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 2:27 provides a precise genealogical entry within the tribe of Judah, specifically detailing the lineage through Ram, identified as the firstborn son of Jerahmeel. This concise verse meticulously lists Ram's three sons—Maaz, Jamin, and Eker—serving as a vital link in the extensive biblical record of Israel's tribal and familial structures, which were foundational for understanding the nation's identity, land inheritance, and the unfolding of God's covenant promises, particularly those related to the Davidic line.
Context
Literary Context
1 Chronicles 2:27 is embedded within the comprehensive genealogical records that constitute the initial nine chapters of 1 Chronicles. These foundational lists precede the historical narrative, establishing the identity and heritage of the post-exilic community. This particular verse is situated within the detailed account of the tribe of Judah (1 Chronicles 2:3-55), which receives significant emphasis due to its pivotal role in Israel's history, especially as the royal tribe from which King David and, ultimately, the Messiah would emerge. The immediate preceding verses focus on the descendants of Hezron, a grandson of Judah, specifically through his son Ram. Jerahmeel, Ram's father, represents a major and extensive branch within Hezron's family, indicating its considerable importance within the tribal hierarchy. Like many entries in this section, 1 Chronicles 2:27 acts as a crucial link in a long chain, connecting specific individuals to their tribal heritage and the overarching narrative of God's people.
Historical & Cultural Context
The compilation of 1 Chronicles is generally attributed to the post-exilic period, likely around 450-400 BC, following the return of the Jewish people from Babylonian captivity. For this repatriated community, the meticulous genealogies were far more than mere historical records; they served critical practical, legal, and theological functions. They were indispensable for re-establishing tribal identities, confirming legitimate claims to ancestral land inheritances that had been disrupted by the exile, and validating priestly and Levitical lineages essential for the proper functioning of the restored Temple service. In ancient Israelite society, an individual's identity, rights, and responsibilities were intrinsically tied to their family and tribal affiliation. These records provided a vital sense of continuity and legitimacy, firmly connecting the returned exiles to their pre-exilic heritage and reassuring them of their enduring place within God's covenant people. The naming of individuals such as Maaz, Jamin, and Eker, even if they lack extensive narrative roles, underscores the profound importance of every single link in the genealogical chain for the integrity and continuity of the entire nation.
Key Themes
The inclusion of 1 Chronicles 2:27, alongside the other extensive genealogies, highlights several foundational themes. Firstly, Genealogical Continuity is paramount, illustrating God's unwavering faithfulness in preserving the lineage of His chosen people across generations, even through periods of profound upheaval like the Babylonian exile. These meticulous lists trace the lines precisely, ensuring that the covenant promises made to Abraham and David could be seen as unfolding through specific, identifiable families. Secondly, the emphasis on Historical Accuracy and detail, even in seemingly dry lists of names, underscores the biblical commitment to recording real historical people and events, grounding faith in verifiable reality rather than abstract myth. This meticulous record-keeping serves to affirm the reliability of God's dealings with humanity. Thirdly, and most profoundly, these genealogies subtly but powerfully point to Divine Faithfulness and the Sovereign Preservation of the Covenant. The preservation of the Judahite line, in particular, is critical for the eventual fulfillment of the Davidic covenant and the coming of the Messiah, a theme explicitly echoed in the New Testament genealogies of Jesus found in Matthew 1 and Luke 3. Every name, including Maaz, Jamin, and Eker, contributes to the grand tapestry of God's redemptive plan.
Exposition and Analysis
Key Word Analysis
From בָּנָה; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc.). This word emphasizes the generational continuity and the role of male offspring in perpetuating the family line and name. In a genealogical context, "sons" denotes direct patrilineal descent, which was crucial for establishing tribal identity and inheritance rights in ancient Israel.
Active participle of רוּם; high; Ram, the name of an Arabian and of an Israelite. The name "Ram," meaning "high" or "exalted," is significant here as it identifies a key figure in the Judahite lineage. While the meaning of the name itself might not carry direct theological weight in this specific verse, its presence signifies a recognized and established individual within the family tree, especially as the "firstborn" of Jerahmeel, indicating a primary branch of descent.
From בָּכַר; firstborn; hence, chief; eldest (son), firstborn(-ling). This term carries substantial weight in ancient Israelite society, denoting a position of honor, authority, and often a double portion of inheritance. Identifying Ram as the "firstborn" of Jerahmeel highlights his preeminent status within that immediate family unit and signifies the primary line through which the lineage of Jerahmeel would continue and be recorded for tribal purposes.
Verse Breakdown
"And the sons of Ram the firstborn of Jerahmeel were"
This opening clause meticulously establishes the precise familial relationship, identifying Ram as the initial and most significant offspring of Jerahmeel. The explicit mention of "firstborn" (בְּכוֹר, bekor) is crucial, as it conferred special status, inheritance rights, and often a position of leadership within the family in ancient Israelite society. By specifying Ram's firstborn status, the text underscores the primary line of descent from Jerahmeel, indicating the main branch through which his lineage would continue and be officially recorded. This meticulous detail highlights the importance of primogeniture in maintaining the integrity of tribal and familial structures, especially in the context of land claims and covenant promises.
