Moreover, David and the captains of the army set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who were to prophesy with harps, with stringed instruments, and with cymbals. The number of those who did the work according to their service was: of the sons of Asaph: Zaccur, Joseph, Nethaniah, and Asharelah. The sons of Asaph were under the hand of Asaph, who prophesied at the order of the king. Of Jeduthun, the sons of Jeduthun: Gedaliah, Zeri, Jeshaiah, Shimei, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied in giving thanks and praising Yahweh with the harp. Of Heman, the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, Romamti-Ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth. All these were the sons of Heman the king’s seer in the words of God, to lift up the horn. God gave to Heman fourteen sons and three daughters. All these were under the hands of their father for song in Yahweh’s house, with cymbals, stringed instruments, and harps, for the service of God’s house: Asaph, Jeduthun, and Heman being under the order of the king. The number of them, with their brothers who were instructed in singing to Yahweh, even all who were skillful, was two hundred eighty-eight. They cast lots for their offices, all alike, the small as well as the great, the teacher as well as the student.
Now the first lot came out for Asaph to Joseph; the second to Gedaliah, he and his brothers and sons were twelve;
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 5, 6, 8, 9 The singers were divided into 24 courses, so that…
The singers were divided into 24 courses, so that every course or order contained twelve, and in all there were 288, as verse 7.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 5, 6, 7, 8 1Ch 25:1 Moreover David and the captains of the…
1Ch 25:1 Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:
Ver. 1. The captains of the host.] Of the holy host, the Levites, called princes of the sanctuary, {1Ch 24:6} mighty men of valour. {1Ch 12:26-28} Some will have all the princes meant, both civil and ecclesiastical, by whose advice David would do all.
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And of Jeduthun.] Called also Ethan.
Who should prophesy.] Sing holy songs with a holy zeal, fervour, and motions of the body, like to those of the prophets.
And the number of the workmen.] Heb., Men of work; that is, active artisans.
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 vv1, 2, 3, 5, 6, 7, 8, 9 The captains of the host; both of the civil…
The captains of the host; both of the civil and sacred host, to wit, all the princes of Israel, with the priests and the Levites, whom David gathered together, 1Ch 23:2, for this very end, that in their presence, and with their approbation and consent, all these things might be established; who are here fitly called the captains of the host; for the princes were, under David, the chief captains or commanders of the militia or trained bands of the kingdom: and as the Levites are called a host, and the Lord’s host, Num 4:3, and elsewhere, because of their number and order in holy ministrations; so these priests and Levites were the captains and governors of the rest. Separated, i.e. distributed them into their several ranks and orders; which, though chiefly done by David as a prophet, and by Divine direction, as hath been oft observed, yet is here imputed in part to the captains of the host, because it was done with their concurrence and approbation. To the service of the sons of Asaph, &c, i.e. to the service of God under the conduct and command of these persons. Who should prophesy, i.e. praise God by singing the Psalms of David, (of which See Poole "1Ch 16:7",) and other sacred songs made by themselves, who were prophets in some sort, or by other prophets or holy men of God. Or this action of theirs is called prophesying, because it had been formerly performed by the prophets; and the sons of the prophets; of which see 1Sa 10:5; 19:20; 2Ki 3:15; 1Ch 15:19. The number of the workmen; of the persons employed in this sacred work.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 8 Observe, I. Singing the praises of God is here…
Observe, I. Singing the praises of God is here called prophesying (Ch1 25:1-3), not that all those who were employed in this service were honoured with the visions of God, or could foretel things to come. Heman indeed is said to be the king's seer in the words of God (Ch1 25:5); but the psalms they sang were composed by the prophets, and many of them were prophetical; and the edification of the church was intended in it, as well as the glory of God. In Samuel's time singing the praises of God went by the name of prophesying (Sa1 10:5; Sa1 19:20), and perhaps that is intended in what St. Paul calls prophesying, Co1 11:4; Co1 14:24.
II. This is here called a service, and the persons employed in it workmen, Ch1 25:1. Not but that it is the greatest liberty and pleasure to be employed in praising God: what is heaven but that? But it intimates that it is our duty to make a business of it, and stir up all that is within us to it; and that, in our present state of corruption and infirmity, it will not be done as it should be done without labour and struggle. We must take pains with our hearts to bring them, and keep them, to this work, and to engage all that is within us.
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III. Here were, in compliance with the temper of that dispensation, a great variety of musical instruments used, harps, psalteries, cymbals (Ch1 25:1, Ch1 25:6), and here was one that lifted up the horn (Ch1 25:5), that is, used wind-music. The bringing of such concerts of music into the worship of God now is what none pretend to. But those who use such concerts for their own entertainment should feel themselves obliged to preserve them always free from any thing that savours of immorality or profaneness, by this consideration, that time was when they were sacred; and then those were justly condemned who brought them into common use, Amo 6:5. They invented to themselves instruments of music like David.
IV. The glory and honour of God were principally intended in all this temple-music, whether vocal or instrumental. It was to give thanks, and praise the Lord, that the singers were employed, Ch1 25:3. It was in the songs of the Lord that they were instructed (Ch1 25:7), that is, for songs in the house of the Lord, Ch1 25:6. This agrees with the intention of the perpetuating of psalmody in the gospel-church, which is to make melody with the heart, in conjunction with the voice, unto the Lord, Eph 5:19.
V. The order of the king is likewise taken notice of, Ch1 25:2 and again Ch1 25:6. In those matters indeed David acted as a prophet; but his taking care for the due and regular observance of divine institutions, both ancient and modern, is an example to all in authority to use their power for the promoting of religion, and the enforcing of the laws of Christ. Let them thus be ministers of God for good.
VI. The fathers presided in this service, Asaph, Heman, and Jeduthun (Ch1 25:1), and the children were under the hands of their father, Ch1 25:2, Ch1 25:3, Ch1 25:6. This gives a good example to parents to train up their children, and indeed to all seniors to instruct their juniors in the service of God, and particularly in praising him, than which there is no part of our work more necessary or more worthy to be transmitted to the succeeding generations. It gives also an example to the younger to submit themselves to the elder (whose experience and observation fit them for direction), and, as far as may be, to do what they do under their hand. It is probable that Heman, Asaph, and Jeduthun, were bred up under Samuel, and had their education in the schools of the prophets which he was the founder and president of; then they were pupils, now they came to be masters. Those that would be eminent must begin early, and take time to prepare themselves. This good work of singing God's praises Samuel revived, and set on foot, but lived not to see it brought to the perfection it appears in here. Solomon perfects what David began, so David perfects what Samuel began. Let all, in their day, do what they can for God and his church, though they cannot carry it so far as they would; when they are gone God can out of stones raise up others who shall build upon their foundation and bring forth the top-stone.
