And David and the captains of the host separated for the service those of the sons of Asaph and of Heman and of Jeduthun who were to prophesy with harps and lutes and cymbals; and the number of the men employed according to their service was
David and the leaders of the service set apart three families — Asaph, Heman and Jeduthun — for a service that Scripture does not call singing but prophesying. That one word raises the questions this chapter turns on. Why does music count as prophecy? Why does organised song appear only now? And what does any of it mean for people who own no harp?
William Kelly ties the word to a change of setting: from the tabernacle, the tent Israel carried through the wilderness, to the temple.
In 1 Chronicles 25 we have the service of song. Scripture calls this service "prophesying" because it brought God in so directly, and bringing in God is the strong meaning of prophesying. There were twenty-four groups of singers. This was another remarkable change. In the tabernacle the main feature was not song but sacrifice. In the temple, in the day of glory, the song of triumph is the new and fitting feature.
The men played and prophesied at the same time. That settles the character of what they sang.
Asaph, Heman and Jeduthun prophesy with sacred instruments under the king's direction. Heman is David's seer in the words of God. They play either to celebrate and praise the Lord, or to exalt His power. This is one proof, among many others, that the Psalms are an inspired collection with a prophetic character.
The chapter goes on to assign these groups by lot. Nobody applied for the post.
Like the priests and the Levites, the singers were divided by lot, and God's free choice marked them out. The will of man decided nothing: that is of all importance. The Lord's Anointed orders and the Lord decides. Here they cast lots for the Levites' duties, "the small as well as the great, the teacher with the pupil" (v. 8).
Heman came from the Kohathite branch of the Levites. His family line explains why he, of all men, stood at the centre of the praise.
The Kohathites had the privilege of carrying on their shoulders the ark, the table of showbread, the golden altar and the golden lampstand. From among them Heman is chosen for the central place of praise to God. He is spoken of as "Heman a singer," and his genealogy is traced through Korah to Levi. As a descendant of Korah, he had good cause to praise God for His rich mercy. Dathan and Abiram died with their children, and Korah shared their fate. Yet Scripture records, "But the sons of Korah did not die" (Num. 26:11). God spared them in His sovereign mercy, so no one was better suited to sing of the goodness and mercy of God.
The care taken over these three men's credentials prompts a question about qualification.
Why such particular care about the singers? Because only those who have the right may sing. And who now have the right to sing? Redemption gives the right. Should there be songs for slaves? Whether a slave is willing or groaning, deliverance must come first, and with that deliverance comes the appointment to sing.
The harps and cymbals fitted the worship of that day. They are not the pattern for Christian meetings now.
The Psalms were written under the guidance of the Holy Spirit. So we may conclude that celebrating the praises of God this way suited the order God had set up at that time. A call like "Praise Him with lute and harp" is perfectly in place in the Psalms. But in the New Testament order it is "singing and making melody to the Lord with your heart."
The king's word stands over the whole arrangement. The next verse says the singers prophesied at his direction.
The sons of Asaph were "under the direction of Asaph, who prophesied at the direction of the king" (1 Chr. 25:2). Asaph's ministry was prophetic. Applied today, it brings building up, encouragement and comfort to the saints, for the one who prophesies builds up the church (1 Cor. 14:3-4). This did not come from Asaph himself. It came under the direction of the king. How blessed when there is prophecy in the assembly of God under the direction of our exalted Head, our Lord Jesus Christ.
- Song brings in God. The verse calls the singing "prophesying" because it set God directly before the people.
- Song is inspired. These men prophesied as they played. So the Psalms stand as an inspired collection with a prophetic character.
- Song is assigned. The courses fell by lot, so the choice was God's and not man's, and the least ranked with the greatest.
- Song follows redemption. Slaves do not sing. Deliverance comes first, and with it comes the appointment to sing — which is why a descendant of Korah's spared children leads the choir.
