And the first lot came forth for Asaph to Joseph; to Gedaliah the second he and his brethren and his sons were twelve.
The list of Israel's temple singers begins here, and the order is settled by lot, not by rank or skill. That raises two questions: why leave a choir's order to a draw, and why does Scripture record the result?
The singers are not arranged by David's preference. The priests and the other Levites were assigned the same way, and one writer presses why that matters.
Like the priests and the Levites, the singers were divided by lot, chosen by God's free choice. Nothing was left to the will of man: that is of the highest importance. The Lord's Anointed gives the orders and the Lord decides. As with the Levites, lots are cast here for their duties, "the small as well as the great, the teacher with the scholar."
The lot was not treated as chance. It was the recognised way of handing a decision back to God — and one writer marks when its use stopped.
The solemn way of casting lots was regarded as a way of referring the decision to God. "And Aaron shall cast lots on the two goats, one lot for the LORD and the other lot for Azazel" (older translations call this second goat the scapegoat). "The lot is cast into the lap, but its every decision is from the LORD." (Lev. 16:8; Prov. 16:33) The apostles, remember, had not yet received the gift of the Holy Spirit. The lot was never used again after the day of Pentecost.
This is the first of twenty-four such draws, and the totals repay counting.
Verses 9-31 give the different courses of singers, chosen by lot. Each course belongs to one of the three leaders. Asaph has only four courses of twelve men each. Jeduthun has six courses, Heman has fourteen; twenty-four courses in all, made up of 288 people. 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 duties correspond to the glory of the kingdom. Prophecy announced that glory, and the word of God established it.
Both numbers in the verse carry weight for some writers, though they read the symbolism in different ways.
Twelve is the administrative number… It is interesting to note that this very unusual number in Scripture, twenty-four, is the number of the courses of the priests in 1 Chronicles 24:7-19 — thus setting out the whole range of worship.
These men are not simply musicians. One writer ties their music to prophecy, and to the Psalms themselves.
It is also under the king's direction that Asaph, Heman and Jeduthun prophesy with sacred instruments. Heman is David's seer in the words of God. Their prophesying may celebrate and praise the Lord, or exalt His power. This is one proof among many that the Psalms are an inspired collection, prophetic in character.
Long lists of unfamiliar names tempt readers to skip. One writer treats their presence as the point.
We pass over the names and the assigned work in the following chapters. They are not unimportant. But their full meaning may only be seen clearly when everything is accomplished under the reign of the true Solomon. But we may point out that in all this the singers have a prominent place (1 Chronicles 25 is all about the singers). How the Lord delights in the songs of His people! He names the families of the singers, and He gives through David the psalms to be sung. That is why most, if not all, of the psalms carry the heading, "To the chief musician." Is Israel the only people called to sing? Is it not so now as well, while the church — the future great choir of the courts above — is still here below? Yes: "Rejoice in the Lord always; again I will say, rejoice" (Philippians 4:4).
Does a passage like this mean praise needs a rota today? One writer answers plainly.
Singers were also appointed in Jerusalem. They expressed praise to the God of Israel by singing. Surely in the Church of God praise should be prominent, and even more overflowing than in Judaism. For we praise the Lord as the One who has accomplished a full redemption for us through the sufferings of the cross. He has been raised in glory to the right hand of God. Do we need appointments to offer such praise? Certainly not. The Spirit of God draws out the praise and thanksgiving of our hearts in voluntary worship.
- Chosen — the lot removed human preference; the king gave the order and the Lord made the choice.
- Levelled — the same method covered small and great, teacher and student alike, so rank decided nothing.
- Counted — twelve to a group and twenty-four groups in all, matching the courses of the priests.
- Named — the families are recorded because the Lord delights in the songs of His people.
- Released — the full meaning waits for the reign of the true Solomon. Meanwhile praise needs no appointment, because the Spirit draws it out.
The third to Zaccur; his sons and his brethren, twelve.
This chapter reads like a roll of names and numbers. Zaccur's turn comes third, and his group counts twelve men. Two questions press on a verse like this. Why does God keep such a list at all? And why did a lot, not a choice, settle each man's place?
The whole arrangement of the singers rests on something other than human preference. The casting of lots removed the appointment from David's hand and from the singers' own ambition.
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, here lots are cast for their charges, "small and great, teacher and pupil alike" (v. 8).
The lot was not a gamble. In the same account of the priests, one writer explains what it stood for at that stage of God's dealings.
God's will, and not man's, set them in courses. Before the gift of the Holy Spirit, the lot was the sign that God stepped in directly, without the will of man (Acts 1:26; Luke 1:9).
Zaccur is not introduced here for the first time. He is one of the sons of Asaph listed earlier in the chapter, and his family carried on in this work long after him.
Son of Asaph: he and his sons were among the singers. 1 Chr. 25:2, 10; Neh. 12:35.
The naming is the point. God did not record a total; He recorded households.
Notice, though, that in all this the singers have a prominent place (1 Chron. 25 is all about the singers). How the Lord delights in the songs of His people! He names the families of the singers, and through David He gives them the psalms to sing. That is why most of the psalms, if not all, carry the heading "To the chief musician."
Every group in this chapter numbers twelve, as Zaccur's does. But the three leading families did not get equal shares, and the largest share was no accident.
In verses 9-31 we find the different courses of singers chosen by lot and in connection with their three leaders. Asaph has only four courses of twelve men each. Jeduthun has six courses, Heman has fourteen; in all twenty-four courses composed of 288 persons. They correspond to the courses of the priesthood. Heman, the king's seer in the words of God, has the largest number of sons. His functions correspond to the glory of the kingdom, which prophecy announces and the word of God establishes.
The twenty-four courses have long been tied to the twenty-four elders in Revelation. One writer accepts that link, then sets a limit to it.
That the twenty-four elders allude to the twenty-four courses, I believe. But to take this figurative allusion and make them Israel's real priesthood in the world to come, when no Scripture says so, is building without any foundation. As to 1 Chronicles 25, it is Levite service, not priestly at all.
Zaccur's twelve were not volunteers who happened to enjoy music. Earlier the chapter says these men were taught. Their lessons had a fixed content, and their role reached beyond themselves.
In Israel the singing was performed by deputy, like other parts of the ritual. A section of the Levites was appointed over the service of song (1 Chron. 6:31), and they were instructed in the songs of the Lord, that is, in the Psalms (1 Chron. 25:7). So the people only sang through representatives, as we find in the days of Nehemiah.
The men in these courses did more than perform. This chapter calls their singing prophesying, and the king gave the orders.
The king also directs Asaph, Heman and Jeduthun to prophesy with sacred instruments. Heman is David's seer in the words of God. Their prophesying is 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, and that their character is prophetic.
- Chosen — the lot made the appointment God's, not David's and not the singer's. The Anointed orders; the Lord decides.
- Placed — Zaccur's twelve are one course out of twenty-four. That is 288 men in all, matching the divisions already given to the priests.
- Levelled — in that same lot the small stood with the great, the pupil with the teacher. Rank won no one a better place.
- Trained — these men learned the songs of the Lord, that is, the Psalms. Skill in praise was taught, not assumed.
- Named — God records the families of the singers one by one, because He delights in the songs of His people.
The fourth to Jizri; his sons and his brethren, twelve.
The list of names in 1 Chronicles 25 looks like bare paperwork, yet each line records who sang before God, and in what order. The fourth lot falls to a man with twelve in his group, which raises two questions: who set the order, and why twelve?
Talent and seniority did not decide the fourth place. The lot did. One writer notes that the lot covered priests, Levites and singers alike, and that human will had no part in it:
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, here lots are cast for their charges, "the small as well as the great, the teacher with the scholar" (v. 8).
So the man named fourth is not fourth in worth.
Earlier in the chapter the same name appears in a slightly different form. A reference work notes both spellings and his place in the order:
Levite, chief of the fourth course in the service of song. 1 Chr. 25:11. Apparently called ZERI in 1 Chr. 25:3.
The "twelve" attached to his name is not a stray detail. It is the fixed size of every course. The same writer lays out the whole arrangement, and why one leader holds more courses than the rest:
In verses 9-31 we find the different courses of singers, chosen by lot and grouped under their three leaders. Asaph has only four courses of twelve men each. Jeduthun has six courses and Heman has fourteen — twenty-four courses in all, made up of 288 people. They correspond to the courses of the priesthood. Heman, the king's seer, has the largest number of sons. His role matches the glory of the kingdom, announced by prophecy and established by the word of God.
Izri's twelve are one course out of the twenty-four.