VII. There were others also, besides the sons of these three great men, who are called their brethren (probably because they had been wont to join with them in their private concerts), who were instructed in the songs of the Lord, and were cunning or well skilled therein, Ch1 25:7. They were all Levites and were in number 288. Now, 1. These were a good number, and a competent number to keep up the service in the house of God; for they were all skilful in the work to which they were called. When David the king was so much addicted to divine poesy and music many others, all that had a genius for it, applied their studies and endeavours that way. Those do religion a great deal of good service that bring the exercises of devotion into reputation. 2. Yet these were but a small number in comparison with the 4000 whom David appointed thus to praise the Lord, Ch1 23:5. Where were all the rest when only 288, and those but by twelve in a course, were separated to this service? It is probable that all the rest were divided into as many courses, and were to follow as these led. Or, perhaps, these were for songs in the house of the Lord (Ch1 25:6), with whom any that worshipped in the courts of that house might join; and the rest were disposed of, all the kingdom over, to preside in the country congregations, in this good work: for, though the sacrifices instituted by the hand of Moses might be offered but at one place, the psalms penned by David might be sung every where, Ti1 2:8.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–9 Moreover, David and the captains of the host separated…
Moreover, David and the captains of the host separated to the service,.... Of singing the praises of God; this was done by the princes of the people, and the chief of the priests, who were gathered together, and before whom the lots were cast, both for priests and Levites, and now here for the singers, see Ch1 22:2 and those that were separated were
of the sons of Asaph, and of Heman, and of Jeduthun; or Ethan, the three precentors, or chief of the singers:
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who should prophesy with harps, with psalteries, and with cymbals; sing psalms, hymns, and spiritual songs, endited by the Holy Spirit of God; which contained in them prophecies concerning things to come, particularly relating to the Messiah, of which there are many in the book of Psalms; and to the tunes of these they played on the above instruments of music:
and the number of the workmen, according to their service, was; as follows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 5, 7, 8, 9 The person's that were to be employed in singing,…
The person's that were to be employed in singing, ver. 1-7. The order in which they were to attend determined by lot, ver. 8- 31.
And captains - All the princes of Israel, with the priests and the Levites, whom David gathered together, chap. xxiii, 2, for this very end, that with their approbation and consent, all these things might be established; who are here fitly called the captains of the host; for the princes were, under David, the chief captains of the militia of the kingdom; and as the Levites are called an host, and the Lord's host, because of their number and order in holy ministrations; so these priests and Levites were the captains and governors of the rest. Separated - Distributed them into their several ranks: which, tho' chiefly done by David as a prophet, and by Divine direction, yet is imputed in part to the captains of the host, because it was done with their concurrence and approbation. The service - To the service of God under the conduct of these persons. Prophecy - Praise God by singing the psalms of David, and other sacred songs made by themselves, who were prophets, or by other prophets or holy men of God. Workmen - Of the persons employed in this sacred work. This good work it seems Samuel revived, but did not live to bring it to perfection. Let each in his day do what he can for God, tho' he cannot carry it so far as he would. When we are gone, God can raise up others to build on our foundation, and bring forth the top-stone.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 5, 7, 9 The number and offices of the singers and players…
CHAPTER XXV
The number and offices of the singers and players on musical
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instruments; and their division by lot into twenty-four
courses, 1-31.
NOTES ON CHAP. XXV
Verse 1. David and the captains of the host] The chiefs of those who formed the several orders: not military captains.
Should prophesy] Should accompany their musical instruments with prayer and singing.
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 vv1, 2, 5, 7, 8, 9 1Ch 25:1. And captains — All the princes of…
1Ch 25:1. And captains — All the princes of Israel, with the priests and the Levites, whom David gathered together (1Ch 23:2) for this very end, that, with their approbation and consent, all these things might be established, who are here fitly called the captains of the host; for the princes were, under David, the chief captains of the militia of the kingdom; and as the Levites are called a host, and the Lord’s host, because of their number and order in holy ministrations, so these priests and Levites were the captains and governors of the rest. Separated — Distributed them into their several ranks: which, though chiefly done by David as a prophet, and by divine direction, yet is imputed in part to the captains of the host, because it was done with their concurrence and approbation. The service — To the service of God, under the conduct of these persons. Who should prophesy — Praise God by singing the psalms of David, and other sacred songs made by themselves, who were prophets, or by other prophets or holy men of God. The number of the workmen according to their service — Although this sacred work of praising God is here termed service, and the persons employed in it workmen, yet it is the greatest liberty and pleasure to be engaged in it. But the expressions intimate that it is our duty to make a business of it, and stir up all that is within us to it; and that in our present state of corruption and infirmity, it will not be done, as it should be done, without labour and struggle. We must take pains with our hearts to bring and keep them to this work, and to engage all that is within us in it. It is probable, Heman, Asaph, and Jeduthun were bred up under Samuel, and had their education in the schools of the prophets, of which he was the founder and president. Then they were pupils, now they come to be masters. Those that would be eminent must begin early and take time to prepare themselves. This good work, of singing God’s praises, Samuel revived and set on foot, but lived not to see it brought to the perfection in which it appears here. Solomon perfects what David began. So David perfects what Samuel began. Let each in their day do what they can for God and his church, though they cannot carry it so far as they would; when they are gone, God can out of stones raise up others, who shall build upon their foundation, and bring forth the top-stone.
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 vv1, 2, 5, 7, 8 The captains of the host - Rather, “the princes”…
The captains of the host - Rather, “the princes” of 1Ch 23:2; 1Ch 24:6.
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 vv1, 2, 3, 5, 6, 7, 8, 9 Army; the chief magistrates of the state and of…
Army; the chief magistrates of the state and of the church. (Tirinus) (Chap. xxiv. 6, 31.) --- The priests, &c., were all divided into twenty-four classes, each having twelve masters to preside, ver. 7. (Calmet) --- Idithun, or Ethan, chap vi. 44., and xv. 19., (Worthington) and 3 Kings iv. 31. --- The twenty-four sons of these three, who were chief musicians under David and Solomon, presided over the bands: eleven other inferior masters helped to instruct the rest, ver. 9. --- Prophecy, or play on instruments. --- Harps. "Kinnor" means also the "guitar." (Calmet) --- Vulgate has, lyras, chap. xv. 16. --- Psalteries. Hebrew, "nebalim." (Menochius) --- The Jews pretend that the singers were inspired commonly, when they sounded forth God’s praises in the temple, as Eliseus was, 4 Kings iii. 15. (Lyranus; Estius) --- But they may be said to prophesy, because they sung the composition of the prophets. (Worthington) --- According. Hebrew, "and the number of the workmen, (or experienced musicians) according to their service, was." (Haydock) --- The chiefs of the twenty-four bands were carefully selected.
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 For the Chapter 25 passage and footnotes, see 1Ch_23:1…
For the Chapter 25 passage and footnotes, see 1Ch_23:1 ff.
