TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Chronicles 2:18–55.
The persons mentioned in the former paragraph are most of them such as we read of, and most of them such as we read much of, in other scriptures; but very few of those to whom this paragraph relates are mentioned any where else. It should seem, the tribe of Judah were more full and exact in their genealogies than any other of the tribes, in which we must acknowledge a special providence, for the clearing of the genealogy of Christ. 1. Here we find Bezaleel, who was head-workman in building the tabernacle, Exo 31:2. 2. Hezron, who was the son of Pharez (Ch1 2:5), was the father of all this progeny, his sons, Caleb and Jerahmeel, being very fruitful, and he himself likewise, even in his old age, for he left his wife pregnant when he died, Ch1 2:24. This Hezron was one of the seventy that went down with Jacob into Egypt, Gen 46:12. There his family thus increased, as other oppressed families there did. We cannot but suppose that he died during the Israelites' bondage in Egypt; and yet it is here said he died in Caleb-Ephratah (that is, Bethlehem), in the land of Canaan, Ch1 2:24. Perhaps, though the body of the people continued in Egypt, yet some that were more active than the rest, at least before their bondage came to be extreme, visited Canaan sometimes and got footing there, though afterwards they lost it. The achievements of Jair, here mentioned (Ch1 2:22, Ch1 2:23), we had an account of in Num 32:41; and, it is supposed, they were long after the conquest of Canaan. The Jews say, Hezron married his third wife when he was sixty years old (Ch1 2:21), and another afterwards (Ch1 2:24), because he had a great desire of posterity in the family of Pharez, from whom the Messiah was to descend. 3. Here is mention of one that died without children (Ch1 2:30), and another (Ch1 2:32), and of one that had no sons, but daughters, Ch1 2:34. Let those that are in any of these ways afflicted not think their case new or singular. Providence orders these affairs of families by an incontestable sovereignty, as pleaseth him, giving children, or withholding them, or giving all of one sex. He is not bound to please us, but we are bound to acquiesce in his good pleasure. To those that love him he will himself be better than ten sons, and give them in his house a place and a name better than of sons and daughters. Let not those therefore that are written childless envy the families that are built up and replenished. Shall our eye be evil because God's is good? 4. Here is mention of one who had an only daughter, and married her to his servant an Egyptian, Ch1 2:34, Ch1 2:35. If it be mentioned to his praise, we must suppose that this Egyptian was proselyted to the Jewish religion and that he was very eminent for wisdom and virtue, otherwise it would not have become a true-born Israelite to match a daughter to him, especially an only daughter. If Egyptians become converts, and servants do worthily, neither their parentage nor their servitude should be a bar to their preferment. Such a one this Egyptian servant might be that she who married him might live as happily with him as if she had married one of the rulers of her tribe. 5. The pedigree of several of these terminates, not in a person, but in a place or country, as one is said to be the father of Kirjath-jearim (Ch1 2:50), another of Bethlehem (Ch1 2:51), which was afterwards David's city, because these places fell to their lot in the division of the land. 6. here are some that are said to be families of scribes (Ch1 2:55), such as kept up learning in their family, especially scripture-learning, and taught the people the good knowledge of God. Among all these great families we are glad to find some that were families of scribes. Would to God that all the Lord's people were prophets - all the families of Israel families of scribes, well instructed to the kingdom of heaven, and able to bring out of their treasury things new and old!
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
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Summary
1 Chronicles 2:18 meticulously details a specific branch of the tribe of Judah, introducing Caleb, son of Hezron, and his lineage through his wives, Azubah and Jerioth, naming their sons Jesher, Shobab, and Ardon. This verse, embedded within the extensive genealogies of the book, serves to establish tribal identity, validate land inheritance claims, and meticulously trace the foundational lineage that would ultimately lead to the Davidic monarchy and, providentially, to the Messiah.
Context
Literary Context
The book of 1 Chronicles commences with an expansive genealogical record, beginning with Adam and progressing through the patriarchs, culminating in a detailed focus on the tribes of Israel, particularly Judah. Chapter 2 specifically delves into the descendants of Judah, highlighting the lineage of Hezron, Judah's grandson. The Caleb mentioned in this verse, identified as Caleb the son of Hezron, is distinct from the more widely known Caleb, son of Jephunneh. This verse, therefore, is not merely a list but a crucial link in the chain of Judah's descendants, providing a foundational record for the subsequent historical narratives within Chronicles and demonstrating the meticulous preservation of lineage.
