1 Chronicles 25:8

Twenty-four persons are named in the beginning of this chapter as sons of those three great men, Asaph, Heman, and Jeduthun. Ethan was the third (Ch1 6:44), but probably he was dead before the establishment was perfected and Jeduthun came in his room. [Or perhaps Ethan and Jeduthun were two names for the same person.] Of these three Providence so ordered it that Asaph had four sons, Jeduthun six [only five are mentioned Ch1 25:3; Shimei, mentioned Ch1 25:17, is supposed to have been the sixth], and Heman fourteen, in all twenty-four (who were named, Ch1 25:2-4), who were all qualified for the service and called to it. But the question was, In what order must they serve? This was determined by lot, to prevent strife for precedency, a sin which most easily besets many that otherwise are good people.

I. The lot was thrown impartially. They were placed in twenty-four companies, twelve in a company, in two rows, twelve companies in a row, and so they cast lots, ward against ward, putting them all upon a level, small and great, teacher and scholar. They did not go according to their age, or according to their standing, or the degrees they had taken in the music-schools; but it was referred to God, Ch1 25:8. Small and great, teachers and scholars, stand alike before God, who goes not according to our rules of distinction and precedency. See Mat 20:23.

II. God determined it as he pleased, taking account, it is probable, of the respective merits of the persons, which are of much more importance than seniority of age or priority of birth. Let us compare them with the preceding catalogue and we shall find that, 1. Josephus was the second son of Asaph. 2. Gedaliah the eldest son of Jeduthun. 3. Zaccur the eldest of Asaph. 4. Izri the second of Jeduthun. 5. Nethaniah the third of Asaph. 6. Bukkiah the eldest of Heman. 7. Jesharelah the youngest of Asaph. 8. Jeshaiah the third of Jeduthun. 9. Mattaniah the second of Heman. 10. Shimei the youngest of Jeduthun. 11. Azareel the third of Heman. 12. Hashabiah the fourth of Jeduthun. 13. Shubael the fourth of Heman. 14. Mattithiah the fifth of Jeduthun. 15. Jeremoth the fifth of Heman. 16. Hananiah the sixth of Heman. 17. Joshbekashah the eleventh of Heman. 18. Hanani the seventh of Heman. 19. Mallothi the twelfth of Heman. 20. Eliathah the eighth of Heman. 21. Hothir the thirteenth of Heman. 22. Giddalti the ninth of Heman. 23. Mehazioth the fourteenth of Heman. And, lastly, Romamti-ezer, the tenth of Heman. See how God increased some and preferred the younger before the elder.

III. Each of these had in his chorus the number of twelve, called their sons and their brethren, because they observed them as sons, and concurred with them as brethren. Probably twelve, some for the voice and others for the instrument, made up the concert. Let us learn with one mind and one mouth to glorify God, and that will be the best concert.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

THEIR DIVISION BY LOT INTO FOUR AND TWENTY ORDERS. (1Ch. 25:8-31)

they cast lots, ward against ward--"Ward" is an old English word for "division" or "company." The lot was cast to determine the precedence of the classes or divisions over which the musical leaders presided; and, in order to secure an impartial arrangement of their order, the master and his assistants, the teacher and his scholars, in each class or company took part in this solemn casting of lots. In the first catalogue given in this chapter the courses are classed according to their employment as musicians. In the second, they are arranged in the order of their service.

Next: 1 Chronicles Chapter 26

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Ch 25:8 And they cast lots, ward against [ward], as well the small as the great, the teacher as the scholar.

Ver. 8. As well the small as the great.] Heb., Sicut parvus sicut magnus; doctor cum discipulo: there was no privilege of precedency.

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 25:8. Ward against ward — A course of Levites answerable to one of the priests, upon whom the Levites were to wait in their holy ministrations, 1Ch 23:28. As well the teacher as the scholar — Without any respect to their different ages or abilities.

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

25:8 As with the priests, the order of the musicians by families was decided by sacred lots so that no preference would be shown (see 24:5, 31).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Who should be in every company and course.

Without respect to age or cunning.

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

(8) And they cast lots, ward against ward.—Rather, And they cast lots of charge, that is, for determining the order in which each of the twenty-four guilds, or classes, should take charge of the services. (Comp, the LXX., κλήρους ἐφημερίων, “lots of courses;” and see Luk_1:6.) Some Hebrew MSS. and the Targum repeat the word “ward” (mishmèreth, “charge”), whence the reading of the Authorised Version. The ancient versions omit the word altogether.

As well the small as the great.—Heb., exactly as the small (or, the younger), so the great (or, the elder). (Comp. the Vulg., “ex aequo tam major quam minor.”) But perhaps leummath is here used absolutely: “They cast lots in like manner” (1Ch_24:31). The senior houses, or guilds, had no advantage over the juniors, the order of rotation being decided by lot. (Comp. 1Ch_24:31.)