6. The Twenty-four Classes of Singers: 1 Chronicles 25.—And David and the captains of the host separated. “Captains of the host”(שׂרי הצבא) are those partakers in the legislative and judicial government of David who were designated, 1Ch_24:6, merely as “princes,” 1Ch_23:2, as “princes of Israel.” The designation explains itself from the conception of Israel as the host of the Lord (Exo_12:17; Exo_12:41), not from that of the Levites as an army, or their doings as a military service (Num_4:23).—The sons of Asaph, and Heman, and Jeduthun. The לְ before אָסָף is here nota accusativi; comp. Ezr_8:24. For the genealogy of the three song-masters, of whom Asaph was a Gershonite, Heman a Kohathite, and Jeduthun a Merarite, see 1Ch_6:18; 1Ch_6:24; 1Ch_6:29 ff.—Who prophesied with harps, or showed themselves inspired with harps; for “the really artificial play is, like every art, an expression of inspiration or enthusiasm ” (Berth.); comp. Exo_31:3, and for the Keriהַנִּבָּאִים as alone admissible, the Crit. Note.—And the number of the workmen for the service was. For the position of the genitive אַנְשֵׁי וגו׳ after the governing מִסְפָר with suffix, comp. the similar construction נַפְשׁוֹ עָצֵל, “his the sluggard’s soul,” Pro_13:4 (Ew. § 309, c). That statements are actually made in the sequel concerning the number of the Levitical musicians appears from 1Ch_25:3-5, where the families of them are referred to: four sons of Asaph (1Ch_25:2, without express mention of the number four), six sons of Jeduthun, and fourteen sons of Heman; and also from 1Ch_25:7, where the sum of all the singers of these families is stated to be 288.
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1Ch_25:2. Sons of Asaph under Asaph, literally, “by the hand,” or “at the hand,” of Asaph, that is, led by him. עַל־יַד here means the same as in the 1Ch_25:3; 1Ch_25:6, עַל־ידֵי, “at the hands,” under the guidance or order.
1Ch_25:3. For Jeduthun, the sons of Jeduthun were Gedaliah, or, “as to Jeduthun (the family of Jeduthun), the sons of Jeduthun,” etc. As the number of these “sons of Jeduthun” (perhaps disciples trained by him; comp., for this figurative import of the term’ “sons” in our section, on 1Ch_25:7) is expressly stated to be six, and yet only five are here named, hence one name must have fallen out, and, indeed, according to 1Ch_25:17, that of Shimi, the only one that is wanting in our verses, while all the other twenty-three names recur (1Ch_25:9-31).—Under their father Jeduthun on the harp, or “under the guidance of their father Jeduthun on the harp;” בַּכִּנּוֹר belongs to יְדוּתוּן. For the following: “ who prophesied (or ‘ was inspired”) to thank and praise the Lord,’ comp. 1Ch_14:4; 2Ch_5:13.
1Ch_25:4. Giddalti and Romamti-ezer. The genitive עֶזֶר probably belongs also to גִּדַּלְתִּי, so that the full name of this son of Heman is Giddalti-ezer (though in 1Ch_25:9 this is not expressly stated).
1Ch_25:5. All these were the sons of Heman, the king’s seer m the words of God. Heman is so called as mediator of divine revelations for the king; comp. 2Ch_35:15, where the same predicate is applied to Jeduthun, and 1Ch_21:9, where Gad is introduced as David’s seer.—To lift up the horn; and God gave to Heman fourteen sons and three daughters. The rich blessing of descendants is here, as elsewhere (for example, Job_42:13; Psa_127:3 f.; also 1Ch_26:5), represented as a lifting up of the horn, that is, the might and consequence of the person concerned; comp. for הֵרִים קֶרֶן (which does not mean to “sound the horn,” as Berth., misled by the certainly erroneous Masoretic accentuation, supposes) in this figurative sense, for example, 1Sa_2:10 (Luk_1:78); Lam_2:17; Psa_89:18; Psa_92:11; Psa_148:14.
1Ch_25:6. All these were under their father, literally, “ under the guidance of their father.” The genitive אֲבִיהֶם is distributive, and does not refer specially to Heman (Berth.); for by “all these” our verse clearly points to all enumerated from 1Ch_25:2, and not merely to Heman’s sons, 1Ch_25:4-5.—Under the king, with Asaph, and jeduthun, and Heman. That here, by the עַל־יְדֵי referring to הַמֶּלֶךְ and the three following names, David appears co-ordinated with the three song-masters, is explained by his having co-operated With them in the first arrangement and institution of the service of song.
1Ch_25:7. And their number…all that were cunning, were two hundred eighty and eight. This total of 288, or 24 x 12, as the sequel (1Ch_25:9 ff.) shows, is explained by this, that each of the twenty-four (4 + 6 + 14) sons of Asaph, Jeduthun, and Heman, with, his eleven “brethren,” not his nearest kindred, but rather his companions in calling, was incorporated into one class or choir of twelve musicians, so that thus there were twenty-four such dodecades. These 288 musicians were designated “all the cunning” (כָּל־הַמֵּבִין), as by instruction and practice they were entrusted with the art of sacred singing, and were able to train the great body of singers (the 4000 who, 1Ch_25:8, are distinguished from them as “scholars,” תַּלְמִידִים).
1Ch_25:8. And they cast lots for the charge, גּוֹרָלוֹת מִשְׁמֶרֶת, properly, “lots of service” (κλήρους ἐφημεριῶν, Sept.).—The small as the great, the teacher with the scholar. To לְעֻמַּת belongs כַּקָּטֹן כַּגָּדוֹל as genitive: “ in the way of as the small so the great” (comp. Ecc_5:15 and Ew. § 360, a.). The repetition of a מִשְׁמֶרֶת after לְעֻמַּת, which some mss. present, and some Rabbinical expositors, as Raschi and Kimchi, demand, is an unnecessary attempt to amend and interpret. The passage says that the whole of the Levites destined for the service of song, the leaders as well as the choristers, the 288 מֵבִינִים as well as the 3712 תַּלְמִידִים, were chosen by lot; and so the regularly exchanging classes, or ἐφημερίαι, included both kinds of singers.
1Ch_25:9-31. The Result of the Lot.—And the first lot came out for Asaph to Joseph, literally, “for Asaph, (namely) for Joseph” his son. The לְ “for” or “on,” is usually omitted in the following. For the question whether the words “his son and his brethren twelve” (or, “he and his sons and his brethren”—together—“twelve”), which stand after the following twenty-three names, have fallen out after לְיוֹסֵף, or were intentionally omitted, see Crit. Note.
