1 Chronicles 2: Summary and Commentary

Verse 3

2:3–4:23 While the genealogies present the entire people of Israel (2:1-2), David’s ancestors in the tribe of Judah receive priority.

2:3-8 The genealogy of Judah is as comprehensive as possible, recording peripheral material as the background to the main line of David’s ancestors. Cp. Gen 46:12.

2:3 Er and Onan, the first two sons of Judah, were destroyed because of their sin (Gen 38:6-10). The descendants of Shelah are listed as an appendix at the end of the genealogies of Judah (1 Chr 4:21-23).

Verse 4

2:4-5 The main ancestral line of David descends from Perez, one of the sons of Tamar, Judah’s widowed daughter-in-law. • Hamul, one of Perez’s sons, is ignored completely; the Chronicler might not have had information about him.

Verse 6

2:6-8 For the genealogy of Zerah, cp. Josh 7:1, 17; 1 Kgs 4:31 (Mahol might be another name for Zerah).

Verse 7

2:7 set apart for the Lord: See “Complete Destruction” Theme Note.

Verse 9

2:9-55 The descendants of Hezron are given down to the time of David, in several sections: the direct line from Hezron to David (2:9-17; cp. Ruth 4:18-22), the other descendants of Hezron (1 Chr 2:18-41), then the descendants of Hezron’s son Caleb (2:42-55).

2:9 Caleb was the most notable immediate descendant of Hezron, so the author covers his descendants in detail (2:42-55). This Caleb was apparently not the same individual as Caleb son of Jephunneh, a descendant of Kenaz (see study note on 4:13-15).

Verse 10

2:10-17 The passage dedicated to the descendants of Ram provides a direct line of descent from Ram to Jesse, then records Jesse’s children.

Verse 14

2:14-15 The Chronicler lists David as the seventh son of Jesse, while Samuel makes him the eighth (1 Sam 16:6-13; 17:12). Samuel does not provide the names of David’s fourth, fifth, or sixth brothers (Nethanel, Raddai, and Ozem). Later, the Chronicler lists a brother named Elihu, who might or might not have been an additional son (see study note on 1 Chr 27:18). The number seven (the “perfect” number) perhaps symbolizes that David was chosen by God to rule.

Verse 20

2:20 The Lord chose Bezalel, a craftsman descended from Hezron, to construct the Tabernacle (see Exod 31:1-2).

Verse 21

2:21-23 Some of the families of Gilead, listed elsewhere as members of the tribe of Manasseh (cp. Num 32:39-42), also had a connection with the tribe of Judah.

Verse 24

2:24 Tekoa was a small Judean village southeast of Bethlehem (see also 4:5-8).

Verse 1

Here is, I. The family of Jacob. His twelve sons are here named, that illustrious number so often celebrated almost throughout the whole Bible, from the first to the last book of it. At every turn we meet with the twelve tribes that descended from these twelve patriarchs. The personal character of several of them was none of the best (the first four were much blemished), and yet the covenant was entailed on their seed; for it was of grace, free grace, that it was said, Jacob have I loved - not of works, lest any man should boast.

II. The family of Judah. That tribe was most praised, most increased, and most dignified, of any of the tribes, and therefore the genealogy of it is the first and largest of them all. In the account here given of the first branches of that illustrious tree, of which Christ was to be the top branch, we meet, 1. With some that were very bad. Here is Er, Judah's eldest son, that was evil in the sight of the Lord, and was cut off, in the beginning of his days, by a stroke of divine vengeance: The Lord slew him, Ch1 2:3. His next brother, Onan, was no better, and fared no better. Here is Tamar, with whom Judah, her father-in-law, committed incest, Ch1 2:4. And here is Achan, called Achar - a troubler, that troubled Israel by taking of the accursed thing, Ch1 2:7. Note, The best and most honourable families may have those belonging to them that are blemishes. 2. With some that were very wise and good, as Heman and Ethan, Calcol and Dara, who were not perhaps the immediate sons of Zerah, but descendants from him, and are named because they were the glory of their father's house; for, when the Holy Ghost would magnify the wisdom of Solomon, he declares him wiser than these four men, who, though the sons of Mahol, are called Ezrahites, from Zerah, Kg1 4:31. That four brothers should be eminent for wisdom and grace was a rare thing. 3. With some that were very great, as Nahshon, who was prince of the tribe of Judah when the camp of Israel was formed in the wilderness, and so led the van in that glorious march, and Salman, or Salmon, who was in that post of honour when they entered into Canaan, Ch1 2:10, Ch1 2:11.

III. The family of Jesse, of which a particularly account is kept for the sake of David, and the Son of David, who is a rod out of the stem of Jesse, Isa 11:1. Hence it appears that David was a seventh son, and that his three great commanders, Joab, Abishai, and Asahel, were the sons of one of his sisters, and Amasa of another. Three of the four went down slain to the pit, though they were the terror of the mighty.

Verse 18

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!

Verse 6

Zimri, and Ethan, and Heman, and Calcol, and Dara—These five are here stated to be the sons of Zerah, that is, of Ezra, whence they were called Ezrahites (Kg1 4:31). In that passage they are called "the sons of Mahol," which, however, is to be taken not as a proper name, but appellatively for "sons of music, dancing," &c. The traditional fame of their great sagacity and acquirements had descended to the time of Solomon and formed a standard of comparison for showing the superior wisdom of that monarch. Jewish writers say that they were looked up to as prophets by their countrymen during the abode in Egypt.

