1 Chronicles 6:14

1Ch 6:14 And Azariah begat Seraiah, and Seraiah begat Jehozadak,

Ver. 14. And Azariah begat Seraiah.] Who was the father, or grandfather, of Ezra the scribe. {Ezr 7:1}

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.

Azariah begat Seraiah--He filled the supreme pontifical office at the destruction of Jerusalem, and, along with his deputy and others, he was executed by Nebuchadnezzar's orders at Riblah (Kg2 25:18, Kg2 25:21). The line of high priests, under the first temple, which from Zadok amounted to twelve, terminated with him.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. Seraiah] He was put to death by Nebuchadnezzar, 2Kg 25:18; 2Kg 25:21.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14. Seraiah] slain soon after the capture of Jerusalem by the Chaldeans; 2Ki_25:18-21; Jer_52:24-27.

Jehozadak] Jozadak in Ezr_3:2; Ezr_5:2. His son Jeshua was the first highpriest after the exile.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Seraiah, who was slain by Nebuchadnezzar at Riblah, 2Ki 25:18,21.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Azariah. The third occurrence of this name in this list. This person is found again in Ezr 2:l, but is wanting in Neh_11:11. Seraiah; found also in Neh_11:11, in a list which omits the preceding Azariah, and in Ezr_7:1. The end of his high priesthood and of himself is recorded with that of Zephaniah, (2Ki_25:18, 2Ki_25:21) and (not the Seraiah, "the quiet prince," of Jer_51:59-64) he is alsospoken of in Jer_52:24-27. He was high priest in the time ofZedekiah.

HOMILIES BY R. TUCK Vers. 14, 15.

A witness in a man"s name.

In the midst of a long list of names the compiler of this record stops, as if one name set him thinking. The name was one with a significant meaning;

yet it was one that seemed very strange when taken in the light of the man"s history. This name, Jehozadak, meant "Jehovah is righteous;" but the man who bore it "went into captivity, when the Lord carried away Judah and Jerusalem," "It has been noted as remarkable that the heads of both the priestly and the royal stock carried to Babylon should have had names (Zedekiah and Jehozaoak) composed of the same elements, and assertive of the "justice of God," which their sufferings showed forth so signally.

I THE WITNESS OF A SIGNIFICANT NAME. This was a singular recurrence to the ways of an older time, when children"s names were given as embodying circumstances of birth, feelings of parents, etc., and when names were changed to express new relations of the life. In those earlier times names became elements of Divine revelations and agents of Divine witness and teaching. Ab-ra-ham taught men by his name, and so did Is-ra-el. Other instances of revival of this witness by names may be found in the prophetic names given by the later prophets to their children, such as Immanuel, Shear-jashub, and Maher-shalal-hash-baz. It is interesting to add that, among the glories of the future held out before the faithful, is this, "And I will give him a new name. " So Jehozadak had his mission in his name. Down into captivity he went, but in all his intercourse with the humbled and captive people, he pleaded with his name, saying, "Jehovah is righteous." And so we may learn that the least thing about us, a matter as seemingly unimportant as our name, may be taken up into God"s service, and used by him. Therefore we "present our bodies" (our entire selves) "a living sacrifice.

II THE POSSIBLE CONTRAST BETWEEN A MAN"S NAME (OR THE PROMISE OF A MAN"S BIRTH) AND HIS CIRCUMSTANCES. It looked to be a most unlikely thing that a man whose very name declared that "Jehovah was righteous" would ever go into captivity, and be remarkable for a suffering and humiliated life. And yet this is the contrast often observed. It puzzled Asaph and the writer of Job and the writer of Ecclesiastes, in the olden time. It puzzles God"s people still. Men born in sunshine spend lives in the ever-deepening shadows; and sufferers for life, lying in their sick-beds, are the noblest of all witnesses that "Jehovah is righteous." Illustrate by the exquisite reference in the life of Dr. Arnold of Rugby, to the beautiful witness for God made through long years by his invalid sister. Can there be Jehovah"s righteousness seen even in the sufferings which come upon men as the natural fruitage of their own wrong-doings? for that is precisely the case with Israel crushed under the Babylonian tyranny. The presence of Jehozadak and Zedekiah among the captives declared that there can be. Look below the train of causes of which captivity seems the natural effect, and we may see God"s purposes being accomplished, God"s laws being vindicated, and God"s Judgments being executed. Ever we may turn away from the mere course of history and details of events, and watch the "Judge of all the earth doing right." If, however, the suffering of the good troubles us, we may find rest in an appeal to the great case our Lord suffered. He was not merely "smitten of God and afflicted." There was Divine righteousness in the affliction. He was man"s Sin-bearer, and judged for others. Here is a firm foundation-truth, then, which no earthly appearances or strange human experiences can shake. Proclaim it once again, and proclaim it ever is righteous. R.T.

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