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 2:36 meticulously continues the genealogy of Judah, specifically tracing the line through Attai, Nathan, and Zabad. This seemingly simple record is a crucial link in the extensive family trees presented in Chronicles, serving to affirm tribal identities, land claims, and, most significantly, to preserve the divinely ordained lineage that would ultimately lead to the royal house of David and, by extension, the promised Messiah. It underscores God's faithfulness in meticulously overseeing the details of human history to fulfill His redemptive plan.
Context
Literary Context
This verse is deeply embedded within the extensive and detailed genealogies that comprise the opening chapters of 1 Chronicles. Specifically, 1 Chronicles 2 focuses on the descendants of Judah, the tribe from which the Davidic monarchy would emerge. Verse 36 continues the lineage of Hezron, a grandson of Judah, through the specific branch of Sheshan. The immediate preceding verses (1 Chronicles 2:34-35) introduce Attai as the son of Sheshan's daughter and his Egyptian servant Jarha, an unusual but divinely orchestrated union that ensured the continuation of this vital line. This meticulous record-keeping is characteristic of Chronicles, emphasizing continuity and the preservation of God's people.
Historical & Cultural Context
The book of 1 Chronicles was likely compiled after the Babylonian exile, a period when the returning Israelites faced the monumental task of re-establishing their national and religious identity. Genealogies were not merely historical records; they were vital legal and social documents. They served to confirm tribal affiliations, validate land claims, establish eligibility for priestly service, and affirm the legitimacy of the Davidic royal line. The inclusion of an Egyptian servant, Jarha, into a prominent Judahite lineage (as seen in 1 Chronicles 2:34-35) highlights a cultural openness or, more profoundly, God's sovereign ability to work through unconventional means and individuals to accomplish His purposes, transcending typical social or ethnic boundaries of the time.
Key Themes
Divine Preservation and Faithfulness: The meticulous recording of these lineages, including seemingly obscure names like Attai, Nathan, and Zabad, powerfully demonstrates God's unwavering commitment to His covenant promises. He faithfully preserves His people and the specific family lines through which His redemptive plan will unfold, echoing His promises to Abraham and David. Sovereignty in Detail: Every individual mentioned, every "begat," is a testament to God's sovereign control over history and His meticulous attention to detail. No life or link in the chain is insignificant in His grand design. Preparation for Messiah: The ultimate theological significance of the Judahite genealogies, particularly within 1 Chronicles 2, is their direct connection to the lineage of David and, by extension, the promised Messiah. This verse, like every other link, is essential for tracing the fulfillment of the prophecy that the scepter would not depart from Judah (Genesis 49:10), ultimately culminating in Jesus Christ, whose genealogy is recorded in the New Testament (Matthew 1:1-17).
Exposition and Analysis
Key Word Analysis
This name, meaning "opportune" or "timely," is particularly poignant given the unusual circumstances of his birth—the son of Sheshan's daughter and his Egyptian servant Jarha. Attai's very existence and continuation of the lineage were indeed timely and divinely orchestrated, ensuring the survival of this crucial family branch within Judah.
A common biblical name, meaning "given" or "He gave." In this genealogical context, it subtly reinforces the idea of divine provision and blessing, signifying that the continuation of this lineage is a gracious gift from God, ensuring the flow of generations toward His ultimate purpose.
Meaning "giver" or "He has bestowed." This name echoes the semantic field of Nathan, further emphasizing the theme of God's gracious giving and the perpetuation of the family line as a divine bestowal. The repetition of these meanings highlights the providential nature of these births and the divine hand in preserving the lineage.
Verse Breakdown
"And Attai begat Nathan"
This clause signifies the continuation of the lineage through Attai, whose unique parentage (son of Sheshan's daughter and Jarha, an Egyptian servant) underscores God's sovereign and inclusive work in preserving the line of Judah through unexpected means. It highlights that God's plan is not limited by human social conventions, demonstrating His ability to work through diverse individuals to accomplish His purposes.
"and Nathan begat Zabad"
This clause further extends the genealogical chain, emphasizing the ongoing succession of generations. The names Nathan ("He gave") and Zabad ("He has bestowed") subtly reinforce the theme of divine provision and the gracious gift of descendants, ensuring the unbroken flow of this vital family branch within the tribe of Judah, which is crucial for the eventual Messianic line.
