eminent zeal, sagacity, and discipline--qualities which rendered them the ablest advisers in the council, as well as the best soldiers in the camp. But how, it may be asked, did they come to acquire this superior wisdom and intelligence? Were they more favourably circumstanced for obtaining information, and for observing the signs and duties of the times, than the general body of their fellow-subjects? Had they access to the private circles of the capital, or to the secret conferences of the court? On the contrary, they lived remote from cities--buried amid the tranquil retreats of the rural provinces, away from the sordid cares and the sickening crowds and the unquiet rumours of the metropolis, breathing the air of freshness and of freedom among their native mountains. From their peaceful solitudes they looked forth with a calm and dispassionate eye on the various movements that took place; and having leisure to reflect on the nature o! these movements, to compare them with the past transactions of their history, and to test them by the principles of the Divine Word, they were in a better condition for forming a sound judgment regarding them than those who might have an opportunity of seeing them through a closer, but, for that very reason, a more contracted and clouded medium. In this matter the children of Issachar have left an example which is well worthy of our thoughtful regard. We are required, by the authority of our Lord Himself, to mark the signs of the times--to keep a wide and wakeful eye on the revolving events of Providence, with the view of discovering their bearing on the position and prospects of the Church. It is, no doubt, generally supposed that religious men are very incompetent judges of public affairs. Like the tribe spoken of in the text, they are, as a distinctive party, the smallest in the state; and like them, too, they live in comparative seclusion from the cabals and contentions of the world; and it is, therefore, presumed that they can have but little acquaintance with the movements which are going on around them. Let it be admitted that they are not, as a body, so conversant with the details of public transactions as those who are directly engaged about them, yet still we hesitate not to say that they may be, and that they generally are, even better fitted than these for apprehending the great moral principles which such transactions carry in their bosom, and the manner in which they are likely to affect the welfare of the community. We need not remind you that religious men are accustomed to view questions of this kind in a very different light from the men of the world. The latter look upon them as they stand related to the opinions and interests of their fellow-creatures. It is in this respect that religious men--men of enlarged and enlightened piety--have the advantage of mere worldly politicians. They form their estimate of passing events not as they influence the temporary interests either of one party or another, nor as they are reflected through the fluctuating medium of public opinion. They judge of them by a far higher and more comprehensive standard. They view them in connection with the great chain of Providence. They compare them with the fixed purposes of the Divine administration, and with the unalterable rules of the Divine Word; and, by examining therein the light of these clear and all-controlling principles, they are enabled to group in the disjointed and fragmentary measures of public men under distinct moral classifications, to analyse the impulses and the agencies from whence they proceed; and, by means of these testing and discriminating processes, they are led to an understanding of the times to know what Israel ought to do. It is important to mark the connection between the two separate members of the passage before us. It is stated, regarding the Children of Issachar, that they had understanding of the times. They comprehended the circumstances in which their country was placed; they marked the spirit which prevailed among the people. It was not from any motives of mere curiosity that they studied the movements of the day, nor was it with the view of descanting upon them in private meetings or in popular assemblies; far less was it their object to busy themselves with public matters for personal ends or for party purposes. The welfare of their country was the subject of their concern and the source of their inquiries. For the same reason it is incumbent upon us, not merely as subjects of the State, but as office-bearers and members of the Church of Christ, to study the phenomena of the age in which we live--to watch the moral forces that are operating upon the mass of society, swaying the tide of public opinion, and influencing the measures of public men.
I. The grand capital characteristic feature of these times consists in the general prevalence of national indifferentism or negative infidelity.
a general want of faith on all subjects, whether moral, political, or religious.
II. The duty of the Church requires--
1. That she should maintain a clear and decided testimony on behalf of the great fundamental principles of Divine truth.
2. A determined effort to resuscitate the sinking power of principle, and also a vigorous and combined movement to repel the creeping invasions--the subtle but forceful and successful encroachments of error. (Walter MGilvray.)
