1 Chronicles 26 commentary

The porters and treasurers of the temple, had occasion for strength and valour to oppose those who wrongly attempted to enter the sanctuary, and to guard the sacred treasures. Much was expended daily upon the altar; flour, wine, oil, salt, fuel, beside the lamps; quantities of these were kept beforehand, besides the sacred vestments and utensils. These were the treasures of the house of God. These treasures typified the plenty there is in our heavenly Father's house, enough and to spare. From those sacred treasuries, the unsearchable riches of Christ, all our wants are supplied; and receiving from his fulness, we must give him the glory, and endeavour to dispose of our abilities and substance according to his will. We have an account of those employed as officers and judges. The magistracy is an ordinance of God for the good of the church, as truly as the ministry, and must not be neglected. None of the Levites who were employed in the service of the sanctuary, none of the singers or porters, were concerned in this outward business; one duty was enough to engage the whole man. Wisdom, courage, strength of faith, holy affections, and constancy of mind in doing our duty, are requisite or useful for every station.

CHAPTER 26

1Ch 26:1-12. Divisions of the Porters.

1-2. Concerning the divisions of the porters--There were four thousand (1Ch 23:6), all taken from the families of the Kohathites and Merarites (1Ch 26:14), divided into twenty-four courses--as the priests and musicians.

Meshelemiah the son of Kore, of the sons of Asaph--Seven sons of Meshelemiah are mentioned (1Ch 26:2), whereas eighteen are given (1Ch 26:9), but in this latter number his relatives are included.

5. God blessed him--that is, Obed-edom. The occasion of the blessing was his faithful custody of the ark (2Sa 6:11, 12). The nature of the blessing (Psa 127:5) consisted in the great increase of progeny by which his house was distinguished; seventy-two descendants are reckoned.

6. mighty men of valour--The circumstance of physical strength is prominently noticed in this chapter, as the office of the porters required them not only to act as sentinels of the sacred edifice and its precious furniture against attacks of plunderers or popular insurrection--to be, in fact, a military guard--but, after the temple was built, to open and shut the gates, which were extraordinarily large and ponderous.

10. Simri the chief ... though ... not the first-born--probably because the family entitled to the right of primogeniture had died out, or because there were none of the existing families which could claim that right.

12. Among these were the divisions of the porters, even among the chief men--These were charged with the duty of superintending the watches, being heads of the twenty-four courses of porters.

1Ch 26:13-19. The Gates Assigned by Lot.

13. they cast lots--Their departments of duty, such as the gates they should attend to, were allotted in the same manner as those of the other Levitical bodies, and the names of the chiefs or captains are given, with the respective gates assigned them.

15. the house of Asuppim--or, "collections," probably a storehouse, where were kept the grain, wine, and other offerings for the sustenance of the priests.

16. the gate Shallecheth--probably the rubbish gate, through which all the accumulated filth and sweepings of the temple and its courts were poured out.

by the causeway of the going up--probably the ascending road which was cast up or raised from the deep valley between Mount Zion and Moriah, for the royal egress to the place of worship (2Ch 9:4).

ward against ward--Some refer these words to Shuppim and Hosah, whose duty it was to watch both the western gate and the gate Shallecheth, which was opposite, while others take it as a general statement applicable to all the guards, and intended to intimate that they were posted at regular distances from each other, or that they all mounted and relieved guard at the same time in uniform order.

17-19. Eastward were six Levites--because the gate there was the most frequented. There were four at the north gate; four at the south, at the storehouse which was adjoining the south, and which had two entrance gates, one leading in a southwesterly direction to the city, and the other direct west, two porters each. At the Parbar towards the west, there were six men posted--four at the causeway or ascent (1Ch 26:16), and two at Parbar, amounting to twenty-four in all, who were kept daily on guard.

20. of the Levites, Ahijah--The heading of this section is altogether strange as it stands, for it looks as if the sacred historian were going to commence a new subject different from the preceding. Besides, "Ahijah, whose name occurs after" the Levites, is not mentioned in the previous lists. It is totally unknown and is introduced abruptly without further information; and lastly, Ahijah must have united in his own person those very offices of which the occupants are named in the verses that follow. The reading is incorrect. The Septuagint has this very suitable heading, "And their Levitical brethren over the treasures," &c. [Bertheau]. The names of those who had charge of the treasure chambers at their respective wards are given, with a general description of the precious things committed to their trust. Those treasures were immense, consisting of the accumulated spoils of Israelitish victories, as well as of voluntary contributions made by David and the representatives of the people.

1Ch 26:29-32. Officers and Judges.

29. officers and judges--The word rendered "officers" is the term which signifies scribes or secretaries, so that the Levitical class here described were magistrates, who, attended by their clerks, exercised judicial functions; there were six thousand of them (1Ch 23:4), who probably acted like their brethren on the principle of rotation, and these were divided into three classes--one (1Ch 26:29) for the outward business over Israel; one (1Ch 26:30), consisting of seventeen hundred, for the west of Jordan "in all business of the Lord, and in the service of the king"; and the third (1Ch 26:31, 32), consisting of twenty-seven hundred, "rulers for every matter pertaining to God, and affairs of the king."

The divisions of the porters - There were four classes of these, each of which belonged to one of the four gates of the temple, which opened to the four cardinal points of heaven. The eastern gate fell to Shelemiah; the northern, to Zechariah, 1Chr 26:14; the southern, to Obed-edom, 1Chr 26:15; the western, to Shuppim and Hosah, 1Chr 26:16. These several persons were captains of these porter-bands or door-keepers at the different gates. There were probably a thousand men under each of these captains; as we find, from 1Chr 23:5, that there were four thousand in all.

For God blessed him - "That is, Obed-edom; because of the ark of the Lord which was in his house; and to him was given the honor that he should see his children and grand-children, even fourscore and two, masters of the Levites." - T. In 1Chr 26:8, we have only sixty-two mentioned.

They were mighty men of valor - They were not only porters or door-keepers in the ordinary sense of the word, but they were a military guard for the gates: and perhaps in this sense alone we are to understand their office.

The rest of this chapter, with the whole of the 28th, is wanting both in the Syriac and Arabic.

They cast lots - for every gate - None of these captains or their companies were permitted to choose which gate they would guard, but each took his appointment by lot.

The house of Asuppim - The house of the collections; the place where either the supplies of the porters, or the offerings made for the use of the priests and Levites, were laid up.

The gate Shallecheth - The gate of the projections: probably that through which all the offal of the temple was carried out.

Eastward were six Levites - It is supposed that there were more guards set at this eastern gate, because it was more frequented than the others. At each of the other gates were only four; at this, six.

The treasures of the house of God - Where the money was kept, which was to be expended in oblations for the temple. - Jarchi.

Shebuel the son of Gershom - "Shebuel, that is, Jonathan, the son of Gershom, the son of Moses, who returned to God [שבואל shebuel]. And David, seeing him expert in money matters, constituted him chief treasurer." - T.

