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 2:24 provides a crucial genealogical detail within the extensive records of Judah, meticulously documenting the continuation of Hezron's lineage through his wife Abiah and their son Ashur, even after Hezron's death. This verse subtly underscores the divine commitment to preserving the covenant line by linking significant individuals to specific geographical locations like Calebephratah and Tekoa, thereby emphasizing tribal identity, land inheritance, and God's sovereign preservation of His chosen people and their future.
Context
Literary Context
This verse is intricately woven into the expansive genealogical tapestry that forms the initial nine chapters of 1 Chronicles, serving as the foundational bedrock for the historical narrative that unfolds thereafter. Specifically, it is situated within the detailed account of the descendants of Judah, the preeminent tribe from which Israel's kingship, and ultimately the Messiah, would emerge. The Chronicler's meticulous tracing of Hezron's lineage, a pivotal figure as a son of Perez and grandson of Judah (as seen in Genesis 46:12 and 1 Chronicles 2:5), reveals a profound concern for the continuity and purity of the tribal lines. This emphasis was particularly vital for the post-exilic community, for whom identity, land claims, and a sense of belonging were paramount. The immediate narrative flow within 1 Chronicles 2 focuses on the various branches and clans stemming from Judah, establishing their intricate relationships and territorial associations within the Promised Land.
Historical & Cultural Context
The book of 1 Chronicles was most likely compiled during the post-exilic period, a time when the returned exiles faced the daunting task of re-establishing their national and religious identity. In this context, genealogies were far more than mere lists of names; they were indispensable legal and social documents that affirmed tribal affiliation, validated land rights, confirmed priestly succession, and established social standing. The mention of "Calebephratah" carries significant cultural weight, as Ephrathah is strongly associated with Bethlehem, a town destined for immense future importance as the birthplace of King David and, centuries later, the Messiah. The phrase "after that Hezron was dead" might subtly allude to the ancient Israelite practice of levirate marriage (as outlined in Deuteronomy 25:5-10), where a brother or close relative would marry a deceased man's widow to raise offspring in his name, thereby ensuring the continuation of the family line and its inheritance. This cultural imperative underscores the profound value placed on lineage continuity in ancient Israelite society.
Key Themes
This verse, though brief, contributes significantly to several overarching themes within 1 Chronicles and the broader biblical narrative. Firstly, it highlights Genealogical Continuity and Preservation, emphasizing God's unwavering faithfulness in maintaining the covenant line even through challenging circumstances such as death, thereby ensuring the unbroken flow of generations. Secondly, it reinforces Identity and Inheritance, as these meticulously recorded genealogies served to define the people of Israel, their tribal affiliations, and their rightful claims to the land God had promised them. Thirdly, the specific geographical markers of "Calebephratah" and "Tekoa" underscore Geographical Significance, tying the lineages directly to important locations within the tribal land of Judah, places that would play crucial roles in Israel's history and prophetic fulfillment. Finally, the meticulous record-keeping, even for seemingly minor figures like Abiah and Ashur, points to Divine Sovereignty and Providence, revealing God's overarching plan at work through generations, orchestrating human history to fulfill His promises, particularly concerning the Davidic covenant.
Exposition and Analysis
Key Word Analysis
Meaning "death (natural or violent); concretely, the dead, their place or state (hades); figuratively, pestilence, ruin." In this context, it refers to the physical demise of Hezron, establishing a temporal marker and highlighting the human reality of mortality against which the divine preservation of lineage is emphasized.
A compound geographical name derived from "Caleb" and "Ephrathah." This signifies a specific territorial or clan association, often identified with Bethlehem (as seen in Genesis 35:19 and Ruth 4:11). Its mention grounds the genealogy in a historically and prophetically significant region within Judah.
Meaning "father (i.e. worshipper) of Jah." This theophoric name, containing an element of the divine name Yahweh, highlights her significant role in bearing the next generation and ensuring the continuation of the family line. Her explicit mention underscores her vital contribution to the lineage, subtly pointing to God's involvement in its preservation.
Meaning "a primitive word; father, in a literal and immediate, or figurative and remote application; chief, (fore-) father(-less), [idiom] patrimony, principal." When used in the phrase "father of Tekoa," it signifies Ashur as the patriarch, founder, or chief ancestor of the community or clan that settled in or originated from the town of Tekoa (H8620, Tᵉqôwaʻ). This idiom connects the individual to the collective identity and geographical location.
Verse Breakdown
"And after that Hezron was dead in Calebephratah,"
This opening clause establishes the critical temporal and geographical context. Hezron's death signifies a potential point of discontinuity for his lineage, yet the narrative immediately sets the stage for its continuation. The mention of "Calebephratah" (likely Bethlehem) grounds the event in a specific, significant location within Judah, linking the family line to a territory that would become profoundly important in Israelite history and prophecy.
"then Abiah Hezron's wife bare him Ashur"
This segment highlights the agency of Abiah in ensuring the continuation of Hezron's line. The phrase "bare him" (referring to Hezron) indicates that Ashur is considered Hezron's legitimate descendant, thereby preserving Hezron's name and inheritance. This could imply a posthumous birth from a conception prior to Hezron's death, or it might subtly allude to a levirate marriage, though not explicitly stated. The primary focus remains on the unbroken genealogical chain and the divine provision for its continuity.
"the father of Tekoa."
This concluding clause identifies Ashur's historical significance by linking him to the founding or progenitor role of the clan associated with the town of Tekoa. This provides a tangible historical and geographical anchor for the Chronicler's audience, connecting the abstract genealogical name to a known community and territory within Judah. It signifies Ashur's role in establishing a significant branch of Hezron's descendants, a town later known for its strategic importance and its connection to prophetic figures.
