EXPOSITION
This chapter is the first of four employed on the subject of the Levites and the services distributed among them. The twenty-four orders of priests, sons of Aaron, occupy 1 Chronicles 24:1-31. The twenty-four orders of the singers and musicians occupy the contents of 1 Chronicles 25:1-31. And the divisions of the porters, with their gates; and of those Levites who had the keeping of the treasures of the house of God; and the officers and judges, fill up 1 Chronicles 26:1-32. After which the compiler is again awhile clear of the Levitical tribe.
Returning to our present chapter, it gives an account of the numbers of the Levites, of their classification, of David's fresh arrangement of them and fresh distribution of their work (1 Chronicles 26:1-6). But altogether the largest portion of the chapter (1 Chronicles 26:6-32) is occupied with the rehearsal of the heads of houses composing the four Levite families, and their offices.
1 Chronicles 23:1-5
The numbering and the classification of the Levites.
1 Chronicles 23:1
David… made Solomon his son king over Israel. These words give the key note of what remains in this book. David made his son king, as he himself acknowledges (1 Chronicles 28:5), under the superintending direction of God. The manner in which the formal event was precipitated by the conduct of Adonijah is found at length in 1 Kings 1:11-53. The original occasion alluded to there more than once, on which David promised, "and sware" to Bathsheba, that her son should be his chief heir and successor to the throne, is not distinctly recorded. We can easily assign one convenient place in the history for it to have found monition, viz. in 2 Samuel 12:25. The brevity of the statement which composes this verse, when compared with all the deeply interesting matter recorded in 1 Kings 1:11-53, is one among many other very clear illustrations of the purposed silence of our present history in certain directions.
1 Chronicles 23:2
He gathered together all the princes of Israel, with the priests and the Levites. As on an occasion of supreme importance, David, in view of his own death and of his son's succession at the present time, calls together the full council, and the highest possible representative council of the nation. So 1 Chronicles 22:17; 1 Chronicles 24:6; 1 Chronicles 25:1; in which last passage the word "captains" should have have been rendered "princes" ( שׂרִי). The arrangement of the Levites, and the distribution of their functions in the presence of the princes, as here described, and as it is even more strongly put (1 Chronicles 25:1), "by" them, simply points to the fact that the ultimate outer authority, as between Church and state, lay with the state. The Church was made for it, not it for the Church. And it was the duty of the state to defend the Church.
1 Chronicles 23:3
Now the Levites were numbered from the age of thirty years and upward. The thing which Joab had rightly resisted (1 Chronicles 21:3-6) and shrunk from doing was now rightly done. There was now a practical and a legitimate object for doing it. This consideration helps to determine what it was that "displeased the Lord" in the former general census of David. In connection with this clause, 1 Chronicles 27:23 should be noted, where we read, "But David took not the number of them from twenty years old and under: because the Lord had said he would increase Israel like to the stars of the heavens." The period from the age of thirty years up to fifty (Numbers 4:3, Numbers 4:23, Numbers 4:35, Numbers 4:39) was fixed under Moses, for those "that came to do the service of the ministry, and the service of the burden in the tabernacle of the congregation" (Numbers 4:47). It is not certain, however, that this census did not inquire, in point of fact, respecting some below this limit of age. For we may note 1 Chronicles 27:24 in the first place, and this is partly explained by Numbers 8:23-25. The number "thirty and eight thousand" of our present verse may be compared with the "eight thousand and five hundred and four score" of Numbers 4:47, Numbers 4:48. It is to be observed how promptly the national council did on this occasion commence with the arrangement of the ministers of religion, "the Levites." As we read (Numbers 4:3) of "thirty years" of age as the appointed age for the commencement of their ministry, and (Numbers 7:3) of the present or "offering" of "six covered waggons and twelve oxen," which the twelve "princes of Israel, heads of the house of their fathers, princes of the tribes," offered "before the Lord," which greatly lessened the laborious work of the Levites; so we find the commencing age reduced from time to time, to "twenty-five" years (Numbers 8:24), and to "twenty years" of age, as in our present chapter (Numbers 4:24-28).
