--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 405 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/405/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 405. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/405/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 405. 1 Chronicles · 6 of 19 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/405/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/405/#p-N ### Verse 1 [¶1] The sons of Levi - It has been well remarked that the genealogy of Levi is given here more ample and correct than that of any of the others. [¶2] And this is perhaps an additional proof that the author was a priest, felt much for the priesthood, and took care to give the genealogy of the Levitical and sacerdotal families, from the most correct tables; for with such tables we may presume he was intimately acquainted. ### Verse 4 [¶4] Eleazar begat Phinehas - As the high priesthood continued in this family for a long time, the sacred historian confines himself to this chiefly, omitting Nadab and Abihu, and even the family of Ithamar. ### Verse 8 [¶6] Ahitub begat Zadok - Through this person the high priesthood came again into the family of Eleazar. ### Verse 10 [¶8] Johanan - Supposed to be the same as Jehoiada. [¶9] Executed the priest's office - Probably this refers to the dignified manner in which Azariah opposed King Uzziah, who wished to invade the priest's office, and offer incense in the temple. See [2Chr 26:17], [2Chr 26:18]. ### Verse 14 [¶11] Seraiah - He was put to death by Nebuchadnezzar, [2Kgs 25:18], [2Kgs 25:21]. ### Verse 22 [¶13] Korah - See the history of this man, and his rebellion, Numbers 16:1-33. ### Verse 28 [¶15] The first-born Vashni, and Abiah - There is a great mistake in this verse: in [1Sam 8:2] we read, Now the name of his (Samuel's) first-born was Joel; and the name of his second Abiah. The word יואל Joel is lost out of the text in this place, and ושני vesheni, which signifies the second, and which refers to Abiah, is made here into a proper name. The Septuagint, Vulgate, and Chaldee, copy this blunder; but the Syriac and Arabic read as in [1Sam 8:2]. The MSS. have all copied the corrupted Hebrew in this place. Jarchi labors to restore the true reading, and yet preserve the integrity of the text, by paraphrasing thus: "And the second, (ושני vesheni), in respect of the first, he was Abiah; and the second, in respect of Abiah, he was Joel." [¶16] These, Joel and Abiah, were the two sons of Samuel, who administered justice so badly that the people, being oppressed, began to murmur, and demanded a king. See [1Sam 8:1], etc. ### Verse 31 [¶18] After that the ark had rest - The Targum says, "These are they whom David set over the service of the singing, in the house of the sanctuary, or tabernacle of the Lord, at the time in which the ark was brought into it;" that is, when it was brought from the house of Obed-edom. ### Verse 32 [¶20] According to their order - This order is specified below. ### Verse 39 [¶22] Asaph - This person, with Heman, the sons of Kora, Ethan, Jeduthun, etc., are celebrated in these books, and in the Psalms, for their skill in singing, and the part they performed in the public worship of God. [¶23] It is very likely that their singing was only a kind of recitative or chanting, such as we still find in the synagogues. It does not appear that God had especially appointed these singers, much less any musical instruments, (the silver trumpets excepted), to be employed in his service. Musical instruments in the house of God are, at least under the Gospel, repugnant to the spirit of Christianity, and tend not a little to corrupt the worship of God. Those who are fond of music in the theater are fond of it in the house of God when they go thither; and some, professing Christianity, set up such a spurious worship in order to draw people to hear the Gospel! This is doing evil that good may come of it; and by this means, light and trifling people are introduced into the Church of Christ, and when in, are generally very troublesome, hard to be pleased, and difficult to be saved. ### Verse 50 [¶25] These are the sons of Aaron - We have already had a list of these, (see [1Chr 6:3-16]); this is a second, but less extensive, and is a proof that the writer of this book had several lists before him, from which he borrowed as he judged proper. ### Verse 54 [¶27] Theirs was the lot - All the tribes and families obtained their respective inheritances by lot, but to the sons of Aaron was the first lot; and so the Syriac and Arabic have understood this place. The first lot, says Jarchi, fell to Judah, that they might give to the priests and the Levites the cities marked below. See an account of the possessions of the priests and Levites, [Jos 20:1-9], 21. ### Verse 60 [¶29] All their cities - were thirteen - But there are only eleven reckoned here, Gibeon and Juttah being omitted, and the names of some of the others changed. None of the versions give the full number of names, although they all give the whole sum thirteen. ### Verse 65 [¶31] Which are called by their names - Probably each family gave its own name to the city that fell to its lot. ### Verse 69 [¶33] Aijalon with her suburbs - There are the two cities wanting here, Eltekeh and Gibethon. See [Jos 21:23]. ### Verse 71 [¶35] We shall see from [Jos 21:28], etc., that several of these cities have different names. [¶36] How barren to us is this register, both of incident and interest! and yet, as barren rocks and sandy deserts make integral and necessary parts of the globe; so do these genealogical tables make necessary parts of the history of providence and grace in the maintenance of truth, and the establishment of the Church of Christ. Therefore no one that fears God will either despise or lightly esteem them. ### Introduction [¶38] The genealogy of Issachar, [1Chr 7:1-5]. Of Benjamin, [1Chr 7:6-12]. Of Naphtali, [1Chr 7:13]. Of Manasseh, [1Chr 7:14-19]. Of Ephraim, [1Chr 7:20-29]. And of Asher, [1Chr 7:30-40]. ### Verse 2 [¶40] Whose number was in the days of David - Whether this was the number returned by Joab and his assistants, when they made that census of the people with which God was so much displeased, we know not. It is worthy of remark that we read here the sum of three tribes, Benjamin, Issachar, and Asher, under the reign of David, which is mentioned nowhere else; and yet we have no account here of the other tribes, probably because the author found no public registers in which such enumeration was recorded. ### Verse 3 [¶42] The sons of Izrahiah - five - There are, however, only four names in the text. Instead of five, the Syriac and Arabic read four. If five be the true reading, then Izrahiah must be reckoned with his four sons. ### Verse 6 [¶44] The sons of Benjamin; Bela, and Becher and Jediael - In [Gen 46:21], ten sons of Benjamin are reckoned; viz., Bela, Becher, Ashbel, Gera, Naaman, Eri, Rosh, Muppim, Huppim, and Ard. In [Num 26:38], etc., five sons only of Benjamin are mentioned, Bela, Ashbel, Ahiram, Shupham, and Hupham: and Ard and Naaman are there said to be the sons of Bela; consequently grandsons of Benjamin. In the beginning of the following chapter, five sons of Benjamin are mentioned, viz., Bela, Ashbel, Aharah, Nohah, and Rapha; where also Addar, Gera, Abihud, Abishua, Naaman, Ahoah, a second Gera, Shephuphan, and Huram, are all represented as grandsons, not sons, of Benjamin: hence we see that in many cases grandsons are called sons, and both are often confounded in the genealogical tables. To attempt to reconcile such discrepancies would be a task as endless as it would be useless. The rabbins say that Ezra, who wrote this book, did not know whether some of these were sons or grandsons; and they intimate also that the tables from which he copied were often defective, and here we must leave all such matters.