"Maaz, and Jamin, and Eker"
This segment lists the three direct male descendants of Ram. The simple enumeration of names is characteristic of genealogical records, serving to precisely identify individuals and their specific place within the broader family tree. While these individuals are not elaborated upon in narrative form elsewhere in Scripture, their inclusion is not arbitrary. Each name represents a unique person who contributed to the continuity of the Judahite lineage, reinforcing the profound idea that every individual, regardless of their historical prominence or lack thereof, plays a part in the grand tapestry of God's unfolding plan for His people. Their very presence in this sacred record affirms their historical existence and their contribution to the historical and theological continuity of Israel.
Literary Devices
The primary literary device at play in 1 Chronicles 2:27, and indeed throughout the initial chapters of 1 Chronicles, is Genealogy. This is not merely a list of names but a highly structured literary form designed to establish lineage, validate claims to land and status, and demonstrate the unbroken continuity of God's covenant people. The meticulous nature of these lists, including the specific identification of "firstborn" and the precise enumeration of all sons, reflects a deliberate literary choice to create a comprehensive and authoritative historical record. Another subtle device is Repetition, as similar phrasing for "the sons of X were..." recurs consistently throughout the genealogies, creating a rhythmic and predictable pattern that reinforces the systematic and exhaustive nature of the record-keeping. While not a narrative in the traditional sense, the very act of listing these names, particularly within the context of the Judahite and Davidic lines, serves as a form of Foreshadowing, subtly pointing towards the future fulfillment of God's promises through this divinely preserved lineage. The inclusion of seemingly "minor" names like Maaz and Eker also demonstrates Inclusion, emphasizing that every individual, however obscure in narrative terms, contributes to the larger divine plan and the historical reality of God's people.
Theological and Thematic Connections
Although 1 Chronicles 2:27 appears as a simple list of names, its theological significance is profound. It speaks to God's meticulous care for His covenant people and His unwavering faithfulness in preserving the lineage through which His redemptive plan would unfold. The very act of recording these names, even those without extensive narrative, underscores the belief that every individual life is known to God and plays a part in His sovereign design. For the post-exilic community, these genealogies were a tangible reassurance that God had not abandoned them; their identity and heritage were intact, providing hope for the future. The preservation of the Judahite line, in particular, points to the ultimate fulfillment of God's promises concerning a king from David's house, culminating in the Messiah.
Reflection and Application
1 Chronicles 2:27, like all genealogical passages, invites us to consider the intricate tapestry of God's providence woven throughout history. It serves as a powerful reminder that even seemingly insignificant details are integral components of a grander divine design. For the original audience, these lists provided a vital connection to their heritage, a profound sense of belonging, and an unwavering assurance of God's covenant faithfulness amidst the challenges of post-exilic life. For us today, this verse encourages us to appreciate the deep historical grounding of our faith and to recognize that God faithfully works through generations, preserving His people and His promises across vast expanses of time. It challenges us to perceive our own lives, however ordinary or unrecorded they may seem, as part of God's ongoing story, contributing to His eternal purposes in ways we may not fully comprehend. Furthermore, it fosters a profound sense of gratitude for those who came before us, whose faithfulness—or even mere existence—was part of the divine plan that ultimately brought us to faith.
Questions for Reflection
FAQ
Why are biblical genealogies, like 1 Chronicles 2:27, so detailed and seemingly repetitive? What is their ultimate purpose?
Biblical genealogies, while often appearing dry to modern readers, served multiple vital and profound purposes for their original audience. Firstly, they established identity and belonging, firmly connecting individuals and families to their tribal heritage and the broader covenant community. This was particularly crucial for the post-exilic community addressed in 1 Chronicles, as it helped re-establish legitimate land claims, tribal boundaries, and roles within the restored nation. Secondly, they provided historical continuity, demonstrably proving God's faithfulness in preserving His people and His promises through successive generations. They meticulously traced the lines of descent, validating the historical reality of God's covenant with Abraham (Genesis 12:1-3) and David (2 Samuel 7:12-16). Thirdly, and most significantly, they served a profound theological purpose, especially in the case of the Judahite lineage, by preserving the precise line through which the promised Messiah would eventually come. Every name, including Maaz, Jamin, and Eker, was a divinely orchestrated link in this sacred chain, ensuring the integrity and historical fulfillment of the messianic promise.
Christ-Centered Fulfillment
While 1 Chronicles 2:27 is a seemingly obscure genealogical entry, its true significance shines brightly when viewed through the lens of Christ-centered fulfillment. The meticulous preservation of the Judahite lineage, of which Ram, Jerahmeel, Maaz, Jamin, and Eker are but small, yet essential, links, ultimately points to the unwavering faithfulness of God in bringing forth His promised Messiah. The foundational covenant made with Abraham, that through his seed all nations would be blessed (Genesis 12:3), and the specific promise to David of an eternal throne and an enduring kingdom (2 Samuel 7:12-16), are both rooted in the integrity and historical reality of these ancient genealogies. The New Testament Gospels of Matthew and Luke both painstakingly trace Jesus' lineage back through Judah, David, and Abraham, demonstrating unequivocally that He is the rightful heir to all these divine promises. Thus, 1 Chronicles 2:27, a seemingly minor detail, is an integral part of the grand, divinely orchestrated plan that ensured the historical and biological reality of the Lamb of God, who takes away the sin of the world, Jesus Christ, who came not to abolish but to fulfill all the Law and the Prophets (Matthew 5:17). Every name in these ancient lists, including those in this verse, contributes to the undeniable historical foundation upon which the Incarnation and our salvation are built.