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The tribe of Levi is now taken. The first three verses prepare the way for running rapidly down the line of high priest descent, from Aaron's son Eleazar to Jehozadak, who is reached at the twenty-fifth name from Levi, though not necessarily the twenty-fifth generation, as there appear (1Ch_6:11-13) to be some omissions. Nor are all the names which are given those of high priests, for the genealogy of Jehozadak did not always pass though such.
1Ch_6:1
This verse gives the three branches of Levi,and is in agreement with the enumeration of them in Gen_46:11 and Exo_6:16, viz. Gershon, Kohath, and Merari. We have not the third parallel passage in the place of mention of the other tribes (Num_1:47-54), but it is compensated for somewhat later (Num_3:14-20).
1Ch_6:2
The second son, Kohath, rather Kehath, is at once singled out, in order to get at the priest line. He was one of the travellers with Jacob into Egypt, was probably about twenty years the junior of Joseph, lived thirty years after his death, and attained the age of one hundred and thirty-three years, after a residence in Egypt of about one hundred and fifteen years in all. The Kohathites are expressly mentioned in their sacred duties in the time of David (1Ch_15:5-8), and in the time of Hezekiah (2Ch_29:12-14). The four sons of Kohath are next instanced, in order to get another step nearer the clear beginning of the priest line. This is done in the person of the oldest brother, Amram, who became father of Aaron and Moses and Miriam.
1Ch_6:3
Once more, Aaron is singled out, and Eleazar, the third of his four sons, fixes the exact channel of descent required.
1Ch_6:4
Eleazar. From this name inclusive follow the twenty-two, which terminate with Jehozadak, who indeed never attained him s elf to the office of high priest, but was son of Geraiah, last high priest before the Captivity, and father of Jeshua, high priest, who returned with Zerubbabel from the Captivity. It has been pointed out by Lord A. C. Hervey that the name Jehozadak is of the same meaning with Zedekiah, the last king before the Captivity; and that Jeshua is the same in meaning with Joshua, the leader of the tribes into Canaan. The two elder brothers of Eleazar, viz. Nadab and Abihu, died without issue (Le Jos_10:1; Num_3:4, Num_3:32; Num_20:28; Num_24:1-3). It is somewhat obscurely said that the sacred office remained in the family of Eleazar till, in the person of Eli, it passed awhile into that of Ithamar, his brother (1Ki_2:26, 1Ki_2:27; Jos_8:1, § 3), to be recovered again in the Zadok of our verse 9 (1Ch_24:3, 1Ch_24:4). Phinehas; a memorable man (Num_25:7-13; Jos_22:10-33; Jdg_20:28; Psa_106:30, Psa_106:31; which Grove well compares with Gen_15:6; Rom_4:3). Abishua; only mentioned in this chapter and Ezr_7:1-5. Josephus (Ezr_8:1, § 3) asserts that he it was who was succeeded in the high priesthood, not by any one of his own descendants, but by Eli, till Zedok, in the time of David, all the intervening members of the Eleazar family being private individuals. But no reliance can be placed on this assertion, for see Josephus again (Ezr_5:11, § 5).
1Ch_6:5-7
Of the five succeeding names, Bukki, Uzzi, Zerahiah, Meraioth, Amariah, it may be said that they reappear in the list of Ezr_7:1-28; but that little or nothing else is known of them. Lightfoot ('Temple Service,' 4. § 1) supposes that the change of priesthood family to Ithamar took place after Meraioth. But it is just as probable that the gap between Abishua and Eli, or possibly even between Phinehas and Eli, was filled by holders of the high priest office unknown by name to us.
1Ch_6:8
Ahitub. With this name begins the light again. Ahitub, Zadok, Ahimaaz, and Azariah are of frequent mention in the Books of Samuel and Kings. Ahitub, here and elsewhere plainly given as father of Zadok, seems to be given as father of Meraioth in 1Ch_9:11 and Neh_11:11, and grandfather of Zadok; and in both passages is termed "ruler of the house of God"—an expression probably equivalent to high priest, as Azariah, high priest in the reign of Hezekiah, is also so described (2Ch_31:13). The recurrence of the two names Ahitub and Zadok in verses 11 and 12 is very possibly the result of some error; and it is in favour of such a supposition, in some form of it, at all events, that in that place, where, including Shallum (or Meshullam), only three steps are found, several more seem to be required—the period one of some one hundred and eighty years, and filled in the list of Judah's kings by as many as nine in succession. On the other hand, it is open to question whether the recurrence of the names Ahitub and Zadok be not legitimate. And this may then be the solution of 1Ch_9:11 and Neh_11:11, as above, with their insertion of Meraioth—still other names being absent which would make up the requisite number of generations. Zadok. The earliest glimpse we get of him is in 1Ch_12:28, where he is introduced as "a young man mighty of valour," who now casts in his lot with David at Hebron, on Saul's death. In 2Sa_15:24, 2Sa_15:29, 2Sa_15:35, we find him and Abiathar the recognized priests. In 1Ki_1:7, 1Ki_1:8, we find him true to David when Abiathar joined Adonijah—the punishment of the latter and the reward of the former being recorded in 1Ki_2:27, 1Ki_2:35, respectively. Up to that time it is evident. that Abiathar had precedence in rank over Zadok. His death is not recorded, but it must be assigned to a date previous to the dedication of the temple, from the account of which (1Ki_8:1-66.) his name is entirely absent. The last allusions to him are in 1Ki_4:2, 1Ki_4:4; in the latter of which verses (specially coupled as the name is with the deposed Abiathar) the notice is probably as merely historical as it certainly is in the former. This same verse states that Azariah was "the priest," and that he was son, i.q. grandson, of Zadok, proving, with very little doubt, that the explanatory parenthesis of our verse. 10 should follow the Azariah mentioned in the previous verse.