- Song is still directed. Then the king ordered it. Now our exalted Head, the Lord Jesus Christ, directs it, and the harps give way to melody in the heart.
of the sons of Asaph Zaccur, and Joseph, and Nethaniah, and Asharelah, the sons of Asaph under the direction of Asaph, who prophesied at the direction of the king.
David's arrangement of the singers starts with four sons of Asaph. They are set apart for music in the house of God, and they work under their father's hand and under the king's own order. So why is making music called prophesying? And what does this ordered praise mean for God's people now?
The verse gives the singers' work a striking name. One writer explains why that word fits, and why song becomes the mark of the temple:
It is called "prophesying" because it brought God in so directly, and that is the emphatic meaning of prophesying… There were twenty-four divisions of the singers. Now, this was another remarkable change. In the tabernacle, the characteristic feature was not song but sacrifice. In the temple, in the day of glory, the song of triumph is the new and fitting feature.
These men prophesied while they played. That shapes how one writer reads the Psalms:
Moreover, it is under the king's direction that Asaph; Heman, David's seer in the words of God; and Jeduthun prophesy with sacred instruments — whether it be to celebrate and praise the Lord, or whether it be to exalt His power. This is one proof, among many others, that the Psalms are an inspired collection, whose character is prophetic.
The verse names two layers of authority. The sons serve under their father, and their father serves under the king. One writer follows that order into the present day:
…later, when David came to the throne, he set up the service of song in the house of the LORD, and "the sons of Asaph under the direction of Asaph … prophesied at the direction of the king" (1 Chr. 25:2, 6). Everything was under the chief musicians, but the king controlled them — "the sweet Psalmist of Israel." The service of praise to God today is not with instruments of music, as it was in David's day. But there is the praise in which God delights, and the One who leads that praise is He who says, "In the midst of the assembly I will sing praise to You" (Heb. 2:12).
One writer describes what Asaph's kind of ministry does for God's people today:
Asaph's ministry was prophetic, and applied today it brings "upbuilding and encouragement and consolation" to the saints, for "the one who prophesies builds up the church" (1 Cor. 14:3-4). This did not come from Asaph; it was under the direction of the king… True prophetic ministry brings the mind of God to the saints and gives them the sense that they are in the presence of the Lord. Where that is found, there will be a special note of praise, like that of the sons of Asaph, who were under his direction.
Later in the chapter, lot settles the order of these singers, as it did for the priests. That method shows whose choice placed each man:
Like the priests and the Levites, the singers were divided by lot, designated by God's free choice. Nothing was left to the will of man: that is of all importance. The Lord's Anointed orders and the Lord decides. As for the Levites, lots decide their duties here, "the small as well as the great, the teacher with the scholar" (v. 8).
The same care reaches the lowest jobs in the house — the gatekeepers:
The Spirit of God stoops to arrange, through David, for the gatekeepers, just as truly as He did for the high priest, or for the different divisions of the priesthood. All has its place, and whatever has to do with the service of God is great in God's eyes. Indeed, it is only we who make so much of the differences between great and small. To God, the smallest thing has a value.
- Order — Praise here is not random noise. The sons sing under their father. The father sings at the king's command. Every voice is under authority.
- Prophecy — The verse calls this singing prophesying because it brought God in so directly. That is the force of the word.
- Inspiration — These men prophesied as they played. So their songs stand as an inspired, prophetic collection, not just religious poetry.
- Election — Lot settled every place, so God chose it, not human preference — "the small as well as the great."
- Leader — In the day of glory, song replaced sacrifice as the mark of the house. And the One who now leads the praise says, "In the midst of the assembly I will sing praise to You."
Of Jeduthun, the sons of Jeduthun Gedaliah, and Zeri, and Isaiah, Hashabiah, and Mattithiah, [and Shimei] six, under the direction of their father Jeduthun, who prophesied with the harp, to give thanks and to praise Jehovah.
