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 2:28 is a concise genealogical entry within the extensive tribal records that open the book, specifically detailing a branch of the descendants of Judah. It meticulously lists Onam's sons, Shammai and Jada, and then further specifies Shammai's own progeny, Nadab and Abishur. This seemingly simple enumeration serves a crucial role in establishing the continuity of Israel's lineage, affirming tribal identity, and preserving the historical record for the post-exilic community, underscoring the Chronicler's commitment to documenting God's faithfulness through generations.
Context
Literary Context
1 Chronicles 2:28 is intricately woven into the expansive genealogical sections that dominate the initial nine chapters of 1 Chronicles. More precisely, it is situated within the detailed enumeration of the descendants of Judah, the royal tribe, as presented in chapter 2. The preceding verses 1 Chronicles 2:25-27 trace the lineage through Jerahmeel, another son of Hezron, who was Judah's grandson. Following this verse, the narrative continues to detail the descendants of Jada, one of Onam's sons mentioned here, in 1 Chronicles 2:29-33, before transitioning to the lineage of Caleb. This meticulous, almost architectural, progression underscores the Chronicler's systematic approach to documenting the tribal structures and family lines, ensuring a comprehensive and unbroken historical account of Israel's heritage. The precise placement of this verse highlights its function as a vital, specific detail within the broader and foundational tapestry of Judah's extensive lineage, crucial for understanding the overall flow of the book's opening.
Historical & Cultural Context
The book of 1 Chronicles was most likely compiled in the post-exilic period, roughly in the late 5th or early 4th century BCE, following the return of the Jewish people from their Babylonian captivity. For this community, grappling with the trauma of exile and the challenge of national reconstruction, genealogies were far more than mere historical curiosities; they were indispensable legal, social, and theological documents. They served to verify tribal affiliation, establish legitimate claims to land, confirm eligibility for priestly or Levitical service in the newly rebuilt temple, and, crucially, reconnect individuals to the foundational covenants and promises of God to Israel. The meticulous recording of names like Onam, Shammai, Jada, Nadab, and Abishur provided tangible proof of the continuity of the Israelite people despite the profound disruption of exile, offering a vital link to their past and a solid basis for their future. This deep cultural emphasis on lineage was paramount for the preservation of their unique identity as God's chosen people and the inheritors of His promises.
Key Themes
This seemingly dry genealogical entry, like many others in 1 Chronicles, contributes significantly to several overarching themes foundational to the book's purpose. Firstly, it emphatically highlights the preservation of lineage, which was absolutely critical for maintaining tribal identity, validating land rights, and, most significantly, affirming the prophetic hope of a Messiah who would descend from the tribe of Judah, as foretold in Genesis 49:10. Secondly, it implicitly but powerfully testifies to God's unwavering faithfulness to His covenants. Each name, each successive generation, represents a continuation of God's promise to make Abraham's descendants a great nation, a theme initially articulated in Genesis 12:2. The very existence of these detailed records, meticulously preserved even after the devastating trauma of exile, speaks volumes about God's steadfastness in preserving His people and His unfolding redemptive plan. Finally, these lists provide essential historical accuracy and identity for the post-exilic community, reinforcing their profound connection to their ancestors and their rightful place within God's unfolding redemptive narrative, a theme consistently emphasized throughout the historical books, such as Joshua and Judges.
Exposition and Analysis
Key Word Analysis
Derived from the root meaning "to build," this word signifies a son as a "builder of the family name." In its widest sense, it encompasses literal and figurative relationships, including grandsons, subjects, nations, and even qualities or conditions. In 1 Chronicles 2:28, its repeated use emphasizes the foundational concept of lineage and the perpetuation of family lines, which was crucial for the post-exilic community in re-establishing their identity and tribal structure. It highlights the generational continuity that forms the backbone of the Chronicler's historical record.
This name means "strong" or "vigorous," a variation of Onan. While Onam himself is not a prominent figure with a detailed narrative in the biblical record, his inclusion here as a descendant of Jerahmeel (1 Chronicles 2:26) firmly places him within the intricate tribal structure of Judah. The meaning of his name, though not explicitly elaborated upon in the text, subtly reinforces the idea of the continued vitality, strength, and growth of the Israelite family lines, even through seemingly minor figures.
This name means "destructive" or "my name." Shammai appears as a relatively common name in various Old Testament genealogies. In this verse, he is significant not for any personal actions or historical events associated with him, but as a crucial and direct link in the genealogical chain. As the father of Nadab and Abishur, his role underscores the meticulous nature of the Chronicler's record-keeping, ensuring that even intermediate generations are precisely accounted for to establish a complete and verifiable lineage. His presence emphasizes the unbroken sequence of generations leading to the fulfillment of God's promises.
Verse Breakdown
"And the sons of Onam were, Shammai, and Jada."
This initial clause directly identifies the immediate offspring of Onam, who is himself a descendant of Hezron, a prominent son of Judah. This fundamental listing establishes the primary branches stemming from Onam, setting the stage for the subsequent, more detailed genealogical information. The simplicity and directness of this statement belie its profound importance in systematically mapping out the family tree and maintaining clear tribal distinctions, which were vital for the post-exilic community's self-understanding and societal order.
"And the sons of Shammai; Nadab, and Abishur."
This second clause narrows the focus considerably, specifically detailing the children of Shammai, one of Onam's sons. By explicitly listing Nadab and Abishur, the Chronicler continues to trace the specific lines of descent with remarkable precision. This level of meticulous detail was absolutely essential for the post-exilic community to verify their heritage, validate land rights, and confirm tribal affiliations, thereby ensuring continuity, order, and legitimacy within the restored nation. It demonstrates the Chronicler's commitment to providing an exhaustive and reliable record.
