1 Chronicles 23 commentary

David, having given charge concerning the building of the temple, settles the method of the temple service, and orders the officers of it. When those of the same family were employed together, it would engage them to love and assist one another.

Now the people of Israel were so many, there should be more employed in the temple service, that every Israelite who brought an offering might find a Levite ready to help him. When more work is to be done, it is pity but there should be more workmen. A new heart, a spiritual mind, which delights greatly in God's commandments, and can find a refreshing feast in his ordinances, forms the great distinction between the true Christian and all other men in the world. To the spiritual man every service will yield satisfaction. He will be ever abounding in the work of the Lord; being never so happy as when employed for such a good Master, in so pleasant a service. He will not regard whether he is called to take the lead, or to keep the charge of others who are placed over him. May we seek and serve the Lord uprightly, and leave all the rest to his disposal, by faith in his word.

CHAPTER 23

1Ch 23:1. David Makes Solomon King.

1. when David was old ... he made Solomon ... king--This brief statement, which comprises the substance of 1Ki 1:32-48, is made here solely to introduce an account of the preparations carried on by David during the latter years of his life for providing a national place of worship.

1Ch 23:2-6. Number and Distribution of the Levites.

2. he gathered together all the princes of Israel--All important measures relating to the public interest were submitted for consideration to a general assembly of the representatives of the tribes (1Ch 13:1; 15:25; 22:17; 26:1-32).

3. the Levites were numbered ... thirty and eight thousand--Four times their number at the early census taken by Moses (see on Nu 4:1-49; 26:1-51). It was, in all likelihood, this vast increase that suggested and rendered expedient that classification, made in the last year of David's reign, which the present and three subsequent chapters describe.

by their polls, man by man--Women and children were not included.

4. twenty and four thousand were to set forward the work of the house of the Lord--They were not to preside over all the services of the temple. The Levites were subject to the priests, and they were superior to the Nethinim and other servants, who were not of the race of Levi. But they had certain departments of duty assigned, some of which are here specified.

5. praised the Lord with the instruments which I made--David seems to have been an inventor of many of the musical instruments used in the temple (Am 6:5).

6. David divided them into courses among the sons of Levi--These are enumerated according to their fathers' houses, but no more of these are mentioned here than the twenty-four thousand who were engaged in the work connected with the Lord's house. The fathers' houses of those Levites corresponded with the classes into which they [Josephus, Antiquities] as well as the priests were divided (see on 1Ch 24:20-31; 1Ch 26:20-28).

1Ch 23:7-11. Sons of Gershon.

7-11. the Gershonites--They had nine fathers' houses, six descended from Laadan, and three from Shimei.

1Ch 23:12-20. Of Kohath.

12. The sons of Kohath--He was the founder of nine Levitical fathers' houses.

13. Aaron was separated--as high priest (see on 1Ch 25:1-19).

14. concerning Moses--His sons were ranked with the Levites generally, but not introduced into the distinctive portion of the descendants of Levi, who were appointed to the special functions of the priesthood.

1Ch 23:21-23. Of Merari.

21-23. The sons of Merari--They comprised six fathers' houses. Summing them together, Gershon founded nine fathers houses, Kohath nine, and Merari six: total, twenty-four.

1Ch 23:24-32. Office of the Levites.

24-27. These were the sons of Levi ... that did the work ... from the age of twenty years and upward--The enumeration of the Levites was made by David (1Ch 23:3) on the same rule as that followed by Moses (Nu 4:3), namely, from thirty years. But he saw afterwards that this rule might be beneficially relaxed, and that the enrolment of Levites for their proper duties might be made from twenty years of age. The ark and tabernacle being now stationary at Jerusalem, the labor of the Levites was greatly diminished, as they were no longer obliged to transport its heavy furniture from place to place. The number of thirty-eight thousand Levites, exclusive of priests, was doubtless more than sufficient for the ordinary service of the tabernacle. But this pious king thought that it would contribute to the glory of the Lord to employ as many officers in his divine service as possible. These first rules, however, which David instituted, were temporary, as very different arrangements were made after the ark had been deposited in the tabernacle of Zion.

David was old and full of days - On the phrase full of days, see the note on Gen 25:8.

Thirty years and upward - The enumeration of the Levites made in the desert, Num 4:3, was from thirty years upwards to fifty years. In this place, the latter limit is not mentioned, probably because the service was not so laborious now; for the ark being fixed they had no longer any heavy burdens to carry, and therefore even an old man might continue to serve the tabernacle. David made another ordinance afterwards; see on 1Chr 23:24-27 (note).

Four thousand praised the Lord - David made this distribution according to his own judgment, and from the dictates of his piety; but it does not appear that he had any positive Divine authority for such arrangements. As to the instruments of music which he made they are condemned elsewhere; see Amo 6:5, to which this verse is allowed to be the parallel.

Therefore they were in one reckoning - The family of Shimei, being small, was united with that of Laadan, that the two families might do that work which otherwise belonged to one, but which would have been too much for either of these separately.

To bless in his name - To bless the people by invoking the name of the Lord.

Moses the man of God - "Moses the prophet of God," - T.

To this verse the Targum adds, "The same Jonathan, who became a false prophet, repented in his old age; and David made him his chief treasurer."

But the sons of Rehabiah were very many - The Targum says, "On account of the merits of Moses, the posterity of Rehabiah were multiplied to more than sixty myriads."

Their brethren the sons of Kish took them - This was according to the law made Num 27:1, etc., and Num 36:5-9, in favor of the daughters of Zelophehad, that women who were heiresses should marry in the family of the tribe of their father, and that their estates should not be alienated from them.

Twenty years and upward - It appears that this was a different ordinance from that mentioned 1Chr 23:3. At first he appointed the Levites to serve from thirty years and upward; now from twenty years. These were David's last orders; see 1Chr 23:27. They should begin at an earlier age, and continue later.