Understanding the times:--Some of the chapters of this book look as though they were so many of the newspapers of the period, that had been preserved; and there would be no history like that of a collection of newspapers, supposing there had been such things, successively issued, day by day, by different parties, affording a general view of events and transactions. We have here a very minute account of the political, military, and religious position of things at this time. We find different persons resorting to David, in larger or lesser numbers, and welcomed as they came. And among the rest there came a number of persons peculiar and distinct in character from all others. Instead of being told of their physical strength and vigour, their prowess and skill in using swords and spears, their incomparableness in war, we are told that they were men who had understanding of the times, and knew what Israel ought to do--men of political intelligence and sagacity, who could look about and see into things, who could interpret the prediction written upon a circumstance, who could tell what was the line marked out by such and such an event. They were not antiquarian men, who could tell you of the past; nor dreaming, poetical, prophetic men, talking about the future; but men who understood their own times--men who felt the great realities that were stirring about them. It was a great matter to have this understanding; for the consequence of having it was, they deduced what Israel ought to do--the movements that should be made, the things that the nation should determine upon. The accession of these men to David was, perhaps, of greater value than that of the thousands of fighting men; for wisdom and valour strengthen more than weapons of war. The wise man is strong. And these men, as a consequence of their understanding, ruled; their brethren were at their commandment; they had influence; other men and other minds recognised them as regal men, for, after all, I suppose, in the long run, it will always come to that--those that ought to rule, because they can do it, ultimately will do it. It is a blessed thing for a people, and for the world, when those who rule understand things, and really know what ought to be done, and every other body is at their command; for after all, the world wants guiding and ruling, and it is willing to be guided when it has confidence in the wisdom of those who are doing it, and knows it is being governed well. Well, we live in very stirring times; it is a great blessing to the world--though the world does not think of it or believe it--that God has an Israel in the world; an Israel mighty with God in prayer. And this Israel that is in the world ought always to remember that it is in the world; that it has not got to heaven yet. It belongs to earth, and to the movements of nations, political convulsions, and all things that are going on around it. The Israel of God has relations to them all, and is to look at them through that blessed atmosphere--the light of Gods truth, and Gods love--in which it lives. Let us, then, endeavour to understand our times, that we may know what Israel ought to do.
I. Religious men naturally look--
1. At the religious movements.
2. At the national and political movements of the times.
II. What Israel ought to do.
1. It is the privilege of the Church to be making intercession and prayer, that God may guide and superintend the movements of politicians and the masses of men.
2. They should observe the bearings upon the Church of all the movements of peoples and countries.
3. They should remember that all times, of all sorts are hastening us on to eternity. Let us not forget that while it is very proper for us to have certain relations to the times that are passing over us, the great business of all times is, to save our souls, to be at peace with God through Christ, and be prepared for the everlasting glory of heaven. (Thomas Binney.)
The propriety of considering times and circumstances
From the character given of the men of Issachar we shall show--
I. That our conduct must often re affected by times and circumstances of whatever nature.
1. Civil.
2. Social.
3. Personal.
II. How far it may be properly affected by them in the concerns of religion.
1. That we may attend to times, etc., is certain (example of Christ and apostles).
2. But how far is not easy to determine.
III. What there is in the times, etc., of the present day to affect our conduct. Application:
1. Guard against yielding to any corrupt bias.
2. The future judgment will be according to motives.
3. Seek for wisdom that is profitable to direct. (C. Simeon, M. A.)
Adaptation to conditions
How important it is that men should study the times in which they live, and adapt their work to the conditions which constitute their opportunity. He is the wise man who considers all the features of a case and adapts the treasure of which he is possessed to meet new desires and new demands. There may be change without change; in other words, the change may be but superficial, whilst the immutable may be within, giving order and dignity and energy to all that is attempted from without. Love is eternal, but its expression consists of continual variety. Prayer never changes aa to its spirit and intent, yet every day may find it laden with new expressions, because human history has revealed wants which had not before been even suspected. He who understands every time but his own, will do no permanent work for society. He is like a man who knows every language but his own native tongue, and is therefore unable to speak to the person standing at his side. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v33 1 Chronicles
1 Chronicles
DRILL AND ENTHUSIASM
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1Ch 12:33.