1 Chronicles 23:4
To set forward (Hebrew לְנַצֵּחַ, Piel conjugation). The strict meaning of the word here is to superintend. The word has already occurred in the same sense in 1 Chronicles 15:21. Officers and judges (Hebrew וְשֹׁמְרִים וְשֹׁפְטִים). The explanation of the nature of the work of these, as really outward work, for the "outward business of Israel," is distinctly stated in 1 Chronicles 26:29; 2 Chronicles 19:5-11. These officers are mentioned under the same Hebrew term in Exodus 5:6, in a very different connection. It is plain that they were generally foremen, or overseers; while the judges took cognizance of matters which involved the interests of religion. This verse and the following give between them the four divisions of Levites, afterwards to be more fully described. The fuller account of the "twenty-four thousand" priests (including attendants) occupies Exodus 24:1-18.; the "six thousand" officers and judges, 1 Chronicles 26:20-32; the "four thousand" porters, 1 Chronicles 26:1-19; and the "four thousand who praised the Lord with the instruments," 1 Chronicles 25:1-31.
1 Chronicles 23:5
Porters (Hebrew שֹׁעְרִים); doorkeepers. The word is so translated in 1 Chronicles 15:23, 1 Chronicles 15:24. It was the duty of these to keep the entrances of the sanctuary, by day and night, in their courses (see also 2 Kings 7:10, 2 Kings 7:11). The Chaldaic equivalent of this word is תָּרָע (Ezra 7:24; Daniel 2:49). There is no connection between either the word or idea we have here, and those of Psalms 84:11, where the Hithp. conjugation of סָפף is used, and the sense of residence probably intended to be conveyed. The instruments which I made… to praise. Possibly the quotation of a short sentence often on David's lips. Men given to music may have been very conscious of it, in ancient days, as well as in modern. The language, however, does not necessarily assert that David claimed the inventing or in any similar sense the making of these musical instruments, but that he appointed them for the service of praise. What some of them were may be seen in 2 Chronicles 5:12—"cymbals, psalteries, harps, trumpets" (see also 2 Chronicles 29:25-27; Nehemiah 12:35, Nehemiah 12:36; Amos 6:5).
1 Chronicles 23:6
Here begin the families of the Levites, as arranged in courses by David. These arrangements were scrupulously observed by Solomon (2 Chronicles 8:14; 2 Chronicles 29:25).
1 Chronicles 23:7
The heads of the houses of the first Levite family, viz; of Gershon, are now enumerated. The subject occupies the five verses that close with the eleventh. The family of Gershon branches into two—the name of the one Laadan (so written again in 1 Chronicles 26:21; but in 1 Chronicles 6:17, 1 Chronicles 6:20, as well as in Exodus 6:17 and Numbers 3:18, written Libui), and the name of the other Shimei.
1 Chronicles 23:8
This verse contains the names of the three so-called sons of Laadan, but (1 Chronicles 26:22) the last two appear to have been grandsons.
1 Chronicles 23:9
This verse purports to give the three sons of Shimei, but not the Shimei of 1 Chronicles 23:7, but of a descendant of Laadan. This is made clear, not only by the remaining clause of this verse, which says, "These were the chief of the fathers of Landau," and again by the enumeration in 1 Chronicles 23:10 of sons of that Shimei who is coupled with Landau in 1 Chronicles 23:7, but also by a comparison of 1 Chronicles 24:22; 1 Chronicles 26:21-26. It is, of course, possible that the name stands here in error for some other name, but the supposition is gratuitous.
1 Chronicles 23:10
(See Zechariah 12:13.) The Zina of this verse is Zizah in the very next verse, which difference of form cannot be accounted for by any mere clerical explanation. The name Jahath seems to have been a favourite name in this family (1 Chronicles 6:43).
1 Chronicles 23:11
In one reckoning. The Hebrew of the word here translated "reckoning" is פְקֻדָּה, i.e. "enumeration." The meaning is they were accounted as only one "father's house." The derivative significations of the word are "care," "custody," and generally "office" (2 Chronicles 23:18). The total of Gershonite houses will amount to nine, three of these being houses of Shimei, and six of Landau.
1 Chronicles 23:12
This and the following eight verses give the Kohath heads of houses (1 Chronicles 5:1-26:28; 1 Chronicles 6:2, 1 Chronicles 6:3, 1 Chronicles 6:18; Exodus 6:18; Numbers 3:27), four in their leading divisions.
