Exegetical and Hermeneutical Commentary of 1 Chronicles 8:1
Now Benjamin begot Bela his firstborn, Ashbel the second, and Aharah the third,
Ch. 1Ch 8:1-40 (cp. 1Ch 7:6-12). The Genealogy of Benjamin. The Benjamite Families which dwelt in Jerusalem
1. Bela Ashbel Aharah ] See 1Ch 7:6, notes.
Fuente: The Cambridge Bible for Schools and Colleges
The reason of this return to the genealogy of the Benjamites seems to be the desire to connect the genealogical introduction with the historical body of the work. As the history is to begin with Saul, the genealogical portion is made to end with an account of the family of this Benjamite monarch.
Fuente: Albert Barnes’ Notes on the Bible
1Ch 8:1-40
Now Benjamin begat Bela his first-born
Readings between the lines
I.
That alliances often end in entanglements and entail unconsidered consequences. Shaharaim went into Moab and there married a Moabitess, having children of her (1Ch 8:8). The names of his sons (1Ch 8:9) were Moabitish–Mezha (see 2Ki 3:4), Maleham (an idol of Moab; see 1Ki 11:33 and Jer 49:1-2). This fact points clearly to the evil influence under which his children came through this matrimonial alliance. If we make affinity with those who are not of like mind and like principles with ourselves, we must be prepared for serious spiritual consequences.
II. That human activity may have very long results. Shamed, the son of Elpaal, built two cities; one of them was Led (1Ch 8:12). This is identical with the Lydda of our New Testament (Act 9:32), and with the modern Ludd. Here we have an instance of the results of one mans activity being witnessed more than thirty centuries after he has been gathered to his fathers. Who can say how far down the stream of time our influence will go?
III. That violence is a bad foundation of rest and power. In 1Ch 8:13 we learn that, by a noteworthy coincidence, Beriah with Shema drove away the inhabitants of Gath. In the previous chapter (1Ch 8:21) we read that the inhabitants of Gath slew the sons of Ephraim. Truly they that take the sword shall perish with the sword. Violence seizes on a neighbours land, and by violence is itself dispossessed.
IV. That it is wise to stamp bad things with an evil name. Esh-baal (1Ch 8:33) is the Ishbosheth of 2Sa 11:21; while Merib-baal (verse 34) is the Mephibosheth of 2Sa 4:4. In these two eases Baal is turned into Bosheth, which signifies shame. Thus, by a simple name, the heathen deity was branded with public reprobation. The evil thing was made to seem the ugly and offensive thing it was. Nothing can be more perilous to the community than the wrapping up of a sin in some pleasant euphemism; e.g., if a daughter has been sinful she should not be called unfortunate. Vice does not lose half its evil by losing all its grossness. If we label sin with a name that passes current in society, we are co-workers with the tempter himself.
V. That faithful remembrance in the day of power is an excellent grace. The line of Jonathan is traced to many generations (verse 34, etc.). Is not the hand of David here? Is this not a sign that his vow (1Sa 20:15)was honourably filled? What we promise as we are rising we should scrupulously discharge when we have attained the summit of our desires. It is the mark of a true man to carry out with generous fulness all that he undertook when he was a long way from the goal and the prize.
VI. That the thought of a worthy ancestry is an honourable inducement to well-doing. These dwelt in Jerusalem (verses 28-82). When the captives returned from Babylon there was a lack of men to populate the sacred city. In the country were inviting fields waiting for cultivation, while in the city was danger to be dared and civic duty to be discharged. So that the people blessed all the men that willingly offered themselves to dwell at Jerusalem (Neh 11:2). The fact that their ancestors dwelt in the city would probably operate as a powerful inducement to lead many to offer themselves as citizens, and these would thus be led to serve their country in a very serious crisis. The knowledge of the honourable position taken by our ancestry is a very lawful motive to obedience and aspiration.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER VIII
The genealogy of Benjamin down to Saul, 1-32.
The children and descendants of Saul, 33-40.
NOTES ON CHAP. VIII
Verse 1. Now Benjamin begat, c.] See what has been said on the preceding chapter, see 1Ch 7:6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He had spoken something of the tribe of Benjamin before, 1Ch 7:6, but now he treats of it again, and that more, fully and exactly; partly for Sauls sake, who was of this tribe; and partly because this tribe adhered to David and the kingdom of Judah, and went with Judah into Babylon; and now were returned from thence in greater numbers than the other tribes, except Judah.
Bela; so called by Moses: but the names of the rest vary from those in Moses; either because the same person had two several names, as hath been often noted; or because these were not the immediate sons of Benjamin, but his grandchildren, here mentioned in their parents stead, possibly because they were more eminent than their parents.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Now Benjamin begat, c.Thischapter contains some supplementary particulars in addition to whathas been already said regarding the tribe of Benjamin (see on 1Ch7:6). The names of many of the persons mentioned are differentfrom those given by Mosesa diversity which may be accounted for inpart on grounds formerly stated, namely, either that the persons hadmore than one name, or that the word “sons” is used in aloose sense for grandsons or descendants. But there are othercircumstances to be taken into account in considering the details ofthis chapter namely, first, that the genealogies of the Benjamiteswere disordered or destroyed by the almost total extermination ofthis tribe (Jud 20:11-48);secondly, that a great number of Benjamites, born in Assyria, arementioned here, who returned from the long captivity in Babylon, andestablished themselvessome in Jerusalem, others in different partsof Judea. There were more returned from Babylon of the familiesbelonging to this tribe than to any other except Judah; and hencemany strange names are here introduced; some of which will be foundin the list of the restored exiles (compare Ezr2:1-70).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now Benjamin begat Bela his firstborn,…. See 1Ch 7:6. The genealogy of the tribe of Benjamin is reviewed, because it joined and kept close with Judah in the worship of God, went into captivity, and returned out of it with it; and this review is made chiefly for the sake of Saul, and his posterity, the first king of Israel, who was of it, and in whose posterity this genealogy ends:
Ashbel the second; supposed to be the same with Jediael, 1Ch 7:6, see Ge 46:21
and Aharah the third; the same with Aher, 1Ch 7:13, and with Ahiram, Nu 26:38.
Fuente: John Gill’s Exposition of the Entire Bible
The families of Benjamin enumerated in this chapter were probably separated from those in 1Ch 7:6-11, merely on the ground that all the registers which are grouped together in 1 Chron 7 were taken from another genealogical document than that from which the registers in our chapter, which form a supplement to the short fragments in 1Ch 7:6-11, have been derived.
1Ch 8:1-2 The sons of Benjamin and Bela. – The manner in which the five sons begotten by Benjamin are enumerated is remarkable, “Bela his first-born, Ashbel the second,” etc., since, according to Gen 46:21, after the first-born Bela, Becher follows as the second son, and Ashbel is the third; while Aharah, Nohah, and Rapha are not met with there, quite other names occupying their place. In we can easily recognise the of Num 26:38, whence the enumeration in 1Ch 8:1. harmonizes with the order in Num 26:38. It is therefore clear, that in our genealogy only those sons are mentioned who founded the families of Benjamin. The names and are nowhere else met with among the sons of Benjamin; but we may conclude, partly from the agreement of the first three names with the heads of the families of Benjamin enumerated in Num 26:38, and partly from the agreement as to the number, which is five in both passages, that and are intended to correspond to the and of Num 26:39. The only question which then remains is, whether the variation in the names arises from these two sons of Benjamin having had different names, or from the families which issued from Shephupham and Hupham having afterwards perhaps received new names from famous chiefs, instead of the original designations, so that Nohah and Rapha would be later descendants of Shephupham and Hupham. Even this second supposition seems possible, since in such genealogical registers may denote mediate procreation. If, e.g., Nohah were a grandson or great-grandson of Shephupham the son of Benjamin, he might well be introduced in the genealogical lists of the families as begotten by Benjamin.