This was not a very painful task; the ark being now fixed, and the Levites very numerous, there could be no drudgery.

Purifying of all holy things - Keeping all the vessels and utensils belonging to the sacred service clean and neat.

Both for the shew-bread - It was the priests' office to place this bread before the Lord, and it was their privilege to feed on the old loaves when they were replaced by the new. Some of the rabbins think that the priests sowed, reaped, ground, kneaded, and baked the grain of which the shew-bread was made. This appears to be a conceit. Jerome, in his comment on Mal 1:6, mentions it in these words: "Panes propositionis quos, juxta traditiones Hebraicas, ipsi serere, ipsi demetere, ipsi molere, ipsi coquere debebatis."

For all manner of measure and size - The standards of all weights and measures were kept at the sanctuary, and by those there deposited all the weights and measures of the land were to be tried. See the note on Exo 30:13.

To stand every morning - At the offering of the morning and evening sacrifice, they sounded their musical instruments, and sang praises to God.

The charge of the sons of Aaron - It was the priests' business to kill, flay, and dress, as well as to offer, the victims, but being few, they were obliged to employ the Levites to flay those animals. The Levites were, properly speaking, servants to the priests, and were employed about the more servile part of Divine worship.

Gathered, &c. - To declare God's mind and his own will, that Solomon should be his successor: and to acquaint them with those directions which he had received from God by the spirit.

Upwards - Not only 'till fifty, as it was appointed, Numb 4:2,3, but even 'till their death: for that was but a temporary law grounded upon a special reason, because the Levites were employed in carrying the tabernacle and sacred vessels from place to place; and therefore God would have them freed from those burdens when they came to feel the infirmities of age: which reason wholly ceasing upon the building of the temple, their work being far easier than it had been, and their service being more a privilege than a burden, their time of service is justly prolonged.

Officers - To take care that all the work of the temple about sacrifices should be punctually performed, either by themselves or others: which they were not to do all at once, but by courses, a thousand at a time. Judges - Not in the affairs of the temple; there the priests presided; but in several parts of the kingdom, where they assisted the princes and elders of every tribe, in the administration of justice.

Sanctify - That he might keep them from pollution: for these most holy things were polluted when they were touched by any other person. He and his - Not only his eldest sons the high - priests successively, but all his posterity or all the priests; for the works here following were not peculiar to the high - priest, but common to all the priests.

Levi - They were accounted only as common Levites, and were not priests: which is mentioned for the honour of Moses, and the demonstration of his eminent piety and self - denial, who willingly left the government to Joshua, and the priesthood to Aaron, and was content to have his posterity reduced to a private and mean condition.

Twenty years - As the Levites were anciently numbered from two several times, from the twenty fifth year of their age, and from the thirtieth, Numb 4:3 8:24. In like manner they are here numbered both from their twentieth year, when they were solemnly prepared for, and instructed, and by degrees exercised in some parts of their work; and from their thirtieth year, when they were admitted to the full exercise of their office. And the reason why they were now sooner admitted to service than they had been formerly, is given in the next verses because now their work was more easy, being wholly discharged from that burdensome work of carrying the tabernacle. Besides the people of Israel were multiplied: therefore more hands were necessary, that every Israelite who brought an offering, might find a Levite ready to assist him.

Holy things - Holy places, and garments, and vessels, and sacrifices, which were to be washed and cleansed from any filthiness that might cleave to them.

All measure - All measures used either in sacred or civil things, the publick standards whereof were kept in the temple; and therefore the care of keeping them inviolable and producing them upon occasion, musts needs belong to the priests, and under them to the Levites, who were to examine other measures and all things by them, as occasion required; that so the priests might be at leisure for their higher and greater employments.

Morning and even - The two solemn times of offering sacrifices: which work was attended with publick prayer and thanksgiving.

Charge - What the priests should commit to their charge, or command them to do.

1 SO when David was old and full of days, he made Solomon his son king over Israel ▪

Not that he did resign the Kingdom to him, but that he declared his Mind concerning his Succession into the Throne after his death. As David himself is called King, 1 Sam. 16. 1. because he was appointed and anointed to be King after Sauls death, though till then he was onely a Subiect.

Marginal references: 1 Kin. 1. 33. 39. Ch. 28. 5.

2 And he gathered together all the princes of Israel, with the priests and the Levites .

Partly to declare Gods Mind and his own Will that Solomon should be his Successor; and so to cut off the Claims and Pretences which others of his Sons might make to the Crown: and partly to acquaint them with those Directions which he had received from God by the Spirit, as appears from ch. 28. 11, &c. concerning the Establishment of a new Order and Method in the Ministration of the Priests and Levites in the Temple.

3 Now the Levites were numbred from the age of thirty years and upward : and their numbers by their polls, man by man, was thirty and eight thousand.

Not onely till fifty, as it was appointed, Num. 4. 2, 3. but even till their Death: For that was but a Temporary Law grounded upon a special Reason, because the Levites were employed in carrying the Tabernacle and Sacred Vessels from place to place; and therefore God would have them freed from those Burdens when they came to feel the Infirmities of Age: Which Reason wholly ceasing upon the Building of the Temple, and their Work being far easier than it had been, and their Service being more a Priviledge than a Burden, their time of Service is justly and fitly prolonged.

Marginal references: Numb. 4. 3.

4 Of which, twenty and four thousand were to set forward the work of the house of the LORD : and six thousand were officers and judges .

i. e. To take care that all the Work of the Temple about Sacrifices and other Parts or Means of Gods Service should be punctually and diligently performed either by themselves or others: Which they were not to do all at once, but by Courses, 1000 at a time, as we shall shortly see.

Whose Work it seems to have been to judge of and determine all difficult Causes or Differences which might arise either among the Inferiour Priests or Levites about their Sacred Administrations; or among the People, which being governed in all their Concerns onely by the Laws of Moses, it was fit and necessary that the Priests and Levites should be consulted and concerned in their Matters.