The spoils won in battles did they dedicate - It seems these were intended for its repairs. This custom prevailed amongst almost all the people of the earth. All who acknowledged any supreme Being, believed that victory could only come through him; and therefore thought it quite rational to give him a share of the spoils. Proofs of this exist in all ancient histories: thus Virgil: -

Irruimus ferro, et divos, ipsumque vocamus

In partem praedamque Jovem.

Aen. iii., ver. 222. "With weapons we the welcome prey invade:

Then call the gods for partners of our feast,

And Jove himself, the chief invited guest."

Dryden.

On this passage Servius observes:

Ipsum vocamus. Ipsum regem deorum, cui de praeda debetur aliquid: nam Romanis moris fuit, ut bella gessuri de parte praedae aliquid numinibus pollicerentur: adeo ut Romae fuerit unum templum Jovis Praedatoris: non quod praedae praeest, sed quod ei ex praeda aliquid debeatur. "Jupiter himself, the king of the gods, to whom a portion of the prey was due: for it was a custom among the Romans, when entering on a war, to promise some part of the prey to their deities. And there was a temple at Rome dedicated to Jupiter Praedator, not because he presided over the prey, but because a part of the prey was due to him."

Outward business - Work done without the city; cutting of timber, hewing stones, ploughing the fields belonging to the sanctuary. - Jarchi.

In all the business of the Lord - Every thing that concerned ecclesiastical matters.

In the service of the king - Every thing that concerned civil affairs: see also 1Chr 26:32.

Thus courts of ecclesiastical and civil judicature were established in the land; and due care taken to preserve and insure the peace of the Church, and the safety of the state; without which the public welfare could neither be secured nor promoted. Whatever affects religion in any country, must affect the state or government of that country: true religion alone can dispose men to civil obedience. Therefore, it is the interest of every state to protect and encourage religion. It would certainly be ruinous to true religion, to make the state dependent on the Church; nor should the Church be dependent on the state. Let them mutually support each other; and let the state rule by the laws, and the Church live by the Bible.

Blessed him - With a numerous posterity and other blessings, for his respect and affection to the ark. The increase and building up of families, is owing to the Divine blessing. And a great blessing it is to have many children, when they are like these, eminent in the service of God.

Of valour - This clause is divers times mentioned, because their office required both strength and courage: for they were to shut the doors of the temple, one whereof was so great and weighty, that in the second temple it required twenty men to open and shut it. They were also to keep the guard, to keep out all unclean or forbidden persons, to prevent or suppress any tumults or disorders which might happen in the temple or in its courts, to keep the treasures of the temple, ver.20,22,24,26, to be officers and judges over Israel, ver.29, and to manage every matter pertaining to God, and the affairs of the king, ver.32.

Made him the chief - Not in inheriting the estate; (this was forbidden by the law) but in this service, for which he was better qualified than his elder brother.

Wards - Heb. having wards answerably to their brethren the other Levites, who were divided into twenty - four courses, as the priests also and the porters were.

Cast lots - Determining the times and places of their service not by age or dignity, but merely by lot. Every gate - That it might be known to whom the care of each gate was more especially committed.

Asuppim - Or, of gatherings, probably so named from the assembly of the elders, who met there to consult about the affairs of the temple.

Shallecheth - A gate of the court so called, as some think, because the ashes and filth of the temple were cast out on that side, which was the most convenient for that purpose, because that was a private quarter, the great ways to the temple lying on the other sides. Going up - By which causeway they went up towards the temple. Ward against ward - As one gate was over against another, the west against the east, and the north against the south, so one ward was over against another.

Six - For that being the chief gate of the temple required a better guard.

Treasures - There seem to be two different kinds of treasures, the former containing the sacred vessels and other treasures, which by God's command were appropriated to the maintenance of the house; the latter only those things which had been freely given or dedicated to God.

The Amramites - The persons following were of these, or the most of these families. Only here is none of the family of the Uzzielites; either because that family was now extinct, whence it is that we read no more of them in the scripture, but only in this place, and Numb 3:27, or because there was none of them fit to be employed and trusted in these matters.

Ruler - The chief over all the treasures, mentioned before or afterward, as his title shews, which is peculiarly given to him and to none of the rest.

Maintain - Or repair it.

Judges - Judges over the people, in the several cities and towns, to determine questions and controversies which might arise among them. And the reason why the Levites were intrusted with these matters was, because the common law of Israel, by which they had and held all their rights was no other than the law of God, whereof the priests and Levites being the established interpreters, must needs be the most proper judges of things depending thereon.

Of the Lord - In all things which concerned the house or worship of God; to take care that such monies as were given towards building the temple, or towards the sacrifices and other holy ministrations should be gathered and received, and faithfully sent up to Jerusalem; and to see to the execution of all the laws of God among the people. Service of, &c. - They served the king in the execution of his decrees, by which the several rights of the king and people were established. And as the king was the principal person intrusted with the execution of God's laws, so these Levites chiefly were his eyes by which he saw his people's transgressions, and his hands by which he inflicted due censures upon them for their miscarriages.

Fortieth year - His last year, in which he made all the orders of families and officers recorded in these chapters. We should be so much the more diligent in doing good, as we see the day approaching. If we live not to enjoy the fruit of our labours, let us not grudge it to them that come after us.

1 COncerning the divisions of the porters : Of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph .

Not that Famous Asaph the Singer, but another Asaph called also Ebiasaph, ch. 6. 37..

Marginal references: [illegible: 1 span]; [illegible: 1 span]; [illegible: 1 span]

5 Ammiel the sixth, Issachar the seventh, Peultha[illegible: 1+ letters] the eighth: for God blessed him .

To wit, with a numerous Posterity and other Blessings, for his Respect and Affection to the Ark. See 2 Sam. 6. 11.

Marginal references: [illegible: 1 span]

6 Also unto Shemajah his son were two sons born, that ruled throughout the house of their fathers : for they were mighty men of valour .

That had the Command of their Brethren and Families, being, as some say, Captains of Hundreds or of Thousands: Of which see Exod. 18. 25. 2 King. 11. 9.

This Clause is divers times mentioned, because their Office required both Strength and Courage: for they were to shut the Doors of the Temple, one whereof was so great and weighty that in the second Temple it required the help of twenty men to open and shut it, as Iosephus an Eye-witness reports. They were also to keep the Guard, and to keep out all unclean or forbidden Persons who might sometimes presumptuously attempt to enter into the Temple, as Uzziah did, and to prevent or suppress any Tumults or Disorders which might happen in the Temple or in its Courts, and to keep the Treasures of the Temple, v. 20, 22, 24, 26. and to be officers and judges over Israel, v. 29. and to manage every matter pertaining to God and the affairs of the King, [illegible: 1+ letters]. 32.

10 Also Hosah of the children of Merari, had sons; Simri the chief, (for though he was not the first-born, yet his father made him the chief .)

Taking away the Birth-right from the First-born either absolutely, for some gross Miscarriage, as Gen. 49. 4. or onely in this [illegible: 1+ letters]espect, because he wanted either Strength or Valour, or some other Qualification necessary for his Office.

Marginal references: Ch. 16. 38▪

12 Among these were the divisions of the porters, even among the chief men, having wards one against another , to minister in the house of the LORD.

