Text -- 1 Chronicles 4:23 (NET)

4:23 They were the potters who lived in Netaim and Gederah; they lived there and worked for the king.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 4:23

He seems to oppose their present servitude to their former glory, and to shew their mean spirits that had rather tarry among the Heathen to do their drudgery, than return to Jerusalem to serve God and enjoy their freedom.

Wesley: 1Ch 4:23

Of Babylon: esteeming it a greater honour to serve that earthly monarch in the meanest employments, than to serve the king of kings in his temple.

JFB: 1Ch 4:22-23

"And these are ancient things" seems a strange rendering of a proper name; and, besides, it conveys a meaning that has no bearing on the record. The following improved translation has been suggested: "Sojourned in Moab, but returned to Beth-lehem and Adaberim-athekim. These and the inhabitants of Netaim and Gedera were potters employed by the king in his own work." Gedera or Gederoth, and Netaim, belonged to the tribe of Judah, and lay on the southeast border of the Philistines' territory (Jos 15:36; 2Ch 28:18).

Clarke: 1Ch 4:23

These were the potters - "These are the disciples of the law, for whose sake the world was created; who preside in judgment, and establish the world; and they build and perfect the fallen down house of Israel: they dwelt there with the Shechinah of the King of the world, in the study of the law and the intercalation or months, and determining the commencement of years and festivals: and they computed the times from heaven in the days of Ruth, the mother of kingdoms, to the days of Solomon the king."- T. I am afraid this paraphrase gives us as little light as the text itself, which speaks of potters, and those who dwelt among plants and hedges. They were probably brickmakers; perhaps potters also, who had their dwelling in low grounds, and fabricated the clay into pots and bricks that was digged up in forming fences in the king’ s domains.

TSK: 1Ch 4:23

1Ch 4:14; Psa 81:6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 4:23

Among plants and hedges - Rather, "in Netaim and Gederah"Jos 15:36.

With the king - Or, probably, "on the king’ s property."Both David and several of the later kings had large territorial possessions in various parts of Judaea 1Ch 27:25, 1Ch 27:31; 2Ch 26:10; 2Ch 27:4; 2Ch 32:28-29.

Poole: 1Ch 4:23

These were the potters or rather, these are; for he seems to oppose their present servitude to their former glory and to show their low and mean spirits, that had rather tarry among the heathen to do their drudgery, than return to Jerusalem to serve God and enjoy their freedom.

There they dwelt or tarried or now dwell , when their brethren are returned.

With the king of Babylon or Persia; esteeming it a greater honour and happiness to serve that earthly monarch in the meanest employments, than to serve the King of kings in his temple, and in his most noble and heavenly work.

Haydock: 1Ch 4:23

Potters. Hebrew yotserim, may also designate some family, as it seems improbable that the princes, in Moab, should be reduced to so mean a condition. But we have many examples of such a fall; (Haydock) and it is supposed, that these descendants of Sela were employed by the king of Babylon, at Nethaim and Gadera. (Calmet) ---

Hedges. These are the proper names of the places where they dwelt. In Hebrew, Netahim and Gedera. (Challoner) ---

Septuagint, "Ataim and Gadera." (Haydock) ---

The correct Roman edition of the Vulgate prints these words, plantationibus et Sepibus, with large letters, to imply as much. (Menochius) ---

King; David. (Sa) (Menochius) ---

Many of the tribe of Juda attended David, while he was forced to flee before Saul, and to hide himself in unfrequented places. Some of them might be these Yotserim, or they might follow the profession of potters. (Haydock) ---

"With the king they were powerful in his kingdom, and dwelt there." (Septuagint) (Haydock) ---

The Vulgate often give the meaning of proper names. (Du Hamel)

Gill: 1Ch 4:23

These were the potters,.... Or are the potters; the posterity of those men, who were so famous in their day, are now of mean employments: some of them made earthen pots; and some of them

dwelt among plants and hedges; or were employed in planting gardens and orchards, and making fences for them; or, as others think, "dwelt in Netaim and Gadara", cities in the tribe of Judah:

there they dwelt with the king for his work; to make pots, plant gardens, and set hedges for him; either for the king of Judah, or it may be for the king of Babylon, where they were carried captive, and now chose to remain, doing those servile works for the king, without the city, in the fields.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 4:23

¹ tn Heb “and those who lived in Netaim and Gederah; with the king in his work they lived there.”

Geneva Bible: 1Ch 4:23

These [were] the potters, and those that dwelt among plants and hedges: ^{( g )} there they dwelt with the king for his work.

^{( g )} They were David's gardeners and served him in his works.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 4:1-43

1 The posterity of Judah by Caleb, the son of Hur.

5 Of Ashur, the posthumous son Hezron.

9 Of Jabez, and his prayer.

11 The other families of the same stock.

21 The sons of Shelah.

24 The posterity and cities of Simeon.

39 Their conquest of Gedor, and of the Amalekites in mount Seir.

Maclaren: 1Ch 4:23

The King's Potters

There They Dwelt With The King For His Work.'--1 Chron. 4:23.

IN these dry lists of names which abound in Chronicles, we now and then come across points of interest, oases in the desert, which need but to be pondered sympathetically to yield interesting suggestions. Here for example, buried in a dreary genealogical table, is a little touch which repays meditating on. Among the members of the tribe of Judah were a hereditary caste of potters who lived in Netaim and Gederah,' if we adhere to the Revised Version's text, or among plantations and hedges' if we prefer the margin. But they are also described as dwelling with the king.' That can only mean on the royal estates, for the king himself resided in Jerusalem. He, however, held large domains in the territory of Judah, on some of which these ceramic artists were settled down and followed their calling. They were kept on the royal estates and kept in comfort, not needing to till, but fed and cared for, that they might be free to mould, out of common clay, forms of beauty and vessels meet for the master's use.' Surely we may read into the brief statement of the text a meaning of which the writer of it never dreamt, and see in the description of these forgotten artisans, a symbol of our Christian relations to our Lord and of our lira's work.

I. We, Too, Dwell With The King.

The Davidic king was in Jerusalem, and the potters were among plantations and hedges,' yet in a real sense they dwelt with the king,' though some of them might never have seen his face or trod the streets of the sacred city. Perhaps now and then he came to visit them on his outlying domains, but they were always parts of his household. And have we, Christ's servants, not His gracious parting word: I am with you always'? True, we are not beside Him in the great city, but He is beside us in His outlying domains, and we may be With Him in His glory, if while we still outwardly live among the' plantations and hedges' of this life, we dwell in spirit, by faith and aspiration, with our risen and ascended Lord. If we so dwell with the King,' He will dwell with us, and fill our humble abode with the radiance of His presence, making that place of His feet glorious.' That He should be with us is supreme condescension, that we should be with Him is the perfection of exaltation. How low He stoops, how high we can rise! The vigour of our Christian life largely depends on our keeping vivid the consciousness of our communion with Jesus and the sense of His real presence with us. How life's burdens would be lightened if we faced them all in the strength of the felt nearness of our Lord! How impossible it would be that we should ever feel the dreary sense of solitude, if we felt that unseen, but most real, Presence wrapping us round! It is only when our faith in it has fallen asleep that any earthly good allures, or any earthly evil frightens us. To be sure, in our thrilling consciousness, that we dwell with Jesus is an impenetrable cuirass that blunts the points of all arrows and keeps the breast that wears it unwounded in the fray. The world has no voices which can make themselves heard above that low sovereign whisper: I am with you always, even to the end of the world', and after the end has come, then we shall be with Him.

But we find in this notice a hint that leads us in yet another direction. They dwelt with the king' in the sense that they were housed and cared for on his lands. And in like manner, the true conception of the Christian life is that each of us is a sojourner with Thee,' set down on Christ's domains, and looked after by Him in regard to provision for outward wants. We have nothing in property, but all is His and held by His gift and to be used for Him. The slave owns nothing. The patch of ground which he cultivates for his food and what grows on it, are his master's. These workmen were not slaves, but they were not owners either. And we hold nothing as our own, if we are true to the terms on which it is given us to hold.

So if we rightly appreciate our position as dwelling on the King's lands, our delusion of possession will vanish, and we shall feel more keenly the pressure of responsibility while we feel less keenly the grip of anxiety. We are for the time being entrusted with a tiny piece of the royal estates. Let us not strut about as if we were owners, nor be for ever afraid that we shall not have enough for our needs. One sometimes comes on a model village close to the gates of some ducal palace, and notes how the lordly owner's honour prompts its being kept up to a high standard of comfort and beauty. We may be sure that the potters were well lodged and looked after, and that care for their personal wants was shifted from their shoulders to the king's. So should ours be. He will not leave His servants to starve. They should not dishonour Him and disturb themselves by worries and cares that would be reasonable only if they had no Provider. He has said, All things are given to Me of My Father,' and He gives us all that God has given Him. II. We dwell with the King for His work.