Marginal references: Or, or to oversee.; Deut. 16. 18.

5 Moreover, four thousand were porters , and four thousand praised the LORD with instruments which I made (said David) to praise therewith.

Whose Office was to take the Charge of all the Gates of the Temple and its Courts, that no forbidden or unclean Person might enter there, and of the Courts themselves, and of several Chambers or Buildings belonging to the Temple and the Service thereof. These also were to do their Work by turns.

Whereof 288 were persons of greater skill than their Brethren, and did Instruct them, and had some Authority over them.

6 And David divided them into courses among the sons of Levi, namely, Gershon, Kohath, and Merari.

Which he did not by his own Invention, but as a man of God, and by the command of God, and with the Advice and Concurrence of God and Nathan the Prophets, as is manifest from 2 Chron. 8. 14. & 29. 25.

Marginal references: Exod. 6. 16. Ch. 6. 1, &c. 2 Chr. 8. 14. & 29. 25.; Heb. divisions.

8 The sons of Laadan, the chief was Jehiel▪ and Zetham, and Joel, three.

i. e. His Posterity: and so in the following Verses: for these could not be their immediate Sons.

10 And the sons of Shimei were, Jahath, Zina, and Jeush, and Beriah: These four were the sons of Shimei.

Not that Shimei named v. 9. but another, and possibly the Son or Grandson of that Shimei.

Marginal references: Or, [illegible: 1 word], ver. 11.

11 And Jahath was the chief, and Zizah the second: but Jeush and Beriah had not many sons: therefore they were in one reckoning, according to their fathers house .

They were reckoned together as one Family, and were not called by the name of their two immediate Parents, but by the name of their Grandfather Shimei.

Marginal references: Heb. did not multiply son[illegible: 1+ letters].

13 The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctifie the most holy things , he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever.

Not positively; for so he could not sanctifie them, they being already sanctified by God in the highest Degree; but negatively, i. e. that he might keep them from Pollution: For these most holy things were polluted when they were touched by any other persons.

Not onely his eldest Sons the High-priests successively, but all his Posterity or all the Priests; for the Works here following were not peculiar to the High-priest, but common to all the Priests, who might all burn Incense, 2 Chron. 29. 11. Luke 1. 9. and to minister in the Temple, and to bless the People in Gods Name, Numb. 6. 23. Deut. 10. 8.

Marginal references: Exod. 6. 20.; Exod. 28. 1. Heb. 5. 4.; Or, to sanctifie him holy of holies, him and his sons.; Numb. 6. 23.

14 Now concerning Moses the man of God, his sons were named of the Tribe of Levi .

i. e. They were accounted onely as common Levites, and were not Priests: Which is mentioned partly to secure the Priesthood within the Bounds to which God had confined it, lest they should presume to [illegible: 1+ letters]nvade it upon a confidence in the Nobleness of their Extraction: and partly for the Honour of Moses and the demonstration of his Eminent Piety and Self-denial, who willingly left the Government to Ioshua, and the Priesthood to Aaron, and was content to have his Posterity reduced to a very private and mean Condition.

17 And the sons of Eliezer were, Rehabiah the chief . And Eliezer had none other sons, but the sons of Rehabiah were very many.

For, the son: the plural number for the singular, as Gen. 46. 23. 1 Chrom. 2. 8, 31. and oft elsewhere.

Heb. the first, i. e. the first-born. He is so called not because others were born after him, but because none were born before him. See o[illegible: 1+ letters] Mat. [illegible: 1+ letters]. 23.

Marginal references: Ch. 26. 25.; Or, the first.; Heb. were very highly multiplied.

24 These were the sons of Levi, after the house of their fathers; even the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of the LORD, from the age of twenty years and upward.

As the Levites were anciently numbred from two several times, from the 25th. year of their Age, and from the 30th. Numb. 4. 3. & 8. 24. In like manner and for the same Reasons they are here numbred both from their 20th. year, as here, when they were more solemnly prepared for, and instructed, and by degrees exercised in some parts of their Work; and from their 30th. year, above v. 3. when they were admitted to the full and compleat Exercise of all the Parts and Works of their Office. And the Reason why they were now sooner admitted to Service than they had been formerly by the Constitution of Moses, is given in the next Verses, because now their Work was more easie, they being wholly discharged from that Burdensome Work of Carrying the Tabernacle and its Utensils, which was too heavy for young and tender Shoulders. To which may be added that the Number of the Israelites were [illegible: 1 word] increased, and consequently the Services which were to be performed by the Levites on their behalf were multiplied, and the Work of the Temple was much greater than that of the Tabernacle, and therefore more of the Levites were to be employed, and consequently they were to be sooner taken into Service.

Marginal references: Numb. 1[illegible: 1+ letters]. 17, 21.; Numb. [illegible: 1+ letters]. [illegible: 1+ letters]. 4. 3. & [illegible: 1+ letters]. 14.

26 And also unto the Levites , they shall no more carry the Tabernacle, nor any vessels of it for the service thereof.

Or rather, as concerning the Levites, of whom he is here speaking.

27 For by the last words of David , the Levites were numbred from twenty years old and above.

By his last Order and Constitution made by Gods Direction and by the Spirit, as hath been once and again noted and proved before. This is here added to signifie that this great Affair was thus settled by David not in his younger years, when it might have been thought to have the Effect of youthful Heat, and Confidence, and Presumption, and Rashness, but when he was come to the greatest Maturity, when he was Old and near his Death, and going to give up his Account to his Lord and Maker, of all his Actions, and particularly of the Alterations which he made in the Service of God; which he declared was done by the Spirit of God. These were in a manner his dying Words, which usually make the deepest Impressions.

