1 Chronicles 6:1–70

In verse 1, following the principle often mentioned, we first find the sons of Levi in natural order, the order of birth: Gershon, Kohath, and Merari. Then in verse 2 comes Kohath — and not Gershon — chosen by grace as the stock of the Aaronic priesthood. Verse 3 names Aaron before Moses: "Aaron, Moses, and Miriam." This order matches the subject of Chronicles, which deals with Judah's kingship according to God's counsels, and with the priesthood in its relation to that kingship.

Aaron's sons are Nadab, Abihu, Eleazar, and Ithamar. Nadab and Abihu were judged for their sin. And so in the priestly family we see it again: the history of the natural man comes first, and then it is set aside completely.

The inspired writer begins again with the sons of Levi (1 Chron. 6:16). The special line of the priesthood, the sons of Aaron, is as prominent in Levi as the line of kings, the sons of David, is in Judah. Here are the three branches of the tribe, Gershom, Kohath, and Merari, the sons of each, and the appointment of one from each family to be a leader in the service of song.

The priestly genealogy forms the counterpart to the royal genealogy (1 Chron. 2, 3), but it ends here at the captivity, without going beyond it as the line of David does (1 Chron. 3:19-24).

Eldest son of Levi, born before the children of Israel entered Egypt, and his descendants. At the count of the Israelites in the wilderness there were 7,500 Gershonites, one branch of the Levites. Their charge was the framework of the tabernacle and the tent, with the hangings and curtains.

The Kohathites carried the "most holy things" of the tabernacle — the ark, the table of showbread, the golden altar, and so on. But they were not allowed to touch them, or even to look at them.

The children of Levi came, as we know, from the third son of Jacob. From him came Aaron and Moses too, the double type of Christ. His name, "joined," suits perfectly with the history of the tribe. Their first father joined Simeon in deeds of violence. This brought on them the punishment spoken in the words, "I will divide them in Jacob and scatter them in Israel." But the result is true blessing. Levi, in whom this is more fully carried out than in Simeon, is only thereby more fully blessed. He is joined to the Lord, and the Lord becomes his portion. And if he is scattered in Israel, it is as a spiritual seed, to bear fruit for God all over the land.

The supremacy of the tribe of Levi shows the sovereignty of God. God fully reveals His grace in His choice of this tribe. This tribe could not be chosen for any merit in its character... Yet out of this tribe Jehovah took Moses to lead His people. He took Aaron and his sons as priests. And He took the whole tribe, in place of all the firstborn, for the special ministry.

Levi means "joined." The grace of God had joined them to the Lord and His ministry. Christian believers are joined to the Lord. They are both priests and Levites, having priesthood and ministry. Our priesthood consists in the ministry of the sanctuary, in worship and intercession. Our Levite ministry is many sided.

In verse 1, following the principle we have often mentioned, we first find the sons of Levi in natural order, the order of birth: Gershon, Kohath, and Merari. Then in verse 2 we find Kohath — and not Gershon — chosen by grace as the stock of the Aaronic priesthood. Verse 3 names Aaron before Moses: "Aaron, Moses, and Miriam." That order matches what Chronicles is about. It deals with Judah's kingship according to God's counsels, and with the priesthood in its relation to that kingship. These three names, Aaron, Moses and Miriam, stand for the priesthood, the law, and prophecy. But as soon as the question is the counsels of grace about the kingship, the law — Moses — gives place to the priesthood.

Son of Levi, and his descendants. He was the grandfather of Moses and Aaron. We know little about Kohath himself: he went into Egypt with the rest of his brothers and died at the age of 133. The Kohathites carried the "most holy things" of the tabernacle — the ark, the table of showbread, the golden altar and so on — but they were not allowed to touch them or even look at them. In the first census the male descendants of Kohath between thirty and fifty years of age numbered 2,750. Their descendants included several important families, including the priesthood. Amram's sons were Aaron and Moses, and the priests came from Aaron; Izhar's son was Korah, whose line became the Korahites; Hebron's line became the Hebronites, and Uzziel's the Uzzielites.

Kohath — Congregation, Assembly. Hebron — Association, communion. Amram — Exalted people, of the exalted One. Izhar — Oil. Uzziel — The strength of God.

When we looked at Numbers 3 and 4, we saw that the sons of Kohath had the privilege of carrying the most precious of the instruments and furniture of the sanctuary. So they did not receive any part of the leaders' offering. Their high and holy service was to carry these things on their shoulders, and not to use wagons or oxen. The closer we look at the things put into the care and charge of the Kohathites, the more we shall see that they picture the deeper and fuller ways God has made Himself known in Christ.

This was the highest form of service; it was what brought the service closest to Christ. On the outside it did not look so impressive, as we shall see later. It does not follow at all that the service which makes the greatest show or noise among people is the most honourable in God's eyes.

Notice that in Numbers 16 nothing says that the sons of Korah went down with their father. And in Numbers 26:11 we read that the children of Korah did not die. Yes, in the riches of sovereign grace God saved them from going down alive into the pit. And this was not all. As part of the family of Kohath they had given to them the cities of refuge, of which Hebron is named first. (1 Chron. 6:54-67.) Oh, how our God delights in mercy! Grace spares them from the pit, and gives them the place of Abraham; for Abraham dwelt in Hebron.

1 Chronicles 6:33, 38 establishes plainly that Heman was the grandson of the prophet Samuel. Heman was the middle one of the three leading singers of Israel (compare verses 33, 39, 44). And both men were descendants of that very man Korah, who led the great rebellion in the wilderness.

Kohath had another son, Hebron, who for all we know may have had ten times as many descendants. In a word, the genealogies name those there was some special reason to name, and leave out the rest.

Aaron, not Moses, is named first in verse 3: "Aaron, Moses, and Miriam." This order matches what Chronicles is about. The book deals with Judah's kingship according to God's purpose, and with the priesthood in its relation to that kingship. These three names — Aaron, Moses and Miriam — stand for the priesthood, the law, and prophecy. But as soon as God's purposes of grace about the kingship come in, the law, Moses, gives place to the priesthood.

Sister of Aaron and Moses: she is called, with emphasis, "Miriam the prophetess." She was probably the sister who watched the basket in which her brother Moses was laid. Later she led the women in procession. With tambourines and dancing they answered the song of Moses, when God delivered them out of Egypt and through the Red Sea.

Last of all, we see what is sadly always the case with man. On the first day the priesthood is set up, it falls short of the glory of God. Nadab and Abihu offer strange fire. In their dealings with God they act as natural men. They do not build their service on the altar of sacrifice, and they die.

Nadab and Abihu were judged for their sin. So in the priestly family we again see that the history of the natural man comes first, and is then set aside completely. After Nadab and Abihu come Eleazar and Ithamar. Eleazar is the priest according to the election of grace. Ithamar is the responsible priest, set aside to make room for Eleazar.

Eleazar, Aaron's third son — in whom the priesthood revives after the death of Nadab and Abihu — is a clear picture of Christ as a risen Priest, whose place of intercession is the fruit of His finished work. His resurrection means God has accepted His atoning death… As long as Eleazar held the high priesthood, Ithamar could serve well in his lower place. But that service depends entirely on the one propitiatory sacrifice which Eleazar, the risen priest, reminds us of. Let Ithamar displace Eleazar, and Ithamar himself is utterly lost. Eli, "the exalted," Hophni, "my fist," and quite another Phinehas, "mouth of brass," are enough to show what the history became. But the line of Eleazar, when it revives, revives in Zadok, "the righteous one."

These genealogies were imperfect. Israel's condition bore the mark of the ruin that had come on them. But it also bore the mark of the goodness of God. He had brought back a remnant, and He had preserved all that was needed to place them on the record of His people. These genealogies served as a way to recognise the people… Happy is the one who had kept his own, and who prized the heritage of the LORD so highly! It was a proof of faith. Someone might have said, "What use are these genealogies in Babylon?"

Aaron's sons are Nadab, Abihu, Eleazar, and Ithamar. Nadab and Abihu were judged for their sin. And so in the priestly family we again see that the history of the natural man comes first and is then set aside completely. After Nadab and Abihu come Eleazar and Ithamar. Eleazar is the priest chosen by grace. Ithamar is the responsible priest, set aside to make room for Eleazar.

Eleazar begets Phinehas, a man of energy, who like Caleb added virtue to his faith and was chosen by God to continue the priestly line. This line continues unbroken down to Azariah (v. 9). He served as priest in the house that Solomon built in Jerusalem (v. 10). The line goes on from Azariah to Jehozadak, the last high priest mentioned in Chronicles.

God's glory and Israel's good were what ruled the conduct of faithful Phinehas on this occasion. It was a critical moment. He felt that the sternest action was needed. It was no time for false tenderness. There are moments in the history of God's people when tenderness to a man becomes unfaithfulness to God. It is vitally important to be able to recognise such moments. Phinehas acted at once. That saved the whole congregation, glorified Jehovah among His people, and wrecked the enemy's plan.

The name Phinehas, "a mouth of brass," fits a man who was so unbendingly faithful to God. By his relentless judgment of sin he secured a lasting priesthood for himself and his family.

The priesthood of Phinehas springs from the priesthood of Eleazar and continues it. Yet judgment keeps it alive and holds it up. Strange as it may seem, atonement itself is made by judgment: "Phinehas has turned away My wrath from over the children of Israel, in that he was jealous with My jealousy among them, so that I did not consume the children of Israel in My jealousy. Therefore say, 'Behold, I give him My covenant of peace. It shall be to him, and to his descendants after him, a covenant of everlasting priesthood, because he was zealous for his God and made atonement for the children of Israel.'"

For hundreds of years the wrong line had usurped the high-priesthood. Eli belonged to the younger branch of Aaron's family. That branch seized the high-priesthood unlawfully, despite Jehovah's solemn promise to Phinehas (Num. 25:12-13). But restoration came in Zadok, in David and Solomon's time, for Jehovah is faithful despite man's failure and hostility.

Abishua. Son of Phinehas (son of Eleazar), and father of Bukki. 1 Chr. 6:4-5, 50; Ezra 7:5. Josephus says that Abishua was high priest after Phinehas.

Aaron's sons are Nadab, Abihu, Eleazar, and Ithamar. Nadab and Abihu were judged for their sin. And so in the priestly family we again see the same order. The history of the natural man comes first, and then it is set aside completely. After Nadab and Abihu come Eleazar and Ithamar. Eleazar is the priest according to the election of grace. Ithamar is the responsible priest, set aside to make room for Eleazar.

Eleazar fathered Phinehas, a man of energy. Like Caleb he added virtue to his faith, and God chose him to continue the priestly line. This line continues without interruption down to Azariah (v. 9), who "served as priest in the house that Solomon built in Jerusalem" (v. 10). The line goes on from Azariah to Jehozadak, the last high priest mentioned in Chronicles. He "went into exile when the LORD sent Judah and Jerusalem into exile by the hand of Nebuchadnezzar" (v. 15).

This was the branch of Aaron's line that came forward in the day of David (1 Chron. 12:28). For hundreds of years the wrong line had usurped the high priesthood. Eli belonged to the younger branch of Aaron's family. That branch took the high priesthood for themselves unlawfully, despite the LORD's solemn promise to Phinehas (Num. 25:12-13). But restoration came in the person of Zadok in David and Solomon's time, for the LORD is faithful despite man's failure and hostility. And in the last days that Ezekiel speaks of, the sons of Zadok will reappear in the priestly line, and the LORD's original "covenant of peace" with Phinehas will be kept (Ezek. 40:44-46).

These genealogies were imperfect. Israel's condition bore the mark of the ruin that had come on them. But it also bore the mark of the goodness of God. He had brought back a remnant, and He had kept everything needed to place the people of that remnant in the record of His people... Happy the man who had preserved his own, and who thought so much of the LORD's inheritance that he treasured it! It was a proof of faith; for it might have been said, What use are these genealogies in Babylon?

There is something deeply sobering to the soul in being allowed to go over a record of names long since forgotten by man. God has remembered every one of them, with every detail of their journey through this world. One day our names will likewise be lost to mankind, but neither we nor our ways will be forgotten by God.

The genealogy of Ezra is traced back to Aaron (vv. 1-5). He was therefore entitled to all the rights and privileges of the priesthood (see Ezra 2:62)... He became a priest by birth and consecration. But he only became "a scribe skilled in the Law of Moses that the LORD, the God of Israel, had given" by personal study of the Word. So inherited office, even among the Jews, could not supply the qualifications for doing the work. Those could only come from a person's own dealings with God in the Scriptures.

Eleazar fathered Phinehas, a man of energy, who like Caleb added virtue to his faith. God chose him to continue the priestly line. This line continues without a break down to Azariah (v. 9), who "served as priest in the house that Solomon built in Jerusalem" (v. 10). The line goes on from Azariah to Jehozadak, the last high priest named in Chronicles. He "went into exile when the LORD sent Judah and Jerusalem into exile by the hand of Nebuchadnezzar" (v. 15). Ezra and Nehemiah tell us about the high priests who served after the return from captivity. Their line breaks off about 330 years before Christ (Neh. 12:10-11), just as the royal line of descent stops in 1 Chronicles 3, a few generations after Zerubbabel.

The priestly genealogy forms the counterpart to the royal genealogy (1 Chron. 2, 3), but it ends here at the captivity, without going beyond it as with the line of David (1 Chron. 3:19-24).

The genealogies were also important because they established the line of succession in the priesthood of Aaron's family. That priesthood was meant to walk always before the true King, the LORD's Anointed.

If a priest could not prove his genealogy, he was not allowed to serve. We know this from the book of Ezra, which follows Chronicles as the natural sequel to these books. The priests were not allowed to serve at all unless they could prove their genealogy, however truly they were sons of Aaron.

These genealogies were imperfect. The state of Israel bore the mark of the ruin which had come upon them. But it also bore the mark of the goodness of God. He had brought back a remnant, and He had preserved all that was needed to place those who formed it in the record of His people. These genealogies served as a means to recognise the people. Happy the man who had preserved his own, and who valued the LORD's inheritance enough to care about it! It was a proof of faith; for someone might have said, What use are these genealogies in Babylon?

Ezra was remarkable in every way as the man God chose to carry out this mission. First (vv. 1-5) we find his genealogy, which has no gap. He was of the priestly line. Through his ancestors and their virtues — the faithfulness of a Zadok, the zeal of a Phinehas — he traced his origin back to "Aaron the chief priest."

He became a priest by birth and consecration. But he only became "a scribe skilled in the Law of Moses that the LORD, the God of Israel, had given" by personal study of the Word. So even among the Jews, an inherited office could not give a man the qualifications to carry it out. Those could only come from his own dealings with God in the Scriptures.

Under law, the men appointed as priests could not stay in office, because death removed them. A priest could sympathise with those he served, and help them as far as he was able. But death cut him off, and the next priest was a stranger to the sorrows of the people who had come to the one before him. With Christ how different! He has triumphed over death, and He continues for ever in an unchangeable priesthood.

The priestly genealogy forms the counterpart to the royal genealogy (1 Chron. 2, 3), but it ends here at the captivity, without going beyond it as with the line of David.

The special line of the priesthood, the sons of Aaron, stands out in Levi just as the line of kings, the sons of David, stands out in Judah.

Aaron's sons are Nadab, Abihu, Eleazar, and Ithamar. Nadab and Abihu were judged for their sin. So in the priestly family we again see that the history of the natural man comes first and is then set aside completely. After Nadab and Abihu come Eleazar and Ithamar. Eleazar is the priest according to the election of grace. Ithamar is the responsible priest, set aside to make room for Eleazar.

Eleazar fathered Phinehas, a man of energy. Like Caleb, he added virtue to his faith, and God chose him to continue the priestly line. The line runs on without a break down to Azariah (v. 9), who "exercised the priesthood in the house that Solomon built in Jerusalem" (v. 10). The line goes on from Azariah to Jehozadak, the last high priest mentioned in Chronicles. He "went away when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar" (v. 15).

It was important then to keep the genealogies, because the law said that every Israelite should enjoy the inheritance of his fathers... Since only the sons of Aaron could be priests, they had to keep their family record. When they came back from exile, some could not show their descent from Aaron, and they lost their place in the priesthood.

Happy is the man who kept his own genealogy, and who prized the LORD's inheritance so much that he valued that record! It was a proof of faith. Someone might have said, "What use are these genealogies in Babylon?"

For hundreds of years the wrong line had seized the high-priesthood. Eli came from the younger branch of Aaron's family. That branch took the high-priesthood for itself with no right to it, despite the LORD's solemn promise to Phinehas. But restoration came in Zadok, in the days of David and Solomon, for the LORD is faithful despite man's failure and hostility.

Eleazar fathers Phinehas, a man of energy. Like Caleb, he added virtue to his faith, and God chose him to continue the priestly line. This line continues without a break down to Azariah (v. 9). He served as priest in the house that Solomon built in Jerusalem (v. 10). The line goes on from Azariah to Jehozadak, the last high priest mentioned in Chronicles.

There are eight or nine men called Zadok in the Old Testament. But there can be little doubt that the Zadok that Ezekiel speaks of is the priest who lived in David's time. He was a descendant of Aaron, Eleazar and Phinehas (1 Chr. 6:50–53). His name comes from the verb 'to justify'. His father was called Ahitub, which means 'brother of goodness'.

For hundreds of years the wrong line had usurped the high-priesthood. Eli belonged to the younger branch of Aaron's family. They took the high-priesthood for themselves unlawfully, despite the LORD's solemn promise to Phinehas (Num. 25:12-13). But there was a restoration in the person of Zadok in David and Solomon's time, for the LORD is faithful despite man's failure and hostility. And in the later day Ezekiel speaks of, we find the sons of Zadok back in the priestly line, and the LORD's original "covenant of peace" with Phinehas kept (Ezek. 40:44-46).

Zadok, who with Abiathar bore the ark before David, and like Abiathar was faithful to David in the rebellion of Absalom, remained with David and with Solomon, and was established in the priesthood. Abiathar should have known that, if it was wrong to follow Absalom, it was also wrong to follow his brother Adonijah. It is not enough for us to be faithful in one crisis: we ought to be faithful in every crisis, yes, at all times and in all things.

Eleazar's line is given the first place in Zadok. That fact shows the ideal picture given to us here. Zadok only gained the first place at the beginning of Solomon's reign, after Abiathar had joined the conspiracy of Adonijah. Yet for the picture Zadok had to come first. As the "righteous" one, he reminds us from this side of the Melchizedek character of priesthood in Christ.

It matters little to Ahimaaz whether this may hurt him personally or hinder his career; he does not share Joab's politics. Whatever may come of it, he desires to be the first, bowed before the king, to acknowledge the dignity that again is his. All his energy goes into this, for he belongs to David with his whole heart... One thing is certain: he has only David's glory in view. May we run like Ahimaaz! May we run to be the first at the feet of our victorious Lord, and let no one outrun us!

Eleazar fathered Phinehas, a man of energy. Like Caleb, he added virtue to his faith, and God chose him to continue the priestly line. This line continues without interruption down to Azariah (v. 9), who "served as priest in the house that Solomon built in Jerusalem" (v. 10). The line goes on from Azariah to Jehozadak, the last high priest mentioned in Chronicles. He "went away when Jehovah carried away Judah and Jerusalem by the hand of Nebuchadnezzar" (v. 15). Ezra and Nehemiah tell us about the high priests who served after the return from captivity. Their line is broken about 330 years before Christ (Neh. 12:10-11), just as the royal line of descent stops in 1 Chronicles 3, a few generations after Zerubbabel.

The priestly genealogy forms the counterpart to the royal genealogy (1 Chron. 2, 3), but it ends here at the captivity, without going beyond it as with the line of David (1 Chron. 3:19-24).

In that day the sons of Zadok will be chosen to draw near to Jehovah in ministry (Ezek. 40:46; Ezek. 43:19; Ezek. 44:15; Ezek. 48:11). This was the branch of Aaron's line that came forward in the day of David (1 Chron. 12:28). For hundreds of years the wrong line had usurped the high-priesthood. Eli belonged to the younger branch of Aaron's family. They seized the high priesthood unlawfully, despite Jehovah's solemn promise to Phinehas (Num. 25:12-13). But restoration came in Zadok, in David and Solomon's time, because Jehovah is faithful despite man's failure and hostility.

