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英文原文
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)
歌唱者的班次（主前 1015 年）
¹ 大衛和眾軍長將亞薩、希幔、耶杜頓的子孫分別出來，使他們用琴、瑟、鈸作歌說預言。辦事的人員數目記在下面： ² 亞薩的兒子是撒刻、約瑟、尼探雅、亞薩列拉；這都是亞薩的兒子，歸亞薩指揮。亞薩遵王的旨意說預言。 ³ 耶杜頓的兒子是基大利、西利、耶賽亞、哈沙比雅、瑪他提雅，共六人，都歸他們父親耶杜頓指揮；耶杜頓用琴說預言，為要稱謝、讚美耶和華。 ⁴ 希幔的兒子是布基雅、瑪探雅、烏薛、細布業、耶利摩、哈拿尼雅、哈拿尼、以利亞他、基大利提、羅幔提以謝、約施比加沙、瑪羅提、何提、瑪哈細。 ⁵ 這都是希幔的兒子；希幔是王的先見，憑神的話說預言，並吹角。神賜給希幔十四個兒子、三個女兒。 ⁶ 這些人都歸他們父親指揮，在耶和華的殿裏用鈸、瑟、琴唱歌辦事。他們都照王的旨意，在亞薩、耶杜頓、希幔手下辦耶和華殿的事。 ⁷ 他們和他們受教歌唱耶和華詩歌的弟兄的數目，連同一切精於此道的，共有二百八十八人。
請注意：
一、唱詩讚美神在此被稱為「說預言」（代上二十五1-3），這並不是說所有從事這項事奉的人都蒙了神異象的尊榮，或能預言將來的事。希幔固然被稱為「王的先見，憑神的話說預言」（代上二十五5）；但他們所唱的詩篇乃是先知所作，其中有許多具有預言性質；這事奉的目的是為了教會的建立，也是為了神的榮耀。在撒母耳的時代，唱詩讚美神就被稱為「說預言」（撒上十5、十九20），也許這也是保羅所稱「作先知講道」的意思（林前十一4、十四24）。
二、這在此被稱為「事奉」，從事這事奉的人被稱為「辦事的人」（代上二十五1）。這並非因為用來讚美神是最大的自由和喜樂──天堂不正是如此嗎？但它表明我們當以這事為業，當激發自己裏面的一切來作這工；並且在我們現今敗壞軟弱的狀態中，若不勞苦爭扎，便不能按當行的去行。我們必須在心思上費力，才能將心帶到並保守在這工上，使裏面的一切都投入其中。
三、這裏配合那時代的體制，使用了多種樂器──「琴、瑟、鈸」（代上二十五1、6），又有一人「吹角」（代上二十五5），就是用管樂。如今無人敢將這樣的音樂合奏引入對神的敬拜。但凡以這樣的音樂會作自己娛樂的人，當因這個考量而覺得有義務始終保持其純潔，不沾染任何不道德或不敬虔的味道──音樂曾有一時是聖潔的；那時將它們引進世俗之用的人受到了應得的定罪（摩六5）：「他們為自己發明樂器，如同大衛所造的。」
四、殿中一切的音樂──無論是人聲還是樂器──主要都是為神的榮耀和尊貴而設。歌唱的人受派，正是「為要稱謝、讚美耶和華」（代上二十五3）。他們「受教歌唱耶和華的詩歌」（代上二十五7），也就是「為耶和華殿裏的歌曲」（代上二十五6）。這與福音教會永久設立唱詩的目的相符，就是「用心中的旋律」配上聲音，「向主」歌唱（弗五19）。
五、王的命令也被特別提及（代上二十五2，又見於代上二十五6）。在這些事上，大衛確實如先知一般行事；但他留意使神的典章──無論是古時的還是新近設立的──都得著當有和規律的遵守，這是給一切掌權者的榜樣，當使用自己的權力來促進信仰，並推行基督的律法。讓他們如此作「神的用人，叫人得益處」。
