1 Chronicles 6:32

1Ch 6:32. They ministered before the tabernacle, &c. — Which David had prepared for the ark when it came to Jerusalem. According to their order — The order which David himself had constituted a little before his death, as we read in the latter end of this book.

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

1 Chronicles

DAVID’S CHORISTERS

1Ch 6:32.

This brief note is buried in the catalogue of the singers appointed by David for ‘the service of song in the house of the Lord.’ The waves of their choral praise have long ages since ceased to eddy round the ‘tabernacle of the tent of meeting,’ and all that is left of their melodious companies is a dry list of names, in spite of which the dead owners of them are nameless. But the chronicler’s description of them may carry some lessons for us, for is not the Church of Christ a choir, chosen to ‘shew forth the praises of Him who has called us out of darkness into His marvellous light’? We take a permissible liberty with this fragment, when we use it to point lessons that may help that great band of choristers who are charged with the office of making the name of Jesus ring through the world. Now, in making such a use of the text, we may linger on each important word in it and find each fruitful in suggestions which we shall be the better for expanding in our own meditations.

We pause on the first word, which is rendered in the Authorised and Revised Versions ‘waited,’ and in the margin of the latter ‘stood.’ The former rendering brings into prominence the mental attitude with which the singers held themselves ready to take their turns in the service, the latter points rather to their bodily attitude as they fulfilled their office. We get a picture of the ranked files gathered round their three leaders, Heman, Asaph, and Ethan. These three names are familiar to us from the Psalter, but how all the ranks behind them have fallen dim to us, and how their song has floated into inaudible distance! They ‘stood,’ a melodious multitude, girt and attent on their song, or waiting their turn to fill the else silent air with the high praises of Jehovah, and glad when it came to their turn to open their lips in full-throated melody.

Now may we not catch the spirit of that long vanished chorus, and find in the two possible renderings of this word a twofold example, the faithful following of which would put new vigour into our service? We are called to a loftier office, and have heavenly harmonies entrusted to us to be made vocal by our lips, compared with which theirs were poor. ‘They waited on’ their office, and shall not we, in a higher fashion, wait on our ministry, and suffer no inferior claims to block our way or hamper our preparedness to discharge it? To let ourselves be entangled with ‘the affairs of this life,’ or to ‘drowse in idle cell,’ sleepily letting summonses that should wake us to work sound unheeded and almost unheard, is flagrant despite done to our high vocation as Christians. ‘They also serve who only stand and wait,’ but not if in their waiting their eyes are straying everywhere but to their Master’s pointing hand or directing eye. The world is full of voices calling Christ’s folk to help; but what a host of so-called Christians fail to hear these piteous and despairing cries, because the noise of their own whims, fancies, and self-centred desires keeps buzzing in their ears. A constant accompaniment of deafness is constant noises in the head; and the Christians who are hardest of hearing when Christ calls are generally afflicted with noises which are probably the cause, and not merely an accompaniment, of their deafness. For indeed it demands no little detachment of spirit from self and sense, from the world and its clamant suitors, if a Christian soul is to be ready to mark the first signal of the great Conductor’s baton, and to answer the lightest whisper, intrusting it with a task for Him, with its self-consecrating ‘Here am I. Send me.’

It used to be said that they who watched for providences never wanted providences to watch for; it is equally true that they who are on the watch for opportunities for service never fail to find them, and that ears pricked to ‘hear what God the Lord shall speak,’ summoning to work for Him, will not listen in vain. Paul saw in a vision ‘a man of Macedonia’ begging for his help, and ‘straightway’ he concluded that ‘God had called’ him to preach in Europe. Happy are these Christian workers who hear God’s voice speaking through men’s needs, and recognise a divine imperative in human cries!

