1 Chronicles 9:13

1Ch 9:13 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.

Ver. 13. For the work of the service.] Or, Men of work for the service, &c., that is, able and apt for the work.

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_9:13

Very able men for the work of the service of the house of God.

Religious ability

We are not called to ecclesiastical statesmanship in this verse; we are called to the kind of work we can do best. There are very able doorkeepers, as well as very able preachers; there are very able administrators, as well as very able expositors: the one cannot do without the other. What we want in the house of God is ability--that is to say, faculty that can utilise all other men, penetrate into the meaning of all passing events, and tell exactly when work is to be done and when it is not to he attempted. Many are willing who are not able; many are able in nine particulars but fail in the tenth. Sometimes a whole number of talents is thrust away, because one talent--the talent of using the others--is wanting. (J. Parker, D. D.)

Obstructive forces

The era to which the statements of the text belong was, like every other era of the militant people of God, one that required men of ability--and it had them. In close connection with these statements, we read of them that they were men that had understanding of the times, to know what Israel ought to do; that they could order the battle array; that they were mighty men of valour, whose faces were like the faces of lions, and were as swift as the toes upon the mountains; and their deeds of personal prowess are stated in detail, showing that they were men of heroic blood and daring and achievement. Brawn and brain and blood stood in good stead in those ages of war and conquest, when the cleavage of swords and the thrust of spears and the might of muscle determined victory. Yet more than even this, does the Cause, in our day, call for. It calls, with profound beseeching, for the faith and the devotion of the majority, nay, of the whole body, of all who love it and love its Lord. After the battle of Solferino, one of the worlds decisive conflicts, when the line of battle extended for fifteen miles, Victor Emanuel concluded his order of the day in these words: Soldiers! in former battles I have often had occasion to mention the names of many among you in the order of the day; this time I put the whole army on the order of the day! The personal daring and deeds of every man made that battle the most memorable in modern warfare. When our Victor Emanuel can put the whole army in the order of the day the staid and suffering kingdom will come to victory. In our day there are patent obstructive forces to this end.

I. In the first place, we may notice that there is much unconsecrated ability which is due to Christ, but which is withheld from Him. His cause, as we have said, is committed to human instrumentality. He retains His own Divine efficiency in it, but He permits men to advance or to hinder it. Ordinarily, the power of the Church, in a given community, is in the ratio of the human influence and character which are allied to it. If the popular sentiment is decidedly in its favour, if the men and women who are able, intellectually, socially, pecuniarily, are unequivocally and spiritually Christian, the Church is easily progressive and controlling. But if the social leaders are divided in sentiment, and if the two parties are about equal in standing, in intelligence, in business and professional ability and in property, the kingdom is loaded with a serious disadvantage. Men form their opinions under the lead of other men. Social influence is powerful. The young look up to their seniors, to those who have had experience in affairs. The multitude are not independent thinkers and actors. And so, in this state of things, religion contends with odds against it. But human nature is not, of itself, in favour of religion. Human nature is not only unsanctified, but it is depraved. Men run downward naturally. So long as a moiety of those who have influence in the community are arrayed against personal religion, are even not practically and personally in its favour, the drift will be largely away from it. Religion needs the combined influence and example of all worthy people. Those who decline such support oppose an obstructive force to the progress and sway of the kingdom.

II. Not only have we a great amount of this concentrated ability, but that ability which is nominally consecrated to Christ is to a large extent inefficient. If the Church, such as it is in numbers, in ability, in social standing, were a compact, disciplined, working, spiritual force; if they were individually and collectively, able men for the service of the house of God, there would be the certainty of victory. But plainly it is not so. The nominal body of Christ, taken as a whole, cannot be relied on. The battle array shows a long, thin line, and therefore a weak one. We may take any department of our Christian work, and the report will be the same from each and all. Even public worship has scant attendance. If we should take our measure by the systematic endeavour of the Church to evangelise the parish, the showing, in the aggregate, would be no better. Now this inefficiency of great Churches, strong in numbers and character and resources, is an obstructive force to the progress end acceptance of real religion: it has a depressing influence on the Christian body and a repulsive effect on the world. We can readily see how different the popular impression would be were the whole Church engaged, with interest, with devotion, with the fervour of a passion, in its Christian enterprises. We are well aware that there are able and consecrated men and women who are faithful. The hope of the kingdom is in them: but the burdens of the kingdom are well-nigh insupportable by them. They need support; they need to-day the efficient aid of all those who are nominally consecrated to Christ. There is still another obstructive force.