The king's potters had not to till the land nor do any work but to mould clay into vessels for use and beauty. For that purpose they had their huts and bits of ground assigned them. So with us, Christ has a purpose in His provision for us. We are set down on His domains, and we enjoy His presence and providing in order that, set free from cares and low ends, we may, with free and joyous hearts, yield ourselves to His joyful service. The law of our life should be that we please not ourselves, nor consult our own will in choosing our tasks, nor seek our own profit or gratification in doing them, but ever ask of Him: Lord, what wilt Thou have me to do?' and when the answer comes, as come it will to all who ask with real desire to learn and with real inclination to do His will, that we make haste and delay not, but make haste to keep His commandments.' The spirit which should animate our active lives is plainly enough taught us in that little word, they dwelt with the king for his work.'

Nor are we to forget that, in a very profound sense, dwelling with the King must go before doing His work. Unless we are living continually under the operation of the stimulus of communion with Jesus, we shall have neither quickness of ear to know what He wishes us to do, nor any resolute concentration of ourselves on our Christ-appointed tasks. The spring of all noble living is communion with noble ideals, and fellowship with Jesus sets men ageing, as nothing else will, in practical lives of obedience to Jesus. Time given to silent, retired meditation on that sweet, sacred bond that knits the believing soul to the redeeming Lord is not lost with reference to active work for Jesus. The meditative and the practical life are not antagonistic, but complementary. Mary and Martha are sisters, though sometimes they differ, and foolish people try to set them against each other.

But we must beware of a common misconception of what the King's work is. The royal potters did not make only things of beauty, but very common vessels designed for common and ignoble uses. There were vessels of dishonour dried in their kilns as well as vessels meet for the master's use.' There is a usual and lamentable narrowing of the term' Christian work,' to certain conventional forms of service, which has done and is doing an immense amount of harm. The King's work is far wider in scope than teaching in Sunday-schools, or visiting the sick, or any similar acts that are usually labelled with the name. It covers all the common duties of life. A shallow religion tickets some selected items with the name; a robuster, truer conception extends the design to everything. It is not only when we are definitely trying to bring others into touch with Jesus that we are doing Him service, but we may be equally serving Him in everything. The difference between the king's work and the poor potters' own lay not so much in the nature as in the motive of it, and whatever we do for Christ's sake and with a view to His will is work that He owns, while a regard to self in our motive or in our end decisively strikes any service tainted by it out of the category.

We are to hallow all our deeds by drawing the motive for them from the King and by laying the fruits of them at His feet. Thus, and only thus, will the most secular' actions be sanctified and the narrowest life be widened to contain a present Christ.

There are subsidiary motives which may legitimately blend with the supreme one. The potters would be stimulated to work hard and with their utmost skill when they thought of how well they were paid in house and store for their work. We have ample reasons for dedicating our whole selves to Jesus when we think of His gift of Himself to us, of His wages beforehand, of His joyful presence with His eye ever on us, marking our purity of motive and our diligence.

There is a final thought that may well stimulate us to put all our skill and effort into our work. The potters' work went to Jerusalem. It was for the king. What can be too good for him? He will see it, therefore let us put our best into it. And we shall see it too, when we too enter the city of the great King.' Jars that perhaps were wrought by these very workmen of whom we have been speaking turn up to-day in the excavations in Palestine. So much has perished and they remain, speaking symbols of the solemn truth that nothing human ever dies. Our works do follow us.' Let us so live that these may be found unto praise and honour and glory' at the appearing of the King.'

MHCC: 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.

Matthew Henry: 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.

Keil-Delitzsch: 1Ch 4:23

"These are the potters and the inhabitants of Netaim and Gedera."It is doubtful whether המּה refers to all the descendants of Shelah, or only to those named in 1Ch 4:22. Bertheau holds the latter to be the more probable reference; "for as those named in 1Ch 4:21 have already been denominated Byssus-workers, it appears fitting that those in 1Ch 4:22 should be regarded as the potters, etc."But all those mentioned in 1Ch 4:22 are by no means called Byssus-weavers, but only the families of Ashbea. What the descendants of Er and Laadan were is not said. The המּה may consequently very probably refer to all the sons of Shelah enumerated in 1Ch 4:21 and 1Ch 4:22, with the exception of the families designated Byssus-weavers, who are, of course, understood to be excepted. נטעים signifies "plantings;"but since גּדרה is probably the name of a city Gedera in the lowlands of Judah (cf. Jos 15:36; and for the situation, see on 1Ch 12:4), Netaim also will most likely denote a village where there were royal plantations, and about which these descendants of Shelah were employed, as the words "with the king in his business to dwell there" expressly state. המּלך is not an individual king of Judah, for we know not merely "of King Uzziah that he had country lands, 2Ch 26:10"(Berth.); but we learn from 1Ch 27:25-31 that David also possessed great estates and country lands, which were managed by regularly appointed officers.

We may therefore with certainty assume that all the kings of Judah had domains on which not only agriculture and the rearing of cattle, but also trades, were carried on.

(Note: From the arrangement of the names in vv. 2-20, in which Bertheau finds just twelve families grouped together, he concludes, S. 44f., that the division of the tribe of Judah into these twelve families did actually exist at some time or other, and had been established by a new reckoning of the families which the heads of the community found themselves compelled to make after deep and wide alterations had taken place in the circumstances of the tribe. He then attempts to determine this time more accurately by the character of the names. For since only a very few names in these verses are known to us from the historical books, from Genesis to 2 Kings, and the few thus known refer to the original divisions of the tribe, which may have maintained themselves till post-exilic times, while, on the contrary, a great number of the other names recur in the books of Ezra and Nehemiah; and since localities which in the earliest period after the exile were important for the new community are frequently met with in our verses, while such as were constantly being mentioned in prae-exilic times are nowhere to be found,- Bertheau supposes that a division of the tribe of Judah is here spoken of, which actually existed at some time in the period between Zerubbabel and Ezra. This hypothesis has, however, no solid foundation. The assumption even that the names in vv. 2-20 belong to just twelve families is very questionable; for this number can only be arrived at by separating the descendants of Caleb, 1Ch 4:15, from the descendants of Kenaz, 1Ch 4:13 and 1Ch 4:14, of whom Caleb himself was one, and reckoning them separately. But the circumstance that in this reckoning only the names in 1Ch 4:12-20 are taken into consideration, which no notice is taken of the descendants of Shelah the son of Judah, enumerated in 1Ch 4:21-23, is much more important . Bertheau considers this verse to be merely a supplementary addition, but without reason, as we have pointed out on 1Ch 4:21. For if the descendants of Shelah form a second line of families descended from Judah, co-ordinate with the descendants of Pharez and Zerah, the tribe of Judah could not, either before or after the exile, have been divided into the twelve families supposed by Bertheau; for we have no reason to suppose, on behalf of this hypothesis, that all the descendants of Shelah had died out towards the end of the exile, and that from the time of Zerubbabel only families descended from Pharez and Zerah existed. But besides this, the hypothesis is decisively excluded by the fact that in the enumeration, vv. 2-20, no trace can be discovered of a division of the tribe of Judah into twelve families; for not only are the families mentioned not ranger according to the order of the sons and grandsons of Judah mentioned in 1Ch 4:1, but also the connection of many families with Judah is not even hinted at. An enumeration of families which rested upon a division either made or already existing at any particular time, would be very differently planned and ordered. But if we must hold the supposition of a division of the tribe of Judah into twelve families to be unsubstantiated, since it appears irreconcilable with the present state of these genealogies, we must also believe the opinion that this division actually existed at any time between Zerubbabel and Ezra to be erroneous, and to rest upon no tenable grounds. The relation of the names met with in these verses to the names in the books from Genesis to 2 Kings on the one hand, and to the books of Ezra and Nehemiah on the other, is not really that which Bertheau represents it to be. If we turn our attention in the first place to the names of places, we find that, except a few quite unknown villages or towns, the localities mentioned in vv. 2-20 occur also in the book of Joshua, and many of them even here and there throughout Genesis, in the book of Judges, and in the books of Samuel and Kings. In these latter they are somewhat more rarely met with, but only because they played no great part in history. The fact of a disproportionate number of these towns occurring also in the books of Ezra and Nehemiah is connected with the peculiar character of the contents of these books, containing as they do a number of registers of the families of Judah which had returned out of exile. Then if we consider the names of persons in vv. 2-20, we find that not a few of them occur in the historical narratives of the books of Samuel and Kings. Others certainly are found only in the family registers of the books of Ezra and Nehemiah, while others again are peculiar to our verses. This phenomenon also is completely accounted for by the contents of the various historical books of the Old Testament. For example, had Nehemiah not received into his book the registers of all the families who had returned from Babylon, and who took part in the building of the walls of Jerusalem, no more names would be met with in his book than are found in the books of Samuel and Kings. Bertheau attempts to find support for his hypothesis in the way in which the names are enumerated, and their loose connection with each other, inasmuch as the disconnected statements abruptly and intermittently following one another, which to us bring enigma after enigma, must have been intended for readers who could bring a key to the understanding of the whole from an accurate knowledge of the relations which are here only hinted at; but the strength of this argument depends upon the assumption that complete family registers were at the command of the author of the Chronicle, from which he excerpted unconnected and obscure fragments, without any regard to order. But such an assumption cannot be justified. The character of that which is communicated would rather lead us to believe that only fragments were in the hands of the chronicler, which he has given to us as he found them. We must therefore pronounce this attempt at an explanation of the contents and form of vv. 2-20 to be an utter failure.)