May we not see in the attitude of David’s choristers as they sang, hints for our own discharge of the tasks of our Christian service? There was a curse of old on him who did the work of the Lord ‘negligently,’ and its weight falls still on workers and work. For who can measure the harm done to the Christian life of the negligent worker, and who can expect any blessing to come either to him or to others from such half-hearted seeming service? The devil’s kingdom is not to be cast down nor Christ’s to be builded up by workers who put less than their whole selves, the entire weight of their bodies, into their toil. A pavior on the street brings down his rammer at every stroke with an accompanying exclamation expressing effort, and there is no place in Christ’s service for dainty people who will not sweat at their task, and are in mortal fear of over-work. Strenuousness, the gathering together of all our powers, are implied in the attitude of Heman and his band as they ‘stood’ in their office. Idle revellers might loll on their rose-strewn couches as they ‘sing idle songs to the sound of the viol and devise for themselves instruments of music, like David,’ but the austerer choir of the Temple despised ease, and stood ready for service and in the best bodily posture for song.

The second important word of the text brings other thoughts no less valuable and rich in practical counsel. The singers in the Temple stood in their ‘office,’ which was song. Their special work was praise. And that is the highest task of the Church. As a matter of fact, every period of quickened earnestness in the Church’s life has been a period marked by a great outburst of Christian song. All intense emotion seeks expression in poetry, and music is the natural speech of a vivid faith. Luther chanted the Marseillaise of the Reformation, ‘A safe stronghold our God is still,’ and many another sweet strain blended strangely with the fiery and sometimes savage words from his lips. The Scottish Reformation, grim in some of its features as it was, had yet its ‘Gude and Godly Ballads.’ At the birth of Methodism, as round the cradle at Bethlehem, hovered as it were angel voices singing, ‘Glory to God in the highest.’ A flock of singing birds let loose attends every revival of Christian life.

The Church’s praise is the noblest expression of the Church’s life. Its hymns go deeper than its creeds, touch hearts more to the quick, minister to the faith which they enshrine, and often draw others to see the preciousness of the Christ whom they celebrate. How little we should have known of Old Testament religion, notwithstanding law and prophets, if the Psalter had perished!

And it is true, in a very deep sense, that we shall do more for Christ and men by voicing our own deep thankfulness for His great gifts and speaking simply our valuation of, and our thankfulness for, what we draw from Him than by any other form of so-called Christian work. We can offend none by saying: ‘We have found the Messias,’ and are adoringly glad that we have. The most effectual way of moving other souls to participate in our joy is to let our joy speak. ‘If you wish me to weep,’ your own tears must not be held back, and if you wish others to know the preciousness of Christ, you must ring out His name with fervour of emotion and the triumphant confidence. We are the ‘secretaries of God’s praise,’ as George Herbert has it, for we have possession of His greatest gift, and have learned to know Him in loftier fashion than Heman’s choristers dreamed of, having seen ‘the glory of God in the face of Jesus Christ,’ and tasted the sweetness of redeeming love. The Apocalyptic seer sets forth a great truth when he tells us that he first heard a new song from the lips of the representatives of the Church, who could sing, ‘Thou wast slain and didst redeem us to God with Thy blood,’ and then heard their adoration echoed from ‘many angels round about the throne,’ and finally heard the song reverberated from every created thing in heaven and earth, in the sea and all deep places. A praising Church has experiences of its own which angels cannot share, and it sets in motion the great sea of praise whose surges break in music and roll from every side of the universe in melodious thunder to the great white throne. Without our song even angel voices would lack somewhat.

‘God said, “A praise is in Mine ear;

There is no doubt in it, no fear:

Clearer loves sound other ways:

I miss My little human praise.”‘

The song of the redeemed has in it a minor strain that gives a sweetness far more poignant than belongs to those who cannot say: ‘Out of the depths I cried unto Thee.’ ‘The sweetest songs are those which tell of saddest thought,’ and recount experiences of conquered sin and life springing from death.

But it is also true that no kind of Christian service will be effectual, if it lacks the element of grateful praise as its motive and mainspring. Perhaps there would be fewer complaints of toiling all night and wearily hauling in empty nets, if the nets were oftener let down not only ‘at Thy word’ but with glad remembrance of the fishermen’s debt to Jesus, and in the spirit of praise. When all our work is a sacrifice of praise, it is pleasing to God and profitable to ourselves and to others. If we would oftener bethink ourselves, and herald every deed with a silent dedication of it and of ourselves to Him who died for us, we should less often have to complain that we have sowed much and brought back little. A pinch of incense cast into the common domestic fire makes its flame sacrificial and fragrant.