1Ch_6:9
Ahimaaz. The first important notice of him is found in 2Sa_15:36, and the last in 2Sa_19:29. He is not to be identified with Solomon's "officer" in Naphtali (1Ki_4:15). Azariah. As above said, it is almost without a doubt after this Azariah (1Ki_4:2) that the parenthetical comment of next verse should be read. Again, this Azariah must not be identified with him of the time of King Uzziah (2Ch_26:17, 2Ch_26:20), who must have been nearly a century later, and was contemporary with Isaiah, Joel, and Amos.
1Ch_6:10
Of Johanan and Azariah, his son, nothing can be found with any certainty. It is presumable that they were priests in the reigns of Abijah and Asa.
1Ch_6:11
Amariah. High priest in the reign of Jehoshaphat (2Ch_19:11; see Smith's 'Bible Dictionary,' sub voce, 2). A step ascertainable as this helps to keep the line and chronology steady amid surrounding obscurity.
1Ch_6:12
(See above on 1Ch_6:8.)
1Ch_6:13
Shallum, called in 1Ch_9:11 and Neh_11:11 Meshullam. There are at fewest fifteen persons of this name. The present is named as ancestor of Ezra (Ezr_7:2). Hillkiah. There are seven persons of this name. The present was the celebrated one of them all; and from three chief circumstances:
(1) for the finding of the "book of the Law in the house of the Lord" (2Ki_22:8);
(2) the zealous spirit with which he joined in the reformation under Josiah (2Ki_22:14-20; 2Ki_23:4-27);
(3) the observance in his high priesthood of the Passover, in the eighteenth year of Josiah's reign (2Ch_35:1-19).
1Ch_6:14
Azariah. The third occurrence of this name in this list. This person is found again in Ezr_2:1-70 :l, but is wanting in Neh_11:11. Seraiah; found also in Neh_11:11, in a list which omits the preceding Azariah, and in Ezr_7:1. The end of his high priesthood and of himself is recorded with that of Zephaniah (2Ki_25:18, 2Ki_25:21), and (not the Seraiah, "the quiet prince," of Jer_51:59-64) he is also spoken of in Jer_52:24-27. He was high priest in the time of Zedekiah.
1Ch_6:15
Jehozadak. He did not share the violent end of his father, nor did he attain his father's high priest office, but lived to the end a captive (see note on 1Ch_6:4). Where this name occurs in Haggai and Zechariah, it is the same in the Hebrew as here, though Englished in the Authorized Version as Josedech. Where it occurs in Ezra and Nehemiah, the shorter form of Jozadak is found in the Hebrew as in the Authorized Version.
1Ch_6:16-19
These verses have a re-enumeration of the three sons of Levi, and differ from the enumeration of 1Ch_6:1, in being followed by the sons of each of these three, and afterwards by the line of descendants from each, instead of by the sons of only one, Kohath, and his descendant in only one stem, the high priest stem, and with only one object. All these names agree with Exo_6:17-19 and Num_3:17-20 (comp. also Num_3:21-36 with Num_26:57-60), with the trifling exceptions already alluded to, in the Hebrew spelling of Gershom and the Authorized Version spelling of Shimei and the Authorized Version Mahali of Exo_6:19. The latter half of Exo_6:19, according to the Hebrew, should rather refer to what has preceded, and be a "subscription," though it might best suit the connection to regard it as introducing what was to follow, and as being a "superscription." Bertheau holds with the former of these views, Keil with the latter.
1Ch_6:20-21
(A) These verses apparently give seven lineal descendants of Gershom, through his eldest son Libni. The question is whether this list of seven is part of the longer list of thirteen from Gershom (1Ch_6:39-43). terminating with Asaph; and it seems impossible to decide the question satisfactorily. From the occurrence of the name Shimei in this latter, though in the wrong place, viz. after Jahath in the descending order, instead of before him, some think, Keil and Zockler among them, that it is a line from Shimei, the brother of Libni, and second son of Gershom. If this be so, the occurrence of three names, the same and in the same order, is a thing to be remarked, though possible enough in itself. But if not, then either the names Joah, Iddo, Jeaterai, in the former list, must be interchangeable with Ethan, Adaiah, Ethni, respectively in the latter (a thing which the similarity of the Hebrew letters might render credible), while the Shimei of 1Ch_6:42 is omitted from 1Ch_6:20, and the Libni of 1Ch_6:20 from 1Ch_6:43; or the one list must pick up some links and leave others, and the other do likewise, whilst those taken the same by both are in the minority. This last supposition may be the more probable, though not free from difficulty. Zimmah. Beside the uncertainty of the identity of this Zimmah with the same name in 1Ch_6:42, it is very remarkable that we find a Zimmah, also father of a Joah, in 2Ch_29:12; also in this same passage we find three other reproductions of a similar kind—father and son-of what have first been found in this sixth chapter, viz. "Mahath, son of Amasai" (2Ch_29:35); "Joel, son of Azariah" (verse 36); "Kish, son of Abdi" (verse 44). It seems as though the individual descendant was quoted in these instances by the name of the ancestor at a certain point.
