1 Chronicles 9:11

1Ch 9:11 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;

Ver. 11. The son of Hilkiah.] Who found the book of the law, which was presented to Josiah. {2Ki 22:8-10}

The ruler of the house of God.] Next to the high priest.

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 9:11. The ruler — Or rather, a ruler in the house of God — Not the high-priest, who was Ezra, (Ezr 3:8,) but a chief ruler under him.

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

That is, he was the high Priest.

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

Verse 11. The ruler of the house of God.] The high priest at this time was Jeshua the son of Jozadak, (Ezr 3:8,) and Seraiah, (Ne 11:11,) called here Azariah, was the ruler of the house; the person next in authority to the high priest, and who probably had the guard of the temple and command of the priests, Levites, c. It is likely that the person here was the same as is called the second priest, 1Chr 9:2 1Chr 25:18, who was the sagan or high priest's deputy. 2Kg 25:18.

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

(11) And Azariah the son of Hilkiah, the son of Meshullam.—See 1Ch_6:12-13. The names coincide so far as Zadok; but either Meraioth and Ahitub have been transposed (see 1Ch_6:7), or perhaps Meraioth has been omitted in 1Ch_6:12. Instead of Azariah, the parallel in Neh_11:11 has Seraiah, the rest of the verse being verbatim the same as here. A list of priests who went up with Zerubbabel and Joshua begins with Seraiah (Neh_12:1), and in Neh_10:2 Seraiah and Azariah are priests who sealed the covenant with Nehemiah the Tirshatha, about seventy years later. Neh_12:12 shows that Seraiah was the name of a priestly clan. Perhaps the name Seraiah should be read in the present passage before, or instead of, Azariah. (Comp. 1Ch_6:13-14.) If, however, the name is official, not personal, like the names in the preceding verse, this supposition is hardly necessary. Either Azariah or Seraiah might equally represent the priestly house intended.

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

11. Azariah] In Neh_11:11, Seraiah.

the ruler of the house of God] This title could perhaps be borne by the highpriest (2Ch_31:10; 2Ch_31:13), but in any case it was not confined to him (ib. 2Ch_35:8, where several such “rulers” are mentioned).

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, heads of the house of their fathers, one thousand and seven hundred and threescore. These, with other priests, made up this number, which was greater than those of Judah and Benjamin, that dwelt in Jerusalem, put together:

very able men for the work of the service of the house of God: men that had not only strength of body, which some part of the work of the priests required; but had courage and fortitude of mind to set about the service of God with cheerfulness, and to preserve it from corruption.

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

Azarias, or Saraias, ibid. 11.[2 Esdras xi. 11.?] --- Mosollam, or Sellum, chap. vi. 12. (Calmet) --- High is not expressed in Pontifex; and this Azarias was only (Haydock) one of the principal families; (Menochius; Du Hamel) perhaps the second in dignity; (4 Kings xxv. 18.) while Jesus was the successor of Aaron, 1 Esdras iii. 8. (Calmet) --- Hebrew and Septuagint, "the ruler," (Haydock) or "captain of the guard of the house." (Calmet) --- They were styled pontiffs, or princes of the priests. (Tirinus)

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).

Azariah; the same called Seraiah, Neh 11:11.

Hilkiah; either of him in Josiah’s time, 2Ki 22:8, or rather another of the same name.

The ruler of the house of God; or, a ruler in the house of God; not the high priest, who was Ezra, Ezr 3:8, but a chief ruler under him; either the second priest, as such are called, Num 3:32; or the head of one of the twenty-four families or courses of the priests.

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

11. Ruler of the house of God — A designation of the high priest, as by virtue of his office intrusted with the chief authority and control over the temple. The title seems also to have been given to some who were not high priests, (Jer_20:1,) but held a secondary rank, and had charge of the temple-police and guards. “The Rabbies,” says Hervey, “speak very frequently of one second in dignity to the high priest, whom they call the sagan, and who often acted in the high priest’s room. He is the same who is called “the second priest.” 2Ki_23:4; 2Ki_25:18. They say Moses was sag-an to Aaron. Thus, too, it is explained of Annas and Caiaphas, (Luk_3:2,) that Annas was sagan. In like manner they say Zadok and Abiathar were high priest and sagan in the time of David. The sagan is also very frequently called memunneh, or prefect of the temple, and upon him chiefly lay the care and charge of the temple services. If the high priest was incapacitated from officiating by any accidental uncleanness, the sagan took his place.”

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

Vers. 11-13. This list resembles much more closely that of Neh_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, Neh_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. (1Ch_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, 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.

HOMILIES BY J.R. THOMSON Ver. 11.

The ruler of the house of God.

Whether this Azariah was the high priest or the" second priest" does not seem certain. But the office here ascribed to him is evidently one of great importance, and is suggestive of memorable truths with regard to God"s spiritual temple and kingdom.