Marginal references: Heb. [illegible: 1 word] ▪

28 Because their office was to wait on the sons of Aaron, for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things , and the work of the service of the house of God.

i. e. Holy Places, and Garments, and Vessels, and Sacrifices, which were to be washed and cleansed from any Filthiness which possibly might cleave to them.

Marginal references: Heb. their [illegible: 1 word] was [illegible: 1 word] the hand of [illegible: 1 word] sons of [illegible: 1 word] ▪

29 Both for the shew-bread, and for the fine flour for meat offering, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fryed, and for all manner of measure and cise .

This is to be understood either 1. particularly of the Measure or Quantity of fine Flour, and Wine, and Oil, which was fixed by Gods Law. Or generally of all Measures used either in Sacred or Civil Things, the publick Standards whereof were kept in the Sanctuary or Temple; of which see on Exod. 30. 13. and therefore the care of keeping them inviolable and producing them upon Occasion, must needs belong to the Priests, and under them to the Levites, who were to examine other Measures and all things by them as oft as Occasion required; that so the Priests might be at more leisure for their higher and greater Employments.

Marginal references: Lev. 6. 20. Ch. 9. 29▪ [illegible: 1 word] ▪; Or, [illegible: 1 word] [illegible: 1 word] ▪

30 And to stand every morning to thank and praise the LORD, and likewise at even :

The two Solemn Times of offering Sacrifices: Which Work was attended with publick Prayer and Thanksgiving.

The two Solemn Times of offering Sacrifices: Which Work was attended with publick Prayer and Thanksgiving.

31 And to offer all burnt-sacrifices unto the LORD in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them continually before the LORD:

i. e. Unto those persons, the Levites, of whom he speaks. Or, concerning them, i. e. about those things.

32 And that they should keep the charge of the tabernacle of the congregation, and the charge of the holy place, and the charge of the sons of Aaron their brethren, in the service of the house of the LORD.

i. e. What the Priests should commit to their Charge or command them to do.

1Ch 23:1 Number, duties, and fathers'-houses of the Levites. - This clear account of the state and the order of service of the tribe of Levi is introduced by the words, 1Ch 23:1, “David was old, and life weary; then he made his son Solomon king over Israel.” זקן, generally an adjective, is here third pers. perf. of the verb, as in Gen 18:12, as שׂבע also is, to which ימים is subordinated in the accusative. Generally elsewhere ימים שׂבע is used, cf. Gen 35:29; Job 42:17, and also שׂבע alone, with the same signification, Gen 25:8. These words are indeed, as Berth. correctly remarks, not a mere passing remark which is taken up again at a later stage, say 1Ch 29:28, but an independent statement complete in itself, with which here the enumeration of the arrangements which David made in the last period of his life begins. But notwithstanding that, it serves here only as an introduction to the arrangements which follow, and is not to be taken to mean that David undertook the numbering of the Levites and the arrangement of their service only after he had given over the government to his son Solomon, but signified that the arrangement of this matter immediately preceded Solomon’s elevation to the throne, or was contemporaneous with it. Our verse therefore does not contain, in its few words, a “summary of the contents of the narrative 1 Kings 1,” as Berth. thinks, for in 1 Kings 1 we have an account of the actual anointing of Solomon and his accession to the throne in consequence of Adonijah’s attempt to usurp it. By that indeed Solomon certainly was made king; but the chronicler, in accordance with the plan of his book, has withdrawn his attention from this event, connected as it was with David’s domestic relations, and has used המליך in its more general signification, to denote not merely the actual elevation to the throne, but also his nomination as king. Here the nomination of Solomon to be king, which preceded the anointing narrated in 1 Kings 1, that taking place at a time when David had already become bed-rid through old age, is spoken of. This was the first step towards the transfer of the kingdom to Solomon; and David’s ordering of the Levitical service, and of the other branches of public administration, so as to give over a well-ordered kingdom to his successor, were also steps in the same process. Of the various branches of the public administration, our historian notices in detail on the Levites and their service, compressing everything else into the account of the army arrangements and the chief public officials, 1 Chron 27.

1Ch 23:2 Numbering of the Levites, and partition of their duties. - 1Ch 23:2. For this purpose David collected “all the princes of Israel, and the priests and Levites.” The princes of Israel, because the numbering of the Levites and the determination of their duties was a matter of national importance. “The meaning is, that David, in a solemn assembly of the princes, i.e., of the representatives of the lay tribes, and of the priests and Levites, fixed the arrangements of which an account is to be given” (Berth.).

1Ch 23:3

The Levites were numbered from thirty years old and upwards. This statement agrees with that in Num 4:3, Num 4:23, Num 4:30, Num 4:39., where Moses caused those from thirty to fifty years of age to be numbered, and appointed them for service about the tabernacle during the journey through the wilderness. But Moses himself, at a later time, determined that their period of service should be from twenty-five to fifty; Num 8:23-26. It is consequently not probable that David confined the numbering to those of thirty and upwards. But besides that, we have a distinct statement in 1Ch 23:24 that they were numbered from twenty years of age, the change being grounded by David upon the nature of their service; and that this was the proper age is confirmed by 2Ch 31:17 and Ezr 3:8, according to which the Levites under Hezekiah, and afterwards, had to take part in the service from their twentieth year. We must therefore regard שׁלשׂים in Ezr 3:3 as having crept into the text through the error of copyists, who were thinking of the Mosaic census in Num 4, and must read עשׂרים instead of it. The various attempts of commentators to get rid of the discrepancy between 1Ch 23:3 and 1Ch 23:24 are mere makeshifts; and the hypothesis that David took two censuses is as little supported by the text, as that other, that our chapter contains divergent accounts drawn from two different sources; see on 1Ch 23:24. The number amounted to 38,000, according to their heads in men. לגברים serves for a nearer definition of לגלגּלתם, and explains that only men were numbered, women not being included.

