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1 Chronicles Capitolo 24
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This chapter gives us a more particular account of the distribution of the priests and Levites into their respective classes, for the more regular discharge of the duties of their offices, according to their families. I. Of the priests, 1Ch 24:1-19. II. Of the Levites, 1Ch 24:20-31.
1-31
The Courses of the Priests (1015 BC)
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祭司的班次（主前 1015 年）
¹ 亞倫子孫的班次記在下面。亞倫的兒子是拿答、亞比戶、以利亞撒、以他瑪。 ² 拿答、亞比戶在他們父親以先死了，沒有留下兒子；所以以利亞撒和以他瑪供祭司的職分。 ³ 大衛將他們分派，撒督屬以利亞撒的子孫，亞希米勒屬以他瑪的子孫，按著他們的班次供職。 ⁴ 以利亞撒子孫中為首的，比以他瑪子孫中為首的更多；他們就這樣分派。以利亞撒子孫中，按著父家作族長的有十六人；以他瑪子孫中，按著父家的有八人。 ⁵ 他們按著宗族彼此掣籤分班，無論大小；因為聖所的官長和神殿的官長，都有以利亞撒和以他瑪的子孫。 ⁶ 利未人拿坦業的兒子書記示瑪雅，在王和首領、祭司撒督、亞比亞他的兒子亞希米勒，並祭司和利未人的族長面前，將他們的名字記下：為以利亞撒取一家，為以他瑪也取一家。 ⁷ 掣第一籤的歸耶何雅立；第二歸耶大雅； ⁸ 第三歸哈琳；第四歸梭琳； ⁹ 第五歸瑪基雅；第六歸米雅民； ¹⁰ 第七歸哈歌斯；第八歸亞比雅； ¹¹ 第九歸耶書亞；第十歸示迦尼； ¹² 第十一歸以利亞實；第十二歸雅金； ¹³ 第十三歸戶巴；第十四歸耶是比押； ¹⁴ 第十五歸璧迦；第十六歸音麥； ¹⁵ 第十七歸希悉；第十八歸哈辟悉； ¹⁶ 第十九歸毗他希雅；第二十歸耶希西結； ¹⁷ 第二十一歸雅斤；第二十二歸迦母勒； ¹⁸ 第二十三歸第萊雅；第二十四歸瑪西亞。 ¹⁹ 這就是他們照著他們的規矩，在他們父親亞倫手下，進耶和華殿辦事的班次，正如耶和華─以色列的神所吩咐亞倫的。
這些制度的詳細記載，對我們如今用處不大；但當以斯拉公布它之時，對於引導被擄歸回後的教會事務恢復舊有的軌道，卻大有用處。這份記錄的標題我們在代上二十四1讀到──「亞倫子孫的班次」，這不是他們彼此分裂、互相對立的劃分（在以色列的眾子中間若出現這樣的分裂，實屬可悲，尤其是在亞倫的眾子中間更是如此），而是為了在他們之間分配工作所作的安排；這是神所作、也是為神而作的劃分。1. 這項分配是為了使他們更有規律地履行職責。神過去是、如今仍是秩序的神，不是混亂的神，尤其是在敬拜的事上更是如此。沒有秩序的人數只是累贅和騷亂的緣由；但當各人有自己的崗位和工作，並且知道並守住它，人數越多越好。在奧祕的身體中，每個肢體都有它的用處，為全體的好處而效力（羅十二4、5；林前十二12）。2. 這是藉著掣籤作的，好使定奪出於耶和華，如此便可以防止一切爭論和紛爭，沒有人能被指控為偏心，也沒有人能說自己受了虧待。神既是秩序的神，也是和平的神。所羅門說掣籤能「止息爭競」。3. 掣籤是公開進行的，並且極其莊嚴，在王、首領和祭司面前進行，使欺詐的行為或對它的嫌疑無從發生。掣籤是向神上訴，當以相應的敬畏和真誠來進行。馬提亞就是藉著掣籤、加上禱告被選入使徒之列的（徒一24、26），我不知道在類似的情況下，是否還可以憑信心使用它，作為設立的典章。此處我們讀到那位受僱書寫名字、拈籤的書記的名字（代上二十四6）：「示瑪雅，一個利未人」。4. 這些祭司被選立，是要在聖所的事務上「主持」（代上二十四5），按著各自的班次輪流。要由掣籤決定的只是先後次序，不是誰要事奉（因為他們所選的都是首領），而是誰先事奉、誰接著事奉，使各人都知道自己的班次，並照著供職。二十四個祭司首領中，十六個屬以利亞撒家，八個屬以他瑪家；因為以他瑪家自從以利那家族受判決以來，想必已經式微了──以利就是屬於這個家族的。掣籤的方法在代上二十四6有所暗示：為以利亞撒取一家，為以他瑪也取一家。以利亞撒的十六個首領名字放在一個甕裏，以他瑪的八個放在另一個甕裏，他們交替地從中抽出，直到以他瑪的抽完為止，然後就只從以利亞撒的裏面抽；或者全期都是為以利亞撒抽兩個、再為以他瑪抽一個。5. 在這二十四班中，第八班是亞比雅（代上二十四10），路加福音一5提到這就是撒迦利亞──施洗約翰的父親──所屬的班次；由此可見，大衛此時所設立的這些班次，雖然在悖逆的王朝中也許曾受打斷，並且長期因被擄而中斷，卻一直延續到第二聖殿被羅馬人毁滅之時。每一班都以最初創立它的那人的名字稱呼，正如大祭司在此被稱為「亞倫」（代上二十四19），因為他繼承了亞倫的尊榮和權柄──雖然我們沒有讀到他們當中有誰名叫亞倫。無論誰作大祭司，都必被眾祭司尊為父、視為亞倫他們的父親來敬重和順服。基督是神家的大祭司，凡信徒既作了祭司，都當順服他。