1 Chronicles 23:13
The sons of Amram. From Amram, the first-mentioned son of Kohath, come the two great names of Aaron and Moses (Exodus 6:20). Aaron was separated,… and his sons for ever. This statement must be read, both with 1 Chronicles 23:3—into the number of Levites mentioned in which Aaron and his sons do not count—and with 1 Chronicles 23:14, which implies that Moses and his sons did count into that number. The sons of Aaron are dealt with in 1 Chronicles 24:1-19, infra. That he should sanctify the most holy things. The Hebrew text renders it doubtful whether the rendering here should not rather be, "Aaron was separated to sanctify him as most holy," etc. If it be so, this is the only place where the forcible term, "holy of holies" (most holy), is used of Aaron. The duties of the priest are described as threefold, in this place, viz.: "to burn incense before the Lord,"—this will carry the idea of making atonement; "to minister to God," on behalf of man, ― this will be one part of the work of a mediator; and "to bless in the Name of God,"—this will fulfil the remaining part. For ever. The proviso may, no doubt, include reference to the "ever-living High Priest." The threefold summary of solemn and beneficent duties receives ample illustration from many passages, and in special connection with the names of Aaron and his sons (Exodus 28:1, Exodus 28:38, Exodus 28:43; Exodus 29:1, Exodus 29:35, Exodus 29:45, Exodus 30:7-10; Numbers 6:22-27).
1 Chronicles 23:14
Moses the man of God. This title is distinguished by the presence of the article. The 'Speaker's Commentary' mentions it as occurring only nine times, of which five instances belong to Moses (Deuteronomy 33:1; Joshua 14:6; 2 Chronicles 30:16; Ezra 3:2; with the present place); three instances show the title applied to David (2 Chronicles 8:14; Nehemiah 12:24, Nehemiah 12:36); and once it is applied to Shemaiah (1 Kings 12:22). Although the sons of Moses belonged, as is here said, to the tribe of Levi, they did not belong to that portion which discharged priestly duties.
1 Chronicles 23:15
We read of the birth of Gershom to Moses and Zipporah (Exodus 2:22; see also Exodus 18:4, where Eliezer is also spoken of).
1 Chronicles 23:16
Shebuel.
1 Chronicles 23:17
Rehabiah. He was the chief ( הָראשׁ); but it happened that he was also the only son. Hence it is added in antithesis that his sons were very many (see the name again, 1 Chronicles 26:25). The non-priestly Amramites are therefore seen to correspond with the houses of Shebuel and Rehabiah.
1 Chronicles 23:18
Of the sons of Ishar. While six names in all are mentioned under Amram, only one, Shelomith, is found under his next brother, Izhar. This Shelomith (spelt Shelomoth in 1 Chronicles 24:22) is not the same with the Shelomith of 1 Chronicles 26:25, 1 Chronicles 26:26.
1 Chronicles 23:19
Hebron. This third son of Kohath furnishes four houses. So again in the twenty-third verse of the following chapter.
1 Chronicles 23:20
Jesiah; in 1 Chronicles 23:25 of next chapter written Isshiah. The two houses from Uzziel given in this verse make up the number of houses from Kohath to nine (as given again in 1 Chronicles 24:20-24), and to these must be added the priests through Aaron and his sons, two houses, making in all eleven.
1 Chronicles 23:21
This and the following two verses give the houses of Merari, contributing four houses, and, with the nine Gershonite and eleven Kohathite, adding up to twenty-four. Merari is the third son of Levi (Genesis 46:11). The Mahli and Mushi of this verse were possibly grandson and son of Merari, if we follow the guidance of 1 Chronicles 6:47. Yet it would seem far more natural to explain this last-quoted passage by our 1 Chronicles 6:23, which would then parallel it. Otherwise we must account for the name of Mahli habitually standing first, as here, as in 1 Chronicles 6:19 also, and 1 Chronicles 24:26, as also in Exodus 6:19; Numbers 3:20, Numbers 3:33, etc.; in all of which places the statement is as distinct as in this verse, that Mahli and Mushi were sons. This and the following verse must be compared particularly with 1 Chronicles 24:26-29; the Jaaziah of which passage was evidently no son of Merari, on a par with Mahli and Mushi, but a later descendant. His descendants were three—Shoham, Zaccur, and Ibri (Beno being no proper name, but signifying "his son").
1 Chronicles 23:22
Their brethren… took them; i.e. their kinsmen, as margin, "took them" to wife (Numbers 36:5-12). (For the sons of Kish, see 1 Chronicles 24:29.)
1 Chronicles 23:23
The sons of Mushi.