1Ch_25:11. The fourth to Izri, his sons. This Izri is called Zeri in 1Ch_25:3, as several other names in this list vary in spelling and form from those in 1Ch_25:2-4,—namely, Nethanjahu and Hananjahu, 1Ch_25:12; 1Ch_25:23 (for Nethaniah, Hananiah, 1Ch_25:2; 1Ch_25:4); Hashabiah, 1Ch_25:19 (for Hashabjahu, 1Ch_25:3); Jesharelah, 1Ch_25:14 (for Asharelah, 1Ch_25:2); Azarel, 1Ch_25:18 (for Uzziel, 1Ch_25:4; comp. the various forms of the royal name Uzziah-Azariah, 1Ch_3:12; 2Ch_26:1); Shubael, 1Ch_25:20 (for Shebuel, 1Ch_25:4); Jeremoth, 1Ch_25:22 (for Jerimoth, 1Ch_25:4); Elijathah, 1Ch_25:27 (for Eliathah, 1Ch_25:4). For the absence of Shimi, 1Ch_25:17, in the former list, see on 1Ch_25:3. The various deviations in the spelling and formation of the names deepen the impression of the historical character, for which the whole account of singing-classes vouches. That of the twenty-four names of the leaders only one, that of Mattithiah, 1Ch_25:21, occurs elsewhere (1Ch_15:18; 1Ch_15:21, in the account of the removal of the ark), proves nothing against the credibility of the present double list, the arbitrary invention of which would be far more difficult to conceive than the assumption of its resting on ancient and genuine documents.
With regard to the series of names in 1Ch_25:9-31, what is remarked by Keil suffices for its explanation :—“The series is so determined by lot, that the four sons of Asaph hold the first, third, fifth, and seventh places; the six sons of Jeduthun, the second, fourth, eighth, tenth, twelfth, and fourteenth places; lastly, the four sons of Heman mentioned in 1Ch_25:4, the sixth, ninth, eleventh, and thirteenth places; and the remaining places, 15–24, fall to the remaining sons of Heman. Hence it follows that the lots of the sons of the three song-masters were not put in separate urns, and one lot drawn from each urn in succession, but all the lots were united in one urn, and, in drawing, the lots of Asaph and Jeduthun so came out, that after the fourteenth drawing only the sons of Heman remained.” This simple explanation of the order of the names is certainly preferable to the artificial assumption of Bertheau, that “two series of seven each were first put in the urns, and one drawn from each of these alternately, and then the remaining ten sons of Heman were put in.”
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 5, 6, 8 according to the order of the king--Hebrew, "by the…
according to the order of the king--Hebrew, "by the hands of the king," that is, "according to the king's order," under the personal superintendence of Asaph and his colleagues.
which prophesied--that is, in this connection, played with instruments. This metaphorical application of the term "prophecy" most probably originated in the practice of the prophets, who endeavored to rouse their prophetic spirit by the animating influence of music (see on Kg2 3:15). It is said that Asaph did this "according to David's order," because by royal appointment he officiated in the tabernacle on Zion (Ch1 16:37-41), while other leaders of the sacred music were stationed at Gibeon.
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 vv1, 2, 3, 5, 6, 7, 8 1. Captains of the host — Not military captains,…
1. Captains of the host — Not military captains, but princes, chief men of Israel, who formed David’s cabinet for counsel and assisted in all these arrangements of the priests and Levites.
Prophesy with harps — This prophesying was the public recitation of psalms to the praise of God, a service which had long been cultivated in the schools of the prophets. See note on 1Sa_10:5.
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 vv1–9 Ch. 1Ch_25:1-7. The Families of the Singers
Ch. 1Ch_25:1-7. The Families of the Singers
1. Moreover David] Render, And David.
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separated] Cp. 1Ch_23:13, note.
to the service of the sons of Asaph] R.V. for the service certain of the sons of Asaph.
psalteries] See 1Ch_13:8, note.
of the workmen] R.V. of them that did the work.
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 vv1–9 (1) Moreover (and) David and the captains of the…
XXV.
THE TWENTY-FOUR CLASSES OF SINGERS, OR MINSTRELS.
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(1) Moreover (and) David and the captains of the host.—The latter (“the princes” of 1Ch_24:6), were also concerned in the arrangement of the priestly classes (1Ch_23:2).
Separated to the service of the sons of Asaph.—Rather, separated for service the sons of Asaph, and Heman, and Jeduthun. These formed three guilds of sacred minstrels, famous to all after times. (Comp. the headings of many psalms in which these names occur, and also 1Ch_6:33, sqq., whence it appears that Asaph belonged to the sub tribe of Gershon, Heman to that of Kohath, and Ethan-Jeduthun to that of Merari, so that all the branches of Levi were represented among the musicians.)
Separated.—So Num_16:9, and Gen_1:7. (Comp Act_13:2.)
Who should prophesy with harps.—In Hebrew, the verb to prophesy is a reflexive form, implying utterance under a spiritual influence. The ancients regarded musical utterance as an effect and proof of direct inspiration, and we still speak of the higher results of genius as inspired, however we may choose to explain the term away as a mere figure of speech. The power of moving sounds, whether of voice or instrument, is not to be gained by mere study or training; it is commonly spoken of as a “gift,” and its products are called “inspirations.” Whence come they, if not from the Divine source of life, and of all that makes life glad and beautiful? (Jas_1:17; 1Sa_10:5; 1Sa_16:16; 1Sa_18:10).
Harps, with psalteries.—Lutes and harps.
And the number of the workmen according to their service was.—Literally, And the number of them—that is, of the men of work—for their service proved (as follows).
Men of work.—A remarkable appellation. The term “work” is popularly restricted to what is called productive labour, but it is not difficult to see that persons engaged, like these minstrels, in singing and playing to the praise of God are actually helping to produce one of the best of real results, viz., the conservation of the religious spirit: that is, of the right attitude of man towards the Power upon whom his entire welfare absolutely depends.
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 vv1–9 Vers. 1-8. The families of the three chiefs in…
Vers. 1-8. The families of the three chiefs in song.
The twenty-four courses of those who were to be engaged in the temple service as singers and musicians fill up this chapter. They are to be taken from the three great families of Asaph, Heman, and Jeduthun. For the captains of the host, as designating those who superintended the order of temple worship, see 1Ch_22:17 1Ch_23:2 1Ch_24:6; as also Num_4:3 Num_8:23. The sons of Asaph. (For a clear instance of the use of the preposition (lamed) prefixed, as here, (see Ezr_8:24) The English should appear "the sons of Asaph." Asaph, Heman, and Jeduthun belonged respectively to the Gershon, Kohath, and Merarite families. (1Ch_6:18-32) Thus these singers and musicians were drawn from each great branch of Levi; viz. from Gershon, four through Asaph; from Kohath, six through Jeduthun; and from Merari, fourteen through Heman; while the whole number of those trained to sing was two hundred and eighty-eight. Who should prophesy. The Hebrew (Jer_14:14, Jer_14:16) stands for Niphal participle plural, the singular of which (aBNj) appears in the following two verses. These were the utterers in song of the Divine mind and will. The essential meaning of the expression evidently is to use the voice in sacred service, more or less under Divine impulse. With cymbals. These instruments were used to regulate the time. (compare this verse with 1Ch_13:8) For some particulars respecting these and other musical instruments used in Israel at this time, the article "Music" in Smith"s "Bible Dictionary" may be consulted with advantage. And the number, etc. The literal translation of the last clause of this verse is, And was their number, the men of work, for their service, i.e. "And the number of workmen for the service was." The workmen intend, of course, those who performed the service.