Historical & Cultural Context
The genealogies in 1 Chronicles were compiled primarily for the post-exilic community returning to Judah. After generations in Babylon, there was a pressing need to re-establish national and religious identity, validate land claims, and reconstruct the priestly and royal lines. Accurate lineage was paramount for determining tribal affiliation, inheritance rights, and eligibility for temple service. The mention of multiple wives (Azubah and Jerioth) reflects the polygamous practices common in ancient Near Eastern societies, though the focus remains on the male offspring who carry the family line. These records served as a tangible link to their past, reinforcing their connection to God's covenants and their rightful place in the land, providing a sense of continuity after the upheaval of exile.
Key Themes
This seemingly dry genealogical entry contributes significantly to several overarching themes. It underscores Lineage and Continuity, demonstrating God's meticulous preservation of family lines, which was vital for understanding the historical progression of His people and the eventual fulfillment of His promises, particularly the Davidic covenant. It powerfully illustrates Divine Faithfulness, as the very existence and preservation of these detailed genealogies attest to God's unwavering commitment to His chosen people through various historical upheavals, ensuring the continuation of key families and the eventual arrival of the promised "seed." Furthermore, it speaks to Identity and Inheritance, providing the returning exiles with a clear understanding of who they were, where they belonged, and what was rightfully theirs in the land, rooting their present in God's past dealings with their ancestors, as seen in the broader narrative of Judah's prominence and the tribal allotments in Joshua.
Exposition and Analysis
Key Word Analysis
This primitive root verb, meaning "to bear young" or "to beget," is fundamental to biblical genealogies. In 1 Chronicles 2:18, it signifies the act of procreation and the continuation of the family line through offspring. Its consistent use throughout the genealogical sections emphasizes the unbroken chain of generations, highlighting the divine faithfulness in preserving the lineage that would lead to the Messiah.
The name of Caleb's wife, meaning "forsaken" or "deserted." While the meaning of names can sometimes carry symbolic weight, in this specific genealogical context, it primarily serves as a precise identifier for Caleb's first wife. Her inclusion is crucial for tracing the maternal line of these specific sons.
The name of another woman associated with Caleb's offspring, possibly meaning "curtains." The text presents her alongside Azubah as a mother of Caleb's sons. While her exact relationship to Caleb (second wife, concubine, or perhaps even an alternative name for Azubah) is not explicitly defined, her mention is vital for the comprehensive recording of Caleb's progeny.
Verse Breakdown
"¶ And Caleb the son of Hezron begat [children]"
This initial clause firmly establishes the subject of the verse, Caleb, by identifying his paternal lineage as the son of Hezron. This immediately places him within the prominent tribe of Judah, as Hezron was a grandson of Judah. The verb "begat" initiates the genealogical record, signifying the start of a new generation in this specific branch of the family tree and emphasizing the continuation of the lineage.
"of Azubah [his] wife, and of Jerioth"
This part introduces the mothers of Caleb's children. The inclusion of "his wife" for Azubah, followed by "and of Jerioth," suggests a marital relationship with both women, either sequentially or concurrently, or Jerioth as a concubine. The text's primary aim is to attribute the listed sons to Caleb through these women, ensuring the accuracy of the family record.
"her sons [are] these; Jesher, and Shobab, and Ardon."
This final clause identifies the specific male offspring born to Caleb through Azubah and/or Jerioth. The pronoun "her" most naturally refers back to Azubah (or Azubah and Jerioth collectively as the mothers), indicating that Jesher, Shobab, and Ardon were their sons. The naming of the sons is the ultimate purpose of this genealogical entry, tracing the continuation of this particular line within Judah.
Literary Devices
The primary literary device employed in 1 Chronicles 2:18, and indeed throughout much of the early chapters of Chronicles, is Genealogy. This is not merely a dry list but a purposeful literary and theological tool. Genealogies serve to establish legitimacy, confirm land claims, define tribal identity, and trace the fulfillment of divine promises. The meticulous recording of names like Jesher, Shobab, and Ardon within the lineage of Judah emphasizes the Continuity of God's covenant people. The repetitive structure, often using the verb "begat," creates a rhythmic Patterning that reinforces the unbroken succession of generations. While not explicitly symbolic, the very act of preserving these names underscores the profound theological truth that God works through specific individuals and families across history to bring about His redemptive plan.