I THE TRUE "HOUSE OF GOD" IS SPIRITUAL. The temple at Jerusalem was the emblem of the spiritual house which no man has built the Church of the Divine Redeemer and Lord. This is composed of faithful and holy natures, as of "lively stones.

II THIS "HOUSE OF GOD" IS ORDERED AND GOVERNED ACCORDING TO DIVINE WISDOM. This is suggested by the word ruler. " "Order is Heaven"s first law," and this law is certainly not violated in his most precious and beloved work. God"s own wisdom is displayed in his own temple.

III GOD"S OWN SON IS THE RULER IN HIS OWN HOUSE. No earthly sovereign or ecclesiastical pontiff is the head of the spiritual society in which God"s Spirit ever dwells. Christ is the King, the Lord, the Priest; "the Head over all things to his Church.

IV ALL HUMAN RULERS ARE SUBJECT AND SUBORDINATE TO THE DIVINE LORD. Bishops are overseers, and presbyters are pastors; but they are not lords over God"s heritage. They have only authority to declare his will, and to execute his commands; and this trust they fulfil, not for their own honour, but for the order and prosperity of God"s house.

T.

Vers. 11-13.

Authority and ability in the service of God.

Azariah was "the ruler of the house of God" (ver. 11); concerning a thousand seven hundred and sixty it is said that were "very able men for the work of the service of the house of God" (ver. 13). Here we have high authority and eminent ability in the service of the Lord.

I AUTHORITY IN SACRED SERVICE. Our Saviour did not establish a hierarchy in the Christian Church. The apostolate was obviously a temporary institution. We read of "elders that rule well", (1Ti_5:17) and the Hebrew Christians were charged to "obey them that had the rule over them". (Heb_13:17) There was, as there is now, a place in the Church for authority on the one hand and for loyalty on the other. There are, as there ever will be, those who direct, control, organize, appoint, remove. On the part of such there should be:

1. A sense of deep responsibility; for on their decision and direction greatthings depend.

2. A constant appeal for Divine guidance. In the affairs of his kingdomsurely the Divine Sovereign should be continually con-suited by those who speak in his Name.

3. Great carefulness to act in harmony with his revealed will, so that theymay not, while professing to work for God, be simply imposing their own fallible judgment on other minds.

4. The cultivation of humility, lest they should aspire to "have dominionover the faith" of men, instead of walking humbly with God, and serving in love like that Son of man who "came not to be ministered unto, but to minister.

II ABILITY IN SACRED SERVICE. (Ver. 13.) The ability which these priests displayed in the service of the sanctuary was of a somewhat different order from that which is now required in the service of man in the Church of Christ. But it was inspired by the same Divine Being, and it aimed at the same end the spiritual well-being of the nation. We remark concerning ability in sacred service:

1. That it is, in large part, the gift of God. "Veryable men" are "what they are by the grace of God." Their conspicuous ability is his endowment. From the Author of their being come the faculties (memory, imagination, judgment, reason, enthusiasm, strength, will, etc.) which distinguish them from their fellows. They owe their eminence to the supreme hand that raises and levels all things. Therefore

(1) let those who possess remarkable ability wear their honours meekly, remembering whence they came; and therefore

(2) let not those who lack it be envious of those who enjoy it, for then their "eye would be evil" because God is good.

2. That it is, in large part, the product of human effort. The greatest"abilities" will come to no ripeness and bear no fruit without human industry, patience, effort. Many who have it in them to do great things go to the grave having lived useless, wasted lives. Therefore

(1) let those who are gifted of God see to it that they train, mature, and use the capacities they have of him; and

(2) let those who receive the benefit of such ability honour the human while they bless the Divine Author of 2:3. That it is a gift for the use of which its possessors should feel a large measure of responsibility. Who shall measure the vastness of the influence for good or evil which one man of great ability may exert, if we take into account not only the direct but all the indirect results of his action?

3. That the approval and award of the Master depend, not on ability, buton faithfulness. They who have served God with special powers will have the gratification of seeing peculiarly large results; but whether our talents be few or many, if we be faithful at our post, we shall all share the "Well done" of the righteous Judge. C.

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

The ruler - Or, a ruler in the house of God: not the high-priest, who was Ezra, Ezra iii, 8, but a chief ruler under him.

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

And their brethren, heads of the house of their fathers, one thousand and seven hundred and threescore. These, with other priests, made up this number, which was greater than those of Judah and Benjamin, that dwelt in Jerusalem, put together:

very able men for the work of the service of the house of God: men that had not only strength of body, which some part of the work of the priests required; but had courage and fortitude of mind to set about the service of God with cheerfulness, and to preserve it from corruption.

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.)