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HOMILIES BY W. CLARKSON Vers. 1-31.
The service of the house of God.
In this chapter, which gives the musical arrangements made for the "service of the house of the Lord," we have suggestions which take our thoughts over the wider ground of public worship. We have
I TWO ELEMENTS WHICH IT SHOULD INCLUDE. Divine service is felt to be essentially incomplete without:
1. Praise. All who love the house of God delight "to give thanks and to praise the Lord" (ver. 3). We have such a God for our God that we can "give thanks, and praise" him whenever we remember him. The devotees of heathen deities cannot do so; they can only prostrate themselves abjectly before their gods, or deprecate their capricious wrath: there is nothing in the beings they worship worthy of their honour. In the only wise God, in the holy and pitiful Father of our spirits, in the righteous Lord of all, in the merciful Redeemer of mankind, in the patient, striving, cleansing Spirit of God, in this God who is our God, we have One whom we can praise continually, and with all the energies and faculties of our nature, and then feel that we have failed to render unto him "the glory which is due unto his Name.
2. Instruction. There were to be workmen "who should prophesy" (ver. 1), and they"prophesied with a harp;" i.e. their function was to utter sacred, instructive, inspiring words in their capacity as choristers. The music of the sanctuary was to be subordinated to the utterance of Divine truth, the sound to the sense, the ear to the soul. One musical leader was even spoken of as "the king"s seer in the words of God" (ver. 5). Here we have an argument a fortiori. If in the act of praising, when the first end in view is the offering thus presented to God himself, we are to use words which will be instructive and elevating to the worshippers, how much more are we to provide that other ports of Divine service shall be full of sacred instruction, shall tend to edify, to enlighten, to sustain!
II FOUR FEATURES BY WHICH IT SHOULD BE CHARACTERIZED.
1. Order. The whole chapter is an argument for this; the division into choirs, with their respective leaders, and the arrangement as to their turn of service, speak of careful orderliness. The beauty of holiness in which we should worship requires that there be no confusion, embarrassment, disorder. (1Co 4:33)
2. Excellency. They were duly "instructed in the songs of the Lord" (ver. 7). No doubt they were taught to take their parts well "under the hands of their father," or of some competent teacher. In everything we do in God"s house we should aim at excellency. Whether it be in offering prayer, or in reading, or in preaching, or in singing, every one should do his very best. There is no place where men and women should be so desirous of putting forth their utmost talents as in the house of him from whom all faculty and all opportunity have been received.
3. Variety. The instruments of music used were various psalteries, and harps." Doubtless others would have been used if they had been known and found fitting. We may do better to use one instrument of music only, but we do not well to make God"s service monotonous. We should make it as attractive with variety of engagements, freshness of thought and newness of method as is consistent with reverence and propriety.
4. Amity. "They cast lots as well the small as the great, the teacher as the scholar." The arrangement was "made so that there should be no partiality in the appointment made, and, if possible, no dissatisfaction with the place taken. We should shun giving offence, and also taking it. Happy the Church where there is concord from the choir and no discord within it.
C.
HOMILIES BY R. TUCK
Vers. 1, 3.
Prophesying with a harp.
with harps, with psalteries, and with cymbals;" "Who prophesied with a harp." The point suggested is that music, which is skill of hand, may help song, which is skill of voice. The term" prophesying" is variously employed in the Scriptures. Sometimes it seems to stand, in a very general way, for sharing in religious worship. At other times the idea of instructing people in the will of God, as it had been immediately revealed to the speaker, is prominent. And at yet other times there is reference to the fore-announcing of coming events. Here, in the passages before us, the element of instruction is the prominent thing, or the exerting of a gracious influence on others by music, which should bear direct relation to the culture of their spiritual life. And this is the proper and the high function of religious music. Consider
I INSTRUCTION AS THE EQUIVALENT OF CULTURE. This involves a large view of instruction, as bearing relation to the whole man heart and feeling as well as mind. For the purpose of a man"s instruction edification, soul-culture there need not be a direct appeal to his intelligence, because his receptive faculties are not limited to his intellect; a man receives even more through feeling than through brain and mind. But in an age when there is an extravagant worship of knowledge, this point needs consideration and prominence, in order that better attention may be paid to the means for reaching the religious sensibility. John Howe has a sentence which may bear on this possibility of culture otherwise than through a man"s mind. He says, in one of his most serious moods, "Nor do I believe it can ever be proved that God never doth immediately testify his own special love to holy souls without the intervention of some part of his eternal Word, made use of as a present instrument to that purpose; or that he always doth it in the way of methodical reasoning therefrom. " It is plain that in our general education a thousand other influences than the intellectual reach us and aid us, and other men than those who can be called intellectual influence us; and we may be sure that the same is true of the education of our soul"s spiritual life. Let our idea of instruction pass into the larger, broader thought of culture, edification, and then we see thatII MUSIC MAY BECOME AN IMPORTANT AGENCY IN SOULCULTURE. By many and various illustrations the refining, ennobling, educative influence of music may be shown.
1. Childhood songs implant the first seeds of good.
2. Rhyme bears direct relation to memory, and materially aids the retentionof good sentiments and thoughts.
3. Music has a soothing power, as seen in King Saul; and often becomes amoral preparation for the due reception of instruction in the milder aspects of truth and the gentler forms of duty.
4. Music often finds relieving expression for emotions, either of joy or ofsorrow, which are too intense for language.
Music I Oh how faint, how weak Language fades before thy spell I Why should feeling ever speak, When thou canst breathe her soul so well?
Illustrate by Mendelssohn"s "Songs without Words.
5 . Music bears direct relation to religions feeling. Sounds of music bear a twin influence with the sights of nature: both bring home to human hearts some sense of the eternal harmonies and beauties of the worlds unseen, and of the glorious God who is above and in them all. Then the gift of music, as well as song, must lie on God"s altar. Of the earth-temple, as well as of the heavenly, it must be true, "As well the singers as the players on instruments shall be there. R.T.
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 v7 That were instructed in the songs of the Lord.
1Ch_25:7
That were instructed in the songs of the Lord.
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Music and worship
In the services of the Jewish temple all is devout, exalted, appropriate, devotional, impressive, and soul-subduing, because the musicians themselves are close to the heart of the great Jehovah; the worshipping congregation hears His voice with awe, as the sound of many waters, and the priests of the temple lift their reverent thoughts to the great I Am, with every cloud of incense that floats above the altar.