Theological and Thematic Connections
The seemingly mundane listing of names in 1 Chronicles 2:18 carries profound theological weight, connecting to God's overarching redemptive plan. These genealogies are not arbitrary; they are the meticulous record of God's faithfulness in preserving a chosen lineage through whom His covenant promises would be fulfilled. From the promise to Abraham that his descendants would become a great nation and bless all families of the earth (Genesis 12:1-3) to the prophetic declaration that the scepter would not depart from Judah until Shiloh comes (Genesis 49:10), God sovereignly orchestrates the continuation of specific family lines. The detailed record of Caleb's family, a branch of Judah, demonstrates God's active involvement in human history, ensuring the preservation of the very lineage from which the promised King, the Messiah, would ultimately emerge.
Reflection and Application
While 1 Chronicles 2:18 might appear as a mere list of ancient names, it offers profound lessons for contemporary believers. It reminds us that every individual, regardless of their prominence in the grand narrative, is part of a larger, divinely orchestrated story. God's meticulous attention to these lineages underscores His sovereignty over history and His faithfulness to His promises across generations. This verse encourages us to appreciate our own heritage, recognizing that we are beneficiaries of those who came before us, and to consider our place in God's ongoing work in the world. Just as Caleb's lineage contributed to the unfolding of God's plan, so too does our life, however seemingly small, contribute to His greater purposes. It invites us to consider the value God places on every life and every generation, and to live with an awareness that our lives are woven into the grand tapestry of His redemptive work.
Questions for Reflection
FAQ
Is this Caleb the same as the famous Caleb, son of Jephunneh, who was one of the twelve spies?
No, the Caleb mentioned in 1 Chronicles 2:18, "Caleb the son of Hezron," is distinct from the more famous Caleb, son of Jephunneh. While both were from the tribe of Judah, their lineages are different. Caleb, son of Jephunneh, is renowned for his faithfulness during the wilderness wanderings and his role in the conquest of Canaan, as seen in passages like Numbers 13:6 and Joshua 14:6-15. Caleb, son of Hezron, belongs to an earlier generation within Judah's family tree, specifically as a grandson of Judah.
Why are genealogies so important in the Bible, especially in Chronicles?
Genealogies are vitally important in the Bible for several reasons, particularly in the book of Chronicles. For the post-exilic community to whom Chronicles was addressed, these lists served to re-establish their identity after generations in exile. They confirmed tribal affiliations, validated land rights, and legitimized claims to the priesthood and kingship. More profoundly, they demonstrated God's faithfulness in preserving His covenant people and the specific lineage through which His promises, especially those concerning the Messiah, would be fulfilled. They provided a historical anchor and a basis for hope in God's continuing work among His people, connecting them to their past and future, as seen in the broader narrative of God's covenant with David.
What is the significance of "Azubah his wife, and of Jerioth" in this verse?
The phrasing "of Azubah his wife, and of Jerioth" has prompted scholarly discussion. It most commonly suggests that Caleb had two wives, Azubah and Jerioth, and the sons Jesher, Shobab, and Ardon were born to them. Some interpretations consider Jerioth to be an alternative name for Azubah, or perhaps even a daughter whose sons are then listed. However, the most natural reading, given the structure of Hebrew genealogies, is that Jerioth was a second wife or a concubine, and the phrase "her sons are these" refers to the collective offspring of these women. The text's primary concern is to record the male lineage, regardless of the precise marital arrangement, to ensure the continuity of the family tree within Judah's descendants.
Christ-Centered Fulfillment
The meticulous genealogies found in 1 Chronicles, including the seemingly brief mention of Caleb son of Hezron and his family in 1 Chronicles 2:18, find their ultimate Christ-centered fulfillment in the person of Jesus Christ. The very purpose of these detailed records, particularly for the tribe of Judah, was to demonstrate the legitimate lineage from which the promised Messiah would arise. God's sovereign hand is evident in preserving these specific family lines across millennia, ensuring that the "seed" promised to Abraham (Genesis 22:18) and the "scepter" prophesied to Judah (Genesis 49:10) would culminate in the birth of the Christ. The New Testament genealogies of Jesus in Matthew 1:1-17 and Luke 3:23-38 explicitly trace His descent through Judah and David, validating His claim as the long-awaited King. Thus, every name, every "begat," and every preserved lineage, including that of Jesher, Shobab, and Ardon, serves as a testament to God's unwavering faithfulness, meticulously preparing the way for the arrival of the Lamb of God who takes away the sin of the world, the true Son of David and King of Kings.