These words come from the muster-roll of the hastily raised army that brought David up to Hebron and made him King. The catalogue abounds in brief characterisations of the qualities of each tribe’s contingent. For example, Issachar had ‘understanding of the times.’ Our text is spoken of the warriors of Zebulon, who had left their hills and their flocks in the far north, and poured down from their seats by the blue waters of Tiberias to gather round their king. They were not only like their brethren expert in war and fully equipped, but they had some measure of discipline too, a rare thing in the days when there were no standing armies. They ‘could keep rank,’ could march together, had been drilled to some unanimity of step and action, could work and fight together, were an army, not a crowd, and not only so, but also ‘they were not of double heart.’ Each man, and the whole body, had a brave single resolve; they had one spirit animating the whole, and that was to make David king, an enthusiastic loyalty which made them brave, and a discipline which kept the courage from running to waste.
I take, then, this text as bringing before us two very important characteristics which ought to be found in every Christian church, and without which no real prosperity and growth is possible. These two may be put very briefly: organisation and enthusiastic devotion. These are both important, but in very different degrees. Organisation without valour is in a worse plight than valour without organisation. The one is fundamental, the other secondary. The one is the true cause, so far as men are concerned, of victory, the other is but the instrument by which the cause works. There have been many victories won by undisciplined valour, but disciplined cowardice and apathy come to no good.
These two have been separated and made antagonistic, and churches are to be found which glory in the one, and others in the other. Some have gone in for order, and are like butterflies in a cabinet all ticketed and displayed in place, but a pin is run through their bodies and they are dead; and others have prided themselves on unfettered freedom, and been not an army, but a mob. The true relation, of course, is that life should shape and inform organisation, and organisation should preserve, manifest and obey life. There must be body to hold spirit, there must be spirit to keep body from rotting.
I. Organisation.
This is not the strong point of Nonconformist churches. We pride ourselves on our individualism, and that is all very well. We believe in direct access of each soul to Christ, that men must come to Him one by one, that religion is purely a personal matter, and the firmness with which we hold this tends to make us weak in combined action. It cannot be truthfully denied that both in the relations of our churches to one another, and in the internal organisation of these, we are and have been too loosely compacted, and have forgotten that two is more than one plus one, so that we are only helping to redress the balance a little when we insist upon the importance of organisation in our churches.
And first of all-remember the principles in subordination to which our organisation must be framed.
What are we united by? Common love and faith to Christ, or rather Christ Himself. ‘One is your Master, even Christ, and all ye are brethren.’ So there must be nothing in our organisation which is inconsistent with Christ’s supreme place among us, and with our individual obedience to Him. There are to be no ‘lords over God’s heritage’ in the Church of Christ. There are churches in which the temptation to be such affects the official chiefly, and there are others, with a different polity, in which it is chiefly a Diotrephes, who loves to have pre-eminence. Character, zeal, social station, even wealth will always confer a certain influence, and their possessors will be tempted to set up their own will or opinions as dominant in the Church. Such men are sinning against the very bond of Christian union. Organisation which is bought by investing one man with authority, is too dearly purchased at the cost of individual development on the individual’s own lines. A row of clipped yew-trees is not an inspiring sight.
And yet again what are we organised for? Not merely for our own growth or spiritual advantage, but also, and more especially, for spreading faith in Christ and advancing His glory. All our organisation, then, is but an arrangement for doing our work, and if it hinders that, it is cumbrous and must be cut away or modified, at all hazards. Ecclesiastical martinets are still to be found, to whom drill is all-important, and who see no use in irregular valour, but they are a diminishing number, and they may be recommended to ponder the old wise saying: ‘Where no oxen are, the crib is clean, but much increase is by the strength of the ox.’ If the one aim is a ‘clean crib’ the best way to secure that is to keep it empty; but if a harvest is the aim, there must be cultivation, and one must accept the consequences of having a strong team to plough. The end of drill is fighting. The parade-ground and its exercising is in order that a corps may be hurled against the enemy, or may stand unmoved, like a solid breakwater against a charge which it flings off in idle spray, and the end of the Church’s organisation is that it may move en masse, without waste, against the enemy.
