TRV
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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 2:18–55.
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 2:21 meticulously records a significant marriage within the lineage of Judah, detailing how Hezron, a grandson of Judah, at the advanced age of sixty, married the daughter of Machir, the progenitor of Gilead. This union results in the birth of Segub, a key figure in the continuation of a vital tribal line. The verse underscores the divine preservation of Israel's genealogies, highlighting the inter-tribal connections between Judah and Manasseh, and subtly pointing to God's sovereign hand in maintaining the covenant line despite seemingly challenging circumstances.
Context
Literary Context
This verse is deeply embedded within the extensive and foundational genealogies that open the book of 1 Chronicles, spanning chapters 1-9. These chapters serve as a comprehensive record of Israel's lineage, tracing back to Adam and meticulously detailing the descendants of the twelve tribes, with a particular emphasis on the tribe of Judah and the Davidic royal line. Chapter 2 specifically focuses on the descendants of Judah, establishing the framework for the subsequent narrative concerning the kingship and the temple. Within this detailed list, 1 Chronicles 2:21 appears in the genealogy of Hezron, a prominent son of Judah. The Chronicler, writing for a post-exilic community, uses these genealogies to affirm the continuity of God's covenant people, their tribal identities, land inheritance, and the legitimacy of the Davidic line, which was crucial for their national and spiritual restoration. This verse, therefore, is not merely a dry list but a vital link in the chain of God's unfolding redemptive plan.
Historical & Cultural Context
In ancient Israel, genealogies were far more than mere family trees; they were foundational documents that established identity, legal rights, land inheritance, and tribal affiliations. Marriages, especially between prominent families or across tribal lines, held significant socio-political implications. The union of Hezron (from Judah, the dominant southern tribe) with the daughter of Machir (a key figure from the tribe of Manasseh, associated with the Transjordanian territory of Gilead) was strategically important. Machir was a son of Manasseh and a significant landholder, so the phrase "father of Gilead" denotes his prominence and association with that region. Such inter-tribal marriages could solidify alliances, facilitate resource sharing, and reinforce claims to territory, particularly in a region like Gilead, which was vital for its agricultural and strategic importance. The detail of Hezron's age ("threescore years old," or 60) when he married and fathered Segub is also culturally significant, as procreation was highly valued, and the ability to bear children at an advanced age was often seen as a sign of divine blessing and providence, echoing similar narratives in Israel's history.
Key Themes
1 Chronicles 2:21 contributes to several overarching themes within the book and the broader biblical narrative. Firstly, it powerfully underscores Genealogical Continuity and Preservation, emphasizing the meticulous preservation of Israel's lineage, which was essential for maintaining tribal identity, ensuring proper land inheritance, and crucially, safeguarding the path for the future Messiah. This meticulous record keeping is seen throughout the Old Testament, for example, in the post-exilic community's careful verification of lineage in Ezra 2:59. Secondly, the verse highlights Inter-Tribal Connections and Alliances, demonstrating how marriages between prominent figures from different tribes (Judah and Manasseh) could forge important relationships, blend influences, and secure territorial claims, particularly concerning the important region of Gilead. Thirdly, the detail of Hezron's age at marriage points to Divine Providence in Procreation. Like the miraculous births to Abraham and Sarah in their old age, Hezron's ability to father Segub at sixty years old subtly suggests God's sovereign hand in sustaining the covenant line, even when human circumstances might seem challenging. Lastly, the mention of Machir as "the father of Gilead" reinforces the theme of Land and Inheritance, linking lineage directly to territorial claims and the fulfillment of God's promises concerning the land of Israel, a theme further explored in 1 Chronicles 2:22.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to go or come (in a wide variety of applications)." In this context, "went in to" is a common biblical euphemism for sexual intercourse, particularly within the context of marriage or establishing a marital relationship. It signifies the consummation of the marriage and the initiation of a physical union intended for procreation. Its use here indicates the full establishment of Hezron's marriage to Machir's daughter.