1Ch 8:3-5 The sons of Bela. Of the six names borne by these sons, is twice met with; is found in Gen 46:21 as the son, and in Num 26:40 as grandson of Benjamin; is another form of , Num 26:39; and may be a transcriber’s error for chuwpaam, Num 26:39, just as probably stands for , Gen 46:21. The occurrence of the name Gera would be incomprehensible only if denoted sons in the narrower sense of the word; but if fi tub are sons in the wider sense, i.e., descendants who founded fathers’-houses (groups of related households), two cousins might have the same name. In that case, Addar, Shephuphan, and Huram also may be different persons from Ard, Shephupham, and Hupham. Abihud and Abishua are met with as descendants of Benjamin only here, and ‘achowach may be connected with , 1Ch 8:7.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Genealogies. | B. C. 1660. |
1 Now Benjamin begat Bela his firstborn, Ashbel the second, and Aharah the third, 2 Nohah the fourth, and Rapha the fifth. 3 And the sons of Bela were, Addar, and Gera, and Abihud, 4 And Abishua, and Naaman, and Ahoah, 5 And Gera, and Shephuphan, and Huram. 6 And these are the sons of Ehud: these are the heads of the fathers of the inhabitants of Geba, and they removed them to Manahath: 7 And Naaman, and Ahiah, and Gera, he removed them, and begat Uzza, and Ahihud. 8 And Shaharaim begat children in the country of Moab, after he had sent them away; Hushim and Baara were his wives. 9 And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcham, 10 And Jeuz, and Shachia, and Mirma. These were his sons, heads of the fathers. 11 And of Hushim he begat Abitub, and Elpaal. 12 The sons of Elpaal; Eber, and Misham, and Shamed, who built Ono, and Lod, with the towns thereof: 13 Beriah also, and Shema, who were heads of the fathers of the inhabitants of Aijalon, who drove away the inhabitants of Gath: 14 And Ahio, Shashak, and Jeremoth, 15 And Zebadiah, and Arad, and Ader, 16 And Michael, and Ispah, and Joha, the sons of Beriah; 17 And Zebadiah, and Meshullam, and Hezeki, and Heber, 18 Ishmerai also, and Jezliah, and Jobab, the sons of Elpaal; 19 And Jakim, and Zichri, and Zabdi, 20 And Elienai, and Zilthai, and Eliel, 21 And Adaiah, and Beraiah, and Shimrath, the sons of Shimhi; 22 And Ishpan, and Heber, and Eliel, 23 And Abdon, and Zichri, and Hanan, 24 And Hananiah, and Elam, and Antothijah, 25 And Iphedeiah, and Penuel, the sons of Shashak; 26 And Shamsherai, and Shehariah, and Athaliah, 27 And Jaresiah, and Eliah, and Zichri, the sons of Jeroham. 28 These were heads of the fathers, by their generations, chief men. These dwelt in Jerusalem. 29 And at Gibeon dwelt the father of Gibeon; whose wife’s name was Maachah: 30 And his firstborn son Abdon, and Zur, and Kish, and Baal, and Nadab, 31 And Gedor, and Ahio, and Zacher. 32 And Mikloth begat Shimeah. And these also dwelt with their brethren in Jerusalem, over against them.
There is little or nothing of history in all these verses; we have not therefore much to observe. 1. As to the difficulties that occur in this and the foregoing genealogies we need not perplex ourselves. I presume Ezra took them as he found them in the books of the kings of Israel and Judah (ch. ix. 1), according as they were given in by the several tribes, each observing what method they thought fit. Hence some ascend, others desecnd; some have numbers affixed, others places; some have historical remarks intermixed, others have not; some are shorter, others longer; some agree with other records, others differ; some, it is likely, were torn, erased, and blotted, others more legible. Those of Dan and Reuben were entirely lost. This holy man wrote as he was moved by the Holy Ghost; but there was no necessity for the making up of the defects, no, nor for the rectifying of the mistakes, of these genealogies by inspiration. It was sufficient that he copied them out as they came into his hand, or so much of them as was requisite to the present purpose, which was the directing of the returned captives to settle as nearly as they could with those of their own family, and in the places of their former residence. We may suppose that many things in these genealogies which to us seem intricate, abrupt, and perplexed, were plain and easy to them then (who knew how to fill up the deficiencies) and abundantly answered the intention of the publishing of them. 2. Many great and mighty nations there were now in being upon earth, and many illustrious men in them, whose names are buried in perpetual oblivion, while the names of multitudes of the Israel of God are here carefully preserved in everlasting remembrance. They are Jasher, Jeshurun–just ones, and the memory of the just is blessed. Many of these we have reason to fear, came short of everlasting honour (for even the wicked kings of Judah come into the genealogy), yet the perpetuating of their names here was a figure of the writing of the names of all God’s spiritual Israel in the Lamb’s book of life. 3. This tribe of Benjamin was once brought to a very low ebb, in the time of the judges, upon the occasion of the iniquity of Gibeah, when only 600 men escaped the sword of justice; and yet, in these genealogies, it makes as good a figure as almost any of the tribes: for it is the honour of God to help the weakest and raise up those that are most diminished and abased. 4. Here is mention of one Ehud (v. 6), in the preceding verse of one Gera (v. 5) and (v. 8) of one that descended from him, that begat children in the country of Moab, which inclines me to think it was that Ehud who was the second of the judges of Israel; for he is said to be the son of Gera and a Benjamite (Judg. iii. 15), and he delivered Israel from the oppression of the Moabites by killing the king of Moab, which might give him a greater sway in the country of Moab than we find evidence of in his history and might occasion some of his posterity to settle there. 5. Here is mention of some of the Benjamites that drove away the inhabitants of Gath (v. 13), perhaps those that had slain the Ephraimites (ch. vii. 21) or their posterity, by way of reprisal: and one of those that did this piece of justice was named Beriah too, that name in which the memorial of that injury was preserved. 6. Particular notice is taken of those that dwelt in Jerusalem (v. 28 and again v. 32), that those whose ancestors had had their residence there might thereby be induced, at their return from captivity, to settle there too, which, for aught that appears, few were willing to do, because it was the post of danger: and therefore we find (Neh. xi. 2) the people blessed those that willingly offered themselves to dwell at Jerusalem, the greater part being inclined to prefer the cities of Judah. Those whose godly parents had their conversation in the new Jerusalem should thereby be engaged to set their faces thitherward and pursue the way thither, whatever it cost them.
