Read-Post Through the Bible

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2Ki 25:22-30 -
The king of Babylon appointed Gedaliah to be the governor and protector of the Jews left their land. But the things of their peace were so hidden from their eyes, that they knew not when they were well off. Ishmael basely slew him and all his friends, and, against the counsel of Jeremiah, the rest went to Egypt. Thus was a full end made of them by their own folly and disobedience; see Jeremiah ch. 40-45. Jehoiachin was released out of prison, where he had been kept 37 years. Let none say that they shall never see good again, because they have long seen little but evil: the most miserable know not what turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted. Even in this world the Saviour brings a release from bondage to the distressed sinner who seeks him, bestowing foretastes of the pleasures which are at his right hand for evermore. Sin alone can hurt us; Jesus alone can do good to sinners. — MHCC

2Ki 25:22-30 -

In these verses we have,

I. The dispersion of the remaining people. The city of Jerusalem was quite laid waste. Some people there were in the land of Judah (2Ki_25:22) that had weathered the storm, and (which was no small favour at this time, Jer_45:5) had their lives given them for a prey. Now see, 1. What a good posture they were put into. The king of Babylon appointed Gedaliah, one of themselves, to be their governor and protector under him, a very good man, and one that would make the best of the bad, 2Ki_25:22. His father Ahikam was one that countenanced and protected Jeremiah when the princes had vowed his death, Jer_26:24. It is probable that this Gedaliah, by the advice of Jeremiah, had gone over the Chaldeans, and had conducted himself so well that the king of Babylon entrusted him with the government. He resided not at Jerusalem, but at Mizpah, in the land of Benjamin, a place famous in Samuel's time. Thither those came who had fled from Zedekiah (2Ki_25:4) and put themselves under his protection (2Ki_25:23), which he assured them of if they would be patient and peaceable under the government of the king of Babylon, 2Ki_25:24. Gedaliah, though he had not the pomp and power of a sovereign prince, yet might have been a greater blessing to them than many of their kings had been, especially having such a privy-council as Jeremiah, who was now with them, and interested himself in their affairs, Jer_40:5, Jer_40:6.

2. What a fatal breach was made upon them, soon afterwards, by the death of Gedaliah, within two months after he entered upon his government. The utter extirpation of the Jews, for the present, was determined, and therefore it was in vain for them to think of taking root again: the whole land must be plucked up, Jer_45:4. Yet this hopeful settlement is dashed to pieces, not by the Chaldeans, but by some of themselves. The things of their peace were so hidden from their eyes that they knew not when they were well off, nor would believe when they were told.

(1.) They had a good governor of their own, and him they slew, out of spite to the Chaldeans, because he was appointed by Nebuchadnezzar, 2Ki_25:25. Ishmael, who was of the royal family, envying Gedaliah's advancement and the happy settlement of the people under him, though he could not propose to set up himself, resolved to ruin him, and basely slew him and all his friends, both Jews and Chaldeans. Nebuchadnezzar would not, could not, have been a more mischievous enemy to their peace than this degenerate branch of the house of David was.

(2.) They were as yet in their own good land, but they forsook it, and went to Egypt, for fear of the Chaldeans, 2Ki_25:26. The Chaldeans had reason enough to be offended at the murder of Gedaliah; but if those that remained had humbly remonstrated, alleging that it was only the act of Ishmael and his party, we may suppose that those who were innocent of it, nay, who suffered greatly by it, would not have been punished for it: but, under pretence of this apprehension, contrary to the counsel of Jeremiah, they all went to Egypt, where, it is probable, they mixed with the Egyptians by degrees, and were never heard of more as Israelites. Thus was there a full end made of them by their own folly and disobedience, and Egypt had the last of them, that the last verse of that chapter of threatenings might be fulfilled, after all the rest, Deu_28:68, The Lord shall bring thee into Egypt again. These events are more largely related by the prophet Jeremiah, ch. 40 to Jer_45:1-5. Quaeque ipse miserrima vidit, et quorum pars magna fuit - Which scenes he was doomed to behold, and in which he bore a melancholy part.

II. The reviving of the captive prince. Of Zedekiah we hear no more after he was carried blind to Babylon; it is probable that he did not live long, but that when he died he was buried with some marks of honour, Jer_34:5. Of Jehoiachin, or Jeconiah, who surrendered himself (2Ki_24:12), we are here told that as soon as Evil-merodach came to the crown, upon the death of his father Nebuchadnezzar, he released him out of prison (where he had lain thirty-seven years, and was now fifty-five years old), spoke kindly to him, paid more respect to him than to any other of the kings his father had left in captivity (2Ki_25:28), gave him princely clothing instead of his prison-garments, maintained him in his own palace (2Ki_25:29), and allowed him a pension for himself and his family in some measure corresponding to his rank, a daily rate for every day as long as he lived. Consider this,

1. As a very happy change of Jehoiachin's condition. To have honour and liberty after he had been so long in confinement and disgrace, the plenty and pleasure of a court after he had been so long accustomed to the straits and miseries of a prison, was like the return of the morning after a very dark and tedious night. Let none say that they shall never see good again because they have long seen little but evil; the most miserable know not what blessed turn Providence may yet give to their affairs, nor what comforts they are reserved for, according to the days wherein they have been afflicted, Psa_90:15. However the death of afflicted saints is to them such a change as this was to Jehoiachin: it will release them out of their prison, shake off the body, that prison-garment, and open the way to their advancement; it will send them to the throne, to the table, of the King of kings, the glorious liberty of God's children.

2. As a very generous act of Evil-merodach's. He thought his father made the yoke of his captives too heavy, and therefore, with the tenderness of a man and the honour of a prince, made it lighter. It should seem all the kings he had in his power were favoured, but Jehoiachin above them all, some think for the sake of the antiquity of his family and the honour of his renowned ancestors, David and Solomon. None of the kings of the nations, it is likely, had descended from so long a race of kings in a direct lineal succession, and by a male line, as the king of Judah. The Jews say that this Evil-merodach had been himself imprisoned by his own father, when he returned from his madness, for some mismanagement at that time, and that in prison he contracted a friendship with Jehoiachin, in consequence of which, as soon as he had it in his power, he showed him this kindness as a sufferer, as a fellow-sufferer. Some suggest that Evil-merodach had learned from Daniel and his fellows the principles of the true religion, and was well affected to them, and upon that account favoured Jehoiachin.

