I Chronicles 9
Genealogy of the Returned Exiles
This chapter records the genealogies of
returned from
God’s people may be scattered and downtrodden and degraded
in strange
lands, but He has His eye on each, and their names are in THE BOOK OF
LIFE! Not one shall be missing when the Lord shall gather His own again in
that land where they shall return to go no more out. The
servants of God had
each their work apportioned. Some had the charge of pans; some had to
number the vessels; some to carry them in and out. Some were
porters at
the
door of the house of God; some porters at the king’s gate; some
“keepers of the entry;”
some to oversee the vessels; some makers of “the
ointment of the spices;” and some had the more exalted office of rulers of
the
house of God. Thus the occupation of each was widely different, but
each one had his place in the vineyard, some exalted, some humble. Oh to
be
able to say, in whatever position of life God may place us, “Lord,
what
wilt thou have me to do?” (Acts 9:6) Let each one fill his
post, however
humble it may be, and “do it heartily
as unto the Lord” (Colossians 3:23).
The reward will be given, not according to the dignity of
the post, but according
to
the faithfulness of the servant. “Be
thou faithful unto death, and I
will
give
thee a crown of life” (Revelation 2:10). There is one
service in this list
which is worthy of note. It is that of the Levites who were singers. They were
free because they were in the chambers of the house of God, and their work was
to
praise day and night (v. 33). Surely praise is for all times, and is associated
with
freedom in the highest sense of the word. The soul that has been “made free”
can sing; and praise, unlike prayer, will never end (Isaiah 6:1-4; Revelation
4:8). “I will bless the Lord at all times: His praise
shall continually be in
my mouth” (Psalm
34:1). None can praise but those whom “the truth” has
made “free” (John 8:32), and they can sing, like Paul and Silas, even in a
dungeon
(Acts 16:25). These are the true
Levites. They are indeed in “the chambers” —
the
secret places of God’s love. The service of praise is indeed “upon
them” (margin).
They must praise.
They cannot do otherwise. They know Jesus. They see Him.
And they look forward
to that time when they shall praise Him
“as they ought.”
God hasten that glorious time, when heaven and earth
shall be vocal with praise,
and
JESUS CHRIST SHALL BE THE OBJECT OF IT FOR EVER!
1 “So all
is
sufficiently satisfied by the rendering were enrolled, or were registered
- “and,
behold, they were written in the book
of the kings of
to
is often styled “The book of the kings of
it
is more probable that that is the intended title here, and that the words should
follow
thus: - “and Judah, who were carried
away to
This the Masoretic accenting
dictates, though the Septuagint, Vulgate, and Luther have
our
Authorized Version order. The inconvenience to certain of not being able
to
find their registers is alluded to in Ezra 2:59.
2 “Now the first inhabitants that dwelt in their possessions
in their cities
were,” - Authorities are very divided as to whether this expression describes
inhabitants of the land before the Captivity or subsequent to it. Almost
all the
older authorities, and Keil amongst
those of more modern date, take the
former
position; Movers, Bertheau, and others
take the latter, as also Canon
Rawlinson
(‘Speaker’s Commentary,’ 3:157, 211). It must be admitted
that there is some
obscurity, and which accounts for the contrariety of opinion. But obscurity and
contrariety notwithstanding, a comparison
of vs. 2 and 3 with Nehemiah 11:1-4
produces two impressions
almost irresistible, viz. that the difficulty is occasioned
by
some comparatively slight corruption
or mutilation in our v. 2; and that,
whatever the reference is in Nehemiah 11:1-4 (and there is no
ambiguity there),
that it is in the present passage -“the
Israelites, the priests, Levites, and the
Nethinims.” The fourfold classification intends the Israelite
people (Isaiah 24:2;
Hosea 4:9), the priests, the Levites, the Nethinims, i.e.
those given as helpers
of
the priests, bondmen of the temple (Numbers 8:18-19; 31:47; Ezra 2:40-48;
8:17, 20). Not before the time of the return does the name Nethinim seem to
have crystallized upon this class of helpers, the explanation of which may
possibly
be
that their numbers and their services then became so much more necessary.