1Ch 23:4-5 1Ch 23:4 and 1Ch 23:5 contain words of David, as we learn from להלּל עשׂתי אשׁר (1Ch 23:5, end), so that we must supply דויד ויּאמר before 1Ch 23:4. מאלּה, of these (38,000) 24,000 shall be וגו לנצּח, to superintend the business, i.e., to conduct and carry on the business (the work) of the house of Jahve. This business is in 1Ch 23:28-32 more nearly defined, and embraces all the business that was to be carried on about the sanctuary, except the specifically priestly functions, the keeping of the doors, and the performance of the sacred music. For these two latter offices special sections were appointed, 4000 for the porters’ services, and the same number for the sacred music (1Ch 23:5). Besides these, 5000 men were appointed Shoterim and judges. “The instruments which I have made to sing praise” are the stringed instruments which David had introduced into the service to accompany the singing of the psalms; cf. 2Ch 29:26; Neh 12:36.

1Ch 23:6-23 The fathers'-houses of the Levites. - 1Ch 23:6. “And David divided them into courses according to the sons of Levi, Gershon, Kohath, and Merari;” see on 1Ch 6:1. The form ויּחלקם which recurs in 1Ch 24:3 with the same pointing, is in more accurate MSS in that place pointed ויּחלקם. There are also found in MSS and editions ויחלּקם, and the rare form of the Kal ויּחלקם (for ויּחלקם); cf. J. H. Mich. Notae crit. This last pronunciation is attested for, 1Ch 24:3, by D. Kimchi, who expressly remarks that the regular form ויּחלקם corresponds to it; cf. Norzi on this passage. Gesen. (in Thes. p. 483) and Ew. (§83, c) regard ויּחלקם as a variety of the Piel (ויחלּקם), to which, however, Berth. rightly remarks that it would be worth a thought only if the punctuation ויחלקם were confirmed by good MSS, which is not the case, though we find the Piel in the Chronicle in 1Ch 15:3, and then with the signification to distribute. Berth. therefore holds - and certainly this is the more correct opinion - that the form ויּחלקם, attested by Kimchi for 1Ch 24:3, was the original reading in our verse also, and considers it a rare form of the impf. Kal derived from ויּחלקם (cf. 1Ch 24:4-5), by Kamets coming into the pretonic syllable, after the analogy of יּשׁחטוּם for ישׁחטוּם,    2Ki 10:14, and by the passing of an ă (Pathach) into ĕ (Seghol) before the Kamets, according to well-known euphonic rules. מחלקות is a second accusative: “in divisions.” The tribe of Levi had been divided from ancient times into the three great families of Gershonites, Kohathites, and Merarites, corresponding to the three sons of Levi; cf. 1 Chron 6:1-53; 28:32. - From 1Ch 23:7 onwards we have an enumeration of the fathers'-houses into which these three families were divided: 1Ch 23:7-11, the fathers'-houses of the Gershonites; 1Ch 23:12-20, those of the Kohathites; and 1Ch 23:21-23, those of the Merarites. Berth., on the other hand, thinks that in these verses only the fathers'-houses of those Levites who performed the service of the house of Jahve, i.e., the 24,000 in 1Ch 23:4, and not the divisions of all the Levites, are enumerated. But this opinion is incorrect, and certainly is not proved to be true by the circumstance that the singers, porters, and the scribes and judges, are only spoken of afterwards; nor by the remark that, in great part, the names here enumerated appear again in the sections 1Ch 24:20-31 and 1Ch 26:20-28, while in the enumeration of the twenty-four classes of musicians (1 Chron 25), of the doorkeepers (26:1-19), and of the scribes and judges (1Ch 26:29-32), quite other names are met with. The recurrence of many of the names here enumerated in the sections 1Ch 24:20-31 and 1Ch 26:20-28 is easily explained by the fact that these sections treat of the divisions of the Levites, according to the service they performed, and of course many heads of fathers'-houses must again be named. The occurrence of quite other names in the lists of musicians and doorkeepers, again, is simply the result of the fact that only single branches of fathers'-houses, not whole fathers'-houses, were appointed musicians and doorkeepers. Finally, Bertheau’s statement, that in the catalogue of the scribes and judges quite other names occur than those in our verses, is based upon an oversight; cf. 1Ch 26:31 with 1Ch 23:19.