1 Chronicles 23:24
This and the remaining verses of the chapter contain some general provisions regarding the offices and future work of the Levites—in part David's last edition of such provisions. (On the present verse comp. Numbers 1:1-4; Numbers 4:1-3, Numbers 4:21-23, Numbers 4:29, Numbers 4:30; Numbers 8:23-26.) It is not easy to reconcile this verse with 1 Chronicles 23:3. Keil cuts the knot at once by supposing the "thirty" years of 1 Chronicles 23:3 to be the error of a copyist, to whose memory the Mosaic census was present. And with Bertheau, he objects to the supposition that this verse describes a supplementary census, in conformity with "David's last words" (1 Chronicles 23:27), and as contrasted with his former directions. With the exception of what is contained in 1 Chronicles 23:25-27, it is true that these do not offer themselves sufficient indications to make one feel confident of this explanation. On the other hand, to set down the number "thirty" in 1 Chronicles 23:3 at once to the mistake of a copyist is too summary and convenient a way of escaping an awkward difficulty. It is evident that the following three verses do purport to explain why at this time the age of allowable service was altered to a standard so much lower than of old, and to assert that this alteration was recognized by the last orders of David.
1 Chronicles 23:25
For David said. The "for" of this clause cannot be supposed to account exclusively for the inclusion in the census of Levites beginning from the age of twenty years; it accounts no doubt for the whole proceeding. Since there would be no more journeyings for people, for buildings, or for sacred vessels, it was nosy fully time to organize religious duty and "the service of the house of God" in a manner adapted to permanent institutions. In order to this, the first step was to know and to arrange the number of those who were answerable for sacred duties.
1 Chronicles 23:26
And also unto the Levites. Emphasis is laid on the thought of the relief that permanent habitation in Jerusalem conferred on the Levites over and above the whole body of the rest of the people. They will no more be mere burden-bearers, though the burdens they Bore were of the most sacred character.
1 Chronicles 23:27
The… words of David. Although there are many instances of the expression, "the words of" David or some other king, as equivalent to his "doings" (1 Chronicles 29:29; 2 Chronicles 9:29), and not a few instances of the same phrase, standing for the "account" or "history' of any one (1 Chronicles 27:24; 1 Chronicles 29:29, three times; 2 Chronicles 9:29), the expression here may rather parallel passages like 2 Samuel 23:1; 2 Chronicles 29:30.
1 Chronicles 23:28
Because their office; i.e. probably the office or position of all, including the younger Levites. The development and greater detail of their varied duties, as the working staff of the "sons of Aaron," are alluded to here; and how priests, Levites, and Nethinim (1 Chronicles 9:2) all now formally undertook the whole range and scope of their functions is suggested. The work of these assistants of the "sons of Aaron" is detailed in three or four items, so far as this verse goes. They are first generally for the sacred service of the house of the Lord. That sacred service is in the matter of the courts; of the chambers; of the purifying of all holy things: and of the work, i.e. the performing of the sacred service of the house of God.
1 Chronicles 23:29
Both for the shewbread, and… size. Seven other specifications of service are continued in this verse, with which we may compare 1 Chronicles 9:26-32. For the shewbread. The first mention of shewbread is found in Exodus 25:30. The directions for making it are found in Le Exodus 24:5-9. The twelve unleavened cakes of which it consisted, heaped on the table in two piles, represented the twelve tribes, and intimated the Divine acceptance of the offerings of each faithful tribe (see also 2 Chronicles 13:11). For the fine flour for meat offering. This is spoken of in Exodus 29:40; Le Exodus 2:1-7; Exodus 6:14, Exodus 6:15, Exodus 6:19-27; Exodus 23:13; Exodus 14:5. For the unleavened cakes… the pan… fried. These are spoken of in Le Exodus 2:4-7. For all manner of measure and size; Hebrew וּלְכָל־מְשׂוּרֶה וּמִדָּה. These two words occur also in Le 19:35, 36, where they are rendered respectively "in measure" and "in meteyard." Perhaps the exacter rendering here would be "for all matters of liquid and solid measure."
1 Chronicles 23:30
To stand every morning to thank and praise the Lord (so 1 Chronicles 23:13 of this chapter and 1 Chronicles 25:7). Though Bertheau sees no special sign in the connection for this description to be confined to the four thousand whose special work and privilege it was, yet it is in entire analogy with the whole context so to confine it.
