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 2:40, stating "And Eleasah begat Sisamai, and Sisamai begat Shallum," is a concise yet profoundly significant entry within the extensive genealogical records of the tribe of Judah. This verse meticulously traces a specific line of descent from Sheshan, a descendant of Jerahmeel, underscoring the divine preservation of generations and the continuity of tribal identity. Far from being a mere list of names, it serves as a vital link in the meticulous biblical account of Israel's lineage, foundational for establishing land rights, confirming priestly roles, and, most importantly, preserving the messianic line. It powerfully exemplifies the Chronicler's deep concern for historical accuracy and God's unwavering covenant faithfulness to His people through successive generations.
Context
Literary Context
This verse is deeply embedded within the foundational genealogical chapters of 1 Chronicles (chapters 1-9), which meticulously trace the lineage of Israel from Adam, through Noah, Abraham, and then focusing intensely on the twelve tribes, with particular emphasis on Judah and Levi. Specifically, 1 Chronicles 2:40 falls within a detailed segment (from 1 Chronicles 2:34 to 1 Chronicles 2:41) that outlines the descendants of Sheshan, a member of the Jerahmeelite clan within the tribe of Judah. The preceding verses establish the broader family tree of Judah, and this verse continues to fill in the specific branches, demonstrating the Chronicler's unwavering commitment to presenting a comprehensive and unbroken record. The repetitive "begat" formula underscores the sequential nature of the generations, highlighting the continuity of this specific family line through Eleasah, Sisamai, and Shallum as integral components of Judah's heritage.
Historical & Cultural Context
The book of Chronicles, likely composed during or shortly after the Babylonian exile (c. 539-400 BC), served a crucial purpose for the returning Jewish community in Judah. In this post-exilic period, genealogies were not merely historical curiosities but were absolutely essential for re-establishing national identity, validating claims to ancestral land that had been lost, confirming tribal affiliations for social and political order, and ensuring the purity of priestly and Levitical lines for the re-instituted temple worship. In a society where identity, inheritance, and religious function were inextricably tied to lineage, these records provided a foundational document for national restoration. The meticulous preservation of these names, even seemingly obscure ones like Eleasah, Sisamai, and Shallum, reflects the profound cultural and theological value placed on ancestry and the divine providence seen in the maintenance of the covenant people through successive generations, particularly the royal line of David.
Key Themes
The inclusion of 1 Chronicles 2:40 and similar genealogical entries in Chronicles contributes significantly to several overarching themes that resonate throughout the book. Firstly, it powerfully emphasizes Continuity and Preservation, showcasing God's unwavering faithfulness in maintaining a people through whom His promises would be fulfilled, especially the Davidic covenant of an eternal dynasty. Secondly, these lists highlight Identity and Belonging, as each name confirms an individual's precise place within the larger family of Israel, a critical concern for the post-exilic community seeking to re-establish its collective identity and purpose. Thirdly, these detailed records subtly but powerfully point to God's Sovereignty and Meticulousness, revealing a divine hand in the seemingly mundane details of human history, meticulously guiding the lineage that would ultimately lead to the Messiah, the Son of David. The very existence of such detailed records, even in a small verse like 1 Chronicles 2:40, testifies to a divine purpose unfolding through generations.
Exposition and Analysis
Key Word Analysis
Meaning "God has made." This name, though appearing in a simple genealogical list, carries a profound theological resonance. It reminds the reader that even in the seemingly ordinary act of procreation and the tracing of family lines, God's sovereign hand is at work. The very existence of Eleasah, and by extension Sisamai and Shallum, is attributed to God's creative and providential activity. This highlights a foundational biblical truth: God is actively involved in the details of human history, orchestrating events and preserving individuals for His greater purposes, including the meticulous maintenance of the covenant lineage.
A primitive root meaning "to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage." This verb is fundamental to biblical genealogies, appearing repeatedly throughout. While its primary meaning denotes physical procreation, in this context, it carries significant theological weight beyond mere biological succession. It signifies the unbroken chain of generations, emphasizing the transmission of heritage, identity, and the covenantal promises from one generation to the next. The repeated use of yalad throughout the genealogies underscores the continuity of God's plan and His faithfulness in preserving the chosen line, even through seemingly ordinary individuals. Each "begat" represents a vital link in the chain of salvation history, meticulously preserved for tracing the lineage of God's people and, ultimately, the promised Messiah.
Verse Breakdown
"And Eleasah begat Sisamai"
This initial clause establishes the first direct paternal link within this specific segment of the Jerahmeelite genealogy. Eleasah is precisely identified as the father of Sisamai, indicating a direct line of descent within the tribe of Judah. In the context of ancient Israelite society, this statement signifies not only biological parentage but also the transmission of family name, tribal affiliation, and any associated rights, responsibilities, or inheritance. It functions as a precise historical record, meticulously documenting the continuation of a specific family branch within the broader tribal structure, affirming its place within the covenant community.
"and Sisamai begat Shallum"
This second clause continues the direct lineage, identifying Sisamai as the father of Shallum. The repetition of the "begat" formula reinforces the unbroken sequence of generations, creating a clear and undeniable chain of descent. Together, these two clauses provide a concise but crucial record of three successive individuals in this particular family line. Their inclusion, though brief, affirms their historical reality and their integral place within the unfolding narrative of God's people, contributing to the overall meticulousness and theological purpose of the Chronicler's genealogical account.
