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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 When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song.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 6:39 introduces Asaph, a prominent Levite and one of the three chief musicians appointed by King David to lead the organized worship in the tabernacle, a role that would continue into the Temple era. This verse specifically highlights his close association and position of honor alongside Heman, another principal musician, and meticulously traces his lineage, thereby affirming his legitimate and divinely ordained place within Israel's sacred musical ministry. It underscores the Chronicler's profound emphasis on the structured, skilled, and dedicated nature of worship.
Context
Literary Context
This verse is intricately woven into a lengthy and detailed genealogy of the Levites found in 1 Chronicles 6. It specifically follows the enumeration of the Kohathite lineage, which culminates in Heman, identified as a chief musician and a descendant of Kohath (1 Chronicles 6:33). The preceding verses, 1 Chronicles 6:31-32, explicitly detail King David's pivotal role in appointing these musicians for dedicated service before the tabernacle, anticipating their future role in the Temple. The Chronicler's meticulous listing of the genealogies for Heman, Asaph, and Ethan (also known as Jeduthun) serves a crucial purpose: to establish their rightful authority and hereditary role in the temple music. This detailed account emphasizes the continuity and divine order of their service, thereby legitimizing the post-exilic temple worship practices by rooting them firmly in the foundational acts of King David.
Historical & Cultural Context
The setting for this verse is the early monarchical period in Israel, specifically during the transformative reign of King David (c. 1000 BC). David was instrumental in unifying the disparate tribes of Israel and centralizing the nation's worship in Jerusalem. Prior to his reign, worship practices were often more localized and decentralized. David's monumental undertaking of organizing the Levites into distinct divisions for various temple services, including an elaborate musical ministry, marked a new era of structured, skilled, and communal worship. The phrase "right hand" (Hebrew: yāmîn) in ancient Near Eastern cultures universally symbolized a position of honor, authority, strength, and close association. To stand at someone's right hand meant to be their trusted confidant, principal co-worker, or even a designated successor. This deeply embedded cultural understanding illuminates Asaph's significant status relative to Heman, indicating he was not merely a subordinate but a co-equal in leadership within the esteemed musical guild, sharing in its prestige and responsibilities.
Key Themes
The primary themes evinced in 1 Chronicles 6:39 and its immediate context include the divine appointment and meticulous organization of worship. David's precise arrangements for the musical ministry reflect a profound belief that worship should be intentional, highly skilled, and orderly, rather than spontaneous or haphazard. Another crucial theme is the importance of lineage and hereditary service among the Levites, underscoring the Chronicler's deep concern for legitimate authority and continuity in sacred roles. The detailed genealogies, such as the one provided for Asaph, serve to validate the roles of those serving in the post-exilic temple by connecting them directly to the foundational period of David's reign. Furthermore, the verse subtly introduces the theme of legacy and enduring influence, as Asaph would become the progenitor of a renowned guild of temple musicians and contribute significantly to Israel's hymnal, as evidenced by the twelve psalms attributed to him (e.g., Psalm 50 and Psalms 73-83).
Exposition and Analysis
Key Word Analysis
From the root אָסַף (asaph), meaning "collector" or "gatherer." In the context of 1 Chronicles, Asaph is not merely a genealogical name but refers to a highly significant individual who, alongside Heman and Jeduthun, was appointed by King David to lead the musical worship in the tabernacle, and later the Temple. He became the patriarch of a prominent guild of temple musicians, "the sons of Asaph," who continued to serve for generations, even after the exile. His legacy is further cemented by the attribution of twelve psalms to him, indicating his profound contribution to Israel's liturgical and spiritual life.
From בָּנָה (banah), meaning "to build"; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc.). This term is fundamental to the Chronicler's genealogical emphasis, establishing legitimate lineage and hereditary rights for service within the Levitical system. In this verse, it confirms Asaph's direct descent and his rightful place within the established order of temple ministry.
From יָמַן (yaman), meaning "to be strong" or "dexterous"; refers to the right hand or side (leg, eye) of a person or other object (as the stronger and more dexterous). Locally, it can also mean the south. In ancient cultures, the right hand was universally associated with honor, authority, strength, and favor. To stand "on the right hand" of another, especially a superior or co-leader, signified a position of immense trust, close partnership, and co-leadership, rather than mere subordination. It implies that Asaph was Heman's principal assistant and co-equal in the leadership of the musical ministry, sharing in the responsibility and prestige of this vital role in Israel's worship.
Verse Breakdown
"And his brother Asaph,"
This opening clause immediately establishes a close relationship between Asaph and Heman, who was introduced in the preceding verses as a chief musician. The term "brother" here likely signifies a fellow Levite or a close associate within the musical guild, rather than a literal sibling, as they belonged to different Levitical families (Heman from Kohath, Asaph from Gershon). This connection underscores their shared calling and collaborative role in the leadership of Israel's worship.
"who stood on his right hand,"
This phrase is the most significant part of the verse, conveying Asaph's esteemed and authoritative position. It signifies that Asaph held a place of immense honor, trust, and co-leadership alongside Heman. He was not merely a subordinate but a principal figure, sharing fully in the authority and responsibility of organizing and leading the complex musical ministries of the tabernacle and the future temple. This specific positioning highlights his importance in David's meticulously planned worship structure.
