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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 When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song.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 6:50 is a succinct yet profoundly significant verse embedded within the extensive genealogical records of the tribe of Levi, specifically detailing the direct, unbroken line of high priestly succession from Aaron through his immediate descendants. This verse, by meticulously listing Eleazar, Phinehas, and Abishua, establishes the divine order and historical legitimacy of the Aaronic priesthood, an office central to Israel's worship, their covenant relationship with God, and the administration of the sacrificial system. It serves as a foundational link in the Chronicler's larger narrative emphasizing continuity and divine appointment.
Context
Literary Context
1 Chronicles 6 is primarily dedicated to the genealogies of the Levites, underscoring their critical role in Israel's religious life and temple service. Within this expansive chapter, verses 4-15 specifically trace the high priestly lineage from Aaron to the time of the Babylonian exile. 1 Chronicles 6:50 is nestled early in this sequence, immediately following the mention of Aaron's four sons: Nadab, Abihu, Eleazar, and Ithamar in 1 Chronicles 6:3. This particular verse, by focusing on Eleazar, Phinehas, and Abishua, establishes the initial, divinely ordained line through whom the high priesthood was to be maintained, as Nadab and Abihu had died without issue due to their unauthorized fire (Leviticus 10:1-2). The Chronicler's meticulous record-keeping here serves to reinforce the continuity and legitimacy of the Aaronic priesthood, which was foundational to the restored community's worship and covenant fidelity after the exile.
Historical & Cultural Context
The book of 1 Chronicles was likely composed in the post-exilic period, possibly in the late 5th or early 4th century BC. For the returning exiles, establishing identity, land rights, and the legitimacy of religious offices was paramount. Genealogies in ancient Israel were far more than mere lists; they were vital documents that affirmed tribal affiliation, inheritance claims, and the right to hold specific positions, especially the priesthood. The Aaronic priesthood, divinely instituted at Mount Sinai, was the cornerstone of Israel's ritual and sacrificial system, providing the means for atonement and access to God's presence. The Chronicler's emphasis on this unbroken line would have provided assurance and stability to a community seeking to re-establish its covenant relationship with Yahweh in the land, reminding them of God's enduring plan despite their recent displacement.
Key Themes
This verse, though brief, contributes significantly to several key themes prevalent in Chronicles and the broader Old Testament. It highlights the Divine Order and Succession, illustrating God's meticulous establishment of the high priestly office and ensuring a clear, legitimate line of succession through Aaron's male descendants. This was crucial for maintaining proper worship, ritual purity, and the integrity of the sacrificial system in Israel, as commanded in Exodus 28. Furthermore, the meticulous listing underscores the Legitimacy of Authority for those serving in the tabernacle and later the temple; their authority was not self-appointed but divinely appointed and hereditary, a principle emphasized in Numbers 3:10. Finally, it speaks to the Continuity of God's Plan for His people's worship and access to Him. Even through generations and the vicissitudes of history, God's covenant promises and the means of His people's approach to Him remained steadfast, manifested in the unbroken line of the priesthood, a theme that resonates with God's faithfulness throughout salvation history, particularly the "covenant of a lasting priesthood" promised to Phinehas in Numbers 25:13.
Exposition and Analysis
Key Word Analysis
This term (H1121), derived from the root meaning "to build," signifies a direct, lineal descendant, emphasizing that Eleazar, Phinehas, and Abishua were not merely general descendants but immediate, legitimate successors in the high priestly line. Its use here underscores the hereditary nature of the office, as sons were seen as "builders of the family name."
This name (H175) refers to the foundational figure of the Israelite priesthood, divinely chosen and consecrated to serve as the first High Priest. His name here serves as the anchor for the entire priestly lineage, establishing the ultimate source of their authority and legitimacy, as his appointment was directly from God.
This name (H6372), meaning "mouth of a serpent" (perhaps alluding to an oracle or zealous pronouncement), refers to Eleazar's son, who is particularly notable in biblical history for his zealous act against idolatry and immorality (Numbers 25:7-13). This act resulted in God granting him and his descendants a "covenant of an everlasting priesthood," making his inclusion here a powerful reinforcement of the divine endorsement of this specific lineage.
Verse Breakdown
"And these [are] the sons of Aaron;"
This introductory clause sets the stage, indicating that what follows is a specific enumeration of Aaron's direct male offspring who continued his priestly line. The KJV's "[are]" clarifies the implicit Hebrew, affirming the identity and legitimate succession of those listed as the direct inheritors of Aaron's priestly authority.
"Eleazar his son,"
Eleazar was Aaron's third son, but after the tragic deaths of Nadab and Abihu (Leviticus 10:1-2), he became the designated successor to Aaron as High Priest. His mention here confirms his pivotal role in maintaining the continuity of the high priestly office from its very inception, ensuring the lineage remained pure and divinely appointed.
"Phinehas his son,"
Phinehas was Eleazar's son and succeeded him as High Priest. His inclusion highlights the direct generational transfer of the office. As noted in the Key Word Analysis, his zeal for God's covenant earned his line a perpetual priesthood (Numbers 25:13), making his presence in this genealogy particularly significant as a divine seal of approval on this specific branch of the Aaronic line.
"Abishua his son,"
Abishua, Phinehas's son (H50, meaning "father of plenty" or "prosperous"), continues the direct line of succession. While less prominent in the biblical narrative than his father or grandfather, his inclusion is vital for demonstrating the unbroken chain of legitimate high priests. His presence reinforces the concept of hereditary succession that was essential for the priesthood's authority and validates the Chronicler's meticulous historical record.
