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 4:1–10. His two-level outline is real structure in the source text, so it is rendered as structure.
One reason, no doubt, why Ezra is here most particular in the register of the tribe of Judah is because it was that tribe which, with its appendages, Simeon, Benjamin, and Levi, made up the kingdom of Judah, which not only long survived the other tribes in Canaan, but in process of time, now when this was written, returned out of captivity, when the generality of the other tribes were lost in the kingdom of Assyria. The most remarkable person in this paragraph is Jabez. It is not said whose son he was, nor does it appear in what age he lived; but, it should seem, he was the founder of one of the families of Aharhel, mentioned Ch1 4:8. Here is,
I.The reason of his name:
his mother gave him the name with this reason, Because I bore him with sorrow, Ch1 4:9. All children are borne with sorrow (for the sentence upon the woman is, In sorrow shalt thou bring forth children), but some with much more sorrow than others. Usually the sorrow in bearing is afterwards forgotten for joy that the child is born; but here it seems it was so extraordinary that it was remembered when the child came to be circumcised, and care was taken to perpetuate the remembrance of it while he lived. Perhaps the mother called Habez, as Rachel called her son Benoni, when she was dying of the sorrow. Or, if she recovered it, yet thus she recorded it,
1.That it might be a continual memorandum to herself, to be thankful to God as long as she lived for supporting her under and bringing her through that sorrow. It may be of use to be often reminded of our sorrows, that we may always have such thoughts of things as we had in the day of our affliction, and may learn to rejoice with trembling.
2.That it might likewise be a memorandum to him what this world is into which she bore him, a vale of tears, in which he must expect few days and full of trouble. The sorrow he carried in his name might help to put a seriousness upon his spirit. It might also remind him to love and honour his mother, and labour, in every thing, to be a comfort to her who brought him into the world with so much sorrow. It is piety in children thus to requite their parents, Ti1 5:4.
II.The eminence of his character:
He was more honourable than his brethren, qualified above them by the divine grace and dignified above them by the divine providence; they did virtuously, but he excelled them all. Now the sorrow with which his mother bore him was abundantly recompensed. That son which of all her children cost her most dear she was most happy in, and was made glad in proportion to the affliction, Psa 90:15. We are not told upon what account he was more honourable than his brethren, whether because he raised a greater estate, or was preferred to the magistracy, or signalized himself in war; we have most reason to think it was upon the account of his learning and piety, not only because these, above any thing, put honour upon a man, but because we have reason to think that in these Jabez was eminent.
1.In learning, because we find that the families of the scribes dwelt at Jabez (Ch1 2:55), a city which, it is likely, took its name from him. The Jews say that he was a famous doctor of the law and left many disciples behind him. And it should seem, by the mentioning of him so abruptly here, that his name was well known when Ezra wrote this.
2.In piety, because we find here that he was a praying man. His inclination to devotion made him truly honourable, and by prayer he obtained those blessings from God which added much to his honour. The way to be truly great is to be truly good and to pray much.
III.The prayer he made, probably like Solomon's prayer for wisdom, just when he was setting out in the world.
He set himself to acknowledge God in all his ways, put himself under the divine blessing and protection, and prospered accordingly. Perhaps these were the heads on which he enlarged in his daily prayers; for this purpose it was his constant practice to pray alone, and with his family, as Daniel. Some think that it was upon some particular occasion, when he was straitened and threatened by his enemies, that he prayed this prayer. Observe,
1.To whom he prayed, not to any of the gods of the Gentiles; no, he called on the God of Israel, the living and true God, who alone can hear and answer prayer, and in prayer had an eye to him as the God of Israel, a God in covenant with his people, the God with whom Jacob wrestled and prevailed and was thence called Israel.
2.What was the nature of his prayer. (1.) As the margin reads it, it was a solemn vow - If thou wilt bless me indeed, etc. and then the sense is imperfect, but may easily be filled up from Jacob's vow, or some such like - then thou shalt be my God. He did not express his promise, but left it to be understood, either because he was afraid to promise in his own strength or because he resolved to devote himself entirely to God. He does, as it were, give God a blank paper, let him write what he pleases: "Lord, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal for ever." (2.) As the text reads it, it was the language of a most ardent and affectionate desire: O that thou wouldst bless me!
