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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Chronicles 6:1–30.
The priests and Levites were more concerned than any other Israelites to preserve their pedigree clear and to be able to prove it, because all the honours and privileges of their office depended upon their descent. And we read of those who, though perhaps they really were children of the priests, yet, because they could not find the register of their genealogies, nor make out their descent by any authentic record, were, as polluted, put from the priesthood, and forbidden to eat of the holy things, Ezr 2:62, Ezr 2:63. It is but very little that is here recorded of the genealogies of this sacred tribe. I. The first fathers of it are here named twice, Ch1 6:1, Ch1 6:16. Gershom, Kohath, and Merari, are three names which we were very conversant with in the book of Numbers, when the families of the Levites were marshalled and had their work assigned to them. Aaron, and Moses, and Miriam, we have known much more of than their names, and cannot pass them over here without remembering that this was that Moses and Aaron whom God honoured in making them instruments of Israel's deliverance and settlement and figures of him that was to come, Moses as a prophet and Aaron as a priest. And the mention of Nadab and Abihu (though, having no children, there was no occasion to bring them into the genealogy) cannot but remind us of the terrors of that divine justice which they were made monuments of for offering strange fire, that we may always fear before him. 2. The line of Eleazar, the successor of Aaron, is here drawn down to the time of the captivity, Ch1 6:4-15. It begins with Eleazar, who came out of the house of bondage in Egypt, and ends with Jehozadak, who went into the house of bondage in Babylon. Thus, for their sins, they were left as they were found, which might also intimate that the Levitical priesthood did not make anything perfect, but this was to be done by the bringing in of a better hope. All these here named were not high priests; for, in the time of the judges, that dignity was, upon some occasion or other, brought into the family of Ithamar, of which Eli was; but in Zadok it returned again to the right line. Of Azariah it is here said (v. 10), He it is that executed the priest's office in the temple that Solomon built. It is supposed that this was that Azariah who bravely opposed the presumption of king Uzziah when he invaded the priest's office (Ch2 26:17, Ch2 26:18), though he ventured his neck by so doing. This was done like a priest, like one that was truly zealous for his God. He that thus boldly maintained and defended the priest's office, and made good its barriers against such a daring insult, might well be said to execute it; and this honour is put upon him for it; while Urijah, one of his successors, for a base compliance with King Ahaz, in building him an idolatrous altar, has the disgrace put upon him of being left out of this genealogy, as perhaps some others are. But some think that this remark upon this Azariah should have been added to his grandfather of the same name (Ch1 6:9), who was the son of Ahimaaz, and that he was the priest who first officiated in Solomon's temple. 3. Some other of the families of the Levites are here accounted for. One of the families of Gershom (that of Libni) is here drawn down as far as Samuel, who had the honour of a prophet added to that of a Levite. One of the families of Merari (that of Mahli) is likewise drawn down for several descents, Ch1 6:29, Ch1 6:30.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
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Summary
1 Chronicles 6:27 is a concise yet profoundly significant verse embedded within the extensive Levitical genealogies of the Chronicler's record. It meticulously traces three pivotal generations—Eliab, Jeroham, and Elkanah—as a direct paternal line within the Kohathite clan. While seemingly a simple enumeration of names, this verse serves as a crucial link in the divinely orchestrated lineage that culminates in the birth of Samuel, one of Israel's most influential prophets, judges, and king-makers, thereby underscoring God's meticulous providence and unwavering faithfulness in preparing individuals for His redemptive purposes.
Context
Literary Context
Chapter 6 of 1 Chronicles is meticulously dedicated to detailing the priestly and Levitical genealogies, a hallmark of the Chronicler's emphasis on the proper functioning of the temple and its personnel. Following the initial tracing of Levi's three sons—Gershon, Kohath, and Merari—the chapter then focuses on the specific lines within each clan. Verses 22-28 specifically delineate the descendants of Kohath, the second son of Levi, from whom influential figures like Moses and Aaron originated. This particular section builds upon the preceding verses, such as 1 Chronicles 6:26 which mentions Tohu/Toah, the father of Eliab, systematically narrowing the focus to the direct ancestral line that leads to Samuel. The precise naming of "Eliab his son, Jeroham his son, Elkanah his son" establishes an unbroken chain of succession, providing the necessary historical and theological foundation for Samuel's legitimacy and divine appointment, foreshadowing his significant role in Israel's history as documented in the books of Samuel.