²⁰ 利未其餘的子孫記在下面：暗蘭的子孫中，為首的是書巴業；書巴業的子孫中，為首的是耶希底雅。 ²¹ 至於利哈比雅：利哈比雅的子孫中，為首的是伊示雅。 ²² 以斯哈的子孫中，為首的是示羅摩；示羅摩的子孫中，為首的是雅哈。 ²³ 希伯崙的兒子是耶利雅為長、亞瑪利亞為次、雅哈悉為三、耶加面為四。 ²⁴ 烏薛的子孫中，為首的是米迦；米迦的子孫中，為首的是沙密。 ²⁵ 米迦的兄弟是伊示雅；伊示雅的子孫中，為首的是撒迦利雅。 ²⁶ 米拉利的兒子是抹利和母示；耶哈悉的兒子是比諾。 ²⁷ 米拉利藉著耶哈悉所生的兒子是比諾、朔含、撒刻、伊比利。 ²⁸ 抹利生以利亞撒；以利亞撒沒有兒子。 ²⁹ 至於基士：基士的兒子是耶拉篾。 ³⁰ 母示的兒子是抹利、以得、耶利摩。這都是利未人的子孫，按著他們父家計算。 ³¹ 這些人也與他們的弟兄亞倫的子孫，在大衛王、撒督、亞希米勒、以及祭司和利未人的族長面前掣籤，正如大宗族與他們的幼年弟兄一樣。
此處所記的利未人，大多數從前已經提過（代上二十三16-23等）。他們是那些要在神殿的事奉中協助祭司的人。但此處再次提及他們，作為利未人二十四個班次的首領（此處所記約有這麼多），他們要配合祭司的二十四個班次：因此經上說他們「與他們的弟兄亞倫的子孫」一同掣籤（他們被稱為「弟兄」，不是他們的「主」），亞倫的子孫不可轄制神的「子民（clergy）」──這是彼得前書五3原文的話。為了使整件事的安排完全出於耶和華，「大宗族與他們的幼年弟兄一同掣籤」；意思是，年長家族的人與年幼家族的人站在同等的地位上，不是按年齒取位，而是照著神藉著籤所指示的。請注意，在基督裏並不分為奴的、自主的、年長的、年幼的。年幼的弟兄若是忠心真誠，在基督面前並不比大宗族的族長稍遜。
Originale inglese
The Courses of the Priests (1015 BC)
¹ Now these are the divisions of the sons of Aaron. The sons of Aaron; Nadab, and Abihu, Eleazar, and Ithamar.
² But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office.
³ And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service.
⁴ And there were more chief men found of the sons of Eleazar than of the sons of Ithamar; and thus were they divided. Among the sons of Eleazar there were sixteen chief men of the house of their fathers, and eight among the sons of Ithamar according to the house of their fathers.
⁵ Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors of the house of God, were of the sons of Eleazar, and of the sons of Ithamar.
⁶ And Shemaiah the son of Nethaneel the scribe, one of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and before the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and one taken for Ithamar.
⁷ Now the first lot came forth to Jehoiarib, the second to Jedaiah,
⁸ The third to Harim, the fourth to Seorim,
⁹ The fifth to Malchijah, the sixth to Mijamin,
¹⁰ The seventh to Hakkoz, the eighth to Abijah,
¹¹ The ninth to Jeshua, the tenth to Shecaniah,
¹² The eleventh to Eliashib, the twelfth to Jakim,
¹³ The thirteenth to Huppah, the fourteenth to Jeshebeab,
¹⁴ The fifteenth to Bilgah, the sixteenth to Immer,
¹⁵ The seventeenth to Hezir, the eighteenth to Aphses,
¹⁶ The nineteenth to Pethahiah, the twentieth to Jehezekel,
¹⁷ The one and twentieth to Jachin, the two and twentieth to Gamul,
¹⁸ The three and twentieth to Delaiah, the four and twentieth to Maaziah.
¹⁹ These were the orderings of them in their service to come into the house of the LORD, according to their manner, under Aaron their father, as the LORD God of Israel had commanded him.