3. As a kind dispensation of Providence, for the encouragement of the Jews in captivity, and the support of their faith and hope concerning their enlargement in due time. This happened just about the midnight of their captivity. Thirty-six of the seventy years were now past, and almost as many were yet behind, and now to see their king thus advanced would be a comfortable earnest to them of their own release in due time, in the set time. Unto the upright there thus ariseth light in the darkness, to encourage them to hope, even in the cloudy and dark day, that at evening time it shall be light; when therefore we are perplexed, let us not be in despair. — Henry 

The end of the book of 2 Kings

[daniel1212av]

5-27-08

1 Chronicles - THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch_19:7 with 1Pe_1:17; 2Ch_24:19-21 with Mat_23:32-35).  — JFB

1 Chronicles -

An Exposition, with Practical Observations, of The First Book of Chronicles

In common things repetition is thought needless and nauseous; but, in sacred things, precept must be upon precept and line upon line. To me, says the apostle, to write the same things is not grievous, but for you it is safe, Phi_3:1. These books of Chronicles are in a great measure repetition; so are much of the second and third of the four evangelists: and yet there are no tautologies either here or there no vain repetitions. We may be ready to think that of all the books of holy scripture we could best spare these two books of Chronicles. Perhaps we might, and yet we could ill spare them: for there are many most excellent useful things in them, which we find not elsewhere. And as for what we find here which we have already met with, 

1. It might be of great use to those who lived when these books were first published, before the canon of the Old Testament was completed and the particles of it put together; for it would remind them of what was more fully related in the other books. Abstracts, abridgments, and references, are of use in divinity as well as law. That, perhaps, may not be said in vain which yet has been said before. 

2. It is still of use, that out of the mouth of two witnesses every word may be established, and, being inculcated, may be remembered. The penman of these books is supposed to be Ezra, that ready scribe in the law of the Lord, Ezr_7:6. It is a groundless story of that apocryphal writer (2 Esdr. 14:21, etc.) that, all the law being burnt, Ezra was divinely inspired to write it all over again, which yet might take rise from the books of Chronicles, where we find, though not all the same story repeated, yet the names of all those who were the subjects of that story. These books are called in the Hebrew words of days - journals or annals, because, by divine direction, collected out of some public and authentic records. The collection was made after the captivity, and yet the language of the originals, written before, it sometimes retained, as 2Ch_5:9, there it is unto this day, which must have been written before the destruction of the temple. The Septuagint calls it a book Paraleipomenōn - of things left, or overlooked, by the preceding historians; and several such things there are in it. It is the rereward, the gathering host, of this sacred camp, which gathers up what remained, that nothing might be lost. In this first book we have,

 I. A collection of sacred genealogies, from Adam to David: and they are none of those which the apostle calls endless genealogies, but have their use and end in Christ, ch. 1-9. Divers little passages of history are here inserted which we had not before.

 II. A repetition of the history of the translation of the kingdom from Saul to David, and of the triumph of David's reign, with large additions, ch. 10-21.

 III. An original account of the settlement David made of the ecclesiastical affairs, and the preparation he made for the building of the temple, ch. 22-29. These are words of days, of the oldest days, of the best days, of the Old Testament church. The reigns of kings and dates of kingdoms, as well as the lives of common persons, are reckoned by days; for a little time often gives a great turn, and yet all time is nothing to eternity. — Henry 

1 Chronicles -

Preface to the Two Books of Chronicles

Anciently these two books were considered but as one: for this we have not only the testimony of St. Jerome, but also that of the Masoretes, who gave the sum of all the sections, chapters, and verses, under one notation at the end of the second book, without mentioning any division; and although the modern Jews divide them, yet they give the Masoretic enumeration of sections, etc., as it was given of old; and all editors of the Masoretic Bibles, whether Jewish or Christian, follow the same plan.
These books have had several names. In Hebrew they are denominated דברי הימים  dibrey haiyamim; literally, The Words of the Days, i.e., The Journals, particularly of the kings of Israel and kings of Judah. But this name does not appear to have been given by the inspired writer.
The Syriac has, The Book of the Transactions in the days of the Kings of Judah: which is called, Dibrey Yamim; referring to the Hebrew title.

The Arabic has, The Book of the Annals, which is called in Hebrew, Dibrey Haiyamim.

The Septuagint has, παραλειπομενων, of the things that were left or omitted; supposing that these books were a supplement either to Samuel and to the books of Kings, or to the whole Bible. To this the Greek translators might have been led by finding that these books in their time closed the Sacred Canon, as they still do in the most correct editions of the Hebrew Bible.

The Vulgate uses the same term as the Septuagint, referring, like the Syriac and Arabic, to the Hebrew name.

In our English Bibles these books are termed Chronicles, from the Greek χρονικα, from χρονος, i.e., A History of Times; or, as the matter of the work shows, “A History of Times, Kingdoms, States, Religion, etc., with an Account of the most memorable Persons and Transactions of those Times and Nations.” Concerning the author of these books, nothing certain is known. Some think they are the works of different authors; but the uniformity of the style, the connection of the facts, together with the recapitulations and reflections which are often made, prove that they are the work of one and the same person.

The Jews, and Christian interpreters in general, believe they were the work of Ezra, assisted by the prophets Haggai, Zechariah, and Malachi. That Ezra was the author is, on the whole, the most probable opinion. That he lived at the conclusion of the Babylonish captivity is well known; and the second book of Chronicles terminates at that period, barely reciting the decree of Cyrus to permit the return of the captivated Israelites to their own land; which subject is immediately taken up in the book of Ezra, in which the operation of that decree is distinctly marked.

There are words and terms, both in Chronicles and Ezra, which are similar, and prove that each was written after the captivity, and probably by the same person, as those terms were not in use previously to that time, and some of them are peculiar to Ezra himself: e.g., we have כפורי זהב  kipporey zahab, “golden cups;” Ezr_1:10; Ezr_8:27; and in 1Ch_28:17; and דרכמון  darkemon or drakmon, “a drachma” or; drachm, 1Ch_29:7; Ezr_2:69; Neh_7:70; and רפסדות  raphsodoth, “rafts” or floats, 2Ch_2:16, widely differing from דברות  doberoth, 1Ki_5:9, which we there translate in the same way. Calmet considers these words as strong evidence that these books were the work of Ezra, and penned after the captivity.

We are not to suppose that these books are the Chronicles of the Kings of Judah and Israel so often referred to in the historical books of the Old Testament; these have been long lost, and the books before us can only be abridgments, either of such chronicles, or of works of a similar kind.

That the ancient Jews took great care to register their civil, military, and ecclesiastical transactions, is sufficiently evident from frequent reference to such works in the sacred writings; and that these registers were carefully and correctly formed, we learn from the character of the persons by whom they were compiled: they were in general prophets, and seem to have been employed by the kings under whom they lived to compile the annals of their reigns; or most likely this was considered a part of the prophet’s regular office. — Clarke  

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  Samuel, Nathan, and Gad, wrote under the reign of David; 1Ch_29:29.
The acts of the reign of Solomon were written by Nathan, Ahijah, and Iddo; 2Ch_9:29.
Shemaiah and Iddo wrote those of Rehoboam; 2Ch_12:15.
Iddo wrote also those of Abijah; 2Ch_13:22.

It is likely that Hanani the seer wrote those of Asa; 2Ch_16:7.

Jehu the prophet, the son of Hanani, 1Ki_16:1, 1Ki_16:7, wrote the acts of Jehoshaphat; 2Ch_20:34. Under this same reign we find Jahaziel the prophet, 2Ch_20:14; and Eliezer the prophet, 2Ch_20:37.
Isaiah recorded the transactions of Uzziah, 2Ch_26:22; and those of Hezekiah, 2Ch_32:32; and of Ahaz, of whose reign we find the principal facts in the fifth, sixth, and ninth chapters of his prophecies. Under this reign we find Oded the prophet, 2Ch_28:9.