1Ch_6:22-28
(B) These verses give descendants, probably twenty-one in number, from Levi, through his second son, Kohath, to Joel, eldest son of Samuel and (verse 33) father of Heman. The descendants of Kohath through his eldest son, Amram, have been given from verses 3-15. But the descendants now to he spoken of are through another son, here called Am-minadab, a name not appearing among the four of verse 2, but apparently standing for the Izhar of that verse. For he is said to have a son Korah, by whom, indeed, the genealogy moves on, while in verses 37, 38. and Num_16:1, Korah is said to be the son of Izhar. Without the occurrence of this clue, we should have been at a loss to tell who Amminadab was, as we are now at a loss to explain the unexplained substitution of this new name. The Vatican Septuagint has Amminadab, while the Alexandrine has altered to Izhar, probably deeming the other name a mere error.
1Ch_6:22, 1Ch_6:23
Korah (comp. Num_16:27, Num_16:32, Num_16:33, with Num_26:9-11). From Exo_6:24 we also learn that the throe next in lineal succession to Korah, were Assir, Elkanah, and Ebiasaph, or Abiasaph; though Elkanah and Assir are omitted from verse 37, in the ascending line.
1Ch_6:24-28
Tahath. From this name onwards to the end of 1Ch_6:28 we must have recourse to the reversed list of 1Ch_6:33 37, in order to make out our way. Even then we shall scarcely have a chain of all the licks; e.g. there is no evidence here (as there is in the case of Amminadab above) that Uriel and Zephaniah designate the same person. The lists may be brought, however, into pretty close harmony without any violent suppositions or substitutions, thus: Tahath, Uriel, Zephaniah, Uzziah (i.q. Azariah), Shaul (i.q. Joel), Elkanah, Amasai, Ahimoth (i.q. Mahath), Elkanah Zophai (i.q. Zuph), Nahath (i.q. Toah, Tohu, 1Sa_1:1), Eliab (i.q. Eliel, Elihu, 1Sa_1:1), Jeroham, Elkanah, Samuel (i.q. Shemuel), Joel (1Sa_8:2, which distinctly gives Joel as firstborn son, and supplies the explanation of the Vashni here by expressly mentioning Abish as "his second" son).
1Ch_6:29, 1Ch_6:30
(C) In 1Ch_6:19 the two sons of Merari, viz. Mahli and Mushi, are given. Here one of them, Mahli, is repeated, with six descendants, of no one of whom have we any other information. From comparison of Num_3:20 and Num_26:58 there can be no doubt that Mahli and Mushi were brothers, each of whom founded a family. The descending line of Mushi, unalluded to here, comes to the surface in Num_26:44-47.
1Ch_6:31-48
In the early verses of this section we may notice, if not the first beginning, yet some of the earliest crystallization of the forms of religious services. It was given to David to settle the ark after its travels through the wilderness, its sojourn in various places since then, doubtless always within the care of some Levitical family (except when taken by enemies, 1Sa_4:11; 1Sa_5:1-12; 1Sa_6:1-21.), and in especial its prolonged twenty years' sojourn .at Kirjath-jearim (1Sa_7:1, 1Sa_7:2; 2Sa_6:1-19; 1Ch_13:3-14; 1Ch_15:1-3; 1Ch_17:5). It now had rest, though its place of rest was only within "curtains" (2Sa_7:2; 1Ch_17:1), i.e. in a special separate tent prepared for it by David, which tent was probably the suggestion, and as it were the nucleus, of the coming grand temple itself—the house of God. The event was naturally one of great joy and thanksgiving, of which David himself was the chief leader (2Sa_6:17-21; 1Ch_16:1-3); but it appears also that it furnished the occasion of appointing fixed choir conductors, leaders of the service of song" (1Ch_16:4-7, 1Ch_16:37, 1Ch_16:41, 1Ch_16:42; 1Ch_25:1-7).
1Ch_6:32
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.
1Ch_6:33
We have now the name and pedigree of each of the three chief singers or musicians (their duty was both vocal and instrumental) of David's appointment, beginning, according to the analogy of 1Ch_6:2, supra, with Heman, the descendant of Kohath, instead of Asaph from Gershom. So the place of Heman was still the place of honor, in the centre, with Asaph on the right and Ethan on the left (1Ch_6:39, 1Ch_6:44). Heman is the twenty-first according to this list (1Ch_6:33-38) after Levi, but the genealogy is indistinct (see above, 1Ch_6:22-28) between Shemuel and Assir, and according to Hervey, Heman comes fourteenth after Levi. This Heman is to be distinguished from Heman the "son of Zerah" (1Ch_2:6), and with but little doubt, therefore, from Heman the Ezrahite (Zerahite) of Psa_88:1-18. On the other hand, a theory has been suggested by Lord Arthur C. Hervey which might reconcile the two. He supposes that if Heman the Kohathite (or his father) had married an heiress of the house of Zerah, he might have become reckoned in the line of Zerah as well as in that of Kohath.
1Ch_6:39
Asaph is called brother of Heman, either as brother in office or generally as relative in the degree of cousin by many removes. He stands fourteenth in line of descent after Levi, while Ethan (1Ch_6:44) stands thirteenth. If the line of Heman (as given in 1Ch_6:33-38) were correct. it would force on us the conviction that there are several omissions in these two lines; but if these are correct, we must conclude that there are unwarranted additions in the other. On the names of Asaph's ancestors, see notes on 1Ch_6:20, 1Ch_6:21. From 2Ch_29:30 it seems plain that Asaph was himself a composer of psalms, and not simply either the musician or rehearser of those of David.
