Exegetical and Hermeneutical Commentary of 1 Chronicles 3:1
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:
Ch. 1Ch 3:1-24. The Genealogy of the House of David
1 4 (= 2Sa 3:2-5). The Sons born to David in Hebron
1. Daniel ] LXX. (B) , (A) . In 2Sa 3:3 Chileab, but LXX. . The real name of David’s second son remains therefore uncertain.
Fuente: The Cambridge Bible for Schools and Colleges
The sons of David – The writer returns to the point at which he had left the posterity of Ram 1Ch 2:9, 1Ch 2:15, and traces out the family of David – the royal house of the tribe of Judah.
Daniel – See the marginal note and reference.
There are three lists of the sons of David, born in Jerusalem.
| 2Sa 5:14-16 | 1Ch 3:5-8 | 1Ch 14:4-7 |
| 1. Shammuah | Shimeah* | Shammuah |
| 2. Shobab | Shobab | Shobab |
| 3. Nathan | Nathan | Nathan |
| 4. Solomon | Solomon | Solomon |
| 5. Ibhar | Ibhar | Ibhar |
| 6. Elishua | Elishama* | Elishua |
| 7. a | Eliphelet* | Elpalet* |
| 8. a | Nogah | Nogah |
| 9. Nepheg | Nepheg | Nepheg |
| 10. Japhia | Japhia | Japhia |
| 11. Elishama | Elishama | Elishama |
| 12. Eliada | Eliada | Beeliada* |
| 13. Eliphelet | Eliphelet | Eliphelet |
| (Differences are marked with an asterick). | ||
A comparison of the three lists serves to show:
(1) that Shimeah and the first Elishama in the list of this chapter are corruptions;
(2) that David had really 13 sons born in Jerusalem, of whom two – the first Eliphelet and Nogah – probably died in their childhood; and
(3) that Eliada, the twelfth son, was also called Beeliada, the term Baal, lord, not having (previous to the introduction of the Baal worship) a bad sense, but being regarded as an equivalent with El, God.
Fuente: Albert Barnes’ Notes on the Bible
1Ch 3:1-9
Now these are the sons of David.
A family record
As we read their names they convey no meaning to us, but as defined etymologically we may get a new aspect of part at least of the kings household. Ibhar signifies God chooseth; Elishama, God heareth; Eliphelet, God is deliverance; Eliada, God knoweth. Keeping in mind the well-established feet that in Oriental countries it was customary to mark family history by the names of the children, we can but be struck with the deep religiousness of the family record now before us. In every child David sees some new manifestation of God. Every son was an historical landmark, Every life was a new phase of providence. Blessed is the man who need not look beyond his own house for signs and proofs of the manifold and never-ceasing goodness of God. (J. Parker, D. D.)
Significance of Hebrew names
A name is to us a matter of convenience; to the Hebrews it was a solemn and sacred thing. Our names are short and simple, and generally meaningless. Bible names are thought-fossils, rich in memories of the past. We often designate our streets by the letters of the alphabet, we distinguish our houses by Arabic numerals, and in large bodies of men we distinguish one from another by placing numbers on their caps or badges. The number on the house has nothing to do with the size or location of the dwelling; the number on the cap or badge tells nothing of the brain or heart beneath. But the old Hebrews would have thought it sacrilegious to give names in such careless fashion. Their names of places were often given altar solemn thought and prayer. Historical records were few. The name must contain the history of the past and embody the sublimest hopes of the future. The name Bethel, or House of God, recalled to every Jew the night when Jacob slept on his stony pillow, and the word Meribah, or bitterness, commemorated in the mind of every Jewish boy the murmuring and rebellion in the wilderness. (W. P. Faunce.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER III
The children of David which were born to him in Hebron, 1-4.
Those born to him in Jerusalem, 5-9.
The regal line from Solomon, 10-24.
NOTES ON CHAP. III
Verse 1. The second, Daniel] In 2Sa 3:3, this person is called Chileab; he probably had two names. The Targum says, “The second, Daniel, who was also called Chileab, because he was in every respect like to his father.” The Targumist refers here to the import of the word ke-le-ab, like to the father. Jarchi says the two names were given to this person because David, having taken Abigail immediately after the death of Nabal, it could not be ascertained whether this child were the son of David or of Nabal, therefore David called him Daniel, God is my Judge, and Chileab, he who is like to the father; probably from the striking resemblance he bore to David, his reputed father. “God is my Judge, I have not fathered another man’s child; this is entirely like unto myself.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Jezreelitess; of that Jezreel in Judah, Jos 15:56, not of that in Manasseh, Jos 17:16. The Carmelitess; so called, because she was the wife of Nabal, who dwelt in Carmel, 1Sa 25:2, which was in Judah, Jos 15:55.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1-3. Now these were the sons ofDavid, which were born unto him in HebronIt is of consequencefor the proper understanding of events in the domestic history ofDavid, to bear in mind the place and time of his sons’ birth. Theoldest son, born after his father’s accession to thesovereign authority, is according to Eastern notions, the proper heirto the throne. And hence the natural aspirations of ambition inAmmon, who was long unaware of the alienation of the crown, and couldnot be easily reconciled to the claims of a younger brother beingplaced above his own (see on 2Sa 3:1-5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ver. 1-4 Now these were the sons of David,…. The six following born in Hebron, who are reckoned in the same order as in 2Sa 3:2, only here the second son is called Daniel, who there goes by the name of Chileab; he had two names, the reason of which see there; and here David’s wife, Eglah, is said in the Targum to be Michal, Saul’s daughter, [See comments on 2Sa 3:5], to which is added an account of his reign both in Hebron and Jerusalem, agreeably to 2Sa 5:5.
Fuente: John Gill’s Exposition of the Entire Bible
The sons and descendants of David. – After the enumeration of the chief families of the two sons of Hezron, Caleb and Jerahmeel, in 1 Chron 2:18-55, the genealogy of Ram the second son of Hezron, which in 1Ch 2:10-17 was only traced down to Jesse, the father of the royal race of David, is in 1 Chron 3 again taken up and further followed out. In 1Ch 3:1-9 all the sons of David are enumerated; in 1Ch 3:10-16, the line of kings of the house of David from Solomon to Jeconiah and Zedekiah; in 1Ch 3:17-21, the descendants of Jeconiah to the grandsons of Zerubbabel; and finally, in 1Ch 3:22-24, other descendants of Shechaniah to the fourth generation.
1Ch 3:1-4 The sons of David: ( a) Those born in Hebron; ( b) those born in Jerusalem. – 1Ch 3:1-4. The six sons born in Hebron are enumerated also in 2Sa 3:2-5, with mention of their mother as here: but there the second is called ; here, on the contrary, , – a difference which cannot well have arisen through an error of a copyist, but is probably to be explained on the supposition that this son had two different names. In reference to the others, see on 2 Sam 3. The sing. after a preceding plural subject is to be explained as in 1Ch 2:9. , without the article, for , 2Sa 3:3, or , 1Ch 5:12, is surprising, as all the other numbers have the article; but the enumeration, the first-born, a second, the third, etc., may be justified without any alteration of the text being necessary. But the difference between our text and that of 2 Sam. in regard to the second son, shows that the chronicler did not take the register from 2 Sam 3. The preposition before seems to have come into the text only through a mistake occasioned by the preceding , for no reason is apparent for any strong emphasis which might be implied in the being placed on the name of Absalom. The addition of to (1Ch 3:3) seems introduced only to conclude the enumeration in a fitting way, as the descent of Eglah had not been communicated; just as, for a similar reason, the additional clause “the wife of David” is inserted in 2Sa 3:5, without Eglah being thereby distinguished above the other wives as the most honoured. The concluding formula, “six were born to him in Hebron” (1Ch 3:4), is followed by a notice of how long David reigned in Hebron and in Jerusalem (cf. 2Sa 2:11 and 2Sa 5:5), which is intended to form a fitting transition to the following list of the sons who were born to him in Jerusalem.
1Ch 3:5-9 In Jerusalem thirteen other sons were born to him, of whom four were the children of Bathsheba. The thirteen names are again enumerated in the history of David, in 1Ch 14:7-11, which in the parallel passage, 2Sa 5:14-16, only eleven are mentioned, the two last being omitted (see on the passage). Some of the names are somewhat differently given in these passages, owing the differences of pronunciation and form: is in both places ; , between Ibhar and Eliphalet, is in 1 Chron 14 more correctly written . Elishama is clearly a transcriber’s error, occasioned by one of the following sons bearing this name. , shortened in 1Ch 14:6 into , and , are wanting in 2Sa 5:15, probably because they died early. , 1Ch 3:8, 2Sa 5:16, appears in 1Ch 14:7 as ; the mother also of the four first named, , the daughter of Ammiel, is elsewhere always , e.g., 2Sa 11:3, and 1Ki 1:11, 1Ki 1:15, etc.; and her father, Eliam (2Sa 11:3). has been derived from , and is softened from ; but has arisen by transposition of the two parts of the name , or Ammiel has been altered to Eliam. Besides these, David had also sons by concubines, whose names, however, are nowhere met with. Of David’s daughters only Tamar is mentioned as “their sister,” i.e., sister of the before-mentioned sons, because she had become known in history through Amnon’s crime (2 Sam 13).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Family of David. | B. C. 1055. |
1 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 Bath-shua 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.
We had an account of David’s sons, 2Sa 3:2-5; 2Sa 5:14-16, c. 1. He had many sons and no doubt wrote as he thought, Ps. cxxvii. 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 Luke iii. 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 (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
First Chronicles – Chapter 3
David’s Children, Verses 1-9
David was, of course, of the tribe of Judah. Therefore his family, the princes, are named in this genealogical context. First are named the six older sons who were born in Hebron, when David reigned over Judah only, before he was anointed king of all Israel. He reigned here for seven and a half years. All of these sons who are later prominent came to a bad end. Amnon, the oldest, was a rapist of his own sister and was murdered by her full brother, Absalom (2 Samuel ch. 13).
Absalom himself wanted desperately to be king, and was unwilling to wait the death of his father, whom he seemed to despise. He precipitated a rebellion in the late years of David’s reign, which failed, and he was killed in battle by Joab, David’s captain of the host (2Samuel chs. 15-18).
Adonah sought the kingship after the death of Absalom and, as David lay on his deathbed. He wished to anticipate Solomon by getting himself crowned first. When his plans became known David had Solomon crowned, and Adonijah pretended allegiance to Solomon. When he later sought to impel himself into the royal circle around Solomon, by marrying David’s young concubine, Solomon had him executed (1Ki 2:13-25).
None of the other three older sons of David are mentioned as of particular importance, or even by name elsewhere in the Scriptures (except, of course, in listings).
Nine sons of David are listed as having been born in Jerusalem,
after he became king of all the tribes. Of these Solomon is the most prominent. Solomon was one of four sons (perhaps the youngest) born to David and Bath-sheba (who is called Bath-shua in this passage). Nathan, the full brother of Solomon, headed a prominent family in Judah (see Zec 12:12) and was the Messianic line to Mary and Jesus (Lu 3:31).
David had other unnamed sons by his concubines as well as daughters. Only Tamar, the full sister of Absalom, is named of the princesses. She was a very beautiful young woman. The record reveals no further deeds of the fifteen sons of David who are named.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.] Having completed list of descendants of Jerahmeel and Caleb writer returns to ch. 1Ch. 2:15, gives line of David, royal house of tribe of Judah, to the Captivity and afterwards. Many difficulties in names and order cannot be touched here.
1Ch. 3:1-9.Sons of David. First, those born in Hebron. Daniel, Chileab (2Sa. 3:3). Reigned, 1Ch. 3:4 (2Sa. 2:11; 2Sa. 5:5; 1Ki. 2:11). Second, those born in Jerusalem, 1Ch. 3:5-9. Shimea, Shamnuah; Bathshua, Bathsheba; Ammiel, Eliam, letters merely transposed. Concubines.1Ch. 3:9 (2Sa. 15:16), One daughter (Tamar) mentioned according to rule, that daughters are given only when the line is saved, or that they had for special reasons made a place for themselves in history [Murphy].
1Ch. 3:10-16.Descent to Captivity. First, as far as King Josiah, 1Ch. 3:10-14. Abia, or Abijah, for Abijam (1Ki. 15:1). Azariah (help of Jah), called Uzziah (strength of Jah) in 2Ki. 15:30, immediately after death, and so named elsewhere (2Ch. 26:1; 2Ki. 14:21). Four successions follow sons of Josiah, 1Ch. 3:15-16. Jeconiah, 1Ch. 3:16; Coniah in Jer. 22:24, and Jehoiachin in Kings, meaning Jehovah will establish.
1Ch. 3:17-24.Descent to Exile and afterwards. This text is difficult and disarranged apparently. The following arrangement is given by Dr. Davidson (Hermeneutics): V. 17. And the sons of Jeconiah the captive; Salathiel (asked of God) (Shealtiel, Ezr. 3:2; Neh. 12:1; Hag. 1:12; Hag. 1:14; Hag. 2:2) his son: 1Ch. 5:18. And the sons of Salathiel; Zerubbabel (sown i.e., begotten, in Babylonwho was the direct son of Pedaiah; but omitting several intermediate links, is called the son of Salathiel, Mat. 1:12) and Shimei (renowned): and the sons of Zerubbabel; Meshullam (friend, i.e., of God), Hananiah (graciously given of God), and Shelomith (pacific), their sister. 1Ch. 3:19. And Hashubah (esteemed), and Ohel, and Berechiah (blessed of Jehovah), and Hasadiah (beloved of God), Jushab-hezed (whose love is returned).
1Ch. 3:20. And Malchiram, and Rephaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah.
1Ch. 3:21. The sons of Hananiah; Pelatiah and Jesaiah: the sons of Rephaiah; his son Arnan, his son Obadiah (worshipper of Jehovah), his son Shecaniah (dwelling with Jehovah).
1Ch. 3:22.Shemaiah, or Shimei (1Ch. 3:19, cf. Zec. 12:13). Hattush probably accompanied Ezra from Babylon to Jerusalem (Ezr. 8:2).
HOMILETICS
THE SONS OF DAVID.1Ch. 3:1-10
I. Their places of birth. The verses classified according to the place of birth. In Hebron, six sons born, each of a different mother. In Jerusalem, thirteen, four of one mother and nine of others not mentioned. Places often identified with birth of important persons. Bunyan and Bedford, &c. Let character and conduct give renown to place.
II. Their varied lives. Absolalom, son of a kings daughter, a murderer and rebel, died a fool. Amnon violated his sister Tamar, and was slain. Adonijah conspired against the throne, and met with bitter disappointment. Nathan reminded his father of the prophet who reproved his sin, brought him to repentance, and had the honour of belonging to the ancestry of Jesus (Luk. 3:31). Solomon, wisest, most gifted, and successor. But what checkered lives! Little to give parental joy. Much to cause anxiety and grief. Amid the splendour of his reign and the power of his palace, his cup was mixed with grief and sorrow, &c. Trust not thou in their (childrens) life, neither respect their multitude: for one that is just is better than a thousand; and better it is to die without children, than to have them that are ungodly (Sir. 16:3).
Virtue, not pedigree, stamps nobility.
THE GOLDEN AGE.1Ch. 3:10-16
Davids successors given up to the Captivity. For convenience call it the golden age.
I. The description of the period.
1. A long period. Seldom has a crown gone in direct line from father to son for seventeen descents together as heresay Henry. Judah survived Kingdom of Israel by 135 years, and lasted from B.C. 975 to B.C. 586.
2. A prosperous period. In population, resources, and empire Judah great; soil fertile; aristocracy hereditary in sacerdotal caste; an army always subordinate; a venerated centre of worship and administration; on the whole, peaceful and uninterrupted success of kings. In language, literature, and religion a glorious period.
II. The nature of individual reigns. Peaceful and warlike; powerful and weak; long and short. Kings wise and foolish; godly and idolatrous; reigned by natural right and fixed on throne by foreign potentates. The first part began in splendour, the latter ended in desolation. In David and Solomon we pass from conflict to peace; in Jeconiah and Zedekiah from grief to exile.
This strange, sad world is but our Fathers school;
All chance and change His love shall grandly overrule
[F. R. Havergal].
THE DECAYING GLORY.1Ch. 3:17-24
In these verses we have the royal remnant during captivity. The decaying glory.
I. The dark beginning. Jeconiah adopted Salathiel, otherwise written childless, the signet God plucked from his hand, dear as an ornament, yet rejected (Jer. 22:24). There is a striking contrast between this beautiful name (Jehoiakin, Jehovah will establish) and the miserable fate of the man. Enthroned by Necho, powerless against Nebuchadnezzar, Jerusalem was besieged, Jeconiah taken prisoner, bound in fetters and carried to Babylon (2Ch. 36:6-7).
II. The gradual decay. Zerubbabel the last with any shred of authority. After him royal line disappears into obscure private life. Nehemiah next governor of whom we read. Sennacherib repulsed, religious revivals under Hezekiah and Josiah, but the impious reign of Manasseh and the lingering decay of the people under the four feeble descendants of Josiah prepared for the final ruin. Babylon in successive deportations drained away their strength. The temple was destroyed amid wailing of prophets; the nation ceased amid taunts of heathen tribes, released from the yoke of David. The nation and kingdom that will not serve thee shall perish: yea, those nations shall be utterly destroyed.
