1 Chronicles 4:11

(11-12) A fragment relating to the “men of Rechah,” a name which occurs nowhere else, and for which Rechab appears a plausible correction. So the Vat., LXX. Ρηχάβ. Compare 1Ch_2:55, where the Sopherim of Jabez are called Rechabites, and see Notes on the passage. These Rechabites united with the Salmaite branch of Hurites; and Hur was a son of Caleb, 1Ch_2:19. Hence it is likely that the Chelub of 1Ch_4:11 is identical with the Caleb-Chelubai of 1 Chronicles 2, who represents a main division of the Hezronites. Others suppose that the epithet, “brother of Shuah” (Shuhah), is meant to obviate this identification. The other names in this short section are wholly unknown. But their form shows at once that Beth-rapha and Ir-nahash (serpent city) are towns.

Paseah (lame; comp. Latin Claudius as a family name) recurs Neh_3:6; and as the name of a clan of Nethinim, Ezr_2:49, Neh_7:51. The subscription, “these are the men of Rechah” (Rechab), probably looks back as far as 1Ch_4:8.

(13–15) The sons of Kenaz—i.e., the Kenizzite element in Judah. Kenaz was the name of an Edomite clan, 1Ch_1:53, and of an old Canaanite race.

Othniel.—Jdg_1:13, one of the heroes of the conquest; Jdg_3:9, he vanquishes Chushan-rishathaim, king of Aram-naharaim. In both passages he is called “son of Kenaz, Caleb’s younger brother.” The Kenizzites, who cast in their lot with the Calebites of Judah, were naturally called “younger brothers” of their new kindred.

Seraiah is unknown.

The sons of Othniel, Hathath.—Eathath means dread, Job_6:21. Comp. the name Hittites, from the same root. The sons of Othniel (lion of God) would be a terror to their foes.

“And Meonothai” has perhaps been accidentally omitted at the end of this verse, before the same phrase in 1Ch_4:14. Or the genealogist may have purposely omitted it, as implied by what follows 1Ch_4:14. Meonothai is apparently a gentilic name, i.e., Meonothites. The name Maon occurs Jos_15:55 as a Judcan town; and Maon was the residence of the Calebite Nabal, 1Sa_25:2-3.

Ophrah.—Occurs several times as the name of a town; in Jud_1:7 as the city of Gideon, who belonged to Manasseh; in Jos_18:23, as a place in Benjamin. The latter may be meant here, as the boundaries of the tribes varied at different epochs.

Joab, father of the valley of Charashim.—Charashim means workers in wood, or metal, or stone, 1Ch_14:1, 2Ch_24:12, 1Ch_22:15. This valley of craftsmen (Val-aux-forges, as Reuss translates it) is mentioned again, Neh_11:35. Lod, that is Lydda-Diospolis of Roman times, was situate here; a place occupied by Benjamites after the return. In Neh_7:11, Ezr_2:6, in a list of those who returned with Zerubbabel, mention is made of some “sons of Joab.” For the term father in this connection, comp. Gen_4:20-21.

They—i.e., the sons of Joab, were craftsmen or smiths.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1Ch 4:11 And Chelub the brother of Shuah begat Mehir, which [was] the father of Eshton.

Ver. 11. Brother of Shuah.] Called Hushah. {1Ch 4:4}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

We may observe in these verses, 1. That here is a whole family of craftsmen, handicraft tradesmen, that applied themselves to all sorts of manufactures, in which they were ingenious and industrious above their neighbours, Ch1 4:14. There was a valley where they lived which was, from them, called the valley of craftsmen. Those that are craftsmen are not therefore to be looked upon as mean men. These craftsmen, though two of a trade often disagree, yet chose to live together, for the improving of arts by comparing notes, and that they might support one another's reputation. 2. That one of these married the daughter of Pharaoh (Ch1 4:18), which was the common name of the kings of Egypt. If an Israelite in Egypt before the bondage began, while Joseph's merits were yet fresh in mind, was preferred to be the king's son-in-law, it is not to be thought strange: few Israelites could, like Moses, refuse an alliance with the court. 3. That another is said to be the father of the house of those that wrought fine linen, Ch1 4:21. It is inserted in their genealogy as their honour that they were the best weavers in the kingdom, and they brought up their children, from one generation to another, to the same business, not aiming to make them gentlemen. This Laadah is said to be the father of those that wrought fine linen, as before the flood Jubal is said to be the father of musicians and Jabal of shepherds, etc. His posterity inhabited the city of Mareshah, the manufacture or staple commodity of which place was linen-cloth, with which their kings and priests were clothed. 4. That another family had had dominion in Moab, but were now in servitude in Babylon, Ch1 4:22, Ch1 4:23. (1.) It was found among the ancient things that they had the dominion in Moab. Probably in David's time, when that country was conquered, they transplanted themselves thither, and were put in places of power there, which they held for several generations; but this was a great while ago, time out of mind. (2.) Their posterity were now potters and gardeners, as is supposed in Babylon, where they dwelt with the king for his work, got a good livelihood by their industry, and therefore cared not for returning with their brethren to their own land, after the years of captivity had expired. Those that now have dominion know not what their posterity may be reduced to, nor what mean employments they may be glad to take up with. But those were unworthy the name of Israelites that would dwell among plants and hedges rather than be at the pains to return to Canaan.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And Chelub the brother of Shuah begat Mehir,.... If Shuah is the same with Hushah, Ch1 4:4, then Chelub was the son of Ezer:

which was the father of Eshton; not the prince of a place called Eshton, as Vatablus; for it is the name of a man, the son of Mehir, and who in the next verse is said to beget sons.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

