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Commentary on 1 Chronicles 6 verses 31–53
31 ¶ And these are they whom David set over the service of song in the house of the LORD, after that the ark had rest.
32 And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the LORD in Jerusalem: and then they waited on their office according to their order.
33 And these are they that waited with their children. Of the sons of the Kohathites: Heman a singer, the son of Joel, the son of Shemuel,
34 The son of Elkanah, the son of Jeroham, the son of Eliel, the son of Toah,
35 The son of Zuph, the son of Elkanah, the son of Mahath, the son of Amasai,
36 The son of Elkanah, the son of Joel, the son of Azariah, the son of Zephaniah,
37 The son of Tahath, the son of Assir, the son of Ebiasaph, the son of Korah,
38 The son of Izhar, the son of Kohath, the son of Levi, the son of Israel.
39 And his brother Asaph, who stood on his right hand, even Asaph the son of Berachiah, the son of Shimea,
40 The son of Michael, the son of Baaseiah, the son of Malchiah,
41 The son of Ethni, the son of Zerah, the son of Adaiah,
42 The son of Ethan, the son of Zimmah, the son of Shimei,
43 The son of Jahath, the son of Gershom, the son of Levi.
44 And their brethren the sons of Merari stood on the left hand: Ethan the son of Kishi, the son of Abdi, the son of Malluch,
45 The son of Hashabiah, the son of Amaziah, the son of Hilkiah,
46 The son of Amzi, the son of Bani, the son of Shamer,
47 The son of Mahli, the son of Mushi, the son of Merari, the son of Levi.
48 Their brethren also the Levites were appointed unto all manner of service of the tabernacle of the house of God.
49 But Aaron and his sons offered upon the altar of the burnt offering, and on the altar of incense, and were appointed for all the work of the place most holy, and to make an atonement for Israel, according to all that Moses the servant of God had commanded.
50 And these are the sons of Aaron; Eleazar his son, Phinehas his son, Abishua his son,
51 Bukki his son, Uzzi his son, Zerahiah his son,
52 Meraioth his son, Amariah his son, Ahitub his son,
53 Zadok his son, Ahimaaz his son.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 31–53. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
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.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
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.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
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.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Chronicles 6:46 is a concise yet pivotal entry within the extensive Levitical genealogies, specifically detailing a segment of the lineage of the Kohathites. This verse, like the entire chapter, meticulously underscores the divine order and the profound importance of established heritage for those called to sacred service in ancient Israel, ensuring the continuity and legitimacy of their roles in the Tabernacle and later the Temple, thereby preserving the integrity of Israel's worship and national identity.
CONTEXT
Literary Context: Chapter 6 of 1 Chronicles is entirely dedicated to the descendants of Levi, the tribe divinely chosen for sacred service to God. This expansive genealogy serves a crucial purpose in the book, which was likely compiled during or after the Babylonian exile. It meticulously traces the lines of the priests (descendants of Aaron, through Kohath) and the various Levitical families responsible for temple duties, music, and gatekeeping. Verse 46, "The son of Amzi, the son of Bani, the son of Shamer," is a single link in a much longer chain found within the lineage of the Kohathites, specifically those involved in the musical service, as detailed in 1 Chronicles 6:31-47. Its brevity belies its profound importance, as it contributes to demonstrating the unbroken, verifiable lineage essential for legitimate priestly and Levitical service. The Chronicler's emphasis on these genealogies reflects a post-exilic community's need to re-establish its identity and proper worship practices.
Historical & Cultural Context: In ancient Israel, genealogies were far more than mere family trees; they were foundational legal and religious documents. They established tribal identity, validated claims to land inheritance, and, most critically for the Levites, confirmed their legitimate right to serve in the sanctuary. After the Babylonian exile, when the community was re-establishing itself in the land, these records were vital for restoring proper worship and social order. The Levites, as God's appointed servants, performed a wide array of duties, from carrying the Ark of the Covenant, as commanded in Numbers 4:15, to maintaining the sanctuary and leading worship. The meticulous recording of their ancestry, as seen in earlier accounts like Numbers 3, ensured that only those divinely designated could perform these sacred tasks, preserving the purity and integrity of Israel's covenant relationship with God.