HOMILETIC HINTS AND SUGGESTIONS
1Ch. 3:1-24. Review the list.
1. Indicative of Gods providential discipline. In bestowing mercy upon bad men, fulfilling his word to good men, and unfolding his purpose in wonderful events to all ages.
2. Indicative of vicissitudes in human life. In joy and grief, in splendours of the palace and the obscurity of exile. Revolutions in time and place. Change everywhere. There is no remembrance of former things: neither shall there be any remembrance of things that are to come with those that shall come hereafter (Ecc. 1:11).
3. Indicative of vanity of worldly fame. The humorist Thackeray asks, What boots it whether it be Westminster or a little country spire which covers your ashes; or if a few days sooner or later the world forgets you?
Thus are we fortunes pastimes; one day live
Advanced to heaven by the peoples breath,
The next, hurled down into th abyss of death [May].
1Ch. 3:10-16. Sketch the lives of David and Solomon, Hezekiahs reign, Manassehs wickedness, and Josiahs piety.
1Ch. 3:19. Zerubbabel.
1. Distinguished in work. (a) Leading a liberated people to their own land. (b) Rebuilding the Temple. (c) Instituting civil government.
2. Distinguished in the prosecution of that work. Courage, patience, faith, and enthusiasm. A personal example and a power among his people.
3. Distinguished as the object of prophecy. Often addressed by name by Haggai and Zechariah; received glorious predictions concerning temple he was building and future magnificence of Jerusalem and Judah, which exercised great influence upon his mind and preserved a spirit which endured till the coming of Christ. A name suggestive of important events.
1. Return of captives.
2. Restoration of national government.
3. Establishment of religious worship. The hands of Zerubbabel have laid the foundation of this house, &c. (Zec. 4:9).
ILLUSTRATIONS TO CHAPTER 3
1Ch. 3:1-24. Sons of, &c. It was, perhaps, ordained by Providence, to hinder us from tyrannising over one another, that no individual should be of such importance as to cause, by his retirement or death, any chasm in the world [Dr. Johnson].
Men die and are forgotten. The great world
Goes on the same. Among the myriads
Of men that live, or have lived, or shall live,
What is a single life, or thine, or mine,
That we should think all nature would stand still
If we were gone?
The great are not great to me unless they are good [S. Richardson].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
LESSON TWO 46
I. GENEALOGIES FROM ADAM TO DAVID (1Ch. 1:1 to 1Ch. 9:44)
3. THE DESCENDANTS OF THE TRIBE OF JUDAH (1Ch. 2:1-55, 1Ch. 4:23)
INTRODUCTION
The sons of Judah were mothered by Canaanite women, however, Perez was destined to be very important in Gods plans. Several familiar names appear in chapters 46. The families of the Levites were to have their inheritance in the land of Palestine.
TEXT
1Ch. 2:1. 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 Shuas daughter the Canaanitess. And Er, Judahs first-born, was wicked in the sight of Jehovah; and he slew him. 4. And Tamar his daughter-in-law bare him Perez and Zerah. All the sons of Judah were five.
5. The sons of Perez: Hezron, and Hamul. 6. And the sons of Zerah: Zimri, and Ehan, and Heman, and Calcol, and Dara; five of them in all. 7. And the sons of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing. 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 first-born Eliab, and Abinadab the second, and Shimea the third, 14. Nethanel the fourth, Raddai, the fifth, 15. Ozem the sixth, David the seventh; 16. and their 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 Ishmaelite.
And Caleb the son of Hezron begat children of Azubah his wife, and of Jerioth; and these were her sons: Jesher, and Shobab, and Ardon. 19. And Azubah died, and Caleb took unto him Ephrath, who bare him Hur. 20. And Hur begat Uri, and Uri begat Bezalel. 21. And afterward Hezron went in to the daughter of Machir the father of Gilead, whom he took to wife 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 Geshur and Aram took the towns of Jair from them, with Kenath, and the villages thereof, even threescore cities. All these were the sons of Machir the father of Gilead. 24. And after that Hezron was dead in Caleb-ephrathah, then Abijah Hezrons wife bare him Ashhur the father of Tekoa.
25. Add the sons of Jerahmeel the first-born of Hezron were Ram the first-born, and Bunah, and Oren, and Ozem, Ahijah. 26. And Jerahmeel had another wife, whose name was Atarah; she was the mother of Onam. 27. And the sons of Ram the first-born 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 sons 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 Sismai, and Sismai begat Shallum, 41. and Shallum begat Jekamiah, and Jekamiah begat Elishama.
And the sons of Caleb the brother of Jerahmeel were Mesha his first-born, who 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 Jorkeam; and Rekem begat Shammai. 45. And the son of Shammai was Maon; and Maon was the father of Beth-zur. 46. And Ephah, Calebs concubine, bare Haran, and Moza, and Gazez; and Haran begat Gazez. 47. And the sons of Jahdai: Regem, and Jothan, Geshan, and Pelet, and Ephah, and Shaaph. 48. Maacah, Calebs concubine, bare Sheber and Tirhanah. 49. She bare also Shaaph the father of Madmannah, Sheva the father of Machbena, and the father of Gibea; and the daughter of Caleb was Achsah.
50. These were the sons of Caleb, the son of Hur, the first-born of Ephrathah: Shobal the father of Kiriath-jearim, 51. Salma the father of Beth-lehem, Hareph the father of Beth-gader. 52. And Shobal the father of Kiriath-jearim had sons: Haroeh, half of the Menuhoth. 53. And the families of Kiriath-jearim: the Ithrites, and the Puthites, and the Shumathites, and the Mishraites; of them came the Zorathites and the Eshtaolites. 54. The sons of Salma: Beth-lehem, and the Netophathites, Atroth-beth-joab, and half of the Manahathites, the Zorites. 55. And the families of scribes that dwelt at Jabez: the Tirathites, the Shimeathites, the Sucathites. These are the Kenites that came of Hammath, the father of the house of Rechab.
1Ch. 3:1. Now these were the sons of David, that were born unto him in Hebron: the first-born, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess; 2. the third, Absalom the son of Maacah 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. 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 Bath-shua the daughter of Ammiel; 6. and Ibhar, and Elishama, and Eliphelet, 7. and Negah, and Nepheg, and Japhia, 8. and Elishama, and Eliada, and Eliphelet, nine. 9. All these were the sons of David, besides the sons of the concubines; and Tamar was their sister.
10. And Solomons son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son, 11. Joram his sons, 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: the first-born 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, the captive: Shealtiel his son, 18. and Malchiram, and Pedaiah, and Shenazzar, Jekamiah, Hoshama, and Nedabiah. 19. And the sons of Pedaiah: Zerubbabel, and Shimei. And the sons of Zerubbabel: Meshullam, and Hananiah; and Shelomith was their sister; 20. and Hashubah, and Ohel, and Berechiah, and Hasadiah, Jushab-hesed, five. 21. And the sons of Hananiah: Pelatiah, and Jeshaiah; the sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shecaniah. 22. And the sons of Shecaniah: Shemaiah. And the sons of Shemaiah: Hattush, and Igal, and Bariah, and Neariah, and Shaphat, six. 23. And the sons of Neariah: Elioenai, and Hizkiah, and Azrikam, three. 24. And the sons of Elioenai: Hodaviah, and Eliashib, and Pelaiah, and Akkub, and Johanan, and Delaiah, and Anani, seven.
1Ch. 4:1. The sons of Jusah: Perez, 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 the sons of the father of Etam: Jezreel, and Ishma, and Idbash; and the name of their sister was Hazzelelponi; 4. and Penuel the father of Gedor, and Ezer the father of Hushah. These are the sons of Hur, the first-born of Ephrathah, the father of Bethlehem. 5. And Ashhur the father of Tekoa had two wives, Helah and Naarah. 6. And Naarah bare him Ahuzzam, and Hepher, and Temeni, and Haahashtari. These were the sons of Naarah. 7. And the sons of Helah were Zereth, Izhar, and Ethnan. 8. And Hakkoz begat Anub, and Zobebah, and the families of Aharhel the son of Harum. 9. And Jabez was more honorable 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 border, and that thy hand might be with me, and that thou wouldest keep me from evil, that it be not to my sorrow! And God granted him that which he requested. 11. And Chelub, the brother of Shuhah begat Mehir, who was the father of Eshton. 12. And Eshton begat Beth-rapha, and Paseah, and Tehinnah the father of Irnahash. These are the men of Recah. 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 Ge-harashim; for they were craftsmen. 15. And the sons of Caleb the son of Jephunneh: Iru, Elah, and Naam; and the sons of Elah; and Kenaz. 16. And the sons of Jehallelel: Ziph, and Ziphah, Tiria, and Asarel. 17. And the sons of Ezrah: Jether, and Mered, and Epher, and Jalon; and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa. 18. And his wife the Jewess bare Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, whom Mered took. 19. And the sons of the wife of Hodiah, the sister of Naham, were the father of Keilah the Garmite, and Eshtemoa the Maacathite. 20. And the sons of Shimon: Amnon, and Rinnan, Benhanan, and Tilon. And the sons of Ishi: Zoheth, and Ben-zoheth. 21. The sons of Shelah the son of Judah; 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 Jokjm, and the men of Cozeba, and Joash, and Saraph, who had dominion in Moab, and Jashubi-lehem. And the records are ancient. 23. These were the potters, and the inhabitants of Netaim and Gederah: there they dwelt with the king for his work.
PARAPHRASE
1Ch. 2:1. The sons of Israel were: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dan, Joseph, Benjamin, Naphtali, Gad, Asher. 3. Judah had three sons by Bath-shua, a girl from Canaan: Er, Onan, and Shelah. But the oldest son, Er, was so wicked that the Lord killed him. 4. Then Ers widow, Tamar, and her father-in-law, Judah, became the parents of twin sons, Perez and Zerah. So Judah had five sons.
5. The sons of Perez were Hezron and Hamuel. 6. The sons of Zerah were: Zimri, Ethan, Heman, Calcol, and Dara. 7. (Achan, the son of Carmi, was the man who robbed God and was such a troublemaker for his nation.) 8. Ethans son was Azariah.
9. The sons of Hezron were Jerahmeel, Ram, and Chelubai. 10. Ram was the father of Amminadab, and Amminadab was the father of Nahshon, a leader of Israel. 11. Nahshon was the father of Salma, and Salma was the father of Boaz. 12. Boaz was the father of Obed, and Obed was the father of Jesse. 13. Jesses first son was Eliab, his second was Abinadab, his third was Shimea, his fourth was Nethanel, his fifth was Raddai, his sixth was Ozem, and his seventh was David. He also had two girls (by the same wife) named Zeruiah and Abigail. Zeruiahs sons were Abishai, Joab, and Asahel. 17. Abigail, whose husband was Jether from the land of Ishmael, had a son named Amasa.
18. Caleb (the sons of Hezron) had two wives, Azubah and Jerioth. These are the children of Azubah: Jesher, Shobab, and Ardon. 19. After Azubahs death, Caleb married Ephrath, who presented him with a son, Hur. 20. Hurs son was Uri, and Uris son was Bezalel. 21. Hezron married Machirs daughter at the age of sixty, and she presented him with a son Segub (Machir was also the father of Gilead.) 22. Segub was the father of Jair, who ruled twenty-three cities in the land of Gilead. 23. But Geshur and Aram wrested these cities from him and also took Kenath and its sixty surrounding villages. 24. Soon after his father Hezrons death, Caleb married Ephrathah, his fathers widow, and she gave birth to Ashhur, the father of Tekoa.
25. These are the sons of Jerahmeel (the oldest son of Hezron): Ram (the oldest), Bunah, Oren, Ozem, and Ahijah. 26. Jerahmeels second wife Atarah was the mother of Onam. 27. The sons of Ram: Maaz, Jamin, and Eker. 28. Onams sons were Shammai and Jada. Shammais sons were Nadab and Abishur. 29. The sons of Abishur and his wife Abihail were Ahban and Molid. 30. Nadabs sons were Seled and Appa-im. Seled died without children, but Appa-im had a son named Ishi; Ishis son was Sheshan; and Sheshans son was Ahlai. 32. Shammais brother Jada had two sons, Jether and Jonathan. Jether died without children, but Jonathan had two sons named Peleth and Zaza. 34, 35. Sheshan had no sons, although he had several daughters. He gave one of his daughters to be the wife of Jarha, his Egyptian servant. And they had a son whom they named Attai. 36. Attais son was Nathan; Nathans son was Zabad; Zabads son was Ephlal; Ephlals son was Obed; 38. Obeds son was Jehu; Jehus son was Azariah; 39. Azariahs son was Helez; Helezs son was Ele-asah; 40. Ele-asahs son was Sismai; Sismais son was Shellum; 41. Shallums son was Jekamiah; Jekamiahs son was Elishama.
42. The oldest son of Caleb (Jerahmeels brother) was Mesha; he was the father of Ziph, who was father of Mareshah, who was the father of Hebron. 43. The sons of Hebron: Korah, Tappuah, Rekem, and Shema. 44. Shema was the father of Raham, who was the father of Jorke-am. Rekem was the father of Shammai. 45. Shammais son was Maon, the father of Bethzur, 46. Calebs concubine Ephah bore him Haran, Moza, and Gazez; Haran had a son named Gazez. 47. The sons of Jahdai: Regem, Jotham, Geshan, Pelet, Ephah, and Shaaph. 48, 49. Another of Calebs concubines, Maacah, bore him Sheber, Tirhanah, Shaaph (the father of Madmannah), and Sheva (the father of Machbenah and of Gibe-a). Caleb also had a daughter, whose name was Achsah.
50. The sons of Hur (who was the oldest son of Caleb and Ephrathah) were Shobal (the father of Kiriath-jearim), 51. Salma (the father of Bethlehem), and Hareph (the father of Beth-gader). 52. Shobals sons included Kiriath-jearim and Haroeh, the ancestor of half of the Menuhoth tribe. 53. The families of Kiriath-jearim were the Ithrites, the Puthites, the Shumathites, and the Mishraites (from whom descended the Zorathites and Eshtaolites). 54. The descendants of Salma were his son Bethlehem, the Netophathites, Atrothbeth-joab, half the Manahathites, and the Zorites; 55. they also included the families of the writers living at Jabezthe Tirathites, Shimeathites, and Sucathites. All these are Kenites who descended from Hammath, the founder of the family of Rechab.
1Ch. 3:1. King David oldest son was Amnon, who was born to his wife, Ahino-am of Jezreel. The second was Daniel, whose mother was Abigail from Carmel. 2. The third was Absalom, the sons of his wife Maacah, who was the daughter of King Talmai of Geshur. The fourth was Adonijah, the son of Haggith. 3. The fifth was Shephatiah, the son of Abital. The sixth was Ithream, the son of his wife Eglah. 4. These six were born to him in Hebron, where he reigned seven and one-half years. Then he moved the capital to Jerusalem, where he reigned another thirty-three years. 5. While he was in Jerusalem, his wife Bathsheba (the daughter of Ammi-el) became the mother of his sons Shime-a, Shobab, Nathan, and Solomon. 68. David also had nine other sons: Ibhar, Elishama, Eliphelet, Nogah, Nepheg, Japhia, Elishama, Eliada, and Eliphelet. 9. (This list does not include the sons of his concubines.) David also had a daughter Tamar.
1014. These are the descendants of King Solomon: Rehoboam, Abijah, Asa, Jehoshaphat, Joram, Ahaziah, Joash, Amaziah, Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah. 15. The sons of Josiah were: Johanan, Jehoiakim, Zedekiah, Shallum. 16. The sons of Jehoiakim: Jeconiah, Zedekiah. 1718. These are the sons who were born to King Jeconiah during the years that he was under house arrest: She-altiel, Malchiram, Pedaiah, Shenazzar, Jekamiah, Hoshama, Nedabiah. 1920. Pedaiah was the father of Zerubbabel and Shime-i. Zerubbabels children were: Meshullam, Hananiah, Hashubah, Ohel, Berechiah, Hasadiah, Jushab-hesed, Shelomith (a daughter). 2122. Hananiahs sons were Pelatiah and jeshaiah; Jeshaiahs son was Rephaiah; Rephaiahs son was Arnan; Arnans son was Obadiah; Obadiahs son was Shecaniah. Shecaniahs son was Shemaiah; Shemaiah had six sons, including Hattush, Igal, Bariah, Neariah, and Shaphat. 23. Neariah had three sons: Eli-o-enai, Hizkiah, Azrikam. 24. Eli-o-enai had seven sons: Hodaviah, Eliashib, Pelaiah, Akkub, Johanan, Delaiah, Anani.
