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1 Chronicles Kapitel 25
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Englisches Original
David, having settled the courses of these Levites that were to attend the priests in their ministrations, proceeds, in this chapter, to put those into a method that were appointed to be singers and musicians in the temple. Here is, I. The persons that were to be employed, Asaph, Heman, and Jeduthun (1Ch 25:1), their sons (1Ch 25:2-6), and other skilful persons, 1Ch 25:7. II. The order in which they were to attend determined by lot, 1Ch 25:8-31.
1-31
The Courses of the Singers (1015 BC)
简体中文
歌唱者的班次（主前1015年）
¹ 大卫和众军长分别为亚萨、希幔、耶杜顿的子孙分派伺候的职任：他们要用琴、瑟、钹说预言；按着他们当差事奉的数目如下： ² 亚萨的儿子是撒刻、约瑟、尼探雅、亚萨利拉；亚萨的儿子们在亚萨手下，照王的次序说预言。 ³ 耶杜顿的儿子是基大利、西利、耶赛、哈沙比雅、玛他提雅，共六人；都在他们父亲耶杜顿手下，用琴说预言，称谢、赞美耶和华。 ⁴ 希幔的儿子是布基雅、玛探雅、乌薛、细布业、耶利摩、哈拿尼雅、哈拿尼、以利他、基大利提、罗玛提以谢、约施比加沙、玛罗提、何提、玛哈细； ⁵ 这些都是王之先见希幔的儿子——他奉神的话说预言，要高举角；神赐给希幔十四个儿子、三个女儿。 ⁶ 这些都在他们父亲手下，在耶和华的殿里用钹、瑟、琴歌唱，办理神家的事奉，都是照王所吩咐亚萨、耶杜顿、希幔的次序。 ⁷ 他们的数目，连同一切在耶和华的诗歌上受过训、有巧艺的弟兄，共有二百八十八人。
当观察：I. 在此，唱颂赞美神被称为说预言（代上25:1-3），并非说凡在这事奉上有分的都得了神异象的尊荣，或能预言未来的事。希幔确实被称为王之先见，奉神的话说预言（代上25:5）；但他们所唱的诗篇乃先知所作，其中许多是预言性的；这事奉的目的不仅为神的荣耀，也为教会的造就。在撒母耳的时代，颂赞神的事就以说预言为名（撒上10:5、19:20），或许这也是保罗所称说预言的含义（林前11:4、14:24）。
II. 此处这事被称为伺候的事，从事这事的人被称为做工的人（代上25:1）。并非因这事不是最大的自由和喜乐——天国岂不就是如此？但这暗示着：把这当作本分来作、并激发我们里面一切所能的来作，是我们当尽的本分；而且在我们现今败坏软弱的状态中，若不劳苦、不挣扎，这事便不能照所当行的去行。我们必须费心治理我们的心，把它们带到并守在这工作上，又发动我们里面的一切。
III. 此处因迁就那时代的安排，使用了许多种乐器——琴、瑟、钹（代上25:1、6），又有一人高举角（代上25:5），即使用吹奏的乐器。如今将这样的奏乐引入对神的敬拜，无人敢自称可行。但凡以这样的演奏作自己消遣的人，应当因以下的考虑觉得有义务保持这些演奏始终不沾染任何不道德或亵渎的气味——曾有一时这些原是圣别的；那时把它们引入寻常用途的人，正当地受了定罪（摩6:5）：他们为自己发明乐器，像大卫一样。
IV. 圣殿中这一切奏乐——无论是人声的还是器乐的——主要都是为了神的荣耀和尊荣。歌唱的人被派，是为称谢、赞美耶和华（代上25:3）。他们是受了训在耶和华的诗歌中（代上25:7）——即在耶和华殿中为歌（代上25:6）。这与福音教会中存留诗篇之吟唱的用意相合——就是要用心与口配合，向主歌唱（弗5:19）。
V. 王的次序也被注意到（代上25:2，又代上25:6）。在这些事上大卫确实如先知一般行事；但他对古今神圣条例之当有而规规矩矩的遵行所作的关顾，乃是一切在位之人的榜样——当用他们的权柄促进信仰，推行基督的律法。让他们如此作神为行善所设的用人。
VI. 在这伺候中作主的是父辈——亚萨、希幔、耶杜顿（代上25:1），而儿女则在父亲手下（代上25:2-3、6）。这为父母训练儿女树立了好榜样——其实也是为一切年长者教导年幼者树立榜样——教导他们事奉神，尤其是赞美他；我们一切的工作中，没有比这更必要、更值得传给后代的部分了。这也为年幼者树立了榜样——要顺服年长的（他们的经验和观察使他们适合作指导），并尽可能在他们手下行所作的事。希幔、亚萨、耶杜顿很可能是在撒母耳手下长大的，在那由撒母耳所创立并主持的先知学校里受了教育；那时他们是学生，如今却成了师傅。要卓然有立，必须趁早开始，并花时间预备自己。撒母耳所复兴、所开启的颂赞神的善工，却未能活着看到它达到此处所显的完全。所罗门成全了大卫所开始的；照样，大卫成全了撒母耳所开始的。愿各人在自己的时代为神和他的教会尽其所能，虽然不能行到自己所愿的地步；他们离世之后，神能从石头中兴起别人，建造在他们的根基上，并安上顶石。
