The Expositor's Bible: The Books of Chronicles. Bennett William Henry
also find in Chronicles that the Hebrew language had degenerated from its ancient classical purity, and that Jewish writers had already come very much under the influence of Aramaic.
We may next consider the evidence supplied by the chronicler as to the elements and distribution of the Jewish community in his time. In Ezra and Nehemiah we find the returning exiles divided into the men of Judah, the men of Benjamin, and the priests, Levites, etc. In Ezra ii. we are told that in all there returned 42,360, with 7,337 slaves and 200 “singing men and singing women.” The priests numbered 4,289; there were 74 Levites, 128 singers of the children of Asaph, 139 porters, and 392 Nethinim and children of Solomon's servants. The singers, porters, Nethinim, and children of Solomon's servants are not reckoned among the Levites, and there is only one guild of singers: “the children of Asaph.” The Nethinim are still distinguished from the Levites in the list of those who returned with Ezra, and in various lists which occur in Nehemiah. We see from the Levitical genealogies and the Levites in 1 Chron. vi., ix., etc, that in the time of the chronicler these arrangements had been altered. There were now three guilds of singers, tracing their descent to Heman, Asaph, and Ethan102 or Jeduthun, and reckoned by descent among the Levites. The guild of Heman seems to have been also known as “the sons of Korah.”103 The porters and probably eventually the Nethinim were also reckoned among the Levites.104
We see therefore that in the interval between Nehemiah and the chronicler the inferior ranks of the Temple ministry had been reorganised, the musical staff had been enlarged and doubtless otherwise improved, and the singers, porters, Nethinim, and other Temple servants had been promoted to the position of Levites. Under the monarchy many of the Temple servants had been slaves of foreign birth; but now a sacred character was given to the humblest menial who shared in the work of the house of God. In after-times Herod the Great had a number of priests trained as masons, in order that no profane hand might take part in the building of his temple.
Some details have been preserved of the organisation of the Levites. We read how the porters were distributed among the different gates, and of Levites who were over the chambers and the treasuries, and of other Levites how —
“They lodged round about the house of God, because the charge was upon them, and to them pertained the opening thereof morning by morning.
“And certain of them had charge of the vessels of service; for by tale were they brought in, and by tale were they taken out.
“Some of them also were appointed over the furniture, and over all the vessels of the sanctuary, and over the fine flour, and the wine, and the oil, and the frankincense, and the spices.
“And some of the sons of the priests prepared the confection of the spices.
“And Mattithiah, one of the Levites who was the first-born of Shallum the Korahite, had the set office over the things that were baked in pans.
“And some of their brethren, of the sons of the Kohathites, were over the shewbread to prepare it every sabbath.”105
This account is found in a chapter partly identical with Neh. xi., and apparently refers to the period of Nehemiah; but the picture in the latter part of the chapter was probably drawn by the chronicler from his own knowledge of Temple routine. So, too, in his graphic accounts of the sacrifices by Hezekiah and Josiah,106 we seem to have an eyewitness describing familiar scenes. Doubtless the chronicler himself had often been one of the Temple choir “when the burnt-offering began, and the song of Jehovah began also, together with the instruments of David, king of Israel; and all the congregation worshipped, and the singers sang, and the trumpeters sounded; and all this continued till the burnt-offering was finished.”107 Still the scale of these sacrifices, the hundreds of oxen and thousands of sheep, may have been fixed to accord with the splendour of the ancient kings. Such profusion of victims probably represented rather the dreams than the realities of the chronicler's Temple.
Our author's strong feeling for his own Levitical order shows itself in his narrative of Hezekiah's great sacrifices. The victims were so numerous that there were not priests enough to flay them; to meet the emergency the Levites were allowed on this one occasion to discharge a priestly function and to take an unusually conspicuous part in the national festival. In zeal they were even superior to the priests: “The Levites were more upright in heart to sanctify themselves than the priests.” Possibly here the chronicler is describing an incident which he could have paralleled from his own experience. The priests of his time may often have yielded to a natural temptation to shirk the laborious and disagreeable parts of their duty; they would catch at any plausible pretext to transfer their burdens to the Levites, which the latter would be eager to accept for the sake of a temporary accession of dignity. Learned Jews were always experts in the art of evading the most rigid and minute regulations of the Law. For instance, the period of service appointed for the Levites in the Pentateuch was from the age of thirty to that of fifty.108 But we gather from Ezra and Nehemiah that comparatively few Levites could be induced to throw in their lot with the returning exiles; there were not enough to perform the necessary duties. To make up for paucity of numbers, this period of service was increased; and they were required to serve from twenty years old and upward.109 As the former arrangement had formed part of the law attributed to Moses, in course of time the later innovation was supposed to have originated with David.
There were, too, other reasons for increasing the efficiency of the Levitical order by lengthening their term of service and adding to their numbers. The establishment of the Pentateuch as the sacred code of Judaism imposed new duties on priests and Levites alike. The people needed teachers and interpreters of the numerous minute and complicated rules by which they were to govern their daily life. Judges were needed to apply the laws in civil and criminal cases. The Temple ministers were the natural authorities on the Torah; they had a chief interest in expounding and enforcing it. But in these matters also the priests seem to have left the new duties to the Levites. Apparently the first “scribes,” or professional students of the Law, were mainly Levites. There were priests among them, notably the great father of the order, “Ezra the priest the scribe,” but the priestly families took little share in this new work. The origin of the educational and judicial functions of the Levites had also come to be ascribed to the great kings of Judah. A Levitical scribe is mentioned in the time of David.110 In the account of Josiah's reign we are expressly told that “of the Levites there were scribes, and officers, and porters”; and they are described as “the Levites that taught all Israel.”111 In the same context we have the traditional authority and justification for this new departure. One of the chief duties imposed upon the Levites by the Law was the care and carriage of the Tabernacle and its furniture during the wanderings in the wilderness. Josiah, however, bids the Levites “put the holy ark in the house which Solomon the son of David, king of Israel, did build; there shall no more be a burden upon your shoulders; now serve the Lord your God and His people Israel.”112 In other words, “You are relieved of a large part of your old duties, and therefore have time to undertake new ones.” The immediate application of this principle seems to be that a section of the Levites should do all the menial work of the sacrifices, and so leave the priests, and singers, and porters free for their own special service; but the same argument would be found convenient and conclusive whenever the priests desired to impose any new functions on the Levites.
Still the task of expounding and enforcing the Law brought with it compensations in the shape of dignity, influence, and emolument; and the Levites would soon be reconciled to their work as scribes, and would discover with regret that they could not retain the exposition of the Law in their own hands. Traditions were cherished in certain Levitical families that their ancestors had been “officers and judges” under David113; and it was believed that Jehoshaphat had organised a commission
1 Chron. vi. 31-48, xv. 16-20; cf. psalm titles.
1 Chron. vi. 33, 37; cf. Psalm lxxxviii. (title).
1 Chron. xvi. 38, 42.
1 Chron. ix. 26-32; cf. 1 Chron. xxiii. 24-32.
2 Chron. xxix. – xxxi.; xxxiv.; xxxv.
2 Chron. xxix. 27, 28.
Num. iv. 3, 23, 35.
1 Chron. xxiii. 24, 27. Probably “twenty” should be read for “thirty” in ver. 3.
1 Chron. xxiv. 6.
2 Chron. xxxiv. 13; xxxv. 3.
2 Chron. xxxv. 3; cf. 1 Chron. xxiii 26.
1 Chron. xxvi. 29.