Constable: 1Ch 1:1--9:44

I. ISRAEL'S HISTORICAL ROOTS chs. 1--9

"The fact that the author of 1 and 2 Chronicles devoted nine chapters out of sixty-five to genealogies (1 Chr 1-9) makes clear that these were of great importance to him and bear significantly on his purpose in writing his work. This purpose needs to be understood by any commentator who would elucidate the nature of these volumes.

"We may define a genealogy as a written or oral expression of the descent of a person or persons from an ancestor or ancestors.'¹⁸ They may display breadth (These were the sons of Israel: Reuben, Simeon, Levi, Judah,' 1 Chr 2:1) and depth (the sons of Solomon: Rehoboam, Abijah his son, Asa his son,' 1 Chr 3:10). This latter genealogy and others of its type that display depth alone are termed linear.' Biblical genealogies, like the extrabiblical ones, are normally quite limited in depth, rarely extending beyond ten or twelve generations but often from four to six. In 1 Chronicles 2-9 we have an exception. Perhaps the writer sometimes joined separate genealogies.

"If a genealogy displays breadth as well as depth, it is termed segmented,' or mixed.' In Chronicles multiple descendants of an ancestor are frequently named, but not all the lives are pursued to later generations. Genealogies may proceed from parent to child (descending, as in 1 Chr 9:39-44) or from child to parent (ascending, as in 1 Chr 9:14-16).

"The two types of genealogy, linear and segmented, serve different purposes. The linear genealogy seeks to legitimize an individual by relating him to an ancestor whose status is established. The segmented genealogy is designed to express relationships between the various branches of a family."¹⁹

"Their function, broadly speaking, is to show that the promises and purposes of God continue."²⁰

The aim of the genealogies "is to paint a portrait of the people of God in its ideal extent as a symbol of both the particularity of his election and the breadth of his grace."²¹

". . . it should be noted that a further theme of Chr., that of the Lord's willingness to start afresh with his errant people, is also tucked away almost unnoticed in the genealogies."²²

Constable: 1Ch 4:1--7:40

B. The House of Israel chs. 4-7

The writer's next concern was to trace the line of people to whom and through whom God promised to bring blessing and salvation. That nation was Israel, the descendants of Jacob. The writer viewed Israel as consisting of 12 tribes, not just the tribes represented by the returnees from Babylonian exile. The nation as a whole would have a future.

Constable: 1Ch 4:1-23

1. The family of Judah 4:1-23

Jacob prophesied that his third son, Judah, would become the leader of the Israelites. Through him God would provide the promised blessing to come (Gen. 49:8-12). The Davidic dynasty was one branch of Jacob's descendants, so the writer had special interest in Judah.

"Many unrelated fragments have been brought together here in the interests of completeness."²⁵

Jabez's prayer (v. 10) shows that prayer and a prayer-answering God can overcome the threat of evil.²⁶ This writer believe in the efficacy of prayer, and he emphasized prayer much in his narrative.

"As a Judahite and ancestor of David, it seems quite likely that Jabez was a type of David and that his fervent appeal was made in anticipation of God's selection and blessing of the yet unborn house of David."²⁷

Guzik: 1Ch 4:1-43

1 Chronicles 4 through 8 - The Tribes of Israel and their Descendents

"How barren to us is this register, both of incident and interest! And yet, as barren rocks and sandy deserts make integral and necessary parts of the globe; so do these genealogical tables make necessary parts of the history of providence and grace in the maintenance of truth, and the establishment of the church of Christ. Therefore, no one that fears God will either despise or lightly esteem them." (Adam Clarke)

"Here tribes, and individual men, are seen as gaining importance and value in proportion as they co-operated in the purpose of God." (G. Campbell Morgan)

A. The tribes comprising the later Kingdom of Judah.

1. (4:1-23) The descendents of Judah.

The sons of Judah were Perez, Hezron, Carmi, Hur, and Shobal. And Reaiah the son of Shobal begot Jahath, and Jahath begot Ahumai and Lahad. These were the families of the Zorathites. These were the sons of the father of Etam: Jezreel, Ishma, and Idbash; and the name of their sister was Hazelelponi; and Penuel was the father of Gedor, and Ezer was the father of Hushah. These were the sons of Hur, the firstborn of Ephrathah the father of Bethlehem. And Ashhur the father of Tekoa had two wives, Helah and Naarah. Naarah bore him Ahuzzam, Hepher, Temeni, and Haahashtari. These were the sons of Naarah. The sons of Helah were Zereth, Zohar, and Ethnan; and Koz begot Anub, Zobebah, and the families of Aharhel the son of Harum. Now Jabez was more honorable than his brothers, and his mother called his name Jabez, saying, "Because I bore him in pain." And Jabez called on the God of Israel saying, "Oh, that You would bless me indeed, and enlarge my territory, that Your hand would be with me, and that You would keep me from evil, that I may not cause pain!" So God granted him what he requested. Chelub the brother of Shuhah begot Mehir, who was the father of Eshton. And Eshton begot Beth-Rapha, Paseah, and Tehinnah the father of Ir-Nahash. These were the men of Rechah. The sons of Kenaz were Othniel and Seraiah. The sons of Othniel were Hathath, and Meonothai who begot Ophrah. Seraiah begot Joab the father of Ge Harashim, for they were craftsmen. The sons of Caleb the son of Jephunneh were Iru, Elah, and Naam. The son of Elah was Kenaz. The sons of Jehallelel were Ziph, Ziphah, Tiria, and Asarel. The sons of Ezrah were Jether, Mered, Epher, and Jalon. And Mered's wife bore Miriam, Shammai, and Ishbah the father of Eshtemoa. (His wife Jehudijah bore Jered the father of Gedor, Heber the father of Sochoh, and Jekuthiel the father of Zanoah.) And these were the sons of Bithiah the daughter of Pharaoh, whom Mered took. The sons of Hodiah's wife, the sister of Naham, were the fathers of Keilah the Garmite and of Eshtemoa the Maachathite. And the sons of Shimon were Amnon, Rinnah, Ben-Hanan, and Tilon. And the sons of Ishi were Zoheth and Ben-Zoheth. The sons of Shelah the son of Judah were Er the father of Lecah, Laadah the father of Mareshah, and the families of the house of the linen workers of the house of Ashbea; also Jokim, the men of Chozeba, and Joash; Saraph, who ruled in Moab, and Jashubi-Lehem. Now the records are ancient. These were the potters and those who dwell at Netaim and Gederah; there they dwelt with the king for his work.

a. The sons of Judah were: Since the focus of these genealogies is the dynastic line of David, it makes sense that the tribe of Judah is listed first.

i. "Ezra expected his readers to recognize (from 2:5, 18, 50) that the five descendants of Judah, from Perez to Shobal, were not brothers but successive generations. 'Carmi' must therefore be a scribal error for Caleb." (Payne)

b. Now Jabez was more honorable than his brothers: This man Jabez is one of the more interesting briefly-mentioned people of the Old Testament. We only know of him from this text, and from the town of scribes that may have been named after him or associated with him (1 Chronicles 2:55).

i. "While through these genealogies, and indeed through all the history, we are occupied with those connected with government and the procession of events leading to universal issues, it is refreshing to be halted by the story of one man who took his need directly to God and obtained the answer of God's grace." (Morgan)

ii. "On these accounts he was more honourable than his brethren. He was of the same stock and the same lineage; he had neither nobility of birth, nor was distinguished by earthly titles; in all these respects he was on a level with his brethren: but God tells us that he was more honourable than them all; and why? because he prayed, because he served his Maker, and because he lived to do good among men; therefore he received the honour that cometh from God." (Clarke)

c. His mother called his name Jabez: This name is associated with pain or sorrow. For some reason, probably surrounding the circumstances of his birth, his mother named him this. Because of the strong importance of the idea of a name in ancient Hebrew culture, this idea of pain was heavy with and upon Jabez - perhaps especially in his growing up.

d. And Jabez called on the God of Israel: Jabez was honored, and we know little more of him than that he was a man of prayer and that his prayer was answered. One way to gain honor in the Kingdom of God is through prayer, instead of through ambition and achievement. Jabez had four basic requests in his prayer.

i. First, Jabez prayed to be blessed indeed. There are many who are blessed, but they are not blessed indeed. That is, they have something that is in one sense a blessings (such as family, salvation, wealth, fame, health, security), but yet because of fundamental dissatisfaction in their life, they are not blessed indeed.