VII. 这三位伟人的儿子之外，还有别人——被称为他们的弟兄（可能因为他们惯于在私下奏唱时与他们同组）——这些人受了耶和华诗歌的训，并在其中熟练精通（代上25:7）。他们都是利未人，数目共二百八十八。如今：一、这是一个好数目，也是足够的数目，足以维持神家中的事奉；因为他们都对所蒙召作的工熟练。当大卫王如此专心于属灵的诗章和音乐之时，许多别人——凡有这种才干的——也都把研究和努力放在这方面。那些使虔诚的操练得着好名声的人，是对信仰行了大善事。二、然而与大卫所派来赞美耶和华的四千人（代上23:5）相比，这数目却甚小。其余的人在哪里？只有二百八十八人——而且每班不过十二人——被分别出来作这伺候。我们或可推想其余的人也都分为同样多的班次，要随着这些人的引领而跟随。或者，或许这些人是为耶和华殿中之歌（代上25:6），凡在那殿的院宇中敬拜的人都可以与他们同唱；其余的人则被分派到全国各处，在各地的会众中主持这善工：因为借摩西所设的祭虽只能在一处献上，大卫所作的诗篇却可在各处歌唱（提前2:8）。
⁸ 他们掣签分班，无论大小、师生、彼此对签。 ⁹ 第一签拈出来归亚萨家约瑟；第二归基大利，他和他的弟兄、儿子共十二人； ¹⁰ 第三归撒刻，他和他的儿子、弟兄共十二人； ¹¹ 第四归以斯利，他和他的儿子、弟兄共十二人； ¹² 第五归尼探雅，他和他的儿子、弟兄共十二人； ¹³ 第六归布基雅，他和他的儿子、弟兄共十二人； ¹⁴ 第七归耶萨利拉，他和他的儿子、弟兄共十二人； ¹⁵ 第八归耶赛，他和他的儿子、弟兄共十二人； ¹⁶ 第九归玛探雅，他和他的儿子、弟兄共十二人； ¹⁷ 第十归示每，他和他的儿子、弟兄共十二人； ¹⁸ 第十一归亚萨列，他和他的儿子、弟兄共十二人； ¹⁹ 第十二归哈沙比雅，他和他的儿子、弟兄共十二人； ²⁰ 第十三归细巴业，他和他的儿子、弟兄共十二人； ²¹ 第十四归玛他提雅，他和他的儿子、弟兄共十二人； ²² 第十五归耶利摩，他和他的儿子、弟兄共十二人； ²³ 第十六归哈拿尼雅，他和他的儿子、弟兄共十二人； ²⁴ 第十七归约施比加沙，他和他的儿子、弟兄共十二人； ²⁵ 第十八归哈拿尼，他和他的儿子、弟兄共十二人； ²⁶ 第十九归玛罗提，他和他的儿子、弟兄共十二人； ²⁷ 第二十归以利他，他和他的儿子、弟兄共十二人； ²⁸ 第二十一归何提，他和他的儿子、弟兄共十二人； ²⁹ 第二十二归基大利提，他和他的儿子、弟兄共十二人； ³⁰ 第二十三归玛哈细，他和他的儿子、弟兄共十二人； ³¹ 第二十四归罗玛提以谢，他和他的儿子、弟兄共十二人。
本章开头所记的二十四人，是亚萨、希幔、耶杜顿三位伟人的儿子。以探是第三位（代上6:44），但他可能在这安排完成之前已经去世，便由耶杜顿接替他的位置。【或者也许以探与耶杜顿是同一个人的两个名字。】这三人中，神的护理如此安排：亚萨有四个儿子，耶杜顿有六个（代上25:3只提到五个；据推测代上25:17所记的示每是第六个），希幔有十四个，共二十四人（如代上25:2-4所记），他们都具备这伺候的资格，并被召作这事。但问题是：他们当以什么次序伺候？这事由掣签而定，为要避免争先后——这是最容易缠累许多在别方面是好人的一种罪。
I. 掣签是不偏不倚地行的。他们被分为二十四班，每班十二人，分两排，每排十二班；如此掣签，彼此对签，使所有人都站在同一水平上——不论大小、师生。他们不按年龄、不按资历、不按在音乐学校里所得的等级而行；而是把这事交托给神（代上25:8）。大小、师生在神面前都一样；神并不按我们区分先后尊卑的法则行事（参太20:23）。
II. 神随己意决定这事——他大概也考虑各人的功劳，这比年龄的长幼、出生的先后重要得多。我们将此名单与前文的家谱比较，便可见：一、约瑟是亚萨的次子。二、基大利是耶杜顿的长子。三、撒刻是亚萨的长子。四、以斯利是耶杜顿的次子。五、尼探雅是亚萨的第三子。六、布基雅是希幔的长子。七、耶萨利拉是亚萨的幼子。八、耶赛是耶杜顿的第三子。九、玛探雅是希幔的次子。十、示每是耶杜顿的幼子。十一、亚萨列是希幔的第三子。十二、哈沙比雅是耶杜顿的第四子。十三、细巴业是希幔的第四子。十四、玛他提雅是耶杜顿的第五子。十五、耶利摩是希幔的第五子。十六、哈拿尼雅是希幔的第六子。十七、约施比加沙是希幔的第十一子。十八、哈拿尼是希幔的第七子。十九、玛罗提是希幔的第十二子。二十、以利他是希幔的第八子。二十一、何提是希幔的第十三子。二十二、基大利提是希幔的第九子。二十三、玛哈细是希幔的第十四子。末了是罗玛提以谢——希幔的第十子。看神如何抬举一些人，并把年幼的放在年长的之前。