These genealogies were incomplete. Israel's condition carried the mark of the ruin that had come upon them. But it also carried the mark of the goodness of God. He had brought back a remnant, and He had preserved everything needed to place those who made up that remnant in the record of His people. Where the proof needed for that title was missing, those of the people lost their proper privileges, and the priests lost their priestly place, until a priest stood up with Urim and Thummim. These genealogies were the means of recognising the people. Happy was the man who had kept his own, and who valued the heritage of Jehovah enough to treasure it! It was a proof of faith, for someone might have said, What use are these genealogies in Babylon?

There is something deeply solemn about being allowed to go over a record of names like this. People forgot them long ago, but God has remembered every one of them, with every detail of their path through this world. One day our own names will be lost to mankind in the same way. But God will forget neither us nor our ways.

Under the law, men were appointed as priests, and they could not continue in office because death removed them. A priest could sympathise with the people he served, and help them as far as he was able. But death cut him off, and another priest took his place, a stranger to the sorrows of those who had come to the priests before him. With Christ it is completely different! He has triumphed over death, so He continues forever in a priesthood that never changes.

In verse 1, following the principle often mentioned, we first find the sons of Levi in natural order, the order of birth: Gershon, Kohath, and Merari. Then in verse 2, Kohath — not Gershon — is chosen by grace as the stock of the Aaronic priesthood. Aaron, not Moses, is named first in verse 3: "Aaron, Moses, and Miriam." The order of this list matches the contents of Chronicles. That book deals with Judah's kingship according to God's counsels, and with the priesthood in its relationship to the kingship.

Nadab and Abihu were judged for their sin. So in the priestly family we again see that the history of the natural man comes first and then is entirely set aside. After Nadab and Abihu come Eleazar and Ithamar: Eleazar, the priest according to the election of grace; Ithamar, the responsible priest, set aside in order to give place to the former.

Eleazar fathers Phinehas, a man of energy, who like Caleb added virtue to his faith and was chosen by God to continue the priestly line. This line continues without a break down to Azariah (v. 9). He is the one "who served as priest in the house that Solomon built in Jerusalem" (v. 10). The line goes on from Azariah to Jehozadak, the last high priest mentioned in Chronicles. He "went into exile when the LORD sent Judah and Jerusalem into exile by the hand of Nebuchadnezzar" (v. 15).

Azariah the son of Zadok heads the princes. He is the one "who served as priest in the house that Solomon built in Jerusalem" (1 Chr. 6:10). The very highest function falls to him. The temple is to become the centre of the whole order of Solomon's kingdom. It will hold that place on the earth again when Christ sets up the millennial kingdom (Ezek. 40–48).

But this list gives special mention to Azariah, the one "who served as priest in the house that Solomon built in Jerusalem" (vi. 10). He was high priest when Uzziah was king… Despite the king's bold intrusion, Azariah stood firm and brave for God's truth and order. He resisted the king as he came forward with the censer in his hand to burn incense. A man out to please those in power would have given way to royalty. Not so Azariah… He goes in after the king. Without fear and with authority he says, "It is not for you, Uzziah, to burn incense… Go out of the sanctuary, for you have done wrong." In the list of priests Azariah stands out. It is honourable mention of his unflinching courage where others might have given in.

God's care for His holy things is clear. He preserved the record of Levi's sons so exactly, and appointed to each his particular work… Aaron as high priest led the people in worship and stood before God for them. … Aaron had sons to succeed him in the priest's office, for that line of priesthood had to continue until the appointed time.

There is now no priestly order by natural birth or by man's choosing. Believers are children of God, are priests of God, and have access to the Father, because they have the Holy Spirit… The will of man is always contrary to God. It seeks to re-establish what God has set aside, and places a barrier between God the Father and His own children. Where is access to the Father if a self-appointed priest must come in between?

The genealogies were also important to establish the succession of the priesthood of Aaron's line, which was appointed to walk always before the true King, the Lord's Anointed.

We know that at the time of the return from Babylon, the genealogies of Judah and of Benjamin were in many cases not enough. Members of the family of Levi who could not produce them were kept out of the priesthood (Ezra 2:62).

The special line of the priesthood, the sons of Aaron, stands out in Levi just as the line of kings, the sons of David, stands out in Judah.

The priestly genealogy is the counterpart of the royal genealogy (1 Chron. 2, 3). But it ends here at the captivity. It does not run on past the captivity, as the line of David does (1 Chron. 3:19-24).

He was high priest when Uzziah was king. The king pushed in where he had no right, censer in hand, ready to burn incense. Azariah, firm and brave for God's truth and order, stood against him. A man out to please those in power would have given way to royalty. Not so Azariah. He was faithful and eager to keep the order God had set, so he went in after the king, and eighty priests of the Lord went with him. In the list of priests Azariah stands out. The record honours his courage, which never gave way where others might have. Nothing else like it is on record — neither such a sin in a king nor such faithfulness in a priest. God's order in His own temple must be kept, even when everything else is in confusion.

Son of Amariah, and father of Zadok. 2 Sam. 8:17; 1 Chr. 6:7-8, 52; 1 Chr. 18:16.

Son of another Amariah, and father of another Zadok, several generations later than No. 2. 1 Chr. 6:11-12; Ezra 7:2.

This line continues without interruption down to Azariah (v. 9), who "exercised the priesthood in the house that Solomon built in Jerusalem" (v. 10). The line goes on from Azariah to Jehozadak, the last high priest mentioned in Chronicles. He "went away when the Lord carried away Judah and Jerusalem by the hand of Nebuchadnezzar" (v. 15). Ezra and Nehemiah tell us about the high priests who served after the return from captivity. Their line breaks off about 330 years before Christ (Neh. 12:10-11), just as the royal line of descent stops in 1 Chronicles 3, a few generations after Zerubbabel.

He became a priest by birth and consecration. But he became "a ready scribe in the Law of Moses, which the Lord, the God of Israel, had given" only by personal study of the Word. So an inherited office, even among the Jews, could not give a man what he needed to carry it out. That could come only from time alone with God in the Scriptures. It was neglect of this second part of their office that led to the failure and corruption of the priesthood.

Eleazar fathered Phinehas, a man of energy. Like Caleb, he added virtue to his faith, and God chose him to continue the priestly line. The line continues unbroken down to Azariah (v. 9), who "served as priest in the house that Solomon built in Jerusalem" (v. 10). The line goes on from Azariah to Jehozadak, the last high priest mentioned in Chronicles. He "went into exile when the LORD sent Judah and Jerusalem into exile by the hand of Nebuchadnezzar" (v. 15).

The priestly genealogy forms the counterpart to the royal genealogy (1 Chron. 2, 3), but it ends here at the captivity, without going beyond it as with the line of David (1 Chron. 3:19-24).

The sons of Zadok will be chosen in that day to come near to Jehovah in ministry (Ezek. 40:46; Ezek. 43:19; Ezek. 44:15; Ezek. 48:11). This was the branch of Aaron's line that came forward in David's day (1 Chron. 12:28). For hundreds of years the wrong line had seized the high priesthood. Eli belonged to the younger branch of Aaron's family. They took the high priesthood for themselves unlawfully, despite Jehovah's solemn promise to Phinehas (Num. 25:12-13). But restoration came in Zadok, in the time of David and Solomon, because Jehovah is faithful despite man's failure and hatred.

Aaron's sons are Nadab, Abihu, Eleazar, and Ithamar. God judged Nadab and Abihu for their sin. So in the priestly family we again see that the story of the natural man comes first and is then set aside completely. After Nadab and Abihu come Eleazar and Ithamar. Eleazar is the priest by God's choice in grace. Ithamar is the responsible priest, set aside to make room for Eleazar.

There are eight or nine men called Zadok in the Old Testament. But there can be little doubt that the Zadok Ezekiel speaks of is the priest who lived in the time of David. He was a descendant of Aaron, Eleazar and Phinehas (1 Chr. 6:50–53). His name comes from the verb "to justify", and his father was called Ahitub, which means "brother of goodness".

Son of another Ahitub, a priest. 1 Chr. 6:12; Ezra 7:2.

Ezra the scribe: In the time of King Artaxerxes, Ezra became a prepared and fitting instrument in God's hand for teaching and restoring the remnant of His people in Jerusalem. Ezra was a great-great-great-grandson of Zadok (Ezra 7:1–2). God, in His grace, raised up Ezra... no doubt as another gracious reward for Zadok's faithfulness.

These genealogies were incomplete. Israel's state carried the mark of the ruin that had come on them. But it also carried the mark of the goodness of God. He had brought back a remnant, and He had preserved everything needed to place the members of that remnant in the record of His people... These genealogies served as a way to recognise the people. Happy is the man who had kept his own record, and who valued Jehovah's heritage so highly that he treasured it! It was a proof of faith. Someone might have said, What use are these genealogies in Babylon?

The priestly genealogy is the counterpart to the royal genealogy (1 Chronicles 2, 3). But it ends here, at the captivity. It does not run on beyond that point, as the line of David does (1 Chronicles 3:19-24).

Aaron's sons are Nadab, Abihu, Eleazar, and Ithamar. Nadab and Abihu were judged for their sin. After them come Eleazar and Ithamar: Eleazar, the priest chosen by grace; Ithamar, the responsible priest, set aside to make room for Eleazar. Eleazar fathers Phinehas, a man of energy. Like Caleb, he added virtue to his faith, and God chose him to continue the priestly line. This line continues without a break down to Azariah (v. 9), who "served as priest in the house that Solomon built in Jerusalem" (v. 10). The line goes on from Azariah to Jehozadak, the last high priest mentioned in Chronicles. He "went into exile when the LORD sent Judah and Jerusalem into exile by the hand of Nebuchadnezzar" (v. 15).

Son of Shallum, or Meshullam, and high priest in the time of Josiah king of Judah. He found a copy of the law in the temple, which caused great heart-searchings and repentance. 2 Kings 22:4-14; 2 Kings 23:4, 24; 1 Chronicles 6:13; 1 Chronicles 9:11; 2 Chronicles 34:9-22; 2 Chronicles 35:8; Ezra 7:1; Nehemiah 11:11.

Some have identified Jeremiah's father with the high priest Hilkiah, who had such influence in Josiah's great work of reform. This is incorrect. The high priest Hilkiah was of the line of Eleazar, as recorded in 1 Chronicles 6:4, 13. The first verse of Jeremiah tells us that the prophet's father was one of the priests at Anathoth. The priests who lived there were of the line of Ithamar. Anathoth, Jeremiah's home, was in Benjamin, about three miles northeast of Jerusalem.

Was Jeremiah's father the high priest often mentioned during the reign of Josiah, or was he another Hilkiah? We do not know for sure. Let us remember, however, the following points about Hilkiah the high priest. In 1 Chronicles 6:13 he is named in the list of Aaron's descendants… Ezra, the scribe, was one of his descendants.

Ezra was, in every respect, remarkable as the man God chose to carry out this mission. In the first place (vv. 1-5), we find his genealogy, which presents no gap. He belonged to the priestly line. Through his ancestors and their virtues — the faithfulness of a Zadok, the zeal of a Phinehas — he traced his origin back to "Aaron the chief priest."

He records at the same time the names of those who had gone through the trials mentioned in this history without being blotted out of the book.

The line goes on from Azariah to Jehozadak, the last high priest mentioned in Chronicles. Ezra and Nehemiah tell us about the high priests who served after the return from captivity. Their line stops about 330 years before Christ (Neh. 12:10-11), just as the royal line of descent stops in 1 Chronicles 3, a few generations after Zerubbabel.

Joshua is mentioned several times in Zechariah. He was the first high priest after the captivity. Ezra and Nehemiah call him Jeshua, which is the name Joshua written in Greek... Joshua was the son of Josedech (Jehozadak), the high priest whom the Babylonians took into captivity (1 Chron. 6:15). He was the grandson of Seraiah, whom Nebuchadnezzar put to death at Riblah after the capture of Jerusalem.

The people are carried away to Babylon; the priests and those who had helped with the resistance die a violent death at Riblah. The last traces of the power and prosperity of Judah disappear after this attack... So ends the history of man, placed under responsibility before God. God must give him up — but His promises do not change. He will re-establish the reign of His anointed... and this reign will be unshakeable.

In the next vision the high priest Joshua appears, clothed with filthy garments (v. 3) and standing before the angel of Jehovah (v. 1). Satan is there too (v. 2), to accuse the people represented by their high priest. But the angel's message is different: "Take away the filthy garments from off him... See, I have caused your iniquity to pass from you, and I clothe you with festival robes" (v. 4). Iniquity taken away and festival robes supplied instead: this is God's answer.

Zechariah is to make (with the offering) crowns of both gold and silver, an elaborate crown. He was to put this crown on the head of Joshua, the high priest, not on Zerubbabel, the governor. This was most unusual! Joshua was of the line of Aaron, of the tribe of Levi. Priests came from this line, but never kings. Israel's king came from the tribe of Judah. But this occasion symbolises the fact that Christ will be both Priest and King. He is King, being of the tribe of Judah, and Priest, not of the Aaronic line, but of the order of Melchizedek (Heb. 6:20).

The high priesthood passed from one to another; there was succession... This alone was enough to destroy all dependence on that priesthood. A priest might be merciful and faithful, but he would still die. The man after him might make people hate the offering of the Lord, as Eli's sons did. They used their office to take their dues, and more than their dues, and did not help the worshipper... "But Jesus, because He continues ever, has a priesthood that does not pass from one to another. Therefore He is able to save to the uttermost those who come to God by Him, since He ever lives to make intercession for them."

The priestly genealogy forms the counterpart to the royal genealogy (1 Chron. 2, 3), but it ends here at the captivity, without going beyond it as with the line of David (1 Chron. 3:19-24).

The line goes on from Azariah to Jehozadak, the last high priest mentioned in Chronicles. He "went away when Jehovah carried away Judah and Jerusalem by the hand of Nebuchadnezzar" (v. 15). Ezra and Nehemiah tell us about the high priests who served after the return from captivity. That line breaks off about 330 years before Christ (Neh. 12:10-11), just as the royal line stops in 1 Chronicles 3, a few generations after Zerubbabel.

The priestly line runs without a break from Aaron to Jehozadak, who went into captivity when the Lord carried away Judah and Jerusalem by the hand of Nebuchadnezzar. But this list gives special mention to Azariah: he is the one who served as priest in the temple that Solomon built in Jerusalem (6:10). He was high priest when Uzziah was king… The king interfered where he had no right, but Azariah stood firm and brave for God's truth and order and resisted him as he came forward, censer in hand, to burn incense… Azariah stands out in the list of priests. It is an honourable mention of his unflinching courage, where others might have given in.

Everything that gave Aaron's priesthood its value was now gone. The presence of Jehovah, whom he came near to; the ark, which was the throne of God; the sprinkling of the blood on the great day of atonement, which made propitiation; the Urim and Thummim, by which the high priest received God's answer for the people and guided all their affairs — all of it was gone.

Joshua is mentioned several times in Zechariah. He was the first high priest after the captivity. Ezra and Nehemiah call him Jeshua… He and Zerubbabel are prophetic pictures of our Lord as the King-Priest. Joshua was the son of Josedech (Jehozadak), the high priest whom the Babylonians took into captivity (1 Chron. 6:15). He was the grandson of Seraiah, whom Nebuchadnezzar put to death at Riblah after the capture of Jerusalem.

The end of the Babylonian captivity is pointed to more than once, and it is treated as a past historical fact (1 Chron. 6:15)… The first nine chapters contain God-given genealogical records going back to Adam. These records let those who came back from the captivity prove their various Jewish claims.

If the proof needed to give them a title to a place among God's people was missing, those of the people lost the privileges that were properly theirs, and the priests lost their priestly position, until a priest stood up with Urim and with Thummim. These genealogies were the means of recognising the people. Happy is the man who had kept his own record, and who valued the heritage of Jehovah enough to treasure it! It was a proof of faith. Someone might have said, "What use are these genealogies in Babylon?"

In verse 16, the Spirit of God takes up the family line of the Levites again. This time it runs in order of birth, the order in which their families were first set up. The book of Numbers tells us what their service was: they carried the tabernacle and its furnishings through the wilderness. God trusted the Kohathites with the most precious load, including the ark. But here we find that once the ark had a resting place, David appointed men from all three Levite families for "the service of song in the house of the LORD."

The supremacy of the tribe of Levi shows the sovereignty of God. His choice of this tribe shows divine grace in full. He could not choose them because of any worth of their own... "Cursed be their anger, for it is fierce, and their wrath, for it is cruel! I will divide them in Jacob and scatter them in Israel" (Genesis 49:6-7). Yet out of this tribe Jehovah took Moses to lead His people. He took Aaron and his sons as priests. He took the whole tribe, in place of all the firstborn, for the special ministry. This is a most blessed illustration of sovereign grace.

God gave the Levites their duties as it pleased Him. So each family could set to work, and no one was to interfere with them... And here we see the principle of election. Gershon was the eldest son of Levi, so his descendants might have expected the task of carrying the sacred vessels on their shoulders. But God gave that work to the descendants of Kohath, Levi's second son. How often we see in Scripture that blessing and privilege do not run in the order of nature.

First, his name — "exile" — speaks very simply of separation from the place where he belongs by birth. For us that place is heaven. Gershon belonged by birth to Canaan, and the life he later lived in Egypt fitted his name. Should this not be our character too — "strangers," because we belong to heaven, "partakers of the heavenly calling"?

In each of these three families one Levite stood out above the rest, because of the gifts he had received from God. For the Kohathites it was Heman, for the Gershonites Asaph, for the Merarites Ethan. The other Levites "were given for all the service of the tabernacle of the house of God" (v. 48).

These families camped on the north, south and west sides of the tabernacle. Their work was the tabernacle, so they camped close by. Each family had a particular work to do. The family of Kohath had charge of the furniture of the tabernacle... The family of Gershon was responsible for the curtains and the coverings... The family of Merari carried the boards of the tabernacle and the bars. They also carried the pillars around the court, with their sockets, pins and cords... Each had his own work to do. They were not to covet the work of another. Someone who had to carry the tent-pegs was not to be envious of the Kohathites who carried the furniture of pure gold. There is a lesson for us here.

In verse 16, the Spirit of God takes up the family line of the Levites again. This time it follows the order of birth, the order in which their families had been formed. The book of Numbers teaches us what their service was: they carried the tabernacle and its equipment through the wilderness. The most precious burden, including the ark, was entrusted to the Kohathites. But here, "after that the ark was in rest," David appointed men from all three Levite families for "the service of song in the house of Jehovah."

In verse 1, following the principle often mentioned, we first find the sons of Levi in natural order, the order of birth: Gershon, Kohath, and Merari. Then in verse 2, Kohath — and not Gershon — is chosen by grace as the stock of the Aaronic priesthood.

The sons of Levi are Gershon, Kohath, and Merari, and these three are the heads of eight families. "Gershon" means "exile"; his two sons are Libni, "white," and Shimei, "my report": names not hard to join into one meaning. For a true exile is someone who knows he is away from the home of his heart, even if only for a while. Out of this spirit of being a stranger comes power for purity and freedom from defilement. And the last name may well speak of what has the fullest value for him here: the "report" of things not now seen.

Here was Gershon's work: to carry the tabernacle and its coverings through the empty, howling desert. This was indeed true Levite service, but it was most blessed service. What matches it in the Church now is what we should much seek after. It alone puts the Christian into his right place in the world, the place of a stranger. There could be little that was attractive in the rams' skins and badgers' skins. But little as there was, the Gershonite still had the high privilege of taking them all up and carrying them cheerfully on his shoulders across the trackless sands.

Eldest son of Levi, born before the children of Israel entered Egypt, and his descendants. At the count of Israel in the wilderness there were 7,500 Gershonites among the Levites. Their charge was the framework of the tabernacle and the tent, with the hangings and curtains. For the transport of these they had two wagons and four oxen. They had thirteen of the Levitical cities. In the kingdom, under Asaph and his sons, they "prophesied according to the order of the king." Others had charge of the "treasures of the house of God," the "treasures of the holy things," and the precious stones.