1 Chronicles 23:31
And to offer; Hebrew, "and for all the offering of burnt offerings." For other references to the help which the Levites gave in the matter of the burnt offerings, and for the number (2 Samuel 2:15; Numbers 28:1-31) of them, see Numbers 29:2-34; 2 Chronicles 29:32-34; 2 Chronicles 35:2-12. The priests alone performed the actual sacrifices. The set feasts. These refer to the three:
(1) the Passover (Le 2 Chronicles 23:4, 2 Chronicles 23:5);
1 Chronicles 23:32
Keep the charge of the tabernacle… holy place… sons of Aaron. This concluding verse is equivalent to a quotation from Numbers 18:1-7; in the first verse of which passage Aaron and the priests generally are reminded both of their representative character and position, and of the solemn responsibility which rested on them.
HOMILETICS
1 Chronicles 23:13.-The threefold functions of the priest.
In the words of this verse the compiler of the Chronicles sums the characteristic functions of the priest. It was now nearly five centuries since these had been distinctly prescribed by heavenly legislation for the religious observance of a nation, and for the religious education of far more than a nation, when David reviews the solemn institution of the priesthood. He wishes to see holy men in their places, and holy duties efficiently discharged. Time has helped to show their importance, and to illustrate the deeper significance which inhered in them. Perhaps it has in some degree availed also to disconnect men's minds from their pure original. A journeying people, a warring nation, a wandering ark and sometimes dishonoured an irregular celebration of religious service, have all tended in some degree to harm the freshness of impression and of stamp which a Heaven-derived "pattern" should make on men's hearts though ages and centuries have passed. Now that the nation was settling in its new territory long promised, the crisis was opportune for David to reconnect the great religious authorities of his kingdom with their original beginning. And our chronicler, though added centuries have passed, when he writes, knows their importance too well to omit the record of the fact, even though it be repetition and copy only. The threefold work of the priest is the matter of description here, and consists of —
I. The duty TO BURN INCENSE BEFORE THE LORD. The burning of the incense on that golden altar in the holy place, which was constantly fed with the costliest of material, was the act distinctively of the priest. For the "stranger to come near" with any view of usurping this function was to incur prompt punishment (Numbers 16:40; 2 Chronicles 26:16, 2 Chronicles 26:18). Do sudden danger and the threat of wrath impend? the ruler, legislator, prophet, conjures the priest to "take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them "(Numbers 16:46, Numbers 16:47). The burning of the incense was the immediate preliminary of the morning sacrifice, or immediate accompaniment of the evening sacrifice (Exodus 30:7, Exodus 30:9; Luke 1:9,Luke 1:10; Le Luke 16:13), and was a very special part of the arrangements of the ceremonial on the great Day of Atonement, and of its sacrifice (Le 1 Chronicles 16:11-13). It is difficult, amid a choice of many theories, to identify with any comfortable assurance the real symbolical significance of incense and its burning, yet the fact remains patent of its close relationship with the act of sacrifice in all the formal services of the Israelites. As it is said, "And without shedding of blood is no remission" (Hebrews 9:22), so it might almost without qualification be said that without incense there was no shedding of blood for any of the stated sacrificial objects. This would sufficiently defend the use of this part of the high priest's (and later of the ordinary priest's) duty, as speaking the very first and chiefest of all that makes up his raison d'etre. But beyond this, it is impossible to doubt that the burning of the incense, in the golden censer and with the special fire, had its own significance, worthy of the priest's own performing. Whether it were expressive of the fragrant acceptableness of human service and sacrifice to him in heaven, as it ascended; or whether rather its diffusive and pervading influences amid the congregation or the groups of humanity below were regarded; whether it symbolized the rising prayers and aspirations and glowing devotion of those who sought their Father and God, or, as has been suggested, something more specific, as e.g. prayer alone, or that form of prayer called intercession, and so understood, to be regarded as typical of the intercession of the great Intercessor; it spoke some proffered approach of the sinful creature to the condescending Creator, fit to be set forth by the priest himself, and by none inferior to him. For the modern apostle of Christ, for the modern minister and preacher of the truth of Christ, for the modern pastor and under-shepherd of "the flock of God," there is no duty that consists in the offering of sacrifice on their behalf or the burning of incense; but upon such lies perpetual and most solemn the responsibility of pointing to the Sacrifice for sin, and of insisting on all that helps to denote the acceptableness and the fragrance of that Sacrifice so illustrious. There is nothing more incumbent on the man who professes to seek to lead his fellow-creature to God than this. And it should have a prominence given to it, not less decided than that indicated by the place here given in this threefold description of the priest's duties to the burning of incense.