The teacher as the scholar.—Literally, cunning (1Ch_25:7) with learner. According to 1Ch_23:5, the whole number of Levites appointed for the service of song was 4,000. These were all included in the twenty-four classes, 288 of them being “cunning” men, that is, masters in their art, and the remaining 3,712 forming the rank and file of the choirs under the training of the proficients. The Aramaic word talmid (scholar) occurs nowhere else in the Old Testament. It is the term used of the disciples of the Rabbis in the Talmud, and is the exact equivalent of the New Testament word, μαθητής.

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

8–31. The Allotment of the Courses

8. ward against ward] R.V. (guessing the sense rightly) for their charges (i.e. duties), all alike. The Hebrew text however is faulty.

the teacher as the scholar] LXX. τελείων καὶ μανθανόντων (i.e. the initiated and the learners). For “the teacher” we should perhaps render “the skilful” as in 1Ch_25:7, R.V.; the Heb. word is the same. It is to be noted that we have here twenty-four courses of singers corresponding with the twenty-four courses of the priests.

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.

And they cast lots, ward against ward,.... That is, which ward or course of the singers should answer to and attend on the first ward or course of the priests in their weekly service, and which the second, and so on:

as well the small as the great, the teacher as the scholar; no regard was had to the age of a person, his being the firstborn or a younger brother, or to his office and station, whether as a teacher or a learner in the science of singing; he was made the head of a course, as the lot came up; and it may easily be observed, by comparing the lots in the following verses with the sons of the chief singers, according to the order of them in Ch1 25:2 that the younger are often preferred in the courses by lot to the elder, of which even the first lot is an instance.

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

As well the small as the great - Compare 1Ch 24:31. The lot was not applied indiscriminately to all the 24 courses, but was only used to settle which course of Asaph, which of Jeduthun, and which of Heman, should on each occasion be taken. Asaph was given the precedence over his brethren, and his four courses were assigned the first, and then each alternate place. Jeduthun took rank next, and received alternate places, first with Asaph, and then with Heman, until his courses were exhausted. After this, all the later places fell necessarily to Heman, whose courses continue without interruption from the 15th.

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

Unlearned. Hebrew and Septuagint, "the scholars." (Haydock) --- After the singers had been distributed into twenty-four classes, pretty equal in number, lots decided which of then should serve first, (Menochius) as had been done with the priests, chap. xxiv. 31. See chap. xxvi. 13.

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).

Ward against ward, i.e. a ward, or rank, or course of Levites answerable to one of the priests, upon whom the Levites were to wait in their holy ministrations, 1Ch 23:28. As well the small as the great, the teacher as the scholar, without any respect to their different ages or abilities.

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

8. They cast lots, ward against ward — The word rendered ward means a charge, a guardianship or superintendency. They cast lots to determine the order in which these different classes of singers should serve in the holy service, one class having charge until succeeded in the regular order by another. Our translators have repeated the word ward, but the Hebrew text reads literally: They cast lots for the charge, in the same manner as the small so the great, the skilled with the scholar. Of the four thousand Levites appointed for the service of song, (1Ch_23:5,) the two hundred and eighty eight represented in 1Ch_25:9-31 were the skilled ones, (“all that were cunning,” 1Ch_25:7.) And these were so arranged and distributed by lot that the rest of the four thousand (3,712) were amply supplied with teachers, there being one teacher for about thirteen scholars. So both the small and great, (that is, the older and the younger, comp. 1Ch_24:31,) the teachers and the scholars, were divided into classes, and distributed by lot.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

This verse should be translated, And they cast lots of attendance, small and great equally, teacher with scholar. The Septuagint translates trmvimi twOlrwOg by the words klhrouv ejfhmeriwn.

Small and great, teacher and scholar.

We have here an enumeration of the several courses of the Levites, appointed by lot to minister in due order. In the words which precede the enumeration, we have summarized the variety of ages and classes, all of whom were employed and accepted by the Lord in his service.

I AN EPITOME OF HUMAN SOCIETY AS CONSTITUTED BY God. Our common humanity is consistent with great variety and intermixture of elements. It has pleased God not only that generation should succeed generation, but that members of the human race of all ages should exist together in human society. It is obviously his will that mankind should be composed of those who teach and those who learn.

II AN ARRANGEMENT TO WHICH THE PROVISIONS OF REDEMPTION EXACTLY CORRESPOND. If the same God rules in providence and saves in redemption, we may expect to find a suitable provision made for the varied wants of varied classes. Accordingly we find that the Bible is equally adapted to young and old; that the redemption of Christ is limited to no age or class; that the Holy Spirit is poured out from above without regard to the distinctions Upon which men often lay an undue stress; that religion is equally intended for the benefit of all mankind.

