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Commentary on 1 Chronicles 2 verses 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!
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 2:44 is a succinct genealogical entry within the extensive tribal records of Judah, specifically detailing descendants of Caleb, son of Hezron. This verse meticulously names Shema as the father of Raham, who in turn fathered Jorkoam, and also records Rekem as the father of Shammai. Though seemingly a simple list of names, it serves as a critical thread in the meticulously preserved lineage of God's people, affirming the historical continuity and divine oversight of the covenant line that ultimately leads to the Messiah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in 1 Chronicles 2:44 and throughout the initial chapters of 1 Chronicles is Genealogy itself, serving as a structured literary form. This involves the systematic listing of ancestors and descendants, often marked by the repetitive use of the verb "begat." This Repetition ("begat") functions to emphasize the unbroken continuity of the family lines and the meticulous nature of the record. The style is characterized by extreme Conciseness and Factual Reporting, presenting information without narrative elaboration, focusing solely on the transmission of lineage. This stark, declarative style underscores the historical reliability and authoritative nature of the records, asserting the factual basis of Israel's identity and God's interaction with them. While not rich in metaphor or simile, the very form of the genealogy serves a profound theological purpose, acting as a historical backbone for the unfolding of God's redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Though a simple genealogical entry, 1 Chronicles 2:44 contributes to the profound theological truth of God's meticulous care and faithfulness in preserving His covenant people and the promised lineage. It affirms that every individual, no matter how briefly mentioned, plays a part in God's overarching plan. This verse underscores the historical reality of God's redemptive work, demonstrating that His promises are rooted in real people and real events, not myths. It speaks to the divine sovereignty that orchestrates even the seemingly mundane details of human history to achieve His ultimate purposes, ensuring the continuity of the line that would bring forth the Messiah.
REFLECTION AND APPLICATION
In a world that often values immediate impact and grand narratives, a verse like 1 Chronicles 2:44 reminds us of the profound significance of the seemingly small, the hidden, and the foundational. It invites us to consider that God's work is often incremental, built generation upon generation, through individuals whose names may not resonate through history but whose existence was vital to His plan. This verse encourages us to trust in God's meticulous oversight, even when we cannot discern the immediate purpose of our own lives or the lives of those around us. It fosters an appreciation for our spiritual heritage, acknowledging that our faith is not an isolated phenomenon but a continuation of a divine story passed down through countless individuals. Just as these names formed a link in a chain, so too are we called to be faithful links for future generations, contributing to the ongoing narrative of God's redemptive work in the world and trusting that our seemingly small contributions are part of His grand design.
Questions for Reflection
FAQ
Why are these genealogies so extensive and seemingly repetitive in 1 Chronicles?
Answer: The extensive genealogies in 1 Chronicles, including 1 Chronicles 2:44, served several crucial purposes for the post-exilic community in Israel. They were not merely historical records but vital documents for re-establishing national and tribal identity after the Babylonian exile. They helped confirm land ownership rights, validate eligibility for priestly and Levitical service, and, most importantly, preserve the integrity of the Davidic royal line. This meticulous record-keeping underscored God's faithfulness in maintaining His covenant promises through generations, ensuring the continuity of the lineage that would ultimately lead to the Messiah, as seen in the genealogies of Jesus in Matthew 1 and Luke 3. The repetition emphasizes the unbroken chain of descent and the divine oversight of this historical process.
Do the names in 1 Chronicles 2:44 have any special theological significance?
Answer: In the immediate context of 1 Chronicles 2:44, the primary significance of names like Shema, Raham, Jorkoam, Rekem, and Shammai lies not in their individual meanings but in their function as markers within a historical and genealogical progression. Their importance is in their place within the lineage, specifically as descendants of Caleb within the tribe of Judah. While many biblical names carry inherent meanings that can be theologically rich (e.g., "Jesus" meaning "Yahweh saves"), in these extensive lists, the cumulative effect of the names, and their contribution to the overall historical record, is more significant than the individual etymologies. They collectively affirm the historical reality and continuity of God's people and the careful preservation of the Messianic line, as prophesied in passages like Genesis 49:10.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 2:44 may seem far removed from the New Testament, it represents an indispensable thread in the grand tapestry of God's redemptive plan, ultimately finding its Christ-centered fulfillment. Every name in these meticulous genealogies, including Shema, Raham, Jorkoam, Rekem, and Shammai, serves as a testament to God's unwavering faithfulness in preserving the lineage through which the Messiah would come. The meticulous recording of the tribe of Judah's descendants, as detailed here, directly anticipates the promise that the scepter would not depart from Judah until Shiloh came (Genesis 49:10). Jesus Christ, the Lamb of God who takes away the sin of the world, is explicitly identified in the New Testament as a descendant of David, who was of the tribe of Judah, as affirmed in both Matthew's genealogy and Luke's genealogy. Thus, this seemingly obscure verse, along with the entire genealogical record, underscores the historical reality of Jesus's humanity and His rightful claim as the promised King, the one through whom all God's promises find their "Yes" and "Amen" (2 Corinthians 1:20). It reminds us that God's long-term plan, meticulously unfolding through generations, culminated in the incarnation of His Son, who came "in the fullness of time" (Galatians 4:4).