Heb. having wards against or answerably to their Brethren, to wit, the other Levites, who were divided into 24 Courses, as the Priests also were, and so, it seems were the Porters.

13 And they cast lots as well the small as the great , according to the house of their fathers , for every gate .

Determining the Times and Places of their Service not by Age or Dignity, but meerly by Lot.

A several Lot being allowed for each several House.

That it might be known to whom the Care of each Gate was more especially committed.

Marginal references: Or, as well for the small as for the great.

14 And the lot eastward fell to Shelemiah; then for Zechariah his son (a wise counsellor ) they cast lots, and his lot came out northward.

Which is noted as an excellent and useful Accomplishment for his Office, in which there was need of Wisdom as well as Courage, as may appear by the description of their Work, v. 20, &c. See the Note on v. 6.

Marginal references: Called Meshelen[illegible: 1+ letters]ah, ver. 1.

15 To Obed-edom southward, and to his sons, the house of Asuppim .

A Place so called: or of gatherings, so named either from the Assembly of the Elders who met there to consult about the Affairs of the Temple: or from the People who were there gathered together to hear the Discourses and Debates of the Teacher of the Law: or because the Gifts of the People towards the House and Worship of God were kept there. See 2 King. 22. 4. 2 Chr. 25. [illegible: 1+ letters]4.

Marginal references: Heb. gatherings.

16 To Shuppim and Hosah , the lot came forth westward, with the gate Shallecheth , by the causey of the going up , ward against ward .

Who for some reason were joyned together in the Custody of that Gate.

A Gate of the Court so called, as some think, because the Ashes and filth of the Temple were cast out on that side, which was the most convenient Gate for that purpose, because that was a private Quarter, the great Ways to the Temple lying on the other sides.

By which Causey they went up towards the Temple.

Which may respect either 1. the time of their Watching, that when one Guard went off another came on. Or rather 2. the place of their Guard: and so this may be understood either 1. of this Western Quarter, where there was a double Guard either because there were two Gates there, as some think, or for some other cause now unknown. Or rather 2. of all the Quarters compared together, of all which having spoken he adds this, That as one Gate was o[illegible: 1+ letters]er against another, the West against the East, and the North against the South, so one Ward was over against another.

Marginal references: Or, near, or at.; See 1 Kin. 10. 5. 2 Chr. 9. 4.

17 East-ward were six Levites , north-ward four a day, southward four a day, and toward Asuppim two and two.

For that being the Chief Gate of the Temple required a better Guard.

i. e. The house of Asuppim, as it is called v. 15. where also it is said to be on the South-side; on which there seems to have been a double Guard both belonging to Obed-edom, v. 15. one at the South-gate, and the other at Asuppim; where possibly the Sacred Treasures mentioned v. 20, &c. were layd up, and therefore a particular Guard was necessary. See on v. 15.

18 At Parbar west-ward, four at the causey , and two at Parbar .

Or, As concerning Parbar, which was another Gate or some building on the Western Quarter of the Temple.

Which led to Parbar.

At the Gate or House it self. By which it may seem that this was a Place of some Importance, either the Vessels of the Temple, or some part of the Treasures of Gods House, being kept here.

20 And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicate things .

Either these are the same kind of Treasures, the latter phrase onely explaining the former, the particle and being used for that is: or rather they are two differing kinds of Treasures, the former containing the Sacred Vessels and other Treasures which by Gods Command were appropriated to the Maintenance of the House, and Worship, and Ministers of God, as Tithes, and First-fruits, and other things; and the latter onely those things which had been freely given or dedicated to God for those Ends; or which see v. 26, 27.

Marginal references: Mal. 3. 10.; Heb. holy things.

21 As concerning the sons of Laadan: the sons of the Gershonite Laadan, chief fathers , even of Laadan the Gershonite were, Jehieli .

i. e. Which sons were Chief Fathers, or Heads of the Houses of their Fathers.

Understand here, and his sons, which here follow.

Marginal references: Or▪ Libni, Chap. 6. 17.; Or, Iehiel, Ch. 23. 8.

22 The sons of Jehieli; Zetham, and Joel his brother, which were over the treasures of the house of the LORD .

As Shelomith and his brethren were over the treasures of the dedicated things, v. 26. But both may seem to have been subject and accountable to Ahijah, who was over both these kinds of Treasures, v. 20. Or Ahijah might have a general Oversight into the Management of those Treasures as an Auditour of the Accounts, although the others had more dignity and Power in the Disposal of them.

23 Of the Amramite, and the Izharite, the Hebronite, and the Uzzielite :

Or, As concerning the Amramite, &c. The meaning is, The persons here following were of these or the most of these Families. Onely here is none of the Family of the Uzzielites; either because that Family was now extinct; whence it is that we read no more of them in the Scripture but onely in this place, and Numb. 3. 27. or because there was none of them fit to be employed and trusted in these Matters.

24 And Shebuel the son of Gershom, the son of Moses, was ruler of the treasures .

The Prince or Chief over all the Treasures and Treasurers mentioned either before or afterward, as his very Title shews, which is peculiarly given to him and to none of the rest.

Marginal references: Ch. 23. 16.

25 And his brethren by Eliezer ; Rehabiah his son, and Jeshajah his son, and Joram his son, and Zichri his son, and Shelomith his son:

Another Son of Moses, Exod. 18. 4.

Marginal references: Ch. 23. 18.

27 Out of the spoils won in battels, did they dedicate to maintain the house of the LORD.

Heb. To strengthen it, either to make that Building strong and substantial by these and other Charges: or rather to repair it when it should be built; for which they might the rather take particular Care, because it was likely that every one would contribute to the building of the Temple, and there would be no want for that use; but few would provide for the Repairs of it, when by the Injury of Men or Time it should receive any Damage.

Marginal references: Heb. out of the battels and spoils.; Heb. strengthen.

28 And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zerujah had dedicated, and whosoever had dedicated any thing, it was under the hand of Shelomith , and of his brethren.

Who is particularly named here and v. 26. because they were chiefly committed to his trust, he being, it seems, a person of Eminent Wisdom and Faithfulness.

Marginal references: 1 Sam. 9. 9.

29 Of the Izharite, Chenaniah and his sons were for the outward business over Israel , for officers and Judges .

Who are probably thought to have been 1600, for that Sum added to the 1700, v. 30. and the 2700, v. 32. make up those 6000 Levites which were Officers and Iudges, 1 Chron. 23. 4.

For that business of the Lord and of the King (as it is explained here, v. 30, 32.) which was to be done without the Temple and without Ierusalem; for what was to be done within them was committed to other hands, as we have seen.

Synecdochically, i. e. over part of Israel, even over the Midland part and that which lay upon the Sea Coast: for the other parts of the Land on both sides of Iord[illegible: 1+ letters]n are here committed to others, v. [illegible: 1+ letters]0, 31, 32.

Who shall be Officers and Judges over the People in the several Cities and Towns or Parts of the Land to determine Questions and Controversies which might arise among them. And the reason why the Levites were instrusted with these Matters was, because the Common or Municipal Law of Israel, by which they had and held all their Rights, was no other than the Law of God, whereof the Priests and Levites being the best and established Interpreters, must needs therefore be the most proper Judges of things depending thereupon.