To this classification is added in Nehemiah 11:3, “And the children of
Solomon’s
servants” (Ezra 2:55).
3“And in
children of Benjamin, and
of the children of Ephraim, and
Manasseh;” These words are not
found in Nehemiah 11:4.
4 “Uthai the son of Ammihud, the son of Omri, the son
of Imri, the
son of Bani, of the children of Pharez
the son of
contains a short list, with many links wanting, of descendants of
Pharez, six in number, and in reverse order. A similar list as
regards its extreme
terms is that which we find in Nehemiah 11:4, but only three (Uthai, Imri, Pharez)
of
the six names here can be considered identical with a like number (Athaiah,
Amariah, Perez) out of the seven found there. Nehemiah 11:6
adds, “The number
of the sons of Perez that dwelt at
eight valiant men.”
5 “And of the Shilonites; Asaiah the firstborn, and his sons.” The Shilonites.
These are the descendants of Shelah,
youngest son of
name Asaiah here, Nehemiah (Nehemiah 11:7) gives a list of seven, among which
Maassiah is found, answering
to our Asaiah.
6 “And of the sons of Zerah; Jeuel, and their brethren, six hundred
and ninety.” No corresponding
list whatever is found in Nehemiah, but in
11:24 mention is made of “Pethahiah
the son of Meshezabeel, of the
children of Zerah.” Zerah was twin brother of Pharez (Genesis 38:30).
7 And of the sons of
Benjamin; Sallu the son of Meshullam,
the son
of Hodaviah, the son of Hasenuah, 8 And Ibneiah the son of Jeroham,
and Elah the son of Uzzi, the son of Michri, and Meshullam the son of
Shephathiah, the son of Reuel, the son of Ibnijah; 9
And their brethren,
according to their
generations, nine hundred and fifty and six. All these
men were chief of
the fathers in the house of their fathers.” - The
corresponding passage (Nehemiah 11:7-8) varies much in the names given,
and
adds up the number of Benjamite chief men to nine
hundred and twenty-eight,
instead of nine hundred and fifty-six.
10 “And of the priests; Jedaiah, and
Jehoiarib, and Jachin,” - This verse is
correct in not calling (as does Nehemiah 11:10) Jedaiah the son of Jehoiarib,
or
as it is there written Joiarib. The origin of the names of these three
priest families
is
found in ch.24:7, 17.
11 “And Azariah the son of Hilkiah, the son of Meshullam,
the son of
Zadok, the son of Meraioth, the son of Ahitub, the
ruler of the house of
God; 12
And Adaiah the son of Jeroham,
the son of Pashur, the son of
Malchijah, and Maasiai the son of Adiel, the son
of Jahzerah, the
son of Meshullam, the son of Meshillemith,
the son of Immer;
13 And their brethren, heads of the house of their fathers, a
thousand
and seven hundred and
threescore; very able men for the work of
the service of the
house of God.” This list resembles much more closely that
of Nehemiah
11:11-14. The one thousand and seven hundred and
three score of this passage is
not reached by five hundred and sixty-eight,
when the numbers of Nehemiah 11:12-14 are all added together. The
name Azariah (in Nehemiah
appearing, probably simply by copyist’s error,
as
Seraiah), here described as ruler
of the house of God, probably points
to
the high priest Eliashib, who held that office
in the time of Nehemiah,
and
was descended from Seraiah (ch.6:14). The ins
and outs of the lists of these
verses confirm the supposition that the way in which differences
in the other lists
occur are easily to be accounted for, in one compiler having
selected some of the
names of the whole line of genealogy, and another others, though
in each several
case according to reasons often unknown by us. Thus, between Jeroham and
Pashur the table of Nehemiah supplies three additional links in
the names Pelaliah,
Amzi, and Zechariah; while in our very next verse, for the
three between Maasiai
(Amashai) and Meshillemith, Nehemiah has only two names, and
neither
of
those two (Azareel, Ahasai) the
same as found here.
Very Able Men (v. 13)
In this Book of Chronicles praise is accorded, not only to
great warriors, but also to
scholars and ministers of religion. In this passage priests are
described in language
which would seem more appropriate to soldiers. They are termed “mighty men
of valor” (margin),
or valiant heroes, paraphrased in our version as “very able
men” for the service of the house of the Lord. The employment of persons so
highly qualified to render such service is very suggestive.