The particular account of these establishments is of little use to us now; but, when Ezra published it, it was of great use to direct their church affairs after their return from captivity into the old channel again. The title of this record we have 1Ch 24:1—These are the divisions of the sons of Aaron, not by which they divided one from another, or were at variance one with another (it is a pity there should ever be any such divisions among the sons of Israel, but especially among the sons of Aaron), but the distribution of them in order to the dividing of their work among themselves; it was a division which God made, and was made for him. 1. This distribution was made for the more regular discharge of the duties of their office. God was, and still is, the God of order, and not of confusion, particularly in the things of his worship. Number without order is but a clog and an occasion of tumult; but when every one has, and knows, and keeps, his place and work, the more the better. In the mystical body, every member has its use, for the good of the whole, Ro 12:4,5, 1Co 12:12. 2. It was made by lot, that the disposal thereof might be of the Lord, and so all quarrels and contentions might be prevented, and no man could be charged with partiality, nor could any say that they had wrong done them. As God is the God or order, so he is the God of peace. Solomon says of the lot that it causeth contention to cease. 3. The lot was cast publicly, and with great solemnity, in the presence of the king, princes, and priests, that there might be no room for any fraudulent practices or the suspicion of them. The lot is an appeal to God, and ought to be managed with corresponding reverence and sincerity. Matthias was chosen to the apostleship by lot, with prayer (Ac 1:24,26), and I know not but it might be still used in faith in parallel cases, as an instituted ordinance. We have here the name of the public notary that was employed in writing the names, and drawing the lots, (1Ch 24:6): Shemaiah, one of the Levites. 4. What those priests were chosen to was to preside in the affairs of the sanctuary (1Ch 24:5), in their several courses and turns. That which was to be determined by the lot was only the precedency, not who should serve (for they chose all the chief men), but who should serve first, and who next, that every one might know his course, and attend in it. Of the twenty-four chief men of the priests sixteen were of the house of Eleazar and eight of Ithamar; for the house of Ithamar may well be supposed to have dwindled since the sentence passed on the family of Eli, who was of that house. The method of drawing the lots is intimated (1Ch 24:6), one chief household being taken for Eleazar, and one for Ithamar. The sixteen chief names of Eleazar were put in one urn, the eight for Ithamar in another, and they drew out of them alternately, as long as those for Ithamar lasted, and then out of those only for Eleazar, or two for Eleazar, and then one for Ithamar, throughout. 5. Among these twenty-four courses the eighth is that of Abijah or Abia (1Ch 24:10), which is mentioned (Lu 1:5) as the course which Zechariah was of, the father of John the Baptist, by which it appears that these courses which David now settled, though interrupted perhaps in the bad reigns and long broken off by the captivity, yet continued in succession till the destruction of the second temple by the Romans. And each course was called by the name of him in whom it was first founded, as the high priest is here called Aaron (1Ch 24:19), because succeeding in his dignity and power, though we read not of any of them that bore that name. Whoever was high priest must be reverenced and observed by the inferior priests as their father, as Aaron their father. Christ is high priest over the house of God, to whom all believers, being made priests, are to be in subjection.
²⁰ And the rest of the sons of Levi were these: Of the sons of Amram; Shubael: of the sons of Shubael; Jehdeiah.
²¹ Concerning Rehabiah: of the sons of Rehabiah, the first was Isshiah.
²² Of the Izharites; Shelomoth: of the sons of Shelomoth; Jahath.
²³ And the sons of Hebron; Jeriah the first, Amariah the second, Jahaziel the third, Jekameam the fourth.
²⁴ Of the sons of Uzziel; Michah: of the sons of Michah; Shamir.
²⁵ The brother of Michah was Isshiah: of the sons of Isshiah; Zechariah.
²⁶ The sons of Merari were Mahli and Mushi: the sons of Jaaziah; Beno.
²⁷ The sons of Merari by Jaaziah; Beno, and Shoham, and Zaccur, and Ibri.
²⁸ Of Mahli came Eleazar, who had no sons.
²⁹ Concerning Kish: the son of Kish was Jerahmeel.
³⁰ The sons also of Mushi; Mahli, and Eder, and Jerimoth. These were the sons of the Levites after the house of their fathers.
³¹ These likewise cast lots over against their brethren the sons of Aaron in the presence of David the king, and Zadok, and Ahimelech, and the chief of the fathers of the priests and Levites, even the principal fathers over against their younger brethren.
Most of the Levites here named were mentioned before, 1Ch 23:16-23, etc. They were of those who were to attend the priests in the service of the house of God. But they are here mentioned again as heads of the twenty-four courses of Levites (and about so many are here named), who were to attend the twenty-four courses of the priests: they are therefore said to cast lots over against their brethren (so they are called, not their lords), the sons of Aaron, who were not to lord it over God's clergy, as the original word is, 1Pe 5:3. And, that the whole disposal of the affair might be of the Lord, the principal fathers cast lots over against their younger brethren; that is, those that were of the elder house came upon he level with those of the younger families, and took their place, not by seniority, but as God by the lot directed. Note, In Christ no difference is made between bond and free, elder and younger. The younger brethren, if they be faithful and sincere, shall be no less acceptable to Christ than the principal fathers.
本章更詳細地記述了祭司和利未人如何按其家族分為各自的班次，好更規律地履行他們職任的職責。一、祭司的班次（代上二十四1–19）。二、利未人的班次（代上二十四20–31）。