In each of these three families one Levite stood out above the rest, because of the gifts God had given him. For the Kohathites it was Heman; for the Gershonites, Asaph; for the Merarites, Ethan.

Here we have little to remark except that the Lord takes pleasure in recording even the names of His servants. He honours those that honour Him and records their names in His word now, as He will glorify their persons in the great day that hastens.

Verse 1 gives the sons of Levi in natural order, the order of birth: Gershon, Kohath, and Merari. Then in verse 2, grace chooses Kohath — and not Gershon — as the stock from which the priesthood of Aaron comes. Aaron, not Moses, is mentioned first in verse 3.

The special service of the Kohathites had to do with the vessels of the tabernacle, the dwelling place of God among His people. Each of those vessels set out a different side of Christ's glory. When the camp moved on, their duty was to carry the holy vessels. They could not choose their burden. They were not even allowed to touch the holy vessels. First the priests covered them in the ordered way and put them on bars or staves. Only then did the Kohathites come forward, each one to receive his appointed service and learn what his duty was. They were not to look at the holy things uncovered, on pain of death. No one was to put these vessels in wagons, as they did with everything else in the tabernacle; the Levites had to carry them on their shoulders. Anyone watching could only think that the Kohathites were set apart for the hardest labour. But best of all, they could know in their souls that the eye of Israel's God was on them: He had set them apart for the service of His house.

There was a special instruction about the Kohathites that we do not find for the other Levites. The Lord said, "Do not destroy the tribe of the clans of the Kohathites from among the Levites, but deal thus with them, that they may live and not die when they come near to the most holy things." … They faced a danger that others did not face in the same way. They stood in the place of greatest nearness to God. God will not allow in His presence what is not worthy of Himself. He will be sanctified in those who draw near to Him, and for them especially there is the danger of being cut off if they are not subject to the order of the sanctuary. The nearer we are to God, the more careful we must be to do everything according to God's order.

Also of Kohath are the Korahites, whose history gives them an exceptional place. From Kohath come Aaron and his priestly house, Moses, and Miriam. Nowhere is evil more obvious than in the tribe of Levi; nowhere is the victory of grace over it more plain.

Numbers 16:25 does not say that the sons of Korah went down with their father. And Numbers 26:11 tells us, "But the sons of Korah did not die." In the riches of sovereign grace they were saved from going down alive into the pit. And this was not all. As part of the family of Kohath they received the cities of refuge, and Hebron is named first among them. How our God delights in mercy! Grace spares them from the pit and gives them the place of Abraham, for Abraham lived in Hebron.

It is enough here to recall the terrible crisis in Israel's history when Korah's sons were saved as through fire. Compare Numbers 16 with Numbers 26:11. Mercy that day triumphed over judgment … and who is better suited to sing than the rescued sons of the rebellious Levite?

In verse 16, the Spirit of God takes up the genealogy of the Levites again. This time it runs in order of birth, the order in which their families were formed. The book of Numbers teaches us that their service was to carry the tabernacle and its utensils through the wilderness. The Kohathites received the most precious burden, including the ark. But here we find something different. Once "the ark rested there," David appointed men from the three families of the Levites for "the service of song in the house of the LORD."

The Merarites became a large branch of the Levites. They had charge of the heavier parts of the tabernacle, and they had four wagons and eight oxen to carry them. In the land they had twelve cities from among the tribes of Reuben, Gad, and Zebulun, including the city of Ramoth-gilead. They shared in the duties that fell to the Levites during the kingdom. A third of the singers and a third of the doorkeepers were Merarites.

Last of Levi's three sons we find Merari, "bitter," with his two sons, Mahli, "sick," and Mushi, "yielding." These are the strangest words of all to find attached to Levi's sons. These families have charge of the boards of the tabernacle and its bars, its pillars and sockets, and those of the court and the pegs and cords. Here it is clear that Merari is occupied not so much with Christ Himself as with the people of the Lord; his work is mainly work in the church. And who has taken up that work without finding the bitterness that comes out in Merari's name? Anyone who could not feel it would be poorly fitted for ministry.

Mahli may express the faintness that comes from too much labour. Mushi may stand for that spirit of patience and gentleness which, where truth allows, can give way in everything else. How necessary such a spirit is in just the relation to the Church of God that is hinted at here! The lack of it causes about as much trouble among saints as anything you can find.

You find very few people of the hard-working Merarite character. Why is this? Because showing such a character will always bring a great deal of labour and sorrow to nature. Nature loves ease. So human nature never could be a Merarite. Nothing will make us true Merarites but deep communion with Him who was "THE MAN OF SORROWS."

You can see how important song is in the service given to God. Look at the particular care over the leaders of that choir: they had to have a double witness to their right to the name of Levi… Of the sons of Kohath, Heman; of Gershom, Asaph; and of Merari, Ethan. All three already appear in the general list of descendants (16–19); now the record traces each man's line back to Levi. No such care appears anywhere else in the Levites' service. Why such particular care about the singers? Because no one may sing except those who have the right. And who now have the right to sing? Redemption gives the right.

The first nine chapters contain divine genealogical records going back to Adam. They enabled those who returned from the Captivity to verify their various Jewish claims.

The first nine chapters contain divine genealogical records going back to Adam. These records let the remnants who returned from the Captivity prove their various Jewish claims.

In verse 16 the Spirit of God takes up the genealogy of the Levites again. This time He follows the order of birth, the order in which their families had been set up. The book of Numbers teaches us that their service was to carry the tabernacle and its vessels through the wilderness. The most precious load, including the ark, went to the Kohathites. But here we find that "after the ark rested" David appointed men from the three families of the Levites for "the service of song in the house of the LORD."

Here again, Kohath comes first instead of Gershom (compare v. 20), for it is a matter of the Lord's free choice: "theirs was the lot" (v. 54).

And here the principle of election showed itself. Gershon was the eldest son of Levi, so his descendants might have expected to be chosen to carry the sacred vessels on their shoulders. Instead that work went to the descendants of Kohath, Levi's second son. How often we see in Scripture that blessing and privilege do not run in the order of nature.

"Gershon" means "exile." His two sons are Libni, "white," and Shimei, "my report" — names that are not hard to join into one meaning. For a true exile is someone who feels his exile from the home of his heart, even if it lasts only a while. And it is out of this spirit of being a stranger that power for purity and freedom from defilement springs. The last name may well speak of what has the fullest value for such a man: the "report" of things he cannot see now.

Here was Gershon's work: to carry the tabernacle and its coverings through the empty, howling wilderness. This was true Levite service, and it was most blessed service. What answers to it in the Church now is what we should seek after most, because that alone puts the Christian in his right place in the world — the place of a stranger. There were other services among the Levites of a very blessed kind. But surely it was the highest service to carry through the desert the thing that pictured the character of Christ so strikingly.

The importance of song as part of the service to be given to God shows in the special care taken that the leaders of that choir should have a kind of double witness to their right to the name of Levi, and so to their fitness to lead the song. Of the sons of Kohath, Heman; of Gershom, Asaph; and of Merari, Ethan. These men were already included in the general list of descendants (verses 16-19); now the genealogy of each is traced backward to Levi. No such care is shown for any other branch of Levite service. Why such particular care about the singers? Because no one must be allowed to sing except those who have the right. And who now has the right to sing? Redemption gives the right.

In verse 1, following the principle often mentioned, we first find the sons of Levi in natural order, the order of birth: Gershon, Kohath, and Merari. Then in verse 2, Kohath (and not Gershon) is chosen by grace as the line from which Aaron's priesthood came.

In verse 16, the Spirit of God takes up the genealogy of the Levites again. This time it follows the order of birth in which their families began. The book of Numbers teaches us that their service was to carry the tabernacle and its vessels through the wilderness. The most precious load, including the ark, fell to the Kohathites. But here we find that once the ark was at rest, David appointed men from the three families of the Levites for the service of song in the house of the LORD.

The importance of song as part of the service given to God shows in the special care taken that the leaders of that choir should have something like a double witness, or proof, of their right to the name of Levi, and so of their fitness to lead the song. Of the sons of Kohath, Heman; of Gershom, Asaph; and of Merari, Ethan. These men had already appeared in the general list of descendants; now the chapter traces the line of each one back to Levi. No other branch of Levite service gets such care. Why this special care about the singers? Because no one must sing except those who have the right. And who now have the right to sing? Redemption gives the right. Should there be songs for slaves? Whether the slave is willing or groaning, deliverance must come first, and with it comes the appointment to sing.

Zerah. Son of Iddo, or Adaiah, a Gershonite. 1 Chr. 6:21, 41.

Gershom means "a stranger there." It speaks of service for God that does not settle down in the world, but serves God without selfish, material motives. Gershom's service had to do with the curtains and coverings of the tabernacle, and the hangings for the door and for the court. So the spiritual meaning of Gershom's service is that it encourages a godly walk through a world where we are strangers, a walk that honours God, though the world does not understand.

These genealogies were imperfect. Israel's condition carried the mark of the ruin that had come on them. But it also carried the mark of the goodness of God, who had brought back a remnant, and who had kept all that was needed to place them in the record of His people. Without that proof of title, people lost their proper privileges, and priests lost their priestly place... These lists were the means of recognising the people. Happy the man who had kept his own, and who valued the Lord's heritage enough to hold on to it! It was a proof of faith, for someone might have said, What use are these genealogies in Babylon?

There is something deeply solemn about being allowed to go over such a record of names. People forgot these names long ago, yet God has remembered every one of them, with every detail of their pathway through this world. Some day the world will forget our names too, but God will forget neither us nor our ways.

The first nine chapters contain divine genealogical records from Adam. These records enabled the remnants who returned from the Captivity to verify their various Jewish claims.

In verse 1, following the principle often mentioned, we first find the sons of Levi in natural order, the order of birth: Gershon, Kohath, and Merari. Then in verse 2 comes Kohath — and not Gershon — chosen by grace as the stock of the Aaronic priesthood.

Son of Kohath, and his descendants… Apparently once called AMMINADAB. 1 Chronicles 6:22.

But who are these sons of Korah? Many of our readers will say, "Sons of Korah? Did not the sons of Korah go down alive into the pit when the earth opened its mouth and swallowed those wicked men Korah, Dathan, and Abiram, and all their wives and children?" … In verse 25 there is no statement that the sons of Korah went down with their father. But in Numbers 26:11 we read, "But the sons of Korah did not die." Yes, in the riches of sovereign grace they were saved from going down alive into the pit. And this was not all. As part of the family of Kohath they were given the cities of refuge, and Hebron is named first. How our God delights in mercy! Grace spares them from the pit, and gives them the place of Abraham, for Abraham lived in Hebron.

This godly Israelite was a descendant of the rebellious Korah. … He was "a debtor to mercy alone," and he had good cause to worship. Others might go up merely to sacrifice, but Elkanah both worshipped and sacrificed. It was no formal or meaningless ceremony with him. He knew that he owed to Jehovah's distinguishing grace not only the blessings of his life, but his very existence as a descendant of one of the spared children of Korah. It is the knowledge, and acknowledgment, of grace that produces worship and obedience in the believer's life. … He prospered both in his soul and in his circumstances, as his generous offering of three bullocks at the presentation of Samuel to the service of the Lord shows.

The Kohathites had the privilege of carrying on their shoulders the ark, the table of the bread of the Presence, the golden altar, and the golden lampstand. From among them Heman is chosen to be in the central place of praise to God. He is spoken of as "Heman a singer," and his genealogy is traced through Korah to Levi. As a descendant of Korah, he had good cause to praise God for His rich mercy. When Dathan and Abiram died with their children, and Korah shared their fate, it is recorded, "But the sons of Korah did not die" (Numbers 26:11). They were spared in the sovereign mercy of God, so there were none more suited to sing of the goodness and mercy of God.

In Chronicles the ruin is as clear as it is in the earlier books. But the point here is God's settled plan to bring in His Only-begotten through a human line — a human line, yet still His only begotten Son. That is to say, His purpose stands out more in Chronicles. The genealogy is proof of this, and gives the key to the book. The sin and rebellion of the kings brought ruin on the people, and God meets it with His purpose that His King shall reign.

A Levite, one of the sons of Korah, and the head of one of the Korahite families (Exodus 6:24). In 1 Chronicles 6:37 and 1 Chronicles 9:19 there is an Ebiasaph who is a son of Korah, and he is probably the same man. The Ebiasaph of 1 Chronicles 6:23 seems to be a great-grandson of Korah.

The children of Dathan, Abiram, and the rest were all swallowed up. But, amazing to say, someone was spared. Who? Some especially faithful person, who had the misfortune of being closely tied to them? Not at all. The exception of grace was in the household of the very worst of them. As man would have thought, these were the people who deserved least of all to escape destruction. Yet they were exactly the ones for whom God kept this special grace — the sons of Korah! Korah, the leader and organiser of the revolt.

1 Chronicles 6:33, 38 settles one fact for us. Heman, the central one of the three leading singers of Israel, was the grandson of the prophet Samuel. And both of them descended from that very man Korah, who led the great rebellion in the wilderness. The children of Dathan and Abiram went down alive into the pit with their parents. "Nevertheless, the sons of Korah did not die" (Numbers 26:11). These sons seem to have left their father alone in his wickedness. So from the sons of the very man who disputed the authority of Moses and Aaron in the wilderness came the prophet who told Israel that it was the LORD who appointed Moses and Aaron (1 Samuel 12:6).

Following the principle already mentioned, verse 1 first gives the sons of Levi in natural order, the order of birth: Gershon, Kohath, and Merari. Then verse 2 gives Kohath — not Gershon — chosen by grace as the line of the Aaronic priesthood.

Why such particular care about the singers? Because no one may sing except those who have the right. And who has the right to sing now? Redemption gives the right. Should there be songs for slaves? Whether the slave is willing or groaning, deliverance must come first, and with it comes the appointment to sing.

Verse 1 follows the principle we have often mentioned. It first gives the sons of Levi in natural order, the order of birth: Gershon, Kohath, and Merari. Then in verse 2, grace chooses Kohath — not Gershon — as the stock from which the priesthood of Aaron comes.

But who are these sons of Korah? Many of our readers will say, "Sons of Korah — didn't they go down alive into the pit when the earth opened its mouth and swallowed those wicked men Korah, Dathan, and Abiram, and all their wives and children?" … In verse 25 there is no statement that the sons of Korah went down with their father; but in Numbers 26:11 we read, "But the sons of Korah did not die." Yes, in the riches of sovereign grace they were saved from going down alive into the pit. And that was not all. As part of the family of Kohath they were given the cities of refuge, with Hebron named first. How our God delights in mercy! Grace spares them from the pit and gives them the place of Abraham, for Abraham lived in Hebron.

It is enough here to recall the terrible crisis in Israel's history when Korah's sons were saved as though through fire. Mercy that day triumphed over judgment. It will do so again in the future, when the power of evil looks so overwhelming that judgment might seem the only possible outcome.

1 Chronicles 6:33, 38 clearly establishes that Heman was the grandson of the prophet Samuel. Heman was the central one of Israel's three leading singers (compare verses 33, 39, 44). Both he and Samuel were descendants of that very man Korah, who led the great rebellion in the wilderness.

The Kohathites had the privilege of carrying the ark on their shoulders, with the table of the bread of the Presence, the golden altar, and the golden lampstand. From among them Heman is chosen for the central place of praise to God. He is spoken of as "Heman the singer," and his family line is traced through Korah to Levi. As a descendant of Korah, he had good reason to praise God for His rich mercy… so there were none more fitted to sing of the goodness and mercy of God.

In verse 16 the Spirit of God takes up the genealogy of the Levites again, this time in birth order. The book of Numbers teaches us that their service was to carry the tabernacle and its equipment through the wilderness. The Kohathites carried the most precious load, including the ark. But here we find that "after the ark rested there" David appointed men from all three Levite families for "the service of song in the house of the LORD."

Happy is the man who had preserved his own record, and who valued the inheritance of the LORD so highly that he treated it as worth keeping! It was a proof of faith; for it might have been said, What use are these genealogies in Babylon?

There is something deeply sobering in going over a record of names long forgotten by people. God remembers every one of them, with every detail of their path through this world. One day our names too will be lost to mankind — but neither we nor our ways will be forgotten by God.

The priestly genealogy forms the counterpart to the royal genealogy (1 Chron. 2, 3), but it ends here at the captivity, without going beyond it as with the line of David.

From 1 Chronicles 6:22-28 we learn that Elkanah was a Levite of the sons of Kohath. Four of his forebears are named, in order of descent: Zuph (meaning "observer"), Tohu ("low, sunk down"), Elihu ("my God is He"), Jeroham ("he is tenderly loved"). These lead to Elkanah ("God has purchased"). These meanings give some idea of how God was working to accomplish His own will, and the outcome was seen in His servant Samuel.

We owe to 1 Chron. 6:33, 38 the clear proof that Heman was the grandson of the prophet Samuel. Heman was the central one of the three leading singers of Israel (compare verses 33, 39, 44). Both men were descendants of that very man Korah, who led the great rebellion in the wilderness. The children of Dathan and Abiram went down with their parents alive into the pit. "But the sons of Korah did not die" (Num. 26:11). These sons appear to have left their father alone in his wickedness. And from the sons of the very man who disputed the authority of Moses and Aaron in the wilderness came the prophet who told Israel that it was the LORD who appointed Moses and Aaron (1 Sam. 12:6).

Numbers 16 never says that the sons of Korah went down with their father. In Num. 26:11 we read, "But the sons of Korah did not die." Yes, in the riches of sovereign grace they were saved from going down alive into the pit. And this was not all. As part of the family of Kohath they received the cities of refuge, and Hebron is named first (1 Chr. 6:54-67). Oh, how our God delights in mercy! Grace spares them from the pit, and gives them the place of Abraham, for Abraham lived in Hebron. Saved from the lowest depths of the pit, these very sons of Korah were then over the work of the service, keepers of the gates of the house of the Lord, and over its chambers and treasuries (1 Chr. 9:19-32). What a stewardship!

Song matters in the service given to God. You can see this in the special care taken that the leaders of that choir should have a kind of double witness, or proof, of their right to the name of Levi... No other branch of Levite service gets care like this. Why such particular care about the singers? Because no one must be allowed to sing except those who have the right. And who now has the right to sing? Redemption gives the right. The care with which God, through David, assigns the service of song to these three leaders has a meaning for the church now, where all are, or should be, singers, making melody in the heart.

The sons of Korah come first in the psalm titles, though there are many psalms of David, the most fruitful of singers. We need only recall the terrible crisis in Israel's history, when Korah's sons were saved as through fire. Compare Num. 16 with Num. 26:11. Mercy triumphed over judgment that day... and who is more suited to sing than the rescued sons of that rebel Levite?

In verse 1, following the principle often mentioned, we first find the sons of Levi in natural order, the order of birth: Gershon, Kohath, and Merari. Then in verse 2 we find Kohath — and not Gershon — chosen by grace as the stock from which the priesthood of Aaron came.

Toah: son of Zuph, or Zophai, a Kohathite. 1 Chr. 6:34. Perhaps the same person is called Nahath in 1 Chr. 6:26, and Tohu in 1 Sam. 1:1.

From 1 Chronicles 6:22-28 we learn that Elkanah was a Levite of the sons of Kohath. 1 Samuel 1:1 records the names of four of his ancestors. In order of descent they are Zuph (meaning "observer"), Tohu ("low, sunk down"), Elihu ("my God is He"), and Jeroham ("he is tenderly loved"), leading to Elkanah ("God has purchased"). These meanings give some idea of how God was working to carry out His own will, seen at last in His servant Samuel.

Elkanah was an Ephraimite. But from 1 Chronicles 6:20-28 we learn that Samuel and his father were of Levite descent. People have pointed to this as a contradiction. Yet it does not clash at all with the statement that Samuel's father was of Ephraim. He was one of those Levites who received cities in the portion given to the tribe of Ephraim (Josh. 21:20).