INSTRUMENTS IN THE ACCOMPLISHMENT OF HIS PURPOSES.
This should be remarked, lest
any persons should consider themselves
disqualified from serving God because, in their own judgment, not
justly
worthy to be termed “very
able” or effective laborers.
GOD’S SERVICE.
If responsible posts, influential professions, call for the
services of men highly endowed and thoroughly furnished, shall we
say that
anything is good enough for the work of God? Remembering the honor
of
serving Him, the difficulties peculiar to His service, let us
rather seek to
offer to Him the best. There is abundant scope for intellectual
vigor,
mental acquisitions, tender sympathy, unsparing labors, and all
other
precious gifts, in the service of
OUR REDEEMING GOD!
ESPECIALLY SUMMONED TO ENTER UPON THE WORK OF
CHRIST; to come up
“to the help of the Lord against the mighty.” There is
room for others; there is room for all; why not for such? If
the temple
ministrations offered scope for “very
able men,” what need is there for wise
master-builders, capable pastors, stout-hearted laborers, valiant
soldiers,
in the work which is dear to the heart of God, and which has
been
commenced by the grace of the Divine Redeemer! To one and to all we
would say, “The Lord has
need of you.”
14 “And of the Levites; Shemaiah the
son of Hasshub, the son of
Azrikam, the son of Hashabiah, of the sons of Merari; 15
And Bakbakkar,
Heresh, and Galal, and Mattaniah the son of
Micah, the son of Zichri, the
son of Asaph; 16 And Obadiah the son of Shemaiah,
the son of Galal,
the son of Jeduthun, and Berechiah the son
of Asa, the son of Elkanan,
that dwelt in the
villages of the Netophathites.” The corresponding
account
of
these Levites (Nehemiah 11:15-18)
has some additional details — as, for
instance, that the
number of “the Levites in the holy city
were two hundred
four score and four;” that
two “of the chief of the Levites, Shabbethai and
Jozabad,” not given here, “had
the oversight of the outward business of the
house of God;” that “Mattaniah… was the principal to begin the
thanksgiving in prayer;” and that Bakbukiah (hero called Bakbakkar) was
“the second among his brethren.” Hashabiah is also stated to be “the son of
Bunni.” The Netophathites.
The town Netophah was either locally near
not
directly mentioned, though existing long before, till the accounts of those who
returned from
its
people are found in ch. 27:13, 15; Nehemiah 12:28.
Though our Authorized
Version has the name here in the plural, it is not so in
the Hebrew, nor is it there
accompanied by the article.
17 “And the porters were, Shallum,
and Akkub, and Talmon, and
Ahiman, and their
brethren: Shallum was the chief;” - the porters here
are
those who had charge of the entrances to
the sanctuary. The word employed
(r[evo) is
used, however, generally of gate or
door keepers (II Samuel 17:26;
John 10:3; Mark 13:3-4;
John 18:16). Their number, stated in v. 22 as two
hundred and twelve, is
probably corrected in Nehemiah 11:19 to one hundred and
seventy-two, made up of twenty-four for every week (ch.26:17-18), “entering
on the sabbath” upon their
work (II Kings 11:5; II Chronicles 23:4), in rotation
for
seven weeks, and the four “chief
warders.” For the five porters here mentioned
there are only two mentioned
in Nehemiah 11:19, and neither of those Shallum, the
chief. But see also Ezra 2:42; Nehemiah 7:45.
18
“Who hitherto” - Hitherto (so John 5:17). The reference must be to Shallum,
for
see vs. 24-26 and Ezekiel 46:1-3 - “waited
in the king’s gate eastward:
they were porters in the companies of
the children of Levi.” The meaning of
the
remaining sentence of this verse is, “These were the gate-keepers for the
Levite encampments side,” or what, in
later temple times, answered to it.
19 “And Shallum the son of Kore, the son of Ebiasaph, the
son of
Korah, and his
brethren, of the house of his father, the Korahites,
were over the work of
the service,” - Marked as a different
person from
the
former of the same name, by the description son of Kore, etc. The pedigree
here given enables us to identify the person intended as Shelemiah
or Moshelemiah.
