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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 6:31–53. His two-level outline is real structure in the source text, so it is rendered as structure.
When the Levites were first ordained in the wilderness much of the work then appointed them lay in carrying and taking care of the tabernacle and the utensils of it, while they were in their march through the wilderness. In David's time their number was increased; and, though the greater part of them was dispersed all the nation over, to teach the people the good knowledge of the Lord, yet those that attended the house of God were so numerous that there was not constant work for them all; and therefore David, by special commission and direction from God, new-modelled the Levites, as we shall find in the latter part of this book. Here we are told what the work was which he assigned them.
I.Singing-work, Ch1 6:31.
David was raised up on high to be the sweet psalmist of Israel (Sa2 23:1), not only to pen psalms, but to appoint the singing of them in the house of the Lord (not so much because he was musical as because he was devout), and this he did after that the ark had rest. While that was in captivity, obscure, and unsettled, the harps were hung upon the willow-trees: singing was then thought unseasonable (when the bridegroom is taken away they shall fast); but the harps being resumed, and the songs revived, at the bringing up of the ark, they were continued afterwards. For we should rejoice as much in the prolonging of our spiritual privileges as in the restoring of them. When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song. Thus when the people of God come to the rest which remains for them above they shall take leave of all their burdens and be employed in everlasting songs. These singers kept up that service in the tabernacle till the temple was built, and then they waited on their office there, Ch1 6:32. When they came to that stately magnificent house they kept as close both to their office and to their order as they had done in the tabernacle. It is a pity that the preferment of the Levites should ever make them remiss in their business. We have here an account of the three great masters who were employed in the service of the sacred song, with their respective families; for they waited with their children, that is, such as descended from them or were allied to them, Ch1 6:33. Heman, Asaph, and Ethan, were the three that were appointed to this service, one of each of the three houses of the Levites, that there might be an equality in the distribution of this work and honour, and that every one might know his post, such an admirable order was there in this choir service.
1.Of the house of Kohath was Heman with his family (Ch1 6:33), a man of a sorrowful spirit, if it be the same Heman that penned the 88th psalm, and yet a singer. He was the grandson of Samuel the prophet, the son of Joel, of whom it is said that he walked not in the ways of Samuel (Sa1 8:2, Sa1 8:3); but it seems, though the son did not, the grandson did. Thus does the blessing entailed on the seed of the upright sometimes pass over one generation and fasten upon the next. And this Heman, though the grandson of that mighty prince, did not think it below him to be a precentor in the house of God. David himself was willing to be a door-keeper. Rather we may look upon this preferment of the grandson in the church as a recompense for the humble modest resignation which the grandfather made of his authority in the state. Many such ways God has of making up his people's losses and balancing their disgraces. Perhaps David, in making Heman the chief, had some respect to his old friend Samuel.
2.Of the house of Gershom was Asaph, called his brother, because in the same office and of the same tribe, though of another family. He was posted on Heman's right hand in the choir, Ch1 6:39. Several of the psalms bear his name, being either penned by him or tuned by him as the chief musician. It is plain that he was the penman of some psalms; for we read of those that praised the Lord in the words of David and of Asaph. He was a seer as well as a singer, Ch2 29:30. His pedigree is traced up here, through names utterly unknown, as high as Levi, Ch1 6:39-43.
3.Of the house of Merari was Ethan (Ch1 6:44), who was appointed to Heman's left hand. His pedigree is also traced up to Levi, Ch1 6:47. If these were the Heman and Ethan that penned the 88th and 89th psalms, there appears no reason here why they should be called Ezrahites (see the titles of those psalms), as there does why those should be called so who are mentioned Ch1 2:6, and who were the sons of Zerah.