The last important word of the text is also fertile in hints for us. The singers stood in their office ‘according to their order.’ That last expression may either refer to rotation of service or to distribution of parts in the chorus. They did not sing in unison, grand as the effect of such a song from a multitude sometimes is, but they had their several parts. The harmonious complexity of a great chorus is the ideal for the Church. Paul puts the same thought in a sterner metaphor when he tells the Colossian Christians that he joys ‘beholding your order and the steadfastness of your faith in Christ,’ where he is evidently thinking of the Roman legion with its rigid discipline and its solid, irresistible, ranked weight. Division of function and consequent concordant action of different parts is the lesson taught by both metaphors, and by the many modern examples of the immense results gained in machinery that almost simulates vital action, and by organisations for great purposes in which men combine. The Church should be the highest example of such combination, for it is the shrine of the noblest life, even the life of its indwelling Lord. Every member of it should have and know his place. Every Christian should know his part in the great chorus, for he has a part, even if it is only that of tinkling the triangle in the orchestra or beating a drum. That division of function and concordance of action apply to all forms of the Church’s action, and are enforced most chiefly by the great Apostolic metaphor of the body and its members. Paul did not delight in ‘uniformity.’ Inferiors calling themselves his successors have often aimed at enforcing it, but nature has been too strong for them, and the hedge will grow its own way in spite of pedants’ shears. ‘If the whole body were an eye, where the hearing?’ The monotony of a church in which uniformity was the ideal would be intolerable. The chorus has its parts, and the soprano cannot say to the bass, ‘I have no need of you,’ nor the bass to the tenor, ‘I have no need of thee.’

So let us see that we find our own place, and see that we fill it, singing our own part lustily, and not being either confused or made dumb because another has other notes to sing than are written on our score. Let us recognise unity made more melodious by diversity, the importance of the humblest, and ‘having gifts differing according to the grace given unto us let us wait on our ministry,’ and stand in our office according to our order.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Read Exod. 27:21.

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

before the dwelling-place, &c.--that is, in the tent which David had erected for receiving the ark after it was removed from the house of Obed-edom [Sa2 6:17]. This was a considerable time before the temple was built.

they waited on their office according to their order--which David, doubtless by the direction of the Holy Spirit, had instituted for the better regulation of divine worship.

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

Verse 32. According to their order.] This order is specified below.

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

(32) And they ministered.—“And they continued ministering, before the dwelling of the Tent of Meeting, with the music.”

The dwelling place of the tabernacle.—A defining genitive, like River of Jordan, or City of Jerusalem. In the court before this sacred dwelling wherein the Lord met His people, the services of sacrifice and song were carried on. The tent of the Ark in the city of David (see 1Ch_16:1) is here called by the old name of the Mosaic Tabernacle, ‘ôhel mô’çd, “tent of tryst, or meeting,” i.e., of God with man. The ancient tent appears to have stood at Shiloh, and at Bethel (Jdg_20:26-28) in the days of the Judges, at Nob in the reign of Saul, and later at Gibeon. (See 1Ch_21:29, and 2Ch_1:3.)

Until Solomon had built the house.—The Ark, and the worship of which it was the centre, were then transferred to the more august abode of Solomon’s Temple.

And then they waited.—Omit then and read “and they stood at their service according to their privilege.” The place and precedence of the choirs and their leaders were fixed by David (1Ch_16:37). Standing was the normal posture for singing.

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

32. the dwelling-place of the tabernacle of the congregation] R.V. the tabernacle of the tent of meeting. Cp. R.V. Preface, p. vi.

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 their brethren, the sons of Merari,.... Who were the brethren of the Kohathites and Gershonites, descending from the same ancestor Levi: stood

on the left hand; that is, of Heman, see Ch1 6:39, the chief of whom was Ethan, sometimes called Jeduthun, Ch1 16:41 and often in the book of Psalms; his genealogy is traced up to Levi thus; Kishi, called Kushaiah, Ch1 15:17 Abdi, Malluch, Hashabiah, Amaziah, Hilkiah, Amzi, Bani, Shamer, Mahli, Mushi, Merari, Levi.