III. 这些人各自在自己诗班里都有十二人，被称为他们的儿子和弟兄——因为他们如儿子般听从他们，又如弟兄般与他们同心。或许十二人，有的为人声、有的为乐器，组成一个合奏。让我们学习以同心一口荣耀神，那便是最好的合奏。
Englisches Original
The Courses of the Singers (1015 BC)
¹ Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:
² Of the sons of Asaph; Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph under the hands of Asaph, which prophesied according to the order of the king.
³ Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the LORD.
⁴ Of Heman: the sons of Heman; Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, and Mahazioth:
⁵ All these were the sons of Heman the king's seer in the words of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters.
⁶ All these were under the hands of their father for song in the house of the LORD, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman.
⁷ So the number of them, with their brethren that were instructed in the songs of the LORD, even all that were cunning, was two hundred fourscore and eight.
Observe, I. Singing the praises of God is here called prophesying (1Ch 25:1-3), not that all those who were employed in this service were honoured with the visions of God, or could foretel things to come. Heman indeed is said to be the king's seer in the words of God (1Ch 25:5); but the psalms they sang were composed by the prophets, and many of them were prophetical; and the edification of the church was intended in it, as well as the glory of God. In Samuel's time singing the praises of God went by the name of prophesying (1Sa 10:5,19:20), and perhaps that is intended in what St. Paul calls prophesying, 1Co 11:4,14:24.
II. This is here called a service, and the persons employed in it workmen, 1Ch 25:1. Not but that it is the greatest liberty and pleasure to be employed in praising God: what is heaven but that? But it intimates that it is our duty to make a business of it, and stir up all that is within us to it; and that, in our present state of corruption and infirmity, it will not be done as it should be done without labour and struggle. We must take pains with our hearts to bring them, and keep them, to this work, and to engage all that is within us.