II.There was serving-work, abundance of service to be done in the tabernacle of the house of God (Ch1 6:48), to provide water and fuel, - to wash and sweep, and carry out ashes, - to kill, and flay, and boil the sacrifices; and to all such services there were Levites appointed, those of other families, or perhaps those that were not fit to be singers, that had either no good voice or no good ear. As every one has received the gift, so let him minister. Those that could not sing must not therefore be laid aside as good for nothing; though they were not fit for that service, there was other service they might be useful in.
III.There was sacrificing-work, and that was to be done by the priests only, Ch1 6:49.
They only were to sprinkle the blood and burn the incense; as for the work of the most holy place, that was to be done by the high priest only. Each had his work, and they both needed one another and both helped one another in it. Concerning the work of the priests we are here told,
1.What was the end they were to have in their eye. They were to make an atonement for Israel, to mediate between the people and God; not to magnify and enrich themselves, but to serve the public. They were ordained for men.
2.What was the rule they were to have in their eye. They presided in God's house, yet must do as they were bidden, according to all that God commanded. That law the highest are subject to.
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 6:33 introduces Heman, a significant figure in Israel's sacred music tradition, identifying him as a chief singer among the Kohathites, a prominent Levitical clan. This verse is part of an extensive genealogical record that meticulously details the Levites' roles, particularly those consecrated for musical service in the tabernacle and later the Temple. It highlights Heman's specific calling and traces his distinguished ancestry back to Samuel, emphasizing the continuity of divine appointment and the hereditary nature of sacred service within God's covenant community.
Context
Literary Context
This verse is deeply embedded within 1 Chronicles chapter 6, a chapter almost entirely dedicated to the genealogies of the tribe of Levi. Following the broader genealogies of Israel in chapters 1-9, the Chronicler devotes significant attention to the Levites, underscoring their crucial role in the tabernacle and Temple worship. Specifically, 1 Chronicles 6:33 falls within a section (vv. 31-48) that lists the chief musicians appointed by King David: Heman, Asaph, and Ethan (or Jeduthun). The meticulous detail of these genealogies serves to establish legitimacy, continuity, and divine order for the post-exilic community, reminding them of their heritage and the proper structure of worship.
Historical & Cultural Context
The book of 1 Chronicles was likely composed in the post-exilic period (late 5th or early 4th century BC), addressing a community striving to re-establish its identity and religious practices after returning from Babylon. Genealogies were vital in ancient Israel for establishing land rights, tribal affiliation, and, crucially, the legitimacy of priestly and Levitical service. The Levites, as a tribe set apart for temple duties, had specific hereditary responsibilities. Music played an integral role in Israelite worship, not merely as entertainment but as an act of praise and intercession, often led by highly skilled and dedicated individuals like Heman, who inherited their roles.
Key Themes
The phrase "waited with their children" powerfully conveys the generational dedication of the Levites to their sacred duties. This service was not a temporary assignment but a lifelong, inherited commitment, ensuring the perpetual performance of worship and duties in the Lord's house. It speaks to the importance of passing on faith and service through families, reflecting the divine design for the continuation of sacred roles. Heman's explicit identification as "a singer" underscores the profound significance of music in ancient Israelite worship. He, along with Asaph and Jeduthun, were the principal musicians appointed by King David, responsible for orchestrating and leading the musical praise before the Lord, as further detailed in 1 Chronicles 25:1. Their ministry was essential to the vibrancy and order of temple liturgy, demonstrating music's integral role in Israel's corporate expression of devotion. Heman's lineage from the Kohathites, one of the three main Levitical clans, reinforces his hereditary right to serve in the most sacred capacities, as the Kohathites were specifically tasked with carrying the ark and other holy vessels (see Numbers 4:4). Furthermore, his ancestry being traced back to Samuel (Shemuel), the renowned prophet and judge, adds immense prestige and spiritual authority to his position, highlighting the divine appointment and spiritual heritage associated with those consecrated for temple service. This lineage validates his role and the importance of the musical ministry.
