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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 When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song.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 6:51 is a concise yet significant verse nestled within the extensive genealogical records of the Levites, specifically detailing the lineage of the high priestly family. It meticulously lists three successive generations—Bukki, Uzzi, and Zerahiah—each identified as the direct son of the preceding individual, thereby affirming the unbroken and divinely ordained succession within the sacred Aaronic priesthood. This verse, though brief, underscores the Chronicler's emphasis on continuity, legitimacy, and God's faithfulness in preserving the covenant line responsible for Israel's worship and atonement.
Context
Literary Context
This verse is part of a much larger genealogical section that opens the book of 1 Chronicles, spanning chapters 1-9. Specifically, 1 Chronicles 6 focuses on the descendants of Levi, meticulously tracing the priestly and Levitical lines. Verses 49-53 narrow in on the direct descendants of Aaron through Eleazar, who were consecrated for priestly service. The immediate preceding verses (1 Chronicles 6:50) name Eleazar and Phinehas, critical figures in the early priesthood, establishing the foundational lineage from which Bukki, Uzzi, and Zerahiah emerge. The subsequent verses continue this high priestly line, eventually leading to Zadok, who played a pivotal role during the reigns of King David and King Solomon. The Chronicler's placement of such detailed genealogies at the beginning of the book serves to anchor the post-exilic community in their historical and covenantal identity, emphasizing the continuity of God's people and the legitimacy of their institutions.
Historical & Cultural Context
The book of 1 Chronicles was likely compiled in the post-exilic period, possibly by Ezra, around the 5th or 4th century BCE. After the Babylonian exile, the returning Jewish community faced the immense task of rebuilding their nation, their temple, and their identity. Genealogies were critically important in ancient Israelite society, serving as legal documents to establish tribal affiliation, land rights, and, most crucially, the legitimacy of the priesthood. Only those who could prove their Aaronic descent were permitted to serve as priests, a role essential for the proper functioning of the temple cult and the spiritual well-being of the nation. The meticulous listing of names like Bukki, Uzzi, and Zerahiah provided irrefutable evidence of an unbroken priestly line, reassuring the returning community of the continuity of God's covenant with them and the validity of their religious leadership. This emphasis on lineage also reflected a broader ancient Near Eastern practice of recording royal and priestly successions to affirm legitimacy and divine favor.
Key Themes
The meticulous genealogical record in which 1 Chronicles 6:51 is embedded contributes to several overarching themes within the book. A primary theme is Continuity and Legitimacy, particularly concerning the Aaronic priesthood. The unbroken chain of succession from Aaron, through Eleazar, Phinehas, and then Bukki, Uzzi, and Zerahiah, underscores the divine ordination and enduring validity of the priestly office, which was foundational for Israel's worship and atonement. This continuity also highlights Divine Faithfulness, demonstrating God's unwavering commitment to His covenant promises, especially the perpetual covenant made with Aaron and his descendants regarding their priestly service (as seen in Exodus 29:9 and Numbers 25:13). Furthermore, these lists serve as crucial Historical Record and Identity Markers, providing the post-exilic community with a tangible link to their past, reinforcing their national and spiritual identity as God's chosen people, and illustrating God's sovereign hand guiding history through generations to fulfill His grand purposes.
Exposition and Analysis
Key Word Analysis
The name Bukki (H1231) means "wasteful." In this genealogical record, Bukki serves as a vital link in the high priestly succession, his name simply marking his place in the divinely preserved lineage.
The name Uzzi (H5813) means "forceful." As a successor in the high priestly line, Uzzi's inclusion here reinforces the unbroken chain of legitimate priestly authority, his name signifying the vigor and divine power associated with the office.
The name Zerahiah (H2228) means "Jah has risen." As the final name in this verse's sequence, Zerahiah's name points to the divine initiative and ongoing presence of God ("Jah") within the lineage, highlighting the spiritual significance of this priestly succession.
Verse Breakdown
"Bukki his son"
This phrase establishes the first link in the immediate sequence presented in this verse. Bukki is identified as the direct patrilineal descendant of the individual named just prior in the genealogy (likely Abishua, though not explicitly stated in this specific verse, it's clear from the broader context of 1 Chronicles 6). This simple declaration underscores the unbroken nature of the lineage.
"Uzzi his son"
Following Bukki, Uzzi is presented as his direct son. The repetition of "his son" (בְּנוֹ, b'no) is a standard Hebrew genealogical marker, emphasizing the direct, legitimate, and successive nature of the descent. Each link is clearly defined, leaving no room for ambiguity regarding the high priestly succession.