Hosea wrote the history of the reign of Manasseh. See 2Ch_33:19, in the margin.

And Jeremiah wrote the history of Josiah and his descendants, the last kings of Judah.

This was such a succession of historians as no nation of the world could ever boast. Men, all of whom wrote under the inspiration of God’s Holy Spirit; some of whom had minds the most highly cultivated, and of the most extraordinary powers. Whether the prophets who flourished in the reigns of the kings of Israel wrote the annals of those kings, we know not, because it is not positively declared. We know that Ahijah the Shilonite lived under Jeroboam, the son of Nebat; 1Ki_11:29; 1Ki_14:2; and Jehu, son of Hanani, under Baasha; 1Ki_16:7.

Elijah and many others flourished under the reign of Ahab. Elisha, Jonah, and many more, succeeded him in the prophetic office.

Besides these prophets and prophetic men, we find other persons, whose office it was to record the transactions of the kings under whom they lived. These were called secretaries or recorders; so, under David and Solomon, Jehoshaphat the son of Ahilud was recorder. מזכיר  mazkir, “remembrancer;” 2Sa_8:16, and 1Ch_18:15. And under Hezekiah we find Joah, the son of Asaph; 2Ki_18:18. And under Josiah, Joah the son of Joahaz, who filled the office; 2Ch_34:8.

The real object of the author of these books is not very easy to be ascertained. But it is evident that he never could have intended them as a supplement to the preceding books, as he relates many of the same circumstances which occur in them, and often in greater detail; and, except by way of amplification, adds very little that can be called new, and omits many things of importance, not only in the ancient history of the Israelites, but even of those mentioned in the preceding books of Samuel and Kings. Nine chapters of his work are occupied with extensive genealogical tables, but even these are far from being perfect. His history, properly speaking, does not begin till the tenth chapter, and then it commences abruptly with the last unsuccessful battle of Saul and his death, but not a word of his history.

Though the writer gives many curious and important particulars in the life of David, yet he passes by his adultery with Bath-sheba, and all its consequences. He says nothing of the incest of Amnon with his sister Tamar, nor a word of the rebellion and abominations of Absalom. He says very little of the kings of Israel, and takes no notice of what concerned that state, from the capture of Amaziah king of Judah by Joash king of Israel; 2Ch_25:17, etc. And of the last wars of these kings, which terminated in the captivity of the ten tribes, he says not one word!

The principal design of the writer appears to have been this: to point out, from the public registers, which were still preserved, what had been the state of the different families previously to the captivity, that at their return they might enter on and repossess their respective inheritances. He enters particularly into the functions, genealogies, families, and orders of the priests and Levites; and this was peculiarly necessary after the return from the captivity, to the end that the worship of God might be conducted in the same way as before, and by the proper legitimate persons.

He is also very particular relative to what concerns religion, the worship of God, the temple and its utensils, the kings who authorized or tolerated idolatry, and those who maintained the worship of the true God. In his distribution of praise and blame, these are the qualities which principally occupy his attention, and influence his pen.

It may be necessary to say something here concerning the utility of these books. That they are in this respect in low estimation, we may learn from the manner in which they are treated by commentators: they say very little concerning them, and suppose the subject has been anticipated in the books of Samuel and Kings. That the persons who treat them thus have never studied them, is most evident, else their judgment would be widely different. Whatever history these books possess, in common with the books of Samuel and Kings, may, in a commentary, be fairly introduced in the examination of the latter; and this I have endeavored to do, as the reader may have already seen. But there are various details, and curious facts and observations, which must be considered in these books alone: nor will a slight mention of such circumstances do them justice.

St. Jerome had the most exalted opinion of the books of Chronicles. According to him, “they are an epitome of the Old Testament.” He asserts, that “they are of such high moment and importance, that he who supposes himself to be acquainted with the sacred writings, and does not know them, only deceives himself; and that innumerable questions relative to the Gospel are here explained.” Paralipomenon liber, id est, Instrumenti Veteris επιτομη, tantus ac talis est, ut abeque illo, si quis scientiam Scripturarum sibi voluerit arrogare, seipsum irrideat. Per singula quippe nomina, juncturasque verborum, et praetermissae in Regum libris tanguntur historiae, et innumerabiles explicantur Evangelii Quaetiones. - Epis. Secund. ad Paulinum Presbyterum., Oper. Edit. Benedict. vol. iv., col. 574. And in another place he asserts, that “all Scripture knowledge is contained in these books;” Omnis eruditio Scripturarum in hoc libro continetur. - Praefat. in lib. Paral. justa Septuaginta Interpret Oper. Edit. Bened., vol. i., col. 1418. This may be going too far; but St. Jerome believed that there was a mystery and meaning in every proper name, whether of man, woman, city, or country, in the book. And yet he complains greatly of the corruption of those names, some having been divided, so as to make two or three names out of one, and sometimes names condensed, so as of three names to make but one. To cure this evil he labored hard, and did much; but still the confusion is great, and in many cases past remedy. To assist the reader in this respect I wish to refer him to the marginal readings and parallel texts, which are here carefully represented in the inner margin; these should be constantly consulted, as they serve to remove many difficulties and reconcile several seeming contradictions. In addition to these helps I have carefully examined the different ancient versions, and the various readings in the MSS. of Kennicott and De Rossi, which often help to remove such difficulties.

The first book of Chronicles contains a sort of genealogical history from the creation of the world to the death of David, A.M. 2989. — Clarke (abridged)

[daniel1212av]

(1 Chr 1)  "Adam, Sheth, Enosh, {2} Kenan, Mahalaleel, Jered, {3} Henoch, Methuselah, Lamech, {4} Noah, Shem, Ham, and Japheth.

{5} The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. {6} And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah. {7} And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. {8} The sons of Ham; Cush, and Mizraim, Put, and Canaan. {9} And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah; Sheba, and Dedan. {10} And Cush begat Nimrod: he began to be mighty upon the earth. {11} And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, {12} And Pathrusim, and Casluhim, (of whom came the Philistines,) and Caphthorim. {13} And Canaan begat Zidon his firstborn, and Heth, {14} The Jebusite also, and the Amorite, and the Girgagotcha2e, {15} And the Hivite, and the Arkite, and the Sinite, {16} And the Arvadite, and the Zemarite, and the Hamathite. {17} The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech. {18} And Arphaxad begat Shelah, and Shelah begat Eber. {19} And unto Eber were born two sons: the name of the one was Peleg; because in his days the earth was divided: and his brother's name was Joktan. {20} And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah, {21} Hadoram also, and Uzal, and Diklah, {22} And Ebal, and Abimael, and Sheba, {23} And Ophir, and Havilah, and Jobab. All these were the sons of Joktan.

