.
is necessary to believe in a God who rules on earth before we can understand the Father who is in heaven. Does a man really trust in God for eternal life if he cannot trust Him for daily bread? But in any case these names provide us with very comprehensive formulæ, which we are at liberty to apply as freely as we please: the God who knows, and hears, and remembers, who is gracious, and helps men, and gives them gifts. To begin with, note how in a great array of Old Testament names God is the Subject, Actor, and Worker; the supreme facts of life are God and God's doings, not man and man's doings, what God is to man, not what man is to God. This is a foreshadowing of the Christian doctrines of grace and of the Divine sovereignty. And again we are left to fill in the objects of the sentences for ourselves: God hears, and remembers, and gives – what? All that we have to say to Him and all that we are capable of receiving from Him.
Chapter II. Heredity. 1 Chron. i. – ix
It has been said that Religion is the great discoverer of truth, while Science follows her slowly and after a long interval. Heredity, so much discussed just now, is sometimes treated as if its principles were a great discovery of the present century. Popular science is apt to ignore history and to mistake a fresh nomenclature for an entirely new system of truth, and yet the immense and far-reaching importance of heredity has been one of the commonplaces of thought ever since history began. Science has been anticipated, not merely by religious feeling, but by a universal instinct. In the old world political and social systems have been based upon the recognition of the principle of heredity, and religion has sanctioned such recognition. Caste in India is a religious even more than a social institution; and we use the term figuratively in reference to ancient and modern life, even when the institution has not formally existed. Without the aid of definite civil or religious law the force of sentiment and circumstances suffices to establish an informal system of caste. Thus the feudal aristocracy and guilds of the Middle Ages were not without their rough counterparts in the Old Testament. Moreover, the local divisions of the Hebrew kingdoms corresponded in theory, at any rate, to blood relationships; and the tribe, the clan, and the family had even more fixity and importance than now belong to the parish or the municipality. A man's family history or genealogy was the ruling factor in determining his home, his occupation, and his social position. In the chronicler's time this was especially the case with the official ministers of religion, the Temple establishment to which he himself belonged. The priests, the Levites, the singers, and doorkeepers formed castes in the strict sense of the word. A man's birth definitely assigned him to one of these classes, to which none but the members of certain families could belong.
But the genealogies had a deeper significance. Israel was Jehovah's chosen people, His son, to whom special privileges were guaranteed by solemn covenant. A man's claim to share in this covenant depended on his genuine Israelite descent, and the proof of such descent was an authentic genealogy. In these chapters the chronicler has taken infinite pains to collect pedigrees from all available sources and to construct a complete set of genealogies exhibiting the lines of descent of the families of Israel. His interest in this research was not merely antiquarian: he was investigating matters of the greatest social and religious importance to all the members of the Jewish community, and especially to his colleagues and friends in the Temple service. These chapters, which seem to us so dry and useless, were probably regarded by the chronicler's contemporaries as the most important part of his work. The preservation or discovery of a genealogy was almost a matter of life and death. Witness the episode in Ezra and Nehemiah57: “And of the priests: the children of Hobaiah, the children of Hakkoz, the children of Barzillai, which took a wife of the daughters of Barzillai the Gileadite, and was called after their name. These sought their register among those that were reckoned by genealogy, but it was not found; therefore they were deemed polluted and put from the priesthood. And the governor said unto them that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim.” Cases like these would stimulate our author's enthusiasm. As he turned over dusty receptacles, and unrolled frayed parchments, and painfully deciphered crabbed and faded script, he would be excited by the hope of discovering some mislaid genealogy that would restore outcasts to their full status and privileges as Israelites and priests. Doubtless he had already acquired in some measure the subtle exegesis and minute casuistry that were the glory of later Rabbinism. Ingenious interpretation of obscure writing or the happy emendation of half-obliterated words might lend opportune aid in the recovery of a genealogy. On the other hand, there were vested interests ready to protest against the too easy acceptance of new claims. The priestly families of undoubted descent from Aaron would not thank a chronicler for reviving lapsed rights to a share in the offices and revenues of the Temple. This part of our author's task was as delicate as it was important.
We will now briefly consider the genealogies in these chapters in the order in which they are given. Chap. i. contains genealogies of the patriarchal period selected from Genesis. The existing races of the world are all traced back through Shem, Ham, and Japheth to Noah, and through him to Adam. The chronicler thus accepts and repeats the doctrine of Genesis that God made of one every nation of men for to dwell on all the face of the earth.58 All mankind, “Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman,”59 were alike descended from Noah, who was saved from the Flood by the special care of God; from Enoch, who walked with God; from Adam, who was created by God in His own image and likeness. The Israelites did not claim, like certain Greek clans, to be the descendants of a special god of their own, or, like the Athenians, to have sprung miraculously from sacred soil. Their genealogies testified that not merely Israelite nature, but human nature, is moulded on a Divine pattern. These apparently barren lists of names enshrine the great principles of the universal brotherhood of men and the universal Fatherhood of God. The chronicler wrote when the broad universalism of the prophets was being replaced by the hard exclusiveness of Judaism; and yet, perhaps unconsciously, he reproduces the genealogies which were to be one weapon of St. Paul in his struggle with that exclusiveness. The opening chapters of Genesis and Chronicles are among the foundations of the catholicity of the Church of Christ.
For the antediluvian period only the Sethite genealogy is given. The chronicler's object was simply to give the origin of existing races; and the descendants of Cain were omitted, as entirely destroyed by the Flood. Following the example of Genesis, the chronicler gives the genealogies of other races at the points at which they diverged from the ancestral line of Israel, and then continues the family history of the chosen race. In this way the descendants of Japheth and Ham, the non-Abrahamic Semites, the Ishmaelites, the sons of Keturah, and the Edomites are successively mentioned.
The relations of Israel with Edom were always close and mostly hostile. The Edomites had taken advantage of the overthrow of the southern kingdom to appropriate the south of Judah, and still continued to occupy it. The keen interest felt by the chronicler in Edom is shown by the large space devoted to the Edomites. The close contiguity of the Jews and Idumæans tended to promote mutual intercourse between them, and even threatened an eventual fusion of the two peoples. As a matter of fact, the Idumæan Herods became rulers of Judæa. To guard against such dangers to the separateness of the Jewish people, the chronicler emphasises the historical distinction of race between them and the Edomites.
From the beginning of the second chapter onwards the genealogies are wholly occupied with Israelites. The author's special interest in Judah is at once manifested. After giving the list of the twelve Patriarchs he devotes two and a half chapters to the families of Judah. Here again the materials have been mostly obtained from the earlier historical books. They are, however, combined with more recent traditions, so that in this chapter matter from different sources is pieced together in a very confusing fashion. One source of this confusion was the principle that the Jewish community could only consist of families of genuine Israelite descent. Now a large number of the returned exiles traced their descent to two brothers, Caleb and Jerahmeel; but in the older narratives Caleb and Jerahmeel are not Israelites. Caleb is a Kenizzite,60 and his descendants and those of Jerahmeel appear in close connection with the Kenites.61 Even in this chapter certain of the Calebites are called Kenites and connected in some strange way with the Rechabites.
Ezra ii. 61-63; Neh. vii, 63-65.
Acts xvii. 26.
Col. iii. 11.
Josh. xiv. 6.
1 Sam. xxvii 10.