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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 4:6 is a concise yet pivotal verse within the extensive genealogies of Judah, meticulously detailing the progeny of Naarah, one of Ashur's wives. It precisely records the names of her four sons—Ahuzam, Hepher, Temeni, and Haahashtari—thereby underscoring the profound importance of lineage, the careful preservation of family lines within ancient Israelite society, and the divine orchestration of history for God's overarching redemptive purposes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 4:6, and indeed throughout the initial chapters of 1 Chronicles, is Genealogy. This is not merely a list but a highly structured and purposeful historical record designed to establish lineage, identity, and continuity for the Israelite community, particularly after the exile. The meticulous Enumeration of names (Ahuzam, Hepher, Temeni, Haahashtari) serves to provide a comprehensive and authoritative account of tribal descent, ensuring accuracy and legal validity. The use of Repetition in phrases like "these were the sons of Naarah" reinforces the specific familial connection, aids in clarity, and provides a rhythmic cadence to the otherwise dry enumeration. While seemingly mundane, the overall genealogical structure functions as a profound form of Historical Documentation, validating the claims and heritage of the post-exilic community. Furthermore, the very existence of such detailed records, especially within the tribe of Judah, carries an indirect yet powerful Foreshadowing of the ultimate Davidic lineage, pointing towards the coming Messiah.
THEOLOGICAL AND THEMATIC CONNECTIONS
The meticulous detail of 1 Chronicles 4:6, though a simple enumeration of names, speaks volumes about God's sovereign involvement in human history and His unwavering covenant faithfulness. It highlights that God works through generations and families, carefully preserving lines for His ultimate redemptive purposes. The recording of every individual, even those seemingly obscure, underscores the biblical truth that every life has profound significance in God's grand design. This divine attention to detail reflects God's own character—a God who knows each person intimately and orchestrates the seemingly mundane aspects of life to fulfill His overarching redemptive plan. The genealogies serve as a powerful testament to God's faithfulness in upholding His promises, particularly concerning the seed of Abraham and the lineage of Judah, from which the Messiah would eventually come.
REFLECTION AND APPLICATION
1 Chronicles 4:6, despite its brevity and seemingly distant context, offers profound and enduring insights for contemporary believers. It serves as a powerful reminder that our lives, much like those of Ahuzam, Hepher, Temeni, and Haahashtari, are not isolated incidents but are intricately woven into a much larger, divine tapestry. This verse encourages us to deeply appreciate the significance of our own heritage, whether familial, cultural, or spiritual, recognizing that we are beneficiaries of generations that came before us and that our lives contribute to an ongoing narrative. It also powerfully illustrates God's incredible attention to detail and His sovereign hand at work in every aspect of life, even the seemingly mundane. If God meticulously recorded these ancient lineages, we can be profoundly assured that He knows us intimately, cares about the intricate details of our lives, and has a unique purpose for each one of us. Our individual lives, no matter how small or insignificant they may seem in the grand scheme, contribute meaningfully to God's overarching story of redemption and His ongoing work in the world. We are invited to find our place within this magnificent narrative, trusting that God's perfect plan is unfolding precisely as He intends.
Questions for Reflection
FAQ
Why are these genealogies, including 1 Chronicles 4:6, so detailed and seemingly repetitive?
Answer: The detailed genealogies in 1 Chronicles, including the specific listing of Naarah's sons in 1 Chronicles 4:6, served several critical purposes for the post-exilic community in Judah. They were not merely historical records but vital legal and social documents that re-established tribal identities, confirmed land rights, validated priestly and Levitical lineages, and, most importantly, meticulously traced the Davidic line from which the Messiah was prophesied to come. This meticulousness ensured legitimacy and continuity for a people returning from exile, helping them reclaim their heritage and understand their place within God's covenant promises. The repetition emphasizes accuracy and underscores the importance of each family branch in the overall national and theological structure.
Who was Naarah, and why is her lineage specifically mentioned?
Answer: Naarah is identified in 1 Chronicles 4:5 as one of the two wives of Ashur, who is called "the father of Tekoa." Her lineage is specifically mentioned to clearly delineate the different branches of Ashur's family. In a polygamous society, it was crucial to specify which sons belonged to which mother to avoid confusion regarding inheritance, tribal affiliation, and family identity. While the text provides no further personal details about Naarah, her role as a mother of four sons (Ahuzam, Hepher, Temeni, and Haahashtari) highlights her significant contribution to the continuation and expansion of the tribe of Judah, a tribe of paramount importance in Israel's history.
Do the specific meanings of the sons' names (Ahuzam, Hepher, Temeni, Haahashtari) hold any particular significance in this context?
Answer: While many Hebrew names often carry inherent meanings (e.g., Hepher can mean "pit" or "well," Ahuzam "seizure," Temeni "southerner," Haahashtari "courier"), the biblical text in 1 Chronicles primarily focuses on the names' function within the genealogical record rather than their individual etymological significance. The emphasis here is on their identity as distinct individuals who contributed to the family line of Judah. Unlike some narrative passages where a name's meaning is explicitly highlighted to convey a theological point (e.g., "Jacob" meaning "supplanter" in Genesis 27:36), here the names primarily serve as crucial markers in a historical and legal document. Their collective significance lies in their contribution to the unbroken chain of generations leading to God's ultimate redemptive plan.
CHRIST-CENTERED FULFILLMENT
The meticulous recording of genealogies, powerfully exemplified by 1 Chronicles 4:6 and its listing of Naarah's sons within the tribe of Judah, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. These seemingly dry lists are not merely historical archives but are foundational to God's unfolding plan of redemption, demonstrating His sovereign hand in preserving the promised lineage. The detailed account of Judah's descendants, including those of Ashur and Naarah, serves as a testament to God's unwavering faithfulness in maintaining the covenant line through which the Messiah would come. Every name, every generation, every branch of the family tree, however obscure, was providentially guided to ensure the birth of the "seed" promised in Genesis 3:15, the first prophecy of the Redeemer. The New Testament genealogies of Jesus in Matthew 1:1-17 and Luke 3:23-38 explicitly connect Him to the tribe of Judah and the royal house of David, unequivocally validating His Messiahship and His claim to the throne. Thus, 1 Chronicles 4:6, far from being an isolated detail, is a small but essential thread in the vast, divinely woven tapestry of God's redemptive history, meticulously pointing forward to the arrival of the Lamb of God, who takes away the sin of the world, who would ultimately fulfill all the promises made to Abraham and David, bringing salvation and eternal life to all who believe.