"Zerahiah his son"
The final individual named in this verse, Zerahiah, is identified as the son of Uzzi. This completes the three-generational sequence within this single verse, reinforcing the meticulous record-keeping of the Chronicler. The consistent use of "his son" highlights the patrilineal focus and the importance of maintaining an accurate record of those divinely appointed to serve.
Literary Devices
While a simple genealogical entry like 1 Chronicles 6:51 might seem devoid of complex literary devices, the Chronicler's overall approach to these lists employs several subtle techniques. The most prominent is Repetition, specifically the recurring phrase "his son." This repetitive structure creates a rhythmic, almost litany-like effect, emphasizing the unbroken chain of succession and reinforcing the legitimacy of each individual named. It also functions as a form of Anaphora if viewed across multiple verses, where the consistent pattern of "X his son, Y his son" drives home the theme of continuity. Furthermore, the very act of meticulously listing names serves as a form of Historical Documentation, transforming what might otherwise be a dry record into a testament to God's faithfulness and the enduring legacy of His covenant people. The names themselves, though not deeply analyzed for their etymology within the text, collectively form a Symbolic Chain of divine appointment and heritage, representing the very backbone of Israel's spiritual identity.
Theological and Thematic Connections
1 Chronicles 6:51, though a brief genealogical entry, profoundly contributes to the overarching biblical narrative by highlighting themes of divine order, covenant faithfulness, and the importance of legitimate spiritual authority. The meticulous preservation of the high priestly lineage demonstrates God's commitment to His chosen instruments for worship and atonement, ensuring that the necessary rituals and intercessions could continue for His people. This divine oversight of the priestly line foreshadows a deeper theological truth: God's ultimate provision for a perfect mediator. The continuity of the Aaronic priesthood, though vital for Israel, also implicitly points to its limitations and the need for a final, eternal High Priest, a theme richly developed in the New Testament.
Reflection and Application
While a simple list of names might seem distant from contemporary life, 1 Chronicles 6:51 offers profound insights into God's character and our own spiritual journey. It reminds us that God is a God of order, purpose, and meticulous detail, working through generations to fulfill His grand plan. Just as He faithfully preserved the priestly line for Israel's spiritual well-being, He continues to work through individuals and communities today, calling us to faithfulness in our own spheres of influence. This verse encourages us to appreciate our spiritual heritage, recognizing the countless individuals whose faithfulness, often unseen or uncelebrated, contributed to the legacy of faith we inherit. It challenges us to consider our own place within this ongoing narrative, asking how we are contributing to the spiritual legacy for future generations and how we are living out the call to be a "royal priesthood" in Christ.
Questions for Reflection
FAQ
Why are these genealogies so important in the Bible, especially in a book like 1 Chronicles?
Genealogies, particularly in 1 Chronicles, are critically important for several reasons. First, they establish legitimacy and identity. For the post-exilic community, proving one's tribal affiliation, land rights, and especially priestly lineage (as seen in 1 Chronicles 6:51) was essential for re-establishing the nation and its institutions. Only those with verifiable Aaronic descent could serve as priests. Second, they demonstrate divine faithfulness. The unbroken lines show God's unwavering commitment to His covenant promises, such as the perpetual priesthood promised to Aaron (Exodus 29:9). Third, they serve as a historical anchor, connecting the present community to their divinely ordained past and reminding them of their place in God's ongoing redemptive plan. Finally, they highlight God's meticulous oversight of history, showing that even seemingly small details like individual names are part of His sovereign design.
Christ-Centered Fulfillment
While 1 Chronicles 6:51 meticulously traces the human lineage of the Aaronic high priesthood, its ultimate theological significance finds its fulfillment in Jesus Christ. The very necessity of an unbroken human priestly line, prone to death and sin, underscores the temporary and imperfect nature of the Old Covenant priesthood. Each successive priest, from Bukki to Zerahiah and beyond, served as a type or shadow, pointing forward to the perfect and eternal High Priest. Jesus, as revealed in the New Testament, is the Great High Priest who does not descend from Aaron but from the tribe of Judah, after the order of Melchizedek (Hebrews 7:11-17). Unlike the Aaronic priests who offered repeated sacrifices for their own sins and the sins of the people, Christ offered Himself as the perfect, once-for-all sacrifice, forever taking away sin. His priesthood is not passed down through human lineage but is eternal and unchangeable (Hebrews 7:24-25), ensuring perpetual intercession for His people. Thus, 1 Chronicles 6:51, by emphasizing the continuity of a human priesthood, paradoxically magnifies the unique, superior, and ultimate fulfillment found in the person and work of Jesus Christ, the Lamb of God who takes away the sin of the world.