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Commentary on 1 Chronicles 2 verses 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!
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 2:26 offers a specific yet significant detail within the extensive genealogies of Judah, noting that Jerahmeel, a prominent son of Hezron, had another wife named Atarah, who was the mother of Onam. This seemingly minor entry is part of the Chronicler's meticulous record-keeping, which served to establish the identity, heritage, and continuity of the post-exilic community, linking them directly to their ancestral roots, the land, and the unfolding of God's covenant promises. It highlights the comprehensive nature of biblical genealogies, which often include women and less prominent figures vital to the overall narrative of God's faithfulness and the sovereign orchestration of history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 2:26, and indeed throughout the opening chapters of Chronicles, is Genealogy. This systematic listing of ancestors and descendants serves not merely as a historical record but as a profound theological statement, emphasizing continuity, divine faithfulness, and the identity of God's people. The Chronicler's use of Inclusion is also evident, as he meticulously includes figures like Atarah and Onam, who might appear minor in the grand narrative, thereby demonstrating the comprehensive nature of God's plan and the interconnectedness of all individuals within the unfolding story of salvation history. The structure of these lists often employs Repetition in phrases like "the mother of" or "the father of," creating a rhythmic and authoritative tone that reinforces the factual and enduring nature of the lineage, solidifying the historical and theological claims.
THEOLOGICAL AND THEMATIC CONNECTIONS
The inclusion of a seemingly minor detail like Atarah's name and her son Onam in the vast genealogies of 1 Chronicles speaks volumes about God's character and His interaction with humanity. It underscores that God is a God of meticulous detail, who oversees every aspect of history and values every individual, no matter how small their role may appear in the grand scheme. These genealogies are not dry lists but living testaments to God's faithfulness in preserving His covenant people and preparing the way for the fulfillment of His promises. They remind us that every life, every family, and every generation plays a part in the unfolding of His sovereign plan, culminating in the redemptive work of Christ. This divine oversight provides profound assurance that God's purposes will always prevail, even through generations and seemingly insignificant details.
REFLECTION AND APPLICATION
1 Chronicles 2:26, like all Scripture, holds profound lessons for contemporary believers. It reminds us that God's plan is vast and intricate, encompassing generations and countless individuals, many of whom are known to us only by a name in a list. This verse encourages us to find significance not just in prominent roles, but in our very existence as part of God's ongoing story. It teaches us that God sees and values every detail of our lives, even those moments or contributions that seem small or unnoticed by others. Our heritage, both physical and spiritual, connects us to a larger narrative of God's faithfulness and His work through history. Understanding this connection can provide a deep sense of belonging and purpose, knowing that we are part of a divine lineage that stretches back through time and forward into eternity, all orchestrated by a God who never forgets His people or His promises. We are called to live faithfully in our own generation, trusting that our seemingly small acts contribute to His grand, unfolding design.
Questions for Reflection
FAQ
Why are biblical genealogies, like the one in 1 Chronicles 2:26, so extensive and seemingly dry?
Answer: Biblical genealogies are far from dry lists; they are foundational historical and theological documents. For ancient Israel, they served vital purposes: establishing tribal identity, confirming land rights, validating claims to priesthood, and ensuring the purity of lineage, especially for the Davidic monarchy. For the post-exilic community, as addressed by the Chronicler, these lists were crucial for re-establishing their national and religious identity, linking them directly to their covenant heritage and God's promises. The inclusion of every detail, even seemingly minor ones like Atarah, underscores the meticulousness required for such records and God's faithfulness in preserving His people's history. These lists ultimately trace the lineage through which God's redemptive plan would unfold, leading to the Messiah, as profoundly demonstrated in the genealogies of Matthew 1 and Luke 3.
What is the significance of mentioning a "secondary" wife like Atarah in a genealogy?
Answer: The explicit mention of Atarah, identified as "another wife" of Jerahmeel and the mother of Onam, highlights several points. Firstly, it demonstrates the comprehensive nature of the Chronicler's records, ensuring all significant branches of a family were documented for tribal and inheritance purposes. Secondly, it subtly acknowledges the role of women in the continuity of family lines, even if their primary identity in genealogies is often tied to their male descendants. While biblical genealogies are primarily patriarchal, the inclusion of women like Atarah, or earlier figures such as Tamar (1 Chronicles 2:4), shows that their contributions to the lineage were recognized and deemed important for the complete record of God's people. This meticulousness underscores God's sovereignty over every detail of His people's history.
Does this verse have any direct relevance for Christians today?
Answer: Absolutely. While 1 Chronicles 2:26 is a historical detail, its inclusion in Scripture carries enduring relevance. It powerfully illustrates God's meticulous attention to detail and His sovereign oversight of all history. Every individual, every family, and every generation plays a part in God's grand narrative, whether prominent or seemingly obscure. For Christians, this verse reinforces the truth that God sees and values every life, and that even the "minor" details of our existence are known to Him. Moreover, these genealogies ultimately point towards the faithfulness of God in preserving the lineage that would lead to the promised Messiah, Jesus Christ, reminding us that God's ancient promises are fulfilled in Him (Matthew 1:1). We are part of this continuing story, called to live faithfully within the framework of His divine plan.
CHRIST-CENTERED FULFILLMENT
The seemingly dry genealogical entry of 1 Chronicles 2:26, detailing Jerahmeel's wife Atarah and their son Onam, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. These meticulous lists, spanning generations and including countless individuals, served as the very historical framework through which God's redemptive plan was meticulously woven. Every name, every family, every tribal connection, no matter how brief or seemingly insignificant, contributed to the grand tapestry that would eventually produce the lineage of the Messiah. The Chronicler's emphasis on the tribe of Judah and the Davidic line (as seen in 1 Chronicles 3) directly foreshadows the coming of the King of kings. Jesus Christ is the ultimate "seed" promised to Abraham (Galatians 3:16), the son of David who fulfills all covenant promises (2 Samuel 7:12-16). The very existence of Atarah and Onam, recorded in these ancient scrolls, is a testament to God's unwavering faithfulness in preserving the historical and familial lines that would culminate in the birth of the Lamb of God who takes away the sin of the world. Thus, even a verse like 1 Chronicles 2:26, by its very inclusion, points to the sovereign hand of God orchestrating all of history toward the glorious revelation of His Son, our Lord and Savior, Jesus Christ, through whom all of God's promises find their "Yes" and "Amen" (2 Corinthians 1:20).