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Commentary on 1 Chronicles 4 verses 1–10
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.
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 4:5 introduces Ashur, identified as "the father of Tekoa," and names his two wives, Helah and Naarah. This verse is an integral part of the extensive genealogical records that open the Book of 1 Chronicles, meticulously tracing the lineages of the tribes of Israel, particularly Judah, to establish identity, inheritance, and continuity for the post-exilic community, while simultaneously laying a foundational historical framework for the subsequent narrative of the Davidic monarchy and the unfolding of God's redemptive plan.
CONTEXT
Literary Context: This verse is deeply embedded within the lengthy genealogical sections that comprise the first nine chapters of 1 Chronicles. Specifically, it falls within the detailed lineage of the tribe of Judah, which spans from chapter 2 through chapter 4. These genealogies serve as a vital bridge, connecting the post-exilic community, to whom the book was primarily addressed, with their rich heritage and the unbroken covenant promises of God. They are not merely lists of names but foundational records establishing tribal identity, land rights, and the legitimacy of leadership, particularly the Davidic line, before the historical narrative of the kings begins in chapter 10. The mention of Ashur and his wives here is part of this meticulous record-keeping, setting the stage for the enumeration of their descendants in the verses that follow, demonstrating the Chronicler's comprehensive approach to Israel's history.
Historical & Cultural Context: The Book of 1 Chronicles was likely compiled during the post-exilic period (c. 450-400 BC), when the returned exiles were striving to re-establish their identity and connection to their ancestral land and covenant God. In this era, genealogical records were paramount for social, legal, and religious purposes, affirming who belonged to the covenant community and their place within it. Tekoa, the town associated with Ashur, was a significant settlement in the southern kingdom of Judah, situated in the wilderness of Judah, known for its strategic location and later as the hometown of the prophet Amos. The mention of Ashur having two wives, Helah and Naarah, reflects the reality of polygamy, a common practice in ancient Near Eastern cultures. While widespread, biblical narratives often implicitly or explicitly highlight the complexities and challenges inherent in such family structures, contrasting with God's original design for marriage.
Key Themes: The primary purpose of this verse, within its broader context, is to contribute to the theme of Genealogical Foundation and Continuity. These meticulous records were crucial for the post-exilic community to understand their historical roots and to affirm God's faithfulness in preserving His people through generations, ensuring the continuity of the covenant line that would eventually lead to the Messiah (as seen in later genealogies like Matthew 1:1-17). Another theme is the Founding and Development of Communities. Ashur's designation as "father of Tekoa" underscores the importance of key individuals in establishing and leading significant settlements, illustrating the transition of Israelite society from nomadic tribes to settled communities with defined territories and leaders. Lastly, the verse subtly touches upon Social Norms Versus Divine Ideal. The explicit mention of two wives provides a glimpse into the societal practices of the time. While polygamy was a cultural reality, it stands in contrast to God's original design for marriage as a monogamous union between one man and one woman, as established in Genesis 2:24. The Chronicler records the reality without necessarily endorsing it, allowing the reader to observe the historical context.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 4:5, and indeed throughout the initial chapters of the book, is Genealogy. This meticulous listing of names and familial relationships serves several crucial purposes for the Chronicler's audience. Firstly, it establishes the Continuity of God's covenant people, linking the post-exilic community directly to their patriarchal ancestors and the promises made to them. Secondly, it provides Legitimacy for tribal claims, land ownership, and the Davidic monarchy, reinforcing the divine right of the Davidic line. Thirdly, the very act of recording these names, even seemingly obscure ones, demonstrates a profound belief in God's Faithfulness to preserve His people across generations, even through periods of exile and hardship. The specific mention of "father of Tekoa" also employs Nomenclature as a device, where names are not just labels but carry descriptive or associative meaning, linking individuals to places and roles, thereby enriching the historical and geographical understanding of the community.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 4:5, while seemingly a simple record, contributes significantly to the overarching theological themes of the Chronicler. It underscores God's meticulous attention to the details of His people's history and His unwavering faithfulness to His covenant promises. Even in the enumeration of family lines, the divine hand is seen preserving the lineage through which His redemptive plan would unfold. The genealogies serve as a testament to the fact that God remembers His people, their heritage, and their place within His grand narrative, providing a solid foundation of identity and hope for the returned exiles. This careful record-keeping assures them that their past is divinely ordained and their future is secure in God's continuing faithfulness.