Verse 7

the sons of Carmi—He was the son of Zimri, or Zabdi, as he is called (Jos 7:1).

Achar—or Achan (Jos 7:1). This variety in the form of the name is with great propriety used here, since Achar means "troubler."

Verse 15

CHILDREN OF JESSE. (Ch1 2:13-17)

David the seventh—As it appears (Sa1 16:10; Sa1 17:12) that Jesse had eight sons, the presumption is from David being mentioned here as the seventh son of his father, that one of them had died at an early age, without leaving issue.

Verse 17

Jether the Ishmaelite—(compare Sa2 17:25). In that passage he is called Ithra an Israelite; and there seems no reason why, in the early days of David, anyone should be specially distinguished as an Israelite. The presumption is in favor of the reading followed by the Septuagint, which calls him "Jetra the Jezreelite." The circumstance of his settling in another tribe, or of a woman marrying out of her own tribe, was sufficiently rare and singular to call for the statement that Abigail was married to a man of Jezreel.

Verse 18

POSTERITY OF CALEB. (1Ch. 2:18-55)

Caleb the son of Hezron—The notices concerning this person appear confused in our version. In Ch1 2:19 he is said to be the father of Hur, whereas in Ch1 2:50 he is called "the son of Hur." The words in this latter passage have been transposed in the copying, and should be read thus, "Hur the son of Caleb."

begat children of Azubah his wife, and of Jerioth—The former was his spouse, while Jerioth seems to have been a secondary wife, and the mother of the children whose names are here given. On the death of his principal wife, he married Ephrath, and by her had Hur [Ch1 2:19].

Verse 21

Hezron . . . daughter of Machir the father of Gilead—that is, chief of that town, which with the lands adjacent was no doubt the property of Machir, who was so desirous of a male heir. He was grandson of Joseph. The wife of Machir was of the tribe of Manasseh (Num 26:29).

Verse 22

Jair, who had three and twenty cities in the land of Gilead—As the son of Segub and the grandson of Hezron, he was of the tribe of Judah; but from his maternal descent he is called (Num 32:41; Deu 3:14) "the son of Manasseh." This designation implies that his inheritance lay in that tribe in right of his grandmother; in other words, his maternal and adopting great-grandfather was Machir the son of Manasseh. Jair, inheriting his property, was his lineal representative; and accordingly this is expressly stated to be the case; for the village group of "Havoth-Jair" was awarded to him in that tribe, in consequence of his valiant and patriotic exploits. This arrangement, however, took place previous to the law (Num 36:1-13), by which it was enacted that heiresses were to marry in their own tribe. But this instance of Jair shows that in the case of a man obtaining an inheritance in another tribe it required him to become thoroughly incorporated with it as a representative of the family through which the inheritance was received. He had been adopted into Manasseh, and it would never have been imagined that he was other than "a son of Manasseh" naturally, had not this passage given information supplementary to that of the passage in Numbers.

Verse 23

he took—rather "he had taken." This statement is accounting for his acquisition of so large a territory; he got it by right of conquest from the former possessors.

Kenath—This place, along with its group of surrounding villages, was gained by Nobah, one of Jair's officers sent by him to capture it (Num 32:1-2).

All these belonged to the sons of Machir—In their number Jair is included as having completely identified himself by his marriage and residence in Gilead with the tribe of Manasseh.

Verse 24

Caleb-ephratah—so called from uniting the names of husband and wife (Ch1 2:19), and supposed to be the same as was afterwards called Beth-lehem-ephratah.

Ashur, the father of Tekoa— (Sa2 14:2-4). He is called the father, either from his being the first founder, or perhaps the ruler, of the city.

Verse 34

Sheshan had no sons, but daughters—either he had no sons alive at his death, or his family consisted wholly of daughters, of whom Ahlai (Ch1 2:31) was one, she being specially mentioned on account of the domestic relations about to be noted.

Verse 35

Sheshan gave his daughter to Jarha his servant to wife—The adoption and marriage of a foreign slave in the family where he is serving, is far from being a rare or extraordinary occurrence in Eastern countries. It is thought, however, by some to have been a connection not sanctioned by the law of Moses [MICHAELIS]. But this is not a well-founded objection, as the history of the Jews furnishes not a few examples of foreign proselytes in the same manner obtaining an inheritance in Israel; and doubtless Jarha had previously embraced the Jewish faith in place of the grovelling idolatries of his native Egypt. In such a case, therefore, there could be no legal difficulty. Being a foreign slave, he had no inheritance in a different tribe to injure by this connection; while his marriage with Sheshan's daughter led to his adoption into the tribe of Judah, as well as his becoming heir of the family property.

Verse 42

the sons of Caleb—(compare Ch1 2:18, Ch1 2:25). The sons here noticed were the fruit of his union with a third wife.

Verse 55

the families of the scribes—either civil or ecclesiastical officers of the Kenite origin, who are here classed with the tribe of Judah, not as being descended from it, but as dwelling within its territory, and in a measure incorporated with its people.

Jabez—a place in Judah (Ch1 4:9).

Kenites that came of Hemath—who settled in Judah, and were thus distinguished from another division of the Kenite clan which dwelt in Manasseh (Jdg 4:11).

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