(compare ch.
6:23, 27; 26:1,14) - “keepers of the gates of the tabernacle:
and their fathers,
being over the host of the LORD, were keepers of the
entry.” - These are descriptions of “service,” not synonymous with those of
vs. 17 and 18, where the words μyri["V]h"w] and r["v"B] are found,
in place
of those used here, viz. lj,aol; μypiSih"
yrem]vo and awObM;h"
yrem]vo. They
designate the care of the inner entrances of the sacred building. Their
fathers were
keepers
of the entrance to the tabernacle,
as these to the inner doors (margin,
“thresholds”) of the temple.
So the following verse points the times of “the fathers.”
20 “And Phinehas the son of Eleazar was the ruler over them in time past,
and the LORD was
with him. 21 “And Zechariah” – (see ch. 26:1-2, 11,14) –
“the son of Meshelemiah was porter of the door of the tabernacle of the
congregation.”
22 “All these which were chosen to be porters in the gates
were two
hundred and twelve.
These were reckoned by their genealogy in
their villages, whom
David and Samuel the seer” - It is to be noticed that
the
compiler of Chronicles uses elsewhere, as here, the “aforetime” name of
the
prophet, according to I Samuel 9:9. Note in this verse the linking together
of
the names of David and Samuel, to the ignoring of that of Saul - “did ordain
in their set office.” Keil would
translate, “Upon their fidelity, i.e. because they
had
been found faithful.” But our margin translates happily, “in their trust,”
which
will include, in part, the thought of Keil, and
will suit our v. 26.
Samuel’s Life-Work (v. 22)
The assertion made in this verse, that Samuel was concerned
in the organization
of
the tabernacle service, comes upon us with surprise. We are to suppose that he
provided for the reformation of the ritual and ministrations in the
tabernacle after
the
confusions in the days of the judges; though this statement is not found in any
other place in the Old Testament. Samuel
the seer was zealous for the external
ordinances
of God’s house, and the precursor of David in this respect.
We have side hints given us in the
Scriptures of work done by great and good men
which is not detailed so as to become a part of history.
We need not assume that
the
whole of any man’s story is preserved; only such parts as are likely to
prove permanently interesting and instructive. An instance may
be found in
the
case of David. His public life of incident pushes back out of sight his
valuable labors in connection with the
sanctuary order and worship. So
the
worthy estimating of any human life is a difficult, nearly an impossible
thing, seeing that we have not the whole before us, nor can we
fairly judge
the
relative value of the parts. (Of Jesus it is said “there
are also many other
things which Jesus did, the which, if they should be written
every one,
I suppose that even the world itself could not contain the
books that
should be written” (John 21:25). Full
estimates of human lives must be left to
God and the future. It is full of
instructive significance that, as the generations pass,
(The New Testament tells us that David “served his own generation by the will
of God” – Acts 13:36 – and so should we - CY – 2012) wholly
different
estimates are taken of historic characters, as other and fuller information
concerning them comes to light.
Apply these thoughts to Samuel, and estimate:
and was a deliverer and a magistrate, combining
the offices which were
characteristic of this order of men. In his deliverings
grandly loyal to
Jehovah. In
his magistracy pure-handed and abidingly faithful to men.
Everywhere and in everything
making character, piety,
and integrity
tell for good.
Consider the influences upon a
national religion of such changes and
troubles as marked the time of the judges. Such conditions do not
imperil
personal piety, they rather intensify it, as may be seen in the
story of the
persecuted Christians in
ceremonial of religion, and especially in such a case as that of
which the religion was centralized on one spot, and to it all
the worshippers
had to come at fixed intervals. Samuel would not only have to
restore the
tabernacle system and services, but also to revive the religious spirit of
the people; (Something of which we are in great need today! If
God wills, in three weeks I will be 69 years of age – when I was a young
child, we used to have revivals that would last two weeks – regular morning
and evening services. Of this there are probably THREE GENERATIONS
OF AMERICAN CITIZENS WHO HAVE NO
IDEA OF WHAT I AM
TALKING ABOUT AND IT
IS SHOWING IN OUR CULTURE IN A
VERY NEGATIVE WAY! - CY – 2012) and to this,
doubtless, Samuel’s
earnest attention was directed in his regular circuits for the
administration of
justice.