1Ch_6:44
Ethan. This passage and 1Ch_15:19 are the leading passages for this name Ethan. But in succeeding references (and they are not a few) to the three chief leaders of song, the name appears as Jeduthun; unless, as seems scarcely credible, two different persons are designated. The occasion and significance of the alteration of the name are not stated, however, and elude detection so far. In 2Ch_35:15 the title of "king's seer" ( çÉæÆä ) is added to the name Jeduthun, which is variously spelt ( éÀãËúåÌï éúãåÌúåÌï éøÀéÄúåÌï ). This arrangement of chief singers, one from each of the three branches of Levi's family, lasted unbroken to Josiah's reign (2Ch_35:13); and the representatives of Jeduthun, at all events, are mentioned in the time of Nehemiah (Neh_11:17, Neh_11:18). Kishi. The most frequent form of this name is Kish ( ÷ÄéùÑ , equivalent to the Vulgate Cis), if, indeed, the form of this verse and that of 1Ch_15:17, Kushaiah ( ÷åÌùÈÑéÈäåÌ ), are not merely the fruit of a corrupt text.
1Ch_6:48
The all manner of service, from that of the three "leaders of song" on their "cymbals of brass" (1Ch_15:19) down through the other Levitical grades, is fully illustrated in many places (1Ch_15:18-24; 1Ch_16:37-42; 1Ch_23:2-32; 1Ch_25:1-8; 1Ch_26:1-26).
1Ch_6:49-53
These verses allude to the more special functions of "Aaron and his sons," as they are here called, i.e; his lineal descendants (1Ch_6:4-15; Ezr_7:2-5), whose names, stopping at Ahimaaz, the eleventh generation, are the same with those of 1Ch_6:3-8. The manifest inference is that the present enumeration, stopping with the name of one contemporary with David (2Sa_15:27), was borrowed from tables of the date of David, and not of the date of the Captivity (veres 15).
1Ch_6:49
The altar of the burnt offering (Le 1Ch_1:3-17). The altar of incense (Exo_25:6; Exo_30:1-7, Exo_30:7-9, Exo_30:34-38; Le Exo_16:12). Most holy (Le 1Ch_16:12, 1Ch_16:14, 1Ch_16:15, 1Ch_16:17, 1Ch_16:20). An atonement for Israel (Le 1Ch_16:3-19; 1Ch_23:26-32; Num_29:1-40.. 7-11).
1Ch_6:50
Eleazar. The third son of Aaron (by Elisheba, daughter of Amminadab, and descended from Judah through Pharez) is the sea whose descendants are given here, inasmuch as he was appointed chief of the Levites (Num_3:32); ministered as a priest with his brother Ithamar, even before the death of Aaron; and succeeded him as high priest (Num_20:28). It was in Eleazar's family that the high priesthood remained (as above) till the time of Eli, who was descended from Ithamar, and it returned again to the line of Eleazar in Zadok, fulfilling the intimation of 1Sa_2:30.
1Ch_6:54-81
The writer returns upon his steps to give the cities and dwelling-places of the Levites, beginning with the priestly members of the Kohathite line (1Ch_6:54-61), then taking those of the Gershomite (1Ch_6:62) and Merarite lines (1Ch_6:63-65) in order; and again in the same order disposing of the members not priestly (1Ch_6:66-70; 71-76; 77-81) of the same three branches.
1Ch_6:54-61, 1Ch_6:64-70
And these are their dwellings according to their enclosures in their territories, èÄéøåÉúÈí means the settlements of whatever people in question, surrounded and protected by whatever fence or defence customary. For theirs was the lot is more intelligible with the addition of the word "first," supplied in Jos 31:10, i.e. theirs was the first lot. The whole drift of the present passage, with the remainder of the chapter, is made entirely plain by Num_35:1-8 and Jos_21:1-10. But the omission and the alteration of individual names of places occasion some delay. Our verse 55 is given somewhat more fully in Jos_21:11; our verse 56 is identical with Jos_21:12; and our verses 57-60 correspond substantially with Jos_21:13-19, but from this latter source we are glad to supply the two names Juttah and Gibeon, without which we cannot add up correctly the thirteen cities of verse 60. Also in Joshua, our Hilen, Ashan, and Alemsth appear as Holon, Ain, and Almon respectively, although in regard to the intermediate name of these three the places cannot be accepted as identical, for they are mentioned side by side in Jos_19:7 and in 1Ch_4:32, but we must admit an error involved. Verse 56 (see Jos_14:14; Jos_21:12). Verse 61 seems to be an anticipation of verses 66-70, with which verses, if we incorporate it, we shall obtain substantially the same results as are found in Jos_21:5, Jos_21:20-26; but again we are glad of the latter source to supply for us the two places, Eltekeh and Gibbethon, necessary to enable us to count up the ten cities of our verse 61, while our Jokmeam, Aner, and Bileam appear as probably the corrected readings of Kibzaim, Tanach, and Gath-rimmon respectively in Joshua. The sons of Kohath, left (verse 61), the residue (Authorized Version, verse 66), the remnant (verse 70), point (as above) to the non-priestly descendants in the Kohath line. Summing up, we see that the Kohathite priests had thirteen cities from the allotments of Judah and Simeon and Benjamin, and the Ko-hathite non-priests had ten, from Ephraim, Dan, and West Manasseh. One might detect in all this some germ of the more modern parochial system, so far at least as regards the distributed residence of a clerical and ministerial order, though not with sacred buildings similarly distributed.
1Ch_6:62
The twenty-three cities that belonged to the sons of Kohath are now followed by the thirteen due to the sons of Gershom, taken from the tribes of Issachar, Asher, Naphtali, and half Manasseh. The fact only is stated here, the details being supplied in verses 71-76. And it is easily to be seen that, as from the most important tribes were levied the cities for Levites first in precedence, so the same principle is observed to the end.