30 And of the Hebronite, Hashabiah and his brethren, men of valour, a thousand and seven hundred were officers among them of Israel on this side Jordan westward , in all business of the LORD , and in the service of the king .

In those parts of the Land of Canaan which border upon Iordan or are not very remote from it.

i. e. In all things which did or should concern the House or Worship of God; partly to take care that such Monies as were either imposed by a Tax or freely given by the People towards the building or repairing of the Temple, or towards the Sacrifices and other Holy Ministrations should be gathered and received and faithfully sent up to Ierusalem to be employed in that Work; partly to see to the Execution of all the Laws of God among the People, and to restrain or punish wilful Offenders against it.

Not that all the Kings Businesses were managed by them; for it is apparent both from the nature of the thing and from Scripture, that the Kings Military Affairs were managed by his Captains, and his Political or Civil Affairs were managed by the Princes, and Judges, and Officers of other Tribes: but because they served the King in the Execution of his Decreas made pursuantly to the Laws of God, by which the several Rights of King and People were established, and all things both in Church and Commonwealth were to be ordered. Now as the King was the Principal Person intrusted with the Execution of Gods Laws, so these Levites chiefly were his Eyes by which he saw his Peoples Transgressions, and his Hands by which he inflicted due and deserved Censures upon them for their Miscarriages. And the doing of this was very much for the Service of the King, whose Throne was established and secured by such Righteous Administrations. Besides they were to take care by their Cou[illegible: 1+ letters]sel and Authority to keep the People in Obedience to their King; which the Levites were most obliged and best able to do.

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

31 Among the Hebronites was Jerijah the chief▪ even among the Hebronites, according to the generations of his fathers. In the fortieth year of the reign of David, they were sought for, and there were found among them mighty men of valour, at Jazer of Gilead .

Which was his last year, in which he made all the Orders and distributions of Families and Offices recorded in these Chapters

Which place is here named, either because they were seated in or near that Place, but for what cause it is now unknown: or because they were numbred there by some Person sent by David to that Purpose.

Marginal references: Chap. [illegible: 1 word]. [illegible: 1 word]

32 And his brethren men of valour, were two thousand and seven hundred chief fathers, whom king David made rulers over the Reubenite, the Gadite, and the half-tribe of Manasseh, for every matter pertaining to God, and affairs of the king.

Which is a very great number to be employed about two Tribes and an half; when all the rest of the Tribes had onely 1700 v. 30. besides those under Chenaniah; of whom see on v. 29. But the reason hereof is plain, because the Tribes without I[illegible: 1+ letters]rdan being more remote from the Kings Court and from the place of publick and solemn Worship needed more than ordinary help to instruct and keep them in the Practise of the True Religion and the Worship of God, and in Obedience to their King.

Marginal references: Heb. [illegible: 1 word] 2 Chr. 1[illegible: 1+ letters] ▪ [illegible: 1 word] ▪

1Ch 26:1-3 The classes of the doorkeepers, the stewards of the treasures of the sanctuary, and the officers for the external business. - Vv. 1-19. The classes of the doorkeepers. 1Ch 26:1. The superscription runs shortly thus: “As to (ל) the divisions of the doorkeepers.” The enumeration beings with לקרחים: to the Korahites (belongs) Meshelemiah (in 1Ch 26:14, Shelemiah). Instead of אסף מן־בּני we should read, according to 1Ch 9:19, אביסף מן־בּני, for the Korahites are descended from Kohath (Exo 6:21; Exo 18:16), but Asaph is a descendant of Gershon (1Ch 6:39.). - In 1Ch 26:2, 1Ch 26:3, seven sons of Meshelemiah are enumerated; the first-born Zechariah is mentioned also in 1Ch 9:21, and was entrusted, according to 1Ch 26:14, with the guarding of the north side.

1Ch 26:4-7

Obed-edom’s family. Obed-edom has been already mentioned in 1Ch 16:38 and 1Ch 15:24 as doorkeeper; see the commentary on the passage. From our passage we learn that Obed-edom belonged to the Kohathite family of the Korahites. According to 1Ch 26:19, the doorkeepers were Korahites and Merarites. The Merarites, however, are only treated of from 1Ch 26:10 and onwards. אדם וּלעבד (1Ch 26:4) corresponds to ולמשׁלמיהוּ (1Ch 26:2), and is consequently thereby brought under לקּרהים (1Ch 26:1). Here, 1Ch 26:4, 1Ch 26:5, eight sons with whom God had blessed him (cf. 1Ch 13:14), and in 1Ch 26:6 and 1Ch 26:7 his grandchildren, are enumerated. The verb נולד is used in the singular, with a subject following in the plural, as frequently (cf. Ew. §316, a). The grandchildren of Obed-edom by his first-born son Shemaiah are characterized as המּמשׁלים, the dominions, i.e., the lords (rulers) of the house of their fathers (ממשׁל, the abstract dominion, for the concrete משׁל; cf. Ew. §160, b), because they were חיל גּבּורי, valiant heroes, and so qualified for the office of doorkeepers. In the enumeration in 1Ch 26:7, the omission of the ו cop. with אחיו אלזבד is strange; probably we must supply ו before both words, and take them thus: And Elzabad and his brethren, valiant men, (viz.) Elihu and Semachiah. For the conjecture that the names of the אחיו are not given (Berth.) is not a very probable one.

1Ch 26:8-9

The whole number of doorkeepers of Obed-edom’s family, his sons and brethren, was sixty-two; able men with strength for the service. The singular חיל אישׁ, after the preceding plural, is most simply explained by taking it to be in apposition to the כּל at the beginning of the verse, by repeating כּל mentally before אישׁ. - In 1Ch 26:9 the number of Meshelemiah’s sons and brothers is brought in in a supplementary way.

1Ch 26:10-11

The Merarites. Hosah’s sons and brothers. חוסה has been already mentioned (1Ch 16:38) along with Obed-edom as doorkeeper. Hosah made Shimri head of the Merarites, who served as doorkeepers, because there was no first-born, i.e., because his first-born son had died without leaving any descendant, so that none of the families descended from Hosah had the natural claim to the birthright. All the sons and brothers of Hosah were thirteen. Meshelemiah had eighteen (cf. 1Ch 26:9), and Obed-edom sixty-two (1Ch 26:8); and all taken together they make ninety-three, whom we are (according to 1Ch 26:12.) to regard as the heads of the 4000 doorkeepers. In 1Ch 9:22 the number of the doorkeepers appointed by David is stated to be 212, but that number most probably refers to a different time (see on 1Ch 9:22). Bertheau further remarks: “According to 1Ch 16:38, sixty-eight are reckoned to Obed-edom and Hosah, in our passage seventy-five; and the small difference between the numbers is explained by the fact that in the first passage only the doorkeepers before the ark are referred to.” Against this we have already shown, in our remarks on 1Ch 16:38, that the number there mentioned cannot be held with certainty to refer to the doorkeepers.

