TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Chronicles 2:18–55.
The persons mentioned in the former paragraph are most of them such as we read of, and most of them such as we read much of, in other scriptures; but very few of those to whom this paragraph relates are mentioned any where else. It should seem, the tribe of Judah were more full and exact in their genealogies than any other of the tribes, in which we must acknowledge a special providence, for the clearing of the genealogy of Christ. 1. Here we find Bezaleel, who was head-workman in building the tabernacle, Exo 31:2. 2. Hezron, who was the son of Pharez (Ch1 2:5), was the father of all this progeny, his sons, Caleb and Jerahmeel, being very fruitful, and he himself likewise, even in his old age, for he left his wife pregnant when he died, Ch1 2:24. This Hezron was one of the seventy that went down with Jacob into Egypt, Gen 46:12. There his family thus increased, as other oppressed families there did. We cannot but suppose that he died during the Israelites' bondage in Egypt; and yet it is here said he died in Caleb-Ephratah (that is, Bethlehem), in the land of Canaan, Ch1 2:24. Perhaps, though the body of the people continued in Egypt, yet some that were more active than the rest, at least before their bondage came to be extreme, visited Canaan sometimes and got footing there, though afterwards they lost it. The achievements of Jair, here mentioned (Ch1 2:22, Ch1 2:23), we had an account of in Num 32:41; and, it is supposed, they were long after the conquest of Canaan. The Jews say, Hezron married his third wife when he was sixty years old (Ch1 2:21), and another afterwards (Ch1 2:24), because he had a great desire of posterity in the family of Pharez, from whom the Messiah was to descend. 3. Here is mention of one that died without children (Ch1 2:30), and another (Ch1 2:32), and of one that had no sons, but daughters, Ch1 2:34. Let those that are in any of these ways afflicted not think their case new or singular. Providence orders these affairs of families by an incontestable sovereignty, as pleaseth him, giving children, or withholding them, or giving all of one sex. He is not bound to please us, but we are bound to acquiesce in his good pleasure. To those that love him he will himself be better than ten sons, and give them in his house a place and a name better than of sons and daughters. Let not those therefore that are written childless envy the families that are built up and replenished. Shall our eye be evil because God's is good? 4. Here is mention of one who had an only daughter, and married her to his servant an Egyptian, Ch1 2:34, Ch1 2:35. If it be mentioned to his praise, we must suppose that this Egyptian was proselyted to the Jewish religion and that he was very eminent for wisdom and virtue, otherwise it would not have become a true-born Israelite to match a daughter to him, especially an only daughter. If Egyptians become converts, and servants do worthily, neither their parentage nor their servitude should be a bar to their preferment. Such a one this Egyptian servant might be that she who married him might live as happily with him as if she had married one of the rulers of her tribe. 5. The pedigree of several of these terminates, not in a person, but in a place or country, as one is said to be the father of Kirjath-jearim (Ch1 2:50), another of Bethlehem (Ch1 2:51), which was afterwards David's city, because these places fell to their lot in the division of the land. 6. here are some that are said to be families of scribes (Ch1 2:55), such as kept up learning in their family, especially scripture-learning, and taught the people the good knowledge of God. Among all these great families we are glad to find some that were families of scribes. Would to God that all the Lord's people were prophets - all the families of Israel families of scribes, well instructed to the kingdom of heaven, and able to bring out of their treasury things new and old!
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
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Summary
1 Chronicles 2:33 is a succinct genealogical entry embedded within the extensive tribal records of Judah, meticulously detailing two sons, Peleth and Zaza, born to Jonathan, who is identified as a descendant of Jerahmeel. This verse, though brief, functions as a vital link in the intricate network of lineages presented by the Chronicler, underscoring the profound importance of family identity and historical continuity for the post-exilic Israelite community while subtly contributing to the larger narrative of God's faithful preservation of His chosen people and the eventual lineage of the Messiah.
Context
Literary Context
1 Chronicles 2 initiates a comprehensive and detailed genealogical section that spans the first nine chapters of the book, establishing the foundational identity of the returned exiles. Specifically, this chapter meticulously traces the descendants of Judah, the pivotal tribe from which the Davidic monarchy would emerge. The chapter begins with a broad overview of Israel's sons before progressively narrowing its focus to Judah's lineage, particularly through Hezron, Judah's grandson. Jerahmeel, explicitly mentioned as one of Hezron's prominent sons in 1 Chronicles 2:9, is then extensively detailed. The preceding verses (1 Chronicles 2:25-32) are dedicated to enumerating the numerous branches and sub-branches of Jerahmeel's extensive family. Thus, 1 Chronicles 2:33 fits precisely into this meticulous enumeration, providing specific names—Peleth and Zaza—within the larger Jerahmeelite clan, thereby maintaining the detailed record of tribal identity and familial connections.
