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 2:49 is a concise yet significant entry within the extensive genealogical records of the tribe of Judah, specifically detailing further descendants of Caleb, son of Hezron. This verse serves as a vital link in the tribal records, naming some of Caleb's sons who are associated with specific clans or geographical locations, and notably concludes with the prominent mention of his daughter, Achsah, thereby contributing to the meticulous historical and communal identity established by the Chronicler for the post-exilic Israelite community.
CONTEXT
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to bear young" or "to beget." In this context, it refers to Maacah, Caleb's concubine, giving birth to Shaaph and Sheva. This term emphasizes the act of procreation and the continuation of the family line, which is central to the genealogical purpose of the Chronicler.
A primitive word meaning "father," used in both literal and figurative senses, including a chief or progenitor. Here, it is used literally to denote the paternal relationship of Shaaph, Sheva, and the unnamed individual to Madmannah, Machbenah, and Gibea, respectively. This usage also implies a foundational role, indicating that these individuals were not just biological fathers but also founders or leading figures of the associated clans or settlements.
A feminine name meaning "anklet" or "bangle." Her mention as "the daughter of Caleb" is highly significant. While genealogies typically prioritize male lines for inheritance and lineage, Achsah's inclusion highlights her unique prominence and the importance of her story, which is elaborated upon in other biblical texts, where she is portrayed as a strong and discerning woman who actively sought and received a valuable inheritance.
Verse Breakdown
"She bare also Shaaph the father of Madmannah"
The pronoun "She" refers to Maacah, Caleb's concubine, as established in 1 Chronicles 2:48. This clause identifies Shaaph as a son of Caleb through Maacah, and further links him as the progenitor or leading figure of the clan or settlement known as Madmannah. This format ("father of X") is a common genealogical convention indicating either direct paternity or a foundational role for a group or geographical entity.
"Sheva the father of Machbenah"
This continues the enumeration of Caleb's sons born to Maacah. Sheva is likewise presented as the "father" or founder/leader of Machbenah, another clan or settlement associated with Caleb's lineage. The specific location of Machbenah is not as clearly identified in other biblical texts as Madmannah, but its inclusion here firmly places it within the sphere of Caleb's extensive family and territorial influence within Judah.
"and the father of Gibea"
This phrase maintains the pattern of associating a son with a place or clan, but notably, the name of the son is omitted. This ellipsis suggests that the individual was either so well-known that his name was unnecessary for the Chronicler's audience, or that the primary focus was on the connection to Gibea itself. Gibea was a common place name in ancient Israel, meaning "hill," and could refer to several locations, though in this context, it would be within Judah's territory and part of Caleb's extended family's influence.
"and the daughter of Caleb [was] Achsah"
This final clause shifts from the sons and their associated settlements to highlight Caleb's daughter, Achsah. Her inclusion is a deliberate and significant choice, as genealogies often prioritize male lines for inheritance and lineage. Her singular mention here, without a "father of" designation, emphasizes her direct relationship to Caleb and her individual importance, inviting the reader to recall her story of agency and inheritance from other biblical accounts, such as those in the book of Joshua.
Literary Devices
The primary literary device at play in 1 Chronicles 2:49, and indeed throughout the initial chapters of 1 Chronicles, is Genealogy. This is not merely a list of names but a structured literary form serving specific theological and historical purposes, meticulously tracing lineage and land claims. The Chronicler employs Conciseness and Ellipsis, particularly in the phrase "and the father of Gibea," where a name is omitted, relying on the audience's presumed familiarity or emphasizing the place over the individual. The specific phrasing "father of X" is a form of Metonymy, where the individual stands for the clan or settlement they founded or led. Furthermore, the deliberate placement of Achsah at the end of the verse, following the enumeration of sons and their associated places, creates a subtle Emphasis by Placement, drawing attention to her unique status and significance within Caleb's family line, foreshadowing her more detailed narrative elsewhere in Scripture.