1Ch 26:12

The division of the doorkeepers according to their posts of service. 1Ch 26:12. “To these classes of doorkeepers, viz., to the heads of the men, (were committed) the watches, in common with their brethren, to serve in the house of Jahve.” By מחלקות לאלּה it is placed beyond doubt that the above-mentioned names and numbers give us the classes of the doorkeepers. By the apposition הגּברים לראשׁי, the meaning of which is discussed in the commentary on 1Ch 24:4, השׁ מחלקות is so defined as to show that properly the heads of the households are meant, only these having been enumerated in the preceding section, and not the classes.

1Ch 26:13

The distribution of the stations by lot followed (cf. 1Ch 25:8), the small as the great; i.e., the younger as the older cast lots, according to their fathers'-houses, “for door and door,” i.e., for each door of the four sides of the temple, which was built so that its sides corresponded to the points of the compass.

1Ch 26:14

The lot towards the east, i.e., for the guarding of the east side, fell to Shelemiah (cf. 1Ch 26:1, 1Ch 26:2); while that towards the north fell to his first-born Zechariah. Before זכריהוּ, ל is to be repeated. To him the title בּשׂכל יויץ is given, for reasons unknown to us. גו הפּילוּ, (for him) they threw lots.

1Ch 26:15

To Obed-edom (fell the lot) towards the south, and to his sons it fell (to guard) the house Asuppim. As to בּית־האספּים, called for brevity עספּים in 1Ch 26:17, i.e., house of collections or provisions (cf. Neh 12:25), we can say nothing further than that it was a building used for the storing of the temple goods, situated in the neighbourhood of the southern door of the temple in the external court, and that it probably had two entrances, since in 1Ch 26:19 it is stated that two guard-stations were assigned to it.

1Ch 26:16

The word לשׁפּים is unintelligible, and probably has come into the text merely by a repetition of the two last syllables of the preceding word, since the name שׁפּים   (1Ch 7:12) has no connection with this passage. To Hosah fell the lot towards the west, by the door Shallecheth on the ascending highway. העולה המסלּה is the way which led from the lower city up to the more lofty temple site. Instead of the door on this highway, in 1Ch 26:18, in the statement as to the distribution of the guard-stations, Parbar is named, and the highway distinguished from it, four doorkeepers being appointed for the מסלּה, and two for פּרבּר. פּרבּר .פּר, probably identical with פּרורים,   2Ki 23:11, a word of uncertain meaning, was the name of an out-building on the western side, the back of the outer court of the temple by the door Shallecheth, which contained cells for the laying up of temple goods and furniture. שׁלּכת, Böttcher translates, Proben, S. 347, “refuse-door;” see on 2Ki 23:11. Nothing more definite can be said of it, unless we hold, with Thenius on 2Ki 23:11, that Ezekiel’s temple is in all its details a copy of the Solomonic temple, and use it, in an unjustifiable way, as a source of information as to the prae-exilic temple. משׁמר לעמּת משׁמר (as in Neh 12:24), guard with (over against?) guard, or one guard as the other (cf. on לעמּת, 1Ch 26:12 and 1Ch 25:8), Bertheau connects with Hosah, according to the Masoretic punctuation, and explains it thus: “Because it was Hosah’s duty to set guards before the western gate of the temple, and also before the gate Shallecheth, which lay over against it.” Clericus, on the contrary, refers the words to all the guard-stations: cum ad omnes januas essent custodiae, sibi ex adverso respondebant. This reference, according to which the words belong to what follows, and introduce the statement as to the number of guards at the individual posts which follows in 1Ch 26:17., seems to deserve the preference. So much is certain in any case, that there is no ground in the text for distinguishing the gate Shallecheth from the western gate of the temple, for the two gates are not distinguished either in 1Ch 26:16 or in 1Ch 26:18.

1Ch 26:17-18

Settlement of the number of guard-stations at the various sides and places. Towards morning (on the east side) were six of the Levites (six kept guard); towards the north by day (i.e., daily, on each day), four; towards the south daily, four; and at the storehouse two and two, consequently four also; at Parbar towards the west, four on the highway and two at Parbar, i.e., six. In all, therefore, there were twenty-four guard-stations to be occupied daily; but more than twenty-four persons were required, because, even supposing that one man at a time was sufficient for each post, one man could not stand the whole day at it: he must have been relieved from time to time. Probably, however, there were always more than one person on guard at each post. It further suggests itself that the number twenty-four may be in some way connected with the divisions or classes of doorkeepers; but there is only a deceptive appearance of a connection. The division of the priests and musicians each into twenty-four classes respectively is no sufficient analogy in the case, for these classes had to perform the service in succession each for a week at a time, while the twenty-four doorkeepers’ stations had to be all occupied simultaneously every day. - In 1Ch 26:2-11, then, twenty-eight heads in all are enumerated by name (Meshelemiah with seven sons, Obed-edom with eight sons and six grandsons, and Hosah with four sons); but the total number in all the three families of doorkeepers is stated at ninety-three, and neither the one nor the other of these numbers bears any relation to twenty-four. Finally, the posts are so distributed that Meshelemiah with his eighteen sons and brothers kept guard on the east and north sides with six posts; Obed-edom with his sixty-two sons and brothers on the south side with four and 2 x 2, that is, eight posts; and Hosah with his thirteen sons and brothers on the western side with four and two, that is, six; so that even here no symmetrical distribution of the service can be discovered.

1Ch 26:19

Subscription, in which it is again stated that the classes of doorkeepers were taken from among the Korahites and Merarites.

1Ch 26:20 The stewards of the treasures of the sanctuary. - 1Ch 26:20 appears to contain the superscription of the succeeding section. For here the treasures of the house of God and the treasures of the consecrated things are grouped together, while in 1Ch 26:22 and 1Ch 26:26 they are separated, and placed under the oversight of two Levite families: the treasures of the house of Jahve under the sons of the Gershonite Laadan (1Ch 26:21, 1Ch 26:22); the treasures of the consecrated things under the charge of the Amramites. But with this the words אחיּה הלויּם cannot be made to harmonize. According to the Masoretic accentuation, הלויּם alone would be the superscription; but הלויּם alone gives no suitable sense, for the Levites have been treated of already from 1 Chron 23 onwards. Moreover, it appears somewhat strange that there is no further characterization of אחיּה, for the name is a very common one, but has not before occurred in our chapter, whence we would expect a statement of his descent and his family, such as we find in the case of the succeeding chief overseers. All these things tend to throw doubt upon the correctness of the Masoretic reading, while the lxx, on the contrary, in καὶ οἱ Δευῖται ἀδελφοὶ αὐτῶν ἐπὶ τῶν θησαυρῶν κ.τ.λ, give a perfectly suitable superscription, which involves the reading אחיהם instead of אחיּה. This reading we, with J. D. Mich. and Berth., hold to be the original. On אהיהם הלויּם, cf. 1Ch 6:29; 2Ch 29:34.