Meaning "sixty." This precise numerical detail, meaning sixty years old, is significant. While not unheard of, procreation at this age was less common, especially for the first child with a new wife. Its inclusion emphasizes the specific circumstances of this union and, in a broader biblical context, can subtly point to divine intervention or blessing in the continuation of a family line, much like other instances of procreation at advanced ages in Scripture.
A primitive word meaning "father, in a literal and immediate, or figurative and remote application; chief, (fore-) father(-less), [idiom] patrimony, principal." In the phrase "Machir the father of Gilead," this term is a tribal and geographical designation, indicating that Machir was the progenitor or leading figure associated with the region of Gilead, east of the Jordan River (H1568, Gilʻâd). This highlights the importance of the land and the tribal claims connected to this lineage and signifies the prominence of Machir's line within Manasseh, making this an important inter-tribal union.
Verse Breakdown
"And afterward Hezron went in to the daughter of Machir the father of Gilead"
This clause establishes the primary action and the participants. "Afterward" places this event in sequence following Hezron's other recorded descendants (e.g., Jerahmeel and Ram in 1 Chronicles 2:9-10). Hezron, a son of Judah, marries into the family of Machir, a significant figure from the tribe of Manasseh. The designation "father of Gilead" emphasizes Machir's status and the geographical connection of his lineage to the important Transjordanian territory. This union signifies a strategic inter-tribal connection between Judah and Manasseh, blending the lines of two prominent tribes.
"whom he married when he [was] threescore years old"
This parenthetical detail provides crucial information about Hezron's age at the time of this marriage and the subsequent conception. At sixty years old, Hezron was well into advanced age for procreation in ancient times. This detail highlights the specific circumstances surrounding the birth of Segub and, within the biblical narrative, often serves to underscore God's sovereign hand in enabling procreation and the continuation of a lineage, even under less common conditions. It subtly points to divine providence in the face of human limitations.
"and she bare him Segub"
This final clause states the direct outcome of the union: the birth of Segub. Segub becomes a vital link in the genealogical chain, further connecting the line of Judah with the territory of Gilead through his mother's lineage. This birth ensures the continuation of the family line and contributes to the intricate tapestry of Israel's tribal history, ultimately serving the Chronicler's purpose of demonstrating the unbroken continuity of God's people and the fulfillment of His promises.
Literary Devices
The primary literary device at play in 1 Chronicles 2:21, and indeed throughout the initial chapters of Chronicles, is Genealogy. This meticulous listing of family lines serves not merely as a historical record but as a profound theological statement, affirming the continuity of God's covenant people, their tribal identities, and the legitimacy of the Davidic line. The Chronicler uses genealogy to establish a sense of rootedness and divine purpose for the post-exilic community. Additionally, the phrase "went in to" employs Euphemism, a mild or indirect word or expression substituted for one considered to be too harsh or blunt, in this case, for sexual relations. The inclusion of Hezron's age, "threescore years old," serves as a form of Emphasis, drawing attention to the specific circumstances of this birth, potentially hinting at divine blessing or a notable event within the lineage, highlighting God's providential hand.
Theological and Thematic Connections
1 Chronicles 2:21, though seemingly a simple genealogical entry, carries profound theological weight. It demonstrates God's meticulous faithfulness in preserving the lineage of His covenant people, even through seemingly ordinary or unusual marital unions. The detail of Hezron's advanced age at the birth of Segub subtly echoes a recurring biblical theme: God's ability to work through human limitations and unexpected circumstances to fulfill His promises. The inter-tribal marriage between Judah and Manasseh also reflects God's overarching plan for the unity and interconnectedness of Israel, demonstrating how various parts of the nation contribute to the larger divine tapestry. This verse, therefore, is not just about family history but about God's sovereign hand guiding the course of history to achieve His redemptive purposes, ensuring the continuity of the chosen people through whom His ultimate plan of salvation would unfold.