Fuente: Matthew Henry’s Whole Bible Commentary
Tribe of Benjamin, Comments on 1Ch 7:6-12 AND 1Ch 8:1-28
The lineage of Benjamin in the chapter 7 passage lists three of the chief sons of Benjamin, while that of chapter 8 extends it to five. Like other of the tribes Benjamin was specially noted for its valorous men. This is especially stressed in 1Ch 7:6-12, and is in accord with everything the Bible has to say about the prowess of this bold tribe. His cunning is anticipated when Jacob compares him to a wolf (Gen 49:27), and is often demonstrated in battle thereafter. Some scholar has suggested that these traits were turned to spiritual good in Saul of Tarsus who became Paul the Apostle (cf. Php_3:1-9).
Ehud, the second judge of Israel, was a cunning Benjamite (see Jdg 3:12 ff). And Ehud is found listed in both listings under study (1Ch 7:10; 1Ch 8:6-7). The Judge appears to be the Ehud of 1Ch 8:6-7, though some commentators think not. However, he was the son of Gera, and Gera is in the genealogy of the preceding verse 5. The King James Version is not very clear on verses 6-7, but the proper understanding of the passage appears to be that the family of Ehud lived in Geba, one of the chief cities of Benjamin. However, the family was forced out, for some unknown reason, by the three persons of verse 7. They may have been captives. They were carried to Manahath, a place some have located in the vicinity of Bethlehem, in the tribe of Judah. It was there Ehud’s children were born.
Whether Shaharaim, in verses 8ff is a part of Ehud’s ;amily is likewise not clear. He lived in the pagan country of Moab for a time and there produced sons who became quite prominent. Their descendants built Ono in a plain north of Jerusalem, possibly the valley of the craftsmen (Neh 11:35). They also inhabited the valley of Aijalon and drove out the inhabitants of Gath at one time.
During the early period of the judges the tribe of Benjamin was almost exterminated (Judges – Chapters 19-21), which may account for some of the dispersions mentioned with reference to Ehud and Shaharaim.
The city of Jerusalem was located just inside the tribe of Benjamin, on the border with Judah. In the times of the judges it was subjected by Judah, but the Jebusites continued to dominate it to the time of David. He overcame it and made it the capital city of Israel. However, it remained in the possession of Benjamin, as indicated by the list of prominent persons in 1Ch 8:14-28, said to have been heads of the fathers, chief men, living in Jerusalem.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.] Benjamin, son of Bilhan (1Ch. 7:10), great-grandson of son of Jacob. Posterity given on account of history of Saul. This tribe remained faithful during the revolt of the ten, and returned with Judah from Babylon.
1Ch. 8:3-5.The nine sons of this Bela are all different in name from the five sons of the earlier Bela (1Ch. 7:7). The names Gera, Naaman, and Shephuphan (Num. 26:39) are heirlooms from the household of the former Benjamin (Jdg. 3:15) [Murphy].
1Ch. 8:6-12.Ehud same as 1Ch. 7:10; others either Abihud of 1Ch. 8:3, or Ahoah of 1Ch. 8:4. Some of sons heads of houses in Geba, now Jeba, probably removed by force to Manhahath, 1Ch. 8:7. 1Ch. 8:8. Shar, from some untold cause, made a temporary migration to the plains of Moab, as Elimelech and David afterwards (Rth. 1:2; 1Sa. 20:3). 1Ch. 8:9. Hodesh, third wife, from whom seven sons, some names indicating Moabitish affinity. 1Ch. 8:12. These places mentioned, Ezr. 2:33; Neh. 7:37. Lod, same as Lydda (Act. 9:32), which is now Lydd [Speak. Com.]. 1Ch. 8:13. Ber. and Sh., names to be attached to last verse to complete list of sons of Elpaal [Speak. Com.].
1Ch. 8:14-18.Nine sons of Beriah, 1Ch. 8:14-16; seven other sons of Elpaal, 1Ch. 8:17-18; twelve altogether.
1Ch. 8:19-21.Nine sons of Shimi, the Shema (1Ch. 8:13), son of Elpaal, associated with Beriah.
1Ch. 8:22-28.Eleven sons of Shashak, son of Beriah, 1Ch. 8:14. 1Ch. 8:27 Jeroham as Jeremoth, 1Ch. 8:14. 1Ch. 8:28. These, descendants of Bilhan, given from beginning of ch. Dwelt. Jerusalem partly within the limits of the tribe of Benjamin (Jos. 18:28); but we do not hear of Benjamites inhabiting it until return from Captivity (1Ch. 9:13; Neh. 11:4).
1Ch. 8:29-40.Genealogy of Saul and Jonathan. Gibeon, not Gibeah, capital of Sauls kingdom (1Sa. 10:26; 1Sa. 13:2); modern name El-jib, five or six miles from Jerusalem. Father, i.e., chief of city. whose name Jehiel dropped out here, but given ch. 1Ch. 9:35, where this genealogy is repeated. 1Ch. 8:30. Baal, between which and Nadab should come Ner, restored ch. 1Ch. 9:36; Zacher (Zacchariah), to which add Mikloth, ch. 1Ch. 9:37. 1Ch. 8:33. Kish, called after his uncle, 1Ch. 8:30. Abinadab, another name for Ishui, 1Sa. 14:49; 1Sa. 31:2. Esh-baal Ish-bosheth (man of shame), as Jerub-baal and Jerub-besheth, 2Sa. 11:21. Merib-baal (striving with Baal) called Mephibosheth, 2Sa. 4:2. 1Ch. 8:36. Jehodah, Jarah in parallel list 1Ch. 9:42; and Rapha (1Ch. 9:37) Rephaiah (1Ch. 9:43). 1Ch. 8:40. This genealogy of the house of Saul appears, by the number of generations, to belong probably to time of Hezekiah (cf. ch. 1Ch. 4:41). Ulams sons sons are in the thirteenth generation from Jonathan, as Hezekiah is in the thirteenth generation from David [Speak. Com.].
HOMILETICS
THE NATURE OF INSPIRED HISTORY.1Ch. 8:1-40
I. The materials of which it is composed. Persons and events histories and genealogies, exhortations and warnings, giving variety and interest.
II. The difficulties which surround it. In names and repetitions, chronology, numbers, and authorship. Difficulties in history and condition of text itself. But these do not destroy the value of the record. Difficulties an evidence in favour of its Divine character, in harmony with its professed design, and a moral test and training. The very difficulties and limitations of revelation are adapted to the conditions of moral growth. It requires and repays toil. It tasks, tries, and puzzles and strengthens faith. It is like man to make everything regular, easy, and plain; but that is not like the God of nature, of history, and of the Bible [Smyth].
III. The principles on which it is written. Special in design; substantial unity in authorship, periods, and growth. Hence care in choice of matter, and providence in preservation of the records. Methods to bring in prominence and to keep in shade. Records in full, and apparently insignificant allusions; but one grand aim, one directing force, one unbroken leadership in all ages, arranging and guiding for the accomplishment of one purpose.
THE TRIBE OF BENJAMIN.1Ch. 8:1-32
The tribe mentioned, ch. 1Ch. 7:6-12; reverted to because Saul, the first king of Israel, came from this tribe. The genealogy contains its chief men, and forms an introduction to the history recorded in these books.