1Ch 23:24-27 Concluding remarks. - 1Ch 23:24. “These (the just enumerated) are the sons of Levi according to their fathers'-houses, according to those who were counted (Num 1:21.; Exo 30:14) in the enumeration by name (Num 1:18; Num 3:43), by the head, performing the work for the service of the house of Jahve, from the men of twenty years and upwards.” המּלאכה עשׂה is not singular, but plural, as in 2Ch 24:12; 2Ch 34:10, 2Ch 34:13; Exo 3:9; Neh 2:16, cf. 2Ch 11:1. It occurs along with עשׁי, with a similar meaning and in a like position, 2Ch 24:13; 2Ch 34:17; Neh 11:12; Neh 13:10. It is only another way of writing עשׁי, and the same form is found here and there in other words; cf. Ew. §16, b. The statement that the Levites were numbered from twenty years old and upwards is accounted for in 1Ch 23:25 thus: David said, The Lord has given His people rest, and He dwells in Jerusalem; and the Levites also have no longer to bear the dwelling (tabernacle) with all its vessels. From this, of course, it results that they had not any longer to do such heavy work as during the march through the wilderness, and so might enter upon their service even at the age of twenty. In 1Ch 23:27 a still further reason is given: “For by the last words of David was this, (viz.) the numbering of the sons of Levi from twenty years old and upwards.” There is a difference of opinion as to how העחרונים דויד בּדברי are to be understood. Bertheau translates, with Kimchi, “in the later histories of David are the number = the numbered,” and adduces in support of his translation 1Ch 29:29, whence it is clear that by “the later histories of David” a part of a historical work is meant. But the passage quoted does not prove this. In the formula והאחרנים והאחרנים דּברי...    (1Ch 29:29; 2Ch 9:29; 2Ch 12:15; 2Ch 16:11, etc.), which recurs at the end of each king’s reign, דּברי denotes not historiae, in the sense of a history, but res gestae, which are recorded in the writings named. In accordance with this, therefore, דויד דּברי cannot denote writings of David, but only words or things (= deeds); but the Levites who were numbered could not be in the acts of David. We must rather translate according to 2Ch 29:30 and 2Sa 23:1. In the latter passage דויד דּברי are the last words (utterances) of David, and in the former דויד בּדּברי, “by the words of David,” i.e., according to the commands or directions of David. In this way, Cler. and Mich., with the Vulg. juxta praecepta, have already correctly translated the words: “according to the last commands of David.” המּה is nowhere found in the signification sunt as the mere copula of the subject and verb, but is everywhere an independent predicate, and is here to be taken, according to later linguistic usage, as neutr. sing. (cf. Ew. §318, b): “According to the last commands of David, this,” i.e., this was done, viz., the numbering of the Levites from twenty years and upwards. From this statement, from twenty years and upwards, which is so often repeated, and for which the reasons are so given, it cannot be doubtful that the statement in 1Ch 23:3, “from thirty years and upwards,” is incorrect, and that, as has been already remarked on 1Ch 23:3, שׁלשׁים has crept into the text by an error of the copyist, who was thinking of the Mosaic census.The explanation adopted from Kimchi by the older Christian commentators, e.g., by J. H. Mich., is an untenable makeshift. It is to this effect: that David first numbered the Levites from thirty years old and upwards, according to the law (Num 4:3; Num 23:30), but that afterwards, when he saw that those of twenty years of age were in a position to perform the duties, lightened as they were by its being no longer necessary for the Levites to bear the sanctuary from place to place, he included all from twenty years of age in a second census, taken towards the end of his life; cf. 1Ch 23:27. Against this Bertheau has already rightly remarked that the census of the Levites gave the number at 38,000 (1Ch 23:3), and these 38,000 and no others were installed; it is nowhere said that this number was not sufficient, or that the arrangements based upon this number (1Ch 23:4, 1Ch 23:5) had no continued existence. He is, however, incorrect in his further remark, that the historian clearly enough is desirous of calling attention to the fact that here a statement is made which is different from the former, for of this there is no trace; the contrary, indeed, is manifest. Since אלּה (1Ch 23:24) refers back to the just enumerated fathers'-houses of the Levites, and 1Ch 23:24 consequently forms the subscription to the preceding register, the historian thereby informs us plainly enough that he does not communicate here a statement different from the former, but only concludes that which he has formerly communicated. We cannot very well see how, from the fact that he here for the first time adduces the motive which determined David to cause the Levites from twenty years old and upwards to be numbered and employed in the service, it follows that he derived this statement of David’s motive from a source different from that account which he has hitherto made use of. Nor would it be more manifest if 1Ch 23:27 contained - as it does not contain - a reference to the source from which he derived this statement.

In 1Ch 23:28-32 we have, in the enumeration of the duties which the Levites had to perform, another ground for the employment of those from twenty years old and upwards in actual service.

1Ch 23:28-29

Their appointed place or post was at the hand of the sons of Aaron, i.e., they were ready to the priest’s hand, to aid him in carrying on the service of the house of God. “Over the courts and the cells (of the courts; cf. 1Ch 9:26), and the purifying of every holy thing,” i.e., of the temple rooms and the temple vessels. On ל before כּל־קדשׁ, used for mediate connection after the stat. const., cf. Ew. §289, b. עבדת וּמעשׂה, and for the performance of the service of the house of God. Before מעשׂה, על is to be supplied from the preceding. The individual services connected with the worship are specialized in 1Ch 23:29-31, and introduced by the preposition ל. For the bread of the pile, i.e., the shew-bread (see on Lev 24:8.), viz., to prepare it; for the laying of the bread upon the table was the priest’s business. For fine meal (סלת, see on Lev 2:1) for the meat-offering and unleavened cakes (המּצּות רקיקי, see on Lev 2:4), and for the pans, i.e., that which was baked in pans (see on Lev 2:5), and for that which was roasted (מרבּכת, see on Lev 6:14), and for all measures of capacity and measures of length which were kept by the Levites, because meal, oil, and wine were offered along with the sacrifices in certain fixed quantities (cf. e.g., Exo 29:40; Exo 30:24), and the Levites had probably to watch over the weights and measures in general (Lev 19:35).

1Ch 23:30 “On each morning and evening to praise the Lord with song and instruments.” These words refer to the duties of the singers and musicians, whose classes and orders are enumerated in 1 Chron 25. The referring of them to the Levites who assisted the priests in the sacrificial worship (Berth.) needs no serious refutation, for וּלהלּל הודות is the standing phrase for the sacred temple music; and we can hardly believe that the Levites sang psalms or played on harps or lutes while the beasts for sacrifices were slaughtered and skinned, or the meat-offerings baked, or such duties performed.

1Ch 23:31 “And for all the bringing of offerings to Jahve on sabbaths, the new moons, and the feasts, in the number according to the law concerning them (i.e., according to the regulations that existed for this matter), continually before Jahve.” It was the duty of the Levites to procure the necessary number of beasts for sacrifice, to see to their suitableness, to slaughter and skin them, etc. תּמיד refers to עלות, the burnt-offerings for Jahve, which are תּמיד, because they must always be offered anew on the appointed days.

1Ch 23:32

In conclusion, the whole duties of the Levites are summed up in three clauses: they were to keep the charge of the tabernacle, the charge of the sacred things, i.e., of all the sacred things of the worship, and the charge of the sons of Aaron, i.e., of all that the priests committed to them to be done; cf. Num 18:3., where these functions are more exactly fixed.

The Numbering of the Levites. (b. c. 1015.)