III THAT SOCIETY SHOULD BE SO CONSTITUTED IS PRODUCTIVE OF MUTUAL ADVANTAGE. The great serve the small, and the small the great; the scholar is indebted to the teacher, who in turn derives many benefits from his pupils. There is no member of the human race who is not both a benefactor and a beneficiary. It is well that all should live in voluntary and cheerful compliance with this Divine ordinance.

IV ALL CLASSES AND AGES MAY CO-OPERATE FOE THE SPREAD OF THE GOSPEL AND THE SERVICE OF GOD. The cause of Christ is one which the feeblest child may help to advance, and which may employ the abilities of the greatest and most learned. Our Lord disdains not the lowliest service; and the loftiest are honoured in being permitted to do his will and glorify his Name. T.

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

Ward - A course of Levites answerable to one of the priests, upon whom the Levites were to wait in their holy ministrations, chap. xxiii, 28. The scholar - Without any respect to their different ages or abilities.

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

And they cast lots, ward against ward,.... That is, which ward or course of the singers should answer to and attend on the first ward or course of the priests in their weekly service, and which the second, and so on:

as well the small as the great, the teacher as the scholar; no regard was had to the age of a person, his being the firstborn or a younger brother, or to his office and station, whether as a teacher or a learner in the science of singing; he was made the head of a course, as the lot came up; and it may easily be observed, by comparing the lots in the following verses with the sons of the chief singers, according to the order of them in Ch1 25:2 that the younger are often preferred in the courses by lot to the elder, of which even the first lot is an instance.

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.)

Divisions of the Singers into Orders

v. 8. And they cast lots, ward against ward, as well the small as the great, the teacher as the scholar. The lot was cast over the divisions or companies to determine their arrangement according to master and assistants, so that nothing was left to capricious choice.

v. 9. Now, the first lot came forth for Asaph to Joseph; the second to Gedaliah, who with his brethren and sons, his companions in the art of music and singing, were twelve;

v. 10. the third to Saccur; he, his sons, and his brethren were twelve;

v. 11. the fourth to Izri; he, his sons, and his brethren were twelve;

v. 12. the fifth to Nethaniah; he, his sons, and his brethren were twelve;

v. 13. the sixth to Bukkiah; he, his sons, and his brethren were twelve;

v. 14. the seventh to Jesharelah; he, his sons, and his brethren were twelve;

v. 15. the eighth to Jeshaiah; he, his sons, and his brethren were twelve;

v. 16. the ninth to Mattaniah; he, his sons, and his brethren were twelve;

v. 17. the tenth to Shimei; he, his sons, and his brethren were twelve;

v. 18. the eleventh to Azareel; he, his sons, and his brethren were twelve;

v. 19. the twelfth to Hashabiah; he, his sons, and his brethren were twelve;

v. 20. the thirteenth to Shubael; he, his sons, and his brethren were twelve;

v. 21. the fourteenth to Mattithiah; he, his sons, and his brethren were twelve;

v. 22. the fifteenth to Jeremoth; he, his sons, and his brethren were twelve;

v. 23. the sixteenth to Hananiah; he, his sons, and his brethren were twelve;

v. 24. the seventeenth to Joshbekashah; he, his sons, and his brethren were twelve;

v. 25. the eighteenth to Hanani; he, his sons, and his brethren were twelve;

v. 26. the nineteenth to Mallothi; he, his sons, and his brethren were twelve;

v. 27. the twentieth to Eliathah; he, his sons, and his brethren were twelve;

v. 28. the one and twentieth to Hothir; he, his sons, and his brethren were twelve;

v. 29. the two and twentieth to Giddalti; he, his sons, and his brethren were twelve;

v. 30. the three and twentieth to Mahazioth; he, his sons, and his brethren were twelve;

v. 31. the four and twentieth to Romamti-ezer; he, his sons, and his brethren were twelve. This was the way in which the musicians were arranged in the order of their service, all in agreement with the principle that God is a God of order, and that all disturbing elements should be kept from church services, in order not to interfere with the devotion of the worshipers.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

And they cast lots, a watch against The meaning is a watch against a watch, and a similar [case] is [found] above (16:5): “... but I have walked from tent to tent and from tabernacle,” which means: “and from tabernacle to tabernacle.”

like the small one so the great one, scholar with pupil The meaning is that they cast lots for the watches, this one against that one, a watch against a watch, the small one was like the great one, the expert master with the pupil, all of them were equal in this, for the one on whom the first lot fell, if to the small one, he would come first to be the first one, and if last, he would be the last one, and so all of them, whether a scholar or a pupil, whether a small person or a great one. And these watches of the Levites followed the watches of the priests: the one to whom the first lot fell had the first lot, and his watch was with the watch of Jehoiarib the priest, and the one to whom the second lot fell waited, and his watch was with the watch of Jedaiah the priest.

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.