TRV
“The Line of Pharez Leading to David”· 1 Chronicles 2:9–17
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Chronicles 2:1–17. His two-level outline is real structure in the source text, so it is rendered as structure.
Passage under comment1 Chronicles 2:1–17
1¶ These are the sons of Israel; Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun,
2Dan, Joseph, and Benjamin, Naphtali, Gad, and Asher.
3The sons of Judah; Er, and Onan, and Shelah: which three were born unto him of the daughter of Shua the Canaanitess. And Er, the firstborn of Judah, was evil in the sight of the LORD; and he slew him.
4And Tamar his daughter in law bare him Pharez and Zerah. All the sons of Judah were five.
5The sons of Pharez; Hezron, and Hamul.
6And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara: five of them in all.
7And the sons of Carmi; Achar, the troubler of Israel, who transgressed in the thing accursed.
8And the sons of Ethan; Azariah.
9The sons also of Hezron, that were born unto him; Jerahmeel, and Ram, and Chelubai.
10And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judah;
11And Nahshon begat Salma, and Salma begat Boaz,
12And Boaz begat Obed, and Obed begat Jesse,
13And Jesse begat his firstborn Eliab, and Abinadab the second, and Shimma the third,
14Nethaneel the fourth, Raddai the fifth,
15Ozem the sixth, David the seventh:
16Whose sisters were Zeruiah, and Abigail. And the sons of Zeruiah; Abishai, and Joab, and Asahel, three.
17And Abigail bare Amasa: and the father of Amasa was Jether the Ishmeelite.
I. II. Main points1. 2. Sub-points
Here is, I. The family of Jacob. His twelve sons are here named, that illustrious number so often celebrated almost throughout the whole Bible, from the first to the last book of it. At every turn we meet with the twelve tribes that descended from these twelve patriarchs. The personal character of several of them was none of the best (the first four were much blemished), and yet the covenant was entailed on their seed; for it was of grace, free grace, that it was said, Jacob have I loved - not of works, lest any man should boast.
II.The family of Judah.
That tribe was most praised, most increased, and most dignified, of any of the tribes, and therefore the genealogy of it is the first and largest of them all. In the account here given of the first branches of that illustrious tree, of which Christ was to be the top branch, we meet,
1.With some that were very bad. Here is Er, Judah's eldest son, that was evil in the sight of the Lord, and was cut off, in the beginning of his days, by a stroke of divine vengeance: The Lord slew him, Ch1 2:3. His next brother, Onan, was no better, and fared no better. Here is Tamar, with whom Judah, her father-in-law, committed incest, Ch1 2:4. And here is Achan, called Achar - a troubler, that troubled Israel by taking of the accursed thing, Ch1 2:7. Note, The best and most honourable families may have those belonging to them that are blemishes.
2.With some that were very wise and good, as Heman and Ethan, Calcol and Dara, who were not perhaps the immediate sons of Zerah, but descendants from him, and are named because they were the glory of their father's house; for, when the Holy Ghost would magnify the wisdom of Solomon, he declares him wiser than these four men, who, though the sons of Mahol, are called Ezrahites, from Zerah, Kg1 4:31. That four brothers should be eminent for wisdom and grace was a rare thing.
3.With some that were very great, as Nahshon, who was prince of the tribe of Judah when the camp of Israel was formed in the wilderness, and so led the van in that glorious march, and Salman, or Salmon, who was in that post of honour when they entered into Canaan, Ch1 2:10, Ch1 2:11.
III.The family of Jesse, of which a particularly account is kept for the sake of David, and the Son of David, who is a rod out of the stem of Jesse, Isa 11:1. Hence it appears that David was a seventh son, and that his three great commanders, Joab, Abishai, and Asahel, were the sons of one of his sisters, and Amasa of another. Three of the four went down slain to the pit, though they were the terror of the mighty.
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Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
1 Chronicles 2:14 is a precise genealogical entry within the extensive records of the book of 1 Chronicles, specifically detailing two of Jesse's sons: Nethaneel, the fourth, and Raddai, the fifth. This concise verse, while seemingly a mere listing, serves a vital function in meticulously documenting the lineage of King David, thereby reinforcing the historical authenticity and divine preservation of the royal line from which the Messiah would ultimately descend. It underscores the Chronicler's commitment to establishing the continuity and legitimacy of Israel's heritage for the post-exilic community.