Historical & Cultural Context
The Book of 1 Chronicles was most likely composed during the post-exilic period, roughly in the late 5th or early 4th century BCE, a time when the Jewish community was returning from Babylonian captivity and rebuilding their lives in Judah. For these returning exiles, genealogies were far more than mere historical curiosities; they were critical legal and social documents. They served to re-establish tribal identity, confirm claims to ancestral land, determine tribal affiliations for resettlement, and verify eligibility for priestly or Levitical service, as seen in passages like Ezra 2:59. The meticulous recording of names like Peleth and Zaza, even without narrative elaboration, underscores the cultural emphasis on lineage as the bedrock for social, religious, and economic life. These records provided a vital link to the pre-exilic past, affirming the continuity of God's covenant people despite the disruption of exile, and reinforcing a profound sense of belonging and heritage.
Key Themes
This verse, deeply embedded within the broader genealogical record of 1 Chronicles 2, highlights several significant themes central to the Chronicler's theological agenda. Firstly, it emphatically underscores the Importance of Genealogy, serving as a foundational pillar for Israelite identity, land inheritance, and the preservation of the covenantal promises, particularly those related to the messianic line stemming from Judah. Secondly, it subtly points to God's Meticulous Oversight, suggesting that even the seemingly mundane details of individual lives and family lines are integral components of a divine plan unfolding through generations, demonstrating God's unwavering faithfulness in preserving His people. Lastly, the continuity of these records, even for less prominent individuals, reinforces the theme of Identity and Belonging, providing the post-exilic community with a tangible connection to their heritage and a profound sense of their place within God's ongoing story, as seen in the broader context of the Chronicler's work.
Exposition and Analysis
Key Word Analysis
A common and significant name in ancient Israel, meaning "The Lord has given" or "Gift of the Lord." While this specific Jonathan is not the famous son of Saul, the name itself carries a profound theological weight, subtly acknowledging God's providential hand in the continuation of the family line. Its presence in a genealogical list affirms a recognition of divine blessing in the birth and existence of this individual, linking the human lineage to divine favor.
Derived from an unused root meaning "to flee," suggesting "swiftness." The name's etymology might imply a background of divine rescue or preservation, though the specific circumstances for this individual remain unstated in the text. In the broader context of the genealogies, the very existence and recording of such names, even after periods of national upheaval like the exile, can be seen as a testament to God's ongoing deliverance and preservation of His people, embodying a hope for future security.
A theophoric name, meaning "God will compassionate" or "God shows compassion." This significant name, belonging to a prominent ancestor in this lineage, serves as a theological anchor for the entire family line. It powerfully reminds the reader that the entire existence and preservation of this family, and indeed the nation of Israel, is ultimately rooted in God's enduring mercy and compassion. This theme is central to the Chronicler's message of hope, restoration, and the unwavering nature of God's covenant love.
Verse Breakdown
"And the sons of Jonathan;"
This opening clause immediately establishes the familial relationship, identifying Jonathan as the father of the individuals about to be named. It continues the pervasive pattern of tracing lineage through patrilineal descent, which is characteristic of Israelite genealogies, ensuring clarity of relationship and hierarchical order within the broader Jerahmeelite clan and the tribe of Judah.
"Peleth, and Zaza."
These are the specific names of Jonathan's two sons. The inclusion of these distinct names, even without further narrative elaboration, signifies their individual existence and their integral place within the family tree. Their presence validates the completeness and meticulousness of the genealogical record, confirming their contribution to the continuity and vitality of the lineage, however minor their individual historical footprint may seem.
"These were the sons of Jerahmeel."
This concluding statement serves as a crucial clarifying and summarizing phrase. It explicitly links Jonathan and his sons (Peleth and Zaza) back to the larger, more prominent Jerahmeelite family, reinforcing their tribal identity and ensuring that their place within the extensive lineage of Judah is firmly established. It acts as a final confirmation of their ancestral connection within the broader genealogical framework, providing essential context for their inclusion.