I. The moral purpose of music. All other aspects of music in religious service, that merely show off voices, and entertain the jaded senses of the crowd, without a devotional spirit and moral purpose behind them, may be theatrical and imposing, and to a certain extent moving, but they do not rise higher than the altitude of a passing mood. Musical effect is one thing--musical sincerity another. Words may be eloquent; they are useless when they do not touch the soul. Church music may be charming; it is but an idle breath when no message of spiritual power goes from the singer to him who listens. The Puritans and Spartans were both agreed that luxury of sound was sometimes mischievous. The Puritan said, Sweet music at first delighteth the ears, but afterward corrupteth and depraveth the mind. Timotheus, the Milesian, added a twelfth string to his harp, for which he was severely punished by the Spartans. They feared this luxury of sound would effeminate the people. Music is not only closely related to mind, but to morals as well; and, Church-wise, this moral quality makes its swift appeal to the emotional sense; the exact relation of music to the emotions and the effect of melody upon the listener are truly and eloquently described by Mr. Haweis: Like the sound of bells at night breaking the silence, only to lead the spirit into deeper peace; like a leaden cloud at morn, rising in grey twilight, to hang as a golden mist before the furnace of the sun; like the dull, deep pain of one who sits in an empty room watching the shadows of the firelight full of memories; like the plaint of souls that are wasted with sighing; like paeans of exalted praise; like sudden songs from the open gates of paradise--is music. Like one who stands in the midst of hot and terrible battle, drunk with the fiery smoke and hearing the roar of cannon in a trance; like one who finds himself in a long cathedral aisle, and hears the pealing organ, and sees a kneeling crowd smitten with fringes of coloured light; like one who, from a precipice, leaps out upon the warm midsummer air, toward the peaceful valleys below, and feeling himself buoyed up with wings that suddenly fail him, wakens in great despair from his wild dream--so is he who can listen and understand. Such is the mission of music, which George Eliot characterises as love in search of a word.
II. There can be no sort of question that the religious bodies which give the people most to do in the service, and exact from the choir music of the most devotional type, are gaining the largest number of worshippers. In the first particular the Roman Catholic Church is seriously defective; but in the second particular it must be conceded that Protestants have absolutely nothing approaching the grandeur of the Roman Catholic masses, where we have a mind like that of Mozart or Beethoven steadily working out, in strains of incomparable depth and pathos, a great connected series of thoughts, embodying all the varied phases of religious emotion. What man, capable of profoundest feeling, has not been thrilled to his hearts depth by the great cathedral music of the Romish Church? Presbyterian and Congregational churches have been absolutely forced into warmer, more varied, and more worshipful forms of service by the hunger of the people and by the pressure of competition from without. On this point allow me to quote the strong language of Professor Waldo S. Pratt, of Hartford Theological Seminary, one of the most rigid and orthodox of Congregational institutions. He writes: American Dissenting churches have begun to see that in their protest against the Episcopacy of the eighteenth century they went to the extreme in many matters. They have not only fallen into bald and irregular habits of worship, but in their exaltation of the teaching office of the pulpit they have almost forgotten the worshipping office of the pew. Accordingly, throughout the land arises a cry for the enrichment of public worship. Hence the growing use of responsive reading, of formulae of prayer and confession, of singing in which all the people may join, Barren worship is productive of no such blessed inspirations and emotions as follow what is truly congregational worship.
III. I am ready to grant the existence of certain dangers.
1. One is, that the music may be simply an entertainment. When Archbishop Stephens, of New York, was dying, he took the hand of a friend and whispered, almost with his last breath, Come to the funeral. The music will be splendid.
2. Another danger is that the service, largely ritualistic, may be emptied of all feeling of true devotion. Dr. Lyman Abbott notes a great absence of seriousness in the cathedral services of Antwerp, Cologne, and Paris. And upon this phase of the subject I will only remark that three principles must be duly observed in the construction of a satisfactory ritual--
(1) The sentiment of reverence must be increased, and not diminished. All tendencies toward trivialness in the treatment of the great realities symbolised by worship must be sternly reproved.
(2) There should be entire fitness of parts. Music, responses, prayers, must not be permitted to overweight each other. Proportion is as necessary in service as it is in architecture.
(3) Concentration of effects. The aim of all worship should be to bring God nearer, and to lift the soul in adoration. Whatever contributes to these results--though it be an innovation--ought at least to receive a respectful hearing in the court of reason. (F. Stanley Root, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] This chapter relates to the number and…
CRITICAL NOTES.] This chapter relates to the number and offices of the singers (1Ch_25:1-8); a list of the choirs divided by lot into 24 orders (1Ch_25:9-31).
1Ch_25:1-8.—The families of singers. Captains, chiefs who preside over the order of service; those mentioned, 1Ch_23:2; 1Ch_24:6. Separated, divided or distributed for the service. Prophesy, publicly recite the sacred service, sing psalms; a reference to the praising element. 1Ch_25:2. Hands, direction of A., who prophesied as an inspired poet, composed psalms (Psa_50:13-23). 1Ch_25:3. Six, only 5 names given; entire list only 23, which should be 24 according to the account of lots (1Ch_25:8-31); supply a name (as Sept.), Shimei, which appears in 1Ch_25:17. 1Ch_25:4-5. Uz. (cf. 1Ch_25:18); Sheb. (1Ch_25:20). King’s seer, not to distinguish H. above his brethren (cf. 2Ch_29:30; 2Ch_35:15). All three possessed prophetic gifts. Words, matters (marg.). Lift up horn. Blow with horn or trumpet loudly, a fig. expression for honour and dignity (1Sa_2:1; 1Sa_2:10; Psa_75:10; Psa_89:17). 1Ch_25:6. These refers to Heman. According, the reading should be, “At the king’s hands were Asaph, Jeduthun, and Heman,” or under the direction of the king, of A., of Jed., and of H. 1Ch_25:8. Ward formerly signified a class or division; the term is still used in hospitals: trans. “for the ward (charge) for as well the small as the great, the teacher with the scholar” [Murphy].
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1Ch_25:9-31.—The list of choir leaders. Asaph was given the precedence over his brethren, and his four courses were assigned the first, and then each alternate place. Jeduthun took rank next, and received alternate places, first with Asaph, and then with Heman, until his courses were exhausted. After this, all the later places fell necessarily to Heman, whose courses continue without interruption from the 15th to the 24th. This scheme for the apportioning of the courses among the three families must have been a matter of formal arrangement. What the lot decided was simply, on each occasion, which course of the family, whose term it was, should fill the place [Speak. Com.]. “The series is so determined by the lot, that the four sons of Asaph hold the first, third, fifth, and seventh places; the six sons of Jeduthun the second, fourth, eighth, tenth, twelfth, and fourteenth places” [Keil].
HOMILETICS
THE CLASSIFICATION OF SINGERS AND MUSICIANS.—1Ch_25:1-8
David had settled the courses of Levites who attended to the priests in their ministrations; now he arranges those appointed to sing and play. Three families of choristers.
I. Their solemn consecration. “Separated to the service.” No disputing, nor taking by force; no self-electing, nor promotion by favour; each carefully appointed to his place and work. No small honour to be separated from the world and called into the family and service of God. Greater honour and responsibility to be further “separated from the congregation of Israel,” to be brought nearer to God, and “to stand before the congregation and minister unto them” (Num_16:9).