I. The changes through which it passed. Its history to entrance into Promised Land as meagre as afterwards full. After departure from Egypt, the smallest tribe but one (Num. 1:36), in the time of the Judges involved in civil war, upon the occasion of iniquity of Gibeah, almost extinguished, and little hope of revival, for nearly all women slain, and the eleven other tribes bound by oath not to marry their daughters to any man belonging to Benjamin (Jdg. 19:20-21; Jdg. 21:10; Jdg. 21:21). But increase of tribe so rapid, that in time of David it numbered 59,434 able men (1Ch. 7:6-12); in that of Asa, 280,000 (2Ch. 14:8); and in that of Jehoshaphat, 200,000 (2Ch. 17:17). The tribe honoured with giving the first king to Israel, and after the exile, along with Judah, constituted the flower of the Jewish colony (cf. Ezra 11:1; Ezr. 10:9).
II. The notices by which it is characterised. Several circumstances conduce to the importance of this small tribe.
1. The only tribe that produced skilful archers, men expert with the bow, 1Ch. 8:40 (cf. 1Sa. 20:20; 2Sa. 1:22; 2Ch. 17:17), and with sling (Jdg. 20:16).
2. From this tribe sprang a deliverer. After first conquest of country the nation under foreign yoke, groaned in misery, and turned to Ehud, son of Gera, for help (1Ch. 8:6). Proficient in use of left hand, a practice confined to Benjamites, who did work with small risk (cf. Jdg. 3:15; Jdg. 20:16; 1Ch. 12:2).
3. Baanah and Rechab, captains of predatory bands, were of the children of Benjamin (2Sa. 4:2).
THE ROYAL FAMILY.1Ch. 8:33-40
A particular account given.
I. Its head or chief. Saul, son of Kish. Good-looking and of commanding appearance, the choice of Israel, but not by the will of God (1Sa. 9:2). A man of valor, with capacity to govern and lead; the first king of Israel who occupied a position between the heroic age of Judges and the settled monarchy of David and Solomon.
II. Its posterity. Numerous, able, and honoured in sacred genealogy. Jonathans line given for about ten generations. The list ends in Ulam, whose family became famous in the tribe (1Ch. 8:40), and qualified to serve their country. This better than wealth and high position. In this list trace the hand of David in fulfilling his promise (1Sa. 20:15; 2Sa. 9:1; 2Sa. 9:3; 2Sa. 9:7). A mark of generosity to remember in prosperity what we promised in adversity.
HOMILETIC HINTS AND SUGGESTIONS
1Ch. 8:8-9. Shaharaim, the Benjamite polygamist, sent away (by divorce many think) Hushim and Baara, his wives, and this prepared the way for another, Hodesh (new, recent). Others say that Hodesh is another name for Baara, so called because her husband, after long desertion, returned in affection to her.
1Ch. 8:9-11. Seven unknown sons. How many pass away never mentioned, unknown and buried in oblivion!
1Ch. 8:13. Drove away. A deed showing
1. That inheritance gained by violence may be taken away again. It is insecure. Wicked schemes may prosper, but justice tracks their steps and ruin is inevitable. So are the ways of everyone that is greedy of gain, which taketh away the life of the owners thereof.
2. Hence retribution certain. In ch. 1Ch. 7:21, the men of Gath slew the Ephraimites; in this verse Beriah and Shema drove away the inhabitants of Gath. They that take the sword shall perish with the sword.
1Ch. 8:28. Dwelling in Jerusalem. After return from Babylon, in the city was danger, civic duties and lack of population. Hence
1. Preference for position of duty and danger.
2. Imitation of noble example. Their ancestors dwelt in the city, and they were induced to take their place. The glory of children are their fathers. Let us become children of parents passed into the skies, take their place and carry on their work.
3. Blessedness in the result. The people blessed all the men that willingly offered themselves to dwell at Jerusalem (Neh. 11:2).
1Ch. 8:33. Jonathan, who was, as the Romans said of Pompey, a most amiable son of an odious father [Trapp].
1Ch. 8:33-34. Suggestive names. Esh-baal, Ishbosheth (2Sa. 2:8; 2Sa. 3:7-14; 2Sa. 4:4-12). Meri-baal, Mephibosheth (2Sa. 9:12). The Hebrew word bosheth is always applied in Scripture to denote an idol, as exposing the devotee to shame, as well as being an abomination to the Lord. Esh, a man of shame, and Merib-baal (contender against Baal), the destroyer of shame, exterminator of idols [Gesenius].
1Ch. 8:40. All these sons.
1. The natural succession of the race. We read of sons, children, and fathers, and childrens children. One generation passeth away and another generation cometh. The earth is a stage, persons passing and vanishing before our eyes [Beza].
2. The moral connection of the race. Men an honour or dishonour to their own lineage; influenced by their fathers as they are influencing posterity. There are laws of influence and dependence which run through the whole race. Every human being sustains a relation, possesses a right and is endowed with power to subserve the great end. No man liveth unto himself.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
15. THE DESCENDANTS OF THE TRIBE OF BENJAMIN (1Ch. 8:1-40)
TEXT
1Ch. 8:1. And Benjamin begat Bela his first-born, Ashbel the second, and Aharah the third, 2. Nohah the fourth, and Rapha the fifth. 3. And Bela had sons: Addar, and Gera, and Abihud, 4. and Abishua, and Naaman, and Ahoah, 5. and Gera, and Shephuphan, and Huram. 6. And these are the sons of Ehud: these are the heads of fathers houses of the inhabitants of Geba, and they carried them captive to Manahath; 7. and Naaman, and Ahijah, and Gera, he carried them captive; and he begat Uzza and Ahihud. 8. And Shaharaim begat children in the field of Moab, after he had sent them away; Hushim and Baara were his wives. 9. And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcam, 10. and Jeuz, and Shachia, and Mirmah. These were his sons, heads of fathers houses. 11. And of Hushim he begat Abitub and Elpaal. 12, And the sons of Elpaal: Eber, and Misham, and Shemed, who built Ono and Lod, with the towns thereof; 13, and Beriah, and Shema, who were heads of fathers houses of the inhabitants of Aijalon, who put to flight the inhaitants of Gath; 14. and Ahio, Shashak, and Jeremoth, 15. and Zebadiah, and Arad, and Eder, 16. and Michael, and Ishpah, and Joha, the sons of Beriah, 17. and Zebadiah, and Meshullam, and Hizki, and Heber, 18. and Ishmerai, and Izliah, and Jobab, the sons of Elpaal, 19. and Jakim, and Zichri, and Zabdi, 20. and Elienai, and Zillethai, and Eliel, 21. and Adaiah, and Beraiah, and Shimrath, the sons of Shimei, 22. and Ishpan, and Eber, and Eliel, 23. and Abdon, and Zichri, and Hanan, 24. and Hananiah, and Elam, and Anthothijah, 25. and Iphdeiah, and Penuel, the sons of Shashak, 26. and Shamsherai, and Shehariah, and Athaliah, 27. and Jaareshiah, and Elijah, and Zichri, the sons of Jeroham. 28. These were heads of fathers houses throughout their generations, chief men: these dwelt in Jerusalem.