OF THE PROPHETS. For on this part of his work we have no certain
information. “In his time we first hear of what in modern phraseology
are
called the ‘schools of the
prophets.’ Their immediate mission consisted in
uttering religious hymns or songs, accompanied by musical
instruments —
psaltery, tabret, pipe and harp, and
cymbals. In them the characteristic
element was that the silent seer of visions found an articulate
voice,
gushing forth in a rhythmical flow, which at once riveted the attention
of
the hearer. These or such as these were the gifts which under
Samuel were
now organized, if one may so say, into a system. From them went forth an
influence which awed and inspired even the wild and
reckless soldiers
of that lawless age. Amongst them we find the first authors distinctly named,
in Hebrew literature, of actual books which descended to
later generations.
Thither, in that age of change
and dissolution, Samuel gathered round him
all that was generous and devout in the people of God.”
23 “So they and their children had the oversight of the gates
of the
house of the LORD,
namely, the house of the tabernacle, by wards.” –
(See above and ch.26:12-19.) 24 “In four
quarters were the porters,
toward the east, west, north,
and south. 25 And their brethren,
which
were in their
villages, were to come after seven days from time to time
with them. 26 For these Levites, the four chief porters,” - for an
analogous expression, strathgoi tou~ iJero>u
–- strataegoi – tou hierou –
captains of
the temple - (Luke 22:52) - “were in their set office, and were
over the chambers” - We have the account of Solomon’s building of these in
I Kings 6:5-10, 16, 19; it is scarcely likely that the “chamber of mattresses”
of
II Kings 11:2 was one of these, though the language of the following verse
looks that way (compare also Ezekiel 46:5-11) -“and treasuries” - These were
store-houses (twOr[]wOah;) for gold,
silver, as pertaining to the temple, though
of
corn, etc., in other connections (I Kings 7:51; II Kings 12:18; II Chronicles
5:1;
ch. 27:25) - “of the
house of God.”
27 “And they lodged round about the house of God, because the
charge
was upon them, and
the opening thereof every morning pertained to them.
28 And certain of them had the charge of the ministering
vessels, that
they should bring
them in and out by tale.” That is, that they should
scrupulously number them.
29 “Some of them also were appointed to oversee the vessels, and all
the instruments of the
sanctuary, and the fine flour, and the wine,
and the oil, and the
frankincense, and the spices. 30 And
some of the
sons of the priests
made the ointment of the spices.” The vessels and
other things required for the daily sacrificial service are here spoken of; the
verses receive abundant illustration
from various Old Testament passages
(Exodus 25:6; 30:23-38; Leviticus 2:1-7).
31 “And Mattithiah, one of the
Levites, who was the firstborn of Shallum
the Korahite,” - Mattithiah. The ubiquitous Shallum, that designates the
family, not the individual, is probably here quoted, Mattithiah being at the
time in question the representative son - “had the set office over the things
that were made in the
pans.” The word here employed (μyTibij}h") is not
found elsewhere, but other derivatives of the same root are
often found
(Leviticus 2:5; 6:21; 7:9; ch.
23:29; Ezekiel 4:3).
32 “And other of their brethren, of the sons of the Kohathites, were
over the shewbread, to prepare it every sabbath.”
The shewbread
(tk,r,[}m"); literally, a pile, and hence applied to the cakes, which were
piled in two rows (Leviticus 24:5-8) “on the
pure table before the Lord.”