Exposition and Analysis
Key Word Analysis
This verb carries a rich semantic range, meaning "to stand," "to stand ready," "to attend," or "to serve." In the context of Levitical service, it signifies a posture of constant readiness, active participation, and enduring presence in their assigned roles. It implies a dedicated, unwavering commitment to performing their duties before the Lord in the tabernacle and later the Temple, ensuring that worship and sacred tasks were consistently and properly executed. This "waiting" is not passive but an active, attentive service.
While shîyr is the primitive root meaning "to sing," in this context, the KJV's "singer" refers to a professional musician, specifically one appointed for sacred service in the Temple. It denotes a skilled individual holding a designated, often hereditary, office within the Levitical structure. Heman, as a chief singer, would have been responsible for composing, directing, and leading the musical aspects of Israel's corporate worship, a role of significant spiritual and practical importance derived from this root verb.
This is the Hebrew name for Samuel, the prophet and judge who played a pivotal role in Israel's transition from judges to monarchy. The name itself means "heard of God." Heman's direct lineage from Samuel, as indicated by "the son of Shemuel," bestows considerable honor and spiritual gravitas upon him. It connects the ministry of temple music directly to the esteemed prophetic tradition, suggesting a continuity of divine anointing and service from the era of prophecy to the organized worship of the Temple.
Verse Breakdown
"And these [are] they that waited with their children."
This opening clause emphasizes the generational nature of the Levitical ministry. "Waited" (from ʻâmad') denotes a posture of dedicated, continuous service and attendance before the Lord. The inclusion of "with their children" highlights that this was not an individual, temporary assignment but a family legacy, passed down through generations, ensuring the perpetuation and continuity of sacred duties within the covenant community. This phrase underscores the deep-rooted commitment to service that characterized these Levitical families.
"Of the sons of the Kohathites: Heman a singer,"
This identifies Heman's specific clan within the tribe of Levi—the Kohathites. This clan held particular responsibilities, including the care and transport of the most sacred tabernacle articles. Heman's primary role is then specified: "a singer." This designation underscores the vital importance of music in Israelite worship and Heman's specific, professional calling within that ministry, placing him among the chief musicians appointed to lead the praise of God.
"the son of Joel, the son of Shemuel,"
This provides Heman's immediate and notable ancestry. His father was Joel, and his grandfather was Shemuel (Samuel). This lineage not only firmly places Heman within the established Levitical genealogies but also connects him directly to one of Israel's most revered figures, Samuel, lending significant prestige and spiritual authority to his position and the ministry of temple music he led. This connection reinforces the divine legitimacy of his role.
Literary Devices
The primary literary device at play in 1 Chronicles 6:33, and indeed throughout much of 1 Chronicles, is Genealogy. The meticulous listing of lineages serves several crucial functions for the Chronicler's audience. It establishes Legitimacy, confirming the right of individuals like Heman to serve in their designated roles based on their ancestral heritage. It emphasizes Continuity, demonstrating an unbroken line of service and covenant relationship from the past into the present, particularly vital for a post-exilic community seeking to reconnect with its roots. Furthermore, the detailed genealogical record underscores Divine Order, showing that God's plan for His people, including the organization of worship and service, is precise and purposeful. The specific mention of Heman as "a singer" also functions as a form of Metonymy, where his specific role stands in for the broader, organized ministry of Temple music, highlighting its importance within the Levitical structure and the dedication required for such service.
Theological and Thematic Connections
1 Chronicles 6:33, though a seemingly dry genealogical entry, is rich with theological significance. It underscores God's meticulous ordering of His people and His worship. The emphasis on hereditary service and the passing down of spiritual duties from generation to generation speaks to the importance of continuity in faith and the legacy of devotion. It reveals that God values not only the grand acts of kings and prophets but also the faithful, consistent service of those dedicated to the daily routines of worship, like the temple musicians. This verse reminds us that every role, whether prominent or "behind the scenes," contributes to the overall tapestry of God's redemptive plan and the flourishing of His covenant community. It highlights that worship is a central, organized, and essential aspect of God's relationship with His people, requiring dedicated individuals and families to carry it out with faithfulness and skill.