REFLECTION AND APPLICATION
The seemingly dry genealogies of 1 Chronicles, including the detail in 4:5, offer profound insights for contemporary believers. They remind us that our identity is deeply rooted in a divine narrative, connecting us to a long line of faith and God's unwavering faithfulness across generations. Just as the post-exilic community found reassurance and a renewed sense of belonging by tracing their lineage, we too can find strength in understanding our spiritual heritage as part of God's covenant people. This verse also subtly highlights the difference between cultural norms and divine ideals; while polygamy was a societal reality, God's original design for marriage, as presented throughout Scripture, remains a monogamous union. This prompts us to critically examine our own cultural practices in light of biblical truth, discerning God's perfect will for our lives and relationships. Ultimately, 1 Chronicles 4:5 encourages us to recognize that even the seemingly mundane details of our lives are known to God and play a part in His larger, unfolding story of redemption.
Questions for Reflection
FAQ
Why are genealogies so important in the Bible, especially in 1 Chronicles?
Answer: Genealogies in the Bible serve several crucial purposes. In 1 Chronicles, they were particularly vital for the post-exilic community to re-establish their identity, tribal affiliations, and inheritance rights after returning from Babylon. They demonstrate God's faithfulness in preserving His covenant people through generations, ensuring the continuity of the promises made to Abraham and David. These meticulous records also authenticate the legitimacy of leaders and priests, and most significantly, they meticulously trace the lineage leading to the Messiah, providing a historical foundation for God's redemptive plan.
What is the significance of Ashur being called "the father of Tekoa"?
Answer: In biblical contexts, the phrase "father of" (Hebrew: 'av') can mean more than just biological paternity. It often signifies the founder, patriarch, or leading figure of a city, clan, or profession. Therefore, Ashur being called "the father of Tekoa" indicates his prominent role in the establishment, development, or leadership of the town of Tekoa. This highlights the importance of key individuals in shaping the geographical and social landscape of ancient Israel, and Tekoa itself later gained prominence as the home of the prophet Amos.
Does the Bible's mention of polygamy, as seen with Ashur, endorse the practice?
Answer: No, the Bible's mention of polygamy, such as Ashur having two wives, Helah and Naarah, is a historical record of cultural practices prevalent in the ancient Near East, not an endorsement of the practice. While polygamy was present in ancient Israel, God's original design for marriage, established in Genesis 2:24, is a monogamous union between one man and one woman. Throughout Scripture, narratives involving polygamy often illustrate the relational complexities, strife, and negative consequences that arise from such arrangements, implicitly or explicitly contrasting with God's ideal.
CHRIST-CENTERED FULFILLMENT
The seemingly dry genealogical record of 1 Chronicles 4:5, like all biblical genealogies, ultimately points to the meticulous care with which God preserved the lineage leading to His Son, Jesus Christ. The Chronicler's exhaustive cataloging of names, particularly within the tribe of Judah, underscores God's unwavering faithfulness to His covenant promises, ensuring that the seed of Abraham and the house of David would endure until the promised Messiah arrived. Ashur, as a figure within this vast family tree, contributes to the grand narrative that culminates in the incarnation of Christ. Jesus is the ultimate "father" of a new, spiritual community, fulfilling the promise of a vast offspring not by physical descent alone, but by faith (as seen in Galatians 3:7). He is the true heir of the Davidic covenant, establishing an eternal kingdom (as prophesied in 2 Samuel 7:12-16) and providing the ultimate "fixed abode" or rest for His people, echoing the possible meaning of "Tekoa." Through Christ, the scattered and exiled are brought into one family, fulfilling the deepest longings for identity and belonging found in these ancient records (as described in Ephesians 2:19-22). The genealogies, therefore, are not merely lists of the dead, but a vibrant testimony to the living God's sovereign plan to bring salvation through the one who is the "Son of David, the Son of Abraham" (Matthew 1:1).