1Ch_6:63
The distribution of cities to the third branch of Levi's family, that of Merari, now follows. They are selected, four from each of the tribes of Reuben, Gad, Zebulun (Jos_21:7, Jos_21:34-40).
1Ch_6:71
Golan was one of the three cities of refuge east of the Jordan (Jos_20:8), the other two being Bezer, of the tribe of Reuben, and Ramoth in Gilead, of the tribe of Gad. Ashtaroth, in its previous history, had been closely connected with Og King of Bashan (Deu_1:4; Jos_9:9, Jos_9:10; Jos_12:4, Jos_12:5; Jos_13:12). It is called Beeshterah in Jos_21:27.
1Ch_6:72
Kedesh. There were three places of this name.
1. Kedesh, at the extreme south of Judah (Jos_15:23; Jos_19:20, Jos_19:21), perhaps the same with Kadesh-barnea (Jos_15:3).
2. The Kedesh of this verse, perhaps the same with the Kedesh of Jos_13:22; it is called Kishon in Jos_21:28.
3. The Kedesh of verse 76, i.e. Kedesh in Galilee, one of the cities of refuge in the tribe of Naphtali (Jos_19:37; Jos_20:7; Jos_21:32; Jdg_4:6-10). Daberath (Authorized Version, Dabaroh, Jos_21:28); mentioned as on the boundary of Zebulun in Jos_19:12.
1Ch_6:73
Ramoth; called in Jos_21:28, Jos_21:29, Jarmuth; a place of which nothing else is known, but possibly one with Remeth (Jos_19:21). Ahem; probably the En-gannim of Jos_19:21 and Jos_21:29, and perhaps a contraction of the name.
1Ch_6:74-76
Mashal, Hukok, Hammon, Kirjathaim, are found as Mishal, Helkath, Hammoth-dor, Kartan, in Jos_21:30, Jos_21:31, Jos_21:32; Jos_19:35.
1Ch_6:77
Unto the rest of the children of Merari. Since none have yet been spoken of as having received their cities, we find the explanation of these words in their order in Jos_21:34, "Unto the families of the children of Merari, the rest of the Levites." To our list here, Jokneam and Kartah (Jos_21:34) need to be supplied, and Rimmon and Tabor here appear (Jos_21:35), there as Dimnah and Nahalai.
1Ch_6:78
Bezer. The full description of the place is "Bezer in the wilderness, in the land of the Mishor" (Deu_4:43), and "Bezer in the wilderness, in the Mishor," i.e. "the plain," or as some, "the downs" (Jos_20:8). This, as mentioned above, was one of the three cities of refuge east of the Jordan. Jahzah (Authorized Version, Jos_21:36, Jahazah).
1Ch_6:79
The two names of this verse, with the two of the preceding, i.e. all the four names of the cities of Reuben, are absent from their proper place in the list in Jos_21:1-45. in the Hebrew Textus Receptus and the Vulgate, though found in Jos_13:18.
Among the sons of Levi the family of Aaron was the most conspicuous, inasmuch as the Lord selected this family for the priestly office. The high priest was always of Aaronic blood. And the succession of high priests could no more be omitted from the chronicles of Israel than the succession of popes from those of Rome or the series of Archbishops of Canterbury from those of England. We select two high priests for special notice.
I. THE HIGH PRIESTHOOD IN NATIONAL PROSPERITY. Azariah executed this very important office during that part of the reign of Solomon which saw the dedication of the magnificent first temple. This was the very culmination of the splendour of the Hebrew monarchy, and the office and duties of the national pontiff would be encompassed with peculiar glory. As the religious representative of the nation, Azariah had sacred functions to discharge, especially on the day of atonement, when the sins belonging to the people's prosperity were brought and confessed before the Lord, and favour shown to the sacrificing and repentant nation.
II. THE HIGH PRIESTHOOD IN NATIONAL ADVERSITY. Jehozadak, as in the succession, nominally filled the same office when the Jews were carried into captivity. He shared the lot, the exile, of his countrymen. It was well that he should go with the others and rather share the fate of the nation, than remain in Jerusalem to fulfil the form of his office. Where the nation was, it became its religious head to be also.
III. THE CONJUNCTION OF THESE TWO HIGH PRIESTS TEACHES A VALUABLE LESSON. Ministers of religion should dwell among the people, partake their lot, interest themselves in their concerns, and be their leaders in praise, in obedience, in submission. Touched, like their Master, with the feeling of the people's infirmities, they are thus able to "rejoice with those who do rejoice, and weep with those who weep." In such sympathy lies their true, their spiritual and legitimate, strength. Not as lords over God's heritage, but as shepherds, sharing the lot of their flock, may they follow Christ, serve the people, and do the will of God.—T.
1Ch_6:31.-The service of Song.
The ministry of psalmody, in its definite organization, was instituted by David. The occasion of this was when the ark was placed, as in a resting-place, in the tabernacle of the congregation. The arrangements then made were the germ of the more elaborate temple service under Solomon. From the time of David, "the sweet singer of Israel," "the service of song in the house of the Lord" occupied an important position in the religious observances of Israel. To justify this, consider that —
I. SINGING IS THE NATURAL EXPRESSION OF EMOTION. The outburst of joy, the fervour and rapture of love, the pathos of sorrow, find their form and utterance in song.
II. MAN'S NATURE MAKES SONG THE SUITABLE EXPRESSION OF RELIGIOUS FEELING. The highest form of human feeling impels to the expression vocally appropriate. Psalmody, especially choral and congregational psalmody, forms the most inspiriting vehicle of religious gratitude, adoration, and praise.