六、父親們在這事奉中居首：亞薩、希幔、耶杜頓（代上二十五1），兒子們則「在他們父親的手下」（代上二十五2、3、6）。這為父母立下了好榜樣，當訓練兒女，也為一切年長者立下了榜樣，當教導年幼者在事奉神的事上、特別是在讚美神的事上盡忠；在我們一切的事奉中，沒有比這更必要、更當傳給後代的了。這也為年幼的人立下了榜樣，當「順服年長的」（他們的經驗和閱歷使他們適合作指導），並盡可能「在他們手下」作自己所作的。希幔、亞薩和耶杜頓很可能在撒母耳手下長大，在他所創立和主持的先知學校裏受了教育；那時他們是門徒，如今成了師傅。凡要出人頭地的，必須及早開始，並花時間預備自己。唱詩讚美神這項善工是撒母耳所恢復、所發起的，卻未及親眼看見它達到此處所顯示的完美。所羅門成全了大衛所開始的，大衛成全了撒母耳所開始的。讓各人在自己的世代中盡力為神和他的教會作工，即使不能如願達到目標；他們離去之後，神能從石頭中興起別人，在他們的根基上建造，並安放「頭一塊石頭」。
七、除了這三位大人物的兒子之外，還有其他一些人，被稱為他們的「弟兄」（也許是因為他們常在私下的音樂會中與他們同唱），他們「受教歌唱耶和華的詩歌」，並且精於此道（代上二十五7）。他們都是利未人，總數為二百八十八人。如今，1. 這是一個良好而勝任的數目，足以維持神殿中的事奉；因為他們都精通所蒙召作的工。當大衛王如此熱衷於屬神的詩歌和音樂之時，許多其他人──凡有這方面天賦的──也將他們的學問和努力投入這個方向。凡使敬虔的操練受人尊重的人，便是為信仰作了極大的服事。2. 然而與大衛所指派「這樣讚美耶和華」的四千人相比（代上二十三5），這個數目卻很小。當只有二百八十八人，而且每班不過十二人，被分別出來擔任這事奉之時，其餘的人在哪裏呢？也許其餘的人都照樣被分為同樣數目的班次，並照這些人所帶領的而跟從。或者，也許這些人專責「耶和華殿裏的歌曲」（代上二十五6），凡在殿的院子裏敬拜的人都可以與他們同唱；其餘的人則被分派到全國各地，在各鄉間的會眾中主持這項善工：因為雖然摩西所設立的祭禮只可在一個地方獻上，大衛所寫的詩篇卻可以在各處歌唱（提前二8）。
⁸ 他們掣籤分班次，無論大小、為師的、為徒的，都一樣。 ⁹ 掣第一籤的歸亞薩的兒子約瑟；第二歸基大利，他和他弟兄並兒子共十二人； ¹⁰ 第三歸撒刻，他和他的兒子並弟兄共十二人； ¹¹ 第四歸以斯利，他和他的兒子並弟兄共十二人； ¹² 第五歸尼探雅，他和他的兒子並弟兄共十二人； ¹³ 第六歸布基雅，他和他的兒子並弟兄共十二人； ¹⁴ 第七歸耶沙利亞，他和他的兒子並弟兄共十二人； ¹⁵ 第八歸耶賽亞，他和他的兒子並弟兄共十二人； ¹⁶ 第九歸瑪探雅，他和他的兒子並弟兄共十二人； ¹⁷ 第十歸示每，他和他的兒子並弟兄共十二人； ¹⁸ 第十一歸亞薩列，他和他的兒子並弟兄共十二人； ¹⁹ 第十二歸哈沙比雅，他和他的兒子並弟兄共十二人； ²⁰ 第十三歸書巴業，他和他的兒子並弟兄共十二人； ²¹ 第十四歸瑪他提雅，他和他的兒子並弟兄共十二人； ²² 第十五歸耶利摩，他和他的兒子並弟兄共十二人； ²³ 第十六歸哈拿尼雅，他和他的兒子並弟兄共十二人； ²⁴ 第十七歸約施比加沙，他和他的兒子並弟兄共十二人； ²⁵ 第十八歸哈拿尼，他和他的兒子並弟兄共十二人； ²⁶ 第十九歸瑪羅提，他和他的兒子並弟兄共十二人； ²⁷ 第二十歸以利亞他，他和他的兒子並弟兄共十二人； ²⁸ 第二十一歸何提，他和他的兒子並弟兄共十二人； ²⁹ 第二十二歸基大利提，他和他的兒子並弟兄共十二人； ³⁰ 第二十三歸瑪哈細，他和他的兒子並弟兄共十二人； ³¹ 第二十四歸羅幔提以謝，他和他的兒子並弟兄共十二人。