But a further guiding principle to shape Christian organisation is that of the Church as the body of Christ. That requires that there shall be work for every member. Christ has endowed His members with varying gifts, powers, opportunities, and has set them in diverse circumstances, that each may give his own contribution to the general stock of work. Our theory is that each man has his own proper gift from God, ‘one after this manner, and another after that.’ But what is our practice? Take any congregation of Christian people in any of our churches, and especially in the Free Churches of which I know most, and is there anything like this wide diversity of forms of service, to which each contributes? A handful of people do all the work, and the remainder are idlers. The same small section are in evidence always, and the rest are nowhere. There are but a few bits of coloured glass in a kaleidoscope, they take different patterns when the tube is turned, but they are always the same bits of glass.
There needs to be a far greater variety of forms of work for our people and more workers in the field. There are too few wheels for the quantity of water in the river, and, partly for that reason, the amount of water that runs waste over the sluice is deplorable. There is a danger in having too many spindles for the power available, but the danger in modern church organisation is exactly the other way.
Every one should have his own work. In all living creatures, differentiation of organs increases as the creature rises in the scale of being, from the simple sac which does everything up to the human body with a distinct function for every finger. It should not be possible for a lazy Christian to plead truly as his vindication that ‘no man had hired’ him. It should be the Church’s business to find work for the unemployed.
The example in our text should enforce the necessity of united work. David’s levies could keep rank. They did not let each man go at his own rate and by his own road, but kept together, shoulder to shoulder, with equal stride. They were content to co-operate and be each a part of a greater whole. That keeping rank is a difficult problem in all societies, where individual judgments, weaknesses, wills, and crotchets are at work, but it is apt to be especially difficult in Christian communities, where one may expect to find individual characteristics intensified, a luxuriant growth of personal peculiarities, an intense grip of partial aspects of the great truths and a corresponding dislike of other aspects of these, and of those whose favourite truths they are. One would do nothing to clip that growth, but still Christians who have not learned to subordinate themselves in and for united work are of little use to God or man. What does such united work require? Mainly the bridling of self, the curbing of one’s own will, not insisting on forcing one’s opinions on one’s brother, not being careful of having one’s place secured and one’s honour asserted. Without such virtues no association of man could survive for a year. If the world managed its societies as the Church manages its unity, they would collapse quickly. Indeed it is a strong presumption in favour of Christianity that the Churches have not killed it long ago. Vanity, pride, self-importance, masterfulness, pettishness get full play among us. Diotrephes has many descendants to-day. A cotton mill, even if it were a co-operative one, could not work long without going into bankruptcy, if there were no more power of working together than some Christian congregations have. A watch would be a poor timekeeper, where every wheel tried to set the pace and be a mainspring, or sulked because the hands moved on the face in sight of all men, while it had to move round and fit into its brother wheel in the dark.
Subordination is required as well as co-operation. For if there be harmonious co-operation in varying offices, there must be degrees and ranks. The differences of power and gift make degrees, and in every society there will be leaders. Of course there is no commanding authority in the Churches. Its leaders are brethren, whose most imperative highest word is, ‘We beseech you.’
Of course, too, these varieties and degrees do not mean real superiority or inferiority in the eye of God. From the highest point of view nothing is great or small, there is no higher or lower. The only measure is quality, the only gauge is motive. ‘Small service is true service while it lasts.’ He that receiveth a prophet in the name of a prophet, shall receive a prophet’s reward. But yet there are, so far as our work here is concerned, degrees and orders, and we need a hearty and ungrudging recognition of superiority wherever we find it. If the ‘brother of high degree’ needs to be exhorted to beware of arrogance and imposing his own will on his fellows, the ‘brother of low degree’ needs not less to be exhorted to beware of letting envy and self-will hiss and snarl in his heart at those who are in higher positions than himself. If the chief of all needs to be reminded that in Christ’s household preeminence means service, the lower no less needs to be reminded that in Christ’s household service means pre-eminence.
