I Chronicles 9



   Genealogy of the Returned Exiles


This chapter records the genealogies of Israel when, as exiles, they had

returned from Babylon. Almost all the names recur in Nehemiah (11).

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,



1 “So all Israel were reckoned by genealogies;” - The Hebrew verb (ycj]y"t]ji)

is sufficiently satisfied by the rendering were enrolled, or were registered -  “and,

behold, they were written in the book of the kings of Israel” -  The book referred

to is often styled “The book of the kings of Israel (II Chronicles 20:34; 33:18); and

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 Babylon for their transgression.”

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 Jerusalem dwelt of the children of Judah, and of the

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 Judah.”  This verse

contains a short list, with many links wanting, of descendants of Judah through

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 Jerusalem four hundred three score and

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 Judah. In place of the one

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.




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!




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

Bethlehem, or in some way closely related to it (ch.2:54; Nehemiah 7:26). It is

not directly mentioned, though existing long before, till the accounts of those who

returned from Babylon with Zerubbabel (Ezra 2:22). Interesting facts, respecting

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



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:


  • HIS KNOWN WORK AS A JUDGE. He belongs to the class so called,

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 Madagascar; but they do imperil the order and

ceremonial of religion, and especially in such a case as that of Israel, in

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



VERY NEGATIVE WAY!  - CY – 2012)  and to this, doubtless, Samuel’s

earnest attention was directed in his regular circuits for the administration of




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- strataegoitou 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 mans 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

Jerusalem. A course of twenty-four of them seem to have attended the

sanctuary every week, commencing with the sabbath, and the turn of each

course would come round once in seven weeks.





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,







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



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 Jerusalem.” This verse can scarcely be other

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 Gibeon, Jehiel, whose wife’s

name was Maachah:

36 And his firstborn son Abdon, then Zur, and Kish, and Baal, 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 Jerusalem, over against their brethren.

39 And Ner begat Kish; and Kish begat Saul; and Saul begat

Jonathan, and Malchishua, and Abinadab, and Eshbaal.

40 And the son of Jonathan was Meribbaal: and Meribbaal begat


41 And the sons of Micah were, Pithon, and Melech, and Tahrea, and


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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