本章開頭所記三位大人物──亞薩、希幔、耶杜頓──的兒子，共二十四人。第三位原是以探（代上六44），但他大概在這套制度完成之前已經離世，耶杜頓便接替了他的位置〔又或許以探與耶杜頓乃是同一人的兩個名字〕。神護理的安排使亞薩有四個兒子，耶杜頓有六個〔代上二十五3只記五個；代上二十五17所提及的示每被認為是第六個〕，希幔有十四個，合共二十四個（他們的名字記於代上二十五2-4），他們都具備事奉的資格，並蒙召擔任此事。問題是：他們當按甚麼次序事奉？這事由掣籤來決定，為要避免為首位爭競──這罪最容易纏累許多在其他方面是好人的人。
一、掣籤是公正無私的。他們被分為二十四班，每班十二人，分為兩排，每排十二班，如此掣籤，「班次對班次」，使他們都站在同等的地位上──無論大小、為師的、為徒的。他們不按年齒、不按資歷、也不按在音樂學校裏所得的學位排列，而是交託給神（代上二十五8）。大小、師徒，在神面前都一樣；神不照我們區分尊卑先後的法則行事。參太二十23。
二、神照自己所喜悅的決定了次序，也許是顧到了各人的功績──這比年齡的長幼或出生的先後更為重要。讓我們將他們與前面的目錄比較，便會發現：1. 約瑟是亞薩的次子。2. 基大利是耶杜頓的長子。3. 撒刻是亞薩的長子。4. 以斯利是耶杜頓的次子。5. 尼探雅是亞薩的第三子。6. 布基雅是希幔的長子。7. 耶沙利亞是亞薩的幼子。8. 耶賽亞是耶杜頓的第三子。9. 瑪探雅是希幔的次子。10. 示每是耶杜頓的幼子。11. 亞薩列是希幔的第三子。12. 哈沙比雅是耶杜頓的第四子。13. 書巴業是希幔的第四子。14. 瑪他提雅是耶杜頓的第五子。15. 耶利摩是希幔的第五子。16. 哈拿尼雅是希幔的第六子。17. 約施比加沙是希幔的第十一子。18. 哈拿尼是希幔的第七子。19. 瑪羅提是希幔的第十二子。20. 以利亞他是希幔的第八子。21. 何提是希幔的第十三子。22. 基大利提是希幔的第九子。23. 瑪哈細是希幔的第十四子。最後，24. 羅幔提以謝是希幔的第十子。請看神如何使一些人增多，又將年幼的排在年長的之前。
三、他們每一人的詩班裏都有十二人，被稱為「他的兒子和弟兄」，因為他們看待他們如兒子，又與他們同心如弟兄。也許十二人之中，有的負責人聲，有的負責樂器，湊成一個合奏。讓我們學習以一心一口榮耀神，這才是最好的音樂。
英文原文
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.
大衛既已安排好那些在祭司供職時伺候他們的利未人的班次，便在本章繼續把那些被指派在聖殿中作歌唱和奏樂的人加以組織。此處我們讀到：一、所用的人員—亞薩、希幔和耶杜頓（代上二十五1），他們的兒子（代上二十五2–6），以及其他有技能的人（代上二十五7）。二、他們供職的次序，由掣籤決定（代上二十五8–31）。