III. Here were, in compliance with the temper of that dispensation, a great variety of musical instruments used, harps, psalteries, cymbals (1Ch 25:1,6), and here was one that lifted up the horn (1Ch 25:5), that is, used wind-music. The bringing of such concerts of music into the worship of God now is what none pretend to. But those who use such concerts for their own entertainment should feel themselves obliged to preserve them always free from any thing that savours of immorality or profaneness, by this consideration, that time was when they were sacred; and then those were justly condemned who brought them into common use, Am 6:5. They invented to themselves instruments of music like David.
IV. The glory and honour of God were principally intended in all this temple-music, whether vocal or instrumental. It was to give thanks, and praise the Lord, that the singers were employed, 1Ch 25:3. It was in the songs of the Lord that they were instructed (1Ch 25:7), that is, for songs in the house of the Lord, 1Ch 25:6. This agrees with the intention of the perpetuating of psalmody in the gospel-church, which is to make melody with the heart, in conjunction with the voice, unto the Lord, Eph 5:19.
V. The order of the king is likewise taken notice of, 1Ch 25:2 and again 1Ch 25:6. In those matters indeed David acted as a prophet; but his taking care for the due and regular observance of divine institutions, both ancient and modern, is an example to all in authority to use their power for the promoting of religion, and the enforcing of the laws of Christ. Let them thus be ministers of God for good.
VI. The fathers presided in this service, Asaph, Heman, and Jeduthun (1Ch 25:1), and the children were under the hands of their father, 1Ch 25:2,3,6. This gives a good example to parents to train up their children, and indeed to all seniors to instruct their juniors in the service of God, and particularly in praising him, than which there is no part of our work more necessary or more worthy to be transmitted to the succeeding generations. It gives also an example to the younger to submit themselves to the elder (whose experience and observation fit them for direction), and, as far as may be, to do what they do under their hand. It is probable that Heman, Asaph, and Jeduthun, were bred up under Samuel, and had their education in the schools of the prophets which he was the founder and president of; then they were pupils, now they came to be masters. Those that would be eminent must begin early, and take time to prepare themselves. This good work of singing God's praises Samuel revived, and set on foot, but lived not to see it brought to the perfection it appears in here. Solomon perfects what David began, so David perfects what Samuel began. Let all, in their day, do what they can for God and his church, though they cannot carry it so far as they would; when they are gone God can out of stones raise up others who shall build upon their foundation and bring forth the top-stone.
VII. There were others also, besides the sons of these three great men, who are called their brethren (probably because they had been wont to join with them in their private concerts), who were instructed in the songs of the Lord, and were cunning or well skilled therein, 1Ch 25:7. They were all Levites and were in number 288. Now, 1. These were a good number, and a competent number to keep up the service in the house of God; for they were all skilful in the work to which they were called. When David the king was so much addicted to divine poesy and music many others, all that had a genius for it, applied their studies and endeavours that way. Those do religion a great deal of good service that bring the exercises of devotion into reputation. 2. Yet these were but a small number in comparison with the 4000 whom David appointed thus to praise the Lord, 1Ch 23:5. Where were all the rest when only 288, and those but by twelve in a course, were separated to this service? It is probable that all the rest were divided into as many courses, and were to follow as these led. Or, perhaps, these were for songs in the house of the Lord (1Ch 25:6), with whom any that worshipped in the courts of that house might join; and the rest were disposed of, all the kingdom over, to preside in the country congregations, in this good work: for, though the sacrifices instituted by the hand of Moses might be offered but at one place, the psalms penned by David might be sung every where, 1Ti 2:8.
⁸ And they cast lots, ward against ward, as well the small as the great, the teacher as the scholar.
