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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 When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song.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 6:34 presents a concise segment of the extensive genealogical records found within the book of 1 Chronicles. This specific verse meticulously traces a portion of the ancestral line of Heman, one of the three principal Levite musicians appointed by King David to lead the elaborate musical worship in the tabernacle and, later, the Temple. These detailed genealogies served a vital purpose for the post-exilic community, affirming divine order, establishing the legitimate claims of individuals to their sacred roles, and underscoring the enduring continuity of God's covenant people through generations of faithful service.
Context
Literary Context
The book of 1 Chronicles opens with a comprehensive and deliberate presentation of genealogies, spanning its first nine chapters. This meticulous record-keeping serves a crucial purpose: to establish the continuity of God's covenant people, Israel, from creation through the patriarchs, tribes, and especially the royal line of David and the priestly and Levitical families. Chapter 6 is entirely dedicated to the lineage of Levi, emphasizing those designated for sacred service, particularly the priests and the Levites who served in the tabernacle and later the Temple. Verses 31-48 specifically focus on the three prominent families of Levite musicians—Heman, Asaph, and Ethan (also known as Jeduthun)—who were appointed by King David to lead the musical worship. This verse, 1 Chronicles 6:34, is part of Heman's lineage, which is traced back to Kohath, a son of Levi, underscoring his legitimate claim to his significant role in Israel's worship life.
Historical & Cultural Context
The book of 1 Chronicles was most likely compiled in the post-exilic period, during the time of the Second Temple. For a community returning from Babylonian exile, re-establishing identity, tribal affiliations, and legitimate claims to priestly and Levitical roles was paramount. Genealogies provided the authoritative documentation for these claims, ensuring that only those with proper lineage could serve in the Temple. The organization of Temple worship, particularly the elaborate musical service, was a significant achievement of King David, as detailed in the organization of Temple musicians. The Levites, unlike the priests who offered sacrifices, were responsible for a wide array of duties including guarding the sanctuary, preparing offerings, and, significantly, leading the music. The meticulous recording of their ancestry, as seen throughout the Levitical genealogies, validated their positions and underscored the importance of their inherited responsibilities in the restored community's spiritual life.
Key Themes
This verse, nestled within the broader genealogies, contributes to several overarching themes. Firstly, it highlights Divine Order and Continuity, demonstrating God's providential hand in preserving specific lineages to ensure the proper succession of roles within His service, especially for the Temple musicians. Secondly, it subtly emphasizes the Significance of Every Individual within God's grand plan; though many names in these lists may seem obscure, each represents a person through whom God's purposes unfolded, reminding us that every life contributes to the larger narrative of redemption. Thirdly, it speaks to the Legacy of Service and Faithfulness, pointing to a heritage of dedication to God's worship passed down through generations, underscoring the importance of spiritual inheritance and the faithful stewardship of divine callings. This continuity of service was vital for understanding the enduring nature of God's covenant with His people, even through periods of upheaval, as seen in the return from exile and the re-establishment of genealogies.
Exposition and Analysis
Key Word Analysis
From the root meaning "to build," this recurring Hebrew word (H1121) signifies a direct male descendant, but in genealogical contexts, it often extends to include grandsons or even more distant descendants in a patrilineal line. Its repetitive use here, "the son of... the son of...", emphasizes the lineal succession and the unbroken chain of descent, crucial for establishing the legitimacy and continuity of the Levitical line for those fulfilling specific roles in sacred service. The purpose of these genealogies was not always to provide a complete biological record, but to establish a legal, tribal, or functional lineage for inheritance, identity, and priestly/Levitical service.
This name (H511), derived from "God" and "to obtain," means "God has obtained" or "God has created." It is a relatively common name in the Old Testament, famously borne by the father of the prophet Samuel (1 Samuel 1:1). In this context, it signifies an ancestor in the lineage of Heman, a prominent Levite musician. The recurrence of such theophoric names within Levitical genealogies underscores the deep-rooted connection of these families to God and their inherited roles in His service.
This name (H447), formed by a repetition of the word for "God," means "God of (his) God." As an ancestor in Heman's lineage, the name itself carries theological weight, reflecting a family tradition or a personal confession of faith in God. Such names within genealogies often served as affirmations of piety or divine favor, subtly reinforcing the spiritual heritage of the line.
Verse Breakdown
"The son of Elkanah"
This phrase directly connects the individual named in the preceding verse (Heman, or his immediate ancestor) to Elkanah, establishing him as a direct or indirect descendant. It marks the continuation of the patrilineal chain, moving further back in Heman's ancestry, vital for documenting the unbroken line.
"the son of Jeroham"
This clause continues the genealogical progression, identifying Jeroham as the father (or ancestor) of Elkanah. The repetitive structure reinforces the systematic tracing of the lineage, emphasizing the unbroken sequence of generations, which was paramount for validating claims to sacred office.
"the son of Eliel"
Further extends the ancestral line, naming Eliel as the father (or ancestor) of Jeroham. Each mention adds another link to the historical chain, providing the necessary documentation for the legitimacy of the descendant's claim to Levitical service and demonstrating the depth of their heritage.
"the son of Toah"
This final clause in the verse names Toah as the father (or ancestor) of Eliel, concluding this specific segment of Heman's lineage. The cumulative effect of these successive "son of" clauses is to build a verifiable and authoritative record of descent, crucial for the post-exilic community's re-establishment of Temple roles and tribal identity.