"[even] Asaph the son of Berachiah, the son of Shimea,"
This final clause provides Asaph's direct lineage, tracing his ancestry back through Berachiah and Shimea. This genealogical detail is a hallmark of the Chronicler's writing, serving to establish Asaph's legitimate Levitical credentials and his hereditary right to serve in this sacred capacity. It reinforces the divine order, continuity, and integrity of the musical ministry through established and recognized family lines.
Literary Devices
The primary literary device at play in 1 Chronicles 6:39 is Genealogy. The Chronicler meticulously lists lineages, not merely for historical record, but with a profound theological purpose: to establish legitimacy, divine appointment, and the continuity of roles within the Levitical priesthood and temple service. This verse is a concise yet potent example of how genealogy anchors individuals within a divinely ordained and enduring structure. Furthermore, the phrase "stood on his right hand" employs rich Symbolism. The "right hand" is a powerful and pervasive symbol throughout the Bible and ancient Near Eastern cultures, consistently representing honor, authority, strength, and divine favor. Its deliberate use here elevates Asaph's status beyond that of a mere assistant to a co-leader of significant standing and influence. Finally, the repetition of "Asaph" within the verse, first as "his brother Asaph" and then immediately followed by "Asaph the son of Berachiah," serves as a form of Emphasis, ensuring the reader fully grasps the identity, prominence, and importance of this particular individual within the broader Levitical record.
Theological and Thematic Connections
1 Chronicles 6:39, though a brief genealogical entry, profoundly illustrates the biblical emphasis on ordered, intentional, and skilled worship. It reveals that God values not only the heart of worship but also its structure, the skill with which it is offered, and the dedication of those who lead it. The appointment of Asaph and others by King David underscores the principle that sacred service is a divine calling, often passed down through generations, requiring specific qualifications, commitment, and adherence to established order. This meticulous organization of musical ministry reflects a broader theological truth: God is a God of order and beauty, and His worship should reflect His character and majesty. The prominence given to musicians like Asaph highlights the integral and powerful role of music in expressing praise, lament, instruction, and prophecy within the community of faith, setting a foundational precedent for the rich tradition of Israel's hymnal and liturgical practices that continue to nourish believers today.
Reflection and Application
The seemingly dry genealogical entry of 1 Chronicles 6:39 offers profound and timeless insights for contemporary believers. It serves as a powerful reminder that every role within the community of faith, no matter how specialized, seemingly "behind the scenes," or outwardly humble, is vital, divinely appointed, and contributes to the overall health and vibrancy of the body of Christ. Asaph's position "on the right hand" of Heman signifies that true, godly leadership often involves collaborative partnership, mutual honor, and shared responsibility, rather than a rigid, top-down hierarchy. We are called to recognize, value, and affirm those who serve faithfully in their unique capacities, whether in music, teaching, administration, hospitality, or prayer, understanding that their dedicated service contributes immeasurably to the beauty, order, and spiritual power of corporate worship. This verse encourages us to approach our own service with intentionality, striving for excellence and skill, and with a deep understanding of its profound significance in God's grand design for His people. Just as Asaph's lineage ensured continuity and legacy, our faithfulness today builds a spiritual heritage for future generations, fostering a culture of worship that honors God in every detail and inspires devotion for years to come.
Questions for Reflection
FAQ
What was the significance of Asaph standing "on his right hand" in ancient Israelite culture?
In ancient Israelite and broader Near Eastern cultures, the "right hand" (Hebrew: yāmîyn) was a powerful and pervasive symbol of honor, authority, strength, and favor. When someone was described as standing "on the right hand" of another, it indicated a position of immense trust, close partnership, and co-leadership, rather than mere subordination. For Asaph, standing on Heman's right hand meant he was a principal figure in the musical ministry, sharing fully in the responsibility, prestige, and decision-making authority of organizing and leading the complex worship of the tabernacle and, by extension, the future Temple. This idiom is also used in other profound biblical contexts to denote positions of ultimate authority and honor, such as the Messiah sitting at God's right hand in Psalm 110:1, signifying divine power and ultimate vindication.
Christ-Centered Fulfillment
The meticulous organization of worship under King David, exemplified by the appointment of chief musicians like Asaph to lead Israel in praise, finds its ultimate and perfect fulfillment in Jesus Christ. Asaph's position "on the right hand" of Heman, signifying a place of honor, authority, and co-leadership in earthly worship, powerfully foreshadows Christ's exaltation to the very right hand of God in heaven. This supreme position signifies His completed work of redemption, His supreme authority over all creation, and His ongoing intercession as our great High Priest. Just as Asaph led Israel in song and praise, Jesus is the true and perfect worship leader, enabling us to approach God with confidence and boldness through His atoning sacrifice (Hebrews 10:19-22). The enduring legacy of Asaph's psalms, which guided Israel's praise and lament for generations, points to Christ as the very "Amen," the faithful and true witness, the embodiment of all true worship, and the one who perfectly declares God's praise (Revelation 3:14). Through Him, we are now empowered to offer a spiritual sacrifice of praise, making us a royal priesthood called to declare the excellencies of Him who called us out of darkness into His marvelous light.