This verse sits inside a long list of names. It stops to say what Jeduthun's six sons did: they played, they gave thanks, and the verse calls it prophesying. Two questions follow. How can playing an instrument count as prophesying? And what does this appointed choir mean for people who sing to God today? (The ESV calls the instrument a lyre; older translations, and the writers quoted here, call it a harp.)
The verse puts prophecy and music together. One writer treats that pairing as a rule, not an accident.
The prophets were not only speaking under the power of God; lyre and harp went with them. That is, there was the spirit of praise as well as of prophecy. In God's presence there is fullness of joy, and He dwells among the praises of His people. So worship should always accompany prophecy. When people called on Elisha to ask counsel of God, he called for a musician, so that his spirit might be in tune with the praise of God. We also read of prophesying with harps, where the spirit of praise gives the needed instruction to mind and heart.
Another writer draws a conclusion about the songs that came out of this service.
It is under the king's direction that Asaph, Heman and Jeduthun prophesy with sacred instruments. Heman was David's seer in the words of God. They prophesy to celebrate and praise the Lord, or to exalt His power. This is one proof, among many others, that the Psalms are an inspired collection, whose character is prophetic.
Jeduthun's own name points to praise. One list of Bible name meanings gives it as:
Jeduthun — Let them give praise
One writer identifies Jeduthun with Ethan, of the family of Merari, and brings the thanks forward to today:
On the left hand were the sons of Merari, with Ethan as the leader. He is called Jeduthun in 1 Chronicles 25:3, "who prophesied with the lyre in thanksgiving and praise to the LORD." Thanksgiving had its own place in the service of song under David. It mingled with the praises of Jeduthun and his sons. And the giving of thanks should have a very real place in the praises of God's people today… Many other passages in the New Testament show how large a place thanksgiving has when God's people gather.
They sing under their father, alongside the other singing families. One writer notes how those families got on together.
This whole family served the Lord together. They also worked in harmony with their cousins, the sons of Asaph and the sons of Jeduthun. How often do we see jealousy and criticism between cousins! But see how good and how pleasant it is for brothers — and cousins — to live together in unity.
One writer asks why the record takes such care over the singers.
There is no such care over any other branch of Levitical service. Why such particular care about the singers? Because only those who have the right may sing. And who now has the right to sing? Redemption gives the right. Should slaves have songs? Whether a slave is willing or groaning, deliverance must come first, and with it comes the appointment to sing. God, through David, gives the service of song to these three leaders with great care. That has a meaning for the church now. There all are, or should be, singers, making melody in the heart.
One writer limits how far this picture carries over to Christians.
This is no warrant for Christians using such instruments in the worship of God. What marks the Christian, as the apostle says, is to sing with the spirit and with the mind also. But an earthly people would have an earthly way of expressing their praise. So it all fitted its time. "So the Levites appointed Heman the son of Joel." Then we find the singers and the others — even the doorkeepers. Everything was appointed in the most orderly manner.
- Right — Nobody sings by self-appointment. The record checks each singer's family line, and for us "redemption gives the right" to sing at all.
- Order — Then comes the arranging: sons under a father, families beside cousins, "everything appointed in the most orderly manner."
- Thanks — Jeduthun's name means "let them give praise." Thanksgiving had its own place in the service of song, and it should have one among God's people now.
- Prophecy — Scripture calls praise with a harp prophesying. The spirit of praise "gives the needed instruction to mind and heart," so worship and prophecy belong together.
- Fruit — Out of this prophetic singing came the Psalms — "an inspired collection, whose character is prophetic."
Of Heman, the sons of Heman Bukkijah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, Mahazioth
Commentary for this verse has not been generated yet.
all these were sons of Heman the king's seer in the words of God, to exalt his power; and God had given to Heman fourteen sons and three daughters.
This short note closes the list of Heman's sons, and it carries more than names. It calls Heman the king's seer, credits his large family to God, and raises a question: what does it mean to prophesy "in the words of God"?