Levi was the tribe set apart for service in God's house. One writer asks why Scripture takes more care over the singers' descent than over anyone else's:
Scripture traces the family line of each leader of song back to Levi. No other branch of Levitical service gets such care. Why such particular care about the singers? Because no one may sing except those who have the right. And who now have the right to sing? Redemption gives the right. Should there be songs for slaves? Whether the slave is willing or groaning, deliverance must come first, and with it comes the appointment to sing.
Heman led the largest share of the courses. One writer traces his family back through Samuel to Korah, and counts how many of the 288 singers came from that one household:
Yes, the highly privileged Heman, the leader of the songs of the Lord, was grandson to Samuel… In all, of this most honoured family of praise, out of 288 singers, 192 are of the family of Samuel, of the family of Korah, saved from going down into the pit (Num. 16).
Two thirds of the choir came from a family that had been spared judgment.
One writer ties these singers to Psalm 22, where the One who suffered rises to lead the song Himself:
In the latter part of Psalm 22 we find that He who suffered becomes the Master and Leader of the praise. Apart from His atoning death there could have been no praise. It is equally true that, with His death accomplished, He came forth in resurrection to declare God's name, and so start the praise. He also takes the lead in offering it, for the word is, "in the midst… I will praise You." So what Asaph, Jeduthun, Heman and their brothers who were trained in the songs of the Lord pictured (1 Chr. 25:7) is fulfilled in Christ and His redeemed.
Commentators differ in emphasis: one reads the courses as pointing to the glory of the kingdom, while this one applies them to Christ leading the praise of His people now.
- Chosen — The lot fixed the fourth place, so God's choice, not human ranking, set every singer's turn. Small and great, teacher and student, went into the same draw.
- Named — Izri, also written Zeri, is chief of the fourth course. God records the man, not just the office.
- Counted — Twelve men to a course, twenty-four courses, 288 singers in all, matching the courses of the priesthood.
- Qualified — God guarded the singers' family line more closely than any other Levite service. Only those with the right may sing, and redemption gives that right.
- Led — Asaph, Jeduthun and Heman leading trained voices is the picture. Christ risen, leading the praise of the redeemed, is the reality.
The fifth to Nethaniah; his sons and his brethren, twelve.
This verse is one line in a long list of temple singers: the fifth lot falls to Nethaniah, and his group numbers twelve. Why does Scripture keep such a list, and what does it show about how God arranges those who serve Him?
Preference and seniority did not decide the names in verses 9–31. The lot gave every place, including Nethaniah's fifth.
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, here lots are cast for their charges, "the small as well as the great, the teacher and the pupil" (v. 8).
Twelve is not a random figure. It repeats through the whole chapter, and the totals are worth adding up.
In verses 9-31 we find the different courses of singers. They were chosen by lot and grouped under their three leaders. Asaph has only four courses of twelve men each. Jeduthun has six courses and Heman fourteen. In all there are twenty-four courses, made up of 288 men. 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, announced by prophecy and established by the word of God.
Commentators also read meaning in the numbers. One points out how often twelve and twenty-four appear in David's arrangements:
We find the number twenty-four whether it be actual, or in its thousands, very prominent here. Twelve is the number devoted to perfection in human government — in government by man. In the Church it is seven, because there the administration is spiritual. In Israel it is twelve — twelve tribes, not seven. So it is with the kingdom that is coming, only there is a double witness of it. It is twenty-four. Twelve alone established nothing. "Every charge must be established by the evidence of two or three witnesses." The Millennium will be the great establishment of the kingdom. So we do not yet have perfection. Perfection will be in eternity, but there will still be establishment.
Nethaniah does not stand alone. His course holds his own sons and his relatives — whole households in the same work. One writer follows the same family pattern through Heman's line:
We may read further of Heman and his brothers in 1 Chronicles 25, and how David set them apart for this happy service of praise, with Asaph, Heman, and Jeduthun... Now count the sons of Heman, the grandson of Samuel, and you reach sixteen, and each of their families counted twelve. So in all, out of the 288 in this most highly honoured family of praise, 192 belong to the family of Samuel — of the family of Korah, saved from going down into the pit.
Korah's family had once been headed for the pit. Now his descendants lead Israel's praise.
The chapter opens by saying these men "prophesied" with harps. Nethaniah's course is part of that group, and the whole arrangement marks a change in Israel's worship.
It is called "prophesying" because it brought God in so directly, and that is the strong meaning of prophesying... There were twenty-four courses of the singers, and 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.
It is easy to skim these lists. One writer takes the list itself as the point: God recorded who sang.
But we may be allowed to point out that in all this the singers have a prominent place (1 Chron. 25 is all about the singers). How the Lord delights in the songs of His people! He names the families of the singers. Through David He gives them the psalms to sing. That is why most of the psalms, if not all, carry the heading "To the chief musician." Is Israel the only one called to sing? Is it not so now, while the church, the future grand choir of the courts above, is now below? Yes, "Rejoice in the Lord always; again I will say, rejoice" (Phil. 4:4).
- Chosen — The fifth lot was not Nethaniah's ambition or David's favouritism. Man's will had no part; God's free choice placed every singer, the small with the great.
- Numbered — Twelve to a course, twenty-four courses, 288 men, matching the courses of the priests. Commentators read twelve as the number of government. Doubled to twenty-four, it gives the double witness that establishes the coming kingdom.
- Gathered — No solo performers here. Sons and brothers serve side by side. The list even includes Korah's descendants, a line spared from the pit.
- Prophesying — Scripture calls their singing prophecy because it brings God in so directly. Sacrifice marked the tabernacle; song marks the temple in the day of glory.
- Delighted in — God kept the singers' names on record. The same God who once listed twelve men under Nethaniah still calls His people to rejoice.
The sixth to Bukkijah; his sons and his brethren, twelve.
The sixth lot in David's roll of singers falls to Bukkiah, and the record gives no story, no psalm, no deed — only a name, a family, and a number. Yet the chapter around it shows how God ordered the service of praise, and who had a place in it.
The order of the twenty-four courses was not settled by rank, talent, or seniority. One writer points out who really made the choice, and how wide the drawing reached:
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 king gives the order and the Lord decides. As for the Levites, here they cast lots for their duties, "small and great, teacher and pupil alike" (v. 8).
Bukkiah's "sixth" is therefore not a demotion from fifth or a promotion over seventh. It is where God put him.
Twelve men here, twelve in the next course: the numbers build a pattern that matches the priests:
In verses 9-31 we find the different courses of singers, chosen by lot and linked to their three leaders. 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 people. They correspond to the courses of the priesthood.
Commentators differ on how far to press that correspondence. One writer grants that the twenty-four elders of the later vision look back to these courses, yet refuses to build more on the resemblance:
I do believe that the twenty-four elders point back to the twenty-four courses… But to make out of this figurative allusion that they are therefore really Israel's priesthood in the world to come, with no Scripture saying so, is building without any foundation. As to 1 Chronicles 25, it is Levite service, not priestly at all. No Scripture is quoted or referred to as a basis for it, and a picture drawn from facts is no proof of a real link with the people the picture is taken from.
Each course is a household. These men served with their own family, and also with relatives under the other leaders:
And there is another point we must notice. This whole family did not only serve the Lord together; they also worked in harmony with their cousins, the sons of Asaph and the sons of Jeduthun. How often we see jealousy and criticism between cousins! But how good and how pleasant it is for brothers — and cousins — to live together in unity.
One writer finds the value of such a list in the naming itself:
There is little to say here except that the Lord takes pleasure in recording even the names of His servants… It is not only that He has been a dwelling place for His own in all generations. He also honours those who honour Him. He records their names in His word now, and He will glorify their persons in the great day that is coming quickly.
One writer asks why the singers get such careful attention, and finds an answer that reaches to the church:
Why such particular care about the singers? Because no one must be allowed to sing except those who have the right. And who now have the right to sing? Redemption gives the right. Should there be songs for slaves? Whether the slave is willing or groaning, deliverance must come first, and with it comes the appointment to sing. God, through David, assigns the service of song to these three leaders with great care. That has a meaning for the church now, where all are, or should be, singers, making melody in the heart.
The chapter's careful roster is not a system for the church to copy. The praise itself carries over, and now it needs no appointment:
Do we need appointments to offer such praise? Certainly not. The Spirit of God draws forth the praise and thanksgiving of our hearts in voluntary worship.
The three named leaders and their trained brothers were a picture whose reality is a Person:
In the latter part of Psalm 22 we find that He who suffered is to become the Master and Leader of the praise… So what was pictured in Asaph, Jeduthun, Heman, and "their brothers, who were trained in singing to the LORD" (1 Chr. 25:7), is fulfilled in Christ and His redeemed.
- Appointed, not volunteered — the sixth course fell to Bukkiah by lot. The lot was God's own free choice, and nothing was left to the will of man.