Literary Devices
The primary literary device at play in 1 Chronicles 2:33, and indeed throughout the initial chapters of Chronicles, is Genealogy (or list). This is not merely a historical record but a purposeful theological and social construct. Its function here is multifaceted: to establish tribal identity and land rights for the post-exilic community, to demonstrate the enduring continuity of God's covenant people, and to meticulously trace the lineage leading to the Davidic monarchy. The Conciseness of the entry for Peleth and Zaza highlights that their primary significance lies not in individual narrative but in their existence as indispensable links in a larger, divinely orchestrated chain. The Repetition of phrases like "the sons of" or "descendants of" throughout these genealogies serves to reinforce the hierarchical structure of family relationships and to ensure absolute clarity in tracing the intricate branches of the family tree, thereby emphasizing order and divine purpose.
Theological and Thematic Connections
While 1 Chronicles 2:33 might appear to be a mere list of names, its inclusion within the sacred text speaks volumes about God's meticulous nature and His unwavering commitment to His covenant purposes. The very act of recording these individuals, even without narrative, underscores the divine value placed on every life and every link in the chain of human history. It reminds us that God's grand plan unfolds not just through prominent figures and dramatic events, but also through the quiet, consistent faithfulness of generations, often through individuals whose lives remain largely unrecorded in the broader historical narrative. This deep attention to detail reflects a God who is intimately involved in the fabric of human existence, preserving His people and working out His will across centuries, ensuring the continuity of His redemptive plan.
Reflection and Application
In a world that often values only the prominent, the powerful, or the narratively compelling, 1 Chronicles 2:33 quietly asserts the profound significance of every individual within God's vast and intricate plan. It challenges us to consider that even the seemingly "insignificant" details of our lives, our heritage, and our place in the family of God are known, valued, and purposed by Him. Just as Peleth and Zaza were important enough to be meticulously recorded, so too are our lives, our contributions, and our very existence meaningful in the grand tapestry of God's redemptive history. This verse encourages us to embrace our own spiritual lineage, recognizing that we are part of a continuous story of God's faithfulness across generations, a story that extends from ancient Israel to the global church today. It invites us to find our identity not merely in personal accomplishments but, more profoundly, in our connection to God's people and His enduring purposes, understanding that our lives contribute to a narrative far greater than ourselves.
Questions for Reflection
FAQ
Why are these genealogies so detailed and seemingly repetitive in 1 Chronicles?
The detailed genealogies in 1 Chronicles, including 1 Chronicles 2:33, served crucial practical and theological purposes for the post-exilic community in Judah. Practically, they were vital for re-establishing tribal identities, confirming land claims, and verifying eligibility for priestly and Levitical service after the return from Babylonian exile. Theologically, they underscored God's faithfulness in preserving His covenant people despite national catastrophe. By meticulously tracing these lines, the Chronicler affirmed the continuity of God's promises, particularly the Davidic covenant, and provided a sense of belonging and heritage to a people rebuilding their lives and nation. They also served to demonstrate the precise lineage through which God's redemptive plan, culminating in the Messiah, would unfold, reassuring the community of God's unwavering purpose and the reliability of His divine oversight throughout history.
Christ-Centered Fulfillment
The meticulous genealogies found in 1 Chronicles, including the seemingly minor entry of 1 Chronicles 2:33, ultimately find their profound Christ-centered fulfillment in the person and work of Jesus Christ. The Chronicler's painstaking effort to trace the lineage of Judah, the royal tribe, serves as a vital historical and theological precursor to the New Testament's presentation of Jesus as the promised Messiah. While Peleth and Zaza are minor figures, their inclusion contributes to the unbroken chain of descent that eventually leads to the birth of Christ, as recorded in the Gospels. Matthew's genealogy begins by declaring Jesus as "the son of David, the son of Abraham," directly connecting Him to the very lineages so carefully preserved in books like Chronicles, affirming His royal and covenantal heritage. Similarly, Luke's genealogy traces Jesus' ancestry all the way back to Adam, emphasizing His universal redemptive scope while still affirming His connection to the covenant people. The fact that God meticulously oversaw the preservation of these family lines, even through periods of exile and obscurity, testifies to His sovereign plan to bring forth the Savior of the world. Thus, 1 Chronicles 2:33, a small piece of a vast genealogical puzzle, subtly points to the divine precision with which God prepared the way for the ultimate fulfillment of all His promises in the incarnate Son, Jesus Christ, the true heir of all the promises.