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 2:39, "And Azariah begat Helez, and Helez begat Eleasah," stands as a concise yet profoundly significant entry within the extensive genealogies of Israel. Far from being a mere enumeration of names, this verse, nestled within the lineage of Judah and specifically the descendants of Caleb, meticulously records the continuity of a family line. It serves as a powerful testament to God's unwavering faithfulness in preserving His people and orchestrating His divine plan through successive generations, ultimately pointing towards the fulfillment of His promises in the grand narrative of salvation history.
Context
Literary Context
The book of 1 Chronicles commences with nine chapters almost entirely devoted to genealogies, meticulously tracing the lineage from Adam through the various tribes of Israel. This exhaustive record-keeping served a crucial purpose for the post-exilic community, reaffirming their identity, tribal affiliations, land rights, and the legitimacy of the priesthood and the Davidic monarchy. Chapter 2 specifically focuses on the tribe of Judah, from which the Davidic dynasty and the Messiah would ultimately come. Within this chapter, verses 18-55 detail the descendants of Caleb, a prominent figure known for his unwavering faith and courage, as highlighted in Numbers 14:24. Verse 39, though brief, functions as a vital link in this specific sub-lineage, demonstrating the Chronicler's commitment to detail and the overarching theme of divine continuity.
Historical & Cultural Context
For the ancient Israelites, particularly those returning from Babylonian exile, genealogies were far more than historical curiosities; they were foundational documents. They established one's place within the covenant community, validated claims to ancestral land, and confirmed eligibility for specific roles, especially within the priesthood, as seen in passages like Ezra 2:62 and Nehemiah 7:64. The meticulous recording of "who begat whom" (meaning 'who fathered whom') underscored the paramount importance of purity of lineage and the preservation of tribal identity in a society where one's heritage dictated much of their social and religious standing. This was particularly crucial for the tribe of Judah, which held the sacred promise of kingship and, ultimately, the Messiah.
Key Themes
This verse, like countless others in the genealogical sections of Chronicles, contributes to several overarching themes. Firstly, it emphasizes the Continuity of Lineage and God's Divine Preservation of His people, ensuring that His covenant promises would be passed down through generations, even amidst the profound disruptions of exile and dispersion. Secondly, it highlights the enduring importance of Historical Record and Identity, providing the returning exiles with a tangible connection to their past and a reaffirmation of their place in God's ongoing redemptive story. Finally, and most profoundly, these meticulous lists underscore God's Sovereign Plan. Each name, including Azariah, Helez, and Eleasah, is a carefully woven thread in the intricate tapestry of divine providence, meticulously designed to lead to the ultimate fulfillment of God's redemptive purposes, culminating in the lineage of Jesus Christ as recorded in the New Testament.
Exposition and Analysis
Key Word Analysis
This primitive root, repeated twice in the verse, signifies "to bear young," "to bring forth," or causatively, "to beget." In genealogical contexts, it denotes direct paternal descent, emphasizing the unbroken chain of generations. Its repetition underscores the Chronicler's meticulous attention to the transmission of lineage, highlighting the biological and covenantal continuity that was essential for establishing identity and demonstrating God's faithfulness in preserving His chosen lines.
From ʻâzar (to help) and Yâhh (Jah/Yahweh), meaning "Jah has helped" or "Yahweh is my help." This theophoric name, common in ancient Israel, subtly points to divine assistance and providence in the continuation of the family line. Even in a simple genealogical entry, the name itself can carry a profound theological resonance, suggesting God's active involvement in the lives of these individuals and the preservation of their lineage.
From ʼÊl (God) and ʻâśâh (to make/do), meaning "God has made" or "God has done." Similar to Azariah, this name contains a divine element, "El" (God). Its meaning reinforces the theme of divine action and sovereignty. The very existence of these individuals, and the continuation of their line, is ultimately attributed to God's creative and sustaining work, even in the seemingly mundane act of procreation and familial succession.
Verse Breakdown
"And Azariah begat Helez"
This opening clause establishes the first father-son relationship, marking the direct descent from Azariah to Helez. It is a simple statement of fact, yet it carries the profound weight of historical continuity and the divine promise of preservation through generations. Azariah, though not a prominent narrative figure, is affirmed as a crucial link in a chain that leads to significant historical and theological outcomes.
"and Helez begat Eleasah"
This second clause continues the lineage, extending the chain by one more generation. The repetition of "begat" reinforces the meticulous nature of the record and the unbroken succession. It highlights that God's plan unfolds one generation at a time, through the seemingly ordinary lives of individuals like Helez and Eleasah, each playing their indispensable part in the grand tapestry of salvation history.