1 Chronicles 6:33, 38 establishes clearly that Heman, the middle one of the three leading singers of Israel (compare verses 33, 39, 44), was the grandson of the prophet Samuel. It also shows that both were descendants of that very man Korah, who led the great rebellion in the wilderness. The children of Dathan and Abiram went down alive into the pit with their parents. But the sons of Korah did not die (Num. 26:11). They seem to have left their father alone in his wickedness. And from the sons of the very man who disputed the authority of Moses and Aaron in the wilderness came the prophet who told Israel that it was Jehovah who appointed Moses and Aaron (1 Sam. 12:6, 8).

It is enough here to recall the terrible crisis in Israel's history when Korah's sons were saved as if through fire. Compare Num. 16 with Num. 26:11. That day mercy triumphed over judgment... If testimony to Jehovah fails for the present, God cannot cease to be God and infinitely good. And who is better suited to sing than the rescued sons of the rebellious Levite?

These genealogies were imperfect. Israel's condition carried the mark of the ruin that had come upon them. But it also carried the mark of the goodness of God, who had brought back a remnant, and who had kept everything needed to place the people of that remnant in the record of His people... Happy the man who had kept his own record, and who prized the heritage of Jehovah so highly! It was a proof of faith. Someone might have said, What use are these genealogies in Babylon?

From 1 Chronicles 6:22-28 we learn that Elkanah was a Levite of the sons of Kohath. 1 Samuel 1:1 names four of his forebears. In order of descent they are Zuph (meaning "observer"), Tohu ("low, sunk down"), Elihu ("my God is He") and Jeroham ("he is tenderly loved"), leading to Elkanah ("God has purchased"). These meanings show something of how God was working to accomplish His own will, and the result was seen in His servant Samuel.

Ancestor of Samuel, a Kohathite. 1 Chronicles 6:27. Apparently called ELIEL in 1 Chronicles 6:34, and ELIHU in 1 Samuel 1:1.

Elkanah was an Ephraimite. But from 1 Chronicles 6:20-28 we learn that Samuel and his father were of levitical descent. Some have called this a discrepancy. Yet it does not clash at all with the statement that Samuel's father was of Ephraim. He was one of those Levites who received cities inside the territory given to the tribe of Ephraim (Joshua 21:20).

This godly Israelite was a descendant of the rebellious Korah. (See 1 Chronicles 6:27, 34, 37). It is that Korah who, for his rebellion in the wilderness, was destroyed with all his company. "Nevertheless, the sons of Korah did not die" (Numbers 26:11). A debtor to mercy alone, he had good cause to worship. Others might go up merely to sacrifice, but Elkanah both worshipped and sacrificed. It was no formal or meaningless ceremony with him. He knew he owed Jehovah's distinguishing grace not only the blessings of his life, but his very existence, as a descendant of one of the spared children of Korah. It is the knowledge and acknowledgment of grace that produces worship and obedience in the believer's life.

Of the sons of the Kohathites: Heman a singer, the son of Joel, the son of Shemuel (Samuel), the son of Elkanah, the son of Jeroham. And the genealogy is now traced downwards to Korah. Yes, the highly privileged Heman, the leader of the songs of the Lord, was grandson to Samuel.

As a descendant of Korah, he had good cause to praise God for His rich mercy. The sons of Korah were spared in the sovereign mercy of God, so there were none more suited to sing of the goodness and mercy of God.

These genealogies were imperfect. Israel's condition carried the mark of the ruin that had come on them. But it also carried the mark of the goodness of God, who had brought back a remnant, and who had preserved everything needed to place those who formed it in the record of His people… Happy the man who had kept his own record, and who valued the heritage of Jehovah so much! It was a proof of faith. For someone might have said, of what use are these genealogies in Babylon?

Eldest son of Samuel. He and his brother Abijah acted as judges; their corrupt practices were the plea on which Israel demanded a king. 1 Samuel 8:2; 1 Chronicles 6:33; 1 Chronicles 15:17. Joel seems to be called VASHNI in 1 Chronicles 6:28. But the word Joel may have dropped out. The passage would then read "the firstborn Joel, and 'the second' Abijah," as in the Revised Version.

We noticed that Samuel was of the family of Korah, which pure sovereign grace spared from going down into the pit… If we compare this with 1 Chronicles 6:22-28, we have the family line traced from Korah down to Elkanah, the son of Jeroham, and on to Samuel and his sons, Vashni (also called Joel) and Abijah. Grace shines out in the history of Samuel from first to last.

Perhaps the saddest and most surprising part of this sad story is this. Samuel himself does not seem to have learned the lesson, despite all he had heard and seen. When he was old, Samuel "made his sons judges over Israel … and his sons did not walk in his ways, but turned aside after gain, took bribes, and perverted justice" (1 Samuel 8:1-3). Godliness is not inherited. Only by constant, watchful, prayerful care can we hope to train up our children in the way they should go.

1 Chronicles 6:33, 38 establish something clearly. Heman, the middle one of the three leading singers of Israel (compare verses 33, 39, 44), was the grandson of the prophet Samuel. Both of them came from that very man Korah who led the great rebellion in the wilderness. The children of Dathan and Abiram went down with their parents alive into the pit. "But the sons of Korah did not die" (Numbers 26:11).

In 1 Chronicles 6:33 we find that Joel's eldest son, Heman, held a most honoured place as one of the singers. In 1 Chronicles 25:1 we find him linked with Asaph and Jeduthun, "who were to prophesy with harps, with stringed instruments, and with cymbals." In verse 4 we find fourteen sons of Heman… "And God gave to Heman fourteen sons and three daughters. All these were under their father's direction for song in the house of the LORD."

Why such particular care about the singers? Because no one may sing except those who have the right. And who now have the right to sing? Redemption gives the right. Should there be songs for slaves? Whether to a willing or a groaning slave, deliverance must first come, and in that comes the appointment to sing.

The opening genealogy, running from man's first days on the earth, should have ruled out any idea of a mere supplement. It should have prepared us for a special design of God. Here He points out, in the middle of general ruin, His sovereign mercy and blessing bound up with the house of David and the tribe of Judah... Then comes the far fuller view of the Levites and Aaron's sons in the long 1 Chronicles 6.

Last of Levi's three sons we find Merari, "bitter," with his two sons, Mahli, "sick," and Mushi, "yielding." These are the strangest words of all to find attached to Levi's sons. These families have charge of the boards of the tabernacle and its bars, its pillars and sockets... Here it is clear that Merari is occupied not so much with Christ Himself as with the people of the Lord. His work is mainly what we may call church work. Who has ever taken up that work without finding the bitterness that Merari's name expresses? A man who could not feel it would be poorly fitted for ministry.

Merari had charge with his sons of the boards, the sockets, pins and cords. These held the building together... The framework of the tabernacle, with its bars of acacia wood joining the boards, is a picture of the building we read about in Ephesians — "a building fitly framed together" (the ESV reads "joined together") — the church. The work of Merari suggests the thought of union.

The Merarites became a large branch of the Levites. They had charge of the heavier parts of the tabernacle, and they had four wagons and eight oxen to carry them... They shared in the duties given to the Levites during the kingdom, and a third of the singers and a third of the door-keepers were Merarites.

"Do you believe that the long string of names in the opening chapters of 1 Chronicles — those genealogical tables — are divinely inspired? Were they written for our learning?"... We declare without hesitation our reverent belief that God inspired all of them. And we have no doubt at all that their value, interest and importance will be fully proved later, in the history of the people they specially apply to.

No human being is to boast. Let the one who boasts, boast in the Lord. Yet God takes pleasure in recording their names, both early and late in the Old Testament, and at last in the final book of the New Testament, though with instructive variations.

The idea that genealogies give every step has no foundation, and in Chronicles the list is simply the gathering up of memorials.

We will not understand Chronicles until we see it as the re-establishment of the remnant, while still connecting them with the old things. We also see that once the origin is established, passing over generations counts for nothing in the genealogy.

The book of Numbers teaches us that their service was to carry the tabernacle and its utensils through the wilderness. The most precious burden, including the ark, was entrusted to the Kohathites. But here we find something else. After the ark rested, David appointed men from among the three families of the Levites for "the service of song in the house of the LORD."

While the ark was moving from place to place, with no sure resting place for the Lord among His people, there was no service of praise. It is not until David brings up the ark to its resting place that the song begins.

Now the family line of each singer is traced back to Levi. There is no such care shown for any other branch of Levitical service. Why such particular care about the singers? Because no one may sing except those who have the right. And who now has the right to sing? Redemption gives the right. Should there be songs for slaves? Whether the slave is willing or groaning, deliverance must come first, and with it comes the appointment to sing. The care with which God, through David, gives the service of song to these three leaders has a meaning for the church now, where all are, or should be, singers, making melody in the heart.

In each of these three families one Levite stood out above the rest because of the gifts he had received from God: for the Kohathites, Heman; for the Gershonites, Asaph; for the Merarites, Ethan.

As a descendant of Korah, he had good cause to praise God for His rich mercy. Dathan and Abiram died with their children, and Korah shared their fate. Yet Scripture records, "the sons of Korah did not die" (Num. 26:11). God spared them in His sovereign mercy, so no one was better suited to sing of the goodness and mercy of God.

The priesthood alone was called to portray the work of Christ. Hebrews 2:17 describes Him as "a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people." The Levites, on the other hand, depicted service and praise in connection with this work.

This was the work of the singers — praising the Lord "day and night" (1 Chr. 9:33). It is a shadow of what will occupy the redeemed forever in heaven (Rev. 5). It is a blessed service — if it can be called service — and the Church has the privilege of sharing in it here on earth while it waits for the return of our blessed Lord.

We are still passing through the wilderness. We have the blessed privilege of bearing the testimony of God in our lives until the wilderness ends. But we also know that the true Ark, our Lord Jesus Christ, is no longer here. He is in the scene of rest. It is our privilege to join in the service of song that brings delight to His heart and to the heart of His God and Father.

While the ark was moving from place to place, with no sure resting place for the Lord among His people, there was no service of praise. It is not until David brings up the ark to its resting place that the song begins.

The book of Numbers tells us what their service was. They carried the tabernacle and its equipment through the wilderness. The Kohathites were trusted with the most precious burden of all, including the ark. But here, "after the ark rested there," David appointed men from all three families of the Levites. Their work was "the service of song in the house of the LORD."

The king then set up a service of song in connection with the worship of God. Israel knew nothing of the kind until the throne was set up… In David's day the ark was in Jerusalem, while the tabernacle with the bronze altar stood at Gibeon. That made it plain that things were not in perfect order. So what could be done? The king arranged it all. At Gibeon the ritual given through Moses would continue, but now with a service of song added.

Everyone could see two things. The tabernacle showed how to approach God, and that way is, and must always be, by sacrifice. The ark showed, day by day, what service suits those who are where God's presence is known. That service was, and must be, song.

Heman came from the sons of Kohath, Asaph from Gershom, and Ethan from Merari. The family line of each one is traced back to Levi. No other branch of Levitical service gets such care. Why such particular care about the singers? Because only those who have the right may sing. And who now has the right to sing? Redemption gives the right. Should there be songs for slaves? The slave may be willing or groaning. Either way, deliverance must come first. With deliverance comes the appointment to sing.

This was the occupation of the singers — praising the Lord "day and night" (1 Chron. 9:33). It is a shadow of the endless occupation of the redeemed in heaven (Rev. 5). It is a blessed service, if we may call it service. The Church has the privilege of enjoying it in advance on earth, while waiting for the return of our blessed Lord.

We are still passing through the wilderness. We have the blessed privilege of carrying the testimony of God in our lives until the wilderness ends. But we also know that the true Ark, our Lord Jesus Christ, is no longer here. He is in the scene of rest. It is our privilege to join in the service of song that brings delight to His heart and to the heart of His God and Father.

The book of Numbers tells us their service was to carry the tabernacle and its vessels through the wilderness. The Kohathites carried the most precious burden, including the ark. But here, "after the ark rested there," David appointed men from the three families of the Levites for "the service of song in the house of the LORD."

Now that the ark had rest, and their carrying service was over, how good it was for them to take up the service of praise to the Lord… We are still passing through the wilderness… But we also know that the true Ark, our Lord Jesus Christ, is no longer here. He is in the scene of rest. It is our privilege to join in the service of song that brings delight to His heart and to the heart of His God and Father.

In each of these three families one Levite stood out above the rest, because of the gifts he had received from God. For the Kohathites it was Heman; for the Gershonites, Asaph; for the Merarites, Ethan. The other Levites "were appointed for all the service of the tabernacle of the house of God" (v. 48).

Samuel's eldest son was Joel (1 Sam. 8:1), and Scripture names him in connection with the failure of Samuel's sons. But in 1 Chronicles 6:33 we find that Joel's eldest son, Heman, held a most honoured place as one of the singers. In 1 Chronicles 25:1 we find him linked with Asaph and Jeduthun, "who prophesied with lyres, with harps, and with cymbals." Further on in that chapter we find fourteen sons of Heman, all of them "under the direction of their father in the music in the house of the LORD."

1 Chronicles 6:33 and 38 settle two facts. Heman, the central one of the three leading singers of Israel (compare verses 33, 39, 44), was the grandson of the prophet Samuel. And both of them descended from that very man Korah, who led the great rebellion in the wilderness.

It is enough here to recall the awful crisis in Israel's history when Korah's sons were saved as through fire. Compare Numbers 16 with Numbers 26:11. Mercy that day triumphed over judgment… and who is more suited to sing than the delivered sons of the rebellious Levite?

The place song holds in the service we give to God shows in one detail: the leaders of that choir had to have a double witness, or proof, of their right to the name of Levi… No other branch of Levitical service got such care. Why such particular care about the singers? Because only those who have the right may sing. And who now has the right to sing? Redemption gives the right. Should there be songs for slaves? Willing slave or groaning slave, deliverance must come first. With deliverance comes the appointment to sing. The care with which God, through David, assigns the service of song to these three leaders has a meaning for the church now, where all are, or should be, singers, making melody in the heart.

What melody there will be in the millennial temple! What a "joyful noise" from all lands when Messiah reigns! The ark will rest in its place, prepared by the true David, Who will appoint the singers then and set them over the service. The scene given in 1 Chronicles is but a passing glimpse of what the earth shall see and hear.

1 Chronicles 6:33, 38 settles the fact that Heman was the grandson of the prophet Samuel. Heman was the central one of the three leading singers of Israel (compare verses 33, 39, 44). And both of them were descendants of that very man Korah, who led the great rebellion in the wilderness.

Song matters as part of the service we owe to God. You can see this in the particular care taken that the leaders of that choir should have a kind of double proof of their right to the name of Levi. Now the genealogy of each of these three leaders is traced backward to Levi... There is no such care shown for any other branch of Levitical service. Why such particular care about the singers? Because no one may sing except those who have the right. And who now has the right to sing? Redemption gives the right. Should there be songs for slaves? Whether the slave is willing or groaning, deliverance must come first. With that deliverance comes the appointment to sing. The care with which God through David assigns the service of song to these three leaders has a meaning for the church now, where all are, or should be, singers, making melody in the heart.

It is enough here to recall the awful crisis in Israel's history when Korah's sons were saved as through fire. Compare Numbers 16 with Numbers 26:11. Mercy that day gloried against judgment... and who is more suited to sing than the delivered sons of the rebellious Levite?

The Kohathites had the privilege of carrying on their shoulders the ark, the table of the bread of the Presence, the golden altar, and the golden lampstand. From among them Heman is chosen for the central place of praise to God... As a descendant of Korah, he had good cause to praise God for His rich mercy.

Even in this sad story of failure and repeated failure, there is a bright side. Samuel's eldest son was Joel (1 Samuel 8:1), and the record names him especially when it tells of the failure of Samuel's sons. But in 1 Chronicles 6:33 we find that Joel's eldest son, Heman, held a most honoured place as one of the singers.

Perhaps the words "under the hands of their father" tell us something. This delightful family of seventeen children all sang, and they were together in subjection to their father — very different from the families of Eli and Samuel.

Heman, "the king's seer in the words of God, to exalt His power," has the largest number of sons. His duties match the glory of the kingdom. Prophecy announced that kingdom, and the word of God established it.

Song matters in the service we bring to God. You can see that in the special care taken to give the leaders of that choir a kind of double proof of their right to the name of Levi. That right qualified them to lead the singing and gave them the privileges of the tribe of Levi. Of the sons of Kohath, Heman; of Gershom, Asaph; and of Merari, Ethan. These had already been named in the general list of descendants (16–19). Now the family line of each is traced backward to Levi (1 Chron. 6:33-47). No other branch of Levite service is given care like this. Why such particular care about the singers? Because no one must be allowed to sing except those who have the right. And who has the right to sing now? Redemption gives the right.

The care with which God, through David, gives the service of song to these three leaders has a meaning for the church now, where all are, or should be, singers, making melody in the heart.

From 1 Chronicles 6:22-28 we learn that Elkanah was a Levite of the sons of Kohath. 1 Samuel 1:1 records the names of four of his forebears. In order of descent they are Zuph (meaning "observer"), Tohu ("low, sunk down"), Elihu ("my God is He") and Jeroham ("he is dearly loved), leading to Elkanah ("God has purchased"). These meanings give some idea of how God was working to accomplish His own will, and the eventual outcome is seen in His servant Samuel.

Zuph — an Ephrathite (and Kohathite). An ancestor of Samuel the prophet. 1 Sam. 1:1; 1 Chr. 6:35. Called ZOPHAI in 1 Chr. 6:26.

1 Chronicles 6:33 and 38 settle two facts. Heman, the central one of the three leading singers of Israel, was the grandson of the prophet Samuel. And both men were descendants of that very man Korah, who led the great rebellion in the wilderness. The children of Dathan and Abiram went down with their parents alive into the pit. "Nevertheless, the sons of Korah did not die" (Num. 26:11). His sons seem to have left their father alone in his wickedness. So from the sons of the very man who challenged the authority of Moses and Aaron in the wilderness came the prophet who said to Israel, "The LORD is witness, who appointed Moses and Aaron" (1 Sam. 12:6, 8).

The Kohathites had the privilege of carrying the ark on their shoulders, along with the table of the bread of the Presence, the golden altar and the golden lampstand. And Heman, from among them, is chosen for the central place of praise to God. He is spoken of as "Heman the singer," and his genealogy is traced through Korah to Levi. As a descendant of Korah, he had good cause to praise God for His rich mercy. Dathan and Abiram died with their children, and Korah shared their fate. Yet the record says, "Nevertheless, the sons of Korah did not die" (Num. 26:11). God spared them in His sovereign mercy, so no one was better suited to sing of the goodness and mercy of God.

In each of these three families one Levite stood out above the rest by reason of the gifts he had received from God: for the Kohathites, Heman; for the Gershonites, Asaph; for the Merarites, Ethan. The other Levites "were appointed for all the service of the tabernacle of the house of God" (v. 48).

In Chronicles the ruin is just as plain to read as in the earlier books. But the point here is God's settled plan to bring in His Only-begotten through a human line — and He is still His only begotten Son. In other words, God's purpose stands out more in Chronicles. The genealogy is proof of this, and gives the key to the book.

In verse 16, the Spirit of God takes up the genealogy of the Levites again. This time He follows the order of birth that had established their families. The book of Numbers teaches us that their service was to carry the tabernacle and its utensils through the wilderness. The most precious burden, including the ark, was entrusted to the Kohathites. But here we find that after the ark "rested there," David appointed men from the three families of the Levites to be "in charge of the music in the house of the LORD."

Song matters as part of the service given to God. You can see this in the special care taken that the leaders of that choir should have a double witness to their right to the name of Levi. That right showed they were qualified to lead the singing and to share the privileges of the tribe of Levi. Of the sons of Kohath, Heman; of Gershom, Asaph; of Merari, Ethan. All three were already in the general list of descendants; now the genealogy of each is traced back to Levi. No other branch of Levitical service gets such care. Why such particular care about the singers? Because only those who have the right may sing. And who now have the right to sing? Redemption gives the right.