Key Themes: This seemingly dry genealogical entry contributes to several overarching themes in 1 Chronicles and the broader biblical narrative. Firstly, it highlights Divine Order and Meticulousness, demonstrating God's precise attention to detail in establishing and maintaining the structure of His covenant people and their worship. Every name, even in a long list, was significant in His grand plan, reflecting His sovereign hand in history. Secondly, it underscores the Importance of Lineage and Heritage, as legitimate descent was the basis for identity, privilege, and responsibility, particularly for those in sacred office. This is evident in the strict requirements for priests to prove their ancestry upon returning from exile, as recorded in Ezra 2:62. Lastly, the verse speaks to the Continuity of Sacred Service, illustrating God's faithfulness in providing a people to minister before Him across generations, ensuring that the work of worship, instruction, and intercession would persist until the coming of the Messiah.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 6:46, and indeed throughout much of Chronicles, is Genealogy. This is not merely a list of names but a structured, purposeful record designed to establish lineage, legitimacy, and historical continuity for the post-exilic community. The repetitive phrase "the son of" functions as a form of Repetition, creating a rhythmic pattern that emphasizes the unbroken chain of descent and the meticulousness of the record-keeping. This repetition also contributes to the device of Enumeration, where individual names are listed sequentially to create a comprehensive and verifiable historical account. While seemingly dry to a modern reader, these devices serve a profound theological purpose: they underscore God's faithfulness in preserving a people and a lineage through whom His covenant promises would be fulfilled, culminating in the Davidic line and ultimately, the Messiah. The precision of these records reflects the divine precision of God's plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 6:46, though a fragment of a long list, speaks volumes about God's character and His relationship with His people. It reveals a God who is intimately concerned with order, precision, and the faithful execution of His purposes. The meticulous preservation of these genealogies underscores that every individual, even those whose names appear briefly in a list, is known and valued in God's grand design. This divine attention to detail in the Old Covenant's administration of sacred service foreshadows the perfect order and intentionality of God's redemptive plan. It reminds us that our identity and purpose are often found within a larger, divinely orchestrated narrative, connecting us to a heritage of faith that spans generations and points to God's unwavering faithfulness.
REFLECTION AND APPLICATION
While 1 Chronicles 6:46 might seem like an obscure verse, it offers profound insights for contemporary believers. It serves as a powerful reminder that God is a God of order and pays meticulous attention to even the seemingly mundane details of history and individual lives. Just as He ensured the proper lineage for those serving in the Tabernacle and Temple, He orchestrates the details of our lives and calls us into His service. This verse encourages us to appreciate our spiritual heritage—the "lineage of faith" passed down through generations of faithful believers—and to recognize our own place within God's ongoing story. We are not isolated individuals but part of a continuous narrative of God's work in the world, called to contribute to His purposes with the same faithfulness expected of the ancient Levites. Our lives, like those recorded in this genealogy, are known to God and have significance in His eternal plan, reminding us that even the smallest details of our existence are held within His providential care.
Questions for Reflection
FAQ
Why are genealogies so important in the Bible, especially in Chronicles?
Answer: Genealogies are crucial in the Bible for several reasons. Primarily, they establish identity, tribal affiliation, and inheritance rights within ancient Israelite society. For the Levites and priests, as seen in 1 Chronicles 6, they were absolutely essential for validating their legitimate right to serve in the sanctuary. In Chronicles specifically, which was written for a post-exilic community, these genealogies served to reconnect the returning exiles to their heritage, emphasizing the continuity of God's covenant promises, particularly the Davidic line, and the proper order of worship. They demonstrate that God's plan unfolds through specific individuals and families, providing a historical framework for understanding divine faithfulness from the earliest accounts, such as Genesis 5, to the pivotal lineage of Christ in Matthew 1.
CHRIST-CENTERED FULFILLMENT
The meticulous record-keeping of Levitical lineages in 1 Chronicles 6:46 and throughout the chapter finds its ultimate fulfillment in Jesus Christ. While the Old Testament genealogies were vital for establishing earthly legitimacy for service, they ultimately point to the one whose lineage is divinely perfect and eternally valid. Jesus, though not from the tribe of Levi but from Judah, fulfills the priestly role not by human descent but by divine appointment, after the order of Melchizedek, as profoundly explained in Hebrews 7:11-17. The Old Testament's emphasis on an unbroken chain of service foreshadows Christ, the perfect High Priest, who offered a singular, perfect sacrifice, rendering the continuous, lineage-dependent sacrifices of the Levitical system obsolete (Hebrews 9:11-14). Through His atoning work, all believers are now grafted into a new, spiritual lineage, becoming part of a "royal priesthood" (1 Peter 2:9), no longer defined by earthly ancestry but by spiritual adoption into God's family through faith in Christ (Galatians 3:26-29). The precision of the Old Covenant's records beautifully prefigures the divine precision of God's redemptive plan, culminating in the person and work of Jesus, the ultimate fulfillment of all divine order and sacred service.