Historical & Cultural Context
In ancient Israel, genealogies were far from mere historical curiosities; they were foundational documents crucial for establishing tribal identity, land rights, inheritance, and, most critically for the Levites, the legitimacy of their roles in sacred service. For the post-exilic community to whom the Chronicler wrote, these detailed records were vital for re-establishing their identity, reconnecting with their heritage, and ensuring the proper functioning of the restored temple worship. The precise tracing of Levitical lines, such as the Kohathites, was essential for determining who was authorized to carry the sacred vessels, serve in the tabernacle, and later the Temple. The inclusion of this specific lineage leading to Samuel also served to remind the returning exiles of God's continued faithfulness throughout their history, even in times of seeming desolation, by raising up key figures for His purposes, demonstrating His enduring covenant with His people.
Key Themes
This seemingly simple genealogical entry contributes significantly to several overarching themes within 1 Chronicles and the broader biblical narrative. Firstly, it highlights the Importance of Lineage and Continuity, demonstrating God's meticulous preservation of specific family lines for His covenant purposes, particularly for the Levites and their sacred duties. Secondly, it powerfully illustrates Divine Providence and Foresight, revealing how God works through generations, orchestrating seemingly mundane details to prepare for the emergence of pivotal figures. This verse is a critical link in the chain that leads directly to Samuel, whom God would raise up to judge Israel and anoint its first two kings, Saul and David. Even before his birth, recorded in 1 Samuel 1:20, God was preparing the way through his ancestors. Finally, the detailed nature of these genealogies underscores the Historical Accuracy and Reliability of the biblical narrative, emphasizing the reality of God's work unfolding within concrete human history and His faithfulness to His word.
Exposition and Analysis
Key Word Analysis
From the Hebrew words for "God" and "father," meaning "God of (his) father." This name signifies a theological connection, suggesting a lineage where God's presence and covenant with the fathers are acknowledged. In this context, Eliab is the son of Tohu/Toah, continuing the Kohathite line that will eventually lead to Samuel. The name itself reflects a foundational aspect of Israelite faith: the God of their ancestors.
From a root meaning "to build," this common Hebrew term (H1121) denotes a direct male descendant, emphasizing the continuation and building up of the family name and lineage. Its repetitive use in this verse ("Eliab his son, Jeroham his son, Elkanah his son") underscores the unbroken, direct paternal succession, which was crucial for establishing legitimacy, particularly for priestly and Levitical roles in ancient Israel.
From a root meaning "to have compassion," this name means "compassionate." Jeroham serves as the intermediate link in this three-generation sequence, connecting Eliab to Elkanah. While the meaning of his name might not directly inform the immediate narrative, its inclusion reinforces the meticulous record-keeping of the Chronicler, ensuring the precise and verifiable lineage leading to Samuel.
From the Hebrew words for "God" and "to obtain/possess," meaning "God has obtained" or "God has possessed." This name is highly significant as this Elkanah is explicitly identified elsewhere as the father of the prophet Samuel (1 Samuel 1:1). The meaning of his name, "God has obtained," subtly foreshadows God's active role in bringing forth Samuel, a figure whom God would indeed "obtain" and use mightily for His purposes in Israel.
Verse Breakdown
"Eliab his son"
This phrase directly continues the genealogical line from the preceding verse (1 Chronicles 6:26), identifying Eliab as the immediate descendant of Tohu/Toah. It establishes the first link in the specific sequence presented in this verse, maintaining the chronological and familial flow of the Kohathite lineage and setting the stage for the subsequent generations.
"Jeroham his son"
Following Eliab, Jeroham is identified as Eliab's direct son. This continues the unbroken chain of paternal descent, systematically moving closer to the significant figure at the end of this particular genealogical branch. The simplicity of the phrasing belies the meticulous record-keeping inherent in these ancient genealogies, which were vital for identity and legitimacy.
"Elkanah his son"
This final clause in the verse is the most crucial, as it identifies Elkanah as Jeroham's son. This Elkanah is the direct father of Samuel, the great prophet and judge of Israel, as confirmed in 1 Samuel 1:1. The verse thus serves as a vital bridge, connecting the broader Kohathite genealogy to the specific family line from which Samuel would emerge, highlighting the divine preparation for his pivotal role in Israel's history.
Literary Devices
The primary literary device at play in 1 Chronicles 6:27, and indeed throughout much of Chapter 6, is Genealogy. This is a specific literary form designed to establish lineage, legitimacy, and historical continuity. In the Chronicler's work, genealogies serve to ground the post-exilic community in their past, affirming their identity and their right to the land and the temple service. The repetitive use of Repetition in the phrase "his son" (בְּנוֹ, bəno') is not merely formulaic but emphasizes the direct, unbroken succession of generations, reinforcing the authenticity and precision of the lineage. This repetition also provides a rhythmic quality typical of ancient lists. Furthermore, while not an explicit device, the verse functions as a subtle form of Foreshadowing by meticulously detailing the ancestry that leads directly to Samuel, a figure whose arrival and ministry would profoundly impact Israel's trajectory, transitioning from the period of judges to the monarchy. The Chronicler, writing with hindsight, understands the immense significance of every link in this chain, implicitly pointing to the future divine work through Samuel.