1 So when David was old and full of days, he made Solomon his son king over Israel. 2 And he gathered together all the princes of Israel, with the priests and the Levites. 3 Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand. 4 Of which, twenty and four thousand were to set forward the work of the house of the Lord ; and six thousand were officers and judges: 5 Moreover four thousand were porters; and four thousand praised the Lord with the instruments which I made, said David, to praise therewith. 6 And David divided them into courses among the sons of Levi, namely, Gershon, Kohath, and Merari. 7 Of the Gershonites were, Laadan, and Shimei. 8 The sons of Laadan; the chief was Jehiel, and Zetham, and Joel, three. 9 The sons of Shimei; Shelomith, and Haziel, and Haran, three. These were the chief of the fathers of Laadan. 10 And the sons of Shimei were, Jahath, Zina, and Jeush, and Beriah. These four were the sons of Shimei. 11 And Jahath was the chief, and Zizah the second: but Jeush and Beriah had not many sons; therefore they were in one reckoning, according to their father's house. 12 The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four. 13 The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the Lord , to minister unto him, and to bless in his name for ever. 14 Now concerning Moses the man of God, his sons were named of the tribe of Levi. 15 The sons of Moses were, Gershom, and Eliezer. 16 Of the sons of Gershom, Shebuel was the chief. 17 And the sons of Eliezer were, Rehabiah the chief. And Eliezer had none other sons; but the sons of Rehabiah were very many. 18 Of the sons of Izhar; Shelomith the chief. 19 Of the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, and Jekameam the fourth. 20 Of the sons of Uzziel; Michah the first, and Jesiah the second. 21 The sons of Merari; Mahli, and Mushi. The sons of Mahli; Eleazar, and Kish. 22 And Eleazar died, and had no sons, but daughters: and their brethren the sons of Kish took them. 23 The sons of Mushi; Mahli, and Eder, and Jeremoth, three.

Here we have, I. The crown entailed, according to the divine appointment, v. 1. David made Solomon king, not to reign with him, or reign under him, but only to reign after him. This he did, 1. When he was old and full of days. He was but seventy years old when he died, and yet he was full of days, satur dierum—satisfied with living in this world. When he found himself going off, he made provision for the welfare of the kingdom after his decease, and pleased himself with the hopeful prospect of a happy settlement both in church and state. 2. He did it in parliament, in a solemn assembly of all the princes of Israel, which made Adonijah's attempt to break in upon Solomon's title and set it aside, notwithstanding this public recognition and establishment of it, the more impudent, impious, and ridiculous. Note, The settling or securing of the crown in the interests of the temple is a great blessing to the people and a great satisfaction to those who are themselves leaving the world.

II. The Levites numbered, according to the rule in Moses's time, from thirty years old to fifty, Num. iv. 2, 3. Their number in Moses's time. by this rule, was 8580 (Num. iv. 47, 48), but now it had increased above four-fold, much more in proportion than the rest of the tribes; for the serviceable men of Levi's tribe were now 38,000, unless we suppose that here those were reckoned who were above fifty, which was not the case there. Joab had not numbered the Levites (ch. xxi. 6), but David now did, not in pride, but for a good purpose, and then he needed not fear wrath for it.

III. The Levites distributed to their respective posts (v. 4, 5), that every hand might be employed (for, of all men, an idle Levite makes the worst figure), and that every part of the work might be carefully done. Now it was for the honour of God that so great a number of servants attended his house and the business of it. Much of the state of great men consists in the greatness of their retinue. When God kept house in Israel see what a great household he had, and all well fed and well taught. But what were these to the attendants of his throne above, and the innumerable company of angels? It was the happiness of Israel that they had among them such a considerable body of men who were obliged by their office to promote and keep up religion among them. If the worship of God go to decay in Israel, let it not be said that it was for want of due provision for the support of it, but that those who should have done it were careless and false. The work assigned the Levites was four-fold:—1. Some, and indeed far the greater number, were to set forward the work of the house of the Lord: 24,000, almost two-thirds, were appointed for this service, to attend the priests in killing the sacrifices, flaying them, washing them, cutting them up, burning them, to have the meat-offerings and drink-offerings ready, to carry out dirt, and keep all the vessels and utensils of the temple clean, and every thing in its place, that the service might be performed both with expedition and with exactness. These served 1000 a-week, and so went round in twenty-four courses. Perhaps while the temple was in building some of these were employed to set forward that work, to assist the builders, at least to quicken them, and keep good order among them, and the decorum which became temple-work. 2. Others were officers and judges, not in the affairs of the temple, and in the controversies that arose there (for there, we may suppose, the priests presided), but in the country. They were magistrates, to give the laws of God in charge, to resolves difficulties, and to determine controversies that arose upon them. Of these there were 6000, in the several parts of the kingdom, that assisted the princes and elders of every tribe in the administration of justice. 3. Others were porters, to guard all the avenues of the house of God, to examine those that desired entrance, and to resist those that would force an entrance. These were the life-guards of the temple, and probably were armed accordingly. 4. Others were singers and players on instruments, whose business it was to keep up that part of the service; this was a new-erected office.