Literary Devices
The primary literary device at play in 1 Chronicles 2:28, and indeed throughout the initial chapters of 1 Chronicles, is Genealogy. This is a specific and highly structured form of historical writing that meticulously lists the descent of a person or family from an ancestor or ancestors. Its purpose here extends far beyond mere record-keeping; it is employed to establish Continuity and Legitimacy. By painstakingly tracing lines of descent, the Chronicler validates the identity of the post-exilic community as the rightful heirs to God's covenants and promises, particularly those related to land and messianic hope. The repetitive, formulaic structure of "the sons of X were Y and Z" creates a rhythmic, almost litany-like effect, emphasizing the unbroken chain of generations and reinforcing the idea of divine preservation. While seemingly dry to a modern reader, this method provides a foundational Historical Record, serving as a powerful testament to God's unwavering faithfulness in preserving His people through countless generations, ultimately pointing towards the promised lineage of the Messiah.
Theological and Thematic Connections
While 1 Chronicles 2:28 presents a seemingly dry list of names, its theological significance is profound, especially when viewed through the lens of God's covenant faithfulness and the unfolding of His redemptive plan. The meticulous preservation of these lineages underscores God's commitment to His promises, particularly those made to Abraham regarding a numerous offspring and a land inheritance. Each name, though silent in terms of personal narrative, represents a divinely sustained link in a chain that ultimately leads to the Incarnation. The Chronicler's emphasis on these records served to remind the returning exiles of their identity as God's chosen people, not by their own merit, but by His enduring faithfulness across generations, providing hope and a foundation for their future and affirming their place in His grand narrative.
Reflection and Application
The seemingly mundane nature of 1 Chronicles 2:28 offers surprisingly rich ground for reflection and application in contemporary life. This verse reminds us that every individual, even those whose names appear briefly in a long list, holds a significant place within God's grand design. Just as Onam, Shammai, Jada, Nadab, and Abishur were vital, albeit quiet, links in a historical chain, so too are we part of a larger spiritual lineage, connected to those who have gone before us in faith and those who will come after. It encourages us to appreciate the profound faithfulness of God across generations, recognizing that His plans unfold patiently and meticulously through the lives of ordinary people, often in ways we cannot fully perceive. Our own lives, though perhaps not recorded in a biblical genealogy, are nonetheless significant in God's eyes and contribute to His ongoing work in the world. This passage calls us to consider our own heritage, both familial and spiritual, and to live in a way that honors the legacy of faith passed down to us, while also contributing positively and intentionally to the spiritual heritage we leave for future generations, understanding that our seemingly small contributions are part of God's magnificent tapestry.
Questions for Reflection
FAQ
Why are there so many genealogies in the Bible, especially in 1 Chronicles?
Genealogies, particularly in books like 1 Chronicles, served several crucial purposes for the ancient Israelites and the Chronicler's post-exilic audience. Firstly, they established identity and tribal affiliation, which was essential for land inheritance, social structure, and determining eligibility for priestly or Levitical service (e.g., Numbers 1:18). Secondly, they provided historical continuity, linking the present generation back to foundational figures like Adam and Abraham, thereby affirming God's faithfulness to His covenants across time. For the returning exiles, these lists were vital for re-establishing their place in the land and their connection to God's promises. Finally, and most importantly, they meticulously traced the lineage through which the Messiah would come, particularly the royal line of David from the tribe of Judah, as foreshadowed in Genesis 49:10). Thus, these lists were not merely dry records but living documents that affirmed God's ongoing plan and the people's place within it, culminating in the ultimate fulfillment in Christ.
Does 1 Chronicles 2:28 have any direct relevance for Christians today?
While 1 Chronicles 2:28 does not contain explicit moral commands or narratives, its relevance for Christians today is found in its underlying theological implications. It underscores God's faithfulness and meticulousness in preserving His people and His plan through generations. For believers, this verse is a small but significant thread in the grand tapestry of redemptive history, demonstrating how God patiently works through ordinary individuals and families to bring about His ultimate purposes. It reminds us that every person, even those seemingly insignificant in the larger narrative, holds a place in God's divine design. Furthermore, it points to the profound importance of lineage in the biblical narrative, which ultimately culminates in the perfect genealogy of Jesus Christ, the Messiah, whose coming was meticulously prepared for through countless generations, as seen in Matthew 1:1-17 and Luke 3:23-38. Therefore, it encourages us to trust in God's sovereign plan and to recognize our own place within His ongoing story of redemption.
Christ-Centered Fulfillment
Though a simple list of names, 1 Chronicles 2:28, like all biblical genealogies, finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus Christ. The meticulous recording of lineages, particularly within the tribe of Judah, served as a divine preparation for the arrival of the promised Messiah, who would descend from this very line. Every name, including those of Onam, Shammai, Jada, Nadab, and Abishur, represents a divinely sustained link in the unbroken chain that God faithfully preserved, ensuring the fulfillment of His covenant promises to Abraham and David. The seemingly dry historical record becomes a powerful testament to God's unwavering commitment to His redemptive plan, patiently unfolding through the ages, culminating in the birth of Jesus, the Son of David, the Lamb of God who takes away the sin of the world. He is the ultimate heir to all the promises, the one in whom all the threads of Israel's history find their meaning and purpose, as perfectly articulated by the Apostle Paul in Galatians 3:16. The preservation of these names underscores the truth that God works through generations, patiently bringing about His perfect plan for humanity's salvation through His Son, Jesus, who is the Alpha and the Omega, the beginning and the end of all things, the one who gives meaning to every name and every generation.