The Kohathites had the privilege of carrying on their shoulders the ark, the table of the bread of the Presence, the golden altar and the golden lampstand. From among them Heman is chosen for the central place of praise to God. He is spoken of as "Heman the singer," and his genealogy is traced through Korah to Levi. As a descendant of Korah, he had good reason to praise God for His rich mercy. When Dathan and Abiram perished with their children, and Korah shared their fate, it is recorded, "Nevertheless, the sons of Korah did not die" (Num. 26:11). They were spared in the sovereign mercy of God, so there were none more suited to sing of the goodness and mercy of God.

In Chronicles we look beyond this scene, to the kingdom and the glory. The genealogy is now traced down to Korah. Yes, the highly privileged Heman, the leader of the songs of the Lord, was grandson to Samuel. And we may read further of Heman and his brothers in 1 Chronicles 25, how David set them apart for this happy service of praise.

The condition of Israel bore the mark of the ruin that had come on them. But it also bore the mark of the goodness of God. He had brought back a remnant. And He had preserved everything needed to place those who formed it in the record of His people. Where the needed proof of title was missing, the people lost their proper privileges, and the priests lost their place as priests. These genealogies served as a means of recognising the people. Happy the man who had preserved his own, and who valued the heritage of the Lord so highly! It was a proof of faith; for it might have been said, What use are these genealogies in Babylon?

It is deeply sobering to the soul to be allowed to go over such a record of names. Man forgot these names long ago. Yet God has remembered every one of them, with every detail of their pathway through this world. Some day our names too will be lost to mankind, but neither we nor our ways will be forgotten by God.

The genealogy is now traced down to Korah. Yes, the greatly privileged Heman, the leader of the songs of the Lord, was grandson to Samuel.

Abiasaph: a Levite, one of the sons of Korah, and the head of one of the families of the Korhites. Exodus 6:24. In 1 Chronicles 6:37 and 1 Chronicles 9:19 there is EBIASAPH, a son of Korah, who is probably the same. The Ebiasaph of 1 Chronicles 6:23 is apparently a great-grandson of Korah.

The Kohathites had the privilege of carrying the ark, the table of the bread of the Presence, the golden altar and the golden lampstand on their shoulders. From among them Heman is chosen for the central place of praise to God. He is called "Heman a singer," and his genealogy runs through Korah to Levi. As a descendant of Korah, he had good cause to praise God for His rich mercy. Dathan and Abiram perished with their children, and Korah shared their fate. Yet Scripture records, "Nevertheless, the sons of Korah did not die" (Numbers 26:11). God spared them in His sovereign mercy. So no one was better suited to sing of the goodness and mercy of God.

Remember the terrible crisis in Israel's history, when God saved Korah's sons as though through fire. Compare Numbers 16 with Numbers 26:11. That day mercy triumphed over judgment. It will do so again in the future, when the power of evil looks so overwhelming that judgment might seem the only possible outcome.

1 Chronicles 6:33 and 38 make it plain that Heman, the central one of the three leading singers of Israel, was the grandson of the prophet Samuel. Both were descendants of that very man Korah, who led the great rebellion in the wilderness. Korah's sons appear to have left their father alone in his wickedness. And from the sons of the very man who disputed the authority of Moses and Aaron in the wilderness came the prophet who spoke to Israel and said, "It is the LORD who appointed Moses and Aaron" (1 Samuel 12:6, 8).

Song matters as part of the service we owe to God. You can see this in the special care taken to give the leaders of that choir a double witness to their right to the name of Levi, and so to their right to lead the singing. No other branch of Levitical service gets such care. Why such particular care about the singers? Because only those who have the right may sing. And who now have the right to sing? Redemption gives the right. Should there be songs for slaves? Whether the slave is willing or groaning, deliverance must come first. With that deliverance comes the appointment to sing.

Yes, in the riches of sovereign grace God saved them from going down alive into the pit. And this was not all. As part of the family of Kohath they received the cities of refuge, and Hebron is named first among them. (1 Chronicles 6:54-67.) Oh, how our God delights in mercy! Grace spares them from the pit, and gives them the place of Abraham; for Abraham lived in Hebron. Saved from the lowest depths of the pit, these very sons of Korah kept the gates of the house of the LORD and had charge of its chambers and treasuries. (1 Chronicles 9:19-32.) What a stewardship!

Song is an important part of the service we give to God. You can see this in the special care taken to give the leaders of that choir a kind of double witness to their right to the name of Levi — and so to their fitness to lead the singing and to share the privileges of the Levitical tribe. The list already named these three: Heman of the sons of Kohath, Asaph of Gershom, Ethan of Merari. Now the family line of each is traced backward to Levi. No other branch of Levitical service gets such care. Why such particular care about the singers? Because no one may sing except those who have the right. And who now has the right to sing? Redemption gives the right. Should there be songs for slaves? Whether the slave is willing or groaning, deliverance must come first. With that deliverance comes the appointment to sing.

Son of Izhar, a son of Kohath. With Dathan and Abiram he led the rebellion against Moses and Aaron. They said that Moses and Aaron took too much on themselves, since all the people were holy... For Korah and the Levites with him it was a religious rebellion: "they strove against Jehovah" in His appointed priesthood.

1 Chronicles 6:33 and 6:38 establish two facts. Heman, the central one of the three leading singers of Israel, was the grandson of the prophet Samuel. And both men were descendants of that very man Korah, who led the great rebellion in the wilderness. The children of Dathan and Abiram went down alive into the pit with their parents. "Nevertheless, the sons of Korah did not die" (Numbers 26:11).

The Kohathites had the privilege of carrying the ark on their shoulders, with the table of the bread of the Presence, the golden altar, and the golden lampstand. Out of this family comes Heman, chosen for the central place of praise to God. He is called "Heman the singer," and his family line runs through Korah to Levi. As a descendant of Korah, he had good cause to praise God for His rich mercy... God spared Korah's sons in His sovereign mercy, so no one was more suited to sing of the goodness and mercy of God.

But even in this sad story of failure and repeated failure, there is a bright side. Samuel's eldest son was Joel (1 Samuel 8:1), and Scripture names him with the failure of Samuel's sons. But in 1 Chronicles 6:33, we find that Joel's eldest son, Heman, held a most honoured place as one of the Singers. In 1 Chronicles 25:1 we find him linked with Asaph and Jeduthun, who "prophesied with lyres, with harps, and with cymbals."

I will start with his birth, recorded in Genesis 29:34: "Again she [Leah] conceived and bore a son, and said, 'Now this time my husband will be attached to me, because I have borne him three sons.' Therefore his name was called Levi" (that is, "joined")... The name has wonderful meaning when you look at his later history. In nature's wild and lawless excess we find him "joined" with his brother in a deed of blood and murder (Genesis 34). And in the day when he was called to drink deeply and fully of the cup of God's electing grace, he is "joined" with Aaron in "the work of the tabernacle."

The first nine chapters contain divine genealogical records going back to Adam. These records let the remnants who returned from the Captivity prove their various Jewish claims.

Song mattered as part of the service given to God. You can see this in the care taken over the leaders of that choir. Each one had to have a double witness to his right to the name of Levi, and so to his qualification to lead the song. There is no such care shown for any other branch of Levite service. Why such particular care about the singers? Because no one must be allowed to sing except those who have the right. And who now has the right to sing? Redemption gives the right. Should there be songs for slaves? Whether the slave is willing or groaning, deliverance must come first, and with it comes the appointment to sing. God, through David, gave this service of song to these three leaders with great care. That has a meaning for the church now, where all are, or should be, singers, making melody in the heart.

In each of these three families one Levite stood out above the rest because of the gifts he had received from God. For the Kohathites it was Heman; for the Gershonites, Asaph; for the Merarites, Ethan. The other Levites "were given for all the service of the tabernacle of the house of God" (v. 48).

Father of Asaph, a "singer," 1 Chr. 6:39 (BERACHIAH); 15:17.

The book of Numbers teaches us that their service consisted of carrying the tabernacle and its utensils through the wilderness. The most precious burden, including the ark, was entrusted to the Kohathites. But here, after the ark came to rest, David appointed men from the three families of the Levites for the service of song in the house of the Lord. They served with song before the tent of meeting until Solomon built that house in Jerusalem (vv. 31-32).

The singer now is Asaph, "the gatherer," from a word used for gathering fruit and also for gathering men. Twelve psalms carry Asaph's name. This may mean the singer of David's day, or, as most think, his family under his name. The place of the other eleven shows their general character. They stand at the start of the third book of Psalms, the sanctuary book. They are saturated with the thought of God's holiness.

Under the king's direction, Asaph, Heman and Jeduthun prophesy with sacred instruments. Heman was David's seer in the words of God. They prophesy to celebrate and praise the Lord, or to exalt His power. This is one proof among many. The Psalms are an inspired collection, and their character is prophetic.

But is there no song now? Yes, truly, the choicest of songs, which more than anticipates the one to come. When that future song is heard, everything around it will be in harmony with it. Now we sing surrounded by evil, by things out of tune, the discords of sin and sorrow and death. But our song is the melody of the heart that knows redemption, a present redemption through His blood. Song in the heart is what God now looks for. A song may be sweet as mere fruit of the lips. Without heart song it cannot be acceptable to Him.

Song matters as part of the service given to God. You can see this in the care taken that the leaders of that choir should have a kind of double witness to their right to the name of Levi. That right qualified them to lead the singing and to share the privileges of the Levitical tribe. Of the sons of Kohath, Heman; of Gershom, Asaph; of Merari, Ethan. These had been included in the general list of descendants, and now the genealogy of each is traced backward to Levi. There is no such care shown for any other branch of Levitical service. Why such particular care about the singers? Because none must be allowed to sing except those who have the right. And who now has the right to sing? Redemption gives the right. The care with which God, through David, assigns the service of song to these three leaders has a meaning for the church now, where all are, or should be, singers, making melody in the heart.

At the right hand of Heman and his sons were Asaph and his sons, of the family of Gershom (1 Chr. 6:39). The sons of Asaph were "under the direction of Asaph, who prophesied under the direction of the king" (1 Chr. 25:2). Asaph's ministry was prophetic. Applied today, it brings "upbuilding and encouragement and consolation" to the saints, for "the one who prophesies builds up the church" (1 Cor. 14:3-4). This did not come from Asaph himself, but was under the direction of the king.

In verse 16 the Spirit of God takes up the genealogy of the Levites again. This time it follows birth order, the order in which their families had been established. The book of Numbers teaches us that their service was to carry the tabernacle and its vessels through the wilderness. The most precious burden, including the ark, fell to the Kohathites. But here we find something else. "After the ark rested," David appointed men from the three families of the Levites for "the service of song in the house of the LORD." They "ministered with song before the tabernacle of the tent of meeting until Solomon built the house of the LORD in Jerusalem" (vv. 31-32).

Here we have little to remark except that the Lord takes pleasure in recording even the names of His servants... He has been a dwelling place for His own in all generations. But there is more. He honours those who honour Him. He records their names in His word now, and He will glorify their persons in the great day that is coming fast.

These modest functions are very valuable in the eyes of the Lord. See how gladly God records all the names of their fathers. In the same way today, whether it is a matter of serving tables, of passing the bread and the cup, or of caring for the "upper room", none of it is forgotten by the Lord.

But our song is the melody of the heart that knows redemption, a present redemption through His blood. Song in the heart is what God now looks for, and without it, however sweet the song may be as mere fruit of the lips, it cannot be acceptable to Him.

The inspired writer begins again with the sons of Levi (1 Chron. 6:16). The priestly line, the sons of Aaron, stands out in Levi just as the royal line, the sons of David, stands out in Judah. Here are the tribe's three branches: Gershom, Kohath, and Merari. Here too are the sons of each, and the appointment of one man from each family to lead the service of song.

The book of Numbers teaches us that their work was to carry the tabernacle and its equipment through the wilderness. The Kohathites were trusted with the most precious burden, including the ark. But here we find that "after the ark rested," David appointed men from the three Levite families for "the service of song in the house of the LORD."

Song matters as part of the service given to God. You can see this in the special care taken that the leaders of that choir should have a double proof of their right to the name of Levi. That right showed they were qualified to lead the singing, and entitled to the privileges of the tribe of Levi. Of the sons of Kohath, Heman; of Gershom, Asaph; and of Merari, Ethan. The general list of descendants already included these men (verses 16–19). Now Scripture traces each man's line backward to Levi (1 Chron. 6:33-47). No other branch of Levite service gets such care. Why this particular care about the singers? Because no one must be allowed to sing except those who have the right. And who now have the right to sing? Redemption gives the right. The care with which God, through David, assigns the service of song to these three leaders has a meaning for the church now, where all are, or should be, singers, making melody in the heart.

Today we hear of a "service of song" where a mixed crowd joins in. People who are not reconciled to God, whose hearts are hostile to Him, pretend to sing His praise! It is mockery. Israel did not sing until they were redeemed.

A leader of the choir in David's time, and once called a 'seer' (2 Chr. 29:30). He was descended from Gershom the Levite (1 Chr. 6:39; 1 Chr. 15:17). Twelve psalms are attributed to him: 50, and 73 to 83.

Son of Iddo, or Adaiah, a Gershonite. 1 Chr. 6:21, 41.

It is deeply solemn for the soul to go over such a record of names. People forgot them long ago. Yet God has remembered every one of them, with every detail of their pathway through this world. Some day our names likewise will be lost to mankind, but neither we nor our ways will be forgotten by God.

What melody there will be in the temple of the coming thousand-year reign! What a "joyful noise" from all lands when Messiah reigns! Then the ark will rest in the place prepared by the true David, Who will appoint the singers and set them over the service. The scene given in 1 Chronicles is only a passing glimpse of what the earth will see and hear.

The importance of song as part of the service given to God shows in the special care taken over the leaders of that choir. They had to have a kind of double proof of their right to the name of Levi. That proof showed they were fit to lead the singing, and entitled to the privileges of the tribe of Levi. Of the sons of Kohath, Heman; of Gershom, Asaph; of Merari, Ethan. The general list of descendants already included these men. Now the family line of each one is traced back to Levi (1 Chronicles 6:33-47). No other branch of Levitical service is given such care. Why this particular care about the singers? Because no one must be allowed to sing except those who have the right.

Gershom was the eldest son of Levi, born before the people of Israel entered Egypt. At the count of the Israelites in the wilderness there were 7,500 Gershonites as a branch of the Levites. They were in charge of the framework of the tabernacle and the tent, with its hangings and curtains. To carry these they had two wagons and four oxen... In the kingdom, under Asaph and his sons, they "prophesied according to the order of the king."

In each of these three families one Levite stood out above the rest. The reason was the gifts he had received from God: for the Kohathites, Heman; for the Gershonites, Asaph; for the Merarites, Ethan. The other Levites "were given for all the service of the tabernacle of the house of God" (v. 48).

We now hear of a "service of song" that a mixed crowd joins. People who are not reconciled to God, whose hearts are hostile to Him, pretend to sing His praise! It is mockery. Israel did not sing until they were redeemed.

But our song is the melody of the heart that knows redemption, a present redemption through His blood. Song in the heart is what God now looks for. Without it, the song may still be sweet, but it is nothing more than words on the lips, and it cannot be acceptable to Him.

Happy is the man who had kept his own record, and who valued the inheritance of Jehovah enough to hold on to it! It was a proof of faith. Someone might have said, "What use are these genealogies in Babylon?"

It deeply sobers the soul to be allowed to go over such a record of names. People forgot these names long ago. God has remembered every one of them, and every detail of their path through this world. Some day our names likewise will be lost to mankind, but neither we nor our ways will be forgotten by God.

In verse 16, the Spirit of God takes up the genealogy of the Levites again. This time He follows the order of birth in which their families were founded. The book of Numbers teaches us that their service was to carry the tabernacle and its vessels through the wilderness. The Kohathites carried the most precious load, including the ark. But here we find that after the ark came to rest, David appointed men from the three families of the Levites for "the service of song in the house of the LORD."

In each of these three families one Levite stood out above the rest because of the gifts he had received from God: for the Kohathites, Heman; for the Gershonites, Asaph; for the Merarites, Ethan. The other Levites "were appointed for all the service of the tabernacle of the house of God" (v. 48).

Song matters greatly in the service we give to God. We see this in the special care taken over the leaders of that choir. They were to have a kind of double witness to their right to the name of Levi, and so to their fitness to lead the singing and to share the privileges of the tribe of Levi. Of the sons of Kohath, Heman; of Gershom, Asaph; and of Merari, Ethan. They had already appeared in the general list of descendants (16–19). Now the line of each is traced back to Levi (1 Chron. 6:33-47). No such care is shown for any other branch of Levitical service. Why such particular care about the singers? Because no one may sing except those who have the right. And who now has the right to sing? Redemption gives the right.

When we reach the book of Exodus, there is no singing until God delivers Israel out of Egypt by His mighty power. He brings them out from under the slavery of Pharaoh, and He pours out His judgments on Pharaoh. The slaves in Egypt had no song. They groaned under the rule of a tyrant, and they did not yet know the greatness of Him who had come down in grace to bring them to Himself. Israel had to be redeemed by the blood of the lamb, and delivered from the power of the oppressor, before they could sing with Moses, "I will sing to the LORD, for he has triumphed gloriously; the horse and his rider he has thrown into the sea" (Ex. 15:1).

On the right hand of Heman and his sons were Asaph and his sons, of the family of Gershom (1 Chr. 6:39). The sons of Asaph were "under the direction of Asaph, who prophesied under the direction of the king" (1 Chr. 25:2). Asaph's ministry was prophetic. Applied today, it brings "upbuilding and encouragement and consolation" to the saints, for "the one who prophesies builds up the church" (1 Cor. 14:3-4). This did not come from Asaph himself. It came under the direction of the king.

The first nine chapters contain divine genealogical records going back to Adam. These enabled the remnant who returned from the Babylonian captivity to verify their various Jewish claims.

In verse 16 the Spirit of God takes up the genealogy of the Levites again. This time He follows the birth order that set up their families. The book of Numbers teaches us that their service was to carry the tabernacle and its utensils through the wilderness. The most precious burden, including the ark, went to the Kohathites. But here we read that "after the ark was at rest" David appointed men from the three families of the Levites for "the service of song in the house of the Lord."

While the ark was moving from place to place, the Lord had no sure resting place among His people. In that time there was no service of praise. It is not until David brings up the ark to its resting place that the song begins.

In each of these three families one Levite stood out above the rest because of the gifts he had received from God. For the Kohathites it was Heman; for the Gershonites, Asaph; for the Merarites, Ethan. The other Levites "were given for all the service of the tabernacle of the house of God."

Note that the least among the Levites had the same portion as the chief fathers in the division by lot according to the Lord's free choice.

Last of Levi's three sons we find Merari, "bitter," with his two sons, Mahli, "sick," and Mushi, "yielding." These are the strangest words of all to find joined to Levi's sons. These families have charge of the boards of the tabernacle and its bars, its pillars and sockets, along with those of the court and the pegs and cords. Here it is clear that Merari is taken up not so much with Christ Himself as with the people of the Lord. His work is mainly work among God's people, and everyone who has taken it up has found the bitterness that Merari's name expresses. Someone who could not feel it would be little fitted for ministry.

A Maschil of Ethan, a Merarite (1 Chron. 6:44; 15:17). Most of this Psalm praises the Lord's lovingkindness and faithfulness, and it brings the covenant with David to the front. Of course we must look beyond David and see Him, the Son of David. God will make this covenant sure in Him.

In Psalm 89 the wisdom of Ethan instructs us. What does this wise man speak of? Of grace! This Psalm is about the unchangeable promises of God and the sure mercies of David. Relating to God on the footing of the law can only lead the people to the darkness of judgment and death. Relating to Him through the covenant of grace made with David leads to this: "Steadfast love will be built up forever; in the heavens you will establish your faithfulness" — in the heavens, where nothing shall ever touch it.

The priestly genealogy is the counterpart of the royal genealogy (1 Chron. 2, 3). But it stops here at the captivity, and does not go on past it as the line of David does (1 Chron. 3:19-24).