Literary Devices
The primary literary device at play in 1 Chronicles 2:39, and indeed throughout the initial chapters of the book, is Genealogy. This is not merely a list for historical record-keeping; it functions as a profound theological statement. By meticulously tracing lineages, the Chronicler emphasizes God's unwavering faithfulness in preserving His covenant people and orchestrating His redemptive plan through human history. The Repetition of the verb "begat" throughout these lists serves to underscore the unbroken continuity of the family lines, reinforcing the theme of divine preservation and the certain fulfillment of promises across generations. Despite the apparent simplicity and brevity of the entries, there is a profound Conciseness that belies their immense theological weight. Each name represents a life, a family, and an essential link in a divinely ordained chain, demonstrating that even seemingly obscure individuals play a vital role in God's overarching narrative.
Theological and Thematic Connections
1 Chronicles 2:39, though a brief genealogical entry, profoundly underscores the meticulous and faithful nature of God's sovereign plan. It reminds us that God works through the ordinary, through successive generations, to bring about His extraordinary purposes. The preservation of these lineages was not merely for historical accuracy but to demonstrate God's covenant loyalty—His unwavering promise to maintain a people for Himself and to bring forth the promised Seed. Every "begat" is a testament to God's active involvement in human history, weaving together individual lives into a grand narrative of redemption. It speaks to the truth that no life is insignificant in God's eyes, and even those who leave no detailed narrative behind are vital threads in His unfolding design.
Reflection and Application
In a world that often values prominence, visible achievement, and immediate gratification, 1 Chronicles 2:39 offers a profound counter-narrative. Azariah, Helez, and Eleasah are not celebrated heroes with dramatic stories; yet, their names are meticulously preserved in sacred scripture. This reminds us that every individual life, no matter how seemingly ordinary or obscure, holds intrinsic value and plays a part in God's grand design. It teaches us to trust in God's faithfulness across generations, knowing that He is meticulously working out His purposes even when we cannot see the full picture. Our lives, too, are woven into a larger spiritual heritage, and we are called to be faithful links in the chain, passing on the truth of God's Word and the legacy of faith to those who come after us, just as the generations before us did. This verse encourages us to find significance not in our own renown, but in our participation in God's eternal story, trusting that He is sovereign over every detail and every life.
Questions for Reflection
FAQ
Why are there so many genealogies in the Bible, especially in Chronicles?
Genealogies in the Bible, particularly in books like 1 Chronicles, serve several crucial purposes beyond mere historical record-keeping. For the post-exilic community to whom Chronicles was written, these lists were vital for re-establishing their identity and connection to their heritage after generations in Babylonian exile. They validated tribal membership, confirmed land rights, and, most importantly, established the legitimacy of the priesthood (e.g., Ezra 2:62) and the Davidic monarchy. The meticulous recording of "who begat whom" demonstrated God's unwavering faithfulness in preserving His covenant people and ensuring the continuity of the lines through which His promises would be fulfilled. Ultimately, these genealogies point to God's sovereign plan, meticulously tracing the lineage that would eventually lead to the Messiah, Jesus Christ, as seen in Matthew 1:1-17. They transform what might seem like dry lists into powerful theological statements about God's unwavering commitment to His redemptive purposes through history.
Christ-Centered Fulfillment
The seemingly mundane genealogical entry of 1 Chronicles 2:39 finds its ultimate and glorious fulfillment in Jesus Christ. Each "begat" in the long list of names, including Azariah, Helez, and Eleasah, represents a meticulously orchestrated step in the divine plan to bring forth the promised Seed, the Messiah. While these individuals may not have understood their precise role, they were nonetheless vital links in the sacred chain that led directly to the incarnation of God's Son. The Chronicler's emphasis on the tribe of Judah and the lineage of David (as seen in 1 Chronicles 3) profoundly foreshadows the ultimate King who would come from this very line. The meticulous preservation of these names, even the obscure ones, highlights God's unwavering faithfulness to His covenant promises, culminating in the birth of Jesus, who is profoundly the Son of David, the Son of Abraham. He is the one in whom all the promises of God find their definitive "Yes" and "Amen" (2 Corinthians 1:20). Thus, 1 Chronicles 2:39, like every other genealogical entry, silently yet powerfully testifies to the sovereign hand of God guiding history toward its climactic moment in the person and redemptive work of the Lamb of God, who takes away the sin of the world.