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 2:34 is a concise yet profoundly significant entry within the extensive genealogies of the tribe of Judah, specifically detailing the lineage of Sheshan, a descendant of Judah through Hezron and Jerahmeel. This verse presents a genealogical challenge by stating that Sheshan had no male heirs, possessing only daughters, and then introduces Jarha, an Egyptian servant, as a seemingly peripheral figure whose unexpected presence becomes instrumental in the subsequent preservation of Sheshan's family line, thereby ensuring the continuity of this important branch of Judah's tribal identity within God's overarching redemptive plan.
Context
Literary Context
This verse is intricately woven into the meticulously detailed genealogical records of 1 Chronicles 1-9, which serve as the theological and historical bedrock of the book. These genealogies are far more than mere lists; they function as a powerful statement affirming the identity, inheritance rights, and covenant continuity of Israel, particularly crucial for a post-exilic audience seeking to understand their place in God's ongoing narrative. Chapter 2 specifically hones in on the descendants of Judah, the royal tribe from which the Davidic dynasty would emerge. The declaration in 1 Chronicles 2:34 regarding Sheshan's lack of sons is not a casual aside but a pivotal narrative device, creating a problem that is immediately and ingeniously resolved in the very next verse, where Sheshan gives his daughter to his Egyptian servant Jarha, as recounted in 1 Chronicles 2:35. This brief yet crucial detail powerfully underscores the Chronicler's profound concern for the unbroken preservation of key family lines within Judah, recognizing their vital role in the unfolding of God's covenant promises, ultimately pointing towards the Davidic dynasty and the messianic hope.
Historical & Cultural Context
In ancient Israelite society, patrilineal descent was of paramount importance. The family name, the sacred inheritance of land (which was tied to tribal identity and God's covenant promises), and one's social standing were primarily passed down through sons. To have "no sons" was a significant and often devastating concern, frequently viewed as a potential end to the family line, a loss of identity, and a forfeiture of legacy. While the Mosaic Law, as seen in Numbers 27:8, did make provisions for daughters to inherit land if there were no sons, the preservation of the family name and the continuation of the male line typically required specific measures, such as levirate marriage, as outlined in Deuteronomy 25:5-10. Sheshan's solution, marrying his daughter to a servant, particularly an Egyptian, was indeed unconventional. However, it was permissible and highlights the pragmatic and often creative measures taken to ensure the family's survival and the continuity of its name and inheritance within the tribal structure. The presence of an Egyptian servant also subtly indicates a degree of integration of foreign individuals into Israelite households, though their social status remained distinct within the hierarchical society.
Key Themes
The most prominent theme highlighted by this verse is the preservation of lineage. The meticulously detailed genealogies throughout 1 Chronicles underscore the absolute importance of maintaining tribal and family identity, which was crucial for land inheritance, the continuity of the covenant people, and the eventual fulfillment of the Davidic covenant. Sheshan's predicament powerfully illustrates the potential fragility of these lines and the extraordinary lengths to which families would go to ensure their survival. This narrative also subtly but profoundly points to divine providence, demonstrating that God's overarching plan for Israel's history and the eventual coming of the Messiah is meticulously orchestrated, even working through seemingly unconventional, challenging, or humanly devised circumstances. The inclusion of Jarha, an outsider, also touches upon the theme of inclusion and integration, although in this specific context, it primarily serves the immediate purpose of lineage preservation rather than a broader theological statement about Gentile inclusion, which is more explicitly developed in narratives like that of Ruth.
Exposition and Analysis
Key Word Analysis
An Israelite, a descendant of Judah through Jerahmeel. His name is central to this genealogical entry as he is the individual facing the crisis of male heir absence. The mention of his name here serves to firmly anchor the subsequent, unusual family arrangement within the legitimate and established lineage of Judah, emphasizing the importance of this particular branch.
From the root meaning "to build," referring to a son as a builder of the family name. The explicit statement that Sheshan "had no sons" is the core problem presented by the verse. In a society where patrilineal descent was paramount for inheritance, family name, and tribal identity, the absence of male heirs posed a dire threat to the continuity of the family line, immediately signaling a break in the expected pattern and necessitating an alternative solution.
Probably of Egyptian origin, Jarha is identified as "an Egyptian" and "a servant." He is introduced as an outsider, both ethnically and socially, yet his name becomes permanently affixed to a branch of Judah's genealogy through his marriage to Sheshan's daughter. His inclusion here is purely functional, serving as the divinely appointed means by which Sheshan's lineage is preserved, highlighting God's ability to use unexpected individuals to fulfill His sovereign purposes.
Verse Breakdown
"Now Sheshan had no sons, but daughters"
This initial clause immediately establishes the central and significant problem Sheshan faces within the patrilineal social structure of ancient Israel. The absence of male heirs meant that his family name, his portion of the tribal inheritance, and his legacy were at severe risk of dying out. This was a profound concern, as the continuity of family lines was absolutely crucial for maintaining the tribal structure, ensuring land ownership, and preserving the overall identity and covenant promises of Israel. While daughters were valued, their presence alone did not typically ensure the continuation of the male line in the same way.
"And Sheshan had a servant, an Egyptian, whose name was Jarha"
This second clause introduces the unexpected and unconventional solution to Sheshan's critical dilemma. The specific details that Jarha was an "Egyptian" and a "servant" underscore his outsider status, both ethnically and socially, relative to the Israelite lineage he is about to enter. His name is meticulously recorded because he is about to play a pivotal and divinely orchestrated role in preserving Sheshan's family line, thereby setting the stage for the unique and crucial genealogical arrangement described in the very next verse.