Literary Devices
The primary literary device at play in 1 Chronicles 2:36 and the surrounding chapters is Genealogy, which serves as a foundational structural and theological element. It is not merely a list but a deliberate theological statement about Continuity and Divine Providence. The repetitive "begat" structure creates a rhythmic Anaphora that emphasizes the unbroken chain of descent, reinforcing the idea of God's faithfulness in preserving His chosen line through generations. While seemingly dry, the meticulous record-keeping itself is a form of Symbolism, representing God's own character of precision, order, and unwavering commitment to His promises. The specific mention of Attai's unique parentage in the preceding verses adds a subtle Narrative Detail within the genealogical framework, hinting at God's work through unusual circumstances and His ability to integrate outsiders into His redemptive plan.
Theological and Thematic Connections
The meticulous record of lineages in 1 Chronicles 2:36, though seemingly dry, underscores profound theological truths about God's faithfulness and sovereign control over history. It reveals His unwavering commitment to preserving His people and fulfilling His promises across generations, even through unexpected or challenging circumstances. This attention to individual names within a vast genealogy illustrates that every person, every link in the chain, is significant in God's overarching plan, contributing to the grand narrative of redemption. It speaks to God's detailed providence, where seemingly minor events or individuals are crucial to His ultimate design.
Reflection and Application
1 Chronicles 2:36, like all Scripture, is "God-breathed and is useful for teaching, rebuking, correcting and training in righteousness" (2 Timothy 3:16). This seemingly obscure verse reminds us that God is a God of details, working meticulously through generations to bring about His purposes. It encourages us to trust in His providence, knowing that even the seemingly mundane aspects of our lives are part of His grand design. Just as Attai, Nathan, and Zabad were vital links in a historical chain, each of us is a vital part of God's contemporary plan, called to live faithfully in our own generation. Our lives, though perhaps not recorded in a biblical genealogy, are known and purposed by God, contributing to the ongoing story of His kingdom. We are invited to see our own lives not as isolated events but as part of a larger, divinely orchestrated narrative, where our faithfulness in the present contributes to God's unfolding purposes for the future.
Questions for Reflection
FAQ
Why are genealogies so important in the Bible, especially in books like 1 Chronicles?
Genealogies in the Bible serve multiple critical purposes. For the post-exilic community, they were essential for re-establishing tribal identities, validating land claims, and determining eligibility for priestly or royal service, thereby providing a sense of continuity and order after a period of displacement. Theologically, they demonstrate God's faithfulness in preserving His covenant people and fulfilling His promises, meticulously tracing the lineage through which the Messiah would eventually come. They underscore the historical reality of God's interaction with humanity and provide a framework for understanding the unfolding of His redemptive plan, as seen in the detailed accounts from Genesis 5 to Matthew 1. They affirm the historical rootedness of God's promises and the reliability of His word.
Christ-Centered Fulfillment
While 1 Chronicles 2:36 appears to be a simple record of names, its profound Christ-centered fulfillment lies in its contribution to the unbroken chain leading directly to Jesus Christ. This verse, meticulously tracing descendants within the tribe of Judah, is a vital link in the lineage that ultimately culminates in the birth of the Messiah. The precise preservation of this line, even through unexpected unions like that of Sheshan's daughter and Jarha, an Egyptian servant (as detailed in 1 Chronicles 2:34-35), powerfully demonstrates God's sovereign hand guiding history towards His redemptive purpose. Every "begat" in these genealogies points to God's faithfulness in preparing the way for the ultimate "gift" (a meaning found in the names Nathan and Zabad) – the incarnation of His Son. Jesus, as the promised Son of David and the Lion of the Tribe of Judah (Revelation 5:5), is the culmination of these ancient promises and the ultimate fulfillment of God's detailed plan for humanity's salvation. He is the one through whom all God's promises find their "Yes" and "Amen" (2 Corinthians 1:20), making these seemingly dry genealogies a testament to the meticulous and purposeful work of God in bringing His Son into the world, as recorded in the New Testament genealogies of Matthew 1 and Luke 3.