Theological and Thematic Connections
Although seemingly a dry list of names, 1 Chronicles 2:49 profoundly underscores God's meticulous involvement in human history and His faithfulness to His covenant promises. The very act of preserving such detailed genealogies speaks to a divine purpose, demonstrating that God orchestrates human lineages to fulfill His redemptive plan. Every name, even those briefly mentioned, contributes to the grand tapestry of salvation history, ultimately leading to the promised Messiah. This verse reminds us that God cares about individuals and their heritage, validating their identity and place within His chosen people. It highlights the importance of historical continuity for understanding God's unfolding plan and the secure foundation of His promises across generations, assuring the post-exilic community of their rightful place and divine heritage.
Reflection and Application
1 Chronicles 2:49, like all biblical genealogies, invites us to look beyond the surface of names and places to discern deeper spiritual truths. It reminds us that God is a God of order and precision, meticulously recording and overseeing the lives of individuals and families throughout history. This attention to detail should inspire us to trust in His sovereign plan for our own lives, knowing that even seemingly insignificant moments or relationships are part of His larger, purposeful design. Furthermore, the inclusion of Achsah, a woman of agency and foresight, encourages us to recognize and value the contributions of all individuals within God's kingdom, regardless of their traditional roles or prominence. Our own stories, though perhaps not recorded in a biblical genealogy, are known to God and hold significance within His ongoing narrative of redemption. We are called to live faithfully within our own heritage, recognizing that our lives contribute to a legacy that extends beyond ourselves, influencing future generations for God's glory and the advancement of His kingdom.
Questions for Reflection
FAQ
Who is "She" at the beginning of 1 Chronicles 2:49?
"She" refers to Maacah, who is identified in the preceding verse, 1 Chronicles 2:48, as Caleb's concubine. The verse therefore lists further sons of Caleb born to Maacah, along with his daughter Achsah.
Why are these seemingly obscure names and places important enough to be included in Scripture?
In the post-exilic context of 1 Chronicles, these genealogies were critically important for re-establishing the identity, land claims, and tribal affiliations of the returning Israelites. Names like Shaaph, Sheva, Madmannah, Machbenah, and Gibea connect individuals to specific clans and territories within Judah, validating their right to inherit and settle the land. This meticulous record-keeping underscores God's faithfulness to His covenant promises, ensuring the continuity of His people and their heritage, which was foundational for their communal and spiritual restoration. It also provides a historical anchor for the people, linking them to their past and their divinely ordained place in the land.
What is the significance of Achsah being mentioned in this genealogy, especially since genealogies often focus on male lines?
Achsah's inclusion is significant because it highlights her unique prominence and importance within Caleb's family. While this verse simply states her relationship, her story is elaborated upon in Joshua 15:16-19 and Judges 1:12-15. These passages reveal her as a strong, proactive woman who boldly requested and received additional land and vital water springs from her father as part of her inheritance. Her mention here serves as a subtle nod to her agency and the value placed on her contribution to securing resources for her household, demonstrating that God's plan often includes and elevates the roles of women, recognizing their vital contributions to the family and community.
Christ-Centered Fulfillment
Even a seemingly dry genealogical entry like 1 Chronicles 2:49 finds its ultimate significance and fulfillment in Christ. The meticulous recording of lineages throughout the Old Testament, from the initial promise of a "seed" who would crush the serpent's head in Genesis 3:15 to the specific lineage through Abraham Genesis 12:3 and David 2 Samuel 7:12-16, demonstrates God's sovereign and unwavering commitment to bringing forth the Messiah. Every name in these lists, including the descendants of Caleb mentioned here, is a testament to God's preservation of the line through which His redemptive plan would unfold. The genealogies of Jesus in Matthew 1:1-17 and Luke 3:23-38 culminate this meticulous record, showing that Jesus Christ is the promised heir, the ultimate "seed" of Abraham Galatians 3:16, and the fulfillment of all covenant promises. Thus, 1 Chronicles 2:49, far from being an isolated detail, is a thread in the vast, divinely woven tapestry that points to the coming of the Savior, whose birth, life, death, and resurrection provide the ultimate identity and inheritance for all who believe, granting them a place in God's eternal family Ephesians 1:5.