29. And in Gibeon there dwelt the father of Gibeon, Jeiel, whose wifes name was Maacah; 30. and his first-born son Abdon, and Zur, and Kish, and Baal, and Nadab, 31. and Gedor, and Ahio, and Zecher. 32. and Mikloth begat Shimeah. And they also dwelt with their brethren in Jerusalem, over against their brethren. 33. And Ner begat Kish and Kish begat Saul; and Saul begat Jonathan, and Malchi-shua, and Abinadab, and Eshbaal. 34. And the son of Jonathan was Merib-baal; and Merib-baal begat Micah. 35. And the sons of Micah: Pithon, and Melech, and Tarea, and Ahaz. 36. And Ahaz begat Jehoaddah; and Jehoaddah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza. 37. And Moza begat Binea; Raphah was his son, Eleasah his son, Azel his son, 38. And Azel had six sons, whose names are these; Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan. All these were the sons of Azel. 39. And the sons of Eshek his brother: Ulam his firstborn, Jeush the second, and Eliphelet the third. 40. And the sons of Ulam were mighty men of valor, archers, and had many sons, and sons sons, a hundred and fifty. All these were of the sons of Benjamin.
PARAPHRASE
1Ch. 8:1. The sons of Benjamin, according to age, were: Bela, the first; Ashbel, the second; Aharah, the third; Nohah, the fourth; Rapha, the fifth. 3, 4, 5. The sons of Bela were: Addar, Gera, Abihud, Abishua, Naaman, Ahoah, Gera, Shephuphan, Huram. 6, 7. The sons of Ehud, chiefs of the subclans living at Geba, were captured in war and exiled to Manahath. They were: Naaman, Ahijah, Gera (also called Heglam), the father of Uzza and Ahihud. 8, 9, 10. Shaharaim divorced his wives Hushim and Baara, but he had children in the land of Moab by Hodesh, his new wife: Jobab, Zibia, Mesha, Malcam, Jeuz, Sachia, Mirmah. These sons all became chiefs of subclans. 11. His wife Hushim had borne him Abitub and Elpaal. 12. The sons of Elpaal were: Eber, Misham, Shemed (who built Ono and Lod and their surrounding villages). 13. His other sons were Beriah and Shema, chiefs of subclans living in Aijalon; they chased out the inhabitants of Gath. 14. Elpaals sons also included: Ahio, Shashak, Jeremoth. 15, 16. The sons of Beriah were: Zebadiah, Arad, Eder, Michael, Ishpah, Joha. 17, 18. The sons of Elpaal also included: Zebadiah, Meshullam, Hizki, Heber, Ishmerai, Izliah, Jobab. 19, 20, 21. The sons of Shime-i were: Jakim, Zichri, Zabdi, Eli-enai, Zille-thai, Eliel, Adaiah, Beraiah, Shimrath. 2225. The sons of Shashak were: Ishpan, Eber, Eliel, Abdon, Zichri, Hanan, Hananiah, Elam, Anthothijah, Iphdeiah, Penuel. 26, 27. The sons of Jeroham were: Shamsherai, Shehariah, Athaliah, Jaareshiah, Elijah, Zichri. 28. These were the chiefs of the subclans living at Jerusalem.
29. Je-iel, the father of Gibeon, lived at Gibeon; and his wifes name was Maacah. 30, 31, 32. His oldest son was named Abdon, followed by: Zur, Kish, Baal, Nadab, Gedor, Ahio, Zecher, Mikloth who was the father of Shimeah. All of these families lived together near Jerusalem. 33. Ner was the father of Kish, and Kish was the father of Saul; Sauls sons included: Jonathan, Malchishua, Abinadab. Eshbaal. 34. The son of Jonathan was Mephibosheth; The son of Mephibosheth was Micah. 35. The sons of Micah: Pithon, Melech, Tarea, Ahaz. 36. Ahaz was the father of Jehoaddah, Jehoaddah was the father of: Alemeth, Azmaveth, Zimri. Zimris son was Moza. 37. Moza was the father of Bine-a, whose sons were: Raphah, Eleasah, Azel. 38. Azel had six sons: Azrikam, Bocheru, Ishmael, She-ariah, Obadiah, Hanan. 39. Azels brother Eshek had three sons: Ulam, the first; Jeush, the second; Eliphelet, the third. 40. Ulams sons were prominent warriors who were expert marksmen with their bows. These men had 150 sons and grandsons, and they were all from the tribe of Benjamin.
COMMENTARY
Some attention had already been given to the tribe of Benjamin in chapter 1Ch. 7:6-12 as this tribe took its place among the other descendants of Israel. Inasmuch as some special attention is now focused on Saul, the first king of Israel, a more complete genealogy of Benjamin is in order. Benjamin was the youngest of Jacobs sons and he was the son of the beloved Rachel. His mother died in giving him birth (Gen. 35:16-20). Ten sons of Benjamin are named in Gen. 46:21. Some of these were actually grandsons. Any variations in the Genesis record and this record may be accounted for on the basis of the use of different genealogical records, some of which are more complete than others. Ehud is identified as a great grandson of Benjamin (1Ch. 7:10). Ehud, son of Gera, a Benjamite, was the left handed warrior judge who slew Eglon, king of Moab (Jdg. 3:15). Geba was a village in Benjamin prominently mentioned in the days when Saul was fighting the Philistines (1Sa. 13:3). 1Ch. 8:9-11 name seven unknown persons of the tribe of Benjamin. 1Ch. 8:12-28 list the descendants of Elpaal. Lod (Lydda) was in the Plain of Sharon, southeast of Joppa. The village of Ono was near Lod. Once Nehemiah was invited to the plain of Ono by those who would hinder his rebuilding program in Jerusalem (Neh. 6:2). Aijalon was the valley northwest of Jerusalem where Joshua fought the enemy the day the sun stood still. Some of the names such as Shimei, Hananiah, Athaliah, and Elijah are quite familiar from other connections and in other days. Their use here only indicates that these were popular names from early times among the Hebrew people. Jerusalem was within the limits of the territory of Benjamin.
The nearer relatives of Saul are included in the review in 1Ch. 8:29-40. Chapter 1Ch. 9:35-44 presents a similar account of Sauls house. Eight sons of Jeiel are listed in 1Ch. 8:30-31. Ner is presented here as the grandfather of Saul.[24] 1Sa. 9:1 would seem to list Abiel as the grandfather instead of the greatgrandfather. That is not unusual in genealogical references. 1Sa. 14:51 appears to identify Ner as Sauls uncle, but may be read in such a way as to make him Sauls grandfather. Kish, the Benjamite, was Sauls father. It was he who had the estate at Gibeah and it was he who owned the lost asses for which Saul was searching when he found Samuel. It is evident from the Bible records that Saul was the father of nine children: Jonathan, Malchishua, Abinadab, Eshbaal, Merab, Michal (1Sa. 14:49), Ishvi (1Sa. 14:49), Armoni and Mephibosheth, sons of Rizpah, the concubines (2Sa. 21:8). Jonathan was Sauls eldest son and was in line to succeed him on the throne in Israel. Jonathans son, Mephibosheth, is the one known as the lame prince. He was crippled at five years of age when he was dropped by his nurse (2Sa. 4:4). Mephibosheth is called Merib-baal here in Chronicles. He had a son named Micah (Mica). Zimri is a famous name in Hebrew history. This Zimri (1Ch. 8:36) may be identified as the man in 1Ki. 16:9-20 who slew Elah and who committed suicide when pressed by Tibni. The Benjamite men through all the years were regarded as strong, fearless warriors. It is significant that Jehovah turned to this tribe when he selected Saul, the first king of Israel. Saul was called to be king that he might deliver his people from the power of the Philistines.