1Ch. 4:1. These are the sons of Judah: Perez, Hezron, Carmi, Hur, Shobal. 2. Shobals son Re-aiah was the father of Jahath, the ancestor of Ahumai and Lahad. These were known as the Zorathite clans. 34. The descendants of Etam: Jezreel, Ishma, Idbash, Hazzelelponi (his daughter), Penuel (the ancestor of Gedor), Ezer (the ancestor of Hushah), The son of Hur, the oldest son of Ephrathah, who was the father of Bethlehem. 5. Ashhur, the father of Tekoa, had two wives-Helah, and Naarah. 6. Naarah bore him Ahuzzam, Nepher, Temeni, and Haahashtari; and Helah bore him Zereth, Izhar, and Ethnan. 8. Koz was the father of Anub and Zobebah; he was also the ancestor of the clan named after Aharhel, the son of Harum. 9. Jabez was more distinguished than any of his brothers. His mother named him Jabez because she had such a hard time at his birth (Jabez means Distress). 10. He was the one who prayed to the God of Israel, Oh, that you would wonderfully bless me and help me in my work; please be with me in all that I do, and keep me from all evil and disaster! And God granted him his request. ll, 12. The descendants of Recah were: Chelub (the brother of Shuhah), whose son was Mahir, the father of Eshton; Eshton was the father of Bethrapha, Paseah, and Tehinnah; Tehinnah was the father of Irnahash. 13. The sons of Kenaz were Othni-el and Seraiah. Othni-els sons were Hathath and Meonothai; 14. Meonothai was the father of Ophrah; Seraiah was the father of Joab, the ancestor of the inhabitants of Craftsman Valley (called that because many craftsmen lived there). 15. The sons of Caleb (the son of Jephunneh): Iru, Elah, Naam. The sons of Elah included Kenaz. 16. Jehallelels sons were: Ziph, Ziphah, Tiri-a, Asarel. 17. Ezrahs sons were: Jether, Mered, Epher, Jalon. Mered married Bithi-ah, an Egyptian princess. She was the mother of Miriam, Shammai, and Ishbahan ancestor of Eshtemoa. 18. Eshtemoas wife was a Jewess; she was the mother of Jered, Heber, and Jekuthiel, who were, respectively, the ancestors of the Gedorites, Socoites, and Zanoahites. 19. Hodiahs wife was the sister of Naham. One of her sons was the father of Keilah the Garmite, and another was the father of Eshtemoa the Maacathite. 20. The sons of Shimon: Amnon, Rinnah, Ben-hanan, Tilon. The sons of Ishi: Zoheth, Ben-zoheth. 2122. The sons of Shelah (the son of Judah): Er (the father of Lecah), Laadah (the father of Nareshah), the families of the linen workers who worked at Beth-ashbea, Jokim, the clans of Cozeba, Joash, Saraph (who was a ruler in Moab before he returned to Lehem). These names all come from very ancient records. 23. These clans were noted for their pottery, gardening, and planting; they all worked for the king:
26. Mishmas sons included Hammu-el (the father of Zaccur and grandfather of Shime-i). 27. Shime-i had sixteen sons and six daughters, but none of his brothers had large familiesthey all had fewer children than was normal in Judah. 28. They lived at Beer-sheba, Moladah, Hazar-shual, 29. Bilhah, Ezem, Tolad, 30. Bethuel, Hormah, Ziklag, 31. Bethmar-caboth, Hazar-susim, Beth-biri, and Sha-araim. These cities were under their control until the time of David. 3233. Their descendants also lived in or near Etam, Ain, Rimmon, Tochen, and Ashan; some were as far away as Baal. (These facts are recorded in their genealogies.) 3439. These are the names of some of the princes of wealthy clans who traveled to the east side of Gedor Valley in search of pasture for their flocks: Meshobab, Jamlech, Joshah, Joel, Jehu, Eli-o-enai, Ja-akobah, Jeshohaiah, Asaiah, Adi-el, Jesimi-el, Benaiah, Ziza (the son of Shiphi, son of Allon, son of Jedaiah, son of Shimri, son of Shemaiah).
COMMENTARY
This account of the descendants of the tribe of Judah began in chapter 2 and continues through 1Ch. 4:23. Judahs descendants through Perez are listed in 1Ch. 4:1-23. Judah was the father of five sons. His son, Perez, was the one through whom the line of David passed. 1Ch. 4:1 lists five generations beginning with Perez. Many of these names in 1Ch. 2:1-23 are not mentioned elsewhere. Hur had been named in 1Ch. 2:19-20. There was a village in the tribe of Judah called Tekoa. This name appears in the genealogical table (1Ch. 2:5). Jabez is given some special attention (1Ch. 2:9-10). The experience of sorrow was associated with his birth. He did not want to lead a sorrowful life so he walked with God and he was kept from evil. Buried here in an ancient family record is the affirmation that any person who will trust God can master circumstances which otherwise would defeat him. Othniel (1Ch. 2:13) was Calebs nephew and Israels judge in delivering his people from Cushan-rishathaim and the Mesopotamians (Jdg. 3:9-10). Caleb (1Ch. 2:15) is well known to us. In the hill country of Judah there was a village named Eshtemoh (Jos. 15:50). This name is very similar to the Eshtemoa of 1Ch. 2:17. The names of Miriam and Shammai are familiar Hebrew names. This Miriam is not to be confused with Moses sister. A certain wOrnan (1Ch. 2:18) is called the Jewess. This is most likely nothing more than a translation of the proper name Hajehudijah. Another connection with Egypt is reflected in the reference to Bithiah, Pharaohs daughter, who became wife to Mered. Amnon (1Ch. 2:20) must be distinguished from Davids son by the same name. A brief reference is made to Shelahs sons in 1Ch. 2:21-23. There were among these people some highly skilled craftsmen in the manufacture of fine linen and pottery.
Fuente: College Press Bible Study Textbook Series
(1) Amnon.For his story see 2 Samuel 13
Of Ahinoam.Literally, to Ahin. (1Sa. 25:43).
The second Daniel of Abigail the Carmelitess.Better, A second, Daniel, to Abigail, &c. Sam. adds, wife of Nabal the Carmelite. (See 1 Samuel 25 for her story.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
I.The sons of David.This section is parallel to 2Sa. 3:2-5 (comp. 1Ch. 3:1-4) and 2Sa. 5:14-16 (1Ch. 3:5-9), with which comp. 1Ch. 14:3-7.
(1-4) The six sons born in Hebron. The sons and mothers agree with those of the parallel passage in Sam., with the one exception of the second son, who is here called Daniel, but in Samuel, Chileab. The LXX. (2Sa. 3:3) has , which may represent Heb. Delaiah (Iah hath freed), though in our 1Ch. 3:24 that name is spelt , or . In the present passage the Vatican LXX. has , the Alex. . Perhaps Daniel is a corruption of Delaiah, as this name recurs in the line of David. Chileab may have had a second name (comp. Uzziah-Azariah, Mattaniah-Zedekiah), especially as Chileab appears to be a nickname, meaning dog. (Comp. the Latin Canidius, Caninius, as a family name.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
From David to the Exile
v. 1. Now, these were the sons of David which were born unto him in Hebron, v. 2. the third, Absalom, the son of Maachah, the daughter of Talmai, king of Geshur; the fourth, Adonijah, the son of Haggith;
v. 3. the fifth, Shephatiah, of Abital; the sixth, Ithream, by Eglah, his wife, v. 4. These six were born unto him in Hebron, v. 5. And these were born unto him in Jerusalem: Shimea v. 6. Ibhar also, and Elishama v. 7. and Nogah, and Nepheg, and Japhia,
v. 8. arid Elishama, and Eliada v. 9. These were all the sons of David, beside the sons of the concubines, and Tamar, their sister, v. 10. And Solomon’s son was Rehoboam v. 11. Joram, his son; Ahaziah v. 12. Amaziah, his son; Azariah v. 13. Ahaz, his son; Hezekiah, his son; Manasseh, his son;
v. 14. Amon, his son; Josiah, his son.
v. 15. And the sons of Josiah, v. 16. And the sons of Jehoiakim: Jeeoniah
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
1Ch 3:1-9
The whole of this chapter is occupied with the descendants of David: the first nine verses of it with his own sons, classified according to the place of their birth, Hebron or Jerusalem; the remaining verses with the line of kings of his house to Jeconiah and Zedekiah (1Ch 3:16), the grandsons of Zerubbabel (1Ch 3:21), and descendants of Shechaniah (1Ch 3:24). To the seven years and six months (2Sa 2:11) of David’s reign at Hebron six sons belong, each of a different mother. To the thirty and throe years (2Sa 5:5; 1Ki 2:11) of his reign at Jerusalem belong other thirteen sons, viz. four of one mother, Bethshua, and nine of other mothers, whose names are not given. The list of the six Hebron sons, with their mothers, is nearly identical with that of 2Sa 3:2-5, although the differences, slight as they are, would of the two indicate our list here rather as not copied than copied thence. The only noticeable difference, however, is in the name of the second son, announced here as Daniel, instead of Chileab, while the Septuagint has . This, together with the circumstance that one word would, as regards the Hebrew characters, comparatively easily convert into the other. renders it probable that it is merely a corrupt text or text obscure at this point which has occasioned the difference. The meaning of the name Daniel, put side by side with what we read in 1Sa 24:15, 1Sa 25:39, suggests strongly that it is the right name of the two. It was a name likely to be given by David to his first child by Abigail. Additional suspicion is thrown on the name Chileab through the three last letters of it, “leab,” constituting also the three first of the very next word,” of Abigail“ () which looks very much like the over-haste of the pen uncorrected. It is remarkable that the Syriac and Arabic versions translate “Caleb,” both here and in the parallel passage. For the sons born in Jerusalem we have all three parallel lists at command, and the variations are rather greater. The other two lists are in 2Sa 5:14-16; 1Ch 14:4-7. The first of these omits Eliphelet and Nogah (possibly they died young or without issue), and the latter calls Eliphelet Elpalet (). Again, Shimeah and Elishama in our passage must yield, overruled by the consent of the other two, to Shammuah and Elishua. Again, it is to be noticed that the name Eliada (God () knoweth), on occasion of its latest occurence (1Ch 14:7), appears as Beeliada (the Lord () knoweth), preserving therein probably its earlier form, viz. that used before a settled bad sense had come to be attached to the word Baal (see ‘Speaker’s Commentary,’ in loc.).
1Ch 3:5
In this verse we have the form Bathshua for the familiar name Bathsheba, i.e. for , in which latter word is a shorter form of . In the same verse we have here for in 2Sa 11:3. The former name occurs often, e.g. Num 13:12; 2Sa 9:4, 2Sa 9:5; 2Sa 17:27; 1Ch 26:5. The component parts of both words are the same, but their order is differentthe meaning of the one perhaps “the people of God;” of the other, “the God of the people.”
1Ch 3:9
This verse plainly adds concubines, perhaps the ten spoken of in 2Sa 15:16, to the number of the mothers of the foregoing sons. The mention of only one daughter of David, viz. Tamar, follows the manifest ordinary rule, that daughters are not recorded at all, except for one of two reasonseither that through a daughter the line was saved, or that the daughter had from some special reason made a place for herself in history.
1Ch 3:10-16
The line of royal descent from David, is now rapidly carried down in these versesfirst, as far as good King Josiah, sixteen generations in all (omitting, quite consistently, Athalia, who reigned by her own usurpation for six years on the death of her son Azariah); and then, by four successions (viz. two brothers, sons of Josiah, and a grandson and great-grandson of Josiah), to the Captivity.
1Ch 3:10
Though the Authorized Version has Abia the Hebrew word is both here and in 2Ch 13:1, 23 (or Authorized Version, 2Ch 14:1), in both of which passages, as also elsewhere, our Authorized Version has Abijah. Another form is Abijam (), as in 1Ki 14:31 and elsewhere. A corrupt form () is found in 2Ch 13:20. We have the name in the New Testament genealogy (Mat 1:7, Mat 1:8).
1Ch 3:11
Ahaziah. This name is found as Azariah in 2Ch 22:6; and, by a shifting of the derivative part of the word, as Jehoahaz in 2Ch 21:17; thus, or
1Ch 3:12
Azariah. This name is found in 2Ch 26:1; 2Ch 27:2, as Uzziah; but in the Second Book of Kings it is found sometimes as Uzziah and sometimes as Azariah in the very same chapter (cf. 2Ki 15:13 and 2Ki 15:17, 2Ki 15:23 and 2Ki 15:32, and see Gesenius, ‘Lexicon,’ sub voce). We have the name as Azariah in Mat 1:8, Mat 1:9.
1Ch 3:15
The first thing to be observed in this verse is that, though it lays stress on the mention of the name of Josiah’s firstborn of four sons as Johanan, this is the only mention of him. Some, however, have taken the Jehoahaz of 2Ki 23:30 for him. Next, that Jehoiakim was not the original name of the next brother, but a name slightly altered by Pharaoh-Necho from Eliakim (2Ki 23:34). If the dates of 2Ki 23:31, 2Ki 23:34, 2Ki 23:36, be correct, there is no doubt that, though Jehoiakim, i.e. Eliakim, reigned after Jehoahaz, yet he was the elder, and is in his right place in the present passage. Next, that Shallum (Jer 20:11) is another name of the Jehoa-haz of 2Ki 23:30, 2Ki 23:31, 2Ki 23:34, and several other places. It is possible that he finds the last place amid the four brothers of this verse because of his probable usurpation of the throne, in violation of the right of his elder brother, Jehoiakim, and the early fall he met with in consequence. Lastly, that the fourth brother, Zedekiah, whose name (2Ki 24:17) was originally Mattha-niah, was put on the throne by the King of Babylon, and reigned eleven years in Jerusalem (2Ki 24:18) after that his nephew Jehoiachin (who could have no son old enough to succeed) was (2Ki 24:12, 2Ki 24:15, 2Ki 24:17) carried captive to Babylon.
1Ch 3:16
Of the above four brothers, sons of Josiah, the second, Jehoiakim, or Eliakim, had a son called Jeconiah, or Jehoiachinessentially the same word. He was eighteen years of age when he succeeded his father (2Ki 24:8). A touching glimpse is given of him in Jer 52:31. His name is shortened to Coniah in Jer 22:24 and Jer 37:1, though elsewhere in the same prophet, Jeconiah, and in one place (Jer 52:31), Jehoiachin. The name of Zedekiah occasions difficulty in this verse. In the first instance, following the examples of Jer 37:10-14, we should presume that this Zedekiah is set forth as a son of Jeconiah, and as it is not said that he reigned after Jeconiah (for it was undoubtedly Jeconiah’s uncle Zedekiah who reigned after him), we need only have read it as a statement of one of his sons. Against this, however, there are two tolerably decisive considerations; for, first, the verse opens confessedly by offering us sons of Jehoiakim, and these two, Jeconiah and Zedekiah, will fulfil the promise of that plural; and again, the seventeenth verse enters upon the formal enumeration of sons to Jeconiah. The question, therefore, returnsWho was this Zedekiah, son of Jehoiakim? Some consider him identical with the Zedekiah of the previous verse, and that “his son” means here “his successor.” This undoes fewer difficulties than it makes. If the text be not corrupt, the likeliest solution is to suppose that this Zedekiah of Jer 37:16 is an otherwise unknown brother of Jeconiah, and son of Jehoiakim.
1Ch 3:17-24
These verses contain a line of descent brought down to a point not merely posterior to the Exile, but possibly reaching to the time of Alexander. This line, however, through Solomon is lost so soon as the first name, that of Assir, is passed; Salathiel (Authorized Version)or Shealtiel, being descended from David, not through Solomon, but through Nathan, whole brother to Solomon. This Assir is not known from any parallel passage; and Luther, Starke, Bertheau, and others, followed by Zoekler (in Lange, ‘Comm. O.T.’) translate the name as captive, applying it to Jeconiah. Not all their reasons, however, for this, outweigh one which must be pronounced against it, viz. the absence of the article. The Septuagint and Vulgate versions agree with our own. The greater probability might be that Assir derived his name from being born after Jeconiah was in captivity, and such passages as Isa 39:7, Jer 22:30, may throw some light upon the extinction of Solomon’s line here, and the transfer of the succession (comp. Num 27:11, and see interesting note on the present place in ‘Speaker’s Commentary’). Salathiel is the Authorized Version incorrect rendering of the Hebrew Shealtiel. In Mat 1:12 it is said, “And after they were brought to Babylon, Jechonias begat Salathiel;” and in Luk 3:27, “Salathiel, which was the son of Neri.” Now, Neri was in the direct line of Nathan. There seems only one way of reconciling these statementsand the method removes similar difficulties in other places alsoviz, to distinguish between the descent natural and the descent royal, and then acknowledge that the former was swallowed up, where necessary, of the latter. One as decisive instance of this kind as that before us is most useful to rule other cases. (For an important allusion to the house and family of Nathan’s descendants, as well known at the time, see Zec 12:12a passage probably dating a few years previous to the destruction of Jerusalem by Nebuchadnezzar.),
1Ch 3:18
Of the name Malchiram and five following, it must be left still doubtful whose sons they werewhether of Jeconiah (comp. again 2Ki 24:12, 2Ki 24:15; Jer 22:30) or of Neri as possibly brothers of Salathiel, or of neither of these. The first of these suppositions seems almost untenable, the second seems unlikely enough, and the exceeding prevalence of a corrupt text would strongly favour the third supposition. At the same time, it may be observed that 1Ch 3:19 proves that the names must belong to the royal succession, and indicates that, whoever Salathiel was in such aspect, that Pedaiah was, who becomes father of Zerubbabel. The verses that follow are thought by Eichhorn, Dahler, Keil, and some others to be an interpolation of later date, chiefly on account of the point to which the genealogy is brought.