- Appointed equally — the lots covered small and great, teacher and pupil alike. No singer's place rested on his rank.
- Appointed by name — Scripture keeps the name of one otherwise unknown man. The Lord takes pleasure in recording the names of His servants, and He will honour them in the coming day.
- Appointed as a household — twelve singers from one family, serving together and in harmony with the cousins in other courses.
- Appointed still — redemption gives the right to sing. The Spirit draws out the praise with no appointment needed, and Christ Himself is the Leader of the praise these singers pictured.
The seventh to Jesharelah; his sons and his brethren, twelve.
One name, one lot, twelve voices — the seventh of twenty-four groups David set apart for the singing in the house of the Lord. Behind this short entry lie large questions: who fixed the singing order, and what was it all pointing toward?
The names in verses 9–31 form a counted order that matches the priests group for group.
In verses 9-31 we find the different courses of singers chosen by lot and in connection with their three leaders. Asaph has only four courses of twelve men each. Jeduthun has six courses, Heman has fourteen; in all twenty-four courses composed of 288 persons. They correspond to the courses of the priesthood.
The same pattern runs through the chapters around it. David arranges the Levites, then the sons of Aaron, then the musicians:
Then in 1 Chron. 23 David divides the Levites for their services, and in 1 Chron. 24 the sons of Aaron into their twenty-four courses, as in 1 Chron. 25 the singers and musicians into a like number.
A dictionary entry on one of Asaph's sons ties this verse to two other names in the chapter.
Son of Asaph appointed by David to the service of song. 1 Chr. 25:2. Supposed by some to be the same as JESHARELAH in 1 Chr. 25:14, as noted in the margin; and by others to be the same as AZAREEL in 1 Chr. 25:18.
The seventh place was not a rank earned by talent or seniority.
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, here lots are cast for their charges, "small and great, teacher and pupil alike" (v. 8).
A long roll of unfamiliar names can look like filler. One writer says their full meaning waits for a future reign.
We pass over the names and the work assigned in the chapters that follow. That is not because they are unimportant. We may only see the full meaning of this counting when everything is fulfilled under the reign of the true Solomon. Still, it is worth pointing out that in all this the singers have a prominent place. How the Lord delights in the songs of His people! He names the families of the singers, and through David He gives the psalms they are to sing. That is why most of the psalms, if not all, carry the heading, "To the chief musician" (the ESV renders this "To the choirmaster").
The singers were not chosen at random from Israel. One writer turns the care taken over them into a question for today.
There is no such care manifested for any other branch of Levitical service. Why such particular care about the singers? Because none must be allowed to sing, but those who have the right. And who now have the right to sing? Redemption gives the right. Should there be songs for slaves? Whether to a willing or a groaning slave, deliverance must first come, and in that comes the appointment to sing.
These men were more than performers. What they did with their instruments under the king's direction had another name.
What is more, 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, and their character is prophetic.
David's lists were appointments. Does praise today need appointments like them?
In the Church of God praise should surely be prominent, and even more overflowing than in Judaism. We praise the Lord as the One who won a full redemption for us through the sufferings of the cross, and who has been raised in glory to the right hand of God. Do we need appointments to offer such praise? Certainly not. The Spirit of God draws forth the praise and thanksgiving of our hearts in voluntary worship.
- Right — Redemption gives the right to sing. A slave must first be set free.
- Order — The seventh place was drawn by lot, not claimed. The Lord's Anointed arranges, and the Lord decides.
- Place — Twelve singers in each of twenty-four groups, matching the priests. The small stand beside the great.
- Song — God names the singers' families and gives them their psalms, and their playing was prophecy.
- Now — Praise in the Church should overflow, and it needs no appointment. The Spirit draws it out.
The eighth to Isaiah; his sons and his brethren, twelve.
One line in a long roll call: the eighth lot falls to Jeshaiah, and with his sons and relatives he makes up a company of twelve. Repeated twenty-four times, the pattern raises a question: why does God record who sang, in what order, and in what numbers?
The order in this chapter was not settled by human preference. Each group of twelve took its place because the lot fell that way.
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, and that is what matters most. The Lord's Anointed orders and the Lord decides. As for the Levites, here lots are cast for their duties, "the small as well as the great, the teacher with the scholar" (v. 8).
The figure of twelve repeats down the list until it covers every singer. The totals line up with another set of divisions in the house of God.
In verses 9-31 we find the different courses of singers chosen by lot, each group linked to one of their three leaders. Asaph has only four courses of twelve men each. Jeduthun has six courses, Heman has fourteen; twenty-four courses in all, made up of 288 men. They correspond to the courses of the priesthood.
Earlier in the chapter, the text calls this work prophesying with harps, lyres and cymbals. That word shapes how we read the songbook it produced.
Also, it is under the king's direction that Asaph, Heman (David's seer in the words of God) and Jeduthun prophesy with sacred instruments. They do this 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, whose character is prophetic.
A reader can be tempted to skim a list like this.
We pass over the names and the assigned work in the following chapters. They are not unimportant, but the full meaning of this list may only be seen when everything is fulfilled under the reign of the true Solomon. Yet notice that in all this the singers have a prominent place; 1 Chronicles 25 is all about the singers. How the Lord delights in the songs of His people! He names the families of the singers, and through David He gives the psalms they are to sing. That is why most of the psalms, if not all, carry the heading, "To the chief musician."
Israel's praise did not rise from every Israelite in person.
The singing of the people of Israel was not of that kind. Like other parts of the ritual, it was performed by deputy. A section of the Levites was put in charge of the service of song (1 Chronicles 6:31). They were trained in the songs of the Lord, that is, in the Psalms (1 Chronicles 25:7). So the people only sang through representatives, as we find in the days of Nehemiah.
The New Testament has no such trained section of singers.
Now in the New Testament we have no inspired hymn book, and it is certain the Jewish Psalms were never intended for Christian worship. There is not a word about forming a choir to make sure the singing is good. But we are taught carefully about the real cleansing of the worshipper, and about the new and divine nature given to him. That makes him fit to come near God and able to offer praise God accepts. Not a section or a selection of believers, but every person in the assembly is qualified to sing, by the work of Christ for him and the work of the Spirit in him.
The three leaders and their trained companies were a picture waiting for its original.
In the latter part of Psalm 22 we find that He who suffered is to become the Master and Leader of the praise. It is true of course that apart from His atoning death there could have been no praise. It is just as true that, once His death was accomplished, He came forth in resurrection to declare God's name. So He starts the praise, and He also leads in offering it, for the word is, "in the midst … will I praise You," and again, "My praise shall be of You" (verses 22, 25). So what was pictured in Asaph, Jeduthun, Heman and "their brothers who were trained in the songs of the Lord" (1 Chronicles 25:7) is fulfilled in Christ and His redeemed.
- Appointed. The eighth lot, like all twenty-four, was God's choice, not man's. Nothing in the order of praise depended on human will.
- Numbered. Twelve men to a course, 288 in all, matching the courses of the priests — praise organised with the same care as sacrifice.
- Prophetic. Their music was prophecy under the king's direction, which is why the Psalms stand as an inspired collection.
- Named. God records the families of His singers, because He delights in the songs of His people.
- Widened. Israel sang through trained Levites. Now the work of Christ qualifies every believer to sing, and Christ Himself leads the praise.
The ninth to Mattaniah; his sons and his brethren, twelve.
The ninth lot for the temple singers falls to Mattaniah, along with twelve men from his own family. One line in a long list raises three questions: why settle the choir by lot, why twelve, and why record the name at all?
Earlier in the chapter, Mattaniah appears as a son of Heman, one of the three leaders of the choir. The twelve counted with him are his own sons and brothers, so whole families served together. One reference work sums up his record in a line:
Son of Heman: engaged in the service of song. 1 Chr. 25:4, 16.
His name fits the work he was given:
Mattaniah — Gift of Jehovah
Verse 16 does not say Mattaniah applied, or that David favoured him. It records the ninth lot. One writer makes that the heart of the chapter:
Like the priests and the Levites, the singers were divided by lot, designated by God's free choice. Nothing was left to man's will, and that matters more than anything. The Lord's Anointed orders and the Lord decides. As for the Levites, here lots are cast for their charges, "small and great, teacher and pupil alike" (v. 8).
Rank made no difference. The teacher and his pupil, the great and the small, drew lots on the same terms.
The word "twelve" repeats through these verses. It marks out a structure that matches the priests:
In verses 9-31 we find the different courses of singers, chosen by lot and grouped under their three leaders. Asaph has only four courses of twelve men each. Jeduthun has six courses and Heman has fourteen. That makes twenty-four courses in all, of 288 people. 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, announced by prophecy and established by the word of God.
Mattaniah's own course sits inside Heman's group, the largest of the three.