Literary Devices
The primary literary device employed in 1 Chronicles 6:50, as in much of the chapter, is Genealogy. This is not merely a list of names but a structured record designed to establish lineage, identity, and legitimacy, particularly for the priestly office. It serves to validate claims to authority and land rights in the post-exilic community. The Repetition of "his son" after each name (Eleazar his son, Phinehas his son, Abishua his son) serves to emphasize the direct, successive, and unbroken nature of the high priestly line. This repetitive structure powerfully reinforces the idea of an orderly and divinely sanctioned transmission of authority from one generation to the next, underscoring the stability of God's chosen system. The Conciseness of the verse, presenting only the essential names without extraneous detail, highlights the factual and authoritative nature of the record, underscoring the paramount importance of this specific, divinely ordained lineage.
Theological and Thematic Connections
1 Chronicles 6:50, though a simple genealogical entry, profoundly illustrates God's meticulous care in establishing and maintaining the means by which His people could approach Him. It speaks to the divine intentionality behind the Old Covenant system, where the priesthood served as the divinely appointed mediator between God and Israel. The unbroken succession through Aaron's line underscores God's faithfulness to His covenant promises and His commitment to providing a legitimate and orderly path for worship and atonement. This hereditary priesthood, while imperfect and temporary, was a crucial part of God's redemptive plan, foreshadowing the ultimate and perfect High Priest to come. It highlights the principle that God works through established channels and faithful individuals to accomplish His purposes.
Reflection and Application
This verse, seemingly dry and historical, offers rich spiritual lessons for believers today. It reminds us that God is a God of order, intentionality, and faithfulness. Just as He meticulously established a clear structure for worship in ancient Israel, He continues to work through established means and faithful individuals to accomplish His purposes in the world and in the church. The emphasis on succession highlights the profound importance of spiritual legacy—the faithful transmission of truth, service, and devotion from one generation to the next. We are called to be stewards of the faith, ensuring that the spiritual heritage we receive is not only preserved but also passed on, enriched, to those who follow. This continuity speaks to the enduring nature of God's promises and His unwavering commitment to His people, even through changing times and challenging circumstances, inviting us to consider our own role in God's ongoing redemptive story.
Questions for Reflection
FAQ
Why are genealogies so important in the Bible, especially in Chronicles?
Genealogies in the Bible serve several crucial purposes beyond mere historical record. In the post-exilic context of Chronicles, they were vital for establishing the identity and tribal affiliation of the returning exiles, confirming their right to land and inheritance, and most importantly, validating the legitimacy of claims to religious office, particularly the priesthood. For the Chronicler, these lists reinforced the continuity of God's covenant with Israel and the ongoing validity of the temple worship system, providing a sense of stability and divine order for a community rebuilding its life. They demonstrate God's faithfulness in preserving His chosen lines and His meticulous attention to detail in His redemptive plan, often pointing towards the future Messiah, as seen in the genealogies of Matthew 1 and Luke 3.
What was the primary role of the high priest in ancient Israel?
The high priest held the most sacred office in ancient Israel, serving as the chief mediator between God and the people. His primary roles included presiding over the sacrificial system, especially on the Day of Atonement (Leviticus 16), where he alone entered the Most Holy Place to make atonement for the sins of the nation. He was responsible for leading worship, administering the sacred rituals, and often consulting God through the Urim and Thummim, as detailed in Exodus 28. The high priest's role was indispensable for maintaining Israel's covenant relationship with God and ensuring the purity and holiness of their worship, representing the people before God and God before the people.
Does this verse have any direct relevance for Christians today?
While 1 Chronicles 6:50 details an Old Testament priesthood, its relevance for Christians is significant. It highlights God's character as a God of order, faithfulness, and intentionality in providing a way for His people to approach Him. The Aaronic priesthood, though temporary and imperfect, served as a "shadow" or "type" that pointed forward to the ultimate and perfect High Priest, Jesus Christ. For Christians, this verse underscores the historical reality of the Old Covenant system that God established, which ultimately finds its fulfillment and completion in Christ, our eternal High Priest. It reminds us of the divine preparation for the coming of our Savior, who perfectly fulfills all the roles and requirements of the priesthood, offering a superior covenant and a perfect sacrifice (Hebrews 8:6).
Christ-Centered Fulfillment
The meticulous recording of the Aaronic high priestly line in 1 Chronicles 6:50, establishing a legitimate and unbroken succession, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The Old Testament priesthood, with its hereditary succession and repeated sacrifices, served as a temporary and imperfect means of access to God, foreshadowing a better and eternal reality. Jesus, unlike the Aaronic priests who were appointed by birth and served until death, holds an eternal priesthood "after the order of Melchizedek" (Hebrews 7:11), not based on human lineage but on the power of an indestructible life (Hebrews 7:16). He is our ultimate and perfect High Priest, who "always lives to intercede" for us (Hebrews 7:25). The continuity of the Aaronic line pointed to the necessity of a mediator, but Jesus, through His single, perfect, and eternal sacrifice on the cross, has accomplished what the Old Testament sacrifices could only prefigure, providing permanent and complete access to God's presence (Hebrews 10:12-14). Thus, 1 Chronicles 6:50, by detailing the earthly, temporal priesthood, implicitly magnifies the eternal, divine priesthood of Christ, through whom we now have confident access to the Father (Hebrews 4:14-16).