1Ch 3:19
Pedaiah is now given as the father of Zeraubabel and Shimei. Of the latter of these nothing else is known, unless Lord Hervey’s theory below be correct. The former is a great nameits derivation perhaps doubtful. Strictly it signifies “scattered to Babylon,” but (Gesenius, ‘Lexicon’) if the initial part of the word be strengthened into , the signification might be “born in Babylon.” We have in this name another instance of the treatment just commented on with regard to the name Salathiel in Luk 3:28. Zerubbabel is elsewhere invariably described as son of Salathiel, or Shealtiel; but as the genealogy of St. Luke gives the natural descent of Salathiel as from Neri, so does our genealogy in this one place give us the natural descent of Zerubbabel as from Pedaiah, one of Salathiel’s brothers; while all other passages (e.g. Ezr 3:8; Hag 1:12; Mat 1:12; Luk 3:27)give us that for which the genealogical table is chiefly designed, viz. the matter of succession, according to which Zerubbabel would be-shown as son, i.e. link of succession, following on Shealtiel.
1Ch 3:19
Meshullam. Though this name recurs, and very frequently, in Chronicles, Ezra, and Nehemiah, yet the person here denoted by itson of Zerubbabelis found here only. Hananiah, 1.q. Joanna of Luk 3:27, the names being the same, but with the component parts transposed, as in instances already given above. In the Gospel, Hananiah appears as grandson of Zorobabel, Rhesa intervening. Shelomith. This person is mentioned here only. The word, though evidently a feminine form, is found for the name of a man, chief of the Izarhites (1Ch 23:18), but very possibly by a mere clerical error, as the true form is given in the very next chapter (1Ch 24:22) for the same character, viz. .
1Ch 3:20
The five additional names of this verse must presumably stand apart from the two sons and one daughter of the preceding verse, for some reason. What that reason may be is not known. Perhaps the most natural supposition is that their mother was not the same. The meaning of some of the names, as especially of the last, Jushab-hesed, i.e. “Loving-kindness is returned,” has led Bertheau and others to the conjecture that they may be separated as children born to Zerubbabel, one of the leaders of the return from captivity, after that return. This seems plausible, except for the consideration that, the more plausible it is, the more we might expect the explanation itself to have been notified.
1Ch 3:21
The Hebrew text, followed by the Vulgate, not followed by the Septuagint, reads here . Yet some manuscripts have the plural “sons,” from which comes our Authorized Version. The indication is important. It is doubly interesting, as the only indication in our Hebrew text that tends to give confirmation to the very noteworthy differences of the Septuagint Version. For although this last, apparently somewhat perversely, begins its version with “sons,” which plural does not so well suit its sequel, instead of the “son” of our Hebrew text, which would suit it, yet it proceeds with a translation which must have been obtained from another text, such text again suiting properly the singular‘”son”of our Hebrew. The form of its translation is analogous to that marked in the words of 1Ch 3:10-14. “The sons [sic son] of Ananiah, Pelatiah, and Jesaiah his son, Rephaiah his son, Arnan his son, Obadiah his son, Shechaniah his son,” making six (presumably) consecutive generations. This, therefore, is the reading which (if correct) might carry down the genealogy to the times of Alexander the Great, and indeed to a time a quarter of a century later. And in doing so, it would certify this entry as of later date than probably any other of the canon! If we reject this position and reading, we have to get over the term, repeated several times, the sons of. To do this, Bertheau suggests that the intention of our passage was, from the name Rephaiah inclusive, not to mention the individual four brothers’ names, but to mention them as four distinguished families among the posterity of Davidan attempt at explanation certainly not satisfactory. The conclusion of the matter is, that in this twenty-first verse we have difficulties in either alternative, not satisfactorily explained. Either we have the names in all of six brothers, being “sons of Hananiah”the last four of whom are styled, not by their individual names, but as heads of families; or we have six lineal descendants from Hananiah. If this last supposition were correct, calculate a royal succession at the lowest average (say something under twenty years), and the genealogy, including what follows in the remaining verses of the chapter, will bring us, as above, to a date that covers the whole life of Alexander the Great.
1Ch 3:22
In the obscurity that obtains on the subject, there is one somewhat bright star of light in a succeeding name, Hattush, to which this verse leads us. This verse purports to help on the line of genealogy by a contribution of two descents, the effective names being Shemaiah and Neariah, the line coming to its close by aid of two other effective names, Elioenai and (say) Hodaiah, contained in the last two verses of the chapter. Although one manifest error in 1Ch 3:22 (involved in the number “six” when only five sons have been read) betokens the insecurity of the text, yet the summary measures of the ingenious Lord A. C. Hervey can scarcely be warranted, when he wishes first to omit altogether the words and the sons of Shecaniah; Shemaiah; and next, to regard Shemaiah as Shimei, the brother of Zerub-babel, and, as matter of course, those who followed as the descendants of this brother of Zerubbabel, instead of Zerubbabel himself. Now, a passage in the Book of Ezra helps us much here. Ezra mentions, as one of those of the “sons of David” who went up with him from .Babylon to Jerusalem (Ezr 8:2, Ezr 8:3), Hattush, “of the sons of Shechaniah.” There is not only nothing to prevent this Hattush being the same as the elder brother of Neariah, who comes fourth in succession from Zerubbabel, but at the above-mentioned average of twenty years the dates will admirably synchronizethe last date of Zerubbabel being about B.C. 520, and that of Neariah B.C. 440; while the date of Ezra’s journey was B.C. 458. This coincidence of names and dates must not be regarded as con-elusive; but, pending further discovery, it strongly disfavours the idea of the names of verse 21 constituting a succession, and it keeps well in check the rate of succeeding generations, bringing the last member of the succession to a date that may be harmonized with others which have for the most part held their ground. That in verse 22 only five names are given for what are summed up as “six,” must lead to the supposition that one has dropped out; and since no known manuscript of the Hebrew text, nor the Septuagint or Vulgate versions supplies us with the missing name, the Syriac and Arabic versions, which supply the name Azariah between Neariah and Shaphat, must be viewed with some suspicion. Igeal is, in the Hebrew, a word () identical with the Igal of Num 13:7; 2Sa 23:36Septuagint in the latter passages or , but in the present place . Of the other persons in this verse little or nothing else is known.
1Ch 3:23
None of the names in this or the following verse assists as yet in throwing any light upon the questions that arise in this fragment of genealogy. Lord A. C. Hervey would identify Hodaiah (1Ch 3:24) with Abiud (Mat 1:13) and with Juda (Luk 3:26), and quotes, for very just confirmation of the possibility so far as the mere names are concerned, Ezr 3:9; Neh 11:9; compared with Ezr 2:40; 1Ch 9:7. His investigations on the comparison of the genealogies of this chapter with those of Mat 1:9 and Luk 3:9, are well worthy of attention, and may be found in his work above referred to, and in his articles of Smith’s ‘Bible Dictionary.’
HOMILIES BY W. CLARKSON
1Ch 3:1-9.–Checkered life.
These verses suggest to us the thought which continually recurs in studying the life of David, viz.
I. HOW JOY AND SORROW MINGLE IN THE LIVES OF MEN. To David were given many elements of joy: he had the outward dignity, the comfortable and even splendid surroundings, the authority and influence which belong to Oriental sovereignty: he reigned altogether forty years (1Ch 3:4). For this large period of his life the pleasures of regal pomp, wealth, and power were at his command. But his was far from a cloudless day. In the home circle, where the sweetest joys are commonly found, there were abundant sources of trouble and distress. In his “first love,” Michal, he was bitterly disappointed, and she was “childless unto the day of her death.” His concubines deserted and dishonoured him (2Sa 16:22). As we read in these verses (1Ch 3:1-8) the names of his children, we are struck with the thoughthow little there was in them to give their father a parent’s joy! how much to cause him a profound anxiety, or even poignant grief! If national prosperity or military success elated the king’s heart, domestic dissatisfaction, home troubles, must soon have clouded his brow. Thus is it with us all: joy and sorrow may not spring from these two sources, they may not mingle in these proportions, but they are bound up together in the same bundle; they intermingle and interlace in every human life. Bodily gratifications, success, power, the endearments of human love, the hope of higher and greater things, the joy of beneficence, on the one hand; care, loss, toil, disappointment, regret, the “wounded spirit,” on the other hand. It is a checkered scene, this plain of human life; sunshine and shadow fall fitfully upon it as we pass on to the far horizon. This aspect of David’s household, recalling to us the contrasts of his experience, may lead us to remember
II. HOW GOD DISCIPLINES OUR HEARTS. David would hardly have been the humble and devout man he was and continued to be, if he had enjoyed an unbroken course of triumph and satisfaction. The best graces of the human soul cannot thrive in perpetual sunshine; they must have the searching winds and the pelting rains of heaven. If God sends us loss and trouble, if he “breaks our schemes of earthly joy,” it is to foster in our hearts those virtues of meekness, resignation, lowliness of heart, considerateness of others, etc; which we should not keep alive if the “barns were always filled with plenty,” and the cup were always overflowing with earthly joy. We may especially learn here
III. How GOD PREPARES US FOR HOLY SERVICE. David would never have left us the psalms which proceeded from his pen if his earthly life had not been the checkered thing it was. It was from a troubled if not a broken heart that those deep utterances were poured. It was from a soul that could find no rest and joy but in the faithful God, “the very present Help in trouble,” that flowed the precious passages which are the comfort of mankind.
1. God never calls us to any estate so high as that of sacred servicethe spiritual help we render our kind.
2. We cannot possibly serve to the full height of our power if we do not learn sympathy by suffering.
3. Therefore God leads his children into deep waters, that, through such baptism, they may comfort, heal, and bless the sorrowing and stricken souls who wait their ministering hand.C.
1Ch 3:10-24.-The best rewards of piety, etc.
This list of the names of the sons of David before and after the Captivity suggest three truths
I. THE BEST REWARDS OF PIETY. To David God gave the promise that his children should sit upon his throne; to Solomon he gave a brilliant court and large exchequer. David had the high and lofty satisfaction of looking forward to future years, and knowing that his descendants would be wielding power and exerting influence for many generations. Solomon had his reward in the “things which are seen and temporal”in great wealth, in a large harem, in foreign alliances, in growing merchandise, etc. The one reward was elevating, ennobling; the other proved to be hurtful and demoralizing. We are very apt to look for temporal prosperity, earthly honour, material gratification, as the guerdon of devotion; but if this should be given us, it may end at last in spiritual depression and failure. God may give us our request, and send leanness into our soul (Psa 106:15). We should rather desire mental and spiritual bestowments, delights of the soul, gladness of the heart
“The joys which satisfy
And sanctify the mind;”
those which have no tendency to enfeeble or to mislead, but which tend rather to enrich and to enlarge the soul.
II. THE VANITY OF HUMAN FAME. It is impossible not to be struck with the obscurity of the names which occur in some of these verses (1Ch 3:10-24). It is something, indeed, that a man’s name should find a place, however humble, in such an imperishable record. But these men lived and died without enjoying any such anticipation, and it is nothing to them now. The desire for distinction is natural to noble minds; and if it be honourable fame, and not mere worthless notoriety they seek, we must pay them praise and not accord them blame. But the fact that, as time proceeds, human fame becomes of less account, and that the very names of succeeding kings may become nothing more than a tedious chronicle, only read by way of duty, may well lead us to choose a more worthy and a more lasting portion. There are blessings to be sought and gained, the value of which does not decline with the passage of the years or even of the centuries. It is these which the wise will covet, which the holy will secure.
III. THE EXCELLENCY OF GODLY ZEAL. There is one name in this list which stands out among the rest as that of a man whom all the servants of God “delight to honour”Zerubbabel (1Ch 3:19). To have been the ancestor or the descendant of such a man was itself an honour. We regard his career as one of the worthiest and most fruitful which even the Holy Scriptures have recorded. His godly zeal did much to carry on the purpose of Jehovah from the return of the captives to the coming of the Lord. To have lived such a life and to have done such a work may satisfy the very largest ambition which the heart of man can hold. To look back from the spiritual world on such a work accomplished must be an increase to heavenly joy. There are few satisfactions, if there be any, which give a truer, deeper, diviner delight to the regenerated soul than the conviction that, by the help and grace of God, we are sowing the seeds of holy usefulness, of which future generations will reap the blessed harvest.C.
HOMILIES BY F. WHITFIELD
1Ch 3:1-24.–Genealogy of Israel’s royal household.
Before entering upon the genealogies of the tribes of Israel in their due order, we are directed to fix our attention on the royal line. In 1Ch 3:1-9 we have all the sons of David enumerated, viz. six born in Hebron and thirteen in Jerusalem. The number of David’s sons born after his removal to Jerusalem was eleven; only nine are mentioned heretwo are omitted, either on account of early death or no issue. In 1Ch 3:10-16 the line is given from Solomon to Jeconiah and Zedekiahthe time of the Exile. From 1Ch 3:17-24 we have the line of the captive and exiled Jeconiah, and other families. David was thirty years old when he began to reign, and he reigned over forty years. Seven years and a half of these were over Judah in Hebron, and thirty-three over Israel and Judah united in Jerusalem. In 2Sa 5:1-25. we have his first public anointing to be king over Israel. This anointing took place at the time that David was king over Judah in Hebron. In 2Sa 2:1-32. we are told that the men of Judah came to Hebronto which place David went by the command of Godand there they anointed him king. This, however, was not his first anointing. The Divine call and anointing took place ten years previously, during the reign of Saul, and was carried out at God’s command by Samuel the prophet, as is fully recorded in 1Sa 16:1-23. Of Solomon himself little is said in this chapter. He reigned forty years over Israel in Jerusalem. Our attention is chiefly directed to David. The historian enters into more minute details in his case, both with regard to his family and to his reign. As the head of the royal line, he is brought into greater prominence. As the type of Christ, this is also as it should be. From this fountain-head all blessings flow. David, like David’s Son and Lord, has here the pre-eminence. Throughout this chapter three kings of the royal line stand prominently forward in connection with the people of GodDavid, Solomon, and Zedekiah. Others, such as Josiah and Hezekiah, were distinguished as kings, but it is to these our attention is chiefly directed, on account of their typical bearing in connection with the kingdom of God. We shall look at them in this light, and see the reason why such prominence is given.W.
1Ch 3:1-9.-The kings of the royal line-David and Solomon: the lessons of their lives.
Under the reign of David the kingdoms of Israel and Judah may be said to have been established. It was marked from first to last by conflict, war, and bloodshed. Foes on every side, both hidden and open, had to be encountered, battle after battle to be fought. In all this he stood alone, and thus stands before us as the type of Christ. He encountered all our spiritual foes. He fought the great fight. “Oft the people there was none with him.” All the powers of darkness were leagued against him. He endured the frown of man, and bore the wrath of God. He fought the fight and won the victory, and the kingdom of God was thus established in the Name of David’s Son and Lord. In his sufferings in Gethsemane and on the cross he trod all the powers of darkness down, and in his resurrection from the dead God set his seal to the accomplishment of his work and the establishment of his spiritual kingdom, against which the gates of hell can never prevail. Of him it could be said, as was said of David himself (see 1Ch 22:18), only in an infinitely higher sense, “Hath he not given you rest on every side? for he hath given the inhabitants of the land into mine hand; and the land is subdued before the Lord, and before his people.” But, though David may be said to have founded and established the kingdom, he was not permitted to build the house of God. This was to be Solomon’s work. The kingdom, thus established, was passed over to him to erect in it the great temple of God. Solomon, “the peaceful one,” as his name signifies, was thus entrusted to complete the great work for which David had made all the preparation. Solomon follows David spiritually as surely as historically. It is but the gospel story in another form. In these early chapters of this book we see these names of David, Solomon, and Zedekiah closely interwoven with those of the twelve tribes, or the entire family of God. They are, in fact, inseparable. As the “vine and the branches,” they are one living tree. Not only is it true of David and Solomon spiritually, but of all God’s peopleit is first conflict, then rest. It is through the former we enter into the latter. “Through much tribulation we must enter the kingdom.” Only they who “fight the good fight of faith,” who are the true soldiers of the cross, know how deep is the peace of God that becomes the portion of the soul. There is a peace which flows from the sight of a suffering Saviour bearing our sins. This is not the peace we mean. It is that peace which is the result of being true to Christ, living near to him, being wholly on his sidea marked manwho is not ashamed of his reproach. All this involves a daily, yea, hourly, conflict; and out of this God opens the channels of the soul for a peace to flow in which “passeth all understanding,” and to which other Christians are strangers. But not only are David and Solomon the law of the kingdom of God,it is the law of all things. Before the peace always goes the sword. This was our Lord’s teaching when he said, “I am not come to send peace, but a sword.” Peace follows. The storm and tempest are absolutely necessary to purify the air. To these both spring and summer owe their beauty. It is first the sorrow and then the joy that is the order of life. “The evening and the morning were the first day,” and seem on the very first page of God’s Word to reflect this truth. Through the evening the world still passes to its mornings. The first chapter of Genesis is all sunlight. But what a deep, dark cloud passes over all the book of God, what a history of sin and sorrow, crying and tears, till we reach its close, and then the sun rises again, never more to go down! We might go on to show how all life is full of this law; but this will suffice to help the reader’s further thoughts. And as every stone of Solomon’s temple rested on the work David had finished, and the preparation he had made, so do all the “living stones” of God’s spiritual temple rest on the finished work of Christ, and everything really substantial on his conflict, struggle, and cross. And peace deeper than anything Solomon’s reign could shadow forth fills their souls, even that peace which was his gift to all his people when he said, “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you.”W.