IV. The Levites mustered, and disposed of into their respective families and kindreds, that an account of them might the better be kept, and those that neglected their duty might be the more easily discovered, by calling over the roll, and obliging them to answer to their names, which each family might do for itself. When those of the same family were employed together it would engage them to love and assist one another. When Christ sent forth his disciples two and two he put together those that were brethren. Two families were here joined in one (v. 11) because they had not many sons. Those that are weak and little, separately, may be put together and appear considerable. That which is most observable in this account of the families of the Levites is that the posterity of Moses (that great man) stood upon the level with common Levites, and had no dignities or privileges at all peculiar to them; whilst the posterity of Aaron were advanced to the priest's office, to sanctify the most holy things, v. 13. It is said indeed of the grandson of Moses, Rehabiah, that his sons were highly multiplied, v. 17, margin. When God proposed to him that, if he would let fall his intercession for Israel, he would make of him a great nation, he generously refused it, in recompence for which his family is here greatly increased, and makes up in number what it wants in figure, in the tribe of Levi. Now, 1. The levelling of Moses' family with the rest is an evidence of his self-denial. Such an interest had he both with God and man that if he had aimed to raise his own family, to dignify and enrich that, he might easily have done so; but he was no self-seeking man, as appears from his leaving to his children no marks of distinction, which was a sign that he had the spirit of God and not the spirit of the world. 2. The elevation of Aaron's family above the rest was a recompence for his self-denial. When Moses (his younger brother) was made a god to Pharaoh, and he only his prophet or spokesman, to observe his orders and do as he was bidden, Aaron never disputed it, nor insisted upon his seniority, but readily took the inferior post God put him in, submitted to Moses, and, upon occasion, called him his lord; and because he thus submitted himself, in his own person, to his junior, in compliance with the will of God, God highly exalted his family, even above that of Moses himself. Those that are content to stoop are in the fairest way to rise. Before honour is humility.

The Office of the Levites. (b. c. 1015.)

24 These were the sons of Levi after the house of their fathers; even the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of the Lord , from the age of twenty years and upward. 25 For David said, The Lord God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever: 26 And also unto the Levites; they shall no more carry the tabernacle, nor any vessels of it for the service thereof. 27 For by the last words of David the Levites were numbered from twenty years old and above: 28 Because their office was to wait on the sons of Aaron for the service of the house of the Lord , in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of God; 29 Both for the showbread, and for the fine flour for meat offering, and for the unleavened cakes, and for that which is baked in the pan, and for that which is fried, and for all manner of measure and size; 30 And to stand every morning to thank and praise the Lord , and likewise at even; 31 And to offer all burnt sacrifices unto the Lord in the sabbaths, in the new moons, and on the set feasts, by number, according to the order commanded unto them, continually before the Lord : 32 And that they should keep the charge of the tabernacle of the congregation, and the charge of the holy place, and the charge of the sons of Aaron their brethren, in the service of the house of the Lord .

Here is, I. An alteration made in the computation of the effective men of the Levites—that whereas, in Moses's time, they were not enlisted, or taken into service, till they were thirty-years old, nor admitted as probationers till twenty-five (Num. viii. 24), David ordered, by direction from God, that they should be numbered for the service of the house of the Lord, from the age of twenty years and upwards, v. 24. This order he confirmed by his last words, v. 27. When he put his last hand to the draught of this establishment he expressly appointed this to be done for ever after; yet not he; but the Lord. 1. Perhaps the young Levites, having no work appointed them till twenty-five years old, had many of them got a habit of idleness, or grew addicted to their pleasures, which proved both a blemish to their reputation and a hindrance to their usefulness afterwards, to prevent which inconvenience they are set to work, and brought under discipline, at twenty-years old. Those that will be eminent must learn to take care and take care betimes. 2. When the work of the Levites was to carry burdens, heavy burdens, the tabernacle and the furniture of it, God would not call any to it till they had come to their full strength; for he considers our frame, and, in service as well as sufferings, will lay no more upon us than we are able to bear. But now God had given rest to his people, and made Jerusalem his dwelling-place for ever, so that there was no more occasion to carry the tabernacle and the vessels thereof, the service was much easier, and what would not over-work them nor over-load them if they entered upon it at twenty-years old. 3. Now the people of Israel were multiplied, and there was a more general resort to Jerusalem, and would be when the temple was built, than had ever been at Shiloh, or Nob, or Gibeon; it was therefore requisite there should be more hands employed in the temple-service, that every Israelite who brought an offering might find a Levite ready to assist him. When more work is to be done it is a pity but there should be more workmen fetched in for the doing of it. When the harvest is plenteous why should the labourers be few?

II. A further account of the Levites' work. What the work of the priests was we are told (v. 13): To sanctify the most holy things, to burn incense before the Lord, and to bless in his name; that work the Levites were not to meddle with, and yet they had work enough, and good work, according to that to which they were appointed, v. 4, 5. 1. Those of them that were to set forward the work of the house of God (v. 4) were therein to wait on the sons of Aaron (v. 28), were to do the drudgery-work (if any work for God is to be called drudgery) of the house of God, to keep the courts and chambers clean, set things in their places, and have them ready when there was occasion to use them. They were to prepare the show-bread which the priests were to set on the table, to provide the flour and cakes for the meat-offerings, that the priests might have every thing ready to their hands. 2. Those of them that were judges and officers had an eye particularly upon all measure and size, v. 29. The standards of all weights and measures were kept in the sanctuary; and the Levites had the care of them, to see that they were exact, and to try other weights and measures by them when they were appealed to. 3. The work of the singers was to thank and praise the Lord (v. 30), at the offering of the morning and evening sacrifices, and other oblations on the sabbaths, new moons, &c., v. 31. Moses appointed that they should blow with trumpets over their burnt offerings and other sacrifices, and on their solemn days, Num. x. 10. The sound of the trumpet was awful, and might be affecting to the worshippers, but was not articulate, nor such a reasonable service as this which David appointed, of singing psalms on those occasions. As the Jewish church grew up from its infancy, it grew more and more intelligent in its devotions, till it came at length, in the gospel, to put away childish things, 1 Cor. xiii. 11; Gal. iv. 3, 9. 4. The work of the porters (v. 5) was to keep the charge of the tabernacle and of the holy place, that none might come nigh but such as were allowed, and those no nearer than was allowed them, v. 32. They were likewise to keep the charge of the sons of Aaron, to be at their beck and go on their errands, who are yet called their brethren, to be a memorandum to the priests that, though they were advanced to a high station, yet they were hewn out of the same rock with common Levites, and therefore must not lord it over them, but in all instances treat them as brethren.