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

The dwelling-place of the tabernacle, or, the tabernacle of the tent, as the same Hebrew words are translated, Exo 39:32; 40:2,6.

According to their order; which David had appointed by the Spirit, as it follows in this book.

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

32. Before the dwellingplace of the tabernacle — The dwelling, (mishcan,) as distinguished from the tabernacle, (ohel,) was the board structure and its covering of ornamented curtains which formed the principal part of the sacred tent. Those who ministered before the mishcan must have occupied the court, where the laver and the altar of burnt offering stood.

According to their order — The order assigned to them by David. On the divisions and arrangement of the sons of Levi, see chaps. 23-26.

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

Instances full of illustration of this ministering; with singing and waiting on their office are found in 2Ch_5:12 2Ch_29:26-31 2Ch_35:15, 2Ch_35:16.

Waiting on their office.

The Levites were the ministers of the tabernacle and the temple, whose business it was, in subordination to the priests, to attend to the appointed services, sacrifices, ceremonies, and festivals. Of these, certain families were selected for the conduct of the musical part of the religious services. David, himself a poet and a musician, set apart these families; the members of which, from his time forward, were trained for "the service of song in the house of the Lord." Clothed in white garments, some performed upon cymbals, psalteries, harps, and other instruments of music; whilst others lifted up their voices, and sang the praises of him who is "good, and whoso mercy endureth for ever." It is recorded that, upon certain great occasions in Jewish history, as, for example, when Solomon dedicated his temple, when Hezekiah cleansed the same building and restored the dignity of its services, and when Josiah observed a solemn Passover, these musical attendants took a prominent part and rendered an effective service in the sacred solemnities that were observed. (2Ch_5:12 2Ch_29:27-30 2Ch_35:15) Perhaps nothing at once more simple and more significant can be said of any men or any class of men than is here said in description and to the credit of the families of Heman, Asaph, and Jeduthun: "They waited on their office according to their order." The language may fairly be taken as applicable to all true servants of God, to all true friends and followers of Christ.

I PROVIDENCE APPOINTS FOR EVERY ONE OF US AN OFFICE TO FILL, A SERVICE TO RENDER.

1. Mark the divinity apparent in every human life. It is only within limits that we choose or that others choose for us. "The steps of a good man are ordered by the Lord." "Our times are in his hands.

2. Mark the individuality of every man"s vocation. The Levites did not perform the priests" service; and amongst the Levites all were not appointed to "the service of song." So is it with us and our several positions in the Church and in the world. Nothing is weaker and more foolish than to say, "How well I could fill the position and do the work of my neighbour!" It is your duty to which you must look, that there may be no lack of service through your failure.

II GOD EXPECTS US TO RENDER OUR APPOINTED SERVICE UPON A PROPER SYSTEM AND IN AN ORDERLY WAY. The Levites had their regulations to which they were obedient. And the same is true of us all. "Order is Heaven"s first law." We have not only a duty to fulfil we have to fulfil it at the right time and place. Qualities necessary for efficiency in ordinary business or professional life are requisite in the service of God. Take these three:

1. Diligence.

2. Method.

3. Perseverance.

Without these it is scarcely possible to glorify God in a practical and active life. Without these we shall lose our self-respect, and we shall lose our influence over our fellow-men.

III FOR SUCH SERVICE WE ARE RESPONSIBLE TO THE DIVINE LORD AND JUDGE.

1. The watchful eye of God is always upon us.

2. By providential appointment, careful fidelity makes its mark upon ourcharacter.

3. "We must all of us appear before the judgment-seat." "The fire shall tryevery man"s work, of what sort it is.

IV IN OUR ENDEAVORS TO RENDER SUCH SERVICE, WE HAVE A MODEL AND A MOTIVE IN OUR LORD JESUS CHRIST.

1. Consider how Christ "waited upon his office." He came to do the will ofGod. "He took upon him the form of a servant." He was found faithful. It was only when he could say, "It is finished!" that he consented to die. In life and in death it was his meat and drink to do his Father"s will. Thus he left us an example.