III. We have to contend with misdirected ability. It may be consecrated and efficient, but it is unwisely used. It is of the guerilla order: Self-constituted, or constituted by the call of a single individual; not according to the general law. It consists in its disconnection with the army; it is irregular as to permanence. The semi-secular cause which they have espoused is made supreme. For that public worship is abandoned. The holy sacraments are supplanted by it. The devotional services of the Church are obliged to give way before gatherings for it. Devotion to Christ ranks lower than devotion to the cause. Now, what the Church needs for its efficiency, and what the world needs for its salvation, is the right use of all the misdirected ability of the workers. They should be called in from their petty guerilla undertakings to co-operation with the combined and disciplined army. No obstructive force should hinder the great work or postpone its final triumph. The effort that is now wasted is enough to give success to the one cause. The zeal spent in predatory excursions would insure victory to the Lords host.

IV. Further, in obstructive force is the influence of inconsistency. The Christian profession is of a strict order. Christian character is definitely marked. Disciples of Christ are separate from sinners. They belong to another kingdom. They should stand in their right and righteousness. They should command the respect and confidence of all other men. They should surround Christ as nobles surround their king. (B. Hart.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ch 9:13. Able men — Hebrew, mighty men of valour; which is here mentioned as an excellent qualification for their place; because the priests might meet with great opposition in the discharge of their office, in the execution of the censures upon all impure persons without exception, and in preserving sacred things from violation by the touch of forbidden hands.

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

To serve in the Temple, every one according to his office.

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

Verse 13. And their brethren] What a prodigious number of ecclesiastics to perform the Divine service of one temple! no less than one thousand seven hundred and eighty able-bodied men! and this number is reckoned independently of the two hundred and twelve porters who served at the gates of the house of the Lord, 1Ch 9:22.

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

(13) And their brethren, heads of the house of their fathers.—We can hardly suppose so many as 1,760 priestly clans dwelling in the holy city. Either the phrase “heads of their father-houses” belongs to the last verse, and has been accidentally brought into its present position; or in this instance it means simply “heads of single families;” or “their brethren, heads of their (respective) clans,” refers to other father-houses not mentioned by name, and the number 1,760 refers to all the guilds and clans of 1Ch_9:10-13, and should be separated from the preceding phrase by a semicolon. This last explanation is probably right. The total number given in Neh_11:10-14 for the priests is 1,192. (See Note on 1Ch_9:9.)

Very able men.—See Margin, and 1Ch_7:9.

For the work.—“For” is wanting in the Hebrew. Perhaps “doers of” (Neh_11:13) has Mien out.

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

13. heads of the house of their fathers] R.V. heads of their fathers’ houses.

a thousand and seven hundred and threescore] Only the five ‘courses’ of priests mentioned above (viz., Jedaiah, Jehoiarib, and Jachin, 1Ch_9:10, and Malchijah and Immer, 1Ch_9:12) seem to be included in this reckoning. Some commentators however regard Azariah (= Seraiah) in 1Ch_9:11 as the name of a new course, which after the Exile took the place of one of the old courses reckoned in 1Ch_24:7-18. If this be right we have here the sum of six courses.

In Neh_11:12-14 the number of the priests is given on a different plan; eight hundred and twenty-two “did the work of the house”; two hundred and forty-two were “chiefs of fathers’ houses”; an hundred and twenty-eight were “mighty men of valour.” The total falls far short of the thousand and seven hundred and threescore of Chron. We have not sufficient data on which to base any attempt at reconciling the two totals.

very able men] Render, mighty men of valour. The Heb. is the same as in Neh_11:14. Cp. 2Ch_26:17.

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 Bakbakkar, Heresh, and Galal, and Mattaniah,.... Four more of the chief of the Levites, the pedigree of the last of which is traced up by Micah and Zichri to Asaph, the singer in the times of David, a descendant of Gershon, the first son of Levi; the first of these is thought by Hillerus (t) to be the same with Bakbukiah, Neh 11:17.

(t) Onamastic. Sacr. p. 401, 548.

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

Very able men, Heb. mighty men of valour; which is here noted as an excellent qualification for their place; because the priests might meet with great opposition and difficulty in the faithful discharge of their office, in the execution of the censures upon all impure persons without exception, and in preserving sacred things from violation by the touch of forbidden hands; of which see an eminent instance in Azariah, 2Ch 26:17, &c.

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

Very able men.