· Even worse, sometimes blessings turn out to be a curse to us in that we make an idol of the blessing. In this, we see the great wisdom of Jabez's prayer.

· In the same way, many things that are outwardly curses end up being blessings indeed to us.

ii. Jabez prayed for enlarged territory. Virtually all older commentators agree with Matthew Poole that Jabez called on the God of Israel "when he was undertaking some great and dangerous service," in particular the conquest of the land of Canaan. Therefore, when he prayed "enlarge my territory," it was to "drive out these wicked and cursed Canaanties, whom thou hast commanded us to root out, and therefore I justly beg and expect thy blessing in the execution of thy command." (Poole)

· Adam Clarke quotes a Chaldean translation of this prayer, with the line: and enlarge my borders with disciples. This, together with the scribal city associated with his name, indicates (but does not prove) that Jabez's desire for more territory was not only to displace the wicked, but also to advance the cause of godliness through the multiplication of disciples.

iii. Jabez asked that the hand of God would be with him. "The 'hand of the Lord' is a biblical term for God's power and presence in the lives of His people (see Joshua 4:24 and Isaiah 59:1)." (Wilkinson)

· The phrase the hand of the LORD is used many times in the Old Testament, and often in a negative sense - that is, in the sense of God's hand being against someone in judgment. Here Jabez prayed that the hand of the LORD would be with him.

· In Psalm 77:10, the Psalmist wrote: I will remember the years of the right hand of the Most High. Here Jabez prayed in advance for something to remember later - to see the hand of God with him now.

iv. Jabez asked to be kept from evil and that he would not cause pain. Some other translations render this with the idea that pain Jabez did not want to cause was his own. "He used this expression in allusion to his name, which signifies grief; Lord, let me not have that grief which my name implies, and which my sin deserves." (Poole)

· In this Jabez recognized the evil in this world, no doubt because he had lived through much pain in his life.

· In this Jabez recognized that he needed God to keep him from evil.

· In this Jabez recognized that the hand of God to bless us can transform the evil and pain of life.

e. So God granted him what he requested: This, of course, is the measure of effective prayer - that it is answered from heaven (allowing that "No" or "Wait" can also be an answer). Yet when we are close to the heart of God and pray for the things important to Him and His kingdom, we expect that our prayers will be granted (1 John 5:14).

i. "If we take up the character and conduct of Jabez in the view given by the Chaldee, we shall not only see him as a pious and careful man, deeply interested in behalf of himself and his family, but we shall see him as a benevolent man, labouring for the welfare of others, and especially for the religious instruction of youth. He founded schools, in which the young and rising generation were taught useful knowledge, and especially the knowledge of God. He had disciples, which were divided into three classes, who distinguished themselves by their fervour in the worship of God, by their docility in obediently hearing and treasuring up the advices and instructions of their teachers, and by their deep piety to God in bringing forth the fruits of the Spirit. The spirit of prophecy, that is, of prayer and supplication, rested upon them." (Clarke)

ii. "Reader, imitate the conduct of this worthy Israelite that thou mayest be a partaker of his blessings." (Clarke)

f. And these were the sons of Bithiah the daughter of Pharaoh, whom Mered took: "The wife of Mered here intended is Bithiah (v. 18). Her identification as a daughter of Pharaoh would locate this event during the early part of Israel's sojourn in Egypt (before 1800 B.C.), the union probably being made possible because of Joseph's prominence." (Payne)

g. These were the potters and those who dwell at Netaim and Gederah; there they dwelt with the king for his work: Since the broad focus of these chapters is to point to the tribe of Judah and especially to the family of David, these receive special mention because they worked for the king and lived with the king. Charles Spurgeon preached a wonderful sermon on this verse, with four points under the title With the King for His Work!

i. Our King has many kinds of servants. He has soldiers, watchmen, heralds, scribes, musicians, house servants, gardeners, servants for the children. We should therefore value the different servants and understand and value our own place of service.

ii. All who live with our King must work. "They did not live on the king's bounty and dwell on the king's country estates to do nothing, but they dwelt there for his work. I do not know whether all that call my Master 'Lord' have caught this idea. I have thought that some of our church members imagine that the cause of Christ was a coach, and that they were to ride on it, and that they would prefer the box seat." (Spurgeon)

iii. Those that work for the King ought to live with Him. "Now, those that live with Jesus Christ have a sort of secret alphabet between themselves and him. Oftentimes when a Christian man does the right thing . . . Do you know why he had that knack? He lived with his Master, so he knew what you knew not. He knew the meaning of his Master's eye, and it guided him." (Spurgeon)

iv. We are working for the King. "And after you have received Christ then you shall go forth and serve him. Put out an empty hand and receive Christ into it by a little faith, and then go and serve him, and the Lord bless you henceforth and for ever." (Spurgeon)

2. (4:24-43) The descendents of Simeon.

The sons of Simeon were Nemuel, Jamin, Jarib, Zerah, and Shaul, Shallum his son, Mibsam his son, and Mishma his son. And the sons of Mishma were Hamuel his son, Zacchur his son, and Shimei his son. Shimei had sixteen sons and six daughters; but his brothers did not have many children, nor did any of their families multiply as much as the children of Judah. They dwelt at Beersheba, Moladah, Hazar Shual, Bilhah, Ezem, Tolad, Bethuel, Hormah, Ziklag, Beth Marcaboth, Hazar Susim, Beth Biri, and at Shaaraim. These were their cities until the reign of David. And their villages were Etam, Ain, Rimmon, Tochen, and Ashan; five cities; and all the villages that were around these cities as far as Baal. These were their dwelling places, and they maintained their genealogy: Meshobab, Jamlech, and Joshah the son of Amaziah; Joel, and Jehu the son of Joshibiah, the son of Seraiah, the son of Asiel; Elioenai, Jaakobah, Jeshohaiah, Asaiah, Adiel, Jesimiel, and Benaiah; Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah; these mentioned by name were leaders in their families, and their father's house increased greatly. So they went to the entrance of Gedor, as far as the east side of the valley, to seek pasture for their flocks. And they found rich, good pasture, and the land was broad, quiet, and peaceful; for some Hamites formerly lived there. These recorded by name came in the days of Hezekiah king of Judah; and they attacked their tents and the Meunites who were found there, and utterly destroyed them, as it is to this day. So they dwelt in their place, because there was pasture for their flocks there. Now some of them, five hundred men of the sons of Simeon, went to Mount Seir, having as their captains Pelatiah, Neariah, Rephaiah, and Uzziel, the sons of Ishi. And they defeated the rest of the Amalekites who had escaped. They have dwelt there to this day.

a. The sons of Simeon . . . these were the dwelling places: Simeon and Levi, two of the sons of Jacob, massacred the men of the city of Shechem (Genesis 34:24-30, 49:5-7) and were therefore cursed to be scattered. Therefore, the tribe of Simeon did not have a province to call their own, only these cities, villages, and dwelling places.