The chapter calls this singing prophesying. That word shows what the work was, and what had changed with the temple:
It is called "prophesying" because it brought God in so directly, and that is the strong meaning of prophesying… There were twenty-four courses 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.
These lists name each singer and trace his family line. One writer asks why God took such trouble over these servants:
Why such particular care about the singers? Because no one may sing except those who have the right. And who now have 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.
A reader may be tempted to skip these names. One writer finds the lesson in the list itself:
Still, it is worth pointing out that in all this the singers have a prominent place (1 Chronicles 25 is all about the singers). How the Lord delights in the songs of His people! He names the families of the singers, and through David He gives the psalms they are to sing. That is why most of the psalms, if not all, carry the heading "To the chief musician." Is it only Israel who is called to sing? Is it not so now, while the church, the future grand choir of the courts above, is still below? Yes — "Rejoice in the Lord always; again I will say, rejoice" (Philippians 4:4).
The same care reaches the smallest tasks in God's house:
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.
- Gift — Mattaniah, a son of Heman, was one of the appointed singers; his name means "Gift of Jehovah."
- Lot — The ninth lot, like all the rest, was God's free choice, not man's will: the king orders, the Lord decides.
- Twelve — Twelve men in each course. Twenty-four courses, 288 singers in all, matched to the courses of the priests.
- Prophecy — Their singing is called prophesying because it brought God in so directly. In the temple, the song of triumph became the new and fitting feature.
- Right — Only those who have the right may sing, and redemption gives that right. So the smallest name on the list still counts with God.
The tenth to Shimei; his sons and his brethren, twelve.
One line in a long roll call: the tenth lot falls to Shimei. Names like this are easy to skip. Yet commentators find in them how God chooses His singers, how He orders praise, and how He keeps a record of servants nobody else would remember.
Shimei did not apply for the tenth place, and David did not hand it to him. The lot settled the whole list of singers, just as it settled 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. As for the Levites, here lots are cast for their charges, "small and great, teacher and pupil alike" (v. 8).
The same writer explains what casting lots meant before the Holy Spirit was given.
It was the will of God, and not that of man, that set them in courses. Before the gift of the Holy Spirit, the lot was the sign of God stepping in directly, without the will of man (Acts 1:26; Luke 1:9).
Shimei's twelve is not a random headcount. Every course in the chapter has the same size, and the total matches another list.
In verses 9-31 we find the different courses of singers, chosen by lot and grouped under their three leaders. 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 people. They correspond to the courses of the priesthood.
A man like Shimei appears once and is never heard of again. Writing about a similar list of humble temple servants in Ezra, Rossier shows what such names mean to the Lord.
These modest functions are very valuable in the eyes of the Lord. See how God gladly records all the names of their fathers. In the same way today, none of this is forgotten by the Lord: serving tables, passing the bread and the cup, taking care of the "upper room". He records the names of those who have kept the charge of this service just as deservedly as others.
A second writer ties this recording to what is still ahead for such people.
Here we have little to remark except that the Lord takes pleasure in recording even the names of His servants... He honours those that honour Him and records their names in His word now, as He will glorify their persons in the great day that hastens.
The chapter takes particular care over the singers. One writer asks why, and answers with one word: redemption.
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 to a willing or a groaning slave, deliverance must first come, and in that comes the appointment to sing. God, through David, gives the service of song to these three leaders with great care. That care has a meaning for the church now, where all are, or should be, singers, making melody in the heart.
The chapter calls this musical work prophesying. One writer draws a conclusion about the Psalms from that.
What is more, Asaph, Heman and Jeduthun prophesy with sacred instruments under the king's direction. Heman is David's seer in the words of God. They prophesy either to celebrate and praise the Lord, or to exalt His power. This is one proof among many that the Psalms are an inspired collection, with a prophetic character.
These lists of singers point past their own day.
What melody there will be in the temple of the thousand-year reign! What a "joyful noise" from all lands when Messiah reigns! Then the ark will rest in its place, prepared by the true David, Who will appoint the singers and set them over the service. The scene given in 1 Chronicles is but a brief glimpse of what the earth shall see and hear.
- Chosen — Shimei's tenth place came by lot. The king ordered; the Lord decided.
- Levelled — The same lot put small with great, teacher with pupil. The tenth group was no lesser gift than the first.
- Counted — Twelve men, one course of twenty-four, 288 singers in all. Praise matched the courses of the priests.
- Named — God records the names of servants in modest tasks. He will also glorify them in the great day.
- Enlarged — Redemption gives the right to sing. This short list of singers is a glimpse of a far greater song the earth will yet hear.
The eleventh to Azareel; his sons and his brethren, twelve.
The eleventh lot among David's temple singers falls to Azarel. Like every other course in the chapter, his is twelve men from one family. Such a verse looks like bookkeeping, yet it raises real questions. Why settle this service by lot? Why record the names? And why does the chapter call singing "prophesying"?
Azarel did not pick his turn. The lot did. One writer says why that matters.
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, here lots are cast for their charges, "small and great, teacher and pupil alike" (v. 8).
So Azarel's place was neither earned nor negotiated.
The chapter calls this singing "prophesying." One writer explains the word and the change it marked.
In 1 Chronicles 25 we have the service of song… It is called "prophesying" because it so directly brought in God, which is the emphatic meaning of prophesying… Now, this was another remarkable change. In the tabernacle, song was not the characteristic feature, but sacrifice; but in the temple in the day of glory, the song of triumph is the new and suitable feature.
Another writer draws a conclusion about the Psalms from the same wording.
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.
Each course held twelve men, this one included. One writer adds the list up and looks at who had the largest share.
Verses 9-31 give the courses of singers, chosen by lot under their three leaders. 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 people. 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.
"His sons and his brothers" makes this a family service. Heman's family supplied most of these courses, and his line runs back through Korah, who perished in the wilderness.
The Kohathites had the privilege of carrying the ark, the table with the bread of the Presence, the golden altar, and the golden lampstand on their shoulders. From among them Heman is chosen for the central place of praise to God… 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 Scripture records, "But the sons of Korah did not die" (Num. 26:11). God spared them in His sovereign mercy, so there were none more suited to sing of the goodness and mercy of God.
A reader may skim a list of unfamiliar names. One writer says why they are written down.
We pass over the names and the assigned work in the following chapters. They are not unimportant. But the full meaning of this listing may only be seen when everything is accomplished under the reign of the true Solomon. Note that in all this the singers have a prominent place. How the Lord delights in the songs of His people! He names the families of the singers, and gives through David the psalms to be sung.
What does an appointed roster of singers mean for praise today? One writer answers plainly.
Singers were appointed in Jerusalem, men who expressed praise to the God of Israel by singing. In the Church of God praise should be prominent, and should overflow even more than it did in Judaism. For we praise the Lord as the One who has accomplished a full redemption for us through the sufferings of the cross, and who has been raised in glory to the right hand of God. Do we need appointments to offer such praise? Not at all. The Spirit of God draws forth the praise and thanksgiving of our hearts in voluntary worship.
- Chosen — Azarel's turn came by lot. Nothing was left to human will: "The Lord's Anointed orders and the Lord decides." Small and great stood level.
- Charged — the singing is called prophesying because it brought God in so directly. The Psalms sung under the king's direction carry that prophetic character.
- Counted — twelve to a course, twenty-four courses, 288 singers. That matched the courses of the priests, and Heman had the largest share.
- Kept — most of these courses came from Korah's line, spared in God's mercy. None were better suited to sing of His goodness.
- Continued — praise now needs no appointment. The Spirit of God draws it out of hearts that know redemption.
The twelfth to Hashabiah; his sons and his brethren, twelve.
Verse 19 is one line in a long roster: the twelfth lot, a name, and the number that follows every other name in the list — twelve. So who decided which family took which turn? Why did David organise praise like this, and what does a list of singers have to do with worship today?
Hashabiah did not claim the twelfth place. It fell to him.
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, here lots are cast for their charges, "the small as well as the great, the teacher with the scholar" (v. 8).
The lot was not a gamble. Scripture treats the outcome as God's own decision.
God ordered this way of deciding a matter to be used over the two goats on the day of atonement (Lev. 16:8-10)… God overruled among His people how the lot should fall, as stated in Prov. 16:33; "The lot is cast into the lap, but its every decision is from the LORD."… The various names and dates for selection were marked on pieces of wood or pottery, and these "lots" were then shaken together in a vessel or in the fold of a garment, until one came out.
Twelve is not special to Hashabiah. Every course in the list has the same number, and the totals are not random.
In verses 9-31 we find the different courses of singers chosen by lot, each linked with one of their three leaders. Asaph has only four courses of twelve men each. Jeduthun has six, 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 functions correspond to the glory of the kingdom, announced by prophecy and established by the word of God.