Every Man to His Own Office (vs. 28-32)
The distribution of gifts is constantly recognized,
and on this we have much apostolic
teaching. But the answering distribution of offices requires
to be more fully
apprehended. The power and
the place are divinely fitted together; (I Corinthians
12:4-7), and in the economy of the Divine administration we
may be surenthere are no
more powers given than there are places in which the powers may find
exercise. It
follows upon this that each man is
bound to realize his power, discover his place,
fit into it
faithfully, and interfere
with no other man’s work. The way in which
one
man’s gifts and work may fit intonanother man’s is
often an insoluble puzzle to us,
but
is quite plain in thenplan of Divine forethought, and
will be discovered when we can
read finalnissues. Each man stands right before
God when he clearly sees his work
and
says, “This one thing I do” (Philippians
3:13). The following points have been,
in
part, presented in previous outlines; they should be dealt with now in the
light of
the
above topic, “Every man to his own office:”
That He has gifts we know, but
we too readily assume that the spheres are
human arrangements.
OF GIFTS AND SPHERES. A north-country proverb tersely
expresses
this, “The tools will come to the hands that can use them.” Every man, sooner
or later, gains his providential opportunity, when he may do what he can do.
THE SPHERES.
By some men’s failing to recognize their gifts; by others
prostrating their Divine gifts to base and selfish uses; by some, when
they
know their gifts, refusing to occupy their spheres; and by the
forcing of too
many into certain particular spheres for which an undue
preference is
shown. What we need in Christ’s Church and work is a wise
subdivision
of labor and more earnest endeavor to do faithfully and well OUR
LITTLE PIECE. And in just this our Lord and Master set us His own
holy example that we should follow His steps. ( I Peter 2:21)
Ministers of the Sanctuary (vs. 26-32)
The arrangements for the service of the Levites in the
Lord’s house seem
to
have been made, or at all events settled, by Samuel and by David. The
same arrangements, substantially, were adopted by Solomon, in connection
with the first temple, and by Ezra and Nehemiah in the second temple
erected by Zerubbabel. For the custody
of the holy house, four chief
warders were appointed, under whom were a hundred and sixty-eight
porters, who, in turn, fulfilled their important and sacred
office. These
attendants had their homes in certain villages in the neighborhood of
sanctuary every week, commencing with the sabbath,
and the turn of each
course would come round once in seven weeks.
SERVICE.
Ø
The variety. Some were entrusted
with the duty of opening and
closing the doors. Others had charge of the treasury, where coin,
sacred vessels and vestments, etc., were kept in security. Others
had the custody of the various vessels and instruments used in
sacrificial services. Others made ready the sacrifices, manufactured
the incense, or prepared the sacred cakes and shewbread.
Ø
The unity.
One God appointed them all, by the same
law and
ordinance, to their several ministries. One sanctuary occupied
their attention and called forth their activity. One nation and
people
were served by all the ministrations of the priests and
Levites.
One object was before them
all — TO SERVE JEHOVAH,
TO OBEY HIS LAW
AND TO SEEK HIS FAVOR!
MINISTRATIONS OF THE CHURCH OF THE LIVING AND DIVINE
CHRIST.
Ø
There are “diversities of gifts” and trusts and services. According
to the ability and opportunity is the occupation. (I Corinthians 12:4-14)
Ø
Beneath all these
diversities there is an admirable
unity. It is
“THE
ONE SPIRIT” who qualifies and appoints
all. There is
one body, one temple, one brotherhood. (Ephesisans 4:1-6)
And there is one aim — THE SERVICE AND GLORY OF
THE ONE GOD AND
SAVIOR!
33 “And these are the singers, chief of the fathers of the
Levites, who
remaining in the chambers
were free:” - The word “free” is surely sufficiently
explained by the following sentence, in connection with Ezra 7:24;
Nehemiah 11:23.
It is more doubtful whether the expression, “these singers,” refers to names, which
now
should have been inserted but are lost, or possibly to v. 16, ante; the
idiom
would prefer the former -
“for they were employed in that work
day and night.”
Literally, for by day and by night on
them, in the work. If we were to suppose
the
cheth before the “work” an error for he, the translation would be easy and
free from all doubt, for by day and by night, the work
devolved upon them.
Anyway, the substance of the sense is obvious.
34 “These chief fathers of the Levites were chief throughout
their
generations; these dwelt at
than a closing general comment
respecting all the chief fathers of the Levites,
who
have been spoken of (ch.8:28); and
it purports to say that the same
order and principle obtained in the offices referred to from
generation to
generation of families.