i. "Simeon was granted lands in Palestine only within the arid southwestern portions of Judah (Joshua 19:1-9; cf. 15:26, 28-32); and it campaigned cooperatively with Judah in their conquest (Judges 1:3)." (Payne)

ii. "For after the division of Solomon's kingdom in 930 B.C., elements of Simeon either moved to the north or at least adopted its religious practices (cf. the inclusion of Beersheba along with the shrines of Ephraim that are condemned in Amos 5:5) . . . Other Simeonites carried on in a seminomadic life in isolated areas that they could occupy, such as those noted at the close of this chapter." (Payne)

iii. "This genealogy is very different from that given in Genesis 46:10, and Numbers 26:12. This may be occasioned by the same person having several names, one list taking one name, another list some other, and so on: to reconcile is impossible; to attempt it, useless." (Clarke)

b. But his brothers did not have many children, nor did any of their families multiply as much as the children of Judah: The census data both at the beginning and the end of the Book of Numbers indicates that the population of the tribe of Simeon decreased radically during the wilderness years of the exodus. They were among the largest tribes at the beginning and among the smallest tribes at the end.

i. "Of this tribe was that shameless fornicator, Zimri (Numbers 35), as also Judas Iscariot, as Jerome affirmeth." (Trapp)

Introduction / Outline

JFB: 1 Chronicles (Book Introduction)

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 (Outline)

• ADAM'S LINE TO NOAH. (1Ch. 1:1-23)
• SHEM'S LINE TO ABRAHAM. (1Ch 1:24-28)
• SONS OF ISHMAEL. (1Ch 1:29-31)
• SONS OF KETURAH. (1Ch 1:32-33)
• POSTERITY OF ABRAHAM BY ESAU. (1Ch 1:34-42)
• POSTERITY OF JUDAH. (1Ch 2:3-12)
• CHILDREN OF JESSE. (1Ch 2:13-17)
• POSTERITY OF CALEB. (1Ch. 2:18-55)
• SONS OF DAVID. (1Ch 3:1-9)
• HIS LINE TO ZEDEKIAH. (1Ch 3:10-16)
• SUCCESSORS OF JECONIAH. (1Ch 3:17-24)
• POSTERITY OF JUDAH BY CALEB THE SON OF HUR. (1Ch 4:1-8)
• OF JABEZ, AND HIS PRAYER. (1Ch 4:9-20)
• POSTERITY OF SHELAH. (1Ch 4:21-23)
• OF SIMEON. (1Ch. 4:24-43)
• THE LINE OF REUBEN. (1Ch 5:1-10)
• THE LINE OF GAD. (1Ch. 5:11-26)
• LINE OF THE PRIESTS. (1Ch. 6:1-48)
• OFFICE OF AARON AND HIS SONS. (1Ch. 6:49-81)
• SONS OF ISSACHAR. (1Ch 7:1-5)
• OF BENJAMIN. (1Ch 7:6-12)
• OF NAPHTALI. (1Ch 7:13)
• OF MANASSEH. (1Ch. 7:14-40)
• SONS AND CHIEF MEN OF BENJAMIN. (1Ch. 8:1-32)
• STOCK OF SAUL AND JONATHAN. (1Ch 8:33-40)
• ORIGINAL REGISTERS OF ISRAEL AND JUDAH'S GENEALOGIES. (1Ch. 9:1-26)
• SAUL'S OVERTHROW AND DEATH. (1Ch 10:1-7)
• THE PHILISTINES TRIUMPH OVER HIM. (1Ch 10:8-14)
• DAVID MADE KING. (1Ch 11:1-3)
• HE WINS THE CASTLE OF ZION FROM THE JEBUSITES BY JOAB'S VALOR. (1Ch 11:4-9)
• A CATALOGUE OF HIS WORTHIES. (1Ch. 11:10-47)
• THE COMPANIES THAT CAME TO DAVID AT ZIKLAG. (1Ch. 12:1-22)
• THE ARMIES THAT CAME TO HIM AT HEBRON. (1Ch. 12:23-40)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM. (1Ch 13:1-8)
• HIRAM'S KINDNESS TO DAVID; DAVID'S FELICITY. (1Ch 14:1-2)
• HIS WIVES. (1Ch 14:3-7)
• HIS VICTORIES OVER THE PHILISTINES. (1Ch 14:8-17)
• DAVID BRINGS THE ARK FROM OBEDEDOM. (1Ch. 15:1-24)
• DAVID'S FESTIVAL SACRIFICE AND LIBERALITY TO THE PEOPLE. (1Ch 16:1-6)
• HIS PSALM OF THANKSGIVING. (1Ch. 16:7-43)
• DAVID FORBIDDEN TO BUILD GOD A HOUSE. (1Ch 17:1-10)
• DAVID SUBDUES THE PHILISTINES AND MOABITES. (1Ch 18:1-2)
• DAVID SMITES HADADEZER AND THE SYRIANS. (1Ch 18:3-17)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (1Ch 19:1-5)
• JOAB AND ABISHAI OVERCOME THE AMMONITES. (1Ch 19:6-15)
• SHOPHACH SLAIN BY DAVID. (1Ch 19:16-19)
• RABBAH BESIEGED BY JOAB, SPOILED BY DAVID, AND THE PEOPLE TORTURED. (1Ch 20:1-3)
• THREE OVERTHROWS OF THE PHILISTINES AND THREE GIANTS SLAIN. (1Ch 20:4-8)
• DAVID SINS IN NUMBERING THE PEOPLE. (1Ch 21:1-13)
• HE BUILDS AN ALTAR. (1Ch 21:18-30)
• DAVID PREPARES FOR BUILDING THE TEMPLE. (1Ch 22:1-5)
• HE INSTRUCTS SOLOMON. (1Ch 22:6-19)
• DAVID MAKES SOLOMON KING. (1Ch 23:1)
• NUMBER AND DISTRIBUTION OF THE LEVITES. (1Ch 23:2-6)
• SONS OF GERSHON. (1Ch 23:7-11)
• OF KOHATH. (1Ch 23:12-20)
• OF MERARI. (1Ch 23:21-23)
• OFFICE OF THE LEVITES. (1Ch 23:24-32)
• DIVISION OF THE SONS OF AARON INTO FOUR AND TWENTY ORDERS. (1Ch. 24:1-19)
• NUMBER AND OFFICE OF THE SINGERS. (1Ch 25:1-7)
• THEIR DIVISION BY LOT INTO FOUR AND TWENTY ORDERS. (1Ch. 25:8-31)
• DIVISIONS OF THE PORTERS. (1Ch 26:1-12)
• THE GATES ASSIGNED BY LOT. (1Ch 26:13-19)
• LEVITES THAT HAD CHARGE OF THE TREASURES. (1Ch 26:20-28)
• OFFICERS AND JUDGES. (1Ch 26:29-32)
• TWELVE CAPTAINS FOR EVERY MONTH. (1Ch 27:1-15)
• PRINCES OF THE TWELVE TRIBES. (1Ch 27:16-24)
• DAVID EXHORTS THE PEOPLE TO FEAR GOD. (1Ch 28:1-8)
• HE ENCOURAGES SOLOMON TO BUILD THE TEMPLE. (1Ch 28:9-20)
• DAVID CAUSES THE PRINCES AND PEOPLE TO OFFER FOR THE HOUSE OF GOD. (1Ch 29:1-9)
• HIS REIGN AND DEATH. (1Ch 29:26-30)

TSK: 1 Chronicles 4 (Chapter Introduction)

Overview

1Ch 4:1, The posterity of Judah by Caleb, the son of Hur; 1Ch 4:5, Of Ashur, the posthumous son Hezron; 1Ch 4:9, Of Jabez, and his prayer; 1Ch 4:11, The other families of the same stock; 1Ch 4:21, The sons of Shelah; 1Ch 4:24, The posterity and cities of Simeon; 1Ch 4:39, Their conquest of Gedor, and of the Amalekites in mount Seir.

Poole: 1 Chronicles (Book Introduction)

FIRST BOOK OF THE CHRONICLES

THE ARGUMENT

THESE Books of the CHRONICLES are not the same which are so called, 1Ki 14:19 , and elsewhere, (because some passages said to be there mentioned are not found here,) but other books, and written by other persons, and for other ends. Yet this same writer took out of those books such historical passages as were most useful or necessary. They were written after the Babylonish captivity, as appears from 2Ch 36:20 , &c., by Ezra; as may be gathered not only from the same words used in the place now quoted, and in the beginning of that book which goeth under the name of Ezra, but also from some other passages, which we may observe hereafter, and from the exactness and diligence here used in making catalogues of persons and families, which also is used in the Book of Ezra. If one or two passages seem to be of a later date, those were added by some other prophets; there being some few such additional passages in the Books of Moses. The chief design of these books is, to complete the history of the kings of Judah, and to gather up the fragments of sacred history which were omitted in the Books of Samuel and Kings, and to explain some passages there mentioned, and to give an exact account of the genealogies; which (though ignorant or inconsiderate persons may think trivial and useless) was a work of great necessity, to preserve the distinction of the tribes and families, that so it might appear that Christ came of that nation, and tribe, and family, of which he was to be born. And this account having been hitherto neglected, is most seasonably mentioned in these books, because this was to be in a manner the last part of the sacred and canonical history of the Old Testament, and therefore the fittest place to record those genealogies, upon which the truth and authority of the New Testament ill some sort depends. And whereas many things in these genealogies to us are obscure and doubtful, they were not so to the Hebrews; and all the persons here named were known to them by those very particular and exact genealogies, which they kept in their several families and in public registers; from whence this sacred penman, by the direction of God’ s Spirit, took those things which were of most importance.