Each course pairs a man with his sons and his brothers, so praise here runs in families. One of those family lines has a striking past.
We may read further of Heman and his brothers in 1 Chronicles 25, how David separated them to this happy service of praise, Asaph, Heman, and Jeduthun… Now of the sons of Heman, the grandson of Samuel, you will count sixteen, and each of their families counted twelve. So in all, of this most honoured family of praise, out of 288, there are 192 from the family of Samuel, from the family of Korah, saved from going down into the pit.
The chapter calls the singers' work prophesying — a strange word for music, and one tied to a change the temple brought.
In 1 Chronicles 25 we have the service of song… It is called "prophesying" because it brought God in so directly, and that is the emphatic meaning of prophesying… There were twenty-four courses 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 suitable feature.
The chapter takes unusual care over who may sing. One writer turns that care into a question.
Why such particular care about the singers? Because none must be allowed to sing, but those who have the right. And who now have the right to sing? Redemption gives the right. Should there be songs for slaves? Whether to a willing or a groaning slave, deliverance must first come, and in that comes the appointment to sing. The care with which God through David assigns the service of song to these three leaders has a meaning for the church now, where all are, or should be, singers, making melody in the heart.
Israel's singers held appointed places. Does praise still work that way?
Singers were also appointed in Jerusalem, those who by singing expressed praise to the God of Israel. Surely in the Church of God praise should be prominent, and even more overflowing than in Judaism. For we praise the Lord as the One who has accomplished a full redemption for us through the sufferings of the cross, and who has been raised in glory to the right hand of God. Do we need appointments to offer such praise? Certainly not. The Spirit of God draws forth the praise and thanksgiving of our hearts in voluntary worship.
- Chosen — the twelfth lot was God's choice, not man's ambition. The king ordered the arrangement; the Lord decided who stood where.
- Counted — twelve men to a course, twenty-four courses, 288 singers. These match the courses of the priests.
- Cleared — much of this honoured choir came from Korah's line, a family saved from going down into the pit.
- Called — their song is called prophesying, because it brought God in so directly. In the tabernacle the main feature was sacrifice; in the temple it is the song of triumph.
- Commissioned — redemption gives the right to sing. Deliverance comes first; then the Spirit draws out praise, with no roster needed to assign it.
The thirteenth to Shubael; his sons and his brethren, twelve.
This verse is one line in a long roll call: lot after lot drawn for the temple singers, twelve men to each group. Why does Scripture keep the thirteenth name, and what can a choir of ordered families teach us today?
Verses 9 to 31 are not a random list. Every name came out of a drawing, and the result was a fixed number of groups, all the same size, under three leaders.
In verses 9-31 we find the different courses of singers, chosen by lot and grouped under their three leaders. Asaph has only four courses of twelve men each. Jeduthun has six courses and Heman has fourteen. That makes twenty-four courses in all, of 288 people. 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 corresponds to the glory of the kingdom, announced by prophecy and established by the word of God.
Earlier in the chapter, this singer is listed among Heman's sons under a slightly different form of his name.
Son of Heman: appointed to the service of song. 1 Chr. 25:4. Called SHUBAEL in 1 Chr. 25:20.
Heman was Samuel's grandson, and the words about his household in this chapter set it apart from two other well-known families.
Perhaps the words "under the hands of their father" tell us something. All seventeen children in this delightful family sang, and together they were under their father's authority. That was very different from the families of Eli and Samuel. How cheering it is, too, 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 held.
Shubael did not choose the thirteenth place, and neither did David. The lot settled every place in this list.
Like the priests and the Levites, the singers were divided by lot, marked out by God's free choice. Nothing depended on the will of man, and that matters above all. The Lord's Anointed orders and the Lord decides. For the Levites, they cast lots here for their duties, "the small as well as the great, the teacher with the scholar" (v. 8).
So the learner and his teacher took their turn on the same terms, and the thirteenth lot weighed no less than the first.
The chapter opens by describing this singing with an unexpected word. It also marks a change from the tabernacle, the tent of worship used before the temple was built.
In 1 Chronicles 25 we have the service of song… It is called "prophesying" because it brought God in so directly, and that is the strong meaning of prophesying… There were twenty-four courses of the singers. This was another remarkable change. In the tabernacle the marked feature was not song but sacrifice. In the temple, in the day of glory, the song of triumph is the new and fitting feature.
A list of numbered lots can look like mere record-keeping. The Lord's interest in these singers says otherwise.
We pass over the names and the assigned work in the chapters that follow. They are not unimportant, but the full meaning of this list may only be seen clearly when everything is fulfilled under the reign of the true Solomon. Still, we may point out that in all this the singers have a prominent place (1 Chronicles 25 is all about the singers). How the Lord delights in the songs of His people! He names the families of the singers, and He gives the psalms to be sung through David.
Each course in this chapter sang under a leader, and the leaders sang under the king. The same pattern holds today, but without the instruments.
All was under the chief musicians, but the king controlled them — "the sweet Psalmist of Israel." The service of praise to God today does not use instruments of music as it did 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" (Hebrews 2:12).
- Lot — Shubael's place among the singers came by a drawing. Nothing rested on human will: the Lord's Anointed gave the order and the Lord decided.
- Equal — the lot treated the small as well as the great, and the teacher with the learner. Each of the twenty-four courses held the same twelve men.
- Family — Shubael belonged to Heman's household. All seventeen children there sang, and all stayed under their father's hand.
- Prophesying — the singing is called prophesying because it brought God in so directly. In the temple, song, not sacrifice, became the marked feature.
- Named — the Lord delights in the songs of His people, so He named the families who sang. Now Christ Himself leads that song among His people.
The fourteenth to Mattithiah; his sons and his brethren, twelve.
This verse is one line in a long roll-call. It names the fourteenth of twenty-four groups of singers in the house of the Lord, and each group numbers twelve. Why does Scripture keep a list like this? And why did a lot settle the order, instead of David's judgement?
The name belongs to a family already introduced earlier in the chapter. A reference work on Bible names ties the two mentions together:
Son of Jeduthun, and one appointed to the service of song.
How did each group get its number? One writer sees the method itself as the point:
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.
The twelve here belongs to a bigger pattern, and the three leaders did not supply equal numbers:
In verses 9-31 we find the different courses of singers, chosen by lot and grouped under their three leaders. 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 people. They correspond to the courses of the priesthood.
His group is one of Jeduthun's six, and one of the twenty-four in all.
One writer notes where this chapter puts its weight:
In all this the singers have a prominent place — 1 Chronicles 25 is all about the singers. How the Lord delights in the songs of His people! He names the families of the singers, and gives through David the psalms to be sung.
Scripture traces the family line of the three chief singers with unusual care. The same writer asks why:
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 the slave is willing or groaning, deliverance must come first, and with it comes the appointment to sing. The care with which God, through David, assigns the service of song to these three leaders has a meaning for the church now, where all are, or should be, singers, making melody in the heart.
The king directed this singing. One writer draws a conclusion from that about the Psalms:
Asaph, Heman (David's seer in the words of God), and Jeduthun also prophesy with sacred instruments under the king's direction. They do this 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. Their character is prophetic.
One writer looks ahead to the temple of Messiah's coming reign on earth:
What melody there will be in the millennial temple! What a "joyful noise" from all lands when Messiah reigns, and when the ark rests in its place prepared by the true David! He will appoint the singers then, and set them over the service. The scene given in 1 Chronicles is only a passing glimpse of what the earth will see and hear.
Commentators differ on how far to press that link. One writer accepts the picture, but warns against building on it:
The twenty-four elders do allude to the twenty-four courses, I believe, and the vision as a whole points to the state of things in the temple. That much is clear. But to take this figure and make them really Israel's priesthood in the world to come, when no Scripture says so, is building without any foundation… As to 1 Chronicles 25, it is Levite service, not priestly at all.
- Appointed, not self-chosen. Scripture names Mattithiah, a son of Jeduthun, as one set in the service of song.
- Appointed by God. The lot left no room for man's will. The Lord's Anointed gives the order, and the Lord decides.
- Appointed in equal measure. Fourteenth of twenty-four courses, twelve men like every other — part of a 288-voice choir that matches the courses of the priests.
- Appointed because redeemed. God takes care over who may sing, because redemption gives the right. Deliverance comes first, and with it comes the appointment to sing.
- Appointed toward a larger day. This ordered choir is only a glimpse. The earth will hear fuller praise when Messiah reigns.
The fifteenth to Jeremoth; his sons and his brethren, twelve.