⁹ Now the first lot came forth for Asaph to Joseph: the second to Gedaliah, who with his brethren and sons were twelve:
¹⁰ The third to Zaccur, he, his sons, and his brethren, were twelve:
¹¹ The fourth to Izri, he, his sons, and his brethren, were twelve:
¹² The fifth to Nethaniah, he, his sons, and his brethren, were twelve:
¹³ The sixth to Bukkiah, he, his sons, and his brethren, were twelve:
¹⁴ The seventh to Jesharelah, he, his sons, and his brethren, were twelve:
¹⁵ The eighth to Jeshaiah, he, his sons, and his brethren, were twelve:
¹⁶ The ninth to Mattaniah, he, his sons, and his brethren, were twelve:
¹⁷ The tenth to Shimei, he, his sons, and his brethren, were twelve:
¹⁸ The eleventh to Azareel, he, his sons, and his brethren, were twelve:
¹⁹ The twelfth to Hashabiah, he, his sons, and his brethren, were twelve:
²⁰ The thirteenth to Shubael, he, his sons, and his brethren, were twelve:
²¹ The fourteenth to Mattithiah, he, his sons, and his brethren, were twelve:
²² The fifteenth to Jeremoth, he, his sons, and his brethren, were twelve:
²³ The sixteenth to Hananiah, he, his sons, and his brethren, were twelve:
²⁴ The seventeenth to Joshbekashah, he, his sons, and his brethren, were twelve:
²⁵ The eighteenth to Hanani, he, his sons, and his brethren, were twelve:
²⁶ The nineteenth to Mallothi, he, his sons, and his brethren, were twelve:
²⁷ The twentieth to Eliathah, he, his sons, and his brethren, were twelve:
²⁸ The one and twentieth to Hothir, he, his sons, and his brethren, were twelve:
²⁹ The two and twentieth to Giddalti, he, his sons, and his brethren, were twelve:
³⁰ The three and twentieth to Mahazioth, he, his sons, and his brethren, were twelve:
³¹ The four and twentieth to Romamti-ezer, he, his sons, and his brethren, were twelve.
Twenty-four persons are named in the beginning of this chapter as sons of those three great men, Asaph, Heman, and Jeduthun. Ethan was the third (1Ch 6:44), but probably he was dead before the establishment was perfected and Jeduthun came in his room. [Or perhaps Ethan and Jeduthun were two names for the same person.] Of these three Providence so ordered it that Asaph had four sons, Jeduthun six [only five are mentioned 1Ch 25:3; Shimei, mentioned 1Ch 25:17, is supposed to have been the sixth], and Heman fourteen, in all twenty-four (who were named, 1Ch 25:2-4), who were all qualified for the service and called to it. But the question was, In what order must they serve? This was determined by lot, to prevent strife for precedency, a sin which most easily besets many that otherwise are good people.
I. The lot was thrown impartially. They were placed in twenty-four companies, twelve in a company, in two rows, twelve companies in a row, and so they cast lots, ward against ward, putting them all upon a level, small and great, teacher and scholar. They did not go according to their age, or according to their standing, or the degrees they had taken in the music-schools; but it was referred to God, 1Ch 25:8. Small and great, teachers and scholars, stand alike before God, who goes not according to our rules of distinction and precedency. See Mt 20:23.
II. God determined it as he pleased, taking account, it is probable, of the respective merits of the persons, which are of much more importance than seniority of age or priority of birth. Let us compare them with the preceding catalogue and we shall find that, 1. Josephus was the second son of Asaph. 2. Gedaliah the eldest son of Jeduthun. 3. Zaccur the eldest of Asaph. 4. Izri the second of Jeduthun. 5. Nethaniah the third of Asaph. 6. Bukkiah the eldest of Heman. 7. Jesharelah the youngest of Asaph. 8. Jeshaiah the third of Jeduthun. 9. Mattaniah the second of Heman. 10. Shimei the youngest of Jeduthun. 11. Azareel the third of Heman. 12. Hashabiah the fourth of Jeduthun. 13. Shubael the fourth of Heman. 14. Mattithiah the fifth of Jeduthun. 15. Jeremoth the fifth of Heman. 16. Hananiah the sixth of Heman. 17. Joshbekashah the eleventh of Heman. 18. Hanani the seventh of Heman. 19. Mallothi the twelfth of Heman. 20. Eliathah the eighth of Heman. 21. Hothir the thirteenth of Heman. 22. Giddalti the ninth of Heman. 23. Mehazioth the fourteenth of Heman. And, lastly, Romamti-ezer, the tenth of Heman. See how God increased some and preferred the younger before the elder.
III. Each of these had in his chorus the number of twelve, called their sons and their brethren, because they observed them as sons, and concurred with them as brethren. Probably twelve, some for the voice and others for the instrument, made up the concert. Let us learn with one mind and one mouth to glorify God, and that will be the best concert.
大卫既已安排好那些在祭司供职时辅助他们的利未人的班次，便在本章继续为圣殿中受派作歌唱者和乐师的人制定制度。内容包括：I. 受任用的人员——亚萨、希幔和耶杜顿（代上25:1），他们的儿子（代上25:2-6），以及其他精通此道的人，代上25:7。II. 他们供职的次序由掣签决定，代上25:8-31。