You can see how important song is in the service given to God. It shows in the special care taken that the leaders of that choir should have a kind of double witness to their right to the name of Levi. That right proved them qualified to lead the singing, and entitled to the privileges of the tribe of Levi. From the sons of Kohath came Heman; from Gershom, Asaph; from Merari, Ethan. The general list of descendants had already included these three (verses 16-19). Now Scripture traces the line of each one back to Levi (1 Chron. 6:33-47). No other branch of Levite service gets such care. Why such particular care about the singers? Because no one may sing except those who have the right. And who has the right to sing now? Redemption gives the right... The care with which God, through David, gives the service of song to these three leaders means something for the church now, where all are, or should be, singers, making melody in the heart.

The Merarites became a large branch of the Levites. They had charge of the heavier parts of the tabernacle, and to carry them they had four wagons and eight oxen... They shared in the duties that fell to the Levites during the kingdom. A third of the singers and a third of the doorkeepers were Merarites.

In each of these three families one Levite stood out above the rest because of the gifts he had received from God: for the Kohathites, Heman; for the Gershonites, Asaph; for the Merarites, Ethan. The other Levites "were appointed for all the service of the tabernacle of the house of God" (v. 48).

Amaziah. Son of Hilkiah, a descendant of Merari. 1 Chr. 6:45.

These genealogies were imperfect. The state of Israel carried the mark of the ruin that had come on them. But it also carried the mark of the goodness of God, who had brought back a remnant, and who had kept everything needed to place those who made up that remnant in the record of His people... These genealogies served as a way to recognise the people. Happy the man who had kept his own, and who valued the heritage of Jehovah so highly! It was a proof of faith. For someone might have said, What use are these genealogies in Babylon?

There is something deeply solemn to the soul in being allowed to go over a record like this. People forgot these names long ago. Yet God has remembered every one of them, with every detail of their path through this world. One day our own names will be lost to mankind too. But God will forget neither us nor our ways.

What melody there will be in the millennial temple! What a "joyful noise" from every land when Messiah reigns, when the ark rests in its place prepared by the true David, who will appoint the singers then and set them over the service. The scene given in 1 Chronicles is only a passing glimpse of what the earth will see and hear.

The care taken over the leaders of that choir shows how important song was as part of the service given to God. Each of them had to have a kind of double witness to their right to the name of Levi. That proved they were qualified to lead the song and to share the privileges of the tribe of Levi. Of the sons of Kohath, Heman; of Gershom, Asaph; and of Merari, Ethan. The general list of descendants already named these three (verses 16–19). Now the line of each one is traced back to Levi (1 Chronicles 6:33-47). No other branch of Levite service gets such care. Why this particular care about the singers? Because no one may sing except those who have the right. And who now have the right to sing? Redemption gives the right.

In each of these three families one Levite stood out above the rest because of the gifts he had received from God: for the Kohathites, Heman; for the Gershonites, Asaph; for the Merarites, Ethan. The other Levites "were appointed for all the service of the tabernacle of the house of God" (v. 48).

The book of Numbers teaches us that their service was to carry the tabernacle and its vessels through the wilderness. The Kohathites had charge of the most precious load, including the ark. But here we find that "after the ark rested there," David appointed men from the three families of the Levites for "the service of song in the house of the LORD."

Merari was the third son of Levi, and these are his descendants… The Merarites became a large branch of the Levites. They had charge of the heavier parts of the tabernacle, and they had four wagons and eight oxen to carry them. In the land they had twelve cities from among the tribes of Reuben, Gad, and Zebulun, including the city of Ramoth-gilead. They shared in the duties that fell to the Levites during the kingdom. A third of the singers and a third of the gatekeepers were Merarites.

Last of Levi's three sons we find Merari, "bitter," with his two sons, Mahli, "sick," and Mushi, "yielding." These are the strangest words of all to find among Levi's sons… Merari's work is mainly what we may call church work. And who has taken up that work without finding the bitterness that his name expresses? A man who could not feel it would be poorly fitted for ministry. We must believe this is the reason for a link that seems strange and yet describes a familiar experience. Think how Paul's letters bring this to us out of a full heart. His devotion kept going, though men gave him disappointment rather than reward. In his own words: "If I love you more, am I to be loved less?"

We know that at the time of the return from Babylon the genealogies of Judah and Benjamin were in many cases not enough. Members of the family of Levi who could not produce them were shut out of the priesthood (Ezra 2:62).

But our song is the melody of the heart that knows redemption, a present redemption through His blood. Song in the heart is what God now looks for. Without it, He cannot accept the song, however sweet it may be as mere fruit of the lips.

In each of these three families one Levite stood out above the rest because of the gifts he had received from God. For the Kohathites it was Heman; for the Gershonites, Asaph; for the Merarites, Ethan. The other Levites "were given for all the service of the tabernacle of the house of God" (v. 48).

They were taken by the LORD instead of the firstborn sons of the whole nation. The blood in Egypt had sheltered these firstborn sons from judgment. The LORD claimed them as His own, but He took the tribe of Levi instead of them for special service in His house and for His Name. They were a privileged people, called to devote themselves to God's interests and to be specially cared for by Him. They were a picture of the whole Christian company today, and their service, as ordered by King David, shows us the place and spiritual service to which we have been called.

"And you shall give the Levites to Aaron and to his sons; they are wholly given to him…" So it is with the Christian servant: wholly given to Christ.

The priesthood itself had two functions. First, Aaron and his sons "made offerings on the altar of burnt offering and on the altar of incense for all the work of the most holy place." Second, they made "atonement for Israel, according to all that Moses the servant of God had commanded" (v. 49). So the priesthood alone was called to portray the work of Christ. Hebrews 2:17 describes Him as "a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people." The Levites, on the other hand, depicted service and praise in connection with that work.

Lastly, there were Levites. The gates and doors were set up, and gatekeepers were placed at their posts. Then the Lord's portion is thought of first, in the singers. After them come the Levites to perform the necessary service in connection with His house.

How many different tasks these humble servants carried on! Modest tasks, yes. But without them the whole order of the Lord's service would have broken off, or even stopped altogether! Let us think about this. When the Lord entrusts a service to us, however small it may look, let us do it with zeal, remembering that it is necessary for the order of the house of God.

There were 38,000 of them fit for the work. Of these, 24,000 were labourers — happy to be such, we should judge. 6,000 were officers, and 4,000 were gatekeepers. Another 4,000 "praised the LORD with the instruments which I made," said David, "to praise with"; they were the singers. Thirty-eight thousand men, and not an idler among them.

Only the priesthood was called to picture the work of Christ. Hebrews 2:17 describes Him as "a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people." The Levites pictured the service and praise that goes with this work.

At the altar of brass, God dealt with sin according to His own judgement on it. From the altar of gold, the precious fragrance of Christ's acceptableness rose to the throne of God. The "acacia wood" pictures Christ's humanity, and it must be the same in each case. But at the brazen altar we see Christ meeting the fire of divine justice. At the golden altar we see Him feeding the divine affections. At the brazen altar the fire of divine wrath was quenched. At the golden altar the fire of priestly worship is kindled.

Once the claims of the brazen altar were met, nothing could shut the worshipper out from the golden altar. His right of entry was perfect.

When the services of that day were finished, he had to go out from the holiest place. Then he took up his ceaseless round of ineffective offerings again. The holiest of all stayed closed to him until another year had run its course.

All this is the special function of Aaron, who stands out in Levi as David does in the tribe of Judah. No one could interfere with Aaron or his sons, or their appointed work. But each branch of the tribe of Levi had to look to David for the detail of their service, and always according to all that Moses, the servant of God, had commanded.

Two of Aaron's four sons put incense in their censers that the Lord had not commanded, and offered it in fire before the Lord. Notice that Scripture does not say the Lord commanded them not to do what they did. It says He had not commanded them to do it. This is most serious where worship of the Lord is concerned. Only what He has indicated is acceptable to Him.

Only the priests could serve at the altar, or in the holy places. Still the Levites had a blessed place of service... Believers today are both priests and Levites. When they are in the holiest, offering the sacrifice of praise to God through Christ, or when they "do good" and "share what they have," they are acting as priests (Heb. 13:15-16). When they are busy for the Lord in other kinds of service, they show the Levitical character instead.

Aaron, not Moses, is mentioned first in verse 3: "Aaron, Moses, and Miriam." That order matches what Chronicles is about. Chronicles deals with Judah's kingship according to God's purposes, and with the priesthood in its relation to that kingship. These three names stand for the priesthood, the law, and prophecy. But as soon as it is a question of God's purposes of grace about the kingship, the law — Moses — gives place to the priesthood.

Aaron's sons are Nadab, Abihu, Eleazar, and Ithamar. Nadab and Abihu were judged for their sin. So in the priestly family we again see that the history of the natural man comes first and is then set aside completely. After Nadab and Abihu come Eleazar and Ithamar: Eleazar, the priest according to the election of grace; Ithamar, the responsible priest, set aside to make room for Eleazar.

Eleazar, as we have seen in full elsewhere, is Aaron's third son — and in him, after the death of Nadab and Abihu, the priesthood revives. He is the clear picture of Christ as a risen Priest, whose place of intercession is the fruit of His finished work. His resurrection means that His atoning death was accepted; and so He is Eleazar, the true "help of God" for His dependent people.

The sons of Zadok will be chosen in that day to draw near to Jehovah in ministry. This was the branch of Aaron's line that came forward in the day of David. For hundreds of years the wrong line had seized the high priesthood. Eli belonged to the younger branch of Aaron's family, who took the high priesthood for themselves unlawfully, despite Jehovah's solemn promise to Phinehas. But restoration came in the person of Zadok in the time of David and Solomon, for Jehovah is faithful despite man's failure and hostility.

Son of Phinehas (son of Eleazar), and father of Bukki. 1 Chr. 6:4-5, 50; Ezra 7:5. Josephus says that Abishua was high priest after Phinehas.

Eleazar fathers Phinehas, a man of energy, who like Caleb added virtue to his faith, and whom God chose to continue the priestly line. That line runs on without a break down to Azariah (v. 9), who "served as priest in the house that Solomon built in Jerusalem" (v. 10). It goes on from Azariah to Jehozadak, the last high priest named in Chronicles. He "went into exile when the LORD sent Judah and Jerusalem into exile by the hand of Nebuchadnezzar" (v. 15).

Under the order of Aaron there were many priests, "because they were prevented by death from continuing in office." The high priesthood passed from one man to the next — there was succession. God in judgment did set aside one family of Aaron and bring in another; even so, there was still a line of men through whom the high priesthood came down. "But Jesus holds His priesthood permanently, because He continues forever. Consequently, He is able to save to the uttermost those who draw near to God through Him, since He always lives to make intercession for them."

In the genealogies of Levi (1 Chron. 6) we see, first of all, the line of high priests until the captivity; and then the Levites, their services and their cities.

Aaron's sons are Nadab, Abihu, Eleazar, and Ithamar. Nadab and Abihu were judged for their sin. And so in the priestly family we again see that the history of the natural man comes first and then is entirely set aside. After Nadab and Abihu come Eleazar and Ithamar. Eleazar is the priest according to the election of grace. Ithamar is the responsible priest, set aside to give place to Eleazar.

Eleazar fathers Phinehas, a man of energy, who like Caleb added virtue to his faith. God chose him to continue the priestly line. This line continues without interruption down to Azariah (v. 9). He "exercised the priesthood in the house that Solomon built in Jerusalem" (v. 10). The line goes on from Azariah to Jehozadak, the last high priest mentioned in Chronicles. Ezra and Nehemiah tell us about the high priests who served after the return from captivity. Their line breaks off about 330 years before Christ (Neh. 12:10-11), just as the royal line stops in 1 Chronicles 3, a few generations after Zerubbabel.

Zadok descended from Eleazar (1 Chron. 6:50-53), Aaron's third son, who succeeded to the high priesthood upon his father's death. We have already seen that this is a lesson of resurrection. Eleazar is a type of the resurrection priesthood of Christ. So his place was with the new generation who were to enter the land. This suggests Israel as newly born. Under the new covenant that people will receive possession of the land and the fulfilment of the promise. Fittingly, then, the seed of Zadok fill the priestly place in the glorious Millennial day.

If a priest could not prove his genealogy, he was not allowed to serve. We know this from the book of Ezra, which follows the Chronicles — the natural sequel of these books. The priests could not minister at all unless they could prove their genealogy, no matter how truly they were sons of Aaron.

These genealogies were imperfect. Israel's condition showed the marks of the ruin that had come on them. But it also showed the goodness of God, who had brought back a remnant, and who had kept everything needed to place the people of that remnant on the record of His people… Happy the man who had kept his own genealogy, and who valued the heritage of Jehovah enough to treasure it! It was a proof of faith. Someone might have said, "What use are these genealogies in Babylon?"

There is something deeply solemn about being allowed to go over such a record of names long since forgotten by man. God has remembered every one of them, with every detail of their pathway through this world. Some day our names likewise will be lost to mankind, but neither we nor our ways will be forgotten by God.

The genealogies were also important to establish the line of succession in Aaron's priesthood. That priesthood was meant to walk before the true King, Jehovah's Anointed, at all times.

The priestly genealogy forms the counterpart to the royal genealogy (1 Chron. 2, 3), but it ends here at the captivity, without going beyond it as with the line of David (1 Chron. 3:19-24).

The priesthood had two functions. First, "Aaron and his sons offered on the altar of burnt offering, and on the altar of incense, for all the work of the most holy place." Second, they made "atonement for Israel, according to all that Moses the servant of God had commanded" (v. 49). So the priesthood alone had the task of picturing the work of Christ, whom Hebrews 2:17 calls "a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people." The Levites, on the other hand, pictured service and praise connected with that work.

[Zadok] was a descendant of Aaron, Eleazar and Phinehas (1 Chr. 6:50–53). His name comes from the verb 'to justify', and his father's name, Ahitub, means 'brother of goodness'.

This was the branch of Aaron's line that came forward in the day of David (1 Chron. 12:28). For hundreds of years the wrong line had usurped the high-priesthood. Eli belonged to the younger branch of Aaron's family. That branch had taken the high priesthood for itself unlawfully, despite Jehovah's solemn promise to Phinehas (Num. 25:12-13). But a restoration came in Zadok, in the days of David and Solomon, for Jehovah is faithful despite man's failure and hostility.

So Zadok stands for the priesthood joined to the king of God's choice, and to the kingdom God set up in David's seed — a picture of Christ. Zadok came from Eleazar (1 Chron. 6:50-53), Aaron's third son, who took over the high priesthood when his father died… It fits, then, that Zadok's descendants fill the priest's place in the glorious Millennial day.

These genealogies were imperfect. The state of Israel carried the mark of the ruin that had fallen on them. But it also carried the mark of the goodness of God, who had brought back a remnant, and who had kept safe everything needed to place them on the register of His people. Where a man lacked the proof that gave him his title, such people lost their proper privileges, and the priests lost their priestly standing, until a priest stood up with Urim and with Thummim. These genealogies served as a way to recognise the people. Happy the man who had kept his own, and who valued the heritage of Jehovah so highly! It was a proof of faith, for someone might have said, "What use are these genealogies in Babylon?"

The line of priests had already been given down to the captivity (1 Chron. 6:4–15). Here (1 Chron. 6:49) we have them again, but only as far as Zadok and Ahimaaz. That brings us to the time of David. In that period authority in the things of God passed from the priest to the king. David takes the supremacy that had belonged to the priest. So the picture is complete of the time when Christ the true King is present.

There are eight or nine men called Zadok in the Old Testament. But there can be little doubt that the Zadok Ezekiel speaks of is the priest who lived at the time of David. He was a descendant of Aaron, Eleazar and Phinehas (1 Chr. 6:50–53). His name comes from the verb 'to justify', and his father was called Ahitub, which means 'brother of goodness'.

Aaron's sons are Nadab, Abihu, Eleazar, and Ithamar. Nadab and Abihu were judged for their sin. And so in the priestly family we again see that the history of the natural man comes first. Then it is set aside completely. After Nadab and Abihu come Eleazar and Ithamar. Eleazar is the priest according to the election of grace. Ithamar is the responsible priest, set aside to give place to Eleazar.

This was the branch of Aaron's line that came forward in the day of David (1 Chron. 12:28). For hundreds of years the wrong line had taken over the high priesthood. Eli belonged to the younger branch of Aaron's family. That branch seized the high priesthood unlawfully, despite Jehovah's solemn promise to Phinehas (Num. 25:12-13). But in David and Solomon's time there was a restoration in the person of Zadok. Jehovah is faithful despite man's failure and hostility.

Zadok remained faithful to David when David's disloyal son Adonijah rebelled against him (1 Kings 1:18). Zadok had the honour of anointing Solomon king over Israel when David stepped down (1 Kings 1:39). Solomon was God's choice and David's choice. In 1 Samuel 2:34-35 God pronounced His judgment on the sons of Eli, the high priest. He also promised to raise up for Himself a faithful priest, one who would always walk before His anointed. This promise was fulfilled in Zadok.

Zadok stands as a representative of the priesthood joined to the king of God's choice. He is joined as well to the kingdom God established in David's seed — a type of Christ. Zadok descended from Eleazar (1 Chron. 6:50-53), Aaron's third son. Eleazar took over the high priesthood when his father died… So it fits that the seed of Zadok fill the priestly place in the glorious Millennial day.

It matters little to Ahimaaz whether this may hurt him or hinder his career. He does not share Joab's politics. Whatever may come of it, he wants to be the first to bow before the king and acknowledge the dignity that is his again… One thing is certain: he has only David's glory in view. May we run like Ahimaaz! May we run to be the first at the feet of our victorious Lord, letting no one outstrip us!

Son of Zadok the priest… When Absalom was defeated and killed, Ahimaaz begged to run with the news to David. Joab refused at first, but after Cushi had started he let Ahimaaz go too. Ahimaaz was faster, so he reached David first and told him of Absalom's defeat, but left Cushi to tell of his death (2 Sam. 18:19-29). We have no evidence of Ahimaaz succeeding to the priesthood. He may have died before his father.

In verses 54 to 81 we find the cities given to the Levites, including the cities of refuge. Here again Kohath comes first instead of Gershom, because it is a matter of the Lord's free choice: "theirs was the lot." Among them, the sons of Aaron received "Hebron in the land of Judah" as a city of refuge. So the priesthood, which came out of Kohath, is closely joined here to the tribe of Judah and to the place where the kingship began. The other members of Kohath's family find their dwelling place in Ephraim and Manasseh... These three names — Judah, Joseph, and Levi — speak to us, in a way that is still unclear, of the Messiah's features: king, firstborn, and high priest.

Levi is dedicated to the service of God, and separated from ordinary Israelites. No inheritance is given to them as to the other tribes. They are Jehovah's pensioners. He provides for them out of Israel's abundance. Each tribe gave a portion to the Levites, few cities from those that had less, many from those that had more.

First, in these Levite cities scattered through the land, we see the prophetic word about Levi come true: "I will divide them in Jacob and scatter them in Israel." Yet it comes true in a way we would never have thought! Grace shows itself in absolute sovereignty over all the sin. What seemed to be only penalty has become blessing. This is just how God works in grace: the one who was under it becomes a blessing to others... The government of God is maintained, and for Levi's own sake he must be scattered. Seed must not lie in a heap, or it does not do its work. Levi must be God's witness in Israel. Levi is also the seal that the whole land is set apart to God — a people whose portion is God alone: "They shall teach Jacob Your rules and Israel Your law."

At Mount Ebal and Mount Gerizim the Lord established Israel in the land, in obedience to the solemn words of His law. On that day Israel formally took possession of their inheritance. Now the whole land is divided among them, and the crowning act is spreading the Levites through the nation. God entrusted them with upholding His word in Israel. So the first and the last great acts of taking the land are both tied to the law, because the Levites had to teach Israel the word of Jehovah. Israel's prosperity from first to last depended on their obedience to that word. The Levites held a position of great responsibility. So do the ministers of God, whom He has appointed to teach His people.