A single line in a long list: the fifteenth turn falls to Jeremoth, and with his sons and brothers he makes twelve. The whole chapter is built of lines like this, which raises a question: why would God record who sang, who assigned each place, and how large each share was?
Jeremoth did not choose the fifteenth turn. One writer ties the drawing of lots to God's own choice, worked out through the king's order.
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, here lots are cast for their charges, "the small as well as the great, the teacher and the pupil alike" (v. 8).
The priests were set in their courses the same way. One writer explains why a lot was used at that time.
It was the will of God, and not the will of man, that set them in courses. Before the gift of the Holy Spirit, the lot was the sign of God stepping in directly, without the will of man (Acts 1:26; Luke 1:9).
Jeremoth's "twelve" is not a random headcount. It is the standard size of every course, and the whole set matches the courses of the priests.
In verses 9-31 we find the different courses of singers, chosen by lot and grouped under their three leaders. 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 people. They correspond to the courses of the priesthood.
This chapter lists Jeremoth among the sons of Heman, and Heman's family line has a startling history. One writer traces it back through Samuel to Korah.
Yes, Heman, the leader of the songs of the Lord, held a place of high privilege, and he was Samuel's grandson… Count the sons of Heman, the grandson of Samuel, and you reach sixteen. Each of their families counted twelve. So in this most honoured family of praise, out of 288 there are 192 of the family of Samuel, of the family of Korah, saved from going down into the pit.
One writer reads the naming of these families as a mark of God's delight in the praise of His people.
But let us point out that in all this the singers have a prominent place (1 Chron. 25 is all about the singers). How the Lord delights in the songs of His people! He names the families of the singers, and gives through David the psalms to be sung.
Elsewhere a writer makes the same point about lists of names, and adds what God will yet do for those named.
Here we have little to say, except that the Lord takes pleasure in recording even the names of His servants… He honours those who honour Him. He records their names in His word now, and He will glorify their persons in the great day that is coming quickly.
Jeremoth's twelve were not simply musicians filling a slot. The chapter calls what they did prophesying, and that word shapes how we read the Psalms.
What is more, it is under the king's direction that 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, and that their character is prophetic.
One writer asks why the singers needed such careful checking, and then asks who may sing now.
Why such particular care about the singers? Because no one may sing except those who have the right. 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 deliverance comes the appointment to sing.
- Chosen — the fifteenth place was not claimed but drawn. The lot stood for God's direct decision, so "the small as well as the great" received their charge from Him.
- Shared — twelve to a course, twenty-four courses, 288 singers. Jeremoth's share is the same as his brothers'. Every course was the same size, because God arranged the service.
- Rescued — Heman's line runs back through Samuel to Korah. The largest branch of the choir came from a family "saved from going down into the pit."
- Named — God records the families of the singers, because He delights in their song. He honours their names in His word now, and He will glorify them in the day to come.
- Prophetic — their song was prophecy, given through the king, which is why the Psalms are an inspired book. And redemption gives the right to sing at all.
The sixteenth to Hananiah; his sons and his brethren, twelve.
The sixteenth lot among the temple singers falls to Hananiah. Like every other name on the list, he stands with his sons and brothers as a company of twelve. Three questions sit behind the short line: who fixed the order, why is this singing called prophesying, and what does one numbered singer teach us now?
Lots decided the whole list, Hananiah's turn included. Rank and preference had no part in it.
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, and that matters more than anything. The Lord's Anointed gives the order, and the Lord decides. For the Levites, lots are cast for their duties, "small and great, teacher and pupil alike" (v. 8).
Writing on the priests, arranged the same way, the same writer says what a lot stood for.
It was the will of God, and not the will of man, that set them in their courses. Before the gift of the Holy Spirit, the lot was the sign of God stepping in directly, without the will of man (Acts 1:26; Luke 1:9).
Hananiah's number sits inside a larger pattern. One of the three leaders, Heman, holds far more courses than the other two.
Asaph has only four courses of twelve men each. Jeduthun has six courses, and Heman has fourteen. That makes twenty-four courses in all, made up of 288 people. They match the courses of the priesthood. Heman, "the king's seer, according to the promise of God to exalt him," has the largest number of sons. His work matches the glory of the kingdom, announced by prophecy and established by the word of God.
The chapter uses a word for these musicians that we would expect for preachers. One writer explains why, and what changed between the tabernacle and the temple.
It is called "prophesying" because it brought God in so directly. That is the strong meaning of prophesying… There were twenty-four courses of singers. This was another remarkable change. In the tabernacle, the mark of worship was not song but sacrifice. In the temple, in the day of glory, the song of triumph is the new and fitting mark.
Hananiah belongs to a family with a striking past. One writer traces Heman's line back to Samuel, then counts how much of the choir came from Korah's family.
Yes, Heman, the leader of the songs of the Lord, held a high privilege: he was Samuel's grandson… Now count the sons of Heman, the grandson of Samuel, and you reach sixteen. Each of their families counted twelve. So of this most honoured family of praise, out of 288 singers, 192 come from the family of Samuel, the family of Korah, saved from going down into the pit. (Num. 16 and 26:9-11.)
Every course, Hananiah's included, sang under direction. That pattern carries over into the assembly.
The musicians had a duty to keep order and to take the lead in directing the praise. It is the same in the assembly. Only a few are qualified for this work, and it matters, just like everything else that belongs to worship.
The instruments do not carry over. One writer names what does, and who leads it now.
The service of praise to God today does not use instruments of music, as it did in David's day. But there is still the praise in which God delights. The One who leads that praise is He who says, "in the midst of the congregation I will sing Your praise" (Heb. 2:12).
A lot fixed the sixteenth place, so Hananiah received it rather than won it. One writer draws the warning for anyone who compares himself with others.
God sets the members in the body as it has pleased Him. So no one can choose their place, though each may have to learn what it is. Remember this, and guard against all envying of another's place and all imitation of another's service. Each has his own place, each his own service.
- Chosen — the sixteenth lot was God's free choice, not human preference. Back then, a lot marked God stepping in directly.
- Counted — twelve with Hananiah, twenty-four courses, 288 singers in all. Small and great were drawn alike, teacher and pupil.
- Cleansed — 192 of the 288 singers came from Korah's family, saved from going down into the pit, now leading the songs of the Lord.
- Commissioned — their singing is called prophesying because it brought God in so directly. In the temple, song, not sacrifice, became the mark of worship.
- Contented — no one picks his own place, so envy and imitation have no room. Today the One who leads the praise sings in the midst of the congregation.
The seventeenth to Joshbekashah; his sons and his brethren, twelve.
The seventeenth lot in a long roll call falls to a man most readers have never heard of. The record pauses only to number his family, then moves on. So why does Scripture keep a name like this? And what does the drawing of lots say about who decides a person's place in God's service?
This verse is a single line in a list that stretches from verse 9 to verse 31. One writer sets out the shape of the whole list:
In verses 9-31 we find the different courses of singers, chosen by lot and grouped under their three leaders. 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. Prophecy announced that glory, and the word of God established it.
The lot settled every course in this chapter, including the seventeenth. What matters is not how they drew lots, but who had no say in the choice:
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, here lots are cast for their charges, "the small as well as the great, the teacher with the scholar" (v. 8).
(Verse 8, quoted here in an older translation, says the lots fell the same way for small and great, teacher and pupil.)
Joshbekashah stands among the sons of Heman (v. 4), and one writer traces Heman's line back through Samuel to Korah:
Heman, the highly privileged leader of the songs of the Lord, was the grandson of Samuel. We may read further of Heman and his brothers in 1 Chronicles 25, how David separated them to this happy service of praise… 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 the 288 in this most honoured family of praise, there are 192 of the family of Samuel, of the family of Korah, saved from going down into the pit.
One writer ties the singing in this chapter to prophecy, and draws a conclusion about the Psalms themselves:
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. They do it 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, whose character is prophetic.
Lists like this one can look like filler. Commenting on a similar register of temple workers, one writer applies the naming to the smallest jobs among God's people today:
These modest functions are very valuable in the eyes of the Lord… It is the same today. Whether it is a matter of serving tables, of passing the bread and the cup, or of taking care of the "upper room", the Lord forgets none of it. He records the names of those who have kept the charge of this service just as deservedly as others.
Another writer notes how much room the singers get in these chapters:
But we may be allowed to point out that in all this the singers have a prominent place (1 Chron. 25 is all about the singers). How the Lord delights in the songs of His people! He names the families of the singers, and gives through David the psalms to be sung.
One writer reads these trained singers and their leaders as a picture:
In the latter part of Psalm 22 we find that He who suffered is to become the Master and Leader of the praise. His death being accomplished, He came out in resurrection to declare God's name, and so to start the praise and to take the lead in offering it. So what was set out in picture in Asaph, Jeduthun, Heman and their brothers who were trained in the songs of the Lord (1 Chr. 25:7) is now seen in Christ and His redeemed.