Reflection and Application
While 1 Chronicles 2:21 is a historical record from a distant past, it offers enduring insights for contemporary believers. It reminds us that God's faithfulness spans generations, meticulously working through the lives of individuals, even in details as seemingly mundane as family trees, to accomplish His grand design. This verse encourages us to appreciate the rich tapestry of our spiritual heritage, recognizing that we are part of a continuous story of God's redemptive work. It challenges us to consider how our own lives, our relationships, and our decisions contribute to God's ongoing purposes in the world. Just as God sovereignly guided the lineage of Israel, He also orchestrates the circumstances of our lives, calling us to trust in His providence and to faithfully steward the heritage we have received. This verse invites us to find comfort in God's unwavering commitment to His promises, knowing that He is at work in every detail, ensuring the fulfillment of His plans and demonstrating His steadfast love through every generation.
Questions for Reflection
FAQ
Why is Hezron's age mentioned in this genealogical record?
The mention of Hezron being "threescore years old" (sixty years old) when he married and fathered Segub is significant for several reasons. Firstly, it provides a precise historical detail, characteristic of the Chronicler's meticulous record-keeping. Secondly, in a cultural context where procreation was highly valued, and advanced age could present challenges, this detail subtly highlights divine providence. It echoes other biblical narratives where God enables births at advanced ages (e.g., Abraham and Sarah or Zechariah and Elizabeth), underscoring God's sovereign ability to ensure the continuation of a lineage according to His plan. It shows that the continuation of the covenant line was not always by human strength alone but often by divine blessing and intervention.
Who was Machir, and why is "the father of Gilead" an important designation?
Machir was the firstborn son of Manasseh, one of Joseph's sons (as seen in Genesis 50:23). The designation "the father of Gilead" indicates that Machir was the progenitor or leading figure associated with the territory of Gilead, a significant region east of the Jordan River. This title signifies his prominence and the strong connection of his descendants to this specific land. In ancient Israel, such titles were not just about biological fatherhood but often denoted leadership, ownership, or the establishment of a community or clan in a particular area. Therefore, Hezron's marriage to Machir's daughter forged an important inter-tribal connection between the powerful tribe of Judah and the influential Manassite clan associated with Gilead, impacting land claims and tribal relationships vital for the nation's cohesion.
What is the broader significance of genealogies like this in 1 Chronicles?
The extensive genealogies in 1 Chronicles (chapters 1-9), including 1 Chronicles 2:21, serve a crucial purpose for the Chronicler, who wrote for the post-exilic community returning to Judah. These lists were not merely dry historical records but vital documents that established and reaffirmed the identity, continuity, and legitimacy of the people of Israel. They linked the returning exiles back to their ancestral roots, to the covenant promises, to the land, and most importantly, to the unbroken lineage leading to King David and the promise of a perpetual kingdom. By meticulously preserving these lines, the Chronicler reassured the people of God's faithfulness to His covenants, providing a foundation for their spiritual and national restoration and pointing forward to the ultimate fulfillment of God's promises through the Messiah. These genealogies underscore God's unwavering commitment to His chosen people and His redemptive plan.
Christ-Centered Fulfillment
1 Chronicles 2:21, though a seemingly minor detail within a long genealogical list, plays a vital role in the overarching biblical narrative that culminates in Christ. The meticulous recording of lineages, including the union of Hezron (of Judah) with the daughter of Machir (of Manasseh), underscores God's sovereign and precise orchestration of history to bring about His redemptive plan. Every name, every marriage, and every birth in these genealogies served to preserve the covenant line, ensuring that the promised Messiah would indeed descend from Judah, as prophesied in Genesis 49:10. The detail of Hezron's advanced age when Segub was born subtly highlights God's miraculous ability to sustain the lineage, even in challenging circumstances, mirroring other divine interventions in the Messianic line (e.g., the birth of Isaac to Abraham and Sarah in their old age). Ultimately, these ancient records find their profound fulfillment in the New Testament genealogies of Jesus Christ, as seen in Matthew 1:1-17 and Luke 3:23-38. These lists confirm that Jesus is the rightful heir to the Davidic throne and the ultimate seed through whom all the promises made to Abraham and Israel are fulfilled. Thus, 1 Chronicles 2:21 is a testament to God's unwavering faithfulness across generations, meticulously preparing the way for the coming of the Lamb of God who takes away the sin of the world.