1 Chronicles 4:14
Meonothai was the father of Ophrah, and Seraiah was the father of Joab, the father of those living in Ge-harashim, which was given this name because its people were craftsmen.
Sermons
Survey of the GenealogyJames Wolfendale.1 Chronicles 4:1-43
General Truths from Genealogical TablesW. Clarkson 1 Chronicles 4:11-43
Craftsmen, Potters, EtcBishop Hall.1 Chronicles 4:14-23
Origin and Use of Arts and InventionsJames Wolfendale.1 Chronicles 4:14-23
On the Genealogical TablesR. Glover 1 Chronicles 1-6
GenealogiesJ.R. Thomson 1 Chronicles 1-9














For the story, see Joshua 15:16, 17; Judges 1:12, 13; Judges 3:9. The point of the narrative, for the sake of which it is preserved, appears to be this: Othniel acted, vigorously and successfully, under the impulse of offered reward. The daughter of one so honoured as Caleb was a prize indeed worth winning, and she was to be given to the man who, by his valour and skill, could take the city of Kirjath-sepher. Compare the offer of reward which David made on the occasion of the siege of Jerusalem (1 Chronicles 11:6). Some interest attaches to Kirjath-sepher as meaning the "Book-town,' and suggesting the existence of a literature at that time among the Canaanites. Its earlier name (Debir, oracle) may indicate that it was a national sanctuary where the national records were preserved; and, if so, we may be sure that it was securely walled and stoutly defended. The incident may be used to introduce the consideration of the appropriateness of offering rewards, as an incentive to the doing of duty, and in the higher spheres of morals and religion, where all the quality of actions must depend on the motives for which they find expression. In relation to the education and training of the young, the subject of rewards is frequently discussed; some urging that childhood needs the help to effort and perseverance which may be found in the promise of reward; while others contend that a child is deteriorated, and led to adopt false sentiments for life, who is impelled to exertion by the hope of what is to be gained by it, and not to act or to abstain from acting because the thing required is right. It may, however, be fairly contended that, besides the proper and high motives of duty and right, we may thankfully accept the aid of auxiliary motives, and that among these may be set in a first place the promise and the hope of reward. But it would seem to settle the question, that we can show so fully how God has been pleased - in lesser spheres and in greater, in temporal affairs and in spiritual, throughout all the long ages - to use the impulse of rewards. This may be fully and impressively illustrated in the Bible story; and of the character of the illustrations we give a few suggestive instances.

1. In the first trial of humanity it was distinctly understood that the maintenance of all that was gathered up in Paradise was the reward of obedience.

2. To Abraham God offered himself, in his personal favour, and in his power to guide and bless, as "his exceeding great Reward," and even Abraham's faith and loyalty were upheld by the promise that in his "seed all nations of the earth should be blessed."

3. Israel was helped to endure the rigours of Egypt, and to make a great stand for liberty, under the assurance of a great reward, even the heritage of the land that flowed with milk and honey. And it has often been pointed out that temporal prosperity in Canaan was distinctly offered as the reward of obedience to the Law.

4. The prophets - as may be most impressively seen in Isaiah - held before the people most glowing visions of coming days as the sure reward of a full and hearty national return to Jehovah.

5. Our Lord himself fitted the impulse of reward into his most gracious invitation, "Come unto me... and I will give you rest.

6. The apostles urge the disciples to all earnestness in the Christian life and labour, by the assurance that we run for an incorruptible crown," and may hope to receive a "crown of glory, that fadeth not away." Our last sight of Christ in the Word presents him as saying," Behold, I come quickly; and my reward is with me." We may, then, use the promise of rewards; they appeal to sentiments and feelings in us that are good and useful. We may magnify the grace of God in even thus helping us to win "the holy." And we may reasonably expect present, and certainly look for future, gracious rewards of obedience and faithfulness. - R.T.