Poole: 1 Chronicles 4 (Chapter Introduction)

CHRONICLES Chapter 4

The posterity of Judah by Caleb the son of Hur, 1Ch 4:1-4 . By Ashur, 1Ch 4:5-8 . By Jabez: his prayer, 1Ch 4:9-20 . The posterity of Shelah, 1Ch 4:21-23 . The posterity and cities of Simeon: their conquest of Gedor; and of the Amalekites in Mount Seir, 1Ch 4:24-43 .

MHCC: 1 Chronicles (Book Introduction)

The books of Chronicles are, in a great measure, repetitions of what is in the books of Samuel and of the Kings, yet there are some excellent useful things in them which we find not elsewhere. The FIRST BOOK traces the rise of the Jewish people from Adam, and afterward gives an account of the reign of David. In the SECOND BOOK the narrative is continued, and relates the progress and end of the kingdom of Judah; also it notices the return of the Jews from the Babylonish captivity. Jerome says, that whoever supposes himself to have knowledge of the Scriptures without being acquainted with the books of Chronicles, deceives himself. Historical facts passed over elsewhere, names, and the connexion of passages are to be found here, and many questions concerning the gospel are explained.

MHCC: 1 Chronicles 4 (Chapter Introduction)

Genealogies.

Matthew Henry: 1 Chronicles (Book Introduction)

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.

Matthew Henry: 1 Chronicles 4 (Chapter Introduction)

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).

Constable: 1 Chronicles (Book Introduction)

Introduction

Title

The earliest Hebrew title for the Books of Chronicles translates as, "The Things Left Behind." This name describes Chronicles as containing remnants of the monarchy history not recorded in the preceding Old Testament historical books. A later title that appears in most copies of the Hebrew Bible is, "The Accounts of the Days," or "Daily Matters." This title emphasizes the nature of Chronicles as official annals (cf. Esth. 2:23; 1 Kings 14:19). Chronicles contains the official records of the kings of Israel, especially those of the Southern Kingdom after the kingdom split. The English title "Chronicles" comes down to us from this later Hebrew one.

As was true of Samuel and Kings, the Septuagint (Greek) translation of the Hebrew Old Testament was responsible for dividing the single Book of Chronicles into 1 and 2 Chronicles. Scribes divided these long books to make them easier for copyists, publishers, and readers to handle. We could translate the Septuagint title as, "Things Omitted." This title implies that Chronicles contains material left out of other inspired histories of Israel. This is true. Of course, it also contains much material that the former historical books included.

Writer and Date

Early Jewish tradition recorded in the Talmud ascribed the authorship of Chronicles to Ezra. Recent studies of the linguistic differences that exist between the Books of Ezra and Chronicles have led some modern scholars to reject this ancient view.¹ Internal evidence suggests that if the writer was not Ezra he was probably a contemporary of Ezra.

There is quite a bit of difference of opinion even among conservative evangelical scholars regarding the date of composition. Most of these people place it within Ezra's lifetime (ca. 450-400 B.C.).² This date would make Chronicles one of the last if not the last historical book of the Old Testament. The date of composition of Ezra was probably about 446 B.C. The Book of Nehemiah probably came into existence between 420 and 400 B.C. The date of writing of Esther was probably shortly after 473 B.C.

"It is now clear from comparison of Chronicles with the Samaritan Pentateuch and the Greek translations of the Pentateuch that the text Chronicles used was more like these texts than the MT [Masoretic Text]."³

Scholars vary greatly in their ideas concerning the date of composition. Some of them hold a date as early as the middle of the fifth century B.C. (450 B.C.) while others date Chronicles as late as 200 B.C.⁴

Scope and Purpose

Chronicles covers a broader period of history than any other Old Testament book. It begins with Adam and ends with Anani who lived eight generations after King Jehoiachin (1 Chron. 3:24). If we allow 25 years for each generation, the birth of Anani would have been between 425 and 400 B.C.

"In Near Eastern antiquity, the generation (that is the years between a man's birth and his begetting his first-born son) is ordinarily 25 years or less."⁵

Since the writer had great interest in David's family it is unlikely that any of David's descendants after Anani were alive when he wrote the book. If they had been, the writer probably would have included their names.

Other Old Testament books, especially Genesis, Samuel, and Kings, cover over half the material that Chronicles contains. There are two main reasons for this repetition. First, the writer wanted to give his readers another version of those events. In this respect Chronicles and the other historical books are similar to the Gospels in the New Testament. Each gives a unique interpretation and emphasis. Each writer selected the historical materials that would present what he wanted to emphasize. Chronicles is more similar to John's Gospel than the other Gospels. Both books are very sermonic, and each has a purpose that is easy to identify (John 20:30-31; 2 Chron. 7:14). Chronicles is also similar to Deuteronomy, the last book of the Pentateuch, which also preaches by recalling history.

Second, the writer of Chronicles explained and expounded the meaning of many events in Israel's history much as the writers of modern commentaries do. This was especially important since the original readers of Chronicles needed to remember their history and the spiritual issues that had molded and would mold their destiny. These observations would guide them as they sought to reestablish Israel in the Promised Land after the Babylonian captivity.

"The purpose of these two volumes [1 and 2 Chronicles] is to review the history of Israel from the dawn of the human race to the Babylonian captivity and Cyrus' edict of restoration. This review is composed with a very definite purpose in mind, to give to the Jews of the Second Commonwealth the true spiritual foundations of their theocracy as the covenant people of Jehovah. This historian's purpose is to show that the true glory of the Hebrew nation was found in its covenant relationship to God, as safeguarded by the prescribed forms of worship in the temple and administered by the divinely ordained priesthood under the protection of the divinely authorized dynasty of David. Always the emphasis is upon that which is sound and valid in Israel's past as furnishing a reliable basis for the task of reconstruction which lay ahead. Great stress is placed upon the rich heritage of Israel and its unbroken connection with the patriarchal beginnings (hence the prominence accorded to genealogical lists)."⁶

". . . the Chronicler' is no mere chronicler! He is a theologian, sharing with all the biblical writers the burden of interpreting God's ways to human beings."⁷

The writer saw principles operating in history. He selected unmistakable instances of them and applied them to his own times.

"If Kings, composed after the final collapse of the kingdom in 586 B.C., concentrates on how sin leads to defeat (2 Kings 17:15, 18), then Chronicles, coming after the two returns from exile in 537 and 458 B.C., recounts, from the same record, how faith is the victory' (2 Chron. 20:20, 22)."⁸

". . . the Chronicler goes even further than the Deuteronomic historian [i.e., the writer of 1 and 2 Kings] in attempting to correlate blessing with faithfulness and judgment with disobedience within each separate generation."⁹

Another statement of the purpose of Chronicles is as follows:

". . . to rally the returned remnant to hopeful temple worship . . . by demonstrating their link with the enduring Davidic promises."¹⁰

"The past is explained so that its institutions and religious principles become relevant to the present, and the ways of the present are legitimized anew by being connected to the prime source of authority--the formative period in the people's past."¹¹

Three major features of Chronicles appear when we isolate the material the writer included that is not in Samuel or Kings. First, the genealogies reflect the writer's goal of encouraging Israel's racial and religious purity. Second, the emphases on the temple, ark, and worship show his desire that the returned exiles reestablish worship according to the Mosaic Law.¹² Third, the record of David's glories and the victories God gave his successors were his way of encouraging his original readers as they sought to reestablish their nation in the Promised Land.¹³

Conservative students of Chronicles differ in their opinion concerning the amount of Messianic expectation the Chronicler held out to his readers. My belief is that he did present some hope of a coming Messiah who would fulfill the promises given to David in the Davidic Covenant. I will point this out at the appropriate places in the notes that follow.¹⁴