II. Their sacred employments. These manifold and necessary.
1. Prophets with harps. To reveal the will of God in song; sing psalms indited by the spirit of God. Musical instruments to rouse and quicken the prophetic spirit. This often the method to soothe the mind, to prepare for the work of praise and prayer. Room for instruments yet in service of God; above all, be filled with the spirit, sing with the spirit, and make melody with the heart (Eph_5:18-19).
2. Players of instruments. Heman presided over the wind instruments, and Jeduthun over the harp, to keep time and observe order. Music may help song; refine and educate the worshippers of the sanctuary. “As well the singers as the players on instruments shall be there.”
3. Superintendents of order. “Captains of the host” (1Ch_25:1), those who helped David to arrange and superintend the order of worship; leaders of the courses of priests and Levites, before whom lots were cast; chiefs of the sacred order. Captains of armies held responsible positions; to be leaders in God’s house a more distinguished privilege and honour.
4. All this designed to honour God. Music, instrumental and vocal; choirs and leaders “instructed” (1Ch_25:7) and employed “to give thanks and praise the Lord” (1Ch_25:3). This delightful and “comely to the upright.” Fresh cause for praise every time we enter God’s house. If no other theme than the love of Christ, which employs the tongues of heaven, this enough to stir up and perpetuate grateful emotion on earth.
III. Their astonishing number. Every choir, with its leader, consisted of 12, and the 24 choirs contained 288 choristers (288 = 12 × 24), who served a week in rotation. “These, half of whom officiated every week with a proportionate number of assistants, were skilful and experienced musicians, capable of leading and instructing the general musical corps, which comprised no less than 4,000 (ch. 1Ch_23:5)” [Jamieson].
THE DISTINCTIVE FEATURES OF SERVICE.—1Ch_25:1-31
Many special elements of worship set forth. I. Pleasing variety. Male and female (1Ch_25:5), small and great, teacher and scholar” (1Ch_25:8), prophesying with harps, psalteries, and cymbals (1Ch_25:1). Variety helps to discriminate and recognise persons, to classify into systems and impersonate with names. “Variety is charming,” attractive and beneficial in natural scenery and Christian worship. II. Hearty-thanksgiving. Most solemn and delightful to hear a large assembly sing and praise the Lord. May be “like a little heaven below,” or the sweet earnest of the “song of Moses and the Lamb.” III. Cultured song. “They were instructed in the songs of the Lord” (1Ch_25:7). If a regular trained or cultured choir is impossible, there is no excuse for the slovenly songs which dishonour many sanctuaries. If spirituality of subjects and proper frame of heart be an apology, on the same principle may we tolerate bad reading and wretched delivery. Why should harmonious themes of devotion be rendered unpleasant to the outward ears, when a little care and culture, spirit and energy might correct many defects in religious assemblies? IV. Orderly performance. This observed and insisted upon. All classes and ages co-operated; instruction imparted and music regulated for desired end. Order is economy of time and work, for without it both are lost. The world began and is ruled with order. Method should characterise our studies, habits, and worship. V. Kindly feeling. Some dutiful and obedient as sons; others acted and loved as brethren. No partiality, dissatisfaction, nor uncharitableness. All united in feeling, purpose, and effort “for the service of the house of God.” “Behold how good and how pleasant it is for brethren to dwell together in unity!” Let us learn to adapt these ancient rules to modern requirements. Worship should not be stereotyped, lawless, nor irreverent, but room for improvement in psalmody, arrangement, and spirituality.
HOMILETIC HINTS AND SUGGESTIONS
1Ch_25:1. Workmen according to their service.
1. Each a part in worship. None silent, none idle.
2. Work no drudgery, no slavery, no reluctance to perform it.
3. “It intimates that it is our duty to make a business of it, and stir up all that is within us to it; and that in our present state of corruption and infirmity it will not be done as it should be done, without labour and struggle. We must take pains with our hearts to bring them and keep them to this work, and to engage all that is within us.” The workmen. The use of this noble word in association with the choral service of the sanctuary is a warning against regarding such service as a dilettante employment. It is a work and labour in the honourable service of the Lord, and one that was anciently dignified with the name of prophecy. The use of the word for His ministers was adopted by our Lord when He said, “The workman is worthy of his meat” (Mat_10:10); and was among the last injunctions that fell from the one who “laboured more abundantly than you all,” when he exhorted the young bishop Timothy, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed” (2Ti_2:15) [Blunt]. Psalteries. Psalmody in God’s house. Spiritual in its nature, metrical (musical) in its form, cultured in its development. The bearing of these subjects on selection of hymns and tunes, training of choirs, and irreverent singing.
1Ch_25:5-6. A family choir. The fathers Asaph, Jeduthun, and Heman presided, and their children were under the hands of their father (1Ch_25:2-3; 1Ch_25:6). This
(1) an example of parental training,
(2) of obedience in children,
(3) of younger submitting to elder in judgment and conduct. This gives order and honour to families, churches, and communities. In the words of God (1Ch_25:5). “I wish the time were come,” says Andrew Fuller, “when we could lay aside all men’s compositions and sing only the words of Scripture in the praises of God.” When shall we find the poet and “the chief musician”?
1Ch_25:7. Number. A number competent, skilful, orderly, and devout. What a pattern choir! All may imbibe their spirit and follow their example. “As it is commanded of God that all should sing, so all should make a conscience of learning to sing, as it is a thing that cannot be done decently without learning. Those, therefore, who neglect to learn to sing live in sin, as they neglect what is necessary to their attending one of the ordinances of God’s worship” [President Edwards].
ILLUSTRATIONS TO CHAPTER 25
1Ch_25:1. Harps, &c. History reminds us that great religious reformations have been associated with revived interest “in the service of song in the house of the Lord.” Owing to worldliness in the Jewish Church, the beautiful musical service of the Temple declined; but at the revival in the reign of Hezekiah, “the kings and the princes commanded the Levites to sing praise unto the Lord, with the words of David and Asaph the seer.” Concerning the great American revival in his day, President Edwards writes: “Our public praises were greatly enlivened. In our psalmody God was served in the beauty of holiness. There has been no part of divine worship in which good men have had grace so drawn forth and their hearts so lifted up in the ways of God as in singing his praise. The people sang with unusual elevation of heart and voice” [J. S. Pearsall].
1Ch_25:3. To praise the Lord. He praiseth God best that serveth and obeyeth him most; the life of thankfulness consists in the thankfulness of life [Burkitt].
1Ch_25:7. Number. “Nothing promoted the Reformation more,” says Bp. Jewel, “than inviting the common people to sing psalms, and that sometimes there would be six thousand persons at St. Paul’s Cross singing together, which was very grievous to the Papists.”
“From every place below the skies,
The grateful song, the fervent prayer,
The incense of the heart may rise
To heaven, and find acceptance there.”
[J. Pierpont].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Particulars respecting the Singers
Particulars respecting the Singers
1. Separated to the service] RV 'separated for the service certain of the sons,' etc. Jeduthun] as in 1Ch_16:41, this name takes the place of 'Ethan' in other lists: 1Ch_6:44; 1Ch_15:17. Prophesy] see on 1Ch_25:5. And the number.. was] The sentence is interrupted, and continued in 1Ch_25:7.