II. The duty TO MINISTER UNTO THE LORD. This simple and expressive description occurs above eighty times in the Pentateuchal, historical, and prophetical books of Scripture. It covers the whole range of those religious services, whether of the congregational or of the individual kind, allowed or appointed as the acceptable methods of the approach to God of his people Israel. He was not accessible to every person directly nor by every directest conceivable method. Long and plain as were the typical teachings of the sacrifices as such, so long and plain was the typical teaching under the ancient system of priests, of this fact, that the high and holy One was to be approached not without introduction, intervention, interposition. The various conditions of the intermediate approach were committed to the faithful priest. He was to become instructed and versed in them. He was to see that the people in no way suffered loss or unnecessary delay or difficulty in complying with them. And he was answerable directly to the Lord, whose servant he was for the people's sake. Hence he is said to "minister unto the Lord," although it was on behalf of the congregation or the individual Israelite. While, again, the modern preacher and pastor has no duty that can be described as the facsimile of this, yet in the first place, for all congregational prayer at least, his voice performs a service not dissimilar, as for some pastoral helps as well. But much rather would we again trace the deeper analogy. The Minister, the Intercessor, is to be pointed to, of whom it is said, "He is Minister of the sanctuary, and true tabernacle, which the Lord pitched, and not man;" and that "he hath obtained a more excellent ministry, by how much also he is the Mediator of a better covenant" (Hebrews 8:2, Hebrews 8:6).
III. The duty To BLESS IN THE NAME OF THE LORD. This completes the sketch of the priest's work. He not only presents sacrifice and burns incense; he not only ushers the worshipper and his worship into the presence of the high and holy God; he also is privileged to speak the great God's blessings, to pronounce his favour, to assure of his pardon and mercy, and to wake to melody the hearts and voices of the vast congregation sometimes, in response to an announcement of Divine goodness and love. We know now no priests who have power to pronounce in their own right the absolution or remission of sins, or to volunteer the assurance of Divine benediction. The priests of Israel had not themselves such a right. But neither now does God authorize or inspire any class of men, or any individual man, to speak in these tones to their fellow-men, except on the real humble, hearty compliance of these latter with the conditions laid down in Scripture. To these men must apply, not to the voice or even the wisest, holiest judgment of a living man, who cannot tell the inmost heart nor gauge the absolute sincerity of the applicant. Still, indeed, may we speak hope to the repentant, peace to the humble of heart, mercy and love to the trustful and true, but as it were in the quotations of Scripture, and well safe-guarded by the Scripture conditions. All beyond this, all beside this, will be beyond our power and beside our rights. And instead of being the better part of a true priest, we are turned into false prophets even.
Verse. 25.-The eye open to religious opportunity.
And that the eye of David showed itself now open to religious opportunity is not more plain than the reason of it—that his heart was open to it, nay, anxious and eager for it also. A crisis has now come, for which presumably the innermost heart of David has often longed. Though he had been the man of much war and of abounding activity, yet up and down his doings and his sayings there are not wanting indications that his heart sighed for peace and rest. "Oh that I had wings like a dove! for then would I fly away, and be at rest" (Psalms 55:6); "Rest in the Lord" (Psalms 37:7); "Return to thy rest, O my soul" (Psalms 116:7). The crisis is not one when passion must have its way, when stern measures must be taken, when all things must be left to drift or else all he touched with an unwontedly firm hand. It is a crisis of much happier kind. Volume after volume of the history of Israel has been filled, and volumes not a few of the personal biography of David have been unerringly written. The last opens. Before his nation is spread out a wide, fair, enduring prospect of rest. Jerusalem "is at rest, and is quiet" (Isaiah 14:7). David's whole heart enters into the satisfaction of the thought. Let us note the admirable use he makes of this state of things.
I. HE USES THE CRISIS FOR THE PURPOSES OF REVIEW.
1. Special audible acknowledgment is made of surpassing mercy. "David said" it. He did not merely observe it, ponder it, and then keep it locked in his own heart. While he himself enters into the satisfaction of the thought, he utters it aloud.
2. David owns the Giver of the good in question. It has not come of itself. It has not come of circumstances, of reaction traceable enough, of secondary causes whether more or less remote. "The Lord God of Israel" is the Giver, to whom all the nation's indebtedness shall be confessed.