3.What was the matter of his prayer. Four things he prayed for: - (1.) That God would bless him indeed: "That, blessing, thou wilt bless me, bless me greatly with manifold and abundant blessings." Perhaps he had an eye to the promise God made to Abraham (Gen 22:17), In blessing, I will bless thee. "Let that blessing of Abraham come upon me." Spiritual blessings are the best blessings, and those are blessed indeed who are blessed with them. God's blessings are real things and produce real effects. We can but wish a blessing: he commands it. Those whom he blesses are blessed indeed. (2.) That he would enlarge his coast, that he would prosper his endeavours for the increase of what fell to his lot either by work or war. That God would enlarge our hearts, and so enlarge our portion in himself and in the heavenly Canaan, ought to be our desire and prayer. (3.) That God's hand might be with him. The prayer of Moses for this tribe of Judah was, That his own hands might be sufficient for him, Deu 33:7; but Jabez expects not that this can be the case, unless he have God's hand with him and the presence of his power. God's hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is indeed a hand sufficient for us, all-sufficient. (4.) That he would keep him from evil, the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt him, nor grieve him, nor make him a Jabez indeed, a man of sorrow: in the original there is an allusion to his name. Father in heaven, deliver me from evil.
4.What was the success of his prayer: God granted him that which he requested, prospered him remarkably, and gave him success in his undertakings, in his studies, in his worldly business, in his conflicts with the Canaanites, and so he became more honourable than his brethren. God was of old always ready to hear prayer, and his ear is not yet heavy.
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
First Chronicles 4:1 initiates the detailed genealogical record of the tribe of Judah, a pivotal lineage within the biblical narrative. This verse, by listing key descendants such as Pharez, Hezron, Carmi, Hur, and Shobal, serves to establish tribal identity, validate claims to inheritance, and underscore God's unwavering faithfulness in preserving the covenant line through which His redemptive plan, culminating in the Messiah, would ultimately unfold. For the post-exilic community, this meticulous record provided a vital connection to their heritage and a profound assurance of divine continuity.
Context
Literary Context
First Chronicles opens with an extensive genealogical survey, tracing humanity from Adam through the patriarchs and the twelve tribes of Israel. Chapters 1-9 are dedicated to these lists, serving as a foundational historical and theological preamble to the Chronicler's narrative. Following universal genealogies in chapters 1-3, which culminate in the Davidic line, chapter 4 specifically shifts focus to the descendants of Judah. This transition highlights Judah's preeminence, not just as a large and influential tribe, but as the designated royal tribe from which King David and, ultimately, the Messiah would emerge. The detailed enumeration in 1 Chronicles 4:1-23 emphasizes the breadth and significance of Judah's progeny before moving on to other tribes.
Historical & Cultural Context
Genealogies were far more than mere lists of names in ancient Israel; they were vital documents establishing identity, validating land claims, confirming eligibility for priestly service, and tracing lines of leadership. For the Chronicler's original audience—the Jewish community returning from Babylonian exile—these records were indispensable. They provided a tangible link to their ancestral heritage, affirmed their place within God's covenant community, and reassured them of God's faithfulness in preserving His people despite the devastation of exile. The meticulous preservation of these family lines, particularly Judah's, was crucial for re-establishing social order, land ownership, and religious practices in the post-exilic period, demonstrating continuity with their past and hope for their future.
Key Themes
The meticulous listing of names in 1 Chronicles 4:1 contributes to several overarching themes in the book of Chronicles. Foremost is the theme of Divine Faithfulness and Continuity, demonstrating God's unwavering commitment to His covenant promises, even through generations and periods of national upheaval. The very existence of these genealogies underscores His precise unfolding of history. Another crucial theme is the Significance of Judah, which is consistently highlighted as the royal tribe. This preeminence, foreshadowed in Jacob's prophecy in Genesis 49:10, is meticulously traced, leading directly to the Davidic dynasty, as seen in the lineage from Pharez to David in Ruth 4:18-22. Finally, these genealogies reinforce the theme of Heritage and Identity, providing the returning exiles with a profound sense of belonging and a clear understanding of their place within God's ongoing redemptive story.
Exposition and Analysis
Key Word Analysis
This term, meaning "children" or "descendants," emphasizes the foundational nature of lineage and progeny in establishing tribal identity and continuity. It highlights the generational progression and the preservation of family lines, which are crucial for the Chronicler's purpose of connecting the post-exilic community to their historical roots and divine promises.
Meaning "praise" or "praised," Judah is not merely one of Jacob's sons but the tribe destined for preeminence. Its inclusion at the forefront of the tribal genealogies in Chronicles immediately signals its unique theological and historical significance as the royal tribe from which kings would arise, including David, and ultimately, the Messiah.
Meaning "breach" or "bursting forth," Pharez is a significant figure whose unusual birth is recorded in Genesis 38. His prominence here is not just historical but theological, as he is a direct ancestor of King David and, consequently, of Jesus Christ, making him a crucial link in the Messianic lineage.
Verse Breakdown
"The sons of Judah;"
This opening clause immediately establishes the focus of the subsequent list, directing the reader's attention to the descendants of Judah. It signals the beginning of a detailed enumeration of this specific tribe, underscoring its importance within the broader genealogical record.
"Pharez, Hezron,"
These two names represent the primary and most significant branches of Judah's immediate descendants. Pharez and Hezron are consistently listed as key progenitors in other biblical genealogies of Judah (e.g., Genesis 46:12 and Numbers 26:20), highlighting their foundational role in the tribe's development and its royal lineage.