1Ch 26:21-22 1Ch 26:21 and 1Ch 26:22 to together: “The sons of Laadan, (namely) the sons of the Gershonite family which belong to Laadan, (namely) the heads of the fathers'-houses of Laadan of the Gershonite family: Jehieli, (namely) the sons of Jehieli, Zetham and his brother Joel (see 1Ch 23:7), were over the treasures of the house of Jahve.” The meaning is this: “Over the treasures of the house of Jahve were Zetham and Joel, the heads of the father's-house of Jehieli, which belonged to the Laadan branch of the Gershonites.” Light is thrown upon these words, so obscure through their brevity, by 1Ch 23:7-8, according to which the sons of Jehiel, or the Jehielites, are descended from Laadan, the older branch of the Gershonites. This descent is briefly but fully stated in the three clauses of the 21st verse, each of which contains a more definite characterization of the father's-house Jehieli, whose two heads Zetham and Joel were entrusted with the oversight of the treasures of the house of God.

1Ch 26:23-24 1Ch 26:23 and 1Ch 26:24 also go together: “As to the Amramites, Jisharites, Hebronites, and Uzzielites (the four chief branches of the Kohathite family of Levites, 1Ch 23:15-20), Shebuel the son of Gershon, the son of Moses, was prince over the treasures” (w before Shebuel introduces the apodosis, cf. Ew. §348, a, and = Germ. “so war”).

1Ch 26:25 “And his (Shebuel’s) brethren of Eliezer were Rehabiah his (Eliezer’s) son, and Jeshaiah his son, ... and Shelomoth his son.” These descendants of Eliezer were called brethren of Shebuel, because they were descended through Eliezer from Moses, as Shebuel was through his father Gershon.

1Ch 26:26-28

This Shelomoth (a descendant of Eliezer, and so to be distinguished both from the Jisharite Shelomith 1Ch 23:18 and 1Ch 24:22, and the Gershonite of the same name 1Ch 23:9), and his brethren were over the treasures of the consecrated things which David the king had consecrated, and the heads of the fathers'-houses, etc. Instead of לשׂרי we must read ושׁרי, according to 1Ch 29:6. The princes over the thousands and hundreds are the war captains, and the הצּבא שׂרי are the commanders-in-chief, e.g., Abner, Joab, 1Ch 27:34, 2Sa 8:16; 1Ch 18:15. - The 27th verse is an explanatory parenthesis: “from the wars and from the booty,” i.e., from the booty taken in war had they consecrated. לחזּק, to make strong, i.e., to preserve in strength and good condition the house of Jahve. חזּק elsewhere of the renovation of old buildings, 2Ki 12:8., Neh 3:2., here in a somewhat general signification. - In 1Ch 26:28 the enumeration of those who had consecrated, thus interrupted, is resumed, but in the form of a new sentence, which concludes with a predicate of its own. In ההקדּישׁ the article represents אשׁר, as in 1Ch 29:17; 2Ch 29:36, and elsewhere; cf. Ew. §331, b. With המּקדּישׁ כּל, all who had consecrated, the enumeration is concluded, and the predicate, “was at the hand of Shelomith and his brethren,” is then brought in. על־יד, laid upon the hand, i.e., entrusted to them for preservation; Germ. unter der Hand (under the hand).

If we glance back at the statements as to the stewards of the treasures (1Ch 26:20-28), we find that the treasures of the house of Jahve were under the oversight of the Jehielites Zetham and Joel, with their brethren, a branch of the Gershonites (v. 22); and the treasures of the consecrated things under the oversight of the Kohathite Shelomith, who was of the family of Moses’ second son Eliezer, with his brethren (v. 28). But in what relation does the statement in v. 24, that Shebuel, the descendant of Moses through Gershon, was על־האצרות נגיד, stand to this? Bertheau thinks “that three kinds of treasures are distinguished, the guarding of which was committed to different officials: (1) The sons of Jehieli, Zetham and Joel, had the oversight of the treasures of the house of God, which, as we may conclude from 1Ch 29:8, had been collected by voluntary gifts: (2) Shebuel was prince over the treasures, perhaps over the sums which resulted from regular assessment for the temple (Exo 30:11-16), from redemption-money, e.g., for the first-born (Num 18:16.), or for vows (Lev); consequently over a part of the sums which are designated in 2Ki 12:5 by the name הקדשים כסף: (3) Shelomith and his brothers had the oversight of all the הקדשים אוצרות, i.e., of the consecrated gifts which are called in 2Ki 12:19 קדשים, and distinguished from the קדשים כסף in 2Ki 12:5.” But this view has no support in the text. Both in the superscription (1Ch 26:20) and in the enumeration (1Ch 26:22, 1Ch 26:26) only two kinds of treasures-treasures of the house of God (of Jahve), and treasures of the קדשׁים - are mentioned. Neither by the facts nor by the language used are we justified in supposing that there was a third kind of treasures, viz., the sums resulting from the regular assessment for the holy place. For it is thoroughly arbitrary to confine the treasures of the house of God to the voluntary contributions and the consecrated gifts given from the war-booty; and it is still more arbitrary to limit the treasures over which Shebuel was prince to the sums flowing into the temple treasures from the regular assessment; for the reference to 2Ki 12:19 and 2Ki 12:5 is no proof of this, because, though two kinds of קדשׁים are there distinguished, yet both are further defined. The quite general expression האצרות, the treasures, can naturally be referred only to the two different kinds of treasures distinguished in 1Ch 26:22. This reference is also demanded by the words נגיד...שׁבוּאל (1Ch 26:24). Heads of fathers'-houses, with their brethren (אהיהם), are mentioned as guardians of the two kinds of treasures spoken of in 1Ch 26:20; while here, on the contrary, we have Shebuel alone, without assistants. Further, the other guardians are not called נגיד, as Shebuel is. The word נגיד denotes not an overseer or steward, but only princes of kingdoms (kings), princes of tribes (1Ch 12:27; 1Ch 13:1; 1Ch 27:16; 2Ch 32:21), ministers of the palace and the temple, and commanders-in-chief (2Ch 11:11; 2Ch 28:7), and is consequently used in our section neither of Zetham and Joel, nor of Shelomoth. The calling of Shebuel נגיד consequently shows that he was the chief guardian of the sacred treasures, under whose oversight the guardians of the two different kinds of treasures were placed. This is stated in 1Ch 26:23, 1Ch 26:24; and the statement would not have been misunderstood if it had been placed at the beginning or the end of the enumeration; and its position in the middle between the Gershonites and the Kohathites is explained by the fact that this prince was, according to 1Ch 23:16, the head of the four Levite families descended from Kohath.

1Ch 26:29 The officials for the external business. - 1Ch 26:29. “As to the Izharites, Chenaniah (see on 1Ch 15:22) with his sons was for the outward business over Israel for scribes and judges.” According to this, the external business of the Levites consisted of service as scribes and judges, for which David had set apart 6000 Levites (1Ch 23:4). Without sufficient reason, Bertheau would refer the external business to the exaction of the dues for the temple, because in Neh 11:16 ההיצנה המּלאכה for the temple is spoken of. But it does not at all follow that in our verse the external work had any reference to the temple, and that the scribes and judges had only this narrow sphere of action, since here, instead of the house of God, ישׂראל על is mentioned as the object with which the external service was connected.