Heman prophesies under the king's direction. One writer draws a conclusion from that about the songs of Israel:
It is under the king's direction that Asaph; Heman, David's seer in the words of God; and Jeduthun prophesy with sacred instruments — whether it be to celebrate and praise the Lord, or whether it be to exalt His power. This is one proof, among many others, that the Psalms are an inspired collection, whose character is prophetic.
The same phrase tells us what filled their singing:
Scripture speaks of Heman as "the king's seer," a man of divine perception. With his sons he praised "in the words of God to exalt His power." In the singing they used the very words of God. No doubt those words told of the mighty works of the Lord that His people had seen, works that secured salvation and blessing for them.
The ESV reads "to exalt him." Older translations read "to lift up the horn," and the writers below use that wording. The horn carried a settled meaning:
People in the East wore horns as a symbol of exaltation and power. The Lord was David's horn of salvation. He exalted the horn of His people, and broke the horns of the wicked.
One writer connects this task to Hannah's song, and marks the danger it avoids:
The part of the sons of Heman was to lift up the horn, to sound aloud the praises of the God of Israel. So here Hannah declares her horn exalted in the Lord. She does not sound the trumpet to her own praise, as the Pharisees did in a day of greater privilege. She lifts it to celebrate the infinite perfections of Him who alone is worthy.
The next verse places all these children under their father. One writer sets that beside two households that failed, Eli's and Samuel's:
The words "under the hands of their father" may tell us this: all seventeen children in this delightful family sang, and all were together in subjection to their father. That is very different to the families of Eli and Samuel. How cheering it is also to find Samuel's grandson spoken of as "the king's seer in the words of God" — almost the same position as his honoured grandfather.
The same writer refuses to treat godliness as something automatic:
Godliness is not inherited, and it is only by constant watchful, prayerful care that we can hope to train up our children in the way they should go.
Heman's family line runs back to Korah. One writer finds in that history the reason this household was so fitted for its task:
Heman is chosen to be in the central place of praise to God. Scripture calls him "Heman a singer," and his family line runs through Korah to Levi. As a descendant of Korah, he had good cause to praise God for His rich mercy. Dathan and Abiram perished with their children, and Korah shared their fate. Yet the record says, "Nevertheless, the sons of Korah did not die." God spared them in His sovereign mercy, so there were none more suited to sing of the goodness and mercy of God.
Heman's fourteen sons gave him the largest share of the singing courses. One writer draws meaning from the count:
Asaph has only four courses of twelve men each. Jeduthun has six courses, and Heman has fourteen. In all there are twenty-four courses, made up of 288 persons. They correspond to the courses of the priesthood. Heman, "the king's seer in the words of God, to exalt his power," has the largest number of sons. His work matches the glory of the kingdom, which prophecy announced and the word of God established.
One writer looks from Heman forward to a greater day:
Heman's name means "faithful," and he wrote Psalm 88. His children learned music from him for the House of the Lord. How marvellous the day of glory will be, when One greater than Heman arranges the stage! He is the faithful and true witness, the Amen, the beginning of the creation of God. He who spoke the first word will also have the last word!
- Given — The children were God's gift, not Heman's achievement. The verse credits God before it lists the service.
- Taught — The gift had to be trained. All seventeen sang "under the hands of their father," unlike the families of Eli and Samuel, because godliness is not inherited.
- Filled — What they sang was not their own. Heman was the king's seer "in the words of God," so the Psalms are an inspired collection with a prophetic character.
- Lifted — The horn stands for exaltation and power, so their task was to sound God's praise aloud, never their own.
- Spared — Heman's line came from Korah, whose sons God spared in mercy. No family had more reason to sing of that mercy, and none had a larger share of the singing. One greater than Heman will arrange the praise in the day of glory.