Who are these sons of Korah? Many readers will ask: did the sons of Korah not go down alive into the pit? Did the earth not open its mouth and swallow those wicked men Korah, Dathan, and Abiram? But in Numbers 26:11 we read, "But the sons of Korah did not die." Yes, in the riches of sovereign grace they were saved from going down alive into the pit. And that was not all. As part of the family of Kohath they were given the cities of refuge, of which Hebron is named first (1 Chronicles 6:54-67). Oh, how our God delights in mercy! Grace spares them from the pit, and gives them the place of Abraham, for Abraham lived in Hebron.

In verses 54 to 81 we find the cities given to the Levites listed, including the cities of refuge. The cities of refuge are not named in the order in which they were set apart, but in the order of Joshua 21:11-40, which begins with Hebron. Here again Kohath comes first instead of Gershom, for it is a matter of the Lord's free choice: "theirs was the lot" (v. 54). Among them, the sons of Aaron received "Hebron in the land of Judah" as a city of refuge (vv. 55, 57). So the priesthood, coming from Kohath, is bound here to the tribe of Judah and to the place where the kingship was established.

When the Lord provided the cities of refuge, the Levites claimed the cities and the surrounding land, which Moses had commanded the tribes to give them out of their inheritance. The lots for Levi's families fell this way. The children of Aaron, the priest, received their cities out of Judah's portion, where Simeon also had a share, and out of Benjamin's. So the hand of the Lord settled the families of the priests in the districts around the royal city, Jerusalem. Design marks every detail of Israel's possession of the inheritance. Divine order and beauty are stamped on the whole of the nation's portion.

Levi is dedicated to the service of God, and set apart from ordinary Israelites. They receive no inheritance like the other tribes. They live on what the Lord provides out of Israel's abundance. Each tribe gave a portion to the Levites — few cities from those who had less, many from those who had more.

As for the Levites, the law was different. They had no tribal possession of land as their brothers had. God assigned them their cities with the surrounding land. Their cities or houses could be sold, subject to the right of redemption at any time, and with the certainty of going out free at the Jubilee. But the fields of the pasture land around their cities could never be sold — they were a permanent possession. So those set apart to serve God could never be completely stripped of the possessions the Lord had secured for them.

Hebron was above all the place of death, for the tombs of Sarah, Abraham, Jacob and the patriarchs were there. From this same place Joseph, a picture of Christ in rejection, went out to look for his brothers. Hebron then became a city of refuge from the avenger of blood, a picture of the cross which shelters a guilty people. Last of all, it was the chief home of the priests, the sons of Aaron. They picture the priesthood that now makes Christ's death the focus of its praises. So this place speaks in a striking way of the cross as the foundation of royal glory and as the basis of all our blessings.

The whole series is headed by a city of refuge. The repetition of its names seems to give it special weight: first the city of Arba, the father of Anak, and then the refuge for the manslayer. A divine Man has taken the place of the man who shows the pride and independence of the fallen human heart, and in Him the whole counsel of God is found. Hebron, as expressing the communion of the whole Godhead, naturally fills the first place in the list. How blessed and wonderful a portion for the priests of God!

In Numbers 16:25 there is no statement that the sons of Korah went down with their father. But in Numbers 26:11 we read, "the sons of Korah did not die." Yes, in the riches of sovereign grace they were saved from going down alive into the pit. And that was not all. As part of the family of Kohath they received the cities of refuge, of which Hebron is named first (1 Chr. 6:54-67). Oh, how our God delights in mercy! Grace spares them from the pit, and gives them the place of Abraham; for Abraham lived in Hebron.

He had then a right to pick and choose his inheritance in all the best of the land given to the fathers. And after forty-five years of patience he chose that city, with its pasture lands, where the sons of Anak lived. It was the place where the spies had felt with terror how small they were... It was simple faith, holding out to the end. It had the humility, and also the boldness, that faith gives — no pretension, no boasting, but the quiet confidence of a man who walked with God. And the "fields of the city" and the villages of it were made his for ever (Joshua 21:12). The "first lot," given to the sons of Aaron, the priest, was the city itself. Such is the choice of faith, working by love.

By birth, Caleb had no right of citizenship in Israel at all. His faith won him that right in the middle of Judah. He was brought into the family of Caleb the son of Hezron, as 1 Chronicles 2:49 shows, and the passages already cited in Joshua show the same.

Joshua 14:14 tells us that Hebron became the inheritance of Caleb. His reward for faithfulness was owning the city whose name means "communion" — surely a most precious possession.

A city of refuge heads the whole series. The point seems to be stressed by the repetition: first the city is called the city of Arba, the father of Anak, and then it is called the refuge for anyone who has killed a person. A divine Man has taken the place of him who represents the pride and independence of man's heart as fallen. In Him the whole counsel of God is found. Hebron expresses in this way the communion of the whole Godhead, so it fills the first place in the series. How blessed and wonderful a portion for the priests of God!

Here again, Kohath comes first instead of Gershom, for it is a matter of the Lord's free choice: "theirs was the lot" (v. 54). Among them, the sons of Aaron received "Hebron in the land of Judah" as a city of refuge (vv. 55, 57). So the priesthood comes from Kohath. Here it is closely joined to the tribe of Judah and to the place where the kingship was set up... So we see Judah and Joseph, who had the birthright, joined together by the Levitical priesthood living among them. These three names, Judah, Joseph, and Levi, speak to us in a way that is still unclear of the Messiah's features as king, as first-born, and as high priest.

Levi is dedicated to the service of God and kept separate from ordinary Israelites. They receive no inheritance as the other tribes do. They are Jehovah's pensioners. He provides for them out of Israel's abundance.

They could sell their cities or houses. But the right to buy them back stood at any time, and they were sure to go free at the Jubilee. The fields of the pastureland around their cities, however, could never be sold. They were a perpetual possession. So nothing could ever completely strip those set apart for the service of God of the possessions which Jehovah had secured for them.

Aaron's sons are Nadab, Abihu, Eleazar, and Ithamar. Nadab and Abihu were judged for their sin. And so in the priestly family we again see that the history of the natural man comes first and then is entirely set aside. After Nadab and Abihu come Eleazar and Ithamar. Eleazar is the priest according to the election of grace. Ithamar is the responsible priest, set aside to make room for Eleazar.

The Levites had no inheritance in the land. So that they might be free to serve the Lord, they received tithes. They also received forty-eight cities to live in, with the pasturelands around them for their cattle. Six of these cities were to be CITIES OF REFUGE.

These are not listed in the order in which they were set apart as holy, starting with Kedesh and Shechem as in Joshua 20:7-9. They follow the order of Joshua 21:11-40 instead, starting with Hebron. Here again, Kohath comes first instead of Gershom, for it is a matter of the Lord's free choice: "theirs was the lot." Among them, the sons of Aaron received "Hebron in the land of Judah" as a city of refuge. So the priesthood, which came from Kohath, is joined here to the tribe of Judah and to the place where the kingship began.

So we see Judah and Joseph, who had the birthright, united through the Levitical priesthood dwelling among them. These three names — Judah, Joseph, and Levi — still speak to us dimly. They speak of the Messiah's features as king, as firstborn, and as high priest.

The cities of refuge formed part of those given to the Levites. They belong with Levite ministry in spiritual meaning as much as in fact. In both we find a provision for the control of sin. The Levitical cities lay scattered through the land like a garrison of the Lord, keeping the people in the knowledge and fear of Him.

Note especially that their purpose was to shelter those who had killed a person without meaning to. The avenger of blood chased that person, and the city of refuge gave him shelter. The Hebrew word for the avenger is goel, which means to redeem. The death of the high priest resulted in liberty for all who were in the cities of refuge. It was the signal that they could return to their possessions.

Hebron was one of the "cities of refuge" (1 Chronicles 6:57); you breathe an air of safety and mercy there. It was a "fortified city" (2 Chronicles 11:10). From there you could look out on Samson's victory over the Philistines (Judges 16:3). We can enjoy safety, strength and victory now in what Hebron speaks of — the company of the people of God.

A city of refuge heads the whole list, marked out, it seems, by being named twice: first as the city of Arba, the father of Anak, and then as the refuge for the one who had killed someone. A divine Man has taken the place of him who shows the pride and independence of man's fallen heart. In Him we find the whole counsel of God. Hebron expresses the communion of the whole Godhead, so it rightly fills the first place in the list. How blessed and wonderful a portion for the priests of God!

Verses 54 to 81 list the cities given to the Levites, including the cities of refuge... Here again Kohath comes first instead of Gershom, because it is a matter of the Lord's free choice: "theirs was the lot." Among them, the sons of Aaron received "Hebron in the land of Judah" as a city of refuge. So the priesthood, which came from Kohath, is here closely united with the tribe of Judah and with the place where the kingship was established... So we see Judah and Joseph, who had the birthright, joined together through the priesthood of Levi living among them. These three names — Judah, Joseph, and Levi — speak to us, in a way still unclear, of the Messiah's features as king, as firstborn, and as high priest.

City in Judah assigned to the priests. 1 Chr. 6:58. Called HOLON in Joshua 15:51; Joshua 21:15.

Then the number of humiliation brings us to Holon, "night-lodging on the sand."

City in the highlands of Judah near Hebron. It was one of the cities of the Amorites that was destroyed and its king killed. Joshua, as the leader of Israel, is described as taking it. But in Judges we find that Othniel took it. Caleb gave Othniel his daughter Achsah in marriage for capturing it. In the end the priests received it. Its former name was KIRJATH-SEPHER or KIRJATH-SANNAH.

Thirdly, Debir, "oracle," a familiar word, gives us what He was in the world, the one perfect divine voice in it. We must not separate the two things joined here: complete obedience to the will of God, and the personal knowledge of human circumstances and sorrows. As far as these are found in those who follow Him, they will enable them too, in their measure, to "speak as oracles of God."

The Levites had no inheritance in the land. So that they might be free to serve the Lord, they received tithes. They also received forty-eight cities to live in, with the open land around them for their cattle. Six of these cities were to be CITIES OF REFUGE.

The Levites then received these cities by lot, beginning with the families of the Kohathites. Aaron was from that family, and his family — the priests — received thirteen cities by lot, from the tribes of Judah, Simeon and Benjamin. This was fitting. Jerusalem, God's centre, lay on the borders of Judah and Benjamin, and Simeon's portion lay inside Judah. So the priests would be near God's sanctuary, to serve there.

First, these Levite cities scattered through the land fulfil the prophetic word about Levi: "I will divide them in Jacob, and scatter them in Israel." Yet how different this is from what we would have expected! Grace shows itself in complete sovereignty over all the sin. What looked like nothing but penalty has become blessing... Seed must not lie in a heap, or it does not do its work. Levi must be God's witness in Israel.

Levi is dedicated to the service of God, and separated from common Israelites. They receive no inheritance like the other tribes. They live on Jehovah's support. He provides for them out of Israel's plenty. Each tribe gave a share to the Levites: a few cities from those that had less, many from those that had more.

Here again, Kohath comes first instead of Gershom (cf. v. 20), for it is a matter of the Lord's free choice: "theirs was the lot" (v. 54). Among them, the sons of Aaron received "Hebron in the land of Judah" as a city of refuge (vv. 55, 57). So the priesthood, which comes from Kohath, is closely joined here to the tribe of Judah and to the place where the kingship was set up.

Aaron was from that family. His family, the priests, received thirteen cities by lot from the tribes of Judah, Simeon and Benjamin. This was fitting. Jerusalem, God's centre, was on the borders of Judah and Benjamin, and Simeon's land lay inside Judah. So the priests would be near God's sanctuary, to serve there. The priests pictured the worshippers, so in the service of God they came first.

In Genesis 49:6-7 both Levi and Simeon were to be scattered in Israel. Levi was indeed scattered — but with what honour and blessing! He was appointed to keep up the worship of Jehovah, with no care or worry except what belonged to the worship of God. Simeon was small in Israel… Both were scattered in Israel. But how wonderfully and graciously it was fulfilled in Levi! His scattering was his exaltation.

They were scattered through the whole land of Israel… God's purpose in spreading them over the land was surely this: that they might have a good influence in the things of God. They were to urge the tribes to worship Jehovah, to remind them of His goodness and to hold them back from idolatry.

One of the Levitical cities in the south. It was first given to Judah, but later allotted to Simeon… In 1 Chronicles 6:59 the margin suggests that Ashan is the same place as Ain, a Levitical city, although 1 Chronicles 4:32 mentions both Ain and Ashan.

The first name here in Joshua is Ain, but 1 Chronicles 6:59 reads Ashan. Both are among Simeon's cities, but one would seem to be a mistake. Most commentators prefer Ashan, and the context leans that way. Ain, as we have understood it, does not seem fitting here; but Ashan, "smoke," which seems to point to the smoke of incense, fits perfectly. The One we have seen below in His ministry among men is now above, still working for them.

Beth-shemesh, "the house of the sun," may well represent divine glory in the face of Jesus, as we now behold it, by faith, in heaven. So the third series is complete.

A Levitical town on the north border of Judah. God guided the ark here by a miracle when the Philistines sent it back from Ekron, and here the people were struck down for looking into it… Later the Philistines occupied it.

The lots for the families of Levi fell so that the children of Aaron, the priest, received their cities from Judah's portion — where Simeon also held land — and from Benjamin's. So the hand of Jehovah placed the families of the priests in the districts around the royal city, Jerusalem. A design marks every detail of how Israel received its inheritance, and divine order and beauty mark the whole of the nation's portion.

The priesthood, which came from Kohath, is closely united here with the tribe of Judah and with the place of the kingship. The other members of the family of Kohath find their homes in Ephraim and Manasseh. So we see Judah and Joseph, who had the birthright, united through the Levitical priesthood living among them. These three names — Judah, Joseph, and Levi — speak to us, in a way still unclear, of the Messiah's features as king, as firstborn, and as high priest.

God called the men of the tribe of Levi to His service, so they had no section of the promised land of their own. They were to receive forty-eight cities, spread through the portions given to the other tribes. Around each city they were also to have land reaching out 2,000 cubits — at least 1,000 yards, and probably a little more. This land was for their cattle and their goods; that is, we suppose, to support them by farming.

Although known as a prophet, Jeremiah belonged to the family of "the priests who were in Anathoth in the land of Benjamin." As far as we know, he never acted as a priest. His village of Anathoth lay a little over three miles northeast of Jerusalem. It had been given to the priests, the descendants of Aaron, of the family of the Kohathites (Josh. 21:18; 1 Chron. 6:60). Abiathar the priest was from Anathoth (1 Kings 2:26). In Zerubbabel's time 128 of its people came back from captivity, after the edict of Cyrus, king of Persia, and filled the village again. Jeremiah was a Levite, but people counted him a Benjaminite, because he was born in the territory of the tribe of Benjamin.

The next two are Anathoth and Almon, and they correspond respectively to the two former. Anathoth, "afflictions," answers naturally to Gibeon, the cross. We have to take up our cross — how different from His, however — and to follow Him. Almon, "concealment," answering to Geba, speaks of a "life hidden with Christ in God," the effect of a heart occupied with a hidden Saviour.

The Kohathites and the children of Aaron had thirteen cities in the tribes of Judah, Benjamin and Simeon... The divine purpose in scattering them over the land was, no doubt, that they might exercise a good influence in divine things, to urge the tribes to worship Jehovah, to remind them of His goodness, and to hold them back from idolatry.

The people obeyed and gave them cities out of their various inheritances. But the cities were also assigned by lot, so the Lord was the one who gave them their homes. How it must have pleased Him to see His Word remembered, obeyed and acted upon! They were scattered across the whole land of Israel. … God's purpose in scattering them over the land was surely to make them a good influence in the things of God. They were to urge the tribes to worship the Lord, to remind them of His goodness, and to hold them back from idolatry.

In these arrangements we see the gracious care of God for those whom He calls to give their lives to His service… now we find that God Himself arranged even the places where they lived. God places His servants as it seems good to Him. He does not leave them to pick and choose for themselves.

Levi is set apart for the service of God, and separated from ordinary Israelites. They receive no inheritance as the other tribes do. They are the Lord's pensioners. He provides for them out of Israel's abundance. Each tribe gave a portion to the Levites: fewer cities from the tribes that had less, more from those that had more.

Here again, Kohath comes first instead of Gershom (compare v. 20), for it is a matter of the Lord's free choice: "theirs was the lot" (v. 54). Among them, the sons of Aaron received "Hebron in the land of Judah" as a city of refuge (vv. 55, 57). So the priesthood, which came from Kohath, is joined here to the tribe of Judah and to the place where the kingship was set up. The other members of Kohath's family find their homes in Ephraim and Manasseh… So we see Judah and Joseph, who had the birthright, joined together by the Levitical priesthood living among them. These three names — Judah, Joseph, and Levi — still speak to us, though not yet clearly, of the Messiah's features as king, as firstborn, and as high priest.

Being a large tribe, they had a big possession in the north, east of the upper Jordan and the Sea of Galilee… Those east of the Jordan are often called the half-tribe of Manasseh. The other half were west of the Jordan, near the middle of the land, between Ephraim and Issachar.

After the inheritance has been described, the Levites receive their portion. As a tribe they have no territory, so they are given forty-two cities scattered throughout Israel. This shows two things at once. It shows the unbending judgment of God, "I will divide them in Jacob and scatter them in Israel." It also shows His grace, which rejoices over judgment and turns it into a means of blessing. For the Levites, scattered through the land and linked with God's centre at the tabernacle, would match the meaning of their name; and as those "joined" to all the tribes, they would unite them into one whole.

God has dedicated Levi to His service and set the tribe apart from ordinary Israelites. They receive no inheritance as the other tribes do. They live at the Lord's expense. He provides for them out of Israel's abundance. Each tribe gave a portion to the Levites — few cities from the tribes that had less, many from those that had more.

Moses gave no inheritance to the Levites. The Lord was their inheritance… The people were obedient and gave them cities out of their own inheritances. But the cities were also assigned by lot, so it was the Lord who gave them their homes. How it must have pleased Him to see His Word remembered, obeyed and acted upon! They were scattered throughout the whole land of Israel… God's purpose in scattering them over the land was, no doubt, that they might be a good influence in the things of God: to urge the tribes to worship the Lord, to remind them of His goodness and to hold them back from idolatry.

The inheritance has been described. Now the Levites receive their portion. As a tribe they have no territory, so their portion is forty-two cities scattered throughout Israel. This shows two things at once. It shows the unbending judgment of God: "I will divide them in Jacob and scatter them in Israel." It also shows His grace, which rejoices over judgment and turns it into a means of blessing. For the Levites, scattered through the land and linked with God's centre at the tabernacle, would live up to the meaning of their name. "Joined" to all the tribes, they would unite them into one whole.

Gershom means "a stranger there." It speaks of the kind of service for God that does not settle down in the world, but serves God without selfish, material motives. Gershom's service had to do with the curtains and coverings of the tabernacle, and the hangings for the door and for the court. So the spiritual meaning of his service is this: it encourages a godly walk through a world where we are strangers — a walk that honors God, though the world does not understand it.

Gershon stands for the inward side of ministry. He has thirteen cities in Issachar, Asher, Naphtali and half of Manasseh. Practical walk, happiness and overcoming all need the lesson of living as a stranger, and that is the lesson he can teach them. In the other, eastern half of Manasseh he has only to confirm them in it.

A city of refuge heads Gershon's list. Golan means "exultation" — the full joy in Christ Jesus. Gershon, the "exile," is close in spirit to Manasseh, whose name means "forgetter." For both of them joy is a needed part of strength: joy in One who is absent. As Peter puts it, "Though you have not seen him, you love him. Though you do not now see him, you believe in him and rejoice with joy that is inexpressible and filled with glory." How much a Levite needs to own a joy like that! A joy in Christ that is "full of glory" is itself a ministry of Christ to others.

The Church has laid down the rams' skins and badgers' skins, and with them the Gershonite character. In other words, the Church has stopped walking in the footsteps of her rejected Lord and Master. The result is this. She should be the tired, worn stranger, crossing the dry and barren desert with the burden on her shoulders. Instead she has settled down in the green places of the world and made herself at home.