1Ch 26:30

Of Hebronites, Hashabiah and his brethren, 1700 valiant men, were ישׂ פּקדּת על, for the oversight (inspection) of Israel this side Jordan, for all the business of Jahve and the service of the king. Bertheau takes פּקדּה to mean “due,” “fixed tribute,” a meaning which the word cannot be shown to have. The lxx have translated correctly, ἐπὶ τῆς ἐπισκέψεως τοῦ Ἰσραὴλ, ad inspectionem Israelis, i.e., praefecti erant (J. H. Mich.). For פּקדּת על is in 1Ch 26:32 rendered by על יפקיד. ליּרדּן מעבר is shown by the addition מערבה to refer to the land of Canaan, as in Jos 5:1; Jos 22:7, since Israel, both under Joshua and also after the exile, had come from the eastward over Jordan into Canaan. The words מלאכת and עבדת are synonymous, and are consequently both represented in 1Ch 26:32 by דּבר.

1Ch 26:31-32

David set another branch of the Hebronites, under the head Jeriah (cf. 1Ch 23:9), over the East-Jordan tribes. Between the words “Jeriah the head,” 1Ch 26:31, and ואחיו, 1Ch 26:32, a parenthesis is inserted, which gives the reason why David made these Hebronites scribes and judges among the East-Jordan tribes. The parenthesis runs thus: “As to the Hebronites, according to their generations, according to fathers, they were sought out in the fortieth year of David’s rule, and valiant heroes were found among them in Jazer of Gilead.” Jazer was a Levite city in the tribal domain of Gad, assigned, according to Jos 21:39, to the Merarites (see on 1Ch 6:81). The number of these Hebronites was 2700 valiant men (1Ch 26:32). The additional האבות ראשׁי is obscure, for if we take אבות to be, as it often is in the genealogies, a contraction for בּית־עבות rof no, the number given does not suit; for a branch of the Hebronites cannot possibly have numbered 2700 fathers'-houses (πατριαὶ, groups of related households): they must be only 2700 men (גּברים), or heads of families, i.e., households. Not only the large number demands this signification, but also the comparison of this statement with that in 1Ch 26:30. The 1700 חיל בּני of which the Hebronite branch, Hashabiah with his brethren, consisted, were not so many πατριαὶ, but only so many men of this πατριά. In the same way, the Hebronite branch of which Jeriah was head, with his brethren, 2700 חיל בּני, were also not 2700 πατριαὶ, but only so many men, that is, fathers of families. It is thus placed beyond doubt that אבות ראשׁי cannot here denote the heads of fathers'-houses, but only heads of households. And accordingly we must not understand לאבות (1Ch 26:31) of fathers'-houses, as the lxx and all commentators do, but only of heads of households. The use of the verb נדרשׁוּ also favours this view, for this verb is not elsewhere used of the legal census of the people, i.e., the numbering and entering of them in the public lists, according to the great families and fathers'-houses. There may therefore be in נדרשׁוּ a hint that it was not a genealogical census which was undertaken, but only a numbering of the heads of households, in order to ascertain the number of scribes and judges to be appointed. There yet remain in this section three things which are somewhat strange: 1. Only 1700 scribes and judges were set over the cis-Jordanic land, inhabited as it was by ten and a half tribes, while 2700 were set over the trans-Jordanic land with its two and a half tribes. 2. Both numbers taken together amount to only 4400 men, while David appointed 6000 Levites to be scribes and judges. 3. The scribes and judges were taken only from two fathers'-houses of the Kohathites, while most of the other Levitical offices were filled by men of all the families of the tribe of Levi. On all these grounds, it is probable that our catalogue of the Levites appointed to be scribes and judges, i.e., for the external business, is imperfect. Division of the Army. Tribal Princes, Administrators of the Domains, and Councillors of State - 1 Chronicles 27

This chapter treats of the organization of the army (1Ch 27:1-15) and the public administration; in 1Ch 27:16-24, the princes of the twelve tribes being enumerated; in 1Ch 27:25-31, the managers of the royal possessions and domains; and in 1Ch 27:32-34, the chief councillors of the king. The information on these points immediately succeeds the arrangement of the service of the Levites, because, as we learn from 1Ch 27:23., David attempted in the last year of his reign to give a more stable form to the political constitution of the kingdom also. In the enumeration of the twelve divisions of the army, with their leaders (1Ch 27:1-15), it is not indeed said when David organized the men capable of bearing arms for the alternating monthly service; but the reference in 1Ch 27:23. of our chapter to the numbering of the people, spoken of in 1 Chron 21, leaves no doubt of the fact that this division of the people stands in intimate connection with that numbering of the people, and that David caused the people to be numbered in order to perfect the military constitution of the kingdom, and to leave his kingdom to his son strong within and mighty without.

The Officers of the Levites. (b. c. Date.)

1 Concerning the divisions of the porters: Of the Korhites was Meshelemiah the son of Kore, of the sons of Asaph. 2 And the sons of Meshelemiah were, Zechariah the firstborn, Jediael the second, Zebadiah the third, Jathniel the fourth, 3 Elam the fifth, Jehohanan the sixth, Elioenai the seventh. 4 Moreover the sons of Obed-edom were, Shemaiah the firstborn, Jehozabad the second, Joah the third, and Sacar the fourth, and Nethaneel the fifth, 5 Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God blessed him. 6 Also unto Shemaiah his son were sons born, that ruled throughout the house of their father: for they were mighty men of valour. 7 The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad, whose brethren were strong men, Elihu, and Semachiah. 8 All these of the sons of Obed-edom: they and their sons and their brethren, able men for strength for the service, were threescore and two of Obed-edom. 9 And Meshelemiah had sons and brethren, strong men, eighteen. 10 Also Hosah, of the children of Merari, had sons; Simri the chief, (for though he was not the firstborn, yet his father made him the chief;) 11 Hilkiah the second, Tebaliah the third, Zechariah the fourth: all the sons and brethren of Hosah were thirteen. 12 Among these were the divisions of the porters, even among the chief men, having wards one against another, to minister in the house of the Lord . 13 And they cast lots, as well the small as the great, according to the house of their fathers, for every gate. 14 And the lot eastward fell to Shelemiah. Then for Zechariah his son, a wise counsellor, they cast lots; and his lot came out northward. 15 To Obed-edom southward; and to his sons the house of Asuppim. 16 To Shuppim and Hosah the lot came forth westward, with the gate Shallecheth, by the causeway of the going up, ward against ward. 17 Eastward were six Levites, northward four a day, southward four a day, and toward Asuppim two and two. 18 At Parbar westward, four at the causeway, and two at Parbar. 19 These are the divisions of the porters among the sons of Kore, and among the sons of Merari.

Observe, I. There were porters appointed to attend the temple, who guarded all the avenues that let to it, opened and shut all the outer gates and attended at them, not only for the state, but for service, to direct and instruct those who were going to worship in the courts of the sanctuary in the decorum they were to observe, to encourage those that were timorous, to send back the strangers and unclean, and to guard against thieves and others that were enemies to the house of God. In allusion to this office, ministers are said to have the keys to the kingdom of heaven committed to them (Matt. xvi. 19), that they may admit, and exclude, according to the law of Christ.