{24} Shem, Arphaxad, Shelah, {25} Eber, Peleg, Reu, {26} Serug, Nahor, Terah, {27} Abram; the same is Abraham. {28} The sons of Abraham; Isaac, and Ishmael.

{29} These are their generations: The firstborn of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam, {30} Mishma, and Dumah, Massa, Hadad, and Tema, {31} Jetur, Naphish, and Kedemah. These are the sons of Ishmael. {32} Now the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan. {33} And the sons of Midian; Ephah, and Epher, and Henoch, and Abida, and Eldaah. All these are the sons of Keturah. {34} And Abraham begat Isaac. The sons of Isaac; Esau and Israel. {35} The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah. {

36} The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek. {37} The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah. {38} And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezar, and Dishan. {39} And the sons of Lotan; Hori, and Homam: and Timna was Lotan's sister. {40} The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and Onam. And the sons of Zibeon; Aiah, and Anah. {41} The sons of Anah; Dishon. And the sons of Dishon; Amram, and Eshban, and Ithran, and Cheran. {42} The sons of Ezer; Bilhan, and Zavan, and Jakan. The sons of Dishan; Uz, and Aran. {43} Now these are the kings that reigned in the land of Edom before any king reigned over the children of Israel; Bela the son of Beor: and the name of his city was Dinhabah. {44} And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead. {45} And when Jobab was dead, Husham of the land of the Temanites reigned in his stead. {46} And when Husham was dead, Hadad the son of Bedad, which smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith. {47} And when Hadad was dead, Samlah of Masrekah reigned in his stead. {48} And when Samlah was dead, Shaul of Rehoboth by the river reigned in his stead. {49} And when Shaul was dead, Baalhanan the son of Achbor reigned in his stead. {50} And when Baalhanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab. {51} Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth, {52} Duke Aholibamah, duke Elah, duke Pinon, {53} Duke Kenaz, duke Teman, duke Mibzar, {54} Duke Magdiel, duke Iram. These are the dukes of Edom."

[daniel1212av]

1 Chronicles 1 -
The genealogy of Adam to Noah, 1Ch_1:1-3. Of Noah to Abraham, vv. 4-27. The sons of Abraham, Ishmael, and Isaac, 1Ch_1:28. The sons of Ishmael, 1Ch_1:29, 1Ch_1:33. The sons of Esau, 1Ch_1:34-42. A list of the kings of Edom, 1Ch_1:43-50. A list of the dukes of Edom, 1Ch_1:51-54. — MHCC


1Ch 1:1-27 -
This chapter, and many that follow, repeat the genealogies, or lists of fathers and children in the Bible history, and put them together, with many added. When compared with other places, there are some differences found; yet we must not therefore stumble at the word, but bless God that the things necessary to salvation are plain enough. The original of the Jewish nation is here traced from the first man that God created, and is thereby distinguished from the obscure, fabulous, and absurd origins assigned to other nations. But the nations now are all so mingled with one another, that no one nation, nor the greatest part of any, is descended entirely from any of one nation, nor the greatest part of any, is descended entirely from any of these fountains. Only this we are sure of, that God has created of one blood all nations of men; they are all descended from one Adam, one Noah. Have we not all one father? Has not one God created us? Mal_2:10. — MHCC

1 Chronicles 1 -

This chapter and many that follow it repeat the genealogies we have hitherto met with in the sacred history, and put them all together, with considerable additions. We may be tempted, it may be, to think it would have been well if they had not been written, because, when they come to be compared with other parallel places, there are differences found, which we can scarcely accommodate to our satisfaction; yet we must not therefore stumble at the word, but bless God that the things necessary to salvation are plain enough. And since the wise God has thought fit to write these things to us, we should not pass them over unread. All scripture is profitable, though not all alike profitable; and we may take occasion for good thoughts and meditations even from those parts of scripture that do not furnish so much matter for profitable remarks as some other parts. These genealogies, 

1. Were then of great use, when they were here preserved, and put into the hands of the Jews after their return from Babylon; for the captivity, like the deluge, had put all into confusion, and they, in that dispersion and despair, would be in danger of losing the distinctions of their tribes and families. This therefore revives the ancient landmarks even of some of the tribes that were carried captive into Assyria. Perhaps it might invite the Jews to study the sacred writings which had been neglected, to find the names of their ancestors, and the rise of their families in them.

 2. They are still of some use for the illustrating of the scripture-story, and especially for the clearing of the pedigrees of the Messiah, that it might appear that our blessed Saviour was, according to the prophecies which went before of him, the son of David, the son of Judah, the son of Abraham, the son of Adam. And, now that he has come for whose sake these registers were preserved, the Jews since have so lost all their genealogies that even that of the priests, the most sacred of all, is forgotten, and they know not of any one man in the world that can prove himself of the house of Aaron. When the building is reared the scaffolds are removed. When the promised Seed has come the line that was to lead to him is broken off. In this chapter we have an abstract of all the genealogies in the book of Genesis, till we come to Jacob.

 I. The descents from Adam to Noah and his sons, out of Gen. 5, (1Ch_1:1-4).

 II. The posterity of Noah's sons, by which the earth was repeopled, out of Gen. 10, (v. 5-23). 

III. The descents from Shem to Abraham, out of Gen. 11, (1Ch_1:24-28).

 IV. The posterity of Ishmael, and of Abraham's sons by Keturah, out of Gen. 25, (1Ch_1:29-35). 

V. The posterity of Esau, out of Gen. 36, (v. 36-54). These, it is likely, were passed over lightly in Genesis; and therefore, according to the law of the school, we are made to go over that lesson again which we did not learn well. — Henry 

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1Ch 1:1-27 -

This paragraph has Adam for its first word and Abraham for its last. Between the creation of the former and the birth of the latter were 2000 years, almost the one-half of which time Adam himself lived. Adam was the common father of our flesh, Abraham the common father of the faithful. By the breach which the former made of the covenant of innocency, we were all made miserable; by the covenant of grace made with the latter, we all are, or may be, made happy. We all are, by nature, the seed of Adam, branches of that wild olive. Let us see to it that, by faith, we become the seed of Abraham (Rom_4:11, Rom_4:12), that we be grafted into the good olive and partake of its root and fatness.

I. The first four verses of this paragraph, and the last four, which are linked together by Shem (1Ch_1:4, 1Ch_1:24), contain the sacred line of Christ from Adam to Abraham, and are inserted in his pedigree, Luk_3:34-38, the order ascending as here it descends. This genealogy proves the falsehood of that reproach, As for this man, we know not whence he is. Bishop Patrick well observes here that, a genealogy being to be drawn of the families of the Jews, this appears as the peculiar glory of the Jewish nation, that they alone were able to derive their pedigree from the first man that God created, which no other nation pretended to, but abused themselves and their posterity with fabulous accounts of their originals, the Arcadians fancying that they were before the moon, the people of Thessaly that they sprang from stones, the Athenians that they grew out of the earth, much like the vain imaginations which some of the philosophers had of the origin of the universe. The account which the holy scripture gives both of the creation of the world and of the rise of nations carries with it as clear evidences of its own truth as those idle traditions do of their own vanity and falsehood.