All these were under the direction of their fathers Asaph, Jeduthun, and Heman, for song in the house of Jehovah, with cymbals, lutes and harps, for the service of the house of God, under the direction of the king.
David had already brought the ark to Zion; now, at the close of his reign, he sets the temple service in place before Solomon ever builds the house. Who directed this music, what were the singers doing, and what does praise look like now that the temple is gone?
The Levites once carried the tabernacle through the wilderness. Their song began only when that work ended, and one writer draws the line from their new task to ours.
Those whom David appointed for this happy service were the Levites, who in earlier days had carried the tabernacle, its vessels and its furniture, through the wilderness. Now that the ark had rest, and their carrying service was over, how good it was for them to be engaged in the service of praise to the Lord... We are still passing through the wilderness... but we also know that the true Ark, our Lord Jesus Christ, is no longer here. He is in the scene of rest, and it is our privilege to join in the service of song that brings delight to His heart and to the heart of His God and Father.
Asaph, Jeduthun and Heman were the chief musicians, yet they too answered to the king. One writer follows that line of authority down to our own day.
All was under the chief musicians, but they were controlled by the king, "the sweet Psalmist of Israel." The service of praise to God today is not with instruments of music as in David's day; but there is the praise in which God delights, and the One who leads the praise is He who says, "In the midst of the congregation I will sing your praise" (Hebrews 2:12).
Earlier verses in this chapter say the singers "prophesied" with harps and cymbals. One writer draws a conclusion about the Psalms from that word.
It is under the king's direction that Asaph; Heman, David's seer in the words of God; and Jeduthun prophesy with sacred instruments — whether to celebrate and praise the Lord, or to exalt His power. This is one proof, among many others, that the Psalms are an inspired collection, whose character is prophetic.
Heman had seventeen children, and all of them sang. Some translations read "under the direction of their father." The older wording is "under the hands of their father." Heman was Samuel's grandson, and one writer sets this household beside the families of Samuel and Eli.
Perhaps the words "under the hands of their father" would tell us that this delightful family of seventeen children, all of whom sang, were together in subjection to their father, very different from the families of Eli and Samuel. How cheering it is also to find Samuel's grandson spoken of as "the king's seer in the words of God" — almost the same position as that of his honoured grandfather.
Lots decided which singer served in which turn, as they did for the priests.
Like the priests and the Levites, the singers were divided by lot, designated by God's free choice. Nothing was left to the will of man: that is of all importance. The Lord's Anointed orders and the Lord decides.
Leading the praise fell to a few, not to everyone.
A certain order, a certain initiative as to the direction of the praise was required of the musicians. It is the same in the assembly: a small number have been qualified for this office, which has its importance just like everything that relates to worship.
The cymbals, harps and lyres were David's own provision. One writer explains how they came into Israel's worship.
David alone was the author of all that had to do with the future temple, even the musical part of the worship. Nothing like it had been set up under the system of the tabernacle in the wilderness. David himself invented the instruments, in connection with Solomon's glorious rise to the throne — a picture of the millennial reign of Christ on earth. Today praise is connected with His heavenly glory, and so it has an entirely spiritual character.
Another writer looks at David's singers, and at what has changed since.
He had several companies of singers and players on instruments, which are often mentioned in the Psalms. The Holy Spirit guided the writing of these songs. So we may conclude that this way of celebrating the praises of God matched the age that was then in place... but in the New Testament age it is "singing and making melody to the Lord with your heart."
- Rest — the song starts only after the ark comes to rest. Praise grows out of rest, not out of unfinished work.
- Order — the chief musicians led, yet the king's word ruled them. Praise has a Leader above its leaders.
- Word — they "prophesied" with their instruments. One writer takes this as proof that the Psalms are inspired and prophetic.
- Household — Heman's children all sang under their father's hand, and Samuel's grandson held an honoured place.
- Heart — lots, not preference, set the turns. David's instruments give way to melody made in the heart to the Lord.