III. SCRIPTURE HISTORY RECORDS SEVERAL DEVELOPMENTS OF PSALMODY. The lyric outbursts of joy which took place when the Lord confounded Pharaoh and delivered his chosen people, were the first recorded instances. But David himself was the true leader of psalmody, both Hebrew and Christian. Christ and his disciples "sang an hymn," and Paul and Silas sang praises at midnight in the gaol of Philippi. The early Christians were accustomed to sing God's praises in their social assemblies.
IV. SCRIPTURE REPRESENTS THE SERVICE OF SONG AS ACCEPTABLE TO GOD. Presuming that the service, the homage, the love, are sincere, the inspired writers summon all God's people to join in thus celebrating his praises. "Sing ye praises; praise God, all ye people," is the admonition of the psalmist; and the apostle thus directs us: "Is any merry? let him sing psalms."
V. SCRIPTURE SANCTIONS THE CONSECRATION TO PSALMODY OF LABOUR, ART, AND DEVOTION. We find that, under the old dispensation, there was a regular ministry consecrated to "the service of song." It would be strange if it were lawful to spend time, money, strength, skill, upon exercises intended to give pleasure to men, and at the same time unlawful to offer aught to God save that which cost us nothing. God will have our best; and when we have offered this, of his own have we given him.
VI. SCRIPTURE REMINDS US THAT THE EFFICACY AND ACCEPTABLENESS OF THE SERVICE OF SONG DEPEND UPON THE WORSHIPPER'S SPIRITUALITY AND SINCERITY. The form without the substance, the art without the spirit, the song without the love and faith it should express,—these are vain and worthless. Let us offer acceptable sacrifices, the fruit of our lips, giving thanks unto his Name.—T.
1Ch_6:32 -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 our character.
3. "We must all of us appear before the judgment-seat." "The fire shall try every 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 of God. "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 service and 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.
1Ch_6:48, 1Ch_6:49-Levites and priests.
These two verses contain a brief account of the offices of the two orders of ministry in the Jewish Church.
I. LESSONS PECULIAR TO THE OLD COVENANT. Nothing was more prominent or important in Israel than the provision alluded to in this passage. We are reminded:
1. That amongst the chosen people there was a consecrated tribe, and within this a consecrated family.
2. That thus a provision was made for perpetual temple worship and appointed sacrifices.
3. That, in obedience to these prescribed ordinances, Israel abode beneath the favour of Jehovah.
II. LESSONS GENERALLY APPLICABLE TO THE RELIGIOUS LIFE.
1. Order and decency are becoming in the service of a righteous and holy God. It is possible to regard the form and neglect the substances but it is also possible to despise the form and so to lose the substance.
2. In the service of God, the most menial office is honourable, whilst the loftiest office can never be executed by man otherwise than imperfectly and unworthily.
3. Under the Christian dispensation, all believers are ministers and priests, daily serving in God's spiritual temple, and offering, through the Divine Mediator and Intercessor, spiritual and acceptable sacrifices. Every. family and every individual has an appointed office and ministration.—T.
1Ch_6:57 -The city of refuge.
Hebron was one of the six cities of refuge, which were provided to shelter the manslayer from the wrath of the avenger of blood, and thus to cheek the savage lawlessness of a warlike people in a primitive state of society. They are, in one passage of the New Testament, regarded as emblematical of the provision made in Christ for the security of the penitent and returning sinner. There is suggested —
I. A CASE OF NEED AND DANGER. The cause of the peril and alarm is sin. And the righteous Law and retributive government of God render the case of the sinner one serious in itself and its issues. This appears from the gospel admonitions to repentance.
II. A PROVISION OF MERCY AND WINDOW. As the city of refuge was appointed for the innocent manslayer's escape from vengeance and death, so the guilty sinner is the object of the Divine compassion which has provided in Christ a safe and eternal shelter. In the Divine Redeemer is refuge from sin and condemnation, is the favour and life of God.
III. AN ACTION OF FAITH AND ENERGY. The city was of no use except the imperilled Israelite fled unto it for safety. So with Christ, whose almighty sufficiency avails for those, and those only, who accept him and shelter themselves in his riven side. They are saved who have "fled for refuge to the hope set before them in the gospel."
IV. A DIVINELY PLEDGED SECURITY FOR THOSE WHO ARE IN CHRIST. The Jewish Law assured of safety those who made use of the provision for refuge. And the Divine word and faithfulness are pledged to those who confide in Christ, that they shall never perish, but shall have eternal life.
V. A TRUE GOSPEL. It is the office of the Church of the Redeemer both to warn sinners of the danger to which they are exposed and to point them to the one only Refuge provided by Divine wisdom for their security and peace. It is a refuge accessible to all and sufficient for all, and there is no reason in the heart of God why any poor sinner should remain outside this refuge and spiritually perish.—T.
Here is a number of names; they belong to men of varied characters and different careers, though all of them were children of privilege, most of them in a high degree. We learn —
I. THAT THERE IS A VAST DIFFERENCE IN THE LIFE AND CHARACTER OF PRIVILEGED MEN. We might suppose that men who have come under the same class of influences would be much like one another in spirit and behaviour. But such a supposition would be a great mistake. It is true that there is much of human nature in us all, and that the best men have their failings while the worst have their redeeming points; but it remains true that between man and man, having the same advantages, there is often a great gulf found. In the same list of names of the sons of Levi we have Moses and Samuel, who were holy among the holy, and also the sons of Samuel, who accepted bribes and perverted judgment (1Ch_6:3, 1Ch_6:28). It is painful to think that, while among the children of privilege may be found some that are like God himself in, their spirit and their life, there are others in whose heart the basest passions dwell, and whoso lives are pestilent and shameful. It is sadly possible for those that are "exalted to heaven" in privilege to be "cast down to hell" in guilt and condemnation.