1Ch 3:10-24.–Kings of the royal line-Zedekiah: the lesson of his life.
The portraiture of the Holy Spirit would be incomplete without that of Zedekiah. In him we see how every work of God may be undone, how the fairest fabric may become a wreck. If in David and Solomon we have that which will encourage, we have here a note of solemn warning. What is the lesson thus solemnly taught? That sin undid all the work of David and Solomon. Sin ruined the kingdom, and lay desolate the temple of God. And in what did that sin consist? In that which is the fertile source of all sinidolatry. Idolatry is the heart going after something else than God. Its gross form is image-worship. Its more refined and general form is the love of something lower than Christ. The latter is the guiltier, because done under greater light. From this single source everything followsloss of peace, darkness of soul, weakness of intellect, immorality of life, judicial blindness, and the entire spiritual wreck of everything, whether it be in an individual soul or in a nation. Let God be supplanted, and there is no abyss into which one and the other will not ultimately fall. God’s first law to Israel was,” Thou shalt have none other gods before me;” and it is his first law still. Well might the beloved apostle say, “Little children, keep yourselves from idols.” The utter ruin of the kingdoms of Israel and Judah, and the desolation of the temple, had one source, consummated by Zedekiahidolatry. This brought down upon them that wrath of God which has been resting like a dark cloud on the nation ever since. If David and Solomon show us how we may pass through conflict to peace, Zedekiah shows us how we may pass from it all to utter desolation. Needful warning to complete this spiritual picture.W.
HOMILIES BY R. TUCK
1Ch 3:4.–David’s double reign.
The important fact is recalled to mind that David’s reign was divided into two parts: for some seven years and a half he reigned over a portion of the nation, and then for three and thirty years over the whole. His capital during the first part of his reign was Hebron; and during the second part, Jerusalem. It is evidently a point of interest and instruction that, though designed for the throne, and anointed in his early life, David only attained the throne by gradual stages and steps, and there was a long series of remarkable providences ever tending towards, and at last fully realizing the Divine purpose. From David’s story we learn that there may be even prolonged delay in the fulfilment of the Divine promise, but that very delay is used in the ultimate and the more perfect fulfilment of the promise. This may be fully illustrated in the details of David’s early history. If God’s promise seems “to tarry, wait for it; it will surely come, it will not tarry.” Immediately on receiving news of the death of Saul, David took action. As long as the anointed of the Lord lived, it was his duty to wait patiently, not to strive, not to assert his pretensions to the throne, not to rebel in any way against the lawful authority. But Saul being removed, no claims remained; he might assert at once his right to the throne. Here, however, the truly religious character of David is seen. The way seemed plain before him, but he would not take a step without inquiry of the Lord. He asks both the when, the how, and the where, desiring simply to follow the Divine lead. And he is directed to Hebron, the sacred city of the tribe of Judah. His removal to that city was the signal for the union of the tribe of Judah under his rule. His ultimately securing the allegiance of the entire people, and removing his capital to Jerusalem, was the result of a train of providential circumstances, which indicated the Divine will as plainly as if words of command had been uttered. Many men sin by trying to force God’s will into conformity with their own, and deceiving themselves with the idea that they are doing God’s will. Happy are they who, in all simplicity, follow God’s lead, and are quite willing to wait for God’s time and God’s way. The point in David’s story recalled by these verses shows us
I. DELAY AND PARTIAL FULFILMENT TRYING DAVID‘S FAITH. Years passed, and the promise of his youth seemed ever further off from fulfilment; and even when the fulfilment came, it was far below his hopes, scarcely worth so many years of waiting and bearing. Yet David fully maintained his trust. He never failed; he would not be persuaded to make his own way, by cutting off Saul’s life when the king was in his power. David never lost hope. God’s way might be in the sea, but God can make pathways even through seas. And delay has ever been, and still is, one of the most effective agencies for testing faith. So long as we can do something, we can keep trust alive; but it is so hard to “flesh and blood” to be still and wait.
II. DELAY AND PARTIAL FULFILMENT CULTURING DAVID‘S FITNESSES. It is always more important that we should be fit for a position than that we should gain it; and so the long years of preparatory waiting and experience in lesser spheres are never wasted years. David in the court, David in the cave, and David in Hebron, was being fitted for full royalty at Jerusalem. Life is, for us all, in stages, each with a view to the next in advance. We want to leap to the best at once. God will not let us, save in judgment. He brings through the lesser trusts slowly to the greater ones. This gives us one of our best assurances of immortality. We are so evidently in this delay-time of earth being fitted for something more and higher. Gain what we may here on earth, we cannot exhaust our spiritual capacities.R.T.
1Ch 3:10-19.–Review of the kings.
It is specially worthy of notice that, according to his promise, God preserved the Davidic line among all the changes through which the kingdom of Judah passed; and this became a public testimony to the Divine faithfulness, and a constant plea against them when they publicly broke their side of the conditions of the national covenant. We may dwell on
I. WHAT THIS UNFOLDS OF GOD‘S LONG–SUFFERING MERCY. For some of the kings of Judah were rebellious and idolatrous; some, as, for instance, Ahaz and Manasseh, so very bad that we marvel at the mercy which held back judgment on the Davidic dynasty. Exactly what we have ever to wonder over is the Divine long-suffering towards us, towards his Church, towards men. God is infinitely jealous of the honour of his Name as the Promise-maker and the Promise-keeper, and we may even think of God as infinitely hopeful concerning his people, waiting on and on, bearing long with them, quite sure that they will yet turn to him and live. But every new impression of God’s patient mercy made upon our hearts only shows up the more hatefully our sin in keeping on and “despising the riches of his mercy.”
II. WHAT THIS UNFOLDS OF GOD‘S WITNESS TO HIMSELF. God’s dealings with men are the revelation of God’s character. What he does is designed to unfold before us what he is, and so to ensure personal trust in him. Here mercy blends with faithfulness, and we gain the conception of his righteousness blending with his love, justice and mercy going hand in hand, the King and the Father making the sublime unity of the Divine King-Father. Sometimes we gain impressions of Divine justice, at other times impressions of Divine mercy, and we err if we keep these apart. We only conceive God himself aright when we can blend them to make the perfect harmony of him who is faithful, to all his wordsfaithful to punish and faithful to pity and faithful to preserve.
III. WHAT THIS UNFOLDS OF GOD‘S HIGHER AND SPIRITUAL PURPOSES. For from the preservation of a particular dynasty we rise to the promise of the world’s Messiah, who was to be recognized by coming in the Davidic line, and bear a royalty which should be a sublime spiritual royalty, and found a kingdom which should be an invisible but everlasting kingdom. David’s kingdom was, by the promise, to be continued for ever; and so it is in that Son of David, who yet was David’s Lord, and who bath now both an “unchangeable priesthood” and an “unchangeable kingship.” His dominion shall yet prove to be an “everlasting dominion;” he “shall have the heathen for his inheritance, and the uttermost parts of the earth for his possession.” And into the eternal Davidic kingdom we should enter, and we may enter, for the King throws wide the door, and calls “whosoever will” to come.R.T.
1Ch 3:19.-The builder of the second temple.
Among the names recorded here, that of Zerubbabel suggests an interesting passage in the Jewish history; and he has a marked individuality, so that his work and his times may be profitably reviewed. It is noticed as a fulfilling of the Divine promise concerning the Davidic dynasty, that Zerubbabel was a prince of the house of David, and so the returned captives resumed their national life under a Davidic leader, and with a fresh and constantly effective remembrance of the Divine promise and faithfulness. From the narrative in Ezra, details of the work of Zerubbabel may be given. His mission concerned three things:
1. The leadership of the liberated captives on their return journey to Palestine. What qualities this demandedcommand, courage, patience, cheerfulness, etc; should be fully illustrated.
2. The erection of a new temple from the ruins of that of Solomon, and the restoration of the Mosaic ritual and worship. In this he was aided by Joshua, the high priest. Show what further qualities were demanded by this workpower to inspire others, personal godliness, an enkindling enthusiasm, and, in view of the efforts of the Samaritans, firmness, unswerving loyalty to God, and a holy jealousy that permitted no compromises in religion.
3. The establishment of a national and governmental order among the people. This was the work for which he probably had hereditary genius; and his position and authority, as the Persian Sheshbazzar, enabled him effectively to carry out his schemes. In him may be illustrated the threefold truth:
(1) that circumstances call forth the best that is in men;
(2) that men may to a large extent mould their circumstances; and
(3) that God is ever ready to give his grace and strength, unto the best success, to every man who sincerely wishes to be found faithful.R.T.
Fuente: The Complete Pulpit Commentary
1Ch 3:1. Daniel In 2Sa 3:3 this son is called Chileab. Probably he had two names. The other alterations in names, which are found in the following verses; may be compared with the parallel passages in Samuel. As the genealogy of Judah was given first, so that of David is particularly mentioned, as the promise of the Messiah was peculiarly given to him.
Fuente: Commentary on the Holy Bible by Thomas Coke
2. The Descendants of David to Elioenai and his Seven Sons: 1 Chronicles 3
1Ch 3:1.And these were the sons of David, that were born to him in Hebron: the first-born Amnon, of Ahinoam the Jezreelitess; the second Daniel, of 2Abigail the Carmelitess. The third Absalom,1 the son of Maachah, daughter 3of Talmai king of Geshur; the fourth Adonijah, son of Haggith. The fifth 4Shephatiah of Abital; the sixth Ithream, by Eglah his wife. Six were born unto him in Hebron, and he reigned there seven years and six months; and he reigned thirty and three years in Jerusalem. 5And these were born to him in Jerusalem: Shima, and Shobab, and Nathan, and Solomon, four, of Bath 6,7shua daughter of Ammiel. And Ibhar, and Elishama,2 and Eliphelet. And Nogah,and Nepheg, and Japhia. 8And Elishama, and Eliada, and Eliphelet, nine. 9All the sons of David, except the sons of the concubines, and Tamar their sister.
10And the son of Solomon: Rehoboam, Abiah his son, Asa his son, Jehosha 11, 12phat his son. Joram his son, Ahaziah his son, Joash his son. Amaziah his son, Azariah his son, Jotham his son. 13Ahaz his son, Hezekiah his son, 14Manasseh his son. Amon his son, Josiah his son. 15And the sons of Josiah: the first-born Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum. 16And the sons of Jehoiakim: Jechoniah his son, Zedekiah his son.
17, 18And the sons of Jechoniah the captive: Shealtiel his son. And Malchiram, and Pedaiah, and Shenazzar, Jecamiah, Hoshama, and Nedabiah. 19And the sons of Pedaiah: Zerubbabel and Shimei; and the Song of Solomon 3 of Zerubbabel: Meshullam and Hananiah, and Shelomith their sister. 20And Hashubah, and 21Ohel, and Berechiah, and Hasadiah, Jushabhesed, five. And the Song of Solomon 4 of Hananiah: Pelatiah and Jesaiah; the sons5 of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shechaniah. 22And the sons of Shechaniah: Shemaiah; and the sons of Shemaiah: Hattush, and Igal, and Bariah, and 23Neariah, and Shaphat, six. And the son of Neariah: Elioenai, and Hezekiah, and Azrikam, three. 24And the sons of Elioenai: Hodaiah,6 and Eliashib, and Pelaiah, and Akkub, and Johanan, and Delaiah, and Anani, seven.
EXEGETICAL
Preliminary Remark.After the family of Ram, the middle son of Hezron was carried down, 1Ch 2:10-17, only to Jesse the father of David, and the genealogies of Caleb and Jerahmeel were interposed, 1Ch 2:18-55, the line of Ramites, starting from David, is resumed and traced from David to the time after the captivity. This is given in three paragraphs, of which the first registers all the sons of David except those born of concubines, 1Ch 3:1-9; the second, the series of kings of the house of David from Solomon to Jechoniah and Zedekiah, 1Ch 3:10-16; and the third, the descendants of Jechoniah to the seven sons of Elioenai, 1Ch 3:17-24. The names in the second of these paragraphs mostly recur, those in the third, at least partly, in the genealogy of Jesus in Matthew (whereas Luk 3:23 ff. presents a totally different series of names from David to Shealtiel, and again from Zerubbabel to Joseph).
1. The Sons of David: 1Ch 3:1-9. a. The six sons born in Hebron: 1Ch 3:1-4.These six senior sons of David are, with one exception, enumerated literally as in 2Sa 3:2-5.The first-born Amnon, of Ahinoam the Jezreelitess; literally, to Ahinoam. The before designates the wife to whom the son belonged. Comp. on this Ahinoam, 1Sa 25:43; 1Sa 27:3, and on Amnon, who is also called Aminon (2Sa 13:20), 2 Samuel 13. The second Daniel, of Abigail the Carmelitess. Instead of , properly a second, stands in the parallel 2Sa 3:3, his second, with which , 1Ch 5:12, is to be compared. A more important difference from 2Sa 3:3 is , quite another name, which stands there for . This other designation of the second son of David may be explained by the supposition of a real double name, as in Uzziah Azariah (comp. on 2Ch 26:1), Jehoiakim Eliakim, Mattaniah Zedekiah (comp. also on 1Ch 3:15). The variant (perhaps = ) Presented by the Sept. in 2Sa 3:3 may be an error of transcription for (or inversely Daniel, a later variation for the original Delaiah); but the name Cilab is still unexplained. On Abigail, the widow of Nabal the Carmelite (not to be confounded with Abigail the sister of David, 1Ch 2:16), comp. 1Sa 25:3 ff.
1Ch 3:2. The third Absalom. For is also found , 1Ki 15:2; 1Ki 15:10. The before might, in another connection, serve to lay emphasis on the name (the well-known Absalom; comp. Isa 32:1). Here, however, in a mere list of names, it scarcely has this import, but seems rather to have come into the text through an oversight, in consequence of the foregoing in . Other attempts to explain this (which is wanting in some copies; see Note) are quite worthless, and deserve to be noted only as curiosa; for example, Kimchis proposal to take for , thereby designating him as properly not an Absalom, a fathers peace, but a rebel, or Hillers supposition (Onom. S. p. 733) that is a fuller form for the simpler and more usual , etc. On Geshur, comp. above 1Ch 2:23; on Adonijah, son of Haggith, comp. 1Ki 1:2.
1Ch 3:3. By Eglah his wife, ; quite similar to 2Sa 3:5, . This addition his wife, or wife of David, appears to be inserted merely to make a full-toned conclusion of the series, and scarcely to distinguish Eglah as the most eminent wife of David, as some Rabbis and recently Thenius on 2Sa 3:5 think, who take Eglah only for another name of Michal, 1Sa 18:20, or even substitute as the original reading for (so Thenius).
1Ch 3:4. For the historical notices in this verse comp. 2Sa 2:11; 2Sa 5:5, The statement in 2Sa 2:10 (from which Ishbosheth appears to have reigned only two years in Mahanaim) conflicts only apparently with the seven years of the residence of David in Hebron; on which see Hengstenb. Gesch. d. Reiches Gottes unter dem A. B. ii. 2, p. 114 f.
b. The thirteen sons of David born in Jerusalem: 1Ch 3:5-9. These sons of David (of whom four are by Bathsheba) are again mentioned 1Ch 16:7-11, in the history of David. Less complete is the list in the parallel passage 2Sa 5:14-16, by the omission of the last two.
1Ch 3:5. The four sons of Bathsheba, or, as she is here called, Bathshua. The two names, occurring beside one another, receive their explanation from the intervening form ; as this, however, is obviously weakened from (as again is a weakening of ), the latter form appears to be the oldest and most original. Two other peculiarities of the names contained in our verse are1. as the name of the first of Bathshebas four sons, for which stands in 1Ch 14:4 and 2Sa 5:14; ; Ammiel () the name of the father of Bathsheba, for which in 2Sa 11:3 is the form Eliam (), containing the two elements of the name transposed. It is uncertain which of these two forms is correct and original.
1Ch 3:6-8. Here follow the nine sons born at Jerusalem of other wives. And Ibhar, and Elishama, and Eliphelet. As the two parallel passages 1Ch 14:5 and 2Sa 5:15 agree in presenting after Ibhar an Elishua, , Elishama in our passage appears clearly an error of transcription, especially as this name occurs again in 1Ch 3:8. The following name Eliphelet () is found also in 1Ch 16:5, although in the somewhat abbreviated form ; on the contrary, it is wanting in 2Sa 5:15, where only one Eliphelet, the last of the series, is mentioned. It is uncertain whether this want be original, and the double position is the result of some error of the Chronist or his voucher (as Berth. thinks). That David should have repeated the same name in the sons of his different wives is of itself not incredible.