Context
Literary Context
The book of 1 Chronicles opens with an exhaustive genealogical record spanning nine chapters, tracing humanity's lineage from Adam to the various tribes of Israel. Chapter 2 narrows its focus intensely on the descendants of Judah, the tribe destined for kingship according to the patriarchal blessings. Verses 1-8 lay the groundwork with the sons of Israel, before the narrative hones in on Judah's line, particularly the family of Jesse from Bethlehem. Within this focused section, 1 Chronicles 2:13 introduces Jesse's first three sons—Eliab, Abinadab, and Shimma—setting the stage for 1 Chronicles 2:14, which continues this precise enumeration by naming Nethaneel and Raddai. The sequence then culminates in 1 Chronicles 2:15 with Ozem and, most significantly, David, the youngest. This meticulous progression highlights the Chronicler's deliberate effort to establish the precise familial context for the rise of Israel's greatest king, emphasizing the divine providence at work in his selection and ancestry.
Historical & Cultural Context
In ancient Israelite society, genealogies were far more than mere lists of names; they were foundational documents crucial for establishing identity, tribal affiliation, land inheritance rights, eligibility for priestly service, and royal succession. For the post-exilic community, to whom the book of 1 Chronicles was primarily addressed, these records were indispensable. After the Babylonian exile, the returned remnant needed to re-establish their national and religious identity, confirm their claims to ancestral lands, and demonstrate continuity with their pre-exilic heritage. The Chronicler's emphasis on David's lineage, meticulously detailing every step, served to legitimize the restored monarchy's hope and reinforce the covenant promises associated with the Davidic dynasty. The inclusion of seemingly minor figures like Nethaneel and Raddai within this vital record underscores the comprehensive nature of this historical reconstruction, ensuring accuracy and completeness for a people seeking to reconnect with their past and rebuild their future.
Key Themes
The meticulous enumeration of Jesse's sons, including Nethaneel and Raddai, contributes significantly to several overarching themes in 1 Chronicles. First, it underscores the Divine Meticulousness in God's historical record-keeping and His overarching plan. Every individual, no matter how seemingly insignificant to the main narrative, is known and accounted for in God's sovereign design. Second, it reinforces the Foundation of Lineage as the bedrock upon which the entire narrative of Israel's kingship and the future messianic hope is built, particularly highlighting the tribe of Judah, from whom the scepter would not depart, as prophesied in Genesis 49:10. This detailed record authenticates David's lineage as divinely chosen and preserved. Finally, the inclusion of all seven sons, not just David, subtly emphasizes the theme of Divine Election and Sovereignty, where God chooses whom He wills for specific roles, even from within a family unit, as seen in the selection of David over his older brothers in 1 Samuel 16:7. These genealogies are not just historical data; they are theological statements about God's faithfulness and purposeful work through human history.
Exposition and Analysis
Key Word Analysis
This name (H5417), meaning "given of God" or "Gift of God," is highly significant in a genealogical context. It subtly reinforces the theological understanding that every individual within this lineage, including those not chosen for prominent roles, is a divine gift and part of God's providential plan. The very existence of these individuals, recorded with such precision, speaks to God's active involvement in the unfolding of history and the establishment of the Davidic line.
This name (H7288) is derived from a root meaning "to domineer" or "to tread down." While speculative, if these interpretations hold any weight, the name could subtly resonate with the broader theme of the tribe of Judah, which was prophesied to hold dominion and leadership. Regardless of the precise meaning, its inclusion, alongside Nethaneel, emphasizes the Chronicler's commitment to a complete and accurate record of all sons born to Jesse, regardless of their subsequent historical prominence.
These numerical designations (H7243 and H2549 respectively) are crucial. They underscore the meticulous and precise nature of the Chronicler's record-keeping. This is not a casual list but a deliberate, ordered enumeration designed to establish the exact sequence and identity of each son within Jesse's family. This precision lends credibility and authority to the entire genealogical account, confirming the authenticity of David's place within this divinely ordained lineage.
Verse Breakdown
"Nethaneel the fourth"
This clause identifies Nethaneel as the fourth son of Jesse, following Eliab, Abinadab, and Shimma (as listed in 1 Chronicles 2:13). The specific ordinal number highlights the Chronicler's careful and systematic approach to documenting the lineage. It places Nethaneel precisely within the sequence, demonstrating a thorough and accurate accounting of Jesse's offspring, which is vital for establishing the complete family tree leading to David.
"Raddai the fifth"
This clause continues the precise enumeration, identifying Raddai as the fifth son of Jesse. Like Nethaneel, his inclusion with an ordinal number emphasizes the comprehensive nature of the genealogical record. While neither Nethaneel nor Raddai become central figures in the biblical narrative, their presence in this meticulous list affirms their legitimate place within the family of Jesse, a family divinely chosen to produce the king of Israel. This detail reinforces the authenticity and completeness of the Chronicler's historical account.