II. THAT THERE IS A CLOSE INTERMINGLING OF GOOD AND BAD UPON THE EARTH. This is a list of men belonging to different generations, but we are reminded by contrast of the truth that good and bad are contemporaneous and closely intermingled. Here the wheat and the tares grow together. Dwelling beneath the same roof, sitting down to the same hearth and table, working in the same shop, writing at the same desk, walking the same street, are the holy and the profane, the pure and the unclean, the generous and the selfish, the wise and the foolish.
1. What a reason for watchfulness and prayer!
2. What opportunity for usefulness!
III. THAT OUR RECORD WILL BE WRITTEN IN THE BOOK OF GOD AS WELL AS IN THE LIVES OF MEN. Not much is written in the Book of God respecting most of these; we know nothing of them but their names. A deeper obscurity than this will be our portion; not even our names will go down one century, certainly they will not descend to thirty centuries. We need not regret that; but we shall do well to remember:
1. That not only our names but our actions are written in some imperishable record in God's unerasible handwriting.
2. That our lives are written and are repeated in the hearts and lives of men whom we have influenced. Fame is rare enough and vain enough. Lasting work, abiding influence, is common enough and serious enough.—C.
1Ch_6:31 -The service of song in the house of the Lord.
The "house of the Lord" is the place whither we go primarily to worship him. So, at least, it should be. We may have learnt to go thither in order to enjoy, sacred oratory or even for some less honourable purpose. The primary end of service in the sanctuary is the worship of God; and the service of song should be regarded as one most important feature of public worship. In sacred song we present ourselves to God in every attitude which our souls can assume toward him, and if we went and sang together with the heart as well as with the voice, and then returned, we should have rendered an acceptable offering and gained a valuable blessing. If "the service of song in the house of the Lord" be perfect, or as perfect as it is possible to make it, there will be —
I. AN APPROACH TO GOD IN EVERY VARIETY OF SPIRITUAL ACCESS. In our hymns:
1. We shall adore him, as when we sing, "Great God, how infinite art thou!" etc; or "My God, how wonderful thou art!" etc.
2. We shall praise and bless him, as when we sing, "Oh for a thousand tongues to sing," etc.
3. We shall confess cur sin to him, as when we sing, "Oppressed with sin and woe," etc.
4. We shall make supplication to him; for there is no essential distinction between "praise" and "prayer." In the latter we frequently bless God for his mercies, while in the former we often supplicate him for his blessing, as when we sing, "Guide me, O thou great Jehovah," etc.
5. We shall reconsecrate ourselves to him, as when we sing, "My Saviour, I am thine," etc; or "Lord, in the strength of grace," etc.
6. We shall intercede with him on behalf of others, as when we sing, "O Spirit of the living God," etc.
II. A SACRED SUMMONS, AS IN HIS HOLY PRESENCE, TO FIDELITY AND DEVOTION. We shall call upon ourselves and one another to illustrate our truest and highest convictions as Christian men and the soldiers of Christ, as when we sing, "Stand up, stand up for Jesus!" etc; or "Ye servants of the Lord," etc. We shall have holy and elevating fellowship with the whole Church of Christ, as when we sing, "Come, let us join our friends above," etc.
III. SPIRITUAL AS WELL AS VOCAL PARTICIPATION. Our service of song will be only a hollow sound, unmusical in the Master's ear, if we rise no higher than the harmony of blending voices. There must be living, spiritual sympathy. All souls must join together as well as all tongues. In this great matter of the service of song, as in all other things, "the Lord looketh upon the heart." We must "make melody in our hearts" unto him, or the sound of our song will rise no higher than the roof of our building; it will not reach his throne.
IV. UNIVERSAL PARTICIPATION. Choral singing may find its place in the new dispensation as it did in the old; but it must take the "lower room." Congregational psalmody is the desideratum, the perfect thing, the standard at which to aim. "Every creature in heaven and on the earth" did John hear saying, "Blessing, and honour, and glory" etc. (Rev_5:13); "A great multitude, which no man could number... stood.; and cried with a loud voice, saying, Salvation to our God," etc. (Rev_7:9, Rev_7:10). Let the Church on earth anticipate the Church in heaven, by every voice, the voice of a great multitude, being heard in the accents of praise, participating in "the service of song in the house of the Lord." This will be:
1. A source of joy to each participant.
2. A service to fellow-worshippers.
3. An acceptable offering to the Saviour.—C.
1Ch_6:32-81-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 (1Ch_6:32), and subsequently the temple service, was made inviting and enjoyable with sacred song (1Ch_6:32). 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" (1Ch_6:32). 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. (1Ch_6:48). 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 (1Ch_6:49). 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 Divine Master.
3. Enforcing his will by earnest words, and by a blameless, beautiful life.—C.
In the rather lengthy genealogy of the priesthood in this chapter, there is much instruction. The children of God have each their appointed service in the vineyard of the Lord. We have here four kinds of service
(1) The service of rest (1Ch_6:31);
(2) the service of song (1Ch_6:31);
(3) the service of waiting (1Ch_6:32, 1Ch_6:33);
(4) the service of work (1Ch_6:48).
This is the Divine order of every believer's service.