1Ch 3:7. And Nogah, and Nepheg, and Japhia. The name , omitted by an oversight in 2Sa 5:15, is certainly original, though nothing be known concerning this Nogah, perhaps because he died early and childless. The view of Movers, p. 229, that this name was not originally in the text, and came in by a false writing of the following , has arisen from an undue preference for the text of the books of Samuel (Berth.).
1Ch 3:8. And Elishama (comp. on 1Ch 3:6), and Eliada, and Eliphelet, nine. For appears 1Ch 16:7, scarcely correct; for the other parallel 2Sa 5:16 and the Sept. and Syr. versions in 1Ch 14:7 have (Sept. cod. Vat.cod. Alex., indeed, )
1Ch 3:9. All the sons of David, except the sons of the concubines. These sons of David by concubines or slaves are also unnamed elsewhere; but their existence appears from 2Sa 5:13; 2Sa 12:11; 2Sa 15:16; 2Sa 16:22.And Tamar their sister, not the only one, but the sister known from the history (2Sa 13:1 ff.).
2. The Kings of the House of David from Solomon to the Exile: 1Ch 3:10-16.As far as Josiah, they are enumerated, without naming any non-reigning descendants, as a simple line of sovereigns, embracing in it fifteen members (with the omission of the usurper Athaliah as an idolater and a foreigner) by the addition of a , his son, to each. At variance with this course, four sons of Josiah are then named, not perhaps in him, the great reformer, to introduce a pause in the long line of Davids descendants (Berth.), but because with Josiah the regular succession ceased (Keil).The first-born Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum. To Josiah succeeded, 2Ki 23:30, 2Ch 36:1, his son Jehoahaz as king. This Jehoahaz is called in Jer 22:11 properly Shallum; he was thus, as the present list shows, the youngest, or at all events one of the youngest, among them; not to be identified with the first-born Johanan, as many older writers (Seb. Schmidt, Starke, etc.), and of the moderns, for example, Hitzig (Begriff der Kritik, etc., p. 182ff., and Gesch. d. Volks Isr. p. 246), do. For, 1. The statement of Jeremiah, that Shallum became king in his fathers stead, is quite positive and unhesitating. 2. From comparing 2Ki 23:31; 2Ki 23:36, with 2Ch 36:2; 2Ch 36:5, it appears that Jehoahaz was two years younger than Jehoiakim, and therefore not the first-born. 3. The preferring of a younger son before an older to the throne is not surprising, if we consider the analogous case of Solomon, who, though one of the youngest of the sons of David (the youngest of the four sons of Bathsheba), succeeded to the throne. 4. The double name Jehoahaz Shallum is not more surprising than Jehoahaz Johanan would be; the mutually exchanging names are in both cases, if not quite alike in meaning, yet expressive of similar ideas (, whom Jehovah holds, and , who is requited (of God), and so ); comp. the numerous cases of double raming, of which some examples are quoted on 1Ch 3:1, also Simonis Onom. p. 20. The only inaccuracy that can be imputed to the Chronist in the present statements is, that he names Shallum in the last place, and so appears to favour the opinion that he was the youngest of the four brothers, whereas Zedekiah was much younger than he; indeed, as a comparison of 2Ki 23:31 with 1Ch 26:18 shows, at least 13 or 14 years younger (for Shallum was 23 years old when he ascended the throne, while Zedekiah, who ascended the throne 11 years later, was then only 21 years of age). How this inaccuracy in the order is to be explained, Keil shows very well, p. 55 f.: In our genealogy Zedekiah is placed after Jehoiakim and before Shallum, because, on the one hand, Jehoiakim and Zedekiah held the throne a longer time, each for eleven years; on the other hand, Zedekiah and Shallum were the sons of Hamutal (2Ki 23:31; 2Ki 24:18), Jehoiakim the son of Zebidah (2Ki 23:36). With respect to age, they should have succeeded thus: Johanan, Jehoiakim, Shallum, and Zedekiah; and in regard to their reign, Shallum should have stood before Jehoiakim. But in both cases those born of the same mother Hamutal would have been separated. To avoid this, Shallum appears to have been reckoned beside his brother Zedekiah in the fourth place. Regarded thus, the passage loses its obscurity, which Ngelsbach has still imputed to it (on Jer 22:11), without going quite so far as Hitzig, who here lays a whole series of errors to the charge of the Chronist. Comp. against the imputations of the latter, Movers, p. 157 f.: The two names (Johanan and Jehoahaz) are to be distinguished exactly as Jehoiakim and Jehoiachin; had the Chronist named Jehoahaz along with Shallum, or, as Hitzig thinks right, called him the first-born, the error would certainly have been undeniable. Further misled by the passage of Jeremiah, he has taken Shallum for another son of Josiah, the fourth, and different from Jehoahaz. Shallum Jehoahaz is certainly named the fourth in 1Ch 3:15, incorrectly indeed, for he was the third; hut the Chronist could not mistake the passage of Jeremiah, for it clearly says: who (Shallum) reigned instead of Josiah his father. How should an error in the Jewish line of kings occur in a Jewish historian!
1Ch 3:16. And the sons of Jehoiakim: Jechoniah his son, Zedekiah his son. Instead of = (whom God establishes), the son of Jehoiakim in 2Ch 36:9, as in 2Ki 24:8 ff., bears the equivalent name Jehoiachin (; comp. , Eze 1:2) whereas he is called, Jer 26:1; Jer 27:20; Jer 28:4, and Est 2:6, , quite as here and Jer 22:24; Jer 22:28; Jer 37:1, Conjahu (, an abbreviation of ,). The Zedekiah here named can only be regarded as a son of Jechoniah, and so a grandson of Jehoiakim and great – grandson of Josiah; for the added to his name uniformly designates in the previous genealogical line the son of the aforesaid: and the circumstance; that this son of Jechoniah is named here apart from his other sons, may find its explanation in this, that this Zedekiah, perhaps the first-born, did not go into captivity with his father and brethren, but died beforehand as a royal prince in Jerusalem. He is therefore not to be confounded with the Zedekiah who was mentioned in the foregoing verse as a third son of Josiah, and, 2Ki 24:17 ff., 2Ch 36:11, became successor of Jechoniah on the throne; he is a grand-nephew of king Zedekiah, who before his accession was called Mattaniah, and whose subsequent name, as well in Chronicles (2Ch 36:10) as in Kings (2Ki 24:17 ff.), is uniformly written (not, as here, ). This last variety of name is merely graphical, though in the present case, where the double name (Mattaniah Zedekiah) serves as a mark of the king, it may have a further import. Against the assumption of some ancients (even of Starke), that the Zedekiah of our verse is the same as king Zedekiah, who is quoted (1Ch 3:15) as a son of Jehoiachin, because he was his successor on the throne, comp. the just remarks of Calov. in the Biblia illustrata. With respect to 2Ch 36:10, where Zedekiah the successor of Jehoiachin appears to be erroneously termed his brother, which in reality is only inexactness, or a wider sense of the word (= relative in general), see on the passage.
3. The Descendants of Jechoniah to the Seven Sons of Elioenai: 1Ch 3:17-24.And the sons of Jechoniah the captive. It is certainly possible to translate the words with the Sept., Vulg., Kimchi, Jun., etc., and even Keil: And the sons of Jechoniah were Assir. But the appellative meaning of , the captive, adopted by Luther, Starke, Berth., Kamph., is decidedly preferable. For, 1. As one of the sons of Jechoniah, the early deceased Zedekiah, has been already named, we expect here a remark of Jechoniah indicating that he as captive or in captivity begat the sons now to be named. 2. An Assir, as connecting link between Jechoniah and Shealtiel, nowhere occurs, neither in Mat 1:12 nor in the Seder Olam Sutta (comp. Herzfeld, Gesch. d. V. Israel, i. 379). 3. The absence of after , while it stands after makes it impossible to see in Assir a link between Jechoniah and Shealtiel. 4. Neither can Assir be regarded as a brother of Shealtiel, because the copula could not then be wanting between the two names, and because the singular after is inexplicable, if two sons of Jechoniah were named. 5. The combination proposed by Keil (p. 57), that Assir, the only son of Jechoniah besides the early deceased Zedekiah, left only a daughter, by whom he became the father-in-law of Neri, a descendant of David of the line of Nathan, and by this son-in-law, again (Luk 3:27), the father, or strictly the grandfather, of Shealtiel, of Malchiram, Pedaiah, and the other sons named 1Ch 3:18, fails through its excessive artificiality, and through this, that it takes at the close of our verse, notwithstanding the constant use of the Chronist in the foregoing genealogy, in the sense of his grandson. 6. The single objection that can be made to the appellative meaning of , that it wants the article, loses much of its force from the abrupt and merely allusive manner of our genealogist. 7. The Masoretic accentuation points out as an appellative addition to , a circumstance not to be overlooked in the present case, as it proves our interpretation to be supported by no less respectable and ancient authorities than the opposite one.
1Ch 3:18. And Malchiram, and Pedaiah, etc. These six other sons of the captive Jechoniah, Kimchi, Tremell., Piscat., Hiller, Burmann, and recently Hitzig on Hag 1:1; Hag 1:12, regard not as brothers, but as sons of Shealtiel, because Zerubbabel elsewhere appears (Hag 1:1; Ezr 3:2; Ezr 5:2; Mat 1:12) as son, or at all events direct successor, perhaps grandson, of Shealtiel, whereas here he would appear to be his nephew, if his father Pedaiah (1Ch 3:19) had actually to pass for a brother of Shealtiel. Against this hypothesis is1. The copula before , which makes it impossible to regard the six named in our verse otherwise than as brothers of Shealtiel. 2. The paternal relation of Pedaiah to Zerubbabel, as attested 1Ch 3:19, may be easily reconciled with the elsewhere attested filial relation of Zerubbabel to Shealtiel, by the assumption of intermarriage or adoption; in other words, the Chronists making Zerubbabel to be son of Pedaiah and nephew of Shealtiel may well be taken for a more exact statement than that of the other reporters (Hag., Ezra, and Matt.). Besides, the five sons of Jechoniah named along with Shealtiel and Pedaiah are otherwise unknown. Only of Pedaiah are further descendants known in the following verses.
1Ch 3:19. And the sons of Pedaiah: Zerubbabel and Shimei. The latter is not elsewhere named: concerning the former, of whose identity with the celebrated prince and leader of the first band of returning captives, 536 b.c. there can be no well-founded doubt (although Hottinger, S. J. Baumgarten, Starke, and the ancients incline to assume two or even three different Zerubbabels), comp. on the previous verse.And the son of Zerubbabel: Meshullam and Hananiah. On the somewhat surprising sing. , on account of the plural number of sons, and the variant , see Crit. Note. Bertheau, moreover, justly remarks: In the names of the sons of Zerubbabel appear to be reflected the hopes of the Israelites at the time of the return from Babylon, in Meshullam (friend of God), comp. Isa 42:19, Hananiah (grace of God), Berechiah, Hasadiah, Jushab-Chesed (mercy will return).And Shelomith their sister. She is perhaps named after the first two sons, because she sprang from the same mother. Her name divides the collective family of Zerubbabel into two groups, the former of two, the latter of five sons. Possibly the second group contains exclusively or chiefly younger sons of Zerubbabel born after the return from the exile.
1Ch 3:21. And the son of Hananiah: Pelatiah and Jeshaiah. The two grandsons of Zerubbabel are otherwise unknown, but must have belonged to the contemporaries of Ezra, about 450 b.C.The sons of Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of Shechaniah. In what relation these four families stand to Pelatiah and Jeshaiah, the sons of Hananiah, is not clear, as the express statement that their heads, Rephaiah, etc., were sons of Hananiah, and brothers of those two, is wanting; and the various readings of the old translators (Sept., Vulg., Syr.), that give, instead of the plur. , always the sing with the suff. , thereby originating a continuous line of descent, with seven members from Hananiah to Shechaniah, have little claim to credibility. For, 1. The line of Davids descent would, if 1Ch 3:21 actually reckoned seven successive generations, seem to be continued far into the 3d century b.C. (for in 1Ch 3:22-24 four generations more are added),much further than a rational estimate of the age of our author, who must have lived at the latest about 330 b.C., will admit (comp. Einl. p. 3). 2. The assumption of an addition to the series, arising from a younger writer than the Chronist, is extremely doubtful. 3. The Hattush of 1Ch 3:22 appears to be the same with the descendant of David bearing the same name mentioned Ezr 8:2, a younger contemporary of Ezra, which is quite possible, and even probable, if this Hattush be the fourth in descent from Zerubbabel, but, on the contrary, impossible if he be the ninth. 4. The brief mode of enumerating with the mere , appending the son only to the father without mention of other descendants, does not agree with the verses around from 1Ch 3:18, in which a more copious enumeration, almost in every number giving a plurality of children, is presented. If it appear, on the whole, most probable that the sons of Rephaiah, etc., are designations of contemporary families of the house of David, not successive generations, it still remains doubtful how these families are connected with the last-named descendant of Zerubbabel. On this there are, in the main, two opinions among recent expositors: a. Ew., Berth., Kamph., etc., take Rephaiah, Arnan, Obadiah, and Shechaniah, as well as the two before named, Pelatiah and Jeshaiah, to be sons of Hananiah, and assume that, on account of the great celebrity and wide extension of their families, these last four sons are named, not as individuals, but as families (for which cases like 1Ch 1:41; 1Ch 2:42; 1Ch 4:15; 1Ch 24:26, etc., afford examples).
b. Movers, Herzfeld, Hvernick, Keil see in these four families, generations whose descent the Chronist could not or would not more precisely define, and therefore merely enumerates one after another (Herzf.), and are inclined to regard the whole series from to the end of the chapter as a genealogical fragment, perhaps inserted afterwards into the text of Chronicles (Keil), and accept where possible the assumption defined by the ancients, as Heidegger, Vitringa, Carpzov, etc., of a corruption of the present Masoretic text, perhaps a gap before (so likewise Keil). We may reserve the choice between these two views; for while the assumption of a corruption of the text seems to be natural enough, and to be rendered even probable by the change of into in the Sept., yet, on the other hand, we scruple to ascribe to the Chronist an uncertain or defective knowledge concerning the families of the house of David after Zerubbabel, as it is to be presumed that he would be especially well informed on matters so near his own time.
1Ch 3:22. And the sons of Shechaniah: Shemaiah. The plur. , as in 1Ch 1:41, 1Ch 2:42, etc. On Hattush son of Shemaiah, then named in the first place, see on previous verse, and Introd. 3, Rem. The closing notice, that six sons of Shemaiah are named in all, is strange, because only five of them are named; and it is quite unfeasible, with J. H. Mich., Starke, and others (as in Gen 46:15), to assume that the father is included. We can scarcely escape the assumption, that one of the six names has fallen out of the text by an old error of transcription; but we can hardly regard the sixth name Sesa (Sessa), presented by the Vulg. in the Edit. Sixt. of 1590, as anything else than a poor emendation arising from the number , since no other text presents this name.
1Ch 3:23. And the son of Neariah: Elioenai. With the latter name, which is here written without (), but elsewhere in full (my eyes unto Jehovah), comp. Ezr 8:4, and, with respect to the sentence which contains its etymology, Psa 25:15.
1Ch 3:24. And the sons of Elioenai: Hodaiah, etc. With the name (or perhaps praise Jehovah, praise God) compare the shorter form , 1Ch 5:24, 1Ch 9:7, Ezr 2:40, and , Neh 7:43; see also Crit. Note.
The seven sons of Elioenai here named, if we are to suppose a direct genealogical connection of the families enumerated from 1Ch 3:21 b with the before-named descendants of Zerubbabel (if, consequently, the assumption of Movers, Herzfeld, and Keil, that 1Ch 3:21 b24 form an unconnected interpolation, is to be rejected), would be the seventh generation inclusive from Zerubbabel, and, if the length of a generation be fixed at 30 years, would have to be placed near the middle of the 4th century b.C., as, for example, Bertheau (p. 35) reckons the years 386356 b.C., Ewald (Gesch. d. V. Isr. 2d edit. i. 229) the time after 350, as the period of the existence of the seven sons of Elioenai, who are supposed to be contemporary with the author of Chronicles. The assumption that we are here dealing with direct descendants of Zerubbabel is liable to serious doubt. For, besides the loose connection of and the following families in 1Ch 3:21, it appears to favour the fragment hypothesis, that in the genealogy of Jesus, Matthew , 1, not a single name of the descendants of Zerubbabel agrees with the names in this register, and that at least seven members must be supposed to be overleaped at once by Matthew or his genealogical voucher (so Clericus, and recently Keil). In reply to this, it may be assumed certainly, that those descendants of Zerubbabel whose pedigree is traced by the Chronist to his own time need not necessarily have been the direct ancestors of Joseph (or Mary), but that the line of Abiud, Eliakim, etc., leading to Jesus in Matthew, might have sprung from another of the seven sons of Zerubbabel. Besides, Matthew must have made very great omissions in the interval of 500 years between Zerubbabel and Joseph, as he reckons only twelve members for this period (comp. the edit. of the Bibelw. on Matt. p. 8 f.): an omission of six or seven successive members would be nothing inconceivable in his mode of proceeding. And if the genealogy of Hananiah, communicated at length by the Chronist, in particular the family of Elioenai with his seven sons, were deemed worthy of special notice on account of their celebrity, high reputation, and eminent services on behalf of the theocracy, this would not prove that the New Testament pedigree of Jesus must necessarily have mentioned these famous descendants of Zerubbabel as belonging to the ancestors of our Lord. For lowlines and obscurity, not splendour and fame, should be the characteristic of the pedigree of Jesus after the exile. if the line of the ancestors of Jesus, reaching from David to the exile, according to Mathews arrangement, contains crowned heads, and thus forms a lofty range of royal names, it corresponds to the plan of the apostolic genealogists, that the third line from the exile to Joseph and Mary should include in it chiefly undistinguished names, and thus form a descending line which ends in the carpenter Joseph (see Lange, p. 6). Nothing decisive can thus be inferred from a comparison of the New Testament genealogies of the Messiah with our passage for the relation of the names therein contained to the posterity of Zerubbabel, or for the question whether those named in 1Ch 3:21 b24 are to be regarded as descendants or as remoter connections of this prince.