Levi was "scattered in Israel," just as Jacob had prophesied. But Levi's portion was the most sacred and most precious of all. Wherever the other tribes lived, there was Levi... The Lord — not a position — was Levi's lot. Some Levites lived among the two and a half tribes on the other side of the Jordan, others among the nine and a half in Canaan. But Levi's inheritance was not the special position of the land where their cities stood. It was the Lord Himself, and the sacrifices made by fire to Him.

First, in these Levite cities, scattered through the land, we see the prophetic word about Levi fulfilled: "I will divide them in Jacob, and scatter them in Israel." Yet it is fulfilled here in a way we would never have expected! Grace shows itself in absolute sovereignty over all the sin. What seemed only a penalty has become blessing. In full keeping with God's way in grace, the one who was under that penalty becomes a blessing to others... The government of God is maintained, and for Levi's own sake he must be scattered. Seed must not lie in a heap, or it does not fulfil its purpose.

The Levites lived in all the tribes, and this ought to have kept Israel united. Yet it did not stop the tribes from splitting apart in the time of Rehoboam... In fact, sad to say, the Levites themselves seemed to have little sense of the great dignity given to them. God had chosen them for the work He gave them.

The people were obedient and gave them cities out of their several inheritances. But the cities were also assigned by lot, so that the Lord assigned them their dwelling places. How it must have pleased Him to see His Word remembered, obeyed and acted on! They were scattered throughout the entire territory of Israel... The Merarites were in Zebulun and among Gad and Reuben. God's purpose in scattering them over the land was, no doubt, that they should be a good influence in divine things. They were to urge the tribes to worship the Lord, to remind them of His goodness and to hold them back from idolatry.

Last of Levi's three sons we find Merari, which means "bitter." His two sons are Mahli, "sick," and Mushi, "yielding." No stranger words could be tied to Levi's sons. These families have charge of the boards of the tabernacle and its bars, its pillars and sockets. They also care for those of the court, and the pegs and cords. Here it is clear that Merari is occupied not so much with Christ Himself as with the people of the Lord... and who that has engaged in this has not found the bitterness that expresses itself in Merari's name? A man would be little fitted for ministry who could not feel it.

The Merarite cities are twelve in number, and supplied by three tribes — Zebulun, Reuben, and Gad. We have already seen that Merari's ministry has to do with the upkeep of the Church itself. Perhaps this is why its cities are twelve, the number of visible divine government. Sadly, we have lost much of that display. We lost it through the many human rules and machinery brought in, and through the self-will that keeps breaking all bounds.

The Levites have their cities marked out, though they have no inheritance in the land like their brothers. Jehovah Himself is their inheritance.

Levi is dedicated to the service of God, and separated from common Israelites. They receive no inheritance like the other tribes. They are Jehovah's pensioners. He provides for them out of Israel's abundance. Each tribe gave a portion to the Levites, few cities from those that had less, many from those that had more.

The Lord's servants were wholly cast upon Him for their portion. They had no inheritance or possession except Himself. Blessed inheritance! Precious portion! None like it, in the judgement of faith... God took care of His dependent servants. He also let the whole congregation of Israel taste a holy privilege — and that is truly what it was. They became co-workers with Him in providing for those who had willingly devoted themselves to His work, giving up everything else.

They were to receive forty-eight cities, scattered through the portions given to the other tribes. They were also to own land around each of these cities, reaching out 2,000 cubits — which means at least 1,000 yards, and probably a little more. This land was to be for their cattle and for their goods; that is, we suppose, for their support by cultivation. The land attached to each city may look small and not enough to us. But remember that these cities were very small, judged by our standards.

First, in these Levite cities, scattered through the land, we have the fulfilment of the prophetic word about Levi, "I will divide them in Jacob and scatter them in Israel." Yet it is fulfilled here in a very different way from what we would have thought! Grace shows itself in absolute sovereignty over all the sin. What seemed only penalty has become blessing. And this fits God's way in grace exactly: the one who had been its subject becomes a blessing to others. Seed must not lie in a heap, or it does not fulfil its office. Levi must be God's witness in Israel. Levi must also be the seal of the sanctification of the whole land to God — a people whose portion is God alone: "They shall teach Jacob Your judgments, and Israel Your law."

The Levites were set apart from the rest of Israel for the service of the sanctuary and to think deeply on God's word. They went up in their turns to attend the worship of God, then returned to the cities from their sacred office. These journeys kept the whole of Israel mindful of the Lord, whose cloud overshadowed the tabernacle at Shiloh.

In verses 54 to 81 we find the cities apportioned to the Levites, including the cities of refuge... Here again, Kohath comes first instead of Gershom, for it is a matter of the Lord's free choice: "theirs was the lot" (v. 54). Among them, the sons of Aaron received "Hebron in the land of Judah" as a city of refuge. So the priesthood, coming from Kohath, is closely tied here to the tribe of Judah and to the place where the kingship was set up... These three names — Judah, Joseph, and Levi — still speak to us, though dimly, of the Messiah's features as king, as firstborn, and as high priest.

In verses 54 to 81 we find the cities given to the Levites listed, including the cities of refuge. Here again Kohath comes first instead of Gershom, because it is a matter of the Lord's free choice: "theirs was the lot."

By the lot, it is clear, God expressed His mind more plainly than He could in any other way. As the voice of inspiration itself says, "The lot is cast into the lap, but its every decision is from the Lord" (Proverbs 16:33).

The cities were also assigned by lot, so that the Lord assigned them their homes. How it must have pleased Him to see His Word remembered, obeyed and acted on! They were scattered throughout the whole territory of Israel. The Kohathites and the children of Aaron had thirteen cities in the tribes of Judah, Benjamin and Simeon... God's purpose in scattering them over the land was, no doubt, that they might have a good influence in divine things. They were to urge the tribes to worship the Lord, to remind them of His goodness, and to hold them back from idolatry.

In these Levite cities scattered through the land we have the fulfilment of the prophetic word about Levi: "I will divide them in Jacob and scatter them in Israel." Yet it came true in a very different way from what we would have thought! Grace shows itself in absolute sovereignty over all the sin. What seemed to be nothing but penalty has become blessing. In complete accordance with God's way in grace, the one who had been under it becomes a blessing to others... The government of God is maintained, and for Levi's own sake he must be scattered. Seed must not lie in a heap, or it does not do its work. Levi must be God's witness in Israel, and the seal that the whole land is set apart to God — a people whose portion is God alone.

Levi is dedicated to the service of God, and set apart from ordinary Israelites. They receive no inheritance as the other tribes do. They live on what the Lord provides. He supplies them out of Israel's abundance. Each tribe gave a portion to the Levites — few cities from those who had less, many from those who had more. God's care for His holy things shows in how carefully He kept the record of Levi's sons, and gave each one his own work.

The cities of refuge were part of those given to the Levites, and they belonged with Levite ministry, in spiritual meaning as much as in fact. In both we find a provision for the control of sin. The Levitical cities scattered through the land were like a garrison of the Lord, keeping the people in the knowledge and fear of Him.

The priesthood, which came from Kohath, is closely united here with the tribe of Judah and the place where the kingship was established, while the other members of Kohath's family find their home in Ephraim and Manasseh... So we see Judah and Joseph, who had the birthright, united through the Levitical priesthood living among them. These three names — Judah, Joseph, and Levi — speak to us, in a way still unclear, of the Messiah's features as king, as firstborn, and as high priest.

Here again, Kohath comes first instead of Gershom. It is a matter of the Lord's free choice: "theirs was the lot." Among them, the sons of Aaron received "Hebron in the land of Judah" as a city of refuge. So the priesthood came out of Kohath. Here it stands closely tied to the tribe of Judah and to the place where the kingship began. The other members of Kohath's family find their home in Ephraim and Manasseh. For this reason Judah and Ephraim hold a prominent place among the sons of Israel. So we see Judah and Joseph, who had the birthright, united by the Levitical priesthood living among them. These three names — Judah, Joseph, and Levi — speak to us, in a way still dim, of the Messiah's features as king, as first-born, and as high priest.

Levi belongs to the service of God, separated from ordinary Israelites. They receive no inheritance as the other tribes do. They are Jehovah's pensioners. He provides for them out of Israel's abundance. Each tribe gave a portion to the Levites, few cities from those that had less, many from those that had more.

The people were obedient and gave them cities out of their several inheritances. But the cities were also assigned by lot, so that the Lord assigned them their homes. How it must have pleased Him to see His Word remembered, obeyed and acted upon! They were scattered throughout the whole territory of Israel. The Kohathites and the children of Aaron had thirteen cities in the tribes of Judah, Benjamin and Simeon, and two more in Ephraim, Dan and Manasseh. … God's purpose in scattering them over the land was, no doubt, that they might have a good influence in divine things. They were to urge the tribes to worship Jehovah, to remind them of His goodness and to hold them back from idolatry.

The Levites as a tribe have no territory. Their portion falls to them in the forty-two cities scattered throughout Israel. This shows at once the unbending judgment of God — "I will divide them in Jacob and scatter them in Israel" — and His grace, which rejoices over judgment and turns it into a means of blessing. For the Levites scattered in this way through the land, and linked with God's centre at the tabernacle, would answer to the meaning of their name. As those "joined" to all the tribes, they would unite them into one whole.

Elkanah was an Ephraimite. But from 1 Chronicles 6:20-28 we learn that Samuel and his father were of Levitical descent. This has been pointed out as a contradiction. It is however not at all inconsistent with the statement that Samuel's father was of Ephraim. He was one of those Levites to whom cities were assigned in the portion given to the tribe of Ephraim.

The Levites were present in all the tribes. That ought to have helped to maintain unity in Israel. Yet their presence did not keep the tribes from dividing in the time of Rehoboam. In fact, sad to say, the Levites themselves seemed to have little sense of the great dignity God gave them in choosing them for this work. Instead of being drawn together in unity, we see in the book of Judges an independent spirit in Levites that only sought their own will.

The portion of the Levites, who as a tribe have no territory, is given to them in the forty-two cities scattered throughout Israel. This shows at once the unbending judgment of God — "I will divide them in Jacob and scatter them in Israel" — and His grace, which rejoices over judgment and turns it into a means of blessing. For the Levites, scattered through the land and linked with God's centre at the tabernacle, would answer to the meaning of their name; and, as "joined" to all the tribes, they would unite them into one whole.

The cities of refuge formed part of those given to the Levites. They were tied to Levite ministry, in spiritual meaning as much as in fact. In both we find a provision for the control of sin: the Levitical cities, scattered through the land, were like a garrison of the Lord, keeping the people in the knowledge and fear of Him.

Shechem means "shoulder," the part that bears the burden, and it is a clear picture of "service." On each side of it stood Mount Ebal and Mount Gerizim, and from those mountains Israel heard the curses and blessings of the law after they entered the land. So here the city of refuge speaks of Christ as the servant of God, doing His will, listening to the voice of the law — and even, though He Himself was perfect, to its curses for breaking it. He magnified the law and made it honourable by submitting to a penalty that others had earned.

Shechem (shoulder) reminds us of the Lord Jesus carrying the sheep that was lost on His shoulders, the place of strength, of certainty, or security.

God's holiness shows in this: He would not shield the guilty. If the case was examined before qualified judges and witnesses, the guilty man had to be handed over. His grace shines in keeping the unintentional slayer safe inside the refuge, so the avenger of blood could not lay hands on him... Here we see a picture of the Lord's gracious dealings with Israel — the beloved but blinded nation, answerable to Him for the shedding of the blood of Christ. He graciously treats Israel as a "slayer" and not a "murderer," to be restored in due time to the good land, the land of their possession.

See the gracious care our God takes to make the city of refuge as easy to reach as possible for the slayer. The three cities were to be "in the midst of your land." It would not do to have them in far corners, or in places that were hard to reach... The city of refuge was to be "brought near," just as "the righteousness of God" is brought near to the poor, broken-hearted, helpless sinner.

An ancient Canaanite city and its people. Joshua captured it, and it went to Ephraim, and afterwards to the Kohathites (1 Chronicles 6:67; 1 Chronicles 7:28); but the original inhabitants kept hold of it.

Ephraim loses only one place to the Canaanites — Gezer. It is a very important place, though, being a Levitical city... Ephraim's one lost city is no light loss!

Among them, the sons of Aaron received "Hebron in the land of Judah" as a city of refuge... while the rest of the family of Kohath made their home in Ephraim and Manasseh. So we see Judah and Joseph, who held the birthright, joined together through the Levitical priesthood living among them. These three names — Judah, Joseph and Levi — point, in a way that is still not clear, to the Messiah as king, as firstborn, and as high priest.

Levi is dedicated to the service of God, and set apart from ordinary Israelites. They receive no inheritance as the other tribes do. They are the LORD's pensioners. He provides for them out of Israel's plenty. Each tribe gave a portion to the Levites — few cities from those that had less, many from those that had more.

God called the men of the tribe of Levi to His own service, and so they had no set section of the promised land of their own. They were to receive forty-eight cities, scattered through the portions given to the other tribes. They were also to hold land round each city, reaching out 2,000 cubits — at least 1,000 yards, and likely a little more. This land was for their cattle and their goods; that is, we think, to live on by farming it.

First, in these Levite cities, scattered through the land, we have the fulfillment of the word spoken about Levi: "I will divide them in Jacob and scatter them in Israel." Yet it is fulfilled here in a very different way from what we would have expected! Grace shows itself as fully sovereign over all the sin. What looked like nothing but punishment has become blessing. This is God's way in grace: the one who was punished becomes a blessing to others… Seed must not lie in a heap, or it does no work. Levi must be God's witness in Israel, and the seal that the whole land is sanctified to God — a people whose portion is God alone: "They shall teach Jacob Your rules and Israel Your law."

Here again Kohath comes first instead of Gershom, because this is a matter of the Lord's free choice: "theirs was the lot." Among them, the sons of Aaron received "Hebron in the land of Judah" as a city of refuge. So the priesthood, which came from Kohath, is closely joined here with the tribe of Judah and with the place where the kingship was set up, while the other members of Kohath's family find their home in Ephraim and Manasseh… So we see Judah and Joseph, who had the birthright, joined together by the priests of Levi living among them. These three names — Judah, Joseph, and Levi — show us, in a way that is still dim, the features of the Messiah as king, as firstborn, and as high priest.

A Levite city in Ephraim, 1 Chronicles 6:68. Likely the same place as Jokneam in 1 Kings 4:12, where the Revised Version reads Jokmeam. The Hebrew is the same in both places. Its site has never been identified.

Yet sin is dealt with also, in the saint as well as in the sinner, and this Beth-horon, "the house of wrath," fits in here to assure us of that. Beth-horon is double — there is an upper and a lower city… The lower Beth-horon is judgment as it falls on the unrepentant and the unbeliever. The upper is judgment (and so wrath) against sin, though for the believer it takes the form of a merciful correction: "For if we judged ourselves, we would not be judged; but when we are judged by the Lord, we are disciplined, so that we may not be condemned along with the world."

So this double city fully bears the character of a witness that warns against abusing grace, while it does not limit that grace in the least… They are guard and guide to fruitful Ephraim too, as is easy to see.

These cities were then given by lot to the Levites, beginning with the families of the Kohathites… The rest of the Kohathites were given ten cities by lot in Ephraim, Dan and Manasseh. Kohath means "obedient." The name stands for the objective ministry of the Word of God, a ministry that is itself fully subject to that Word… We may be sure that every city given to them had a spiritual meaning that fitted the character of their work.

Aijalon means "the place of deer," and suggests the quick yet firm tread of that animal. Of it the psalm says, "He made my feet like the feet of a deer and set me secure on the heights." The "high places" belong to the weakest believer, but we need to be made able to occupy them — the firm, sure tread of the deer on the mountains. Only faith that takes God at His word makes this real: if the blessed place is ours, fill it.

Then Gath-rimmon, the "winepress of the pomegranate," speaks to us once more of the animating power of the word of God. That word can do its proper work, and enrich and lift all the soul's powers, only when the soul is settled in this way. The fourth place in which we find this name affirms these results as facts of experience. They are truly the experience of everyone who lives and walks in communion with God.

A Levite city of the Kohathites. It fell in the lot of Dan (Joshua 21:24). But it was a border city, so it is also linked with Benjamin (1 Chronicles 8:13), or with Ephraim (1 Chronicles 6:69), or with Judah and Benjamin, when Rehoboam fortified the city (2 Chronicles 11:10).

Gath-rimmon may be another name for Bileam. Repeated names, and the same name used twice, are both common. So we must not be too quick to suppose it is a copyist's error, when all the Hebrew copies favour the reading.

First, in these Levite cities, scattered through the land, we have the fulfilment of the prophetic word about Levi, "I will divide them in Jacob, and scatter them in Israel." Yet it is fulfilled here in a very different way from what we would have expected! Grace shows itself in absolute sovereignty over all the sin. What seemed to be only a penalty has become blessing… Seed must not lie in a heap, or it does no work. Levi must be God's witness in Israel, and the seal of the sanctification of the whole land to God — a people whose portion is God alone.

Levi was "scattered in Israel," according to the prophecy of Jacob; but Levi's portion was the most sacred and the most precious of all. Wherever the other tribes lived, Levi was there. Wherever devout souls in Israel worshipped the Lord, Levi had his inheritance. The Lord — not a position — was Levi's lot… And so it is that the happiest and wealthiest Christians are those who find their portion in the Lord Himself.

So, in the final ordering of the possessions in the promised land, the Lord provided for keeping the knowledge of His word alive among His people. Without this their prosperity had to end. Without obedience to the word of God they would lose their privileges.

God has dedicated Levi to His service and set him apart from ordinary Israelites. Levi receives no inheritance as the other tribes do. They live on Jehovah's support. He provides for them out of Israel's abundance. Each tribe gave a portion to the Levites, few cities from those that had less, many from those that had more.

With the inheritance described, the Levites receive their portion. As a tribe they have no territory, so they are given forty-two cities scattered throughout Israel. This shows two things at once. It shows the unbending judgment of God: "I will divide them in Jacob and scatter them in Israel." It also shows His grace, which rejoices over judgment and turns it into a means of blessing. The Levites were scattered through the land and linked to God's centre at the tabernacle, so they lived up to the meaning of their name. As men "joined" to all the tribes, they united them into one whole.

But the cities were also assigned by lot, so the Lord gave them their homes. How it must have pleased Him to see His Word remembered, obeyed and acted on! They lived scattered across the whole territory of Israel. The Kohathites and the children of Aaron had thirteen cities in the tribes of Judah, Benjamin and Simeon, and two more in Ephraim, Dan and Manasseh… God's purpose in scattering them over the land was, no doubt, that they should have a good influence in divine things: to urge the tribes to worship Jehovah, to remind them of His goodness and to hold them back from idolatry.

Here again Kohath comes first instead of Gershom, because it rests on the Lord's free choice: "theirs was the lot" (v. 54). Among them, the sons of Aaron received "Hebron in the land of Judah" as a city of refuge… So the priesthood, which comes from Kohath, is tied here to the tribe of Judah and to the place where the kingship began. The other members of Kohath's family find their homes in Ephraim and Manasseh… So we see Judah and Joseph, who had the birthright, joined by the Levitical priesthood living among them.

Bileam. A Levitical city in Manasseh, west of the Jordan. 1 Chr. 6:70. Supposed to be the same as Gath-rimmon in Joshua 21:25, and perhaps the same as Ibleam in Joshua 17:11.

In Manasseh's possessions west of Jordan, Kohath has only two cities, Taanach and another Gath-rimmon. For the last, Chronicles puts Bileam… But the Septuagint has a different name here from both, and criticism seems able to settle nothing. Gath-rimmon may be another name for Bileam, since the same names come up again and again and are often duplicated. We should not be quick to call it a copyist's error when all the Hebrew copies stand against it.

For the Levites, the law was different. They had no tribal possession of land, as their brothers had. Instead God gave them their cities with the pasture lands. Their cities or houses could be sold, subject to the right of redemption at any time… but the fields of the pasture lands could never be sold. They were a permanent possession. So those set apart to serve God could never be completely stripped of what Jehovah had secured for them.