II. All the verses between repeat the account of the replenishing of the earth by the sons of Noah after the flood.

1. The historian begins with those who were strangers to the church, the sons of Japhet, who were planted in the isles of the Gentiles, those western parts of the world, the countries of Europe. Of these he gives a short account (1Ch_1:5-7), because with these the Jews had hitherto had little or no dealings.

2. He proceeds to those who had many of them been enemies to the church, the sons of Ham, who moved southward towards Africa and those parts of Asia which lay that way. Nimrod the son of Cush began to be an oppressor, probably to the people of God in his time. But Mizraim, from whom came the Egyptians, and Canaan, from whom came the Canaanites, are both of them names of great note in the Jewish story; for with their descendants the Israel of God had severe struggles to get out of the land of Egypt and into the land of Canaan; and therefore the branches of Mizraim are particularly recorded (1Ch_1:11, 1Ch_1:12), and of Canaan, 1Ch_1:13-16. See at what a rate God valued Israel when he gave Egypt for their ransom (Isa_43:3), and cast out all these nations before them, Psa_80:8.

3. He then gives an account of those that were the ancestors and allies of the church, the posterity of Shem, 1Ch_1:17-23. These peopled Asia, and spread themselves eastward. The Assyrians, Syrians, Chaldeans, Persians, and Arabians, descended from these. At first the originals of the respective nations were known; but at this day, we have reason to think, the nations are so mingled with one another, by the enlargement of commerce and dominion, the transplanting of colonies, the carrying away of captives, and many other circumstances, that no one nation, no, nor the greatest part of any, is descended entire from any one of these fountains. Only this we are sure of, that God has created of one blood all nations of men; they have all descended from one Adam, one Noah. Have we not all one father? Has not one God created us? Mal_2:10. Our register hastens to the line of Abraham, breaking off abruptly from all the other families of the sons of Noah but that of Arphaxad, from whom Christ was to come. The great promise of the Messiah (says bishop Patrick) was translated from Adam to Seth, from him to Shem, from him to Eber, and so to the Hebrew nation, who were entrusted, above all nations, with that sacred treasure, till the promise was performed and the Messiah had come, and then that nation was made not a people. — Henry 

1Ch 1:28-54 -
All nations but the seed of Abraham are already shaken off from this genealogy: they have no part nor lot in this matter. The Lord's portion is his people. Of them he keeps an account, knows them by name; but those who are strangers to him he beholds afar off. Not that we are to conclude that therefore no particular persons of any other nation but the seed of Abraham found favour with God. It was a truth, before Peter perceived it, that in every nation he that feared God and wrought righteousness was accepted of him. Multitudes will be brought to heaven out of all nations (Rev_7:9), and we are willing to hope there were many, very many, good people in the world, that lay out of the pale of God's covenant of peculiarity with Abraham, whose names were in the book of life, though not descended from any of the following families written in this book. The Lord knows those that are his. But Israel was a chosen nation, elect in type; and no other nation, in its national capacity, was so dignified and privileged as the Jewish nation was. That is the holy nation which is the subject of the sacred story; and therefore we are next to shake off all the seed of Abraham but the posterity of Jacob only, which were all incorporated into one nation and joined to the Lord, while the other descendants from Abraham, for aught that appears, were estranged both from God and from one another.

I. We shall have little to say of the Ishmaelites. They were the sons of the bondwoman, that were to be cast out and not to be heirs with the child of the promise; and their case was to represent that of the unbelieving Jews, who were rejected (Gal_4:22, etc.), and therefore there is little notice taken of that nation. Ishmael's twelve sons are just named here (1Ch_1:29-31), to show the performance of the promise God made to Abraham, in answer to his prayer for him, that, for Abraham's sake, he should become a great nation, and particularly that he should beget twelve princes, Gen_17:20.

II. We shall have little to say of the Midianites, who descended from Abraham's children by Keturah. They were children of the east (probably Job was one of them), and were separated from Isaac, the heir of the promise (Gen_25:6), and therefore they are only named here, 1Ch_1:32. The sons of Jokshan, the son of Keturah, are named also, and the sons of Midian (1Ch_1:32, 1Ch_1:33), who became most eminent, and perhaps gave denomination to all these families, as Judah to the Jews.

III. We shall not have much to say of the Edomites. They had an inveterate enmity to God's Israel; yet because they descended from Esau, the son of Isaac, we have here an account of their families, and the names of some of their famous men, 1Ch_1:35 to the end. Some slight differences there are between some of the names here, and as we had them in Gen. 36, whence this whole account is taken. Three of four names that were written with a Vau there are written with a Jod here, probably the pronunciation being altered, as is usual in other languages. we now write many words very differently from what they were written but 200 years ago. Let us take occasion, from the reading of these genealogies, to think,

1. Of the multitudes that have gone through this world, have acted their part in it, and then quitted it. Job, even in his early day, saw not only every man drawing after him, but innumerable before him, Job_21:33. All these, and all theirs, had their day; many of them made a mighty noise and figure in the world; but their day came to fall, and their place knew them no more. The paths of death are trodden paths, but vestigia nulla retrorsum - none can retrace their steps.

2. Of the providence of God, which keeps up the generations of men, and so preserves that degenerate race, though guilty and obnoxious, in being upon earth. How easily could he cut it off without either a deluge or a conflagration! Write but all the children of men childless, as some are, and in a few years the earth will be eased of the burden under which it groans; but the divine patience lets the trees that cumber the ground not only grow, but propagate. As one generation, even of sinful men, passes away, another comes (Ecc_1:4; Num_32:14), and will do so while the earth remains. Destroy it not, for a blessing is in it. — Henry 

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(1 Chr 2)  "These are the sons of Israel; Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun, {2} Dan, Joseph, and Benjamin, Naphtali, Gad, and Asher.

{3} The sons of Judah; Er, and Onan, and Shelah: which three were born unto him of the daughter of Shua the Canaanitess. And Er, the firstborn of Judah, was evil in the sight of the LORD; and he slew him. {4} And Tamar his daughter in law bare him Pharez and Zerah. All the sons of Judah were five. {5} The sons of Pharez; Hezron, and Hamul. {6} And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, and Dara: five of them in all. {7} And the sons of Carmi; Achar, the troubler of Israel, who transgressed in the thing accursed. {8} And the sons of Ethan; Azariah. {9} The sons also of Hezron, that were born unto him; Jerahmeel, and Ram, and Chelubai. {10} And Ram begat Amminadab; and Amminadab begat Nahshon, prince of the children of Judah; {11} And Nahshon begat Salma, and Salma begat Boaz, {12} And Boaz begat Obed, and Obed begat Jesse.

{13} And Jesse begat his firstborn Eliab, and Abinadab the second, and Shimma the third, {14} Nethaneel the fourth, Raddai the fifth, {15} Ozem the sixth, David the seventh: {16} Whose sisters were Zeruiah, and Abigail. And the sons of Zeruiah; Abishai, and Joab, and Asahel, three. {17} And Abigail bare Amasa: and the father of Amasa was Jether the Ishmeelite. {18} And Caleb the son of Hezron begat children of Azubah his wife, and of Jerioth: her sons are these; Jesher, and Shobab, and Ardon.