Footnotes:
[1]For many mss. and most old prints read . Comp. Exeg. Expl.
[2] in this first place is perhaps an error of the transcriber for , which appears not only in the two parallel passages 1Ch 14:5 and 2Sa 5:15 (after ), but also in cod. vat. of the Sept, as it gives .
[3]For before some mss., as well as the old translators, read , an unnecessary amendment (comp. Exeg. Remark on 1Ch 2:7).
[4]The same variation as in 1Ch 3:19 (see Note 2).
[5]For , sons of, the Sept. reads from this to the end of the verse , his son, so that from Hananiah to Shechaniah it yields a series of seven successive generations. So also R. Benjamin in R. Azariah de Rossi in Meor Aenajim (comp. Zunz, Gottesdienstliche Vortrge der Juden, p. 31).
[6] Keri: (for which, according to the Hebrew law of sounds, we should expect ). The Kethit cannot be so pronounced, and appears to arise from a confusion of the forms Hodavjahu and Hodijahu.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
In this Chapter the genealogy proceeds in relation in the family of David. Here are recorded an account of his sons, of his successors in the kingdom, and of the descendants in his family after the captivity.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The race of David was considered so important to register, that the Holy Ghost before numbered them, and called them by their names. 2Sa 3:2-5 . And elsewhere we find, that both on the reputed father’s side, and on the mother’s, after the flesh, Jesus sprung from the seed of David. Mat 1:6 ; Luk 3:31 ; 2Ti 2:8 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Some Strange Names The Sons of David Zerubbabel
1Ch 3
Who has not in a foreign hostelry anxiously looked over the visitors’ list in the hope that he might find some familiar name, and so put himself upon the track of a friendly predecessor in the journey which he is pursuing? Who has not also wandered through an unknown cemetery, questioning every tombstone, if haply he might detect some name which would awaken the memories of his youth, or connect him with the associations of his own locality? So here, having read from the beginning of the Bible up to this point, we have, so to say, contracted acquaintance with a great number of persons; and now that a long list of names is put before us for perusal, what more natural than that we should in the first instance look for the names which awakened attention in our earliest studies? But the names are very strange. Nearly all of them are absolutely unknown to us. Think of Ithream, and Shobab, and Nogah, and Nepheg, and Japhia. These names awaken no interest, enrich us with no reminiscences, call us back to no trysting-place where we entered into vow with God or man. These names are, so to say, many variations of alphabetic symbols, making no appeal either to memory or imagination. Is it possible that we ourselves may become as unknown to the generations which are to succeed us? In answering this enquiry we are not addressing an appeal to ambition, when we say that it lies within our power, so to live as to establish a good and honest name in at least some limited family circle. It may be that the most of human life is predestined to be but negative as to influence and renown. But whilst the mountains are noble, and are so lifted up as to be conspicuous from afar, we must never forget that the lowlands may acquire fame for civilisation and fruitfulness. Neither must we forget that there is a false fame, which continually tempts selfish ambition, and also a holy fame which will not be disclosed until God himself pronounces judgment upon all the actors in human history.
The name of Daniel is found in the first verse of this chapter. He is mentioned as a son of David. So familiar are we with the name of Daniel that we seem to limit it to one man. There would appear to be in all history but one Daniel great in goodness and in wisdom. His name has come to be but another word for sagacity and judgment. We may here remind ourselves that Daniel the son of David is called Chileab in the Book of Samuel. If names may be taken as indicative of character then we come upon the strange thought that Daniel was nicknamed “dog,” that being the literal rendering of the word Chileab. Was the name deserved? Is this but a mark of contempt on the part of every speaker? It is possible to have two names and for the alias to be utterly undeserved. We are not to suppose that a man is bad because his contemporaries have pronounced judgment against him. Many a man is called mean, timid, cunning, selfish, calculating, ambitious and the like by those who only see certain aspects of character and are unable to determine the balance and effect of all his faculties and dispositions. We should beware of the easy and foolish cleverness which can invent nicknames. This teaching might be remembered with advantage alike in private and public circles. Even religious men have not been slow to misname one another by giving undue prominence to single characteristics and withdrawing the general line of gift and purpose from public criticism. It may seem but a commonplace to say that Daniel was not a “dog” simply because he was so described by malignant or perverted wit. Think of men’s best names. Look out for men’s strongest and noblest qualities. Leave all nicknames and flippant depreciation to those who, having outlived their own character, seek to bring others into some degradation. Take some of the names of David’s sons as given in the fifth verse of this chapter. The sons in question were born to David in the city of Jerusalem. As we read their names they convey no meaning to us, but as defined etymologically we may get a new aspect of part at least of the king’s household. Ibhar, signifies “God chooseth;” Elishama, “God heareth;” Eliphelet, “God is deliverance;” Eliada, “God knoweth.” Keeping in mind the well-established fact that in Oriental countries, it was customary to mark family history by the names of the children, we can but be struck with the deep religiousness of the family record now before us. There is no trace of atheism made by the hand of David in all his family register. In every child David sees some new revelation of God. Every son was an historical mark. Every life was a new phase of providence. Blessed is the man who need not look beyond his own house for signs and proofs of the manifold and never-ceasing goodness of God. Is it not true that even in our own land and time, religious memories or providential events are brought up by the name of every child? One brings up the memory of great darkness, another of peculiar pain, another recalls the brightest morning that ever dawned, and another stands at the beginning of a course of providences, brilliant in their glory and deeply pathetic in inexpressible tenderness. In this sense, no child comes into the world as a solitary visitor. Each birth is the heading of a new chapter, and each chapter falls naturally out of the one which immediately preceded it. Shame be on those who can receive providences without noting them, who can allow God to pour out the whole heaven upon earth, and yet set up no sign of adoring gratitude. It was not so with David. If faults many and great, and never to be excused, marred the harmony and dignity of his character, yet never did he forget that God was his Shepherd and that to God all praises evermore belong.
We come upon the same view in looking at the names of the kings of the house of David. These names are found in verses ten to sixteen. Take examples: Rehoboam literally means “the kinsman,” and that term must be understood as giving the idea “God hath enlarged,” that is, has added to the number of the family and so multiplied all domestic incidents, resources and securities; Abia, signifies “God is Father;” Jehoshaphat, “God judgeth;” Joram (Jehoram), “God is high;” Amaziah points to strength; Azariah points to help; Jotham indicates perfectness; and Hezekiah signifies “God is my strength.” We have often had occasion to point out the irony of names. Whilst in our case there may be no irony of a nominal kind, that is to say, no discrepancy between our names and our actions, yet there may be palpable irony of a circumstantial kind; for example, a man may be surrounded by wealth and yet may be known for his meanness, so that the poor receive nothing from his table, nor are the weak assisted by his hands. The wealthy man who is mean is a self-contradiction. Others of us may have the privilege of living in Christian families, yet in our spirit and thought we may belong to the coldest paganism. The family altar may be but a pile of stones, and the family repute for Christian consecration may be but a concealment of the deepest worldliness of thought and desire. In this direction we may discover what may be termed many unconscious hypocrisies. The member of a Christian family might not consciously use the Christian repute of the household for the cover of an unsympathetic heart. The irony as we have said may be purely circumstantial. Yet even here there should be some attempt made to behold claims of honesty. The man who is mean should never make a bid to be regarded by the public as a generous person. The man who is profoundly worldly in every aspiration and arrangement should not use a Christian pedestal as a mere convenience enabling him to take a wider outlook or to exercise a larger influence.
In verses nineteen and twenty, we come upon a name with which we are familiar, Zerubbabel this was the famous prince who, with Joshua the high priest, led the first colony of restored exiles from Babylon to Canaan under the edict of Cyrus. This occurred some five centuries before the birth of Christ. The name of Zerubbabel’s father was Pedaiah, which signifies “God hath redeemed.” The name of the father would seem to have been an inspiration to the son. For truly he was a redeemer and leader of his people. Thus all the names of the kindred and sons of Zerubbabel indicate the religious hopefulness of the people at the dawn of the restoration. All this matter connected with the signification of names is notable, because it points to the greatest incident of all, which we find in the person of the Son of God, who was called Jesus, because he should save his people from their sins. It will be found that all hints of this kind discoverable in the Old Testament, which seem to have little or no value in their own immediate connection, are in reality parts of the living line which terminates in Jesus Christ, and then in him takes a new departure in the direction of all Christian service and heroism.
Fuente: The People’s Bible by Joseph Parker
XVI
DAVID, KING OF JUDAH AT HEBRON, AND THE WAR WITH THE HOUSE OF SAUL
2 Samuel 1:1-4:13; 1Ch 3:1-4
The state of the nation just after the battle of Gilboa was this:
1. The Philistines held all central Palestine, the remnants of Saul’s family and army, together with the people of that section, having fled across the Jordan, leaving all their possessions to the enemy.
2. David had gained a sweeping victory in the South country over the Amalekites and their allies, and had distributed the spoils among the near-by cities of Judah, but as Ziklag was destroyed he had no home.
In these conditions David displayed both piety and wisdom. He submitted the whole matter of his duty to Jehovah’s direction, and accordingly went with all his family and forces and possessions and settled at Hebron, there to await further indications of the divine will as they might be expressed to him by communication through prophet, priest, or providential leadings. He knew on many assurances that he was anointed to be king over Israel, but would not complicate a distressful situation by hasty assertion of his claim. He well knew that the charter of the kingdom required the people’s voluntary ratification of the divine choice, and took no steps to coerce their acquiescence.
Hebron was specially valuable as his home and headquarters pending the ratification by the people. It was the sacred city of Judah, hallowed by many historic memories from Abraham’s day to his own time. These memories clustered around him as a shelter and comfort, and a reminder of all the precious promises given to the fathers. Hebron was their home when living and burial place when dead. The aegis of a long line of illustrious sires was over him there as the heir of all legacies. It was also the most notable of the six cities of refuge. Whoever assaulted him, resting there by divine direction, must fight all the sacred memories of the past and all the glorious promises of the future. Jehovah, prophet, priest, and Levite were with him there. Moreover, this old city one of the oldest in the world was defensible against attack, and strategical for either observation or aggression.
The first expression of popular approval was when all Judah gathered there and made him king of the royal tribe concerning which a dying ancestor had prophesied: “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, till Shiloh come; and unto him shall be the obedience of the nations.” This act alone by this one tribe was worth more to David than recognition by all the other tribes.
The sending of an embassy by David to the men of Jabeshgilead, carrying his benediction for their loyalty to Saul in rescuing and burying with due honor his body and the bodies of his sons gibbetted in public shame on the walls of Besshan, together with his promise to requite what they had done, bears every stamp of tender sincerity and not one mark of a mere politician. What he did is in entire accord with all his past and future acts toward the house of Saul. He himself, under the greatest provocation, had never struck back at Saul, twice sparing his life, never conspiring against him, not only in every way honoring him as God’s anointed, but instantly inflicting the death penalty on every man who sought to gain his favor by indignity offered to Saul or any of his family.
Considering this past and future conduct toward the house of Saul, the evident tenderness of his elegy over Saul and Jonathan, we may not construe as the adroit stroke of a politician the last clause of his message, to wit.: “Now, therefore, let your hands be strong, and be ye valiant; for Saul your lord is dead, and also the house of Judah have anointed me king over them.” This is an exceedingly modest intimation that the way is now open for them without any disloyalty to the fallen house, to turn their allegiance to God’s choice of Saul’s successor. But this generous proposition of David was defeated, and a long and bloody civil war was brought on by the ambition of one man, Abner) the uncle of Saul, who, for mere selfish ends set up Ishbosheth, a son of Saul, as king. Here we need to explain the parenthetical clause of 2Sa 2:10 in connection with 2Sa 3:1 . This parenthetical clause reads: “Ishbosheth, Saul’s son, was forty years old when he began to reign over Israel, and he reigned two years.” The other verse reads: “Now there was long war between the house of Saul and the house of David.”
Attention has been called more than once to the uncertainty in Old Testament text, in numbers, because its numerals are expressed in letters, and that mistakes of transcription easily occur. Now if the two years in this clause expresses the true text, and not seven years and a half, then the meaning must be this that Abner set up Ishbosheth just as soon as possible after the battle of Gilboa, but it took him more than five years to bring all of the tribes except Judah into acceptance of Ishbosheth as king, and two years describes the last two of the seven and a half. If that be the meaning, then the history does not give the details of Abner’s five and a half years’ struggle to bring about Ishbosheth’s rule over all Israel but Judah, and these details must have shown, if we had any, that he had to drive out the Philistines that held the territory, and hence it was only in the latter part of Ishbosheth’s reign, counting from the time he was set up, to the approach to the west side of the Jordan which is described in this chapter.
It is evident from all the context that Abner knew that David was God’s choice, for he says so later on and makes a point on it. It is also evident that he regards Ishbosheth as assumption of the sovereignty. His taking to himself of Saul’s harem, against which Ishbosheth protested, did mean Just what Ishbosheth said it meant that it was equal to claiming the kingdom for himself. As soon, therefore, as he finds out that his motive is thoroughly understood, then as an evidence that good motives have not actuated him, he announces to Ishbosheth that he is going to carry all the people back to David, God’s choice.
We recall from English history that the Duke of Warwick is called “The King Maker;” that he made Edward IV king, and when Edward IV insulted him then he took sides with Henry VI and made him king. Just exactly in this way Abner acts in this history. His motives, therefore, are merely the motives of a man who knows that his course is opposed to God and to the best interests of the people, but is determined to further his own selfish ambitions.
This war of seven and a half years was thus characterized: “And David waxed stronger and stronger, but the house of Saul waxed weaker and weaker.” But when, after five and a half years of confirming the authority of Ishbosheth, Abner felt himself strong enough, he left the east side of the Jordan and carried his army over near Gibeah, Saul’s old home, with the evident purpose of making Ishbosheth king over the whole nation. David did not make the aggression, but he resisted aggression, so he sends out his army under Joab and they stand opposed to each other near a pool of water at Gibeah. A hostile army being brought that near Hebron, David has to meet it. The war then was evidently forced by the house of Saul.
The events, in order, leading up to David’s being made king over all Israel are as follows: The first event is Joab’s great victory over Abner at Gibeah. Abner proposed that a dozen champions from each side fight a duel and let that settle the whole question. When these twenty-four men met they met with such fury that at the first stroke every man on either side killed his opponent and was killed by his opponent, so that the duel was not decisive, but it brought on the fight. Joab then gains an easy victory. One of Joab’s brothers, Asahel, swift of foot, follows Abner, pursues him, and your history tells you that Abner killed Asahel by thrusting him through with the butt end of his spear, striking backward. I suppose the end of the spear was sharp, as he didn’t hit him with the point, but with the sharpened butt of it. That stopped the battle, but no injury to Joab ever stopped him until he wreaked his vengeance. So here it ended by killing Abner for the death of Asahel, as we will see a little later.
The next event, in order, is the quarrel between Abner and Ishbosheth on account of Ishbosheth’s protest against the infamous deed of Abner, and the next is Abner’s deserting to David, persuading the tribes that Ishbosheth is just a figurehead and his cause getting weaker all the time, and David is getting stronger, and the right thing to do was for all to come in and recognize the king that God had chosen. Abner came to David making that proposition. David told him that the first thing to be done was that he should restore Michal, his wife, who had been given to another man. I do not know that any particular love prompted David. I don’t see why, with the number of wives he already had, he had any love to pour out on her, but if he had any political stroke in view it was that if the daughter of Saul was brought back to him as his wife, then it would make it easier for the followers of Saul to come to this united family, representing both sides, as it was proposed by Catherine de Medici to unite the Huguenots and the Romanists by marriage between Henry of Navarre on the Huguenot side to Margaret, the sister of King Charles of France, on the other side.
The next event is the murder of Abner by Joab a cold blooded murder. The plan of it was agreed on between himself and his brother Abishai that they would send for Abner, who had left after his interview with David, and bring him back in David’s name, and then Joab proposed to step aside and inquire about his health, and while he is inquiring about his health he stabbed him under the fifth rib. David laments the death of Abner, but does not punish Joab. On the contrary, he says, “These sons of Zeruiah are too hard for me.” His sister, Zeruiah, had three sons Joab, Abishai, and Asahel. He will have a good deal more trouble with that family yet. They will be harder than they were in this case.