[24] Spence, H. P. M., The Pulpit Commentary, I Chronicles, p. 109.
Fuente: College Press Bible Study Textbook Series
THE SONS OF BENJAMIN AND BELA (1Ch. 8:1-5).
(See Notes on 1Ch. 7:6-7.)
Bela his first-born.The Hebrew word for firstborn in Gen. 46:21 may have been turned into the proper name Becher, by an ancient mistake of the scribes. (See Note on 1Ch. 7:6.)
Ashbel.Probably the same as Jediael.
Aharah the same as Ahiram and Ehirosh.
(2) Nohah and Rapha.These names do not occur in either of the other lists. The present series agrees with Num. 26:38 in assigning five sons to Benjamin, of whom Bela is the first, and Ashbel the second. Further, there is enough likeness between the name Aharah here and Ahiram there to warrant our assumption of their original identity. But we cannot hence conclude that the Nohah and Rapha of our list answer to the Shephupham-Shupham and Hupham of the other. It is more likely that Nohah and Rapha represent different clans, which were prominent at the time when the present list was draughted. Rapha reminds us of the valley of Rephaim, south-west of Jerusalem, 1Ch. 11:15.
(3-5) The sons of Bela here are nine, like the sons of the suspected Becher, 1Ch. 7:8. But none of the names correspond.
(3) Addar the same as Ard, who in Numbers 26 is eldest son of Bela, but in Genesis 46 apparently his youngest brother.
Gera appears as brother of Bela in Gen. 46:21. The name is repeated in 1Ch. 8:5, probably by a scribes inadvertence; though there may have been two great Benjamite houses so designated.
Abihud (4) and Abishua are peculiar to the present list.
Naaman is a son of Bela in Numbers 26, a brother in Genesis 46.
Ahoah is peculiar, unless he be identified with the Ehi of Genesis 46.
Shephupham and Huram, younger sons of Bela in the present series, are in Gen. and Num. his younger brothers Muppim (Shuppim) and Huppim, or Shephupbam and Hupham. These fluctuations of statement are worth observing, because they demonstrate the vagueness of terms denoting various degrees of kindred, when used in describing tribal and clan relationships.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Genealogy of the Twelve Sons of Israel 1 Chronicles 4-8 gives a brief chronology of the twelve sons of Israel. However, there appears to be no certain order in listing these twelve children of Jacob, although a reference is made to Reuben’s genealogy being listed out of the order of birthright (1Ch 5:1).
1Ch 5:1, “Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father’s bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright .”
The genealogies are listed in the following order:
Judah 1Ch 4:1-23
Simeon 1Ch 4:24-43
Reuben 1Ch 5:1-10
Gad 1Ch 5:11-22
Manasseh (east) 1Ch 5:23-26
Levi 1Ch 6:1-81
Issachar 1Ch 7:1-5
Benjamin 1Ch 7:6-12
Naphtali 1Ch 7:13
Manasseh (west) 1Ch 7:14-19
Ephraim 1Ch 7:20-28
Asher 1Ch 7:30-40
Note that the tribes of Dan and Zebulun are not listed in these chapters.
If we compare the order of their births, we find that these genealogies in 1 Chronicles were not listed by order of birth:
1. Leah Reuben
2. Leah Simeon
3. Leah Levi
4. Leah Judah
5. Bilhah Dan
6. Bilhah Naphtali
7. Zilpah Gad
8. Zilpah Asher
9. Leah Issachar
10. Leah Zebulun
11. Rachel Joseph (Manasseh and Ephraim)
12. Rachel Benjamin
Fuente: Everett’s Study Notes on the Holy Scriptures
The Line of the Tribe of Benjamin
v. 1. Now, Benjamin begat Bela, his firstborn, Ashbel, the second, and Aharah, the third,
v. 2. Nohah, the fourth, and Rapha, the fifth. v. 3. And the sons of Bela were Addar v. 4. and Abishua, and Naaman, and Ahoah,
v. 5. and Gera, and Shephuphan, and Huram. v. 6. And these are the sons of Ehud; these are the heads of the fathers of the inhabitants of Geba, v. 7. and Naaman, and Ahiah, and Gera, he removed them, v. 8. And Shaharaim begat children in the country of Moab, v. 9. And he begat of Hodesh, his wife, Jobab, and Zibia, and Mesha, and Malcham,
v. 10. and Jeuz, and Shachia, and Mirma. These were his sons, heads of the fathers, v. 11. And of Hushim he begat Ahitub and Elpaal.
v. 12. The sons of Elpaal: Eber, and Misham, and Shamed, who built Ono and Lod with the towns thereof, v. 13. Beriah also and Shema, who were heads of the fathers of the inhabitants of Aijalon, v. 14. and Ahio, Shashak, and Jeremoth,
v. 15. and Zebadiah, and Arad, and Ader,
v. 16. and Michael, and Ispah, and Joha, the sons of Beriah;
v. 17. and Zebadiah, and Meshullam, and Hezeki, and Heber,
v. 18. Ishmerai also, and Jezliah, and Jobab, the sons of Elpaal;
v. 19. and Jakim, and Zichri, and Zabdi,
v. 20. and Elienai, and Zilthai, and Eliel,
v. 21. and Adaiah, and Beraiah, and Shimrath, the sons of Shimhi v. 22. and Ishpan, and Heber, and Eliel,
v. 23. and Abdon, and Zichri, and Hanan,
v. 24. and Hananiah, and Elam, and Antothijah,
v. 25. and Iphedeiah, and Penuel, the sons of Shashak;
v. 26. and Shamsherai, and Shehariah, and Athaliah,
v. 27. and Jaresiah, and Eliah, and Zichri, the sons of Jeroham.
v. 28. These were heads of the fathers by their generations, chief men, v. 29. And at Gibeon, v. 30. and his first-born son Abdon, and Zur, and Kish, and Baal, and Nadab,
v. 31. and Gedor, and Ahio, and Zacher
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
This chapter carries us back to the tribe of Benjamin, partly dealt with already (1Ch 7:6-12). The tribe is reverted to for the same kind of reason that called for our 1Ch 3:1-24. David was so important a character in the Judah tribe. And Saul, with whom the resume of Chronicle-history begins (1Ch 8:33; 1Ch 9:39; 1Ch 10:1-14.), belongs to the Benjamin tribe. Thus the genealogy of this tribe forms the perch to the history contained in this work, and the forty verses of this chapter rehearse the sons and chief men of Benjamin, with a view to bring into prominence the stock of Saul.
1Ch 8:1, 1Ch 8:2
These verses give five sons to Benjamin. Of the non-appearance of Becher here (1Ch 7:6) and the appearance of Ashbel in his place, also of the non-appearance here of Jediael (1Ch 7:6) and the appearance of Aharah (i.q. Ahiram, Num 26:38) in his place, notice has been taken on 1Ch 7:6-12. Of the two additions to the sons of Benjamin here, viz. Nohah and Rapha, nothing is known elsewhere; yet it may be possible to count five families from Num 26:38, Num 26:39.