{19} And when Azubah was dead, Caleb took unto him Ephrath, which bare him Hur. {20} And Hur begat Uri, and Uri begat Bezaleel. {21} And afterward Hezron went in to the daughter of Machir the father of Gilead, whom he married when he was threescore years old; and she bare him Segub.

{22} And Segub begat Jair, who had three and twenty cities in the land of Gilead. {23} And he took Geshur, and Aram, with the towns of Jair, from them, with Kenath, and the towns thereof, even threescore cities. All these belonged to the sons of Machir, the father of Gilead. {24} And after that Hezron was dead in Calebephratah, then Abiah Hezron's wife bare him Ashur the father of Tekoa.

{25} And the sons of Jerahmeel the firstborn of Hezron were, Ram the firstborn, and Bunah, and Oren, and Ozem, and Ahijah. {26} Jerahmeel had also another wife, whose name was Atarah; she was the mother of Onam. {27} And the sons of Ram the firstborn of Jerahmeel were, Maaz, and Jamin, and Eker. {28} And the sons of Onam were, Shammai, and Jada. And the sons of Shammai; Nadab, and Abishur. {29} And the name of the wife of Abishur was Abihail, and she bare him Ahban, and Molid. {30} And the sons of Nadab; Seled, and Appaim: but Seled died without children. {31} And the sons of Appaim; Ishi. And the sons of Ishi; Sheshan. And the children of Sheshan; Ahlai. {32} And the sons of Jada the brother of Shammai; Jether, and Jonathan: and Jether died without children. {33} And the sons of Jonathan; Peleth, and Zaza. These were the sons of Jerahmeel.

{34} Now Sheshan had no sons, but daughters. And Sheshan had a servant, an Egyptian, whose name was Jarha. {35} And Sheshan gave his daughter to Jarha his servant to wife; and she bare him Attai. {36} And Attai begat Nathan, and Nathan begat Zabad, {37} And Zabad begat Ephlal, and Ephlal begat Obed, {38} And Obed begat Jehu, and Jehu begat Azariah, {39} And Azariah begat Helez, and Helez begat Eleasah, {40} And Eleasah begat Sisamai, and Sisamai begat Shallum, {41} And Shallum begat Jekamiah, and Jekamiah begat Elishama.

{42} Now the sons of Caleb the brother of Jerahmeel were, Mesha his firstborn, which was the father of Ziph; and the sons of Mareshah the father of Hebron. {43} And the sons of Hebron; Korah, and Tappuah, and Rekem, and Shema. {44} And Shema begat Raham, the father of Jorkoam: and Rekem begat Shammai. {45} And the son of Shammai was Maon: and Maon was the father of Bethzur. {46} And Ephah, Caleb's concubine, bare Haran, and Moza, and Gazez: and Haran begat Gazez. {47} And the sons of Jahdai; Regem, and Jotham, and Gesham, and Pelet, and Ephah, and Shaaph. {48} Maachah, Caleb's concubine, bare Sheber, and Tirhanah. {49} She bare also Shaaph the father of Madmannah, Sheva the father of Machbenah, and the father of Gibea: and the daughter of Caleb was Achsa.

{50} These were the sons of Caleb the son of Hur, the firstborn of Ephratah; Shobal the father of Kirjathjearim, {51} Salma the father of Bethlehem, Hareph the father of Bethgader. {52} And Shobal the father of Kirjathjearim had sons; Haroeh, and half of the Manahethites. {53} And the families of Kirjathjearim; the Ithrites, and the Puhites, and the Shumathites, and the Mishraites; of them came the Zareathites, and the Eshtaulites. {54} The sons of Salma; Bethlehem, and the Netophathites, Ataroth, the house of Joab, and half of the Manahethites, the Zorites. {55} And the families of the scribes which dwelt at Jabez; the Tirathites, the Shimeathites, and Suchathites. These are the Kenites that came of Hemath, the father of the house of Rechab."

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1 Chronicles 2 -
The twelve sons of Jacob, 1Ch_2:1, 1Ch_2:2. The posterity of Judah down to David, 1Ch_2:3-15. The posterity of the children of Jesse and Caleb, vv. 16-55. — Clarke 

1 Chronicles 2 -

We have now come to what was principally intended, the register of the children of Israel, that distinguished people, that were to “dwell alone, and not be reckoned among the nations.” Here we have, 

I. The names of the twelve sons of Israel (1Ch_2:1, 1Ch_2:2). 

II. An account of the tribe of Judah, which has the precedency, not so much for the sake of David as for the sake of the Son of David, our Lord, who sprang out of Judah, Heb_7:14. 

1. The first descendants from Judah, down to Jesse (1Ch_2:3-12). 

2. The children of Jesse (1Ch_2:13-17). 

3. The posterity of Hezron, not only through Ram, from whom David came, but through Caleb (1Ch_2:18-20), Segub (1Ch_2:21-24), Jerahmeel (1Ch_2:25-33, and so to 1Ch_2:41), and more by Caleb (1Ch_2:42-49), with the family of Caleb the son of Hur (1Ch_2:50-55). The best exposition we can have of this and the following chapters, and which will give the clearest view of them, is found in those genealogical tables which were published with some of the first impressions of the last English Bible about 100 years ago, and continued for some time; and it is a pity but they were revived in some of our later editions, for they are of great use to those who diligently search the scriptures. They are said to be drawn up by that great master in scripture-learning, Mr. Hugh Broughton. We meet with them sometimes in old Bibles. — Henry 

1Ch 2:1-55 -
We are now come to the register of the children of Israel, that distinguished people, who were to dwell alone, and not be reckoned among the nations. But now, in Christ, all are welcome to his salvation who come to him; all have equal privileges according to their faith in him, their love and devotedness to him. All that is truly valuable consists in the favour, peace, and image of God, and a life spent to his glory, in promoting the welfare of our fellow-creatures. — MHCC

1Ch 2:1-17 -

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, 1Ch_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, 1Ch_2:4. And here is Achan, called Achar - a troubler, that troubled Israel by taking of the accursed thing, 1Ch_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, 1Ki_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, 1Ch_2:10, 1Ch_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. — Henry 

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1Ch 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 (1Ch_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, 1Ch_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, 1Ch_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 (1Ch_2:22, 1Ch_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 (1Ch_2:21), and another afterwards (1Ch_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 (1Ch_2:30), and another (1Ch_2:32), and of one that had no sons, but daughters, 1Ch_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, 1Ch_2:34, 1Ch_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 (1Ch_2:50), another of Bethlehem (1Ch_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 (1Ch_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! — Henry 