- Chosen — The seventeenth course came by lot, like every other. That was God's free choice, not the will of man.
- Levelled — The lot fell the same for the small and the great, the teacher and the pupil. No one chose his own rank.
- Redeemed — Joshbekashah belonged to Heman's house. That line runs back through Samuel to Korah — a family saved from going down into the pit, now leading the songs.
- Named — God notices even modest service. He records the names of those who keep a small charge just as He does any other.
- Led — Asaph, Jeduthun, Heman and their trained singers were the picture. Christ now leads the praise, and His redeemed sing with Him.
The eighteenth to Hanani; his sons and his brethren, twelve.
This verse sits inside a long list of names: the eighteenth lot falls to Hanani, one of the temple singers, with the same twelve in his course as all the rest. Why does Scripture keep lists like this, and why did a lot — not rank — decide a singer's turn?
Hanani appears earlier in the chapter too, in Heman's family list. One dictionary states his place in a single line.
Son of Heman: appointed to the service of song. 1 Chr. 25:4, 25.
Heman's family supplies more of these courses than the other two leaders. One writer links that share to what Heman himself was called.
In verses 9-31 we find the different courses of singers chosen by lot, each group linked with one of their three leaders. Asaph has only four courses of twelve men each. Jeduthun has six courses, Heman has fourteen. In all there are twenty-four courses, made up of 288 people. 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, announced by prophecy and established by the word of God.
The words quoted here about Heman come from an older translation of verse 5.
Hanani draws eighteenth. One writer sees God's own choice behind the lot, not any human ranking.
The singers were divided by lot, just like the priests and the Levites. God's free choice marked them out. Nothing was left to the will of man, and that is of the greatest importance. The Lord's Anointed orders and the Lord decides. As for the Levites, here lots are cast for their duties, "the small as well as the great, the teacher and the pupil alike" (v. 8).
Long lists of names tempt readers to skip ahead. One writer says the singers in this chapter stand out, and that the full meaning of the list is still ahead.
We pass over the names and the assigned work in the following chapters. They are not unimportant. But the full meaning of listing them may only become clear when everything is fulfilled under the reign of the true Solomon. Still, note that in all this the singers have a prominent place (1 Chron. 25 is all about the singers). How the Lord delights in the songs of His people! He names the families of the singers, and through David He gives the psalms to be sung. That is why most, if not all, of the psalms carry the heading "To the chief musician." Is Israel the only one called to sing? Is it not the same now, while the church — the future great choir of the courts above — is still here below? Yes: "Rejoice in the Lord always; again I will say, rejoice" (Phil. 4:4).
Hanani belongs to Heman's family line, and that line runs back through Korah. Korah himself died — his children did not.
The Kohathites had the privilege of carrying the ark, the table of bread, the golden altar, and the golden lampstand on their shoulders. From among them Heman is chosen for the central place of praise to God. Scripture calls him "Heman the singer," and traces his family line through Korah to Levi. As a descendant of Korah, he had good cause to praise God for His rich mercy. When Dathan and Abiram perished with their children, and Korah shared their fate, Scripture records, "Nevertheless, 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.
Special care was taken over the singers' family lines. One writer asks why, and turns the question on readers today.
Why such particular care about the singers? Because only those who have the right may sing. And who has the right to sing now? Redemption gives the right. Should there be songs for slaves? Whether a slave is willing or groaning, deliverance must come first, and with it comes the appointment to sing.
The chapter calls this singing prophesying. One writer draws a large conclusion 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 that the Psalms are an inspired collection, and that their character is prophetic.
- Mercy first — Hanani's line runs back through Korah, whose children God spared. The singers owe their very existence to His mercy.
- Right to sing — the singers' family lines were checked with care, because only those with the right may sing. Redemption gives that right.
- Lot, not rank — the eighteenth place fell to Hanani by lot, God's free choice. The small counted with the great, the pupil with the teacher.
- Twelve alike — Hanani's twelve match every other course: twenty-four courses, 288 singers, matching the courses of the priests.
- Named and kept — God records the singers' families and gives them their songs. He delights in His people's praise, and that is why a verse like this stands in the Bible.
The nineteenth to Mallothi; his sons and his brethren, twelve.
Mallothi draws the nineteenth lot among the temple singers, and heads a group of twelve. The line looks like bare record-keeping. So why did God preserve these names, and what was a fixed rota of singers meant to teach?
Mallothi did not choose the nineteenth place. The whole chapter runs on drawn lots, and one commentator sees the point of that method in what it removes:
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.
Writing on the priests' courses, the same writer explains what a lot meant then:
It was the will of God, and not that of man, that set them in courses. Before the gift of the Holy Spirit, the lot was the sign of God stepping in directly, without the will of man (Acts 1:26; Luke 1:9).
His twelve men fill one slot in a structure that matches the priests' arrangement:
In verses 9-31 we find the different courses of singers, chosen by lot and linked with their three leaders. Asaph has only four courses of twelve men each. Jeduthun has six courses, Heman has fourteen; in all twenty-four courses composed 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, announced by prophecy and established by the word of God.
Mallothi appears only in this chapter: once among Heman's sons, and here at the head of his twelve. One reference work says no more of him than that he was a "son of Heman, and one appointed to the service of song" (Morrish Bible Dictionary). Yet God kept his name. One writer draws a line from these named singers to the church today:
But let us point out that in all this the singers have a prominent place (1 Chron. 25 is all about the singers). How the Lord delights in the songs of His people! He names the families of the singers, and He gives the psalms to be sung through David. That is why most of the psalms, if not all, carry a heading like "To the chief musician." Is Israel the only one called to sing? Is it not so now as well, while the church, the future grand choir of the courts above, is still here below?
Heman's household supplied more of the 288 singers than any other. And its line ran back through Samuel to Korah:
Yes, the highly privileged Heman, the leader of the songs of the Lord, was grandson to Samuel… 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 the 288, this most honoured family of praise gives 192 — of the family of Samuel, of the family of Korah, saved from going down into the pit.
One writer turns the care taken over these singers into a principle about who may sing:
Why such particular care about the singers? Because none must be allowed to sing, but those who have the right. And who now have the right to sing? Redemption gives the right. Should there be songs for slaves? Whether to a willing or a groaning slave, deliverance must first come, and in that comes the appointment to sing. God, through David, assigns the service of song to these three leaders with great care. That has a meaning for the church now, where all are, or should be, singers, making melody in the heart.
One writer reads this rota of singers as a preview of something far larger:
The scene given in 1 Chronicles is only a passing glimpse of what the earth will see and hear… What a service of song will be then! Above will be the twenty-four elders… On earth will be the shouts of responsive joy; the courts of Zion will answer to the courts of heaven.
Commentators differ over how far to press that link. One writer allows that the twenty-four elders point back to the twenty-four courses. But he warns that such a picture proves no future priesthood. He adds that "as to 1 Chronicles 25, it is Levite service, not priestly at all" (J. N. Darby).
- Chosen. The nineteenth place was not applied for. The lot settled it, so that nothing depended on human preference.
- Numbered. Twelve men, one course out of twenty-four, 288 singers in all, matching the courses of the priests.
- Named. We know one thing about Mallothi — he sang. God kept his name, because He delights in the songs of His people.
- Rescued. The largest share of these singers came from Korah's line — a family saved from going down into the pit.
- Qualified. Only those with the right may sing, and redemption gives that right. In the church now, all are, or should be, singers.
The twentieth to Elijathah; his sons and his brethren, twelve.
Commentary for this verse has not been generated yet.
The twenty-first to Hothir; his sons and his brethren, twelve.
This verse names one household in a long list of singers for the house of the Lord — Hothir's twelve, drawn as the twenty-first lot. Why does Scripture record who sang, in what order, and how many, and what does that say about the value God puts on praise?
Hothir's twelve are one unit in a larger pattern. One writer sets out the whole block of lots:
In verses 9-31 we find the different courses of singers chosen by lot, each linked to one of their three leaders. Asaph has only four courses of twelve men each. Jeduthun has six courses and Heman has fourteen. That makes twenty-four courses in all, made up of 288 men. They match 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, announced by prophecy and established by the word of God.
Hothir did not choose the twenty-first place, and no one handed it to him for talent or rank:
Lots divided the singers, just as they divided the priests and the Levites, and the lot was 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.
The same writer sees a whole new order across these chapters:
The priests, the Levites, the singers, the doorkeepers and the army are not organized as they were in the past. Everything is new. Everything depends on the king, who appoints them by lot — that is, under the direct guidance of the Lord.