I. THE SERVICE BEST. Christ Jesus, the true Ark, rests in his own finished work on the cross. "This man, after he had offered one sacrifice for sins for ever, sat down on the right hand of the throne of God." His people find their rest also in that finished work. "We which have believed do enter into rest." This is the first in the Divine order. There can be no service of song till we know the service of rest. You cannot praise .God till you know your sins are forgiven. You have nothing to praise him for. This, then, is the first service in which you are called to engage—the service of rest. Rest in Jesus, rest in his finished work for your soul, rest in his full and free and ever. lasting salvation. Header, have you thus found rest in Christ?
II. THE SERVICE OF SONG. After the service of rest, you can enter on the service of song. And what is that song? "There is therefore now no condemnation to them that are in Christ Jesus;" "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen; ' "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." These are some of the notes in that service of song which they can sing who have entered on the service of rest. Reader, can you sing them?
III. Next is THE SERVICE OF WAITING; for "They also serve who only stand and wait." Indeed, it is one of the highest services in which the redeemed soul can engage. What is this service of waiting? It is that spirit that waits upon God continually, in each day and each hour looking up and saying, "Lord, what wilt thou have me to do?" It is renouncing our own will, our own way, our own inclination, our own pleasure, and as "the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God." The cloud may tarry long, but wait for it. Waiting time is not only never lost time, but it is most blessed discipline for the soul. "For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry" (Hab_2:3). Reader, are you waiting thus upon God?
IV. Lastly, we have THE SERVICE OF WORK. Mark what is said of this: "Their brethren also the Levites were appointed unto all manner of service of the tabernacle of the house of God" (verse 48). Yes, "all manner of service." There are all kinds of work in the great spiritual temple of God, and work for all. And this work may be of the very humblest kind. One day the disciples may be summoned to hold converse with Moses and Elias, and to behold their Saviour transfigured. What a privilege! some will say. A few days afterwards they are sent to unloose a colt and foal—to do what had all the appearance of an act of robbery! Yet it is the same Master who sends on both errands. Some of the eminent ones of Israel, while passing through the wilderness with the tabernacle, had to spend whole years in taking care of pins, others in taking care of curtains, some of boards, and bars, and pillars, and sockets (Num_3:1-51.). Yet all was God's work. It was to the Lord they did it, not to man. Look not at the work, but at the Master. It is the Master that makes the meanest service grand and noble. "Whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ." This makes the "cup of cold water" grand. Jesus!—this makes a tattered thought glorious. Jesus!—this ennobles every work, makes the meanest honourable, the smallest great. And the mightiest work that has not this motive is lighter than the small dust of the balance. Reader, never forget the Spirit's order of service: resting, praising, waiting, working.—W.
In the midst of a long list of names the compiler of this record stops, as if one name set him thinking. The name was one with a significant meaning; yet it was one that seemed very strange when taken in the light of the man's history. This name, Jehozadak, meant "Jehovah is righteous;" but the man who bore it "went into captivity, when the Lord carried away Judah and Jerusalem," "It has been noted as remarkable that the heads of both the priestly and the royal stock carried to Babylon should have had names (Zedekiah and Jehozaoak) composed of the same elements, and assertive of the 'justice of God,' which their sufferings showed forth so signally."
I. THE WITNESS OF A SIGNIFICANT NAME. This was a singular recurrence to the ways of an older time, when children's names were given as embodying circumstances of birth, feelings of parents, etc; and when names were changed to express new relations of the life. In those earlier times names became elements of Divine revelations and agents of Divine witness and teaching. Ab-ra-ham taught men by his name, and so did Is-ra-el. Other instances of revival of this witness by names may be found in the prophetic names given by the later prophets to their children, such as Immanuel, Shear-jashub, and Maher-shalal-hash-baz. It is interesting to add that, among the glories of the future held out before the faithful, is this, "And I will give him a new name." So Jehozadak had his mission in his name. Down into captivity he went, but in all his intercourse with the humbled and captive people, he pleaded with his name, saying, "Jehovah is righteous." And so we may learn that the least thing about us, a matter as seemingly unimportant as our name, may be taken up into God's service, and used by him. Therefore we "present our bodies" (our entire selves) "a living sacrifice."
II. THE POSSIBLE CONTRAST BETWEEN A MAN'S NAME (OR THE PROMISE OF A MAN'S BIRTH) AND HIS CIRCUMSTANCES. It looked to be a most unlikely thing that a man whose very name declared that "Jehovah was righteous" would ever go into captivity, and be remarkable for a suffering and humiliated life. And yet this is the contrast often observed. It puzzled Asaph and the writer of Job and the writer of Ecclesiastes, in the olden time. It puzzles God's people still. Men born in sunshine spend lives in the ever-deepening shadows; and sufferers for life, lying in their sick-beds, are the noblest of all witnesses that "Jehovah is righteous." Illustrate by the exquisite reference in the life of Dr. Arnold of Rugby, to the beautiful witness for God made through long years by his invalid sister. Can there be Jehovah's righteousness seen even in the sufferings which come upon men as the natural fruitage of their own wrong-doings? for that is precisely the case with Israel crushed under the Babylonian tyranny. The presence of Jehozadak and Zedekiah among the captives declared that there can be. Look below the train of causes of which captivity seems the natural effect, and we may see God's purposes being accomplished, God's laws being vindicated, and God's Judgments being executed. Ever we may turn away from the mere course of history and details of events, and watch the "Judge of all the earth doing right." If, however, the suffering of the good troubles us, we may find rest in an appeal to the great case—our Lord suffered. He was not merely "smitten of God and afflicted." There was Divine righteousness in the affliction. He was man's Sin-bearer, and judged for others. Here is a firm foundation-truth, then, which no earthly appearances or strange human experiences can shake. Proclaim it once again, and proclaim it ever—"Jehovah is righteous."—R.T.
1Ch_6