1 Chronicles 24:19

1Ch 24:19 These [were] the orderings of them in their service to come into the house of the LORD, according to their manner, under Aaron their father, as the LORD God of Israel had commanded him.

Ver. 19. Under Aaron their father.] That is, Under the high priest, whoever he was.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ch 24:19. These were the orderings of them — In this order and method they were to come to perform the offices of the temple. To come into the house — To come into the temple every sabbath day, and to continue there till the next sabbath, when they were relieved by others. Under Aaron — Under the direction of the high-priest, whom he calls Aaron, because he represented Aaron’s person, and executed his office; and their father — Because of the authority which, by God’s appointment, he had over them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

By the dignity that God gave to Aaron.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 19. Under Aaron their father] That is, they followed the order and plans laid down by Aaron during his lifetime.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(19) These were the orderings of them in their service.—Better, These were their classes for their service.

According to their manner, under Aaron.—Better, according to their rule (or order; Vulg., ritum), ordained through Aaron, &c. (See Num_2:1; Num_4:1; Num_4:17.) All the sacerdotal functions were fixed, and each of the twenty-four classes undertook the weekly discharge of them in rotation with the rest, beginning on the Sabbath (2Ki_11:9; 2Ch_23:8). Josephus (Ant. vii. 14, 7) declares that the arrangements of David lasted down to his own day.

2. Recapitulation of the Levitical classes (1Ch_24:20-31). (Comp. 1Ch_23:12-23.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. These were the orderings] R.V. This was the ordering.

their manner, under Aaron] R.V. the ordinance given unto them by the hand of Aaron.

the Lord God of Israel] R.V. the Lord the God of Israel.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

These were the orderings of them,.... Their classes or courses into which they were divided:

in their service to come into the house of the Lord; to perform their service in the temple, according to their turns, and in course as fixed by lot; one class or course served one week, and then went out, and another came in, each consisting of 1000 men, see Ch1 23:4.

according to their manner; law, right, custom, here prescribed for them: under Aaron their father; that is, him who was high priest for the time being; who bore this name because his successor and representative, under whose inspection, direction, and authority, all the rest of the priests were, and whom they were to obey in all things:

as the Lord God of Israel had commanded him; to take care they should be done.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

These were the orderings ... - i. e., “this was the numerical order fixed for their ministerial attendance in the house of the Lord - an attendance which was after the manner determined for them by their forefather Aaron, according to instructions which he received from God.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Aaron, and his successors. The former might have given some directions, which tradition had preserved. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

These were the orderings of them in their service; in this order and method they were to come to perform the offices of the temple. To come into the house of the Lord, according to their manner, i.e. to come into the temple every sabbath day, and to continue there all the week long until the next sabbath, when they were relieved by others, as the manner was: see 2Ki 11:5; 1Ch 9:25.

Under Aaron their father, i.e. under the inspection and direction of the high priest, whom he calls Aaron, because he represented his person, and executed his office, and also came out of his loins, and

their father, because of the authority which by God’s appointment he had over them, and that love, reverence, and obedience which they owed to him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The order has been thus given of the twenty-four classes or courses of the priests. Each course served a week from the seventh day to the seventh (2Ki_11:9; 2Ch_23:8) An interesting allusion to this order of courses is tacitly made in Eze_8:16-18, where the twenty-fifth idolater may be supposed to be the high priest.

Some have, on very insufficient grounds, supposed that this "ordering" of courses was not really the institution of David, but attributed to him after the Exile for the sake of the authority of his name. In Neh_12:1-7, moreover, the names do not appear as even twenty-four, but twenty-two deficient by two! a thing most easily to be accounted for. In additionto the direct scriptural witness on this subject, Josephus"s ("Ant.," 7:14) testimony confirms the account of our present chapter, while Movers (in "Chronik.," 279) and Dehler (in Herzog"s "R.E.," 12:185) effectively combat the positions of De Wette and Gramberg, and of Herzberg, in his "History of the People of Israel." The will of the Lord.

the Lord God of Israel had commanded him." These words may be said to constitute the key-note of the whole Law (Exo_39:42; Lev_27:34; Num_36:13; Deu_34:9) Just as Israel should pay heed to this commandment of Jehovah, so it would flourish and rejoice; in proportion as it should depart from these commandments, so it would fail and be distressed. Everything hung on a loyal obedience to the Divine will. There were three forms of obedience then, and there is the same number now. We look at both.

I THE THREE FORMS OF OBEDIENCE WHICH ISRAEL WAS TO RENDER.

1. Minute conformity to positive precept. Everything, to the smallestparticular, was to be "after the pattern" (Exo_25:9, Exo_25:40; Num_8:4) In the celebration of the sacrifices, the priests were to be studious to follow the exact directions given in the "command-merit of the Lord," and any deviation, though but slight and apparently immaterial in itself, would vitiate everything that was done.

2. Application of broad principles. It was hopeless to anticipate everypossible breach of such laws as, "Thou shall not defraud thy neighbour;" "Thou shall love thy neighbour as thyself." An interpretation and application of such commandments as these must have been left largely to the individual conscience.

3. Inquiry of the Lord to know his will, and so to do it. This was the case,like that recorded in this chapter, whenever the mind of God was taken by means of the lot (vers. 5, 6). A direct appeal was then made to him for his direction, and, thus gained, it was followed.

II THE FORMS OF OBEDIENCE TO WHICH OUR LORD IS SUMMONING US. They correspond to the preceding, yet differ ha some respects from them.