For they were craftsmen... that wrought fine linen... those that dwelt among plants.
If all men affected one and the same trade of life or pleasure or recreation, it were not possible they could live one by another; neither could there be any use of commerce, whereby life is maintained. It is good reason we should make a right use of this gracious dispensation of the Almighty, that we should improve our several dispositions and faculties to the advancing of the common stock, and that we should neither encroach upon each other's profession nor be apt to censure each other's recreation.

(Bishop Hall.)

I. Useful arts EMANATE FROM THE WISDOM AND GOODNESS OF GOD.

II. Useful arts ARE BENEFICIAL IN THEIR TENDENCY.

III. Therefore all engaged in useful arts PROMOTE THE WELFARE OF SOCIETY.

(James Wolfendale.)

People
Adiel, Aharhel, Ahumai, Ahuzam, Allon, Amalek, Amalekites, Amaziah, Amnon, Anub, Asaiah, Asareel, Ashur, Asiel, Ben, Benaiah, Benhanan, Benzoheth, Bethrapha, Bethuel, Bilhah, Bithiah, Caleb, Carmi, Chelub, Coz, David, Elah, Elioenai, Epher, Ephratah, Ephrath, Er, Eshtemoa, Eshton, Ethnan, Ezer, Ezra, Garmite, Gedor, Haahashtari, Hakkoz, Ham, Hamites, Hamuel, Hanan, Harum, Hathath, Hazelelponi, Heber, Helah, Hepher, Hezekiah, Hezron, Hodiah, Hodijah, Hur, Idbash, Iru, Ishbah, Ishi, Ishma, Izhar, Jaakobah, Jabez, Jahath, Jalon, Jamin, Jamlech, Jarib, Jedaiah, Jehaleleel, Jehu, Jekuthiel, Jephunneh, Jered, Jeshohaiah, Jesimiel, Jether, Jezoar, Jezreel, Joab, Joash, Joel, Jokim, Joshah, Josibiah, Kenaz, Koz, Laadah, Lahad, Mehir, Meonothai, Mered, Meshobab, Meunim, Meunites, Mibsam, Miriam, Mishma, Naam, Naarah, Naham, Nahash, Neariah, Nemuel, Ophrah, Othniel, Paseah, Pelatiah, Penuel, Perez, Pharaoh, Pharez, Rapha, Reaiah, Rechah, Rephaiah, Rinnah, Saraph, Saul, Seir, Seraiah, Shallum, Shammai, Shaul, Shelah, Shemaiah, Shimei, Shimon, Shimri, Shiphi, Shobal, Shuah, Shual, Simeon, Simeonites, Tehinnah, Temeni, Tilon, Tiria, Uzziel, Zacchur, Zaccur, Zerah, Zereth, Ziphah, Ziza, Zobebah, Zohar, Zoheth, Zorathites, Zoreathites
Places
Ain, Ashan, Baal, Beersheba, Beth-biri, Beth-marcaboth, Bethuel, Bilhah, Cozeba, Etam, Ezem, Gederah, Gedor, Hazar-shual, Hazar-susim, Hormah, Jerusalem, Lehem, Moab, Moladah, Mount Seir, Netaim, Recah, Rimmon, Shaaraim, Tochen, Tolad, Ziklag
Topics
Artificers, Begat, Begot, Charashim, Craftsmen, Expert, Ge, Ge-harashim, Ge-har'ashim, Harashim, Joab, Jo'ab, Meonothai, Meo'nothai, Ophrah, Seraiah, Serai'ah, So-called, Valley, Workmen
Outline
1. The posterity of Judah by Caleb, the son of Hur.
5. Of Ashur, the posthumous son Hezron.
9. Of Jabez, and his prayer.
11. The other families of the same stock.
21. The sons of Shelah.
24. The posterity and cities of Simeon.
39. Their conquest of Gedor, and of the Amalekites in mount Seir.

Dictionary of Bible Themes
1 Chronicles 4:14

     5272   craftsmen

Library
The Ark among the Flags
'And there went a man of the house of Levi, and took to wife a daughter of Levi. 2. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. 4. And his sister stood afar off, to wit what would be done to him. 5. And the daughter of Pharaoh came
Alexander Maclaren—Expositions of Holy Scripture

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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