Theological and Thematic Connections
1 Chronicles 6:27, despite its brevity, profoundly underscores God's meticulous involvement in human history and His unwavering faithfulness to His covenant promises. It reveals that even the seemingly mundane details of lineage are part of God's grand design, demonstrating His providence in preparing individuals for specific purposes across generations. The careful preservation of this Levitical line, culminating in Samuel, speaks to God's commitment to raising up leaders and servants for His people, ensuring the continuity of His redemptive plan. It reminds us that God's work is not haphazard but unfolds with precision, often through ordinary people in ordinary families, whose lives are woven into the larger tapestry of His divine narrative, testifying to His sovereign control over all of history.
Reflection and Application
This concise verse, a mere link in a long chain of names, offers profound insights for our lives today. It serves as a powerful reminder that God is a God of meticulous detail, sovereign over every generation and every individual life. Just as He carefully orchestrated the lineage leading to Samuel for a specific purpose, so too does He have a divine plan for each of us, even in the seemingly ordinary or unhighlighted seasons of our existence. We are part of a larger story, a spiritual heritage passed down through generations of faith. This verse invites us to consider our own place in God's ongoing narrative, to appreciate the legacy of those who have gone before us, and to recognize that our lives, no matter how humble, contribute to His overarching purposes. It encourages us to trust in God's unseen hand, knowing that He is faithfully working out His perfect will, preparing us for the unique calling He has placed upon our lives, and that our faithfulness today contributes to the spiritual heritage of those who will follow.
Questions for Reflection
FAQ
Why are genealogies so prevalent and important in books like 1 Chronicles?
Genealogies in books like 1 Chronicles served multiple crucial purposes for the post-exilic Israelite community. Firstly, they established identity and continuity, helping the returning exiles reconnect with their heritage and understand their place within God's covenant people. Secondly, they provided legitimacy, particularly for the priests and Levites, confirming their right to serve in the rebuilt temple and perform sacred duties (as seen in Ezra 2:62). Thirdly, genealogies were vital for land rights and inheritance, ensuring that families could reclaim their ancestral territories. Finally, and most profoundly, they demonstrated God's faithfulness and providential plan, showing how He preserved specific lines and orchestrated events across generations to fulfill His promises, leading to key figures like Samuel and ultimately, the Messiah.
How does this verse connect to the broader narrative of the Bible?
1 Chronicles 6:27 serves as a critical genealogical link that directly connects the extensive Levitical lineage to the family of Samuel. Samuel was a pivotal figure in Israel's history, serving as the last judge, a great prophet, and the one chosen by God to anoint Israel's first two kings, Saul and David. His birth and early life are detailed in 1 Samuel 1 and 1 Samuel 2, and his prophetic ministry is highlighted in 1 Samuel 7. By meticulously tracing the line through Eliab, Jeroham, and Elkanah, the Chronicler emphasizes the divine preparation and legitimacy of Samuel's calling, underscoring that his significant role in Israel's transition from a tribal confederacy to a monarchy was part of God's predetermined plan for His people.
Christ-Centered Fulfillment
The meticulous tracing of lineage in 1 Chronicles 6:27, leading to a pivotal figure like Samuel, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as God meticulously prepared a specific line for Samuel, a prophet and judge who would bridge the old era with the new, so too did God orchestrate the entire history of Israel to culminate in the birth of His Son. The genealogies of Jesus in the New Testament, such as those found in Matthew 1:1 and Luke 3:23, demonstrate that He is the promised seed, the long-awaited Messiah, through whom all God's promises are fulfilled. While Samuel served as a prophet, priest (though not of the Aaronic line, he offered sacrifices), and king-maker, Jesus embodies the perfect fulfillment of all these offices: He is the ultimate Prophet, revealing God's truth; the eternal High Priest, not according to the Levitical order but the order of Melchizedek, who offered Himself as the perfect sacrifice; and the King of Kings, whose kingdom is everlasting. Thus, every link in the Old Testament's genealogical chains, including the one in 1 Chronicles 6:27, ultimately points forward to the one through whom God's redemptive plan for humanity is fully realized—the Lamb of God who takes away the sin of the world, Jesus Christ, the true and eternal Son.