Passages Unique to Chronicles (In probable chronological order)15
Genealogies	The genealogical tables	1 Chron. 1-9
David	The list of the men who came to David at Ziklag	1 Chron. 12:1-7
	The list of the men who joined David on his way to Ziklag	1 Chron. 12:19-22
	Data concerning the number of warriors who made David king	1 Chron. 12:23-40
	The Gadites who "separated themselves unto David"	1 Chron. 12:8-15
	David's hymn of praise when he moved the ark	1 Chron. 16:4-36
	David's final preparations for the building of the temple	1 Chron. 22:1-19
	The national convention	1 Chron. 23:1-9:22
Solomon	The making of the altar of brass	2 Chron. 4:1
	The close of Solomon's dedicatory prayer	2 Chron. 6:40-42
Rehoboam	The adherence of the Levites in all Israel to Rehoboam	2 Chron. 11:13-14
	The immigration of other pious Israelites to Judah	2 Chron. 11:16-17
	Rehoboam's fortifications	2 Chron. 11:5-12
	Rehoboam's family	2 Chron. 11:18-23
Abijah	Abijah's family	2 Chron. 13:21
Asa	The ten years of peace under Asa	2 Chron. 14:1
	Asa's defense policy	2 Chron. 14:6-8
	Asa's victory over Zerah the Ethiopian	2 Chron. 14:9-15
	The warning of the prophet Azariah	2 Chron. 15:1-7
	The four years of peace under Asa	2 Chron. 15:19
	The renewal of the covenant	2 Chron. 15:9-15
	The warning of the prophet Hanani	2 Chron. 16:7-9
	Asa's transgression	2 Chron. 16:10
Jehoshaphat	Jehoshaphat's strengthening of his kingdom	2 Chron. 17:1-7
	The mission of the princes, Levites and priests	2 Chron. 17:7-9
	Jehoshaphat's increasing power	2 Chron. 17:10-8:1
	The prophet Jehu's judgment on Jehoshaphat	2 Chron. 19:1-3
	Jehoshaphat's further reforms in worship and law	2 Chron. 19:4-11
	The deliverance from Moab and Ammon on Mt. Seir	2 Chron. 20:1-30
Jehoram	The posthumous message of Elijah to Jehoram	2 Chron. 21:12-15
	The invasion of the Philistines and Arabians	2 Chron. 21:16-17
	Jehoram's illness	2 Chron. 21:18
Joash	Joash's matrimonial affairs	2 Chron. 24:3
	The temple worship	2 Chron. 24:14
	The death of Jehoiada	2 Chron. 24:15-16
	The sins of Joash	2 Chron. 24:17-19
	The stoning of Zechariah	2 Chron. 24:20-22
	The reverses of Judah due to Hazael's operations	2 Chron. 24:23-24
Amaziah	Amaziah's planned expedition against Edom	2 Chron. 25:5
	Amaziah's hiring of 1000 mercenaries out of Israel and dismissing them	2 Chron. 25:6-10
	The pillage of the cities of Judah by the dismissed mercenaries	2 Chron. 25:13
	Amaziah's further wickedness	2 Chron. 25:14-16
Uzziah	Uzziah's success in war	2 Chron. 26:6-8
	Uzziah's building and farming	2 Chron. 26:9-10, 15
	Uzziah's army	2 Chron. 26:11-14
	Uzziah's fame	2 Chron. 26:8, 15
Jotham	Jotham's subjugation of the Ammonites	2 Chron. 27:5-6
Ahaz	Obed the prophet's obtaining the release of the Jewish captives during Ahaz's war with Rezin and Pekah	2 Chron. 28:9-15
	The Edomite and Philistine invasions under Ahaz	2 Chron. 28:17-19
Hezekiah	The cleansing of the temple by Hezekiah	2 Chron. 29:3-19
	The consecration of the temple	2 Chron. 29:20-36
	Preparations for the Passover	2 Chron. 30:1-12
	The keeping of the Passover	2 Chron. 30:13-22
	The keeping of "other seven days"	2 Chron. 30:23-27
	Hezekiah's further religious reforms	2 Chron. 31:2-21
	Hezekiah's wealth and building	2 Chron. 32:27-30
	Sennacherib's second entry into Judah for invasion	2 Chron. 32:1
	Hezekiah's precautions in view of Sennacherib's second entry into Judah for invasion	2 Chron. 32:2-8
	Hezekiah's renewed prosperity	2 Chron. 32:23
Manasseh	Manasseh's captivity	2 Chron. 33:11
	Manasseh's repentance and restoration	2 Chron. 33:12-13
	The acts of Manasseh after his restoration	2 Chron. 33:14-16
	The spiritual condition of the people	2 Chron. 33:17
Josiah	Josiah's early reformations	2 Chron. 34:3-7
Captivity	The length of the captivity	2 Chron. 36:20-21
	Cyrus' proclamation permitting return from the captivity	2 Chron. 36:22-23

Message¹⁶

The central subject of 1 and 2 Chronicles is the temple of God. Someone evidently wrote these books at the end of the Babylonian exile to encourage the Israelites to reestablish Israel's national life in the Promised Land. In view of this purpose the northern kingdom of Israel was of little interest to the writer. Judah is the kingdom in view, and David is the king in view. The central passion in David's life is in view, namely the building of the temple. Furthermore the reason for David's passion for the temple is in view. He saw that the recognition of God is of supreme importance in national life.

This is the message of the book. The recognition of God is of supreme importance in national life formally as well as really. The writer demonstrated this fact in the genealogies, and he illustrated it in David's life in the rest of 1 Chronicles.

The genealogies demonstrate the supreme importance of recognizing God in national life.

What was the writer emphasizing by his selective genealogy? This genealogy (chs. 1-9) shows that God has chosen to bless some individuals and not others. This was His plan from Adam to Nehemiah. God also chose to bring blessing to those who obeyed Him regardless of their other personal abilities or disabilities. Obedience is key to success. We can see a heart for God in obedience to God's will. There are two reasons God blesses people: His sovereign choice to bless, and our obedience to Him. Character grows out of obedience. Likewise God chose to bring cursing on those who were disobedient to Him regardless of their other personal rights and privileges.

The reason God chose to bless some individuals was to accomplish one ultimate goal. This goal was the fulfillment of His plans for His own glorification including the fulfillment of His promises to humanity. All the details of His choices of individuals contributed to His ultimate goal.

The genealogies teach us this lesson. The way to achieve permanence and success in individual life, and the way to achieve stability and success in national life, is to recognize God in life. Throughout history people and nations have succeeded or failed as they recognized God. This is a major point the writer was demonstrating in the genealogies. God has been selecting, changing, interrupting, and moving through history inexorably toward His ultimate goal.

The life of David, as narrated here, illustrates the supreme importance of recognizing God in national life (chs. 10-29).

The writer presented David as a strong model king. He selected four pictures from David's life. The first of these was his crowning that shows God's choice of him. The second was his capture of Jerusalem that was the victory that led to the temple. The third picture was his mighty men. It shows his influence on personal character and his true power. The fourth was the gathering of multitudes behind his leadership that shows his influence on the masses. All of these pictures are in a sense background for what follows concerning David.

What made David the great king he was? The writer showed that it was his attitude toward God that expressed itself in his attitude toward the temple. David's care for the ark (a symbol of God's grace) and his desire to build the temple (a symbol of worship that responds to God's grace) reveal his deepest passion in life. His master passion was that Israel should never forget the God who had chosen her for special blessing in the world. We can see that his great desire was not simply to build the temple. When God told him through Nathan not to build it, David accepted this. He was content to gather materials and to make plans because he saw the temple as a way of helping Israel remember her God.

The writer of 1 Chronicles wanted to show the importance of what the temple symbolized, namely Israel's national recognition of God. David's great desire was that Israel recognize God and express that recognition publicly.

As king, David ruled under the authority of God. As warrior, he executed the will of God. As poet, he constantly extolled the reign of God. He glorified God in every aspect of his life. He also appreciated the importance of recognizing God nationally.

The message of this book is still a timeless one for us today. The recognition of God is still extremely important in life nationally and individually. Just as God governs all individuals, He also governs all nations, not just Israel. Amos made the point that God governs all nations, not just Israel. All nations are accountable to Him (cf. Deut. 32). Even today one of the Jews' favorite names for God is "king of the universe."