Literary Devices
1 Chronicles 2:14 primarily employs Enumeration and Genealogy as its core literary devices. The verse is part of a larger Genealogy, a literary form crucial in ancient Near Eastern cultures for establishing identity, legitimacy, and historical continuity. By meticulously listing names and their ordinal positions ("the fourth," "the fifth"), the Chronicler uses Enumeration to provide a precise and verifiable record. This numerical precision serves to underscore the factual accuracy and historical reliability of the lineage. Furthermore, there is an element of Repetition in the pattern of listing "Name the Xth," which creates a rhythmic, almost litany-like quality to the genealogies, reinforcing the systematic nature of the record. These devices collectively serve the Chronicler's overarching purpose: to demonstrate the unbroken, divinely preserved line of Judah, culminating in David, thereby providing assurance and identity to the post-exilic community and pointing towards the enduring covenant promises.
Theological and Thematic Connections
1 Chronicles 2:14, though a seemingly minor detail, is a profound testament to God's meticulous sovereignty over history and His faithfulness to His covenant promises. The careful recording of every individual, even those not destined for public prominence, underscores the biblical truth that every life has value and a place within God's grand narrative. This verse, embedded within the Davidic genealogy, highlights that God works through ordinary families and individuals, weaving together a tapestry that ultimately reveals His divine purpose. It teaches us that God's plan is not haphazard but is meticulously unfolded, with every detail contributing to the larger story of salvation. The very act of preserving these names for generations speaks to God's remembrance and care for His people, ensuring the continuity of the lineage through which His promises would be fulfilled.
Reflection and Application
The inclusion of Nethaneel and Raddai in the sacred record of 1 Chronicles 2:14 offers a powerful lesson for contemporary believers. In a world that often values only prominence, success, or public recognition, this verse reminds us that God's economy operates differently. He meticulously records and remembers every individual, even those who might seem to play "background" roles in the grand narrative of history. Our significance is not solely measured by our public impact but by our faithful presence within God's unfolding story. This verse encourages us to find dignity and purpose in our own lives, knowing that we are known and valued by a God who pays attention to every detail. It calls us to trust in God's overarching plan, even when our own contributions seem small or uncelebrated, understanding that every piece contributes to the magnificent tapestry of His redemptive work. Just as Nethaneel and Raddai were essential links in the chain leading to David, so too are we, in our own unique ways, part of God's ongoing work in the world.
Questions for Reflection
FAQ
Why are these genealogies so long and seemingly tedious?
While they may appear tedious to a modern reader, the genealogies in 1 Chronicles, including 1 Chronicles 2:14, served several critical functions for the ancient Israelites, especially the post-exilic community. They were vital for establishing tribal identity, confirming land inheritance rights (as seen in Numbers 26:52-56), and proving eligibility for priestly service or royal succession. For the Chronicler, these lists were essential for demonstrating the continuity of God's covenant promises, particularly the Davidic covenant. By meticulously tracing the lineage from Adam through Judah to David, the Chronicler provided a historical foundation for the returned exiles, assuring them of their legitimate place in God's plan and reinforcing the hope of a restored kingdom. They are not merely historical records but theological statements about God's faithfulness to His people and His promises.
What is the significance of Nethaneel and Raddai not being prominent figures like David?
The fact that Nethaneel and Raddai are listed precisely but do not go on to become prominent figures like their brother David holds significant meaning. It underscores that God's plan involves a multitude of individuals, not just the celebrated few. While David was chosen for kingship, his brothers were still integral parts of the divinely ordained lineage. Their inclusion highlights God's meticulous attention to every link in the chain, demonstrating that every life, regardless of its public impact, is known and valued by Him. It reminds us that God uses both the prominent and the uncelebrated to accomplish His purposes, and that faithfulness in any role, even a "background" one, is honored in His sight. This perspective offers comfort and dignity to those who may not be in the spotlight, affirming that their existence and place in God's story are equally important.
Christ-Centered Fulfillment
The seemingly simple enumeration of Nethaneel and Raddai in 1 Chronicles 2:14, as part of Jesse's lineage, finds its ultimate and profound Christ-centered fulfillment in the person of Jesus of Nazareth. This meticulous record, along with the broader genealogies in 1 Chronicles, serves as a crucial thread in the grand tapestry of salvation history, demonstrating the unbroken and divinely preserved line that would ultimately lead to the Messiah. The Chronicler's careful documentation of David's ancestry, including these less prominent brothers, provides the historical and legal framework for the New Testament's claims about Jesus' Davidic descent. Both Matthew's Gospel and Luke's Gospel trace Jesus' lineage back through David, affirming that He is indeed the promised Son of David, the rightful heir to the throne of Israel. Thus, 1 Chronicles 2:14, by precisely placing Nethaneel and Raddai as part of Jesse's family, contributes to the irrefutable evidence that God was meticulously orchestrating every detail of history, ensuring the purity and authenticity of the lineage through which His eternal King would be born. Jesus, the Lamb of God who takes away the sin of the world, is the culmination of all these genealogies, the ultimate fulfillment of the covenant promises made to David, and the one in whom all God's purposes for humanity are realized, for all God's promises are "Yes" in Christ.