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3. Six] only five names are given, but the LXX adds a sixth, 'Shimei': cp. 1Ch_25:17.
5. The king's seer] Music and singing were often associated with prophecy (cp. 1Sa_10:5), and conversely the Temple singers are here accounted seers: cp. 'prophesy,' 1Ch_25:5. In the words of God] better. 'in matters pertaining to God': cp. 1Ch_26:32. To lift up the horn] i.e. the number of Heman's sons enhanced his dignity: cp. Psa_89:17.
8. They cast lots, etc.] The wards of Asaph alternated with an equal number of wards of Jeduthun until they were exhausted; then the rest of Jeduthun's wards alternated with an equal number of Heman's and finally the residue of Heman's followed in unbroken succession.
11. Izri] Some of the names in 1Ch_25:9-31 differ slightly from those that occur in 1Ch_25:2-4, 'Izri' being the 'Zeri' of 1Ch_25:3,'Jesharelah' the 'Asarelah' of 1Ch_25:2, and 'Azareel' the 'Uzziel' of 1Ch_25:4.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 4. The Singers and Musicians of the Temple
4. The Singers and Musicians of the Temple
CHAPTER 25
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1. Sons of Asaph, Jeduthun and Heman (1Ch 25:1-7)
2. Their division by Lot into twenty-four (1Ch 25:8-31)
As we have seen before, Asaph, Jeduthun (Ethan) and Heman were the master leaders in song and music; their service was eminently spiritual, for we read “they should prophesy.” Heman especially is called the king’s seer in the words of God. This is a significant expression. How much there is in what is termed “worship”, which has nothing whatever of the words of God in it. In most of the songs used in our times there is little of the words of God and many contain unscriptural and sentimental phrases. Israel’s worship in song and music was to be spiritual, prophesying and in the words of God. Christian worship is not less. It is to be in spirit and in truth. “Let the Word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col 3:16). Asaph had four sons, Jeduthun six, and Heman fourteen, equal to twenty-four. They were divided into twenty-four courses of twelve men each, equal to 288, who served a week in turn. The names of six of the sons of Heman form, in the Hebrew, a complete sentence. Giddalti, Romamti-ezer, joshbekashah, Mallothi, Hothir and Mahazioth (verse 4) may be rendered in English:
I have magnified and I have raised up help;
Sitting in trouble, I have spoken oracles plentiful.
This fact has aroused the suspicion of the critics regarding the genuineness of this entire list of names. “Now this sentence,” saith a critic, “is either an obscure and ancient prayer which hath been mistaken for a list of names by the compiler, or else the compiler has purposely strung together those significant names in such order as to form a sentence” (W.R. Harvey-Jellic). But it is not the mistake of the compiler or an invention. We read that God gave to Heman these sons and the pious Israelite named his sons so as to produce this meaning. There are many such messages in names throughout the Bible. (See annotations on Genesis 5.)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 8 Number and office of the Singers
Number and office of the Singers
v. 1. Moreover, David and the captains of the host, the princes of 1Ch 23:3; 1Ch 24:6, legislative and judicial officers, separated to the service of the sons of Asaph and of Heman and of Jeduthun, who should prophesy with harps, their playing being an expression of inspiration and enthusiasm, music tending to aid the feeling of exaltation, with psalteries, and with cymbals. And the number of the workmen, of the men engaged for this purpose, according to their service, was:
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v. 2. of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah (or Jesharelah), the sons of Asaph under the hands of Asaph, which prophesied according to the order of the king, literally, "by the hands of the king," under the personal direction of Asaph and the other masters.
v. 3. of Jeduthun: The sons of Jeduthun: Gedaliah, and Zeri (or Izri), and Jeshaiah, Hashabiah, and Mattithiah, six, that is, including Shimei mentioned v. 17, under the hands of their father Jeduthun, working under his direction, who prophesied with a harp to give thanks and to praise the Lord. As it has been the practice of the prophets to rouse their prophetic spirit by the inspiring influence of music. so this became a custom in later times for the arousing of religious enthusiasm. Cf 2Ki 3:15.
v. 4. of Heman: The sons of Heman; Bukkiah, Mattaniah, Uzziel (or Azareel), Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth.
v. 5. All these were the sons of Heman, the king’s seer in the words, the matters, of God, a mediator of divine Revelation s to the king, like Jeduthun, 2Ch 25:15, and Gad, 1Ch 21:9, to lift up the horn, since he was the special instructor and the leader in the wind instruments. And God gave to Heman fourteen sons and three daughters, the fact that children are a gift of God being emphasized time and again in Holy Scripture.
v. 6. All these were under the hands of their father for song in the house of the Lord, the four sons of Asaph, the six of Jeduthun, and the fourteen of Heman, with cymbals, psalteries, and harps, for the service of the house of God, in charge of the liturgical part of divine worship, according to the king’s order to Asaph, Jeduthun, and Heman.
v. 7. So the number of them, with their brethren that were instructed in the songs of the Lord, the leaders among the musicians in the king’s Tabernacle and in that at Gibeon, even all that were cunning, was two hundred four-score and eight. There were thus twenty-four classes, or choirs, of twelve musicians each, one class of skilful and experienced leaders being engaged for a week at a time, and having charge, in rotation, of those of the four thousand singer who were then on duty. Songs of praise, skillfully rendered in honor of the Lord, are a delight to Him, especially if the work is done systematically and in harmony.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 9 this service
this service
"the work done at the tabernacle"
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cymbals
This refers to two thin, round metal plates that are hit together to make a loud sound. See how you translated this in 1 Chronicles 13:8. (See: Translate Unknowns)
the sons of Asaph, under the direction of Asaph, who prophesied under the king's supervision
"these were the sons of Asaph, whom he supervised. Asaph prophesied under the king's supervision"
Heman ... Jeduthun
Translate the names of these men the same as you did in 1 Chronicles 16:41. (See: How to Translate Names)
Zaccur, Joseph, Nethaniah, and Asharelah
These are the names of men. (See: How to Translate Names)
Gedaliah ... Zeri ... Jeshaiah ... Shimei ... Hashabiah ... Mattithiah
These are the names of men. (See: How to Translate Names)
under the direction of
"under the supervision of"
translationWords
David
tabernacle
works
son
Asaph
prophet
harp
king
praise
Yahweh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 8 25:1-7 The musicians who served at the time of…
25:1-7 The musicians who served at the time of King David are listed according to their membership in the families of Asaph, Heman, and Jeduthun.
25:1 Asaph: See 6:39-40; 15:17-19; 16:5; 2 Chr 29:30; Ezra 2:40-41; Pss 50; 73–-83.• Heman: See 1 Chr 6:33-38; Ps 88. • Jeduthun: See 1 Chr 16:41-42; 2 Chr 5:12; 35:15; Pss 39, 62, 77.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.