"and Carmi, and Hur, and Shobal."
These names list other notable descendants, indicating the breadth and complexity of Judah's family tree. While not as prominent in the Messianic line as Pharez and Hezron, their inclusion demonstrates the Chronicler's meticulous attention to detail in tracing the full scope of the tribe's progeny, affirming the identity and heritage of all its branches.
Literary Devices
The primary literary device employed in 1 Chronicles 4:1, and indeed throughout the initial chapters of Chronicles, is Genealogy. This is not merely a dry list but a highly purposeful literary form that serves multiple functions: it acts as a historical record, establishing continuity from creation to the post-exilic period; it functions as a theological statement, demonstrating God's faithfulness in preserving His covenant people and promises; and it serves as a social and political document, validating tribal identity, land claims, and leadership roles. The Enumeration of names within the verse emphasizes the thoroughness and divine meticulousness with which God oversees the unfolding of history and the preservation of His chosen lines. While not explicitly a device within the verse, the very act of listing these specific names, particularly Pharez and Hezron, carries an implicit Foreshadowing of the future Davidic and Messianic lines, which would emerge from this very tribe.
Theological and Thematic Connections
The seemingly mundane list of names in 1 Chronicles 4:1 carries profound theological weight. It serves as a testament to God's meticulous care and unwavering faithfulness in preserving His covenant people and advancing His redemptive plan through history. The emphasis on Judah's lineage, specifically, underscores its divinely appointed role as the tribe from which kings would arise, culminating in the Davidic dynasty. This detailed record assures the post-exilic community that despite their suffering and displacement, God's promises remain intact, and His purposes are meticulously unfolding, generation by generation. It highlights that even in the vast sweep of divine history, individual lives and their connections are significant to God's overarching design.
Reflection and Application
While a list of names might initially appear distant from modern life, 1 Chronicles 4:1 offers profound insights for contemporary believers. It reminds us that God is a God of meticulous detail, who oversees the grand sweep of history while simultaneously caring for each individual within it. Just as He faithfully preserved the lineage of Judah for His redemptive purposes, He is actively at work in our lives, orchestrating circumstances and relationships to fulfill His divine plan. This verse encourages us to value our spiritual heritage, recognizing that we are part of a continuous narrative of faith stretching back through generations of God's people. It invites us to trust in God's sovereignty, understanding that even the seemingly "insignificant" details of our lives contribute to His larger, unfolding story, and that our identity is deeply rooted in His faithful covenant with humanity.
Questions for Reflection
FAQ
Why are genealogies so important in the Bible, especially in Chronicles?
Genealogies are crucial in the Bible for several reasons. They served as vital records for establishing tribal identity, validating claims to land inheritance within the promised land, and confirming eligibility for priestly service or leadership roles (e.g., in Ezra 2). The Chronicler, writing after the Babylonian exile, used these lists to reconnect the returning community to their heritage, demonstrating God's faithfulness in preserving His people and their covenant promises despite national upheaval. They provide a continuous historical narrative from creation (as seen in Genesis 10) to the present, underscoring God's sovereign control over history and His meticulous attention to the unfolding of His redemptive plan.
What is the significance of Judah's lineage being highlighted in 1 Chronicles 4:1?
The emphasis on Judah's lineage is paramount because Judah was the tribe prophesied to hold the scepter and from which kings would arise (Genesis 49:10). This tribal line culminates in King David, with whom God established an eternal covenant for a perpetual dynasty. By meticulously tracing Judah's descendants, 1 Chronicles 4:1 lays the groundwork for understanding the legitimacy of the Davidic monarchy and, more profoundly, foreshadows the ultimate King, the Messiah, who would come from this very tribe. It underscores the theological importance of this particular lineage in God's unfolding plan of salvation.
Christ-Centered Fulfillment
The seemingly dry list of names in 1 Chronicles 4:1 finds its ultimate and glorious fulfillment in Jesus Christ. The meticulous preservation of the lineage of Judah, specifically through Pharez and Hezron, is not merely a historical record but a divinely orchestrated trajectory pointing directly to the advent of the Messiah. This verse, by affirming the continuity of Judah's line, serves as a foundational link in the genealogical chain that culminates in Jesus. He is the ultimate "Son of Judah," the "Lion of the tribe of Judah" (Revelation 5:5), who perfectly fulfills the ancient prophecies and the Davidic covenant. The genealogies of Jesus in the New Testament, such as those found in Matthew 1:1-17 and Luke 3:23-38, explicitly trace His ancestry back through Judah, Pharez, and David, confirming that the divine faithfulness demonstrated in 1 Chronicles 4:1 was always aimed at bringing forth the Lamb of God, who would take away the sin of the world.