So much, then, for organisation. It is perfectly reconcilable with democracy that is not mob-ocracy. In fact, democracy needs it most. If I may venture to speak to the members of the Free Churches, with which I am best acquainted, I would take upon myself to say that there is nothing which they need more than that they should show their polity to be capable of reconciling the freest development of the individual with the most efficient organisation of the community. The object is work for Christ, the bond of their fellowship is brotherly union with Christ. Many eyes are on them to-day, and the task is in their hands of showing that they can keep rank. The most perfect discipline in war in old times was found, not amongst the subjects of Eastern despots who were not free enough to learn to submit, but amongst the republics of Greece, where men were all on a level in the city, and fell into their places in the camp, because they loved liberty enough to know the worth of discipline, and so the slaves of Xerxes were scattered before the resistless onset of the phalanx of the free. The terrible legion which moved ‘altogether when it moved at all,’ and could be launched at the foe like one javelin of steel, had for its units free men and equals. There needs freedom for organisation. There needs organisation for freedom. Let us learn the lesson. ‘God is not the author of confusion, but of order, in all churches of saints.’
II. Enthusiastic devotion.
These men came to bring David up to Hebron with one single purpose in their hearts. They had no sidelong glances to their own self-interest, they had no wavering loyalty, they had no trembling fears, so we may take their spirit as expressing generally the deepest requirements for prosperity in a church.
The foundation of all prosperity is a passion of personal attachment to Christ our King.
Christ is Christianity objective. Love to Christ is Christianity subjective. The whole stress of Christian character is laid on this. It is the mother of all grace and goodness, and in regard to the work of the Church, it is the ardour of a soul full of love to Jesus that conquers. The one thing in which all who have done much for Him have been alike in that single-hearted devotion.
But such love is the child of faith. It rests upon belief of truth, and is the response of man to God. Dwelling in the truth is the means of it. How our modern Christianity fails in this strong personal bond of familiar love!
Consider its effect on the individual.
It will give tenacity of purpose, will brace to strenuous effort, will subdue self, self-regard, self-importance, will subdue fear. It is the true anaesthetic. The soldier is unconscious of his wounds, while the glow of devotion is in his heart and the shout of the battle in his ears. It will give fertility of resource and patience.
Consider its effect on the community.
It will remove all difficulties in the way of discipline arising from vanity and self which can be subdued by no other means. That flame fuses all into one glowing mass like a stream that pours from the blast furnace. What a power a church would be which had this! It is itself victory. The men that go into battle with that one firm resolve, and care for nothing else, are sure to win. Think what one man can do who has resolved to sell his life dear!
Consider the worthlessness of discipline without this.
It is a poor mechanical accuracy. How easy to have too much machinery! How the French Revolution men swept the Austrian martinets before them! David was half-smothered in Saul’s armour. On the other hand, this fervid flame needs control to make it last and work. Spirit and law are not incompatible. Valour may be disciplined, and the combination is irresistible.
And so here, till we exchange the close array of the battlefield for the open ranks of the festal procession on the Coronation day, and lay aside the helmet for the crown, the sword for the palm, the breastplate for the robe of peace, and stand for ever before the throne, in the peaceful ranks of ‘the solemn troops and sweet societies’ of the unwavering armies of the heavens who serve Him with a perfect heart, and burn unconsumed with the ardours of an immortal and ever brightening love, let us see to it that we too are ‘men that can keep rank and are not of double heart.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv32, 34, 36 Connecting Statement:
Connecting Statement:
This continues the list of the number of men who joined David from each tribe. (See: Numbers)
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two hundred ... fifty thousand
"200 ... 50,000" (See: Numbers)
who had understanding of the times
Possible meanings are 1) these men knew the right time to act or 2) these men had a good understanding of current political events within Israel.
ready to give undivided loyalty
It is implicit that they would give loyalty to David. AT: "ready to give undivided loyalty to David" (See: Assumed Knowledge and Implicit Information)
translationWords
Issachar
understand
time
Israel
command
Zebulun
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.