The next step was, seeing that Ishbosheth now has no standing; Abner dead, no general, the people all agreeing to go back to David, two ruffians who wanted to make capital with David assassinated Ishbosheth and carried the news of their assassination to David, expecting to be rewarded. He rewarded them very promptly by executing them. There are the events in order that led up to the union of the nation under David.
The children born to David in Hebron are mentioned in the record: Ammon, or Amnon, the son of Abinoam. We will find out about him later. It would have been better if he had never been born. The next one is Chileab, or Daniel, as he is called in Chronicles, a son of Abigail. We do not know whether he turned out well or ill, as he drops out of the history. The next one is Absalom, the son of Maacah, the daughter of Tairnai, the king of Geshur. We will certainly hear of him later. It would have been better if he had never been born. The others make no mark in the history at all. O this polygamy! This polygamy! The jealousies of polygamy! It is an awful thing. Now let us look at the character of Abner, Ishbosheth, and Joab. Abner was a man of considerable talent and influence, but unscrupulously ambitious. Ishbosheth had just about as much backbone as a jellyfish. Joab was a great general a very stern, selfish warrior. Himself as unscrupulous as Abner, though not as disloyal. But we are a long way from being done with Joab. A great text for a sermon in this section is: “These sons of Zeruiah are too hard for me;” that is, a man should beware, in accomplishing his purposes, of the character of the instruments that he associates with him. If he calls in Turks, Tartars, and Huns to be his allies, then after a while he will have to settle with his allies, and he may find that his allies are too strong for him. A proverb advises us to keep no company with a violent man. We are always in danger if a violent, unscrupulous man is our associate. Like poor dog, Tray, we may get a beating for being in their company.
We have Joab’s reply to Abner in 2Sa 2:27 : “Then Abner called to Joab and said, Shall the sword devour forever? Knowest thou not that it will be bitterness in the latter end? How long shall it be then, ere thou bid the people return from following their brethren?” Joab was pursuing them sorely. “And Joab said, Ag God liveth, if thou hadst not spoken, surely then in the morning the people had gone away, nor followed every one his brother.” What is the sense of that last verse? Abner speaks and wants to know why they are pursuing him, and Joab says, “If thou hadst not spoken then every man would not be pursuing his brother.” I will leave that to the reader and the commentaries as to just what Joab meant.
QUESTIONS
1. What is the state of the nation just after the battle of Gilboa?
2. In these conditions how did David display both piety and wisdom?
3. What was the value of Hebron as his home and headquarters pending the ratification by the people?
4. What was the first expression of popular approval?
5. Was was David’s embassy to the men of Jabeshgilead the sincere act of a statesman, or an adroit stroke of a politician?
6. What defeated this generous proposition of David and brought on a long and bloody civil war?
7. Explain the parenthetical clause of 2Sa 2:10 in connection with 2Sa 3:1 .
8. Judging from his conduct throughout, what motives must have inspired Abner?
9. What characterizes this war of seven and one-half years?
10. Show how aggression came from Abner.
11. State, in order, the events leading up to David’s being made king over all Israel.
12. What children were born to David in Hebron, and what may we say about them?
13. What was the character of Abner, Ishbosheth, and Joab?
14. What is a great text for a sermon in this section?
15. What is the sense of Joab’s reply to Abner. 2Sa 2:27 ?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
1Ch 3:1 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:
Ver. 1. Which were born unto him in Hebron. ] During the time of his exile, we read not of any child he had: and so he had the less to care for.
The second, Daniel.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
1 Chronicles Chapter 3
Then comes the third chapter – the grand object, the genealogy of David. “Now these were the sons of David” (v. 1) – himself singled out from among all the line of Judah; and as with Caleb from the earliest days of the planting in the land, so with David from the time that the kingdom became evident as the purpose of God. Saul is entirely passed by. David, though later in fact, was before Saul really in purpose, and even during the days of Saul was actually anointed by Samuel the prophet. So we find here the sons of David. Here again too, “that which is natural” – these born in Hebron. They never came to the throne. “And these were born unto him in Jerusalem, Shimea and Shobal and Nathan and Solomon” – Solomon the last of these “four of Bathshna [or Bath-sheba] the daughter of Ammiel,” as the Spirit of God takes care to say. No flesh shall glory in His presence. The last becomes the first. The purpose of God alone triumphs. Solomon, the last of the four, of her that was the wife of Uriah, is the man chosen to the throne. Others are mentioned too. “These were all the sons of David, beside the sons of the concubines, and Tamar their sister.” 1Ch 3:9 .
And then the line of Solomon: “Solomon’s son was Rehoboam.” All this is traced down to the end of the chapter.
This is the first great division of these genealogies. The purpose of God is traced down first from nature in Adam, down to the kingly purpose in David and his line. Such was God’s intention for the earth. It had come under a curse, but God always meant to reconcile, as we know, all things; so the Jew is here given to understand. Here is the certainty that God would recover the kingdom; He would restore the kingdom to Israel. Yet, they misunderstood the time. The disciples did the same. They thought they were sure of it when the Lord died and rose. Not so. The Father keeps times and seasons in His own power. Still, He will restore the kingdom to Israel. And we now have this line continued as far as it was given them then to trace.
And this is another thing to bear in mind: the books of Chronicles are fragmentary. They bear the impress of the ruin that had come in to Israel. In a time of ruin, it would falsify if everything were in due order. The attempt to produce order now as a complete thing is fallacy, and would be a lie if it were made apparently true. Hence we see the utter folly of the religious world in this respect, because this is their effort. We know very well it is utter disorder when judged by the Word of God, because in point of fact even the very foundations are forgotten and supplanted. But supposing the theory were true, it would be a falsehood in its moral purpose, because God will make us feel in a time of ruin that we are in ruins. It is not but what His grace can interfere and abound. “Where sin abounded grace did much more abound.” But it is a wholly different thing to assume that things are right, and to wear an appearance that only deceives.
Hence, therefore – for the truth is a very practical one – when men complain of weakness, and when they talk about power in the present state of things, there is danger – very great danger. We ought to feel our weakness. We ought to feel that things are ruined. We ought to mourn over the state of the Church. We ought to feel for every member of the body of Christ. When persons make themselves comfortable in a little coterie of their own, and imagine that they are the Church of God, they are only deceiving themselves. The whole state is contrary to the mind of God. The truth is that God and His grace suffice perfectly; but it is as to a remnant. Whenever we lose the sense that we are a remnant, we are false. Whenever we take any other ground than that of being those whom grace has, by the intervention of God Himself, recalled – but recalled in weakness, recalled out of ruin – we are off the ground of faith. This gives no license to disorder – not the least. We are thoroughly responsible – always responsible – but at the same time we must not assume that we have everything, because God gives us that which grace alone has secured.
This is all important, we shall find, both in our work and also in the Church of God. Here we find it in these collections of testimonies of God that are brought together in the books of Chronicles. They are fragmentary; they are meant to be fragmentary. God could have given a completeness to them if He pleased, but it would have been out of His order. God Himself has deigned and been pleased to mark His sense of the ruin of Israel by giving only fragmentary pieces of information here and there. There is nothing really complete. The two books of Chronicles savour of this very principle. This is often a great perplexity to men of learning, because they, looking upon it merely with a natural eye, cannot understand it. They fancy it altogether corrupted. Not so. It was written, advisedly and deliberately so, by the Spirit of God. So, I am persuaded, the provision by the grace of God for His people at this present time looks very feeble, looks very disorderly, to a man with a mere natural eye; but when you look into it, you will find that it is according to the mind of God, and that the pretension of having all complete would put us out of communion with His mind – would make us content with ourselves instead of feeling with Him for the broken state of His Church.
The books of Chronicles, therefore, really are a mass of fragments. We shall have more reason, perhaps, to see this as we go along; but I merely make the remark just new. They are only the fragments that remain. God Himself never gave more. In the books of Kings, we have a more complete whole; but Chronicles has a character and beauty of its own, and a moral propriety, beyond anything, because it takes up and shows that in the ruin of all else the purpose of God stands fast. That is what we have to comfort ourselves with at this present time. There is a ruined state in Christendom; but God’s purposes never fail, and those who have faith settle themselves and find their comfort in the sure standing of the purpose of God.
Fuente: William Kelly Major Works (New Testament)
born . . . in Hebron. Compare 2Sa 3:2-5,
Daniel. Another name of Chileab (2Sa 3:3).
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 3
Now we center in on chapter three on David’s family and it lists all of the children that were born of David in Hebron there in chapter three. Later we’ll get a further list of his children that were born in Jerusalem. Verse five deals with those that were born in Jerusalem. The others were born in Hebron before he was brought to Jerusalem and placed on the throne.
And then we get a direct line of David’s descendants down to the carrying away into captivity beginning with verse ten. They just list in order the descendants, one following another, to follow the line from David to Zedekiah, the last king, the king that was carried away captive to Babylon at the end of the dynasty of David. “
Fuente: Through the Bible Commentary
1Ch 3:1-9
1Ch 3:1-9
“Now these are the sons of David, that were born unto him in Hebron: the first-born, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess; the third, Absalom, of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith; the fifth, Shephatiah of Abital; the sixth, Ithream of Eglah his wife: 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; and these were born unto him in Jerusalem: Shimea, and Shobab, and Nathan, and Solomon, four, of Bathshua the daughter of Ammiel; and Ibhar, and Elishama, and Eliphelet, and Nogah, and Nepheg, and Japhia, and Elishama, and Eliada, and Eliphelet, nine. All these were the sons of David, besides the sons of concubines; and Tamar was their sister.”
E.M. Zerr:
1Ch 3:1-3. Because of friction in the nation, David did not reign over all the tribes at the beginning. Also for that reason he did not at first reign in Jerusalem, but in Hebron. While there he had 6 sons from as many wives. Three of these sons became more or less prominent afterward; Amnon, Absalom and Adonijah. Verse 4. In detailing the years of David’s separate divisions of his reign, the extra 6 months is mentioned. When the reign as a whole is referred to it is stated to be 40 years.
1Ch 3:5-9 – The chief item of interest in this paragraph is the fact that Nathan and Solomon were full brothers, sons of Bath-sheba, here called Bath-shua- The significant thing about that is that the blood line of Christ divides with these brothers. Solomon retains the genealogy that ends on the foster father’s side, and Nathan becomes an ancestor of Mary, the mother of Christ. See the genealogies in Matt- 1 and Luke 3. A reference only is made to the sons of the concubines. That is because a concubine was inferior to a wife in the matter of property rights- There was no moral difference recognized, hence these persons are called sons of David with the same kind of expression as used for the others.
Fuente: Old and New Testaments Restoration Commentary
The tables now continue to deal with Judah, but have special reference to David. The names of nineteen of his sons are given. Six of them were born in Hebron, and four were the sons of Bathshua. There were nine others. From these nineteen, one, Solomon, is selected; and the descent is traced through him, through the kings of Judah, and right on into the period of captivity.
The peculiar quality of the Book of Chronicles is very evidently marked in this chapter in that in the reference to Solomon and his three brothers no mention whatever is made of the sin of David. They are spoken simply of as the sons of Bathshua, who is, of course, Bathsheba. Indeed, nowhere in the books are any of the sins of David referred to, except the sin of numbering the people. If, as is perhaps likely, these books were written by Ezra, we can perfectly understand these omissions. In the return of the people to their land he was supremely conscious of the government of God and the unbroken continuity of His progress toward the fulfillment of purpose. From this standpoint it was not his business to speak of the sins of the chosen instruments but, rather, simply to deal with the channels through which the divine procession moved.
Fuente: An Exposition on the Whole Bible
CHAPTER 3 From David to Zedekiah
1. The sons of David (1Ch 3:1-9)
2. Davids line to Zedekiah (1Ch 3:10-15)
3. The sons of Jeconiah (1Ch 3:16-24)
Six sons were born to David during his reign in Hebron. Four are mentioned as the offspring from Bath-shua, another name for Bath-sheba (2Sa 11:3). Then follow the names of other nine sons. As the name Elishama appears twice, it has been suggested that one is Elishua (2Sa 5:15). Eglah is called Davids wife. Some claim that it is Michal, who became childless after her mockery when David danced before the ark. Then the line of Solomon is traced up to Zedekiah. The usurping Queen Athaliah (2Ki 11:3) is omitted, for she was not of the house of David. Then follows the list of the sons of Jeconiah. The name Assir which follows Jeconiah in verse 17 means the captive. Jeconiah, the captive, is the proper rendering. His son Salathiel was therefore born in the captivity (Mat 1:12). Jeconiah was written childless, which does not mean that he was to have no sons, but that no son of his should sit upon the throne of David (Jer 22:30). The son of Salathiel was Zerubbabel (Mat 1:12; Ezr 3:2; Ezr 5:2; Hag 1:1; Hag 1:12). It seems that, in some way, the different names as they appear in the Hebrew text were dislocated. The following arrangement has been suggested to remove the difficulty.
And the sons of Jeconiah, the captive, Salathiel, his son. And the sons of Salathiel; Zerubbabel and Shimei; and the sons of Zerubbabel; Meshullam, Hananiah and Shelomith their sister. And Hashubah, and Ohel, and Berechiah, and Hasadiah, jushab-hezed. And Malchiram, and Rephaiah, and Shenazar, Jecamiah, Hoshama, and Nedabiah. The sons of Hananiah; Pelatiah and Jesiah; the sons of Rephaiah; his son Arnan, his son Obadiah, his son Shecaniah.
Fuente: Gaebelein’s Annotated Bible (Commentary)
am 2951, etc. bc 1053, etc
the sons of David: 2Sa 3:2-5
Amnon: 2Sa 13:1, 2Sa 13:29
Ahinoam: 1Sa 25:42, 1Sa 25:43, 1Sa 27:3
Jezreelitess: Jos 15:56
Daniel: It is probable this person had two names. The Targumist says he was “called Chileab, because he was in every respect like his father.” 2Sa 3:3
of Abigail: 1Sa 25:39-42
Reciprocal: Gen 46:12 – Judah 1Ch 14:3 – took 1Ch 28:5 – all my sons 2Ch 11:21 – eighteen wives Ezr 8:2 – David
Fuente: The Treasury of Scripture Knowledge
1Ch 3:1. Daniel This son is called Chileab, (2Sa 3:3,) but whether he had two names, or there be an error in one of these passages, is not possible to determine. The other alterations in names, which are found in the following verses, may be corrected by the parallel passages in Samuel. As the genealogy of Judah was given first, because the dominion was vested in that tribe, and the Messiah was to descend from it; so, for similar reasons, the genealogy of David is particularly recorded.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1Ch 3:10. Solomons son was Rehoboam. Here follows a list of the royal family. But where are they now? Let men rejoice rather that their names are written in heaven.
1Ch 3:17. The sons of Jeconiah are eight. Against this prince the Lord by Jeremiah pronounced a curse, that he should both lose his throne and all his children. Hence his sons are supposed to have perished by sickness, and the sword; and that the Salathiel mentioned in Mat 1:12, was his adopted son, or that by repentance in captivity he obtained a reprieve of the sentence; a reprieve, only, because we find by another evangelist that the lineal descent of Christ passed from this family into Nathans line. See Jer 22:30. Luk 3:27; Luk 3:31.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
PART I (1 Chronicles 1-9). Genealogical Lists, together with Geographical and Historical Notes.These chapters form a general introduction to the whole work. They contain the following genealogies, often in an incomplete form: Adam to Israel (1Ch 1:1 to 1Ch 2:2)with the exception of Cains descendants (Gen 4:16-22)the whole material is taken from Genesis 1-36; Judah (1Ch 2:3-55); David (1Ch 3:1-24); Judah again, and made up of fragments (1Ch 4:1-23); Simeon (1Ch 4:24-43); Reuben, Gad, and half the tribe (the eastern) of Manasseh (1Ch 5:1-26); Levi and the Levitical cities (1Ch 6:1-81); Issachar (1Ch 7:1-5); Benjamin (1Ch 7:6-12); Naphtali (1Ch 7:13); half the tribe of Manasseh (the western) (1Ch 7:14-19); Ephraim (1Ch 7:20-29); Asher (1Ch 7:30-40); Benjamin again, together with the house of Saul (1Ch 8:1-40). Then follows an enumeration of the inhabitants of Jerusalem given in the order: sons of Judah, Benjamin, Ephraim, Manasseh, priests, Levites, doorkeepers (1Ch 9:1-44); 1Ch 9:35-44 are repeated verbally from 1Ch 8:29-38.
Fuente: Peake’s Commentary on the Bible
3:1 Now these were the sons of {a} David, which were born unto him in Hebron; the firstborn Amnon, of Ahinoam the Jezreelitess; the second {b} Daniel, of Abigail the Carmelitess:
(a) He returns to the genealogy of David, to show that Christ came from his stock.
(b) Who in 2Sa 3:3 is called Chileab, born of her that was Nabal’s wife the Carmelite.
Fuente: Geneva Bible Notes
{e-Sword Note: 1 and 2 Chronicles were largely in topical format in the printed edition. When possible, this content has been divided by verse/chapter. Content that could not fit elsewhere was placed in the 1 and 2 Chronicles Book Comments for e-Sword.}