Literary Devices
The primary literary device at play in 1 Chronicles 2:40, and indeed throughout the extensive genealogical sections of Chronicles, is Genealogy itself as a distinct literary form. This is not merely a list of names but a structured narrative device that serves to establish identity, validate claims (e.g., to land or priestly office), and meticulously trace historical continuity within the covenant community. The repetitive use of the verb "begat" (Hebrew yalad) functions as a powerful form of Repetition, creating a rhythmic pattern that emphasizes the unbroken succession of generations. This repetition, while seemingly monotonous to a modern reader, serves to underscore the meticulousness of the record and, more profoundly, the divine faithfulness in preserving the lineage through which God's promises would be fulfilled. Furthermore, the Conciseness of each entry, reducing individuals to their role in the generational chain, highlights the collective narrative of God's people over individual biographies, yet simultaneously affirms the importance of each and every link in that divinely orchestrated chain.
Theological and Thematic Connections
The seemingly dry genealogical entry of 1 Chronicles 2:40, like all such verses in the biblical record, carries profound theological weight. It testifies to God's meticulous attention to detail and His unwavering faithfulness in preserving a chosen people through whom His grand redemptive plan would unfold. The careful tracing of lineages, even through individuals who receive no further narrative mention, demonstrates that God's covenant promises are not left to chance or human caprice but are sovereignly maintained and guided across countless generations. This continuity highlights the absolute reliability of God's word and His steadfast commitment to His historical purposes, ensuring that the promised seed would indeed come forth from the designated line. The very existence of these detailed records underscores the divine orchestration of history, revealing a purposeful narrative that culminates in the ultimate fulfillment of all promises in Christ.
Reflection and Application
While a single verse in a long genealogy might initially appear distant from contemporary life, 1 Chronicles 2:40 offers profound spiritual insights for believers today. It serves as a powerful reminder that God is intimately involved in the intricate details of human history, meticulously orchestrating events and preserving individuals and lines for His ultimate, redemptive purposes. Just as Eleasah, Sisamai, and Shallum were vital, albeit briefly mentioned, links in a grand narrative that spanned millennia, so too is every individual a part of God's ongoing story. This verse encourages us to consider our own unique place within the vast tapestry of God's redemptive work, recognizing that our lives, however seemingly ordinary or insignificant in the grand scheme, contribute meaningfully to a larger divine design. It prompts us to deeply value our spiritual heritage, understanding that we stand on the shoulders of countless faithful individuals who came before us, and to prayerfully consider the legacy of faith we are intentionally building and passing on for future generations. Our faithfulness today, in our own sphere of influence, contributes to the unfolding of God's kingdom, just as the faithfulness of these ancient figures ensured the continuity of the covenant line.
Questions for Reflection
FAQ
Why are these genealogies so long and detailed in the Bible, especially in Chronicles?
The extensive and detailed genealogies in books like Chronicles served multiple crucial purposes for the ancient Israelites, particularly for the post-exilic community to whom Chronicles was primarily addressed. They were vital for re-establishing national identity and continuity after the trauma of exile, validating claims to ancestral land, confirming tribal affiliations for social and political order, and ensuring the purity of priestly and Levitical lines for re-instituted temple service. More profoundly, these meticulous records traced the lineage of the promised Messiah, ensuring that God's covenant promises, such as those made to Abraham and David, were being faithfully preserved and fulfilled through specific individuals and families. Every name, even seemingly minor ones like Eleasah, Sisamai, and Shallum in 1 Chronicles 2:40, was a testament to God's sovereign oversight of history.
What is the significance of a single, short verse like 1 Chronicles 2:40 within such a vast genealogical record?
While brief, 1 Chronicles 2:40 is significant precisely because it represents a single, unbroken link in a much larger, divinely orchestrated chain of human history. Its brevity highlights the Chronicler's focus on the collective continuity of the family lines rather than extensive individual biographies. Each "begat" verse, no matter how short, affirms the unbroken succession of generations, demonstrating God's unwavering faithfulness in preserving the covenant people through whom His redemptive plan would unfold. It underscores that every individual, even those without extensive narratives, played a vital role in the unfolding of God's plan, contributing to the historical and theological foundation upon which the entire biblical narrative rests, ultimately leading to the arrival of the Messiah.
Christ-Centered Fulfillment
The seemingly mundane genealogical entry of 1 Chronicles 2:40, like all the detailed lineages meticulously preserved in the Old Testament, finds its ultimate and profound Christ-centered fulfillment in the person of Jesus of Nazareth. These meticulous records were not merely historical curiosities but divinely preserved proofs of the Messiah's legitimate claim to the Davidic throne and His rightful place as the promised "seed" of Abraham. The unbroken chain of "begats," including Eleasah, Sisamai, and Shallum, ensured that the specific lineage through the tribe of Judah, as prophesied, would be maintained until the appointed time. Both Matthew's Gospel and Luke's Gospel provide genealogies of Jesus that trace His descent through these very lines, validating His identity as the Son of David and the Son of Abraham, the one in whom all the promises of God find their "Yes" and "Amen" (2 Corinthians 1:20). Thus, 1 Chronicles 2:40, a tiny link in a vast, divinely orchestrated chain, silently testifies to God's sovereign faithfulness in meticulously preparing the way for the incarnation of the Lamb of God who takes away the sin of the world.