II. Of several of those that were called to this service, it is taken notice of that they were mighty men of valour (v. 6), strong men (v. 7), able men (v. 8), and one of them that he was a wise counsellor (v. 14), who probably, when he had used this office of a deacon well and given proofs of more than ordinary wisdom, purchased to himself a good degree, and was preferred from the gate to the council-board, 1 Tim. iii. 13. As for those that excelled in strength of body, and courage and resolution of mind, they were thereby qualified for the post assigned them; for whatever service God calls men to he either finds them fit or makes them so.

III. The sons of Obed-edom were employed in this office, sixty-two of that family. This was he that entertained the ark with reverence and cheerfulness; and see how he was rewarded for it. 1. He had eight sons (v. 5), for God blessed him. The increase and building up of families are owing to the divine blessing; and a great blessing it is to a family to have many children, when like these they are able for, and eminent in, the service of God. 2. His sons were preferred to places of trust in the sanctuary. They had faithfully attended the ark in their own house, and now were called to attend it in God's house. He that is trusty in little shall be trusted with more. He that keeps God's ordinances in his own tent is fit to have the custody of them in God's tabernacle, 1 Tim. iii. 4, 5. I have kept thy law, says David, and this I had because I kept thy precepts, Ps. cxix. 55, 56.

IV. It is said of one here that though he was not the first-born his father made him the chief (v. 10), either because he was very excellent, or because the elder son was very weak. He was made chief, perhaps not in inheriting the estate (for that was forbidden by the law, Deut. xxi. 16, 17), but in this service, which required personal qualifications.

V. The porters, as the singers, had their post assigned them by lot, so many at such a gate, and so many at such a one, that every one might know his post and make it good, v. 13. It is not said that they were cast into twenty-four courses, as before; but here are the names of about twenty-four (v. 1-11), and the posts assigned are twenty-four, v. 17, 18. We have therefore reason to think they were distributed into as many companies. Happy are those who dwell in God's house: for, as they are well fed, well taught, and well employed, so they are well guarded. Men attended at the gates of the temple, but angels attend at the gates of the New Jerusalem, Rev. xxi. 12.

20 And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicated things. 21 As concerning the sons of Laadan; the sons of the Gershonite Laadan, chief fathers, even of Laadan the Gershonite, were Jehieli. 22 The sons of Jehieli; Zetham, and Joel his brother, which were over the treasures of the house of the Lord . 23 Of the Amramites, and the Izharites, the Hebronites, and the Uzzielites: 24 And Shebuel the son of Gershom, the son of Moses, was ruler of the treasures. 25 And his brethren by Eliezer; Rehabiah his son, and Jeshaiah his son, and Joram his son, and Zichri his son, and Shelomith his son. 26 Which Shelomith and his brethren were over all the treasures of the dedicated things, which David the king, and the chief fathers, the captains over thousands and hundreds, and the captains of the host, had dedicated. 27 Out of the spoils won in battles did they dedicate to maintain the house of the Lord . 28 And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; and whosoever had dedicated any thing, it was under the hand of Shelomith, and of his brethren.

Observe, 1. There were treasures of the house of God. A great house cannot be well kept without stores of all manner of provisions. Much was expended daily upon the altar-flour, wine, oil, salt, fuel, besides the lamps; quantities of these were to be kept beforehand, besides the sacred vestments and utensils. These were the treasures of the house of God. And, because money answers all things, doubtless they had an abundance of it, which was received from the people's offerings, wherewith they bought in what they had occasion for. And perhaps much was laid up for an exigence. These treasures typified the plenty there is in our heavenly Father's house, enough and to spare. In Christ, the true temple, are hid treasures of wisdom and knowledge, and unsearchable riches. 2. There were treasures of dedicated things, dedicated mostly out of the spoils won in battle (v. 27), as a grateful acknowledgment of the divine protection. Abraham gave Melchisedec the tenth of the spoils Heb. vii. 4. In Moses's time the officers of the army, when they returned victorious, brought of their spoils an oblation to the Lord, Num. xxxi. 50. Of late this pious custom had been revived; and not only Samuel and David, but Saul, and Abner, and Joab, had dedicated of their spoils to the honour and support of the house of God, v. 28. Note, The more God bestows upon us the more he expects from us in works of piety and charity. Great successes call for proportionable returns. When we look over our estates we should consider, "Here are convenient things, rich things, it may be, and fine things; but where are the dedicated things?" Men of war must honour God with their spoils. 3. These treasures had treasurers, those that were over them (v. 20, 26), whose business it was to keep them, that neither moth nor rust might corrupt them, nor thieves break through and steal, to give out as there was occasion and to see that they were not wasted, embezzled, or alienated to the common use; and it is probable that they kept accounts of all that was brought in and how it was laid out.

29 Of the Izharites, Chenaniah and his sons were for the outward business over Israel, for officers and judges. 30 And of the Hebronites, Hashabiah and his brethren, men of valour, a thousand and seven hundred, were officers among them of Israel on this side Jordan westward in all the business of the Lord , and in the service of the king. 31 Among the Hebronites was Jerijah the chief, even among the Hebronites, according to the generations of his fathers. In the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valour at Jazer of Gilead. 32 And his brethren, men of valour, were two thousand and seven hundred chief fathers, whom king David made rulers over the Reubenites, the Gadites, and the half tribe of Manasseh, for every matter pertaining to God, and affairs of the king.

All the offices of the house of God being well provided with Levites, we have here an account of those that were employed as officers and judges in the outward business, which must not be neglected, no, not for the temple itself. The magistracy is an ordinance of God for the good of the church as truly as the ministry is. And here we are told, 1. That the Levites were employed in the administration of justice in concurrence with the princes and elders of the several tribes, who could not be supposed to understand the law so well as the Levites, who made it their business to study it. None of those Levites who were employed in the service of the sanctuary, none of the singers or porters, were concerned in this outward business; either one was enough to engage the whole man or it was presumption to undertake both. 2. Their charge was both in all business of the Lord, and in the service of the kings, v. 30 and again v. 32. They managed the affairs of the country, as well ecclesiastical as civil, took care both of God's tithes and the king's taxes, punished offences committed immediately against God and his honour and those against the government and the public peace, guarded both against idolatry and against injustice, and took care to put the laws in execution against both. Some, it is likely, applied themselves to the affairs of religion, others to secular affairs; and so, between both, God and the king were well served. It is happy with a kingdom when its civil and sacred interests are thus interwoven and jointly minded and advanced. 3. There were more Levites employed as judges with the two tribes and a half on the other side of Jordan than with all the rest of the tribes; there were 2700; whereas as the west side of Jordan there were 1700, v. 30, 32. Either those remote tribes were not so well furnished as the rest with judges of their own, or because they, lying furthest from Jerusalem and on the borders of the neighbouring nations, were most in danger of being infected with idolatry, and most needed the help of Levites to prevent it. The frontiers must be well guarded. 4. This is said to be done (as were all the foregoing settlements) in the fortieth year of the reign of David (v. 31), that is, the last year of his reign. We should be so much the more industrious to do good as we can see the day approaching. If we live to enjoy the fruit of our labours, grudge it not to those that shall come after us.