1 Chronicles 3:10–16

Verses 10–14: Solomon to Josiah — The Long Chain of Kings

The Chronicler here compresses roughly four centuries of Judahite monarchy into a spare, rhythmic list. Each "his son" is a theological drumbeat: the line continues, unbroken, even through catastrophic reigns. Readers of 2 Kings and 2 Chronicles would have recognized each name as a biography condensed to a single word:

• Rehoboam (v. 10): Solomon's son, whose foolish harshness split the united monarchy (1 Kgs 12). His inclusion without editorial comment is significant — the Chronicler has already treated him in 2 Chr 10–12.
• Abijah (v. 10): A complicated figure who nonetheless claimed the Davidic covenant in battle (2 Chr 13:5–12).
• Asa and Jehoshaphat (v. 10): Two of Judah's most celebrated reformers, praised for dismantling high places and seeking the Lord. Their mention carries positive theological weight.
• Joram and Ahaziah (v. 11): Both deeply compromised by the Omride dynasty through Ahab's daughter Athaliah. The line nearly perished — Athaliah would attempt to exterminate the entire royal seed (2 Chr 22:10). That the genealogy continues past these names is itself a miracle of preservation.
• Joash (v. 11): Saved as an infant by the priest Jehoiada and hidden in the Temple for six years — a dramatic act of covenantal faithfulness by the priesthood on behalf of the Davidic promise.
• Amaziah, Azariah (Uzziah), Jotham (v. 12): A mixed generation. Azariah's long reign (c. 52 years) was economically prosperous but ended in his being struck with leprosy for usurping priestly functions (2 Chr 26:16–21). In Isaiah 6:1, his death marks the year of the prophet's inaugural vision — the earthly throne's failure prompting the revelation of the heavenly one.
• Ahaz (v. 13): One of Judah's most wicked kings — he sacrificed his own children to foreign gods and invited Assyrian intervention (2 Chr 28). Yet even through Ahaz, Isaiah proclaimed the Immanuel oracle (Isa 7:14). Divine fidelity operates despite, not because of, human virtue.
• Hezekiah (v. 13): The great reformer, whose prayer extended his life and whose faithfulness is celebrated across Kings, Chronicles, and Isaiah. He is one of the most typologically rich figures in the Old Testament: his illness, healing, and deliverance of Jerusalem from Sennacherib foreshadow themes of death, resurrection, and divine rescue.
• Manasseh (v. 13): The longest-reigning king (55 years) and, initially, the most wicked — yet Chronicles uniquely records his dramatic repentance during Assyrian captivity (2 Chr 33:11–13), making him a type of the penitent sinner restored by grace.
• Amon and Josiah (v. 14): Amon resumed his father's early wickedness; Josiah reversed it dramatically, undertaking the greatest religious reform in Judah's history and discovering the lost Book of the Law (2 Chr 34–35).

Verses 15–16: The Sons of Josiah and Jehoiakim — The Line Fractures

Here the genealogy shifts structure, moving from the linear "his son" chain to a listing of multiple sons. This signals the collapse of dynastic continuity under Babylonian pressure:

• Johanan (v. 15): Josiah's firstborn, about whom little is known — he may have died before his father.
• Jehoiakim (v. 15): The second son (also called Eliakim; 2 Kgs 23:34), placed on the throne by Pharaoh Neco and later vassal to Nebuchadnezzar — the king during whose reign the first Babylonian deportations occurred (Dan 1:1–2).
• Zedekiah (v. 15): Placed on the throne by Nebuchadnezzar after the deportation of Jeconiah; under him, Jerusalem fell and the Temple was destroyed (587 BC).
• Shallum (v. 15): Also known as Jehoahaz, he reigned only three months before being deposed and exiled to Egypt by Pharaoh Neco (2 Kgs 23:31–34) — mourned by Jeremiah (Jer 22:11).
• Jeconiah (Jehoiachin) and Zedekiah (v. 16): Sons of Jehoiakim. Jeconiah (also called Coniah) reigned three months, was taken captive to Babylon, and is the subject of Jeremiah's oracle of judgment (Jer 22:24–30). Yet it is through Jeconiah that Matthew traces the legal-royal line to Joseph and thus to Jesus (Matt 1:11–12).

The closing verses show the dynasty not ending, but suspended — like a musical phrase left unresolved. The Chronicler's audience, living after the exile, knew the story was not over.

Catholic tradition reads this genealogy through the lens of God's unconditional covenant with David (2 Sam 7:8–16), which the Catechism identifies as one of the great covenantal pillars preparing for the Incarnation (CCC 437, 711). The covenant promised David that his throne would be established "forever" (2 Sam 7:16) — not contingent on the righteousness of individual kings but on the fidelity of God himself.

Church Fathers saw in this list a providential preparation. St. Augustine, in The City of God (XVII.8), argues that the Davidic line is the earthly institution through which the eternal City of God advances — imperfect kings who nonetheless carry a promise larger than themselves. St. John Chrysostom noted that God's covenant with David was not a reward for virtue but a free gift, and the continuity of the line through even wicked kings is proof of divine sovereignty over history.

The inclusion of Jeconiah is particularly significant from a Catholic-typological standpoint. Jeremiah's curse on Jeconiah (Jer 22:30 — that "none of his offspring shall sit on the throne of David") appears at first to be fatal to Messianic hope. But Matthew's genealogy deliberately passes through Jeconiah to show that Jesus, born of the Virgin Mary without a human father, inherits the legal royal title through Joseph's adoption without being subject to the biological curse. The Catechism teaches that the Incarnation fulfills and transcends all prior covenants (CCC 422), and this genealogy is the very sinew connecting them.

Furthermore, the presence of Manasseh — the great sinner who repented — holds special importance in Catholic moral theology. The Second Council of Constantinople affirmed what Chronicles implies: no sinner is beyond the reach of God's mercy. Manasseh became, in Jewish and Christian tradition alike, the exemplar of the efficacy of repentance. His penitential prayer is preserved in the deuterocanonical Prayer of Manasseh, read in Eastern liturgical tradition, and cited by St. Ambrose and others as a model of contrition.

Contemporary Catholics may feel that genealogies are the parts of Scripture to be skimmed. This passage invites us to resist that temptation and to see our own spiritual lineage differently. Every Catholic stands within a chain of transmission — of faith, sacraments, Scripture, and apostolic teaching — stretching back through flawed and faithful people alike. Just as the Davidic line carried the Messianic promise through Ahaz, Manasseh, and Jeconiah, the faith has come to us through sinners, schismatics, and saints in roughly equal measure.

This passage also speaks to those experiencing what feels like spiritual exile — a season of dryness, institutional scandal, or personal failure that seems to have interrupted God's plan. The Chronicler wrote for a community that had lost the Temple, the king, and the land, yet insisted the line was not broken. God's purposes are not derailed by human catastrophe. The thread continues.

Practically: consider tracing your own "spiritual genealogy" — who in your family, parish, or religious community handed faith to you despite their own failures? Give thanks for the imperfect carriers of a perfect promise.