Hothir would be unknown to us apart from this list. He appears only as a son of Heman, one of the three leaders of the singers:
Son of Heman: appointed to the service of song. 1 Chr. 25:4, 28.
That such names are kept at all is read as a sign of God's pleasure in what these men did:
But we may point out that in all this the singers have a prominent place (1 Chron. 25 is all about the singers). How the Lord delights in the songs of His people! He names the families of the singers. Through David He gives them the psalms they are to sing. That is why most of the psalms, if not all, carry a heading such as "To the chief musician."
The chapter calls the work of these companies prophesying:
What is more, Asaph, Heman and Jeduthun prophesy with sacred instruments under the king's direction. Heman is David's seer in the words of God. They prophesy either to celebrate and praise the Lord, or to exalt His power. This is one proof among many that the Psalms are an inspired collection, prophetic in character.
These men also had to learn their part, and the songs were already written for them:
A section of the Levites was appointed over the service of song (1 Chron. 6:31). These men were taught the songs of the Lord, that is, the Psalms (1 Chron. 25:7). So the people themselves sang only through these representatives.
Hothir's place rests on his father Heman, and the care taken over the singers' line raises a question:
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 there be songs for slaves? Whether the slave is willing or groaning, deliverance must come first, and with deliverance comes the appointment to sing.
One writer applies this to the assembly today:
Not a section or a selection of believers — each one in the assembly is a fully qualified singer. The work of Christ for him and the work of the Spirit in him make him so.
- Chosen. Hothir's place came by lot, which means God's free choice. The Lord's Anointed gave the order; the Lord decided.
- Named. God names the families of the singers Himself, because He delights in the songs of His people.
- Numbered. Twelve men here, twenty-four courses in all, 288 men — matching the courses of the priests. Praise had an order.
- Taught. The singers learned the songs of the Lord. Their work is called prophesying — one reason the Psalms are an inspired, prophetic collection.
- Freed. Redemption gives the right to sing. Not a select few but everyone in the assembly is qualified now — by Christ's work for them and the Spirit's work in them.
The twenty-second to Giddalti; his sons and his brethren, twelve.
Commentary for this verse has not been generated yet.
The twenty-third to Mahazioth; his sons and his brethren, twelve.
Mahazioth's name appears in this chapter and nowhere else in the Bible. Why did God keep such a line in Scripture? And what does it show about the way He orders praise?
Chronicles gives page after page of names. One writer admits he has felt the urge to skip them all, and says most readers never settle why God included them.
I have no doubt that most of us have read these genealogies, thinking it was high time to skip over them. I have no doubt we have often wondered why they were ever written at all... But I am quite persuaded that very few people have a clear, distinct judgment as to why God has attached so much importance to these genealogies. I have dwelt on it now for one reason. I want to give a truer view, a simpler understanding, of why the Lord in this wonderful book gives us so much that appears to be little more than a list of names.
Everything known about him fits in one line: whose son he was, and what he was appointed to do.
Son of Heman: appointed to the service of song. 1 Chr. 25:4, 30.
Twelve men, and place number twenty-three: both belong to a fixed pattern running through the chapter.
In verses 9-31 we find the different courses of singers, chosen by lot and grouped under their three leaders. 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 role matches the glory of the kingdom. Prophecy announces that kingdom, and the word of God establishes it.
Mahazioth did not choose the twenty-third place, and David did not hand it to him. Something else settled the order.
The lot divided the singers, as it had the priests and the Levites: God's free choice marked out each one. 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, here lots are cast for their charges, "the small as well as the great, the teacher and the pupil alike" (v. 8).
The chapter says these singers prophesied. Why use that word for music, and why did song now take such a place?
In 1 Chronicles 25 we have the service of song. David and the chiefs set apart for the service "the sons of Asaph, and of Heman, and of Jeduthun, who prophesied with lyres, harps, and cymbals." Their singing is called "prophesying" because it brought God in so directly. That is the emphatic meaning of prophesying... There were twenty-four courses of the singers. Now, this was another remarkable change. In the tabernacle, song was not the characteristic feature, but sacrifice; but in the temple in the day of glory, the song of triumph is the new and suitable feature.
God took particular care over who led the singing. That care raises a question that still stands.
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 there be songs for slaves? Whether to a willing or a groaning slave, deliverance must first come, and with it comes the appointment to sing. God, through David, assigns the service of song to these three leaders with great care. That has a meaning for the church now, where all are, or should be, singers, making melody in the heart.
This roll call of singers is not the last word on temple song.
What melody there will be in the millennial temple! What a "joyful noise" from all lands when Messiah reigns, when the ark rests in its place prepared by the true David! He will appoint the singers then and set them over the service. The scene given in 1 Chronicles is but a passing glimpse of what the earth shall see and hear.
- Named — God keeps Mahazioth's name on record. The lists we want to skip are there because God attached importance to them.
- Chosen — The lot gave him place twenty-three. That was God's free choice, not man's will, and the small counted with the great.
- Ordered — Twenty-four groups of twelve made 288 singers, matching the groups of the priests. Heman's family held the most.
- Prophetic — Their singing is called prophesying because it brought God in. Sacrifice marked the tabernacle; the song of triumph marks the temple.
- Enlarged — Redemption gives the right to sing. This roll call is a glimpse of a far greater choir to come.
The twenty-fourth to Romamti-ezer; his sons and his brethren, twelve.
The final lot of a long roll call falls to Romamti-ezer, with his sons and brothers making twelve. The list stops there with no comment, so why did God keep these names, and what does this service of song teach?
The names in this chapter were not arranged by seniority or talent. Each course, including this last one, received its place by lot — and that method carried a message.
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, they cast lots here for their duties — the small as well as the great, the teacher along with the student (v. 8).
So coming last says nothing about Romamti-ezer's worth. The lot put teacher and student on level ground.
Verse 31 supplies the last piece of an exact count.
Verses 9-31 give us the different courses of singers, chosen by lot, under their three leaders. Asaph has only four courses of twelve men each. Jeduthun has six courses and Heman has fourteen. That makes twenty-four courses in all, made up of 288 men. 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, announced by prophecy and established by the word of God.
Singing had not been the leading feature of Israel's worship before this.
In 1 Chronicles 25 we have the service of song. David and the army captains set apart the sons of Asaph, Heman and Jeduthun to prophesy with harps, lyres and cymbals. It is called prophesying because it brought God in so directly, and that is the emphatic meaning of prophesying… There were twenty-four courses of the singers. Now, this was another remarkable change. In the tabernacle the marked 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 lists are easy to skim. One writer points to the prominence of the singers in them.
The names and the assigned work in these chapters are not unimportant. Their full meaning will only be seen when everything is accomplished under the reign of the true Solomon. But notice that in all this the singers have a prominent place — 1 Chronicles 25 is all about the singers. How the Lord delights in the songs of His people! He names the families of the singers, and through David He gives them the psalms to sing.
Fourteen of the twenty-four courses, this last one included, came from Heman's household. That family line runs back to two famous names.
Heman, the leader of the songs of the Lord, was Samuel's grandson… Then come the names of Samuel's great-grandsons, for God gave Heman fourteen sons and three daughters (v. 5). All of them served under their father for song in the house of God, by the king's order to Asaph, Jeduthun and Heman… Now count the sons of Heman, the grandson of Samuel, and you reach sixteen, each of their families counting twelve. So out of the 288 in this most honoured family of praise, 192 come from the family of Samuel, of the family of Korah, saved from going down into the pit (Numbers 16 and 26:9-11).
Korah led a rebellion that ended with the ground swallowing his followers. His surviving line became the leading singers of Israel. Commentators count Heman's courses differently: fourteen in one reckoning, sixteen in another.
One writer reads these choirs through Psalm 22, the psalm of the suffering Messiah.
In the latter part of Psalm 22 we find that He who suffered is to become the Master and Leader of the praise. It is true of course that apart from His atoning death there could have been no praise. It is just as true that, once His death was accomplished, He came out in resurrection to declare God's name. So He starts the praise, and He also leads in offering it… So what was pictured in Asaph, Jeduthun, Heman and their brothers who were trained in the songs of the Lord (1 Chronicles 25:7) is fulfilled in Christ and His redeemed.
- Lot — God's free choice placed every course, first and twenty-fourth alike. The small stood level with the great.
- Twelve — The count closes at twenty-four courses of twelve. They match the priesthood, and Heman's line supplies the most.
- Song — Sacrifice marked the tabernacle. In the temple, the song of triumph is the new and fitting feature. It is called prophesying because it brings God in.
- Names — The Lord delights in His people's songs. He names the singers' families and gives them the psalms to sing.
- Grace — Korah's line, once under judgment, ends as Israel's chief choir. Their singing points to Christ, who leads the praise of the redeemed.