1Ch 8:3-5
Nine sons are here assigned to Bela. Genesis (44:41) only finds us clearly three of them, and these in very different order, viz. Gera, Naaman, and Arel; and Numbers (Num 26:39, Num 26:40) finds us only three, viz. Ard, Naaman, and Shupham. Yet our Huram may correspond with Hupham, and then the four pairs of namesShephuphan and Huram, Shupham and Hupham, Shuppim and Huppim, and Muppim and Huppimmay be interpreted as designating one and the same couple of persons. The recurrence of the name Gera in verse 5, so close upon the same name in verse 3, would of course be more remarkable, and point inevitably to the disordered state of the text, if it were necessary to suppose that these nine persons were really brothers, as well as called sons of Bela.
1Ch 8:6, 1Ch 8:7
Ehud. We are brought to a halt again by the sudden introduction of this name. Even if it stand for Abihud (1Ch 8:3) or for Ahoah (1Ch 8:4), why is it changed in so short an interval? It is impossible to establish order in these verses except by most gratuitous conjecture. But it may be supposed that the verses say that Ehud’s people once belonged to Manahath, that the heads of them removed them to Geba (Jos 18:24), and that he himself (query, Ehud? but commonly read Gera) removed them, and also Naaman, and Ahiah, and Gera (which look very much like the Naaman, Ahoah, and Gera of 1Ch 8:4, 1Ch 8:5); and finally that after the removing “he” had two fresh sons, Uzza and Ahihud.
1Ch 8:8
Shaharaim. It has been proposed, in the utter obscurity here, to add this name as a third to Uzza and Ahihud. This may be a way out, but if so, instead of repeating “and Shaharaim,” it might be more natural to keep the former enigmatic nominative and object to begat, whether Ehud or Gera. There can be little doubt that a copyist’s error has given us them () in place of , in the latter part of this verse, before the names of the wives. The sentence then would translate, “after his sending away [whether by divorce or not] Hushim and Baara his wives.”
1Ch 8:9-11
These verses give seven unknown sons of Ehud, Gera, or Shaharaim, as the case may be, by the wife Hodesh, whom one would have been glad to identify with Baara, and two unknown sons of the wife Hushim.
1Ch 8:12-28
One of the sons of this last-named wife, Hushim, was named Elpaal. From 1Ch 8:12 to 1Ch 8:28 we have a numerous list of his descendants, evidently in different degrees of relationship, but with the thread picked up apparently several times, in the persons of the first-mentioned “sons,” viz. the five, Eber, Misham, Shamed, Beriah, Shema (see 1Ch 8:16, 1Ch 8:18, 1Ch 8:21, 1Ch 8:25, 1Ch 8:27).
1Ch 8:12
Ono and Lod. These places are not mentioned in Joshua as originally assigned to Benjamin. They were obtained or “built” afterwards. They are first mentioned in this passage, afterwards in Ezr 2:33; Neh 6:2; Neh 7:37; Neh 11:36. Led is, with little doubt, the Lydda of Act 9:32.
1Ch 8:13
Aijalon. A similar kind of history belongs to this place. It was assigned to Dan (Jos 19:40-48). Unsubdued by them (Jdg 1:34-36), the Ephraimites possessed it awhile (1Ch 6:47-49), until it came to be more like the common property or care of Benjamin and Judah, situated as it was on their boundary line (1Sa 14:31; 2Ch 11:10; 2Ch 28:18).
1Ch 8:28
These dwelt in Jerusalem (Jos 18:28; 1Ch 9:2-9; Neh 11:1-4).
1Ch 8:29-40
These verses are occupied with the immediate ancestors and posterity of Saul. And apparently the same account, minus some of its deficiencies, is repeated in the next chapter, 1Ch 8:35 -44. The two may be taken together here, and the latter will help the interpretation of the former.
1Ch 8:29
The fatheri.e, the chiefof Gibeon. (For Gibeon, see Jos 9:3, Jos 9:7-18; Jos 10:2; Jos 11:19; Neh 7:25; Neh 3:7.) The father of Gibeon (1Ch 9:35) was Jehiel (; Chethiv spells with vau; not , 1Ch 15:24). Of Jehiel by this name we do not elsewhere read. And even if it were on other grounds possible to identify the person with the Abiel of 1Sa 9:1 and 1Sa 14:51, it is not possible to identify the names. Compare the similar remarkable omission of the name of the “father of Gibea” (1Ch 2:49), an omission to be filled very possibly by this same name Jehiel.
1Ch 8:30, 1Ch 8:31
These verses contain the names of eight sons of Jehiel instead of the ten of 1Ch 9:36, 1Ch 9:37. Both of the missing names, however (viz. Ner after Baal, and Mikloth after Zacher), are introduced in verses immediately succeeding, where their sons are spoken of. One name, Zacher, also is spelt as Zechariah in 1Ch 9:37. Both these passages agree in representing Net as the grandfather of Saul. Not so the two passages in Samuel (1Sa 9:1; 1Sa 14:51), the first of which writes Abiel in the place of the grandfather instead of great-grandfather, which, however, need occasion little difficulty; and the second of which would certainly allow Ner to be grandfather to Saul, but seems to call him uncle. Even then, if we accept what the passage allows, it is somewhat remarkable that in the next verse Ner should be signalized as father of Abner rather than of Kisha difficulty, however, much less considerable if we accept the suggestion (see ‘Speaker’s Commentary,’ in loc.) to translate verse 51 thus, by the substitution of the word “sons” for “son:” “And Kish the father of Saul, and Ner the father of Abner, were sons of Abiel.” It must be remembered at the same time that this is not equivalent to saying that they were necessarily brothers, but only descendants of the chief of the family, of the Demarch or Phylarch under mention in the genealogy.
1Ch 8:33, 1Ch 8:34
The number of Saul’s children was certainly nine. In addition to the four (1Sa 31:2) mentioned here, there was Ishui, probably standing second (1Sa 14:49), and there were two daughters, Merab and Michal (1Sa 14:49), and there were two sons by Rizpah (2Sa 21:8), named Armoui and Mephi-bosheth. Esh-baal; the same with Ishbo-sheth (2Sa 2:8; 2Sa 3:7-14; 2Sa 4:4-12). Merib-baal; the same with Mephibosheth (2Sa 9:12). Micah is, therefore, the great-grandson of Saul.
1Ch 8:35
Tarea; spelt Tahrea in verse 41 of next chapter. Ahaz, the last of the four names contained in this verse, is supplied in italics, Authorized Version, next chapter, verse 41.
1Ch 8:36
Jehoadah. The parallel passage in next chapter (verse 42) has Jarah; but some manuscripts have Jahdah (), which comes very near our Jehoadah (). Zimri. It is possible that this Zimri may rightly be identified with the usurper Zimri of 1Ki 16:9-20.
1Ch 8:37
Rapha. This name appears as Rephaiah in next chapter (verse 43).
1Ch 8:38-40
The genealogy runs on from Micah to Ulam with nothing special to remark upon. Ulam is twelfth from Saul, while his “sons and sons’ sons” (verse 40) are spoken of. The time of Hezekiah must be reached, therefore, who was thirteenth from David. The table of next chapter stops with the name Azel (1Ch 9:44), and wears the appearance of having just missed the last two verses of this chapter.