It has been conjectured from the strangeness of all the names in this list, that we have here a fragment of Canaanite record, connected with the family of the “Shua,” whose daughter Judah took to wife 1Ch 2:3; Gen 38:2, and whose family thus became related to the tribe of Judah.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Caleb. Hebrew, "Celub," different bother from Calubi and the son of Jephone, ver. 15. (Calmet) --- Brother, &c. Septuagint, "father of Ascha," which would seem to make him the same with the latter.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Vers. 11, 12. Of the whole of the group of names, contained in these two verses, it must be said that we are in the dark. The suggestion of Grove, in his art. "Ir-enahash" (Smith"s "Bible Dictionary"), is worth notice, that possibly the versos may be a reminiscence of some Canaanitish graft on Judah the Shuah (hjWv) of ver. 11 pointing to the Shua (Wv)of 1Ch_2:3; Gen_38:2. Beth-rapha (the house of the giant) looks more like the name of a place than of a person, though the text needs a person, and such may be covered possibly by this name, though it be of a place. Ir-nahash (the city of the serpent). Jerome, in his "Quaestiones Hebraicae in Parah," asserts or repeats the assertion of some one else that this is no other place than Bethlehem; taking Nahash as a synonym with Jesse. Unlikely as this is, no place of the name is known.

Vers. 11-43.

General truths from genealogical tables.

Reading lessons from this list of names, we gather

I THAT OBSCURITY IS BETTER THAN PROMINENCE FOR MOST OF US. In this long table we have one or two celebrated men, such as Caleb (ver. 15) and Othniei (ver. 13), but most of them are men of no repute. We only know their names and their relationship to those that preceded and followed them. It is a mere truism to say that the generality of men must spend their lives in obscurity, that it is only a few who can be conspicuous. But it is a truth worth treasuring, that lowliness of position is far better for most of us than elevation would he. But few men can bear distinction without spiritual deterioration. The graces which the Master most loves to see (and those which are most acceptable to man also) flourish in the quiet valley far better than on the lofty mountain. If God ordain prominence, "Be not high-minded, but fear." If obscurity be our portion, let us say with the psalmist, Lord, my heart is not haughty, nor mine eyes lofty," etc.. (Psa_131:1) Let us not be envious of the exalted, but rather be thankful that we are not exposed to their peculiar perils.

He that is down need fear no fall, He that is low no pride.

II THAT GOD PUTS HONOUR ON THE USEFUL ARTS. It is specially mentioned of some "that they were craftsmen;" of others that they were members of the" house of them that wrought fine linen" (ver. 21). It is significant enough that, in this brief recital, these two industries should have honourable mention. We should feel that when we cut and carve, when we spin and weave, when we are occupied in manufactures, when we are turning, by industry and knowledge, the materials around us into objects of service and of beauty, we are not only "making money," enriching our nation, gratifying human tastes, we are also fulfilling the will of God concerning us, we are doing that for which he placed us here; and we should engage in all useful arts as in his sight, serving him in all our labour.

III THAT CONTENTED INDUSTRY IS BETTER THAN SUCCESSFUL VIOLENCE. Two instances are given at the close of the chapter (vers. 39-41, 42, 43) of appropriation by violence. The sons of Simeon took forcible possession of" fat pasture and good," where "the land was wide, and quiet, and peaceable;" they established themselves there by "utterly destroying" the inhabitants. Others of them (ver. 42) repeated the same deed of violence. Possibly they may have been justified in their act by commands which were binding, or by a permission which was sufficient. Probably they satisfied their own conscience, and wrought their work without compunction. But we read with far greater pleasure of the craftsmen who gave their name to the valley by their industry (ver. 14) and of those who "wrought fine linen" and of those engaged in simple agriculture (ver. 23), and thus gained a peaceful, houourable livelihood. Feats of arms are brilliant things in their way, but beneath the surface are heartrending injuries, and long after they are performed comes a series of sorrows. The industry and energy which work no injury to the conscience, and which carry benefit and comfort in their train, are immeasurably to be preferred to "the pomp and circumstance of war.

IV THAT IT IS WISE TO CONSIDER OURSELVES IN THE LIGHT IN WHICH WE LOOK AT OTHERS. The chronicler remarks, shortly but significantly, "These are ancient things" (ver. 22). The events of his "modern" time are now very much more "ancient" to us than those old times of which he was writing were to his generation. We stand in the graveyard, and the sloping, timeworn tombstones speak to our hearts of the distant days in which once lived the generation beneath our feet. The day will come when we shall be separated by the same breadth of time from the living men that will then be walking where we sleep. We shall soon be nothing to the world but the people of a day that is passed.

1. How great is the folly of men who own no treasure but that of thistransient time!

2. How true the wisdom of those whose portion no graveyard will hold, who in the far hereafter will live with God, and be rich with the wealth of Heaven! C. (Rev_2:15-17)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And Chelub the brother of Shuah begat Mehir,.... If Shuah is the same with Hushah, Ch1 4:4, then Chelub was the son of Ezer:

which was the father of Eshton; not the prince of a place called Eshton, as Vatablus; for it is the name of a man, the son of Mehir, and who in the next verse is said to beget sons.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Kelub ... Shuhah ... Mehir ... Eshton ... Beth Rapha ... Paseah ... Tehinnah

These are the names of men. (See: How to Translate Names)

Tehinnah, the father of Ir Nahash

It apprears that Ir Nahash may have been a city. AT: "Tehinnah, the founder of the city of Nahash" (See: How to Translate Names)

Nahash ... Rekah

These are the names of places. (See: How to Translate Names)

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And Celub, the brother of Shuhah He briefly enumerates families, although he did not mention him above; similarly (v. 13): “and the sons of Kenaz,” although he did not mention him above; and similarly (verse 14): “And Meonothai,” was not mentioned, for so is the manner of this Book.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.