| Barnes' Notes on the Bible The porters, like the singers Nehemiah 12:29, dwelt for the most part in the villages round Jerusalem. They were the descendants of those originally selected for the work by David. David's arrangements are here regarded as having had the sanction of Samuel - which would imply that he planned them in the lifetime of Saul, while he was still a fugitive and an outlaw.
Gill's Exposition of the Entire BibleAll those that were chosen to be porters in the gates were two hundred and twelve,.... As fixed in the days of David, and might not be fewer: these were reckoned by their genealogies in their villages; where they dwelt: whom David and Samuel the seer did ordain in their set office; the scheme was first drawn by Samuel the prophet, and communicated to David, who put it into execution, to be constantly and perpetually observed.
Keil and Delitzsch Biblical Commentary on the Old TestamentWith 1 Chronicles 9:22 the narrative seems to return to the enumeration begun in 1 Chronicles 9:17-19, so that the reflections on the earlier times, 1 Chronicles 9:19-21, are to be regarded as a parenthesis. 1 Chronicles 9:22 runs: "They all who were chosen for doorkeepers for the thresholds, 212 (men): they, in their villages were they registered; they were ordained by David and Samuel the seer on their fidelity." The infinitive התיחשׂ is used substantively, "in reference to them, in their villages as their genealogical registration accomplished." If 1 Chronicles 9:22 be the continuation of 1 Chronicles 9:17-21, then the number given (212) will refer to the doorkeepers in active service at the time of the preparation of the register. With this hypothesis, however, the last clause of the verse, which states that David and Samuel had appointed them, does not seem to harmonize. But if we consider that the four men mentioned in 1 Chronicles 9:17 are heads of fathers'-houses, and that their fathers'-houses were not extinguished at the death of their temporary heads, and performed the same service from generation to generation, it might well be said of the generation performing the service at the time of the preparation of our register, that David had appointed them to their office. The case would of course be similar, if, as we have above supposed, the four names in 1 Chronicles 9:17 are designations of the classes of doorkeepers, for these classes also performed the same service continually. The statements of our 22nd verse cannot be referred to the time of David, for in 1 Chronicles 26:8-10 the number of the doorkeepers appointed by David amounted only to eighty, viz., sixty-two of the sons of Obed-Edom, and eighteen of the sons of Meshelemiah, which, with the addition of thirteen Merarites (1 Chronicles 26:10-11), gives a total of ninety-three, while in our verse the number is 212. According to Ezra 2:42, the number of doorkeepers who returned with Zerubbabel was 139 men; and in the register, Nehemiah 11:19, the number is stated to be 172. From the remark that they were registered in their villages (חצריהם, as in 1 Chronicles 6:41; Joshua 13:23, and elsewhere), we learn that the doorkeepers dwelt in villages near Jerusalem, whence they came to the city so often as their service required, as the singers also did in the post-exilic time, Nehemiah 12:29. יסּד, to found, set, ordain, and so appoint to an office. "David and Samuel the seer:" הראה, the ancient designation of the prophets, for which at a later time נביא was the more usual word; cf. 1 Samuel 9:9. Nowhere else do we find any record of Samuel's having taken any part in David's arrangement of the service of the Levites in the holy place. Samuel, moreover, was no longer living when David began to arrange the worship at the time when the ark was brought to Jerusalem, for he died before Saul, and consequently before the beginning of David's reign; cf. 1 Samuel 25:1 with 1 Samuel 28:3. Bertheau is consequently of opinion that this statement of our historian rests merely upon the general recollection, according to which the worship was organized afresh, and established in its newer form, in the time of David and Samuel. This is of course possible, but there is no cogent reason against accepting the much less remote supposition that the chronicler took this remark from his authority. The mention of Samuel after David has not a chronological signification, but David is named first on account of his connection with the matter in hand; for the thorough re-organization of the worship, and the classification of the persons engaged in carrying it on, originated with David. For these arrangements of David, however, Samuel had prepared the way in his struggle for the restoration of the theocracy, and of the worship which had fallen into desuetude under Eli and his profligate sons. To do this in any measure, he must have, without doubt, ordained trustworthy men to the individual offices, and thus have prepared the way for King David. בּאמוּנתם is found in 1 Chronicles 9:26, 1 Chronicles 9:31 without the suffix, with the meaning "in good faith" (cf. 2 Kings 12:16; 2 Kings 22:7; 2 Chronicles 31:12), and accordingly is here upon their fidelity, i.e., because they had been recognised to be faithful.
Geneva Study BibleAll these which were chosen to be porters in the gates were two hundred and twelve. These were reckoned by their genealogy in their villages, whom David and Samuel the seer did ordain in their set office.
Wesley's Notes 9:22 Villages - Where their usual residence was, and whence they came to Jerusalem in their courses. Ordain - In the times of the judges there was much disorder both in the Jewish state and church, and the Levites came to the tabernacle promiscuously, and as their inclinations or occasions brought them. But Samuel observing they were greatly increased, began to think of establishing order in their ministration. And these intentions of his probably were communicated to David, who after his own peaceable settlement in his throne, revived and perfected Samuel's design, and took care to put it in execution.