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 valour," 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.

I GOD CAN MAKE USE OF THE FEEBLEST AND HUMBLEST INSTRUMENTS IN THE ACCOMPLISHMENT OF HIS PURPOSES. 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 labourers.

II NO ABILITY IS TOO GOOD, OR EVEN GOOD ENOUGH, FOR 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 honour 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 vigour, mental acquisitions, tender sympathy, unsparing labours, and all other precious gifts, in the service of our redeeming God.

III Therefore, THE STRONG AND GIFTED SHOULD BE ESPECIALLY SUMMONED TO ENTER UPON THE WORK OF 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 labourers, 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. T.

Strong for God"s service.

Of certain men, otherwise unknown, this is the permanent historical record, "They were very able men for the work of the service of the house of God. " It is a description full of interest, and reminds us that

I GOD GIVES TO MEN THE NEEDED GIFTS FOR HIS WORK. For all his work in the world; but here we are specially reminded of his work in the Church and in Divine service. In older times we find Moses with the genius for order and rule, and Bezaleel with the genius for decoration, and Joshua with the genius for war, and David with the genius for song; and so on through each age we may go, marking the men endowed with gifts for pious services. Each apostle has his gift. Reformers, leaders, teachers, rise for their specific work in each age Augustine, Anselm, Bernard, Luther, Calvin, Pascal, Whitefield, etc. Ever and again God gives us "very able men for the work of the service of his house." And the greater and more prominent instances only affirm and assure the general truth that for all his work, be it greater or smaller in man"s esteem, God ever finds the men and endows with the gifts, and each may become, by the faithful culture of his gift, a "very able man" for God"s service. If he may he ought.

II THE GIFT IS OFTEN UNRECOGNIZED BY HIM WHO HAS IT. And so the Church loses much of the service she needs. Especially apply to the ministerial endowment. It is usually found associated with a modest and retiring disposition, and in self-diffidence many fail to believe in their own powers. And powers often lie dormant and unrecognized until circumstances of life secure their development. Men are often surprised by the discovery of hitherto unknown faculties. The men who push are seldom the men of real power. But the modesty of the highly endowed often prevents their gaining their due place and sphere. As an instance of unrecognized gifts, reference may be made to Dr. Guthrie, who, though so successful as a writer, only began to write for the press when he had reached middle life. We need a worthier apprehension of the truth that every renewed man is also an endowed man. In the light of it we may urge on each individual the duty of discovering his gift, and so cultivating and using it that he may prove a "very able man" for the work of the Lord. Exactly what Christ"s Church needs is "very able men," by endowment and culture, in all her departments of service; and we should have the faith that the endowments are given us, and we must secure the recognition and culture of them.

III THE CHURCH SHOULD DISCERN THE MEN WITH THE GIFTS. Compare the intense expression of Moses, "Would God that all the Lord"s people were prophets!" Sometimes jealousies of order and office blind our eyes so that we cannot see the gifts of others. Sometimes desire for the exclusive honour of place and work makes us wilfully put other men down. Sometimes the presentation of the gift informs which appear to us strange, leads to our making a false and unworthy estimate of the gift. The Church has often grievously erred in casting out from her midst "very able men for God"s service." They who watch for Divine endowments must be willing to recognize them in the great variety of forms in which they come to men. And all we really need to be assured of is the Divine stamp upon them. To refuse the men whom God has gifted is to be "found fighting against God.

Press the responsibility of all who are in Church offices which bring them into immediate contact with the people or the children. They should be ever looking for the "signs of power," and leading out those who may become "very able men for God"s work." And then press the responsibility that rests on the men who are found and proved strong, able for God"s work. Having "put their hand to the plough, they must not draw back." Life for them is full of noblest possibilities. They must be "faithful unto death," and win "the crown of life. 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.

Able men - Hebrew. mighty men of valour: which is here noted as an excellent qualification for their place; because the priests might meet with great opposition in the discharge of their office, in the execution of the censures upon all impure persons without exception, and in preserving sacred things from violation by the touch of forbidden hands.

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

And Bakbakkar, Heresh, and Galal, and Mattaniah,.... Four more of the chief of the Levites, the pedigree of the last of which is traced up by Micah and Zichri to Asaph, the singer in the times of David, a descendant of Gershon, the first son of Levi; the first of these is thought by Hillerus (t) to be the same with Bakbukiah, Neh 11:17.

(t) Onamastic. Sacr. p. 401, 548.

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.)