3. David suggests the harmony of the gift with the Giver. God is the Giver. His people those who take all the benefit of his giving. And this the gift rest. Rest under the Divine protection, in the Divine shade, the shadow of his wings and his throne, who bears a special favour to "his people," and who alone can make them "dwell secure." Full every way of suggestion is the utterance of David, were it but an articulate soliloquy.
II. DAVID, AS A KING, LEADER, TEACHER, ILLUSTRATES THE DUTY OF SUCH IN A CRISIS. While his language necessitates the comparison of the present with the past by very force of the contrast they present, and while it invites men to enter gratefully on the present enjoyments divinely offered, yet it associates new work, new opportunity, with these. Still the quest is to be loyalty and love to duty. He practically reminds a whole nation that:
1. Rest is favourable for order. Now, order may be honoured, recovered where it had been disturbed, studied to greater perfection even where it had not been very palpably infringed. Order is the beauty and glory of the whole universe. What room for improvement in it, in each individual heart and life, and in the life of every community!
2. Rest is favourable to growth. The winds that rock the trees help far down in the earth to provoke their roots to feel room for further growth, but the growing itself is not done while the storm lasts. How true this is of human character! It is our passionate, importunate cry to be hidden, to be sheltered, till the tempest is overpast, and the fury of the storm is spent. But afterward we grow.
3. Rest is the time for the cultivation of the devotion of the heart. It is true with no superficial, no mere sentimental truth, that Ñ
"The calm retreat, the silent shade,
With prayer and praise agree,
And seem by thy sweet bounty made
For those that follow thee."
That Jesus recommended the sanctum of the closet of prayer with the door closed; that he also himself sought retirement, privacy, solitude, with either the cover of deep shade or the suggestion of commanding prospects unfolding to the gaze, on mountain side or summit, are strong testimonies to the genius of rest and to the habitat of genuine devotion.
4. Rest gives grand opportunity for religious enterprise. Does the language sound a contradiction or paradoxical? It is not so in reality. The higher forms and conceptions of rest do not consist in inactivity, in the indulgence of lassitude, but in the cessation of waste energy, toil as unprofitable as laborious, or, if necessary (as the wars of Israel), as painful to the heart as strenuous to the hand. Most significant in this direction the words, "For he that hath entered into his rest, he also hath ceased from his own works" (Hebrews 4:10). Heaven itself cannot possibly be viewed with satisfaction as a place or a state of inactivity. All the tasks of highest devotion may be supposed to be there the material of most strenuous achievement. But it will surely be with a place and a state delivered from the restless worry of care, the restless strife with sin, the restless struggle to elude or to bear sorrow, so familiar to the present. So when all outer care and war and work were removed awhile from the lot of Israel. David flies to the thought of the great opportunity open for the works of religion. To these he directs his own enthusiastic study and labour. To these he calls his princes, priests, and a whole people.
HOMILIES BY J.R. THOMSON
1 Chronicles 23:14.-The man of God.
This designation was not peculiar to Moses. In the historical books of the Old Testament, we find prophets sent with a Divine message to their fellow-mortals described as men of God. In the New Testament we meet with the expression in Paul's Epistles, where the inspired writers of the Hebrew Scriptures are denominated "holy men of God," and where Timothy is addressed in similar language. Moses is designated" the man of God" in the Book of Deuteronomy, is so called by Caleb as we read in the Book of Joshua, and is so denominated in the title prefixed to the ninetieth psalm.
I. MOSES WAS THE MAN OF GOD'S SELECTION AND PRESERVATION. A kind Providence watched over him from the beginning of his life. Whilst multitudes were put to death, the child of Divine beauty was spared.
II. MOSES WAS THE MAN OF GOD'S EDUCATION AND DISCIPLINE. Trained in the court and the learning of Egypt, and afterwards in the rougher but wholesome school of the Midian desert, this man was fitted by knowledge, by hardship, by society of the most diverse kinds, for the great future before him.
III. MOSES WAS THE MAN OF GOD'S VOCATION. When God had trained him for his work, he called him, and made known to him his sacred Name and attributes, that thenceforth he might have the living consciousness of the Divine presence.
IV. MOSES WAS THE MAN WHOM GOD ADMITTED TO SPECIAL COMMUNION WITH HIMSELF. By the flaming thorn tree, upon the mountain solitude, at the door of the sacred tent, Jehovah met with his servant, and spake with him as a man with his friend.