1. Christ has left us but few positive enactments. We seldom meet with any minute prescriptions regulating behaviour in our New Testament. Days, forms, and methods of devotion and service are left to our conscience and judgment. But there are some interdictions and requirements which still exist, and which bind us to the obedience of conformity to statute.

2. Christ requires of us that we make constant application of the broadprinciples he has taught us. He has said to us, "Love me: Follow me: Care for my friends and little ones: Walk in love, in humility, in purity: Do good and communicate," etc.; and he leaves it to those who bear his Name to apply and illustrate these his general commandments, in all the details of their individual, family, Church, national life. The man or the Church that does not try to find out the will of Christ from his life and his words, and to do that will when thus discovered, is "not worthy of him," is no true friend of his. (Joh_15:14)

3. Christ desires us to be continually seeking his will from his own DivineSpirit. He has promised to come to us, to dwell with us and within us, to instruct and inspire us by the communications of the Spirit of God. We are thus to learn his will, and, when thus directed, are to do what is right and pleasing in his sight. So far is the life of Christian obedience from being one that is merely formal and mechanical. In Christ Jesus the statutes are few; the application of heavenly principles is our daily duty; the inquiry of the Lord to know what he would have us do is our high privilege and our abiding obligation. C.

Ancient Divine rules preserved in modern adjustments.

David found it necessary to make alterations and adaptations when he reconstituted the worship for the new tabernacle and the anticipated temple, but in all his adaptations he anxiously preserved the Mosaic principles and the Mosaic order; thereby giving an important example of the spirit and the manner in which modern adjustments of permanent principles should be made. We must accept the fact of the changeableness of human life, thought, and forms of relationship and society. Age differs from age. A succeeding age will often strive to realize a contrast with the age preceding; it will prefer what it disliked, and put in the front what it had set in the background. We must take care that the changes are set under wise limitations, and the first of these is the fair and adequate representation, in the new scenes, of the old and permanent social, or moral, or religious principles. Some persons love change for change"s sake; and such persons often put the best things in peril, and prevent the noblest schemes for human well-being from gaining an adequate trial. Others resist change as if it were wholly wrong and injurious; and such persons help to keep the yokes pressing on men"s necks long after it is manifest how the neck has become galled and painful. And many persons fail to take "change" at the hopeful time, and so they lose all the finest opportunities that life brings. These diversities of relation to necessary change may be illustrated in relation to human customs, to political history, to ecclesiastical order, and to Church doctrine. We are instructed not to "meddle with those who are given to change;" but we have a very proper admiration for such a man as the Apostle St. Paul, who, with far-seeing wisdom, discerned how Judaism was passing into the broader spiritual Christianity, and put himself forward as a leader in the change. Another fact requires attention. All forms for the expression of principles tend to exhaust their capacity for expressing truth. Like vessels, or pipes, that get encrusted with use, they have to be taken away, and replaced by other and larger forms. All we have to care for, from the most conservative standpoint, is that the old life shall flow into and through the new forms, and that the new form shall be fully adequate to convey the great flow of the old life. We may even plead that, in view of the ever-varying wants of men, we should be ready to adopt new forms and modes in the religious life and service. Illustration may be taken from the attitude advisable towards such schemes as that of the Salvation Army, or modern mission halls and revivals. David lived in one of the so-called "periods of transition," and it is very interesting to mark how he led the change that was demanded, but carefully toned it with due reference to the rules and order which had been divinely given. We may more fully illustrate from practices and order of worship, customs of religious life, and Church doctrine, one necessary condition of change that may be regarded as wise and healthy the old rule, or principle, must find adequate expression in the new form. The form is bad if it dwarfs, or hides, or misrepresents, or attenuates the principle. The body must worthily and sufficiently express the man. If it be so that men ever gain a larger and fuller grasp of any principle or truth, they are following a genuine inspiration when they seek a larger form in which to give it expression. And this condition, duly observed, guarantees the safety of what is called "modern religious thought." This subject may be used to quiet the minds of those who fear the many and apparently extensive changes in the expression of religious truth in our times. We may be sure that God will watch jealously over his truth; and will have, in every age, godly men who will "earnestly contend for the faith once delivered to the saints. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

These, &c. - In this order and method they were to come to perform the offices of the temple. To come - To come into the temple every sabbath-day, and to continue there 'till the next sabbath, when they were relieved by others. Aaron - Under the direction of the high-priests, whom he calls Aaron, because he represented his person and executed his office, and their father, because of the authority which by God's appointment he had over them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

These were the orderings of them,.... Their classes or courses into which they were divided:

in their service to come into the house of the Lord; to perform their service in the temple, according to their turns, and in course as fixed by lot; one class or course served one week, and then went out, and another came in, each consisting of 1000 men, see Ch1 23:4.

according to their manner; law, right, custom, here prescribed for them: under Aaron their father; that is, him who was high priest for the time being; who bore this name because his successor and representative, under whose inspection, direction, and authority, all the rest of the priests were, and whom they were to obey in all things:

as the Lord God of Israel had commanded him; to take care they should be done.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

following the procedure given to them by Aaron their ancestor

This can be stated in active form. AT: "following the rules that Aaron their ancestor gave them" (See: Active or Passive)

translationWords

servant

house of God

Aaron

Yahweh

God

Israel

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

These are their appointment[s] to their service Those who are written here are the heads of the watches. Their appointments were over the watches.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.