And the number of them, with their brethren that were instructed in the songs of Jehovah, all of them skilful, was two hundred and eighty-eight.
The chapter ends its musician list with a headcount: 288 trained, skilful men, whose whole work was song in God's house. That raises three questions — what were they trained in, who chose them, and why did praise need a trained few?
One writer names exactly what they were trained in. It is a book we still have.
One group of Levites had charge of the service of song (1 Chron. 6:31), and they were trained in singing to the LORD — that is, in the Psalms (1 Chron. 25:7). So the people only sang through representatives.
Another writer names one of those songs and what it carried:
God's thoughts about His servant gave a theme for singing in the house of the Lord (Psalm 89 — see heading and verse 1; 1 Chr. 25:6-7). We do not know how long they sang it. But it held all the great thoughts that God had for His valued servant.
The singers played under the king's hand. One writer says what they produced was more than music.
Under the king's direction, Asaph, Heman (David's seer in the words of God) and Jeduthun prophesy with sacred instruments. They do so either to celebrate and praise the Lord, or to exalt His power. This is one proof, among many others, that the Psalms are an inspired collection with a prophetic character.
So how did these 288 get their places? Not by talent.
Like the priests and the Levites, the singers were divided by lot, designated by God's free choice. Nothing was left to the will of man: that is of all importance. The Lord's Anointed orders and the Lord decides. For the Levites, lots are cast for their duties, "small and great, teacher and pupil alike" (v. 8).
Break the 288 down into their courses — their serving groups — and a familiar shape appears.
Asaph has only four courses of twelve men each. Jeduthun has six courses and Heman fourteen. That makes twenty-four courses in all, made up of 288 persons. They correspond to the courses of the priesthood. Heman, "the king's seer in the words of God, to exalt His power," has the largest number of sons. His role matches the glory of the kingdom, which prophecy announced and the word of God established.
Trace the family behind that largest group and something striking appears. Heman's line runs back through Samuel to Korah — the man whose rebellion ended with the ground swallowing him.
The number of them is given as twice 144, those trained in singing to the LORD. Now of the sons of Heman, the grandson of Samuel, you will count sixteen, and each of their families counted twelve. So in all, out of 288, there are 192 from this most honoured family of praise — the family of Samuel, of the family of Korah, saved from going down into the pit. (Num. 16 and 26:9-11.)
One writer traces these named leaders forward. The choir had a head; so does Christian praise.
In the later part of Psalm 22 we find that He who suffered is to become the Master and Leader of the praise. Of course, apart from His atoning death there could have been no praise… So what was set out in picture in Asaph, Jeduthun, Heman, and "their brothers who were trained in singing to the LORD" (1 Chr. 25:7), is seen in its reality in Christ and His redeemed.
The training has not stopped. Only the teacher has changed.
He is the Leader of our praises. If we are to join with any understanding in the praises He leads, and to worship God in spirit and in truth, He must teach us. This He has undertaken to do.
So what carries over into Christian worship? Not the choir.
In the old ritual of praise, unity came from always performing the act in a set way. Today the Spirit of God produces that unity by filling and animating every mind with the same truth… We have not so much as a word about forming a choir to ensure good singing… Not a section or a selection of believers, but each one in the assembly is fully qualified as a singer by the work of Christ for him and by the work of the Spirit in him.
- Chosen — the 288 were placed by lot, not by ambition or audition: "the Lord's Anointed orders and the Lord decides."
- Taught — their training was in the Psalms, an inspired and prophetic collection, not just in technique.
- Redeemed — the largest share of that honoured choir descended from Korah's line, a family "saved from going down into the pit."
- Led — Asaph, Heman and Jeduthun picture Christ, the Leader of praise, who Himself instructs those who join in.
- Widened — once a trained few sang for the people. Now "each one in the assembly is fully qualified as a singer" by Christ's work and the Spirit's.