King James Translators' Notesdid...: Heb. founded set...: or, trust
Matthew Henry's Concise Commentary9:1-44 Genealogies. - This chapter expresses that one end of recording all these genealogies was, to direct the Jews, when they returned out of captivity, with whom to unite, and where to reside. Here is an account of the good state into which the affairs of religion were put, on the return from Babylon. Every one knew his charge. Work is likely to be done well when every one knows the duty of his place, and makes a business of it. God is the God of order. Thus was the temple a figure of the heavenly one, where they rest not day nor night from praising God, Re 4:8. Blessed be His name, believers there shall, not in turn, but all together, without interruption, praise him night and day: may the Lord make each of us fit for the inheritance of the saints in light.
Matthew Henry's Whole Bible CommentaryVerses 14-34 We have here a further account of the good posture which the affairs of religion were put into immediately upon the return of the people out of Babylon. They had smarted for their former neglect of ordinances and under the late want of ordinances. Both these considerations made them very zealous and forward in setting up the worship of God among them; so they began their worship of God at the right end. Instances hereof we have here. I. Before the house of the Lord was built they had the house of the tabernacle, a plain and movable tent, which they made use of in the mean time. Those that cannot yet reach to have a temple must not be without a tabernacle, but be thankful for that and make the best of it. Never let God's work be left undone for want of a place to do it in. II. In allotting to the priests and Levites their respective employments, they had an eye to the model that was drawn up by David, and Samuel the seer, v. 22. Samuel, in his time, had drawn the scheme of it, and laid the foundation, though the ark was then in obscurity, and David afterwards finished it, and both acted by immediate direction from God. Or David, as soon as he was anointed had this matter in his mind and consulted Samuel about it, though he was then in his troubles, and the plan was formed in concert between them. This perhaps had been little regarded for many ages; but now, after a long interruption, it was revived. In dividing the work, they observed these ancient land-marks. III. The most of them dwelt at Jerusalem (v. 34), yet there were some that dwelt in the villages (v. 16, 22), because, it may be, there was not yet room for them in Jerusalem. However they were employed in the service of the tabernacle (v. 25): They were to come after seven days from time to time. They had their week's attendance in their turns. IV. Many of the Levites were employed as porters at the gates of the house of God, four chief porters (v. 26), and, under them, others, to the number of 212, v. 22. They had the oversight of the gates (v. 23), were keepers of the thresholds, as in the margin (v. 19), and keepers of the entry. This seemed a mean office; and yet David would rather have it than dwell in the tents of wickedness, Ps. 84:10. Their office was, 1. To open the doors of God's house every morning (v. 27) and shut them at night. 2. To keep off the unclean, and hinder those from thrusting in that were forbidden by the law. 3. To direct and introduce into the courts of the Lord those that came thither to worship, and to show them where to go and what to do, that they might not incur punishment. This required care, and diligence, and constant attendance. Ministers have work to do of this kind. V. Here is one Phinehas, a son of Eleazar, that is said to be a ruler over them in time past (v. 20), not the famous high priest of that name, but (as is supposed) an eminent Levite, of whom it is here said that the Lord was with him, or (as the Chaldee reads it) the Word of the Lord was his helper-the eternal Word, who is Jehovah, the mighty one on whom help is laid. VI. It is said of some of them that, because the charge was upon them, they lodged round about the house of God, v. 27. It is good for ministers to be near their work, that they may give themselves wholly to it. The Levites pitched about the tabernacle when they marched through the wilderness. Then they were porters in one sense, bearing the burdens of the sanctuary, now porters in another sense, attending the gates and the doors-in both instances keeping the charge of the sanctuary. VII. Every one knew his charge. Some were entrusted with the plate, the ministering vessels, to bring them in and out by tale, v. 28. Others were appointed to prepare the fine flour, wine, oil, etc., v. 29. Others, that were priests, made up the holy anointing oil, v. 30. Others took care of the meat-offerings, v. 31. Others of the show-bread, v. 32. As in other great houses, so in God's house, the work is likely to be done well when every one knows the duty of his place and makes a business of it. God is the God of order: but that which is every body's work will be nobody's work. VIII. The singers were employed in that work day and night, v. 33. They were the chief fathers of the Levites that made a business of it, not mean singing-men, that made a trade of it. They remained in the chambers of the temple, that they might closely and constantly attend it, and were therefore excused from all other services. It should seem, some companies were continually singing, at least at stated hours, both day and night. Thus was God continually praised, as it is fit he should be who is continually doing good. Thus devout people might, at any hour, have assistance in their devotion. Thus was the temple a figure of the heavenly one, where they rest not day nor night from praising God, Rev. 4:8. Blessed are those that dwell in thy house; they will be still praising thee. |