Reflection and Application
Heman's story, encapsulated in this brief genealogical note, offers profound lessons for contemporary believers. His role as a dedicated "singer" from a lineage committed to service reminds us that God calls individuals to diverse ministries within His church, each vital and valued. The concept of "waiting with their children" challenges us to consider our own legacy of faith—are we actively cultivating a spiritual heritage to pass on to the next generation? This verse encourages us to embrace our unique gifts and callings, understanding that consistent, faithful service, even in roles that may seem less prominent, is deeply significant in God's eyes. It underscores the importance of corporate worship, particularly through music, as a powerful means of encountering God and expressing our devotion. We are invited to reflect on our own posture of "waiting" or dedicated readiness to serve the Lord in whatever capacity He has placed us, contributing to the harmonious functioning and spiritual vibrancy of the body of Christ. Our faithful service, however small it may seem, contributes to God's grand design.
Questions for Reflection
FAQ
Who was Heman, and why is his lineage important?
Heman was a prominent Levitical chief musician appointed by King David, responsible for leading the musical aspects of worship in the tabernacle and later the Temple. His lineage is important because it traces him back to the Kohathites, one of the three main Levitical clans with specific sacred duties (e.g., carrying the Ark of the Covenant, as seen in Numbers 4:4), and notably, to Samuel, the renowned prophet and judge. This ancestry lends significant prestige, legitimacy, and spiritual authority to Heman's role, emphasizing the divine order and hereditary nature of Temple service.
What is the significance of the phrase "waited with their children"?
This phrase highlights the hereditary and generational nature of Levitical service. The Hebrew word for "waited" (ʻâmad') implies standing ready, attending, or serving consistently. Thus, "waited with their children" signifies a continuous, dedicated presence and active participation in their assigned duties, particularly in the tabernacle and later the Temple. It underscores that the sacred service was a family legacy, passed down through generations, ensuring the perpetuation of worship practices and a continuous commitment to the Lord. It speaks to the faithfulness required across generations in God's covenant community.
Why does 1 Chronicles emphasize genealogies so much?
The Chronicler wrote for a post-exilic community that had returned to Judah and was seeking to re-establish its identity, land claims, and religious practices. Genealogies were crucial for demonstrating continuity with God's covenant promises, particularly the Davidic covenant, and for validating the legitimate roles of priests and Levites in the re-established Temple worship. They provided a sense of rootedness and divine order, assuring the community of God's faithfulness despite their past exile (see Nehemiah 7:64 for an example of genealogical importance post-exile). This meticulous record-keeping was vital for the spiritual and social reconstruction of Israel.
Christ-Centered Fulfillment
The dedicated, generational service of Heman and the Levitical musicians, meticulously recorded in 1 Chronicles 6:33, finds its ultimate fulfillment in Jesus Christ. While Heman's lineage and role pointed to the necessity of ordered worship and faithful service in the earthly Temple, Christ is the true Temple (see John 2:19-21), the perfect High Priest who offered the ultimate, once-for-all sacrifice (as detailed in Hebrews 9:11-14). The Levitical system, with its hereditary priests and musicians, served as a shadow of the perfect worship inaugurated by Christ. Through His atoning work, all believers are now made part of a "royal priesthood" (as declared in 1 Peter 2:9), called to offer spiritual sacrifices of praise and service. Our worship is no longer confined to a physical temple or dependent on a specific lineage, but is offered "in spirit and truth" (as taught in John 4:23-24) through our access to God by our great High Priest, Jesus Christ (see Hebrews 4:14). He fulfills the longing for perfect service and worship, inviting us into His eternal ministry of praise and intercession, where His perfect sacrifice enables our unhindered approach to God.