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  (1 Chr 3)  "Now these were the sons of David, which were born unto him in Hebron; the firstborn Amnon, of Ahinoam the Jezreelitess; the second Daniel, of Abigail the Carmelitess: {2} The third, Absalom the son of Maachah the daughter of Talmai king of Geshur: the fourth, Adonijah the son of Haggith: {3} The fifth, Shephatiah of Abital: the sixth, Ithream by Eglah his wife. {4} These six were born unto him in Hebron; and there he reigned seven years and six months: and in Jerusalem he reigned thirty and three years. {5} And these were born unto him in Jerusalem; Shimea, and Shobab, and Nathan, and Solomon, four, of Bathshua the daughter of Ammiel: {6} Ibhar also, and Elishama, and Eliphelet, {7} And Nogah, and Nepheg, and Japhia, {8} And Elishama, and Eliada, and Eliphelet, nine. {9} These were all the sons of David, beside the sons of the concubines, and Tamar their sister. {

10} And Solomon's son was Rehoboam, Abia his son, Asa his son, Jehoshaphat his son, {11} Joram his son, Ahaziah his son, Joash his son, {12} Amaziah his son, Azariah his son, Jotham his son, {13} Ahaz his son, Hezekiah his son, Manasseh his son, {14} Amon his son, Josiah his son. {15} And the sons of Josiah were, the firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum. {16} And the sons of Jehoiakim: Jeconiah his son, Zedekiah his son. {17} And the sons of Jeconiah; Assir, Salathiel his son, {18} Malchiram also, and Pedaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah. {19} And the sons of Pedaiah were, Zerubbabel, and Shimei: and the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister: {20} And Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushabhesed, five. {21} And the sons of Hananiah; Pelatiah, and Jesaiah: the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shechaniah. {22} And the sons of Shechaniah; Shemaiah: and the sons of Shemaiah; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat, six. {23} And the sons of Neariah; Elioenai, and Hezekiah, and Azrikam, three. {24} And the sons of Elioenai were, Hodaiah, and Eliashib, and Pelaiah, and Akkub, and Johanan, and Dalaiah, and Anani, seven."

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  1 Chronicles 3 -
The children of David which were born to him in Hebron, 1Ch_3:1-4. Those born to him in Jerusalem, 1Ch_3:5-9. The regal line from Solomon, 1Ch_3:10-24. — Clarke 

1 Chronicles 3 -

Of all the families of Israel none was so illustrious as the family of David. That is the family which was mentioned in the foregoing chapter (1Ch_3:15). Here we have a full account of it. 

I. David's sons (1Ch_3:1-9). 

II. His successors in the throne as long as the kingdom continued (1Ch_3:10-16).

 III. The remains of his family in and after the captivity (1Ch_3:17-24). From this family, “as concerning the flesh, Christ came.” — Henry 

1Ch 3:1-9 -

We had an account of David's sons, 2Sa_3:2, etc., and 2Sa_5:14, etc.

1. He had many sons; and no doubt wrote as he thought, Psa_127:5. Happy is the man that hath his quiver full of these arrows.

2. Some of them were a grief to him, as Amnon, Absalom, and Adonijah; and we do not read of any of them that imitated his piety or devotion except Solomon, and he came far short of it.

3. One of them, which Bath-sheba bore to him, he called Nathan, probably in honour of Nathan the prophet, who reproved him for his sin in that matter and was instrumental to bring him to repentance. It seems he loved him the better for it as long as he lived. It is wisdom to esteem those our best friends that deal faithfully with us. From this son of David our Lord Jesus descended, as appears Luk_3:31.

4. Here are two Elishamas, and two Eliphelets, 1Ch_3:6, 1Ch_3:8. Probably the two former were dead, and therefore David called two more by their names, which he would not have done if there had been any ill omen in this practice as some fancy. 5. David had many concubines; but their children are not named, as not worthy of the honour (1Ch_3:9), the rather because the concubines had dealt treacherously with David in the affair of Absalom. 6. Of all David's sons Solomon was chosen to succeed him, perhaps not for any personal merits (his wisdom was God's gift), but so, Father, because it seemed good unto thee. — Henry 

1Ch 3:10-24 -

David having nineteen sons, we may suppose them to have raised many noble families in Israel whom we never hear of in the history. But the scripture gives us an account only of the descendants of Solomon here, and of Nathan, Lu. 3. The rest had the honour to be the sons of David; but these only had the honour to be related to the Messiah. The sons of Nathan were his fathers as man, the sons of Solomon his predecessors as king. We have here,

1. The great and celebrated names by which the line of David is drawn down to the captivity, the kings of Judah in a lineal succession, the history of whom we have had at large in the two books of Kings and shall meet with again in the second book of Chronicles. Seldom has a crown gone in a direct line from father to son for seventeen descents together, as here. This was the recompence of David's piety. About the time of the captivity the lineal descent was interrupted, and the crown went from one brother to another and from a nephew to an uncle, which was a presage of the eclipsing of the glory of that house.

2. The less famous, and most of them very obscure, names, in which the house of David subsisted after the captivity. The only famous man of that house that we meet with at their return from captivity was Zerubbabel, elsewhere called the son of Salathiel, but appearing here to be his grandson (1Ch_3:17-19), which is usual in scripture. Belshazzar is called Nebuchadnezzar's son, but was his grandson. Salathiel is said to be the son of Jeconiah because adopted by him, and because, as some think, he succeeded him in the dignity to which he was restored by Evil-merodach. Otherwise Jeconiah was written childless: he was the signet God plucked from his right hand (Jer_22:24), and in his room Zerubbabel was placed, and therefore God saith to him (Hag_2:23), I will make thee as a signet. The posterity of Zerubbabel here bear not the same names that they do in the genealogies (Mt. 1, or Lu. 3), but those no doubt were taken from the then herald's office, the public registers which the priests kept of all the families of Judah, especially that of David. The last person named in this chapter is Anani, of whom bishop Patrick says that the Targum adds these words, He is the king Messiah, who is to be revealed, and some of the Jewish writers give this reason, because it is said (Dan_7:13), the son of man came gnim gnanani - with the clouds of heaven. The reason indeed is very foreign and far-fetched; but that learned man thinks it may be made use of as an evidence that their minds were always full of the thoughts of the Messiah and that they expected it would not be very long after the days of Zerubbabel before the set time of his approach would come. — Henry 

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(1 Chr 4)  "The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal. {2} And Reaiah the son of Shobal begat Jahath; and Jahath begat Ahumai, and Lahad. These are the families of the Zorathites. {3} And these were of the father of Etam; Jezreel, and Ishma, and Idbash: and the name of their sister was Hazelelponi: {4} And Penuel the father of Gedor, and Ezer the father of Hushah. These are the sons of Hur, the firstborn of Ephratah, the father of Bethlehem. {5} And Ashur the father of Tekoa had two wives, Helah and Naarah. {6} And Naarah bare him Ahuzam, and Hepher, and Temeni, and Haahashtari. These were the sons of Naarah. {7} And the sons of Helah were, Zereth, and Jezoar, and Ethnan. {8} And Coz begat Anub, and Zobebah, and the families of Aharhel the son of Harum. {9} And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow. {10} And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested.