Aspects of Christian Work (vs. 14-34)
In the service of the sanctuary there were many offices to
be filled, various
duties to be discharged. These will bring to our remembrance
three aspects
of
our Christian service.
HONOURABLE WORK. The work of the Nethinims (v. 2) was not to
be despised; they did work which was comparatively menial,
but it was
work that needed to be done for God, and was accepted by Him.
Of the
Levites, some “had the charge
of the ministering vessels” (v. 28); others
of “the fine flour, and the wine, and the oil, and the
frankincense, and the
spices” (vs.
29-30); one of them was placed “over the things that were
made in the pans” (v.
31). These offices were humble enough, but they
were not counted dishonorable by those who rendered them, and
they
were esteemed worthy of record
in the sacred chronicle. In the cause
of
Christ and of man there are many
duties that are demanded of us, which, to
the eye of impiety, may seem servile and mean. If, however, we
are looking
at things with the eye of faith and filial love, they will
not wear this aspect.
Loyalty counts nothing too mean
to be rendered to its sovereign; love
nothing too trivial to be offered to its friend. Our loyalty to
the heavenly
King, our love to our Divine
Friend, should make us not only willing
but eager to take any part and do any work in his sacred
service.
very noticeable that so much is said about the porters that
kept the gates:
“the work of the service” is markedly referred to as “keeping the gates of
the tabernacle;” these “over the host of
the Lord,” were “keepers of the
entry” (v. 19; see vs.
21-24). We read also that “four chief porters…
were over the chambers and treasuries” (v. 26). Special provision was
made for their entertainment (v. 27). These actions were
simple,
mechanical — it might be thought lowly, if not menial. But they were
places of trust. It was important that none should be admitted to
the holy
places but those who had the right of entrance. These men had the
purity
of the sacred courts at their command; they were trusted to
see that these
were not profaned by
unhallowed feet. When we are trusted by our fellows
or by our Master to do anything, whether it be in itself
serious or slight, we
should feel that we are being honored, and we should put forth
all our
vigilance, strength, vigor, to prove ourselves worthy of the
confidence
placed in us. Nothing should
make so strong an appeal to our undivided
energies as being trusted to see that something is done well in
the service
of our Saviour.
CHRISTIAN SERVICE. The
singers “were
employed in that work day
and night” (v. 33). It was
pleasing to the ear of Jehovah to hear ceaseless
strains of holy song in the house of the Lord. It is pleasing to
the heart of
the ascended Saviour to witness
spiritual constancy in those that bear His
name and profess to be His disciples. He has ordained us that “our fruit
should remain”
(John 15:16). He wishes that we should “continue
in
His love” (Ibid. v.9). We are to continue in the doctrine of Christ
(Acts 14:22; I Timothy 4:16;
Colossians 1:23), and in brotherly
love (Hebrews 13:1). The secret of
constancy in the various graces
of Christian character is ABIDING
IN CHRIST HIMSELF - (John
15:1-7). Abiding in Him — our
spirit trusting, resting, rejoicing, hoping in
Him — our life will not
flicker or expire; it will shine, like the lamp in the
holy place, like the song in the sanctuary, day and night,” steadily,
serenely,
abiding in the presence of God.
35 “And in Gibeon dwelt the father of
name was Maachah:
36 And his firstborn son Abdon,
then Zur, and
Ner, and Nadab.
37 And Gedor, and Ahio, and Zechariah, and Mikloth.
38 And Mikloth begat Shimeam. And they also dwelt with their
brethren at
39 And Ner begat
Jonathan,
and Malchishua, and Abinadab,
and Eshbaal.
40 And the son of Jonathan was Meribbaal:
and Meribbaal begat
Micah.
41 And the sons of Micah were, Pithon,
and Melech, and Tahrea, and
Ahaz.
42 And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth,
and Zimri; and Zimri begat Moza;
43 And Moza begat Binea; and Rephaiah his son, Eleasah his son,
Azel his son.
44 And Azel had six sons, whose
names are these, Azrikam, Bocheru,
and Ishmael, and Sheariah, and Obadiah, and Hanan:
these were
the sons of Azel.”
For vs. 35-44, see last chapter, vs. 29-40.
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