2. Consider that his humiliation, his cross, are the inspiration of the serviceand obedience of his people. It is the love of Christ which constraineth us. Do not suppose that Divine love cannot work according to the principles of human order and system; these are the machinery, but that is the motive.

APPLICATION. We have here a rebuke to the irreligious, and a summons to a better life. We have also an admonition and encouragement to those who are endeavouring to serve their Saviour, and glorify their God. T.

Vers. 32-81.

Religious culture.

The promised land was to be a well-cultivated country in more ways than one. Not only was its soil to be well tilled, but its population was to be well trained. Harvests of grain were to be gathered from its fields, and fruits of holiness were to be seen in the lives of its sons and daughters. Excellent and ample provision was made for this religious culture. It was to be, as it should be everywhere and always

I ATTRACTIVE IN FEATURE. The tabernacle service (ver. 32), and subsequently the temple service, was made inviting and enjoyable with sacred song (ver. 32). The singers sang the praises of Jehovah, and care was taken that they should not be absent from their post. Music, pleasant and attractive, was to make the heart more glad when the Israelites were summoned to go up to the house of the Lord. We are not only at liberty, but are under obligation, to draw as large a company as we can attract to the sanctuary by making its services agreeable and inviting. Good reading, good singing, appropriate prayer, simple and short enough to be entered into by the people, earnest and faithful exhortation, provision for all bodily needs, these are rightful and desirable things; they should be religiously provided.

II WELL ORGANIZED. "They waited on their office according to their order" (ver. 32). Every necessary arrangement was made that, when one course had concluded, another should begin: the temple would never be without those who were wanted to take up what others were laying down. Things must not be left to the impulse of the hour or to happen as they may: everything is to be carefully and systematically arranged in the service of God, in the culture of the soul.

III VARIED IN MANNER OF SERVICE. "The Levites were appointed unto all manner of service," etc. (ver. 48). These were

(1) of many kinds; and they were probably

(2) of many degrees of importance.

Certainly there were many that were menial, and there must have been some that were valuable and high. The priests, we know, had nearer access to God, and engaged in the more sacred offices (ver. 49). In the Church of Christ there must be these varieties in kind and in degree. We can only cover the whole ground of sacred service, of religious culture, by dividing the work into many parts, and by some taking higher while others take lower posts. Let us feel that

(1) any work done for God and at his bidding is highly honourable;

(2) those who are apportioned to the simpler offices are least burdened with responsibility;

(3) they who undertake the most sacred functions have especial need of human devotedness and Divine direction.

IV BASED ON POPULAR INTELLIGENCE. Here we have the cities through which the Levites were distributed. They were to be scattered throughout the land, to be mingled with every tribe, in order that they might impart religious instruction to all. (Deu_33:10; and see 2Ch_17:9 2Ch_30:22 2Ch_35:3) It was their function to "teach the good knowledge of the Lord," to make known and understood the Law of God. The service of Jehovah was to rest on popular intelligence. Ignorance is not the mother of devotion; it is the fruitful parent of superstition and folly. Religion builds on knowledge, thrives on intelligence. It is the aim of those who wish for a land well cultivated for God that in every town and every smallest village the instructor in Christian truth shall be found:

1. Making known the will of God in Christ Jesus.

2. Interpreting and explaining, so far as may be, the mind of the DivineMaster.

3. Enforcing his will by earnest words, and by a blameless, beautiful life.

C.

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

And their brethren, the sons of Merari,.... Who were the brethren of the Kohathites and Gershonites, descending from the same ancestor Levi: stood

on the left hand; that is, of Heman, see Ch1 6:39, the chief of whom was Ethan, sometimes called Jeduthun, Ch1 16:41 and often in the book of Psalms; his genealogy is traced up to Levi thus; Kishi, called Kushaiah, Ch1 15:17 Abdi, Malluch, Hashabiah, Amaziah, Hilkiah, Amzi, Bani, Shamer, Mahli, Mushi, Merari, Levi.

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.)