It is important that we recognize God because of His selective activity that the genealogies highlight. Throughout all of history God has been choosing, selecting, lifting up, and casting down. He selects new people in every generation. If they fail, He selects others and keeps moving ahead. If the person we would normally expect God to use is not ready or is unqualified, God will choose another (cf. Saul and David). If the person with privilege does not respond to his opportunity, God will pass him by, find some other perhaps obscure person, and move on. How foolish it is for nations and individuals not to recognize Him in view of God's sovereign progress.

It is also important that we recognize God because of the effect recognizing Him has on life. Take God out of the life of nations and individuals and what happens? There is no moral standard. An English politician once said, "If there is no Bible, where is your textbook of morals? There is the supreme difficulty. We must teach morals, and there is no textbook or standard in the world if we take the Bible away."¹⁷

When we lose our moral standard we lose individual character. When we lose individual character we lose the basis for civilized society. These things build on each other. Awareness of the throne of God and the government of God is foundational for any social order.

It is extremely important for every nation to build the temple of God, to recognize God in its life. This creates an opportunity for people to deal with God. Movements that advocate removing recognition of God from national life are pernicious. The person who points people to God is the true patriot. David wrote, "Zeal for your house has eaten me up." What is God's temple today? It is the church (Matt. 16:18). As the church we must point people to God. This was the "point" of church steeples in the past, to point people to God.

Constable: 1 Chronicles (Outline)

Outline

I. Israel's historical roots chs. 1-9

A. The lineage of David chs. 1-3

B. The house of Israel chs. 4-7

1. The family of Judah 4:1-23

2. The family of Simeon 4:24-43

3. The families of Transjordan ch. 5

4. The family of Levi ch. 6

5. The remaining families of Israel ch. 7

C. The lineage of Saul chs. 8-9

II. The reign of David chs. 10-29

A. The death of Saul ch. 10

B. David's coronation and capital 11:1-9

C. David's mighty men 11:10-12:40

D. David and the ark chs. 13-16

1. The removal of the ark from Kiriath-jearim ch. 13

2. Restoring fellowship with Yahweh ch. 14

3. The importance of the priests and Levites 15:1-15

4. The joy produced by God's presence 15:16-16:6

5. David's concern for the universal worship of Yahweh 16:7-43

E. God's covenant promises to David chs. 17-29

1. The first account of God's promises to David chs. 17-21

2. The second account of God's promises to David chs. 22-27

3. The third account of God's promises to David chs. 28-29

(Continued in notes on 2 Chronicles)

Constable: 1 Chronicles

1 Chronicles

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Chronicles (Book Introduction)

THE FIRST BOOK OF PARALIPOMENON.

INTRODUCTION.

These Books are called by the Greek Interpreters, Paralipomenon; ( Greek: Paraleipomenon, ) that is, of things left out, or omitted; because they are a kind of supplement of such things as were passed over in the Books of Kings. The Hebrews call them, Dibre Hajamim; that is, The words of the days, or The Chronicles. Not that they are the books which are so often quoted in the Kings, under the title of, The Words of the days of the kings of Israel, and of the kings of Juda; for the Books of Paralipomenon were written after the Books of Kings; but because, in all probability, they have been abridged from those ancient words of the days, by Esdras, or some other sacred author. (Challoner) --- The author of this compilation refers to the same works, 2 Paralipomenon xvi. 11., &c. These journals were principally composed by prophets, though there were other people appointed to write the most important occurrences, 2 Kings viii. 16., and 4 Kings xviii. 18. The genealogies of families, particularly of the Levites, and the interests of piety and religion, are kept most in view. (Calmet) --- The variations which appear between this work and the other parts of Scripture, are owing to the faults of transcribers; and, though they could not be satisfactorily explained, it would be rashness to condemn the author of inaccuracy, at this distance of time, when we know so little of those transactions. (Haydock) --- Who calls in question the history of Alexander, though the different authors of it scarcely agree in one calculation of the number of troops, nations conquered, &c.?" Yet the work before us is of far higher authority, as it was dictated by the Holy Ghost. (Calmet) --- "Without it, a person would in vain pretend to understand the Scriptures." It is "an epitome of the Old Testament," and "explains many difficulties of the gospels." (St. Jerome) --- The author does not, however, seem to have designed to draw up an exact epitome, or to supply the deficiencies of the other works. (Calmet) --- The first nine chapters contain various genealogical histories. In the 10th, we have the election and death of Saul; and in the remainder of the first book, the transactions of David, (Worthington) till the year [of the world] 2990, where the second book commences with the reign of Solomon, and brings us to the end of the captivity. (The year of the world 3468.; Calmet)

Gill: 1 Chronicles (Book Introduction)

INTRODUCTION TO 1 CHRONICLES

This and the following book were reckoned by the Jews as one book, as appears by the Masoretic note at the end of the second book, and as is affirmed by Origen ^a and Jerom ^b; and they were by the ancients ^c called Chronicles, as they are by us; but they are different from the book of the chronicles of the kings of Israel and Judah, so often mentioned in the preceding books, seeing several things there referred to, as in them, are not to be found here; though no doubt many things here recorded were taken from thence under a divine direction. In the Greek version, and so in the Vulgate Latin version after that, they are called "Paralipomena", that is, things passed over or omitted, because they contain several anecdotes which are not to be found in the books of Samuel and Kings. The Hebrew title of them is, "Dibre Hayamim", words of days, day books or diaries, and what the Greeks call "Ephemerides"; though, as "yamim" sometimes signifies years, they may be named "annals"; and so the Arabic inscription is,

"the Books of Annals;''

and because they chiefly respect the kings of Judah, the Syriac inscription is,

"the Book of the Things that were done in the Times of the Kings of Judah.''

The Targum is,

"the Book of Genealogies, the Words of Days, which were from the Days of the World;''

because the first ten chapters consist of genealogies beginning from Adam. The inspired penman of these books must live after the return of the Jews from the Babylonish captivity, since he carries down the genealogy of the kings and princes of Judah beyond that time, 1Ch 3:17. It is generally thought by the Jews and Christians that Ezra was the writer of them, with which agrees the age in which he lived; and as it may seem, from the last of these books ending with the same words with which that under his name begins: so the Talmudists ^d say, that Ezra wrote his own book, and the genealogy of the chronicles unto his own, or unto Velo, "and he had brethren", 2Ch 21:2 and Jarchi affirms that he wrote them by the hand or means of Haggai, Zechariah, and Malachi, inspired prophets; though some Jewish writers ^e suppose they were written partly by him, and partly by Nehemiah; that all to 2Ch 21:2 were written by Ezra, and the rest by Nehemiah. Kimchi thinks that Ezra was not the first author and writer of these books, but that the books of Chronicles and Annals of the kings of Judah, and of the kings of Israel, were separately written before him; but that he only revised them, and with the men of the great synagogue added the genealogies, and put them into the canon of the Scriptures ^f. Spinosa ^g fancies they were written after Judas Maccabaeus had restored the temple, since the historian tells what families dwelt in Jerusalem in the times of Ezra, 1Ch 9:1 and speaks of the porters, 1Ch 9:17 two of which are mentioned, Neh 11:19 as if Ezra could not describe the families that lived when he did, or name the porters of the temple, since it was finished and dedicated in his time, Ezr 6:15, but however there is no doubt to be made of the authenticity of these books, since not only they have always been acknowledged by the Jews as a part of the canonical Scripture, and by ancient Christians, as appears by the catalogues of Melito ^h and Origen ⁱ; but there are plain references to them in the New Testament. The genealogy of Christ, by the evangelists, is formed out of them; the doxology in Rev 5:12 as some have observed, comes very near to what is used by David, 1Ch 29:11 and the passages in Act 7:48 contain the sense of what is expressed in 2Ch 2:5. The use and design of these books are chiefly to give a larger account of the kingdom of Judah, especially after the division of it from the ten tribes, and of the kings thereof, than what is given in the preceding books, as in the last of these books; and particularly they ascertain the genealogy of Christ, that it might be clear and plain of what tribe and family the Messiah came, that he descended from the tribe of Judah, and from the kings of the house of David, as in this first book. They both contain an history from Adam, to the deliverance of the Jews from their captivity in Babylon. The first of these books reaches, according to Hottinger ^k, to A. M. 2985, and the latter is an history of four hundred and seventy two years. According to Bishop Usher ^l the former contains a course of 2990 years, and the latter of four hundred and seventy eight.

Gill: 1 Chronicles 4 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 4

In this chapter is a further account of the tribe of Judah, and of some principal families in it, 1Ch 4:1 and of the tribe of Simeon, their families, cities, and villages, 1Ch 4:24 and of the enlargement of their borders, and conquest of the Amalekites, 1Ch 4:39.