Literary Devices
The verse employs several subtle yet effective literary devices that enhance its significance within the broader genealogical narrative. Foreshadowing is prominently used, as the declaration that Sheshan had "no sons" immediately establishes a problem that demands an unconventional solution, thereby preparing the reader for the surprising resolution presented in the subsequent verse. The deliberate mention of Jarha as an "Egyptian" and a "servant" introduces a powerful contrast—a foreign, socially subordinate individual is about to become integral to an Israelite lineage, highlighting the unusual and divinely guided nature of the impending resolution. Furthermore, the economy of language, characteristic of genealogical lists, is notable; despite its brevity, this verse provides precisely the necessary details to understand the subsequent, crucial event, demonstrating the Chronicler's purposeful and selective inclusion of information to advance the theological narrative.
Theological and Thematic Connections
1 Chronicles 2:34, though a seemingly minor detail embedded in a lengthy genealogy, powerfully illustrates God's meticulous providence and unwavering sovereignty over human affairs, especially concerning the preservation of His covenant people and the unfolding of His redemptive plan. It profoundly underscores that God's divine purposes are never thwarted by human limitations, societal norms, or even perceived crises; rather, He can work through unexpected circumstances, unconventional solutions, and even unlikely individuals to achieve His sovereign will. The meticulous recording of this lineage, even through an unconventional union involving an outsider, speaks volumes about the divine care and precision in preserving the very threads that would ultimately lead to the promised Messiah. It serves as a powerful reminder that every detail in God's grand narrative, no matter how small or unusual it may seem from a human perspective, contributes purposefully to His overarching redemptive plan.
Reflection and Application
This brief genealogical entry from 1 Chronicles 2:34 serves as a profound and pastorally relevant reminder that God's sovereign hand is actively at work in every detail of life, even in what might appear to be mundane, challenging, or even seemingly insurmountable circumstances. Sheshan's lack of male heirs presented a significant cultural, familial, and existential crisis in his time, yet God's plan for the continuity of this crucial lineage unfolded precisely through an unexpected person and an unconventional arrangement. This narrative powerfully teaches us to cultivate a deep trust in God's sovereignty, even when our paths seem blocked, when His solutions defy our conventional expectations, or when His timing seems perplexing. It encourages us to look beyond human wisdom, societal norms, and our own limited perspectives to recognize how God might be working in our lives, often using unlikely people or situations to bring about His perfect and glorious will. Just as God meticulously preserved this ancient lineage, ensuring the continuity of His covenant promises, we can find profound comfort and assurance in knowing that He is intimately involved in the intricate details of our lives, faithfully ensuring His purposes are fulfilled through us and for His glory.
Questions for Reflection
FAQ
Why is Jarha, an Egyptian servant, included in an Israelite genealogy?
Jarha, an Egyptian servant, is included in this Israelite genealogy not as a broad theological statement about Gentile inclusion, but for the very specific and pragmatic purpose of preserving Sheshan's family line. In ancient Israel, having no sons meant the family name, inheritance, and tribal identity were at severe risk of dying out. To prevent this, Sheshan made the unconventional but necessary decision to give his daughter to Jarha in marriage, as explicitly detailed in 1 Chronicles 2:35. This union ensured that Sheshan's descendants, through his daughter and Jarha, would continue to be counted within the tribe of Judah. It highlights the lengths to which families would go to maintain their lineage and powerfully demonstrates God's providential working through unconventional means to ensure the continuity of the chosen people, ultimately leading to the lineage from which the Messiah would come.
What was the cultural significance of having "no sons" in ancient Israel?
In ancient Israelite society, having "no sons" was a significant concern with profound cultural, economic, social, and spiritual implications. The family name, the sacred inheritance of land (which was intricately tied to tribal identity and God's covenant promises), and one's social standing were primarily passed down through male heirs. Without sons, a family line was at risk of dying out, leading to the loss of its name, its portion of the tribal inheritance, and its place within the community. This dire situation often necessitated specific legal or social remedies, such as levirate marriage (as seen in Deuteronomy 25:5-10) or, in Sheshan's case, an unconventional marriage arrangement, all designed to ensure the continuity of the family and its legacy within the covenant community.
Christ-Centered Fulfillment
The meticulous preservation of lineages, even through unexpected and unconventional means as seen with Sheshan and Jarha, finds its ultimate Christ-centered fulfillment in the unbroken and divinely orchestrated genealogy of Jesus Christ. The Chronicler's emphasis on maintaining the integrity of the Judahite line, despite potential challenges like Sheshan's lack of male heirs, powerfully foreshadows God's unwavering commitment to His covenant promises, particularly the promise of a King from Judah's line. Just as an outsider like Jarha was providentially used to preserve a crucial branch of Judah, so too does God's redemptive plan, in Christ, radically embrace and include those from outside the traditional covenant community. The detailed genealogies presented in Matthew 1:1-17 and Luke 3:23-38 demonstrate God's precise, sovereign, and faithful hand in guiding human history, ensuring that the promised Messiah would indeed come from the lineage of David and Abraham. In Christ, the meticulous preservation of lineage expands to a profound spiritual reality where ethnicity, social status, and even gender no longer define one's place in God's family, for in Him "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). The inclusion of an Egyptian servant in an Israelite line, though for a specific purpose, subtly prefigures the radical and glorious inclusion of all nations into God's new covenant family through the finished, atoning work of the Lamb of God who takes away the sin of the world.