Literary Devices
The verse primarily employs Genealogical Listing, a foundational literary device throughout 1 Chronicles, serving to meticulously trace lineage, establish tribal identity, and validate claims to land and heritage. Within this framework, it utilizes Eponymous Ancestry, where individuals like Ashur are identified as the "father of" a place or clan (e.g., "father of Tekoa"), signifying their role as a founder or chief ancestor rather than solely a biological progenitor. The inclusion of precise geographical markers like "Calebephratah" and "Tekoa" functions as a Geographical Anchor, grounding the otherwise abstract names in tangible locations, thereby connecting the genealogical history to the physical landscape of Judah. Furthermore, the verse demonstrates remarkable Conciseness, conveying significant information about lineage, location, and continuity within a very brief statement, a hallmark of biblical genealogical records.
Theological and Thematic Connections
This seemingly brief genealogical entry is profoundly rich with theological implications, serving as a testament to God's meticulous faithfulness in preserving the covenant line, even in the face of human mortality. The continuation of Hezron's lineage through Abiah and Ashur, despite Hezron's death, powerfully illustrates God's sovereign hand guiding history and ensuring the fulfillment of His promises across generations. The Chronicler's emphasis on these precise details reveals a deep conviction that every individual and every generation plays an integral part in God's grand redemptive narrative. This divine preservation of lineage is not merely for historical record-keeping but for the ultimate, overarching purpose of bringing forth the promised Messiah, who would emerge from this very tribe of Judah. It serves as a powerful reminder that God works through the ordinary, the seemingly obscure, and the challenging circumstances of life, orchestrating every detail to achieve His eternal purposes.
Reflection and Application
While 1 Chronicles 2:24 might initially appear to be just another name in a long list, its inclusion in the inspired Word of God assures us that every detail in Scripture is purposeful and carries profound meaning. This verse, like countless others in the biblical genealogies, invites us to reflect deeply on the unwavering faithfulness of God throughout human history. It teaches us that God actively works through generations, through individuals both prominent and seemingly obscure, to bring about His divine plan. Our lives, too, are part of a larger, intricate tapestry woven by God, and even our seemingly small contributions or our place within a family or community lineage can have eternal significance in His grand design. It encourages us to cultivate a profound trust in God's meticulous care, knowing that He oversees every detail, ensuring the continuity of His redemptive work. We are called to recognize our unique place in this ongoing story, to honor our spiritual heritage, and to live in a way that faithfully contributes to the flourishing of God's kingdom across generations.
Questions for Reflection
FAQ
What is the significance of "Calebephratah" in this verse?
"Calebephratah" is a compound geographical term that links the clan of Caleb with Ephrathah. Ephrathah is widely understood to be an ancient name for the region around Bethlehem, a town that holds immense significance in biblical history. It was the birthplace of King David (1 Samuel 17:12) and, prophetically, the birthplace of the Messiah (Micah 5:2). Its mention here grounds the genealogy in a specific, highly important location within Judah, subtly foreshadowing its future role in God's redemptive plan.
Does "after Hezron was dead" imply a levirate marriage?
While not explicitly stated, the phrase "after Hezron was dead" followed by the birth of a son to his wife Abiah certainly raises the possibility of a levirate marriage. This ancient Israelite custom, detailed in Deuteronomy 25:5-10, required a brother or close male relative to marry his deceased brother's widow to raise offspring in the deceased's name, thus preserving his lineage and inheritance. Alternatively, it could simply mean that Ashur was conceived before Hezron's death but born afterward. The key emphasis, regardless of the specific circumstances, is on the continuation of Hezron's family line and name, highlighting God's providential care for the covenant lineage.
Who was Ashur, "the father of Tekoa"?
Ashur was the son born to Hezron's wife Abiah. The phrase "father of Tekoa" is an idiomatic expression common in biblical genealogies. It means that Ashur was the progenitor, founder, or chief ancestor of the clan or community that settled in or was associated with the town of Tekoa. Tekoa was a real town located south of Bethlehem in Judah, known for its strategic position. It is famously mentioned as the hometown of the prophet Amos and was also associated with a wise woman who advised King David. This connection links the genealogical record to a tangible historical and geographical reality, demonstrating the Chronicler's concern for rooting the lineage in the land of Israel.
Christ-Centered Fulfillment
The seemingly mundane genealogical entry of 1 Chronicles 2:24, like all such passages in the Old Testament, finds its ultimate and profound fulfillment in the person of Jesus Christ. The meticulous tracing of lineages, particularly within the tribe of Judah, served a singular, overarching divine purpose: to establish the authentic human ancestry of the promised Messiah. The mention of "Calebephratah" (Bethlehem) is a subtle yet significant geographical anchor, prophetically pointing to the very town where the Son of David would be born centuries later, as foretold in Micah 5:2. Jesus is the culmination of all these genealogies, the ultimate "seed" promised to Abraham (Galatians 3:16) and the rightful heir to the throne of David (Romans 1:3). Every name, every birth, every continuation of a family line, even after death, was part of God's sovereign plan to bring forth the Lamb of God, who would perfectly fulfill all the promises and covenants, establishing an eternal kingdom that transcends all earthly lineages and brings salvation to all who believe. The preservation of Hezron's line, even in this brief verse, contributes to the grand narrative that ultimately leads to the Incarnation of God's Son, whose genealogy is meticulously recorded in the New Testament.