Literary Devices
The primary literary device at play in 1 Chronicles 6:34, and indeed throughout the initial chapters of 1 Chronicles, is Genealogy. This is not merely a list of names but a purposeful literary and historical tool. Genealogies in the Bible serve to establish legitimacy, demonstrate continuity, preserve tribal identity, and underscore God's faithfulness in maintaining His covenant people. The meticulous nature of these lists, even when seemingly dry to a modern reader, was vital for the post-exilic community to re-establish their heritage and roles, particularly for the priests and Levites. Another prominent device is Repetition, specifically the recurring phrase "the son of." This anaphoric structure emphasizes the lineal progression and the unbroken chain of descent, reinforcing the systematic and authoritative nature of the record. Finally, the entire chapter functions as a List, providing a detailed and ordered enumeration of individuals, designed for record-keeping and validation rather than narrative flow, highlighting the importance of order and structure in God's design for His people and the sacredness of their inherited responsibilities.
Theological and Thematic Connections
The meticulous preservation of genealogies, as seen in 1 Chronicles 6:34, speaks profoundly to God's divine order and His attention to detail in the unfolding of His redemptive plan. It underscores the truth that every individual, even those whose names appear briefly in ancient lists, plays a part in God's larger story. This verse reminds us that God remembers and values the contributions of all who serve Him, even if their specific deeds are not recorded in grand narratives. It highlights the importance of spiritual heritage and the faithful transmission of divine callings across generations, ensuring the continuity of worship and service. Just as these ancestors contributed to the eventual flourishing of Temple music, so too do individual acts of faithfulness contribute to the ongoing work of God's kingdom, forming part of a larger, divinely orchestrated symphony of redemption.
Reflection and Application
While a simple list of names, 1 Chronicles 6:34 offers a powerful invitation to reflection for contemporary believers. It encourages us to consider our own place within the grand narrative of God's people, recognizing that we are beneficiaries of a spiritual legacy passed down through generations of faithful individuals. Just as Heman's ancestors contributed to his eventual vital role in Temple worship, our seemingly small acts of faithfulness, our quiet service, and our commitment to passing on a vibrant faith contribute to the larger tapestry of God's kingdom work. This verse reminds us that God sees and values every contribution, whether publicly celebrated or privately offered. It calls us to consider the spiritual heritage we are cultivating for those who will come after us, inspiring us to live lives that honor the legacy of faith and contribute meaningfully to the ongoing "symphony" of God's redemptive work in the world, knowing that our faithfulness, however humble, has eternal significance.
Questions for Reflection
FAQ
Why are these genealogies so long and seemingly repetitive in 1 Chronicles?
The extensive and often repetitive genealogies in 1 Chronicles, including 1 Chronicles 6:34, served several critical purposes, especially for the post-exilic community to whom the book was primarily addressed. Firstly, they established legitimacy and identity, allowing the returning exiles to confirm their tribal affiliations, particularly for those claiming priestly or Levitical roles. Without a documented lineage, one could not serve in the Temple, as seen in the account of those who could not prove their lineage. Secondly, they demonstrated continuity—that God had preserved a remnant of His people and maintained His covenant promises despite the exile. Thirdly, they provided a historical framework for the nation, linking them back to their origins and the patriarchs, emphasizing their unique status as God's chosen people. Finally, they underscored the divine order in the appointment of roles, particularly for the highly organized Temple service, ensuring that positions like that of the chief musicians were filled by those with proper, divinely ordained lineage.
What is the significance of Heman in this lineage, and why is his ancestry so detailed?
Heman was one of the three chief musicians appointed by King David, alongside Asaph and Jeduthun (Ethan), to lead the musical worship in the tabernacle and later the Temple (the appointment of chief musicians). He was a Kohathite Levite, a grandson of the prophet Samuel, and is described as a "seer" (Heman as a seer). His detailed ancestry, as seen in 1 Chronicles 6:34, is significant because it establishes his legitimate claim to this highly important and divinely ordained role. The Levites were crucial for the proper functioning of Israel's worship, and the musicians, in particular, were integral to the beauty and spiritual depth of the Temple service. By meticulously tracing Heman's lineage, the Chronicler validates his position and highlights the importance of his family's inherited dedication to God's service, emphasizing the continuity of sacred roles through generations.
Christ-Centered Fulfillment
The meticulous genealogies in 1 Chronicles, including the ancestral line of Heman in 1 Chronicles 6:34, find their ultimate and profound fulfillment in Jesus Christ. While these Old Testament lineages established the legitimacy of priests, kings, and Temple servants for their specific roles under the Old Covenant, Christ's own genealogies, as recorded in Matthew's account and Luke's account, establish His perfect and indisputable legitimacy as the promised Messiah, the Son of David, and the Son of God. He is the ultimate High Priest, not according to the Levitical order, but "after the order of Melchizedek," as affirmed in Hebrews 7:17, whose single, perfect sacrifice perfects forever those who draw near to God (Hebrews 10:14). Furthermore, the Levitical service, including the beautiful music led by Heman and his descendants, pointed forward to the new worship in spirit and truth offered through Christ (John 4:24). In Him, believers are no longer defined by physical lineage but are brought into a new, spiritual family, becoming "fellow citizens with the saints and members of the household of God" (Ephesians 2:19), a "royal priesthood" (1 Peter 2:9) whose service is offered in and through the perfect and eternal High Priest, Jesus Christ.