{11} And Chelub the brother of Shuah begat Mehir, which was the father of Eshton. {12} And Eshton begat Bethrapha, and Paseah, and Tehinnah the father of Irnahash. These are the men of Rechah. {13} And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath. {14} And Meonothai begat Ophrah: and Seraiah begat Joab, the father of the valley of Charashim; for they were craftsmen. {15} And the sons of Caleb the son of Jephunneh; Iru, Elah, and Naam: and the sons of Elah, even Kenaz. {16} And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and Asareel. {17} And the sons of Ezra were, Jether, and Mered, and Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa. {18} And his wife Jehudijah bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, which Mered took. {19} And the sons of his wife Hodiah the sister of Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite. {20} And the sons of Shimon were, Amnon, and Rinnah, Benhanan, and Tilon. And the sons of Ishi were, Zoheth, and Benzoheth. {21} The sons of Shelah the son of Judah were, Er the father of Lecah, and Laadah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea, {22} And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubilehem. And these are ancient things. {23} These were the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work.

{24} The sons of Simeon were, Nemuel, and Jamin, Jarib, Zerah, and Shaul: {25} Shallum his son, Mibsam his son, Mishma his son. {26} And the sons of Mishma; Hamuel his son, Zacchur his son, Shimei his son. {27} And Shimei had sixteen sons and six daughters; but his brethren had not many children, neither did all their family multiply, like to the children of Judah. {28} And they dwelt at Beersheba, and Moladah, and Hazarshual, {29} And at Bilhah, and at Ezem, and at Tolad, {30} And at Bethuel, and at Hormah, and at Ziklag, {31} And at Bethmarcaboth, and Hazarsusim, and at Bethbirei, and at Shaaraim. These were their cities unto the reign of David. {32} And their villages were, Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities: {33} And all their villages that were round about the same cities, unto Baal. These were their habitations, and their genealogy. {34} And Meshobab, and Jamlech, and Joshah, the son of Amaziah, {35} And Joel, and Jehu the son of Josibiah, the son of Seraiah, the son of Asiel, {36} And Elioenai, and Jaakobah, and Jeshohaiah, and Asaiah, and Adiel, and Jesimiel, and Benaiah, {37} And Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah; {38} These mentioned by their names were princes in their families: and the house of their fathers increased greatly. {39} And they went to the entrance of Gedor, even unto the east side of the valley, to seek pasture for their flocks. {40} And they found fat pasture and good, and the land was wide, and quiet, and peaceable; for they of Ham had dwelt there of old. {41} And these written by name came in the days of Hezekiah king of Judah, and smote their tents, and the habitations that were found there, and destroyed them utterly unto this day, and dwelt in their rooms: because there was pasture there for their flocks. {42} And some of them, even of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi. {43} And they smote the rest of the Amalekites that were escaped, and dwelt there unto this day."

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1 Chronicles 4 -
A second genealogy of Judah, vv. 1-23. The account of Jabez, 1Ch_4:9, 1Ch_4:10. The genealogy of Simeon, 1Ch_4:24-27. Their cities, 1Ch_4:28-31. Their villages, and where situated, 1Ch_4:32, 1Ch_4:33. The heads of families, 1Ch_4:34-38. Where they settled; and what was their occupation, 1Ch_4:39-43. — Clarke

1 Chronicles 4 -

In this chapter we have, 

I. A further account of the genealogies of the tribe of Judah, the most numerous and most famous of all the tribes. The posterity of Shobal the son of Hur (1Ch_4:1-4), of Ashur the posthumous son of Hezron (who was mentioned, 1Ch_2:24), with something particular concerning Jabez (1Ch_4:5-10), of Chelub and others (1Ch_4:11-20), of Shelah (1Ch_4:21-23).

II. An account of the posterity and cities of Simeon, their conquest of Gedon, and of the Amalekites in Mount Seir (v. 24-43). — Henry 

1Ch 4:1-43 -
In this chapter we have a further account of Judah, the most numerous and most famous of all the tribes; also an account of Simeon. The most remarkable person in this chapter is Jabez. We are not told upon what account Jabez was more honourable than his brethren; but we find that he was a praying man. The way to be truly great, is to seek to do God's will, and to pray earnestly. Here is the prayer he made. Jabez prayed to the living and true God, who alone can hear and answer prayer; and, in prayer he regarded him as a God in covenant with his people. He does not express his promise, but leaves it to be understood; he was afraid to promise in his own strength, and resolved to devote himself entirely to God. 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. As the text reads it, this was the language of a most ardent and affectionate desire, Oh that thou wouldest bless me! Four things Jabez prayed for.

1. That God would bless him indeed. Spiritual blessings are the best blessings: God's blessings are real things, and produce real effects.

2. That He would enlarge his coast. 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. God's hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is a hand all-sufficient for us.

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, nor make him a Jabez indeed, a man of sorrow. God granted that which he requested. God is ever ready to hear prayer: his ear is not now heavy. — MHCC

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1Ch 4:1-10 -

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 1Ch_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, 1Ch_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, 1Ti_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 (1Ch_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. — Henry 

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1Ch 4:11-23 -

We may observe in these verses,

1. That here is a whole family of craftsmen, handicraft tradesmen, that applied themselves to all sorts of manufactures, in which they were ingenious and industrious above their neighbours, 1Ch_4:14. There was a valley where they lived which was, from them, called the valley of craftsmen. Those that are craftsmen are not therefore to be looked upon as mean men. These craftsmen, though two of a trade often disagree, yet chose to live together, for the improving of arts by comparing notes, and that they might support one another's reputation.

2. That one of these married the daughter of Pharaoh (1Ch_4:18), which was the common name of the kings of Egypt. If an Israelite in Egypt before the bondage began, while Joseph's merits were yet fresh in mind, was preferred to be the king's son-in-law, it is not to be thought strange: few Israelites could, like Moses, refuse an alliance with the court.

3. That another is said to be the father of the house of those that wrought fine linen, 1Ch_4:21. It is inserted in their genealogy as their honour that they were the best weavers in the kingdom, and they brought up their children, from one generation to another, to the same business, not aiming to make them gentlemen. This Laadah is said to be the father of those that wrought fine linen, as before the flood Jubal is said to be the father of musicians and Jabal of shepherds, etc. His posterity inhabited the city of Mareshah, the manufacture or staple commodity of which place was linen-cloth, with which their kings and priests were clothed.

4. That another family had had dominion in Moab, but were now in servitude in Babylon, 1Ch_4:22, 1Ch_4:23.

(1.) It was found among the ancient things that they had the dominion in Moab. Probably in David's time, when that country was conquered, they transplanted themselves thither, and were put in places of power there, which they held for several generations; but this was a great while ago, time out of mind.

(2.) Their posterity were now potters and gardeners, as is supposed in Babylon, where they dwelt with the king for his work, got a good livelihood by their industry, and therefore cared not for returning with their brethren to their own land, after the years of captivity had expired. Those that now have dominion know not what their posterity may be reduced to, nor what mean employments they may be glad to take up with. But those were unworthy the name of Israelites that would dwell among plants and hedges rather than be at the pains to return to Canaan. — Henry