1Ch 8:39
The name Ulam is found also among the descendants of Gilead, grandson of Manasseh (1Ch 7:17).
HOMILIES BY W. CLARKSON
1Ch 8:1-40.–Readings between the lines.
“Reading between the lines,” or extracting from these tables some moral truths which, if they do not contain, they may fairly suggest, we gather
I. THAT ALLIANCES OFTEN END IN ENTANGLEMENTS AND ENTAIL UNCONSIDERED CONSEQUENCES. Shaharaim went into Moab and there married a Moabitess, having children of her (1Ch 8:8). The names of his sons (1Ch 8:9) were MoabitishMesha (see 2Ki 3:4), Malcham (an idol of Moab; see 1Ki 11:33 and Jer 49:1, Jer 49:2). This fact points clearly to the evil influence under which his children came through this matrimonial alliance. If we “make affinity” with those who are not of like mind and like principles with ourselves, we must be prepared for serious spiritual consequences.
II. THAT HUMAN ACTIVITY MAY HAVE VERY LONG RESULTS. Shamed, the son of Elpaal, built two cities; one of them was Lod (1Ch 8:12). This is identical with the Lydda of our New Testament (Act 9:32), and with the modern Ludd. Here we have an instance of the results of one man’s activity being witnessed more than thirty centuries after he has been gathered to his fathers. Who can say how far down the stream of time our influence will go? It may be visible to the eye of men for generations; it will be apparent to the eye of God to the end of time.
“Our echoes roll from soul to soul,
And live for ever and for ever.”
III. THAT VIOLENCE IS A BAD FOUNDATION OF REST AND POWER. In 1Ch 8:13 we learn that, by a noteworthy coincidence, Beriah with Shema “drove away the inhabitants of Gath.” In the previous chapter (1Ch 8:21) we read that the inhabitants of Gath slew the sons of Ephraim. Truly “they that take the sword shall perish with the sword.” Violence seizes on a neighbour’s land, and by violence is itself dispossessed. That which we gain by mere physical force we must be prepared to part with to the next comer who is stronger than we. The history of the world has, in a large and painful degree, been the record of unlawful seizure and reluctant forfeiture of lands and goods. How much wiser and better to secure by honourable and worthy means that which “no man taketh away” from us, treasure which we shall carry with us whithersoever we go, which time itself cannot steal, and death cannot hold in its grasp!
IV. THAT IT IS WISE TO STAMP BAD THINGS WITH AN EVIL NAME. Esh-baal (1Ch 8:33) is the Ishbosheth of 2Sa 11:21; while Merib-baal (verse 34) is the Mephibesheth of 2Sa 4:4. In these two cases Baal is turned into Bosheth, which signifies shame. Thus, by a simple name, the heathen deity was branded with public reprobation. The evil thing was made to seem the ugly and offensive thing.it was. Nothing can be more perilous to the community than the wrapping up of a sin m some pleasant euphemism; e.g. if a daughter has been sinful she should not be called “unfortunate.” Vice does not lose half its evil by losing all its grossness. If we label sin with a name that passes current in society, we are co-workers with the tempter himself. Speak of sin in terms that will bring it into disrepute and reprobation.
V. THAT FAITHFUL REMEMBRANCE IN THE DAY OF POWER IS AN EXCELLENT GRACE. The line of Jonathan is traced to many generations (verse 34, etc.). Is not the hand of David here? Is this not a sign that his vow (1Sa 20:15) was honourably fulfilled? What we promise as we are rising we should scrupulously discharge when we have attained the summit of our desires. Many are profuse in promises when the day of performance is distant, but very forgetful of their vows when the hour has come to redeem them. It is the mark of a true man to carry out with generous fulness all that he undertook when he was a long way from the goal and the prize.
VI. THAT THE THOUGHT OF A WORTHY ANCESTRY IS AN HONOURABLE INDUCEMENT TO WELL–DOING. “These dwelt in Jerusalem” (verses 28, 32). When the captives returned from Babylon there was a lack of men to populate the sacred city. In the country were inviting fields waiting for cultivation, while in the city was danger to be dared and civic duty, to be discharged. So that “the people blessed all the men that willingly offered themselves to dwell at Jerusalem” (Neh 11:2). The fact that their ancestors dwelt in the city would probably operate as a powerful inducement to lead many to offer themselves as citizens, and these would thus be led to serve their country in a very serious crisis. The knowledge of the honourable position taken by our ancestry is a very lawful motive to obedience and aspiration. We should, indeed, range ourselves on the right side, and do the noblest deeds because our God, our Saviour, summons us to his side and to the service of our race. But there are many subsidiary motives by which we may be impelled. And among these is the consideration of the part and place our fathers took in their day. We may well be inspired by the thought of their fidelity, their courage, their piety, their usefulness. We do well to cherish the ambition to be worthy of our sires, to maintain and magnify an honourable name, not only to be “the children of our Father who is in heaven,” but the children of our earthly ancestors who dwelt in the city of God and wrought his work in the world.C.
HOMILIES BY R. TUCK
1Ch 8:34.-Poor Mephibosheth!
The name Merib-baal, or Mephibosheth, recalls the story of one who was unfortunate from his birth to his grave; one on whom the burdens and disabilities of life pressed very heavily. And it reminds us that we find similar cases within the sphere of our personal experiences. There are always among us the lifelong victims of accidents; the bearers for weary years of congenital defects; those heavily weighted with frailty of the vital organs; the victims of incurable disease; the blind, deaf and dumb, idiot, lame, etc. Of all such we may regard Mephibesheth as a type, and with the class before our minds so typified, we may learn some lessons of practical importance and permanent application. The outline of the story of Mephi-bosheth is as follows:He was the son of David’s friend Jonathan, and, at the time of the catastrophe at Gilboa, when his father was slain, he was only five years old. In the excitement and alarm of the defeat, his nurse caught up the child to flee away with him, but she stumbled and fell, and caused thereby the child’s incurable lameness. Mephi-bosheth grew up a weak and helpless cripple. The family estates were secured to him, but his affliction put him sadly in the power of his bailiff and manager, Ziba, who was of a self-seeking and treacherous disposition. By Ziba’s schemings and misrepresentations, Mephibosheth fell under the displeasure of David at the time of the Absalomic rebellion, and, though explanations were eventually made, the scheming servant was allowed to retain the advantages he had gained. The affliction of Mephibosheth had its influence upon his character. He was of a gentle, retiring disposition, too ready to let others ride over him, but capable of warm affections, faithful to those he loved and from whom he had received kindnesses, and in the difficult circumstances of his life able to manifest great magnanimity of spirit (see 2Sa 4:5; 2Sa 9:1-13.; 2Sa 16:1-4; 2Sa 19:24-30; 2Sa 21:7). In the different recorded passages of his life these points find illustration.
I. THE IMPORTANCE OF SECURING HEALTH AND VIGOUR IN THE TIME OF CHILDHOOD. The relation of robust childhood to energy, happiness, and success in the years of maturity is becoming every day better understood and more fully realized. The conditions of civilized life put infancy under much disability, and much motherhood is concerned in the mastery of those disabilities, and the strong growing of the young life. Perils come out of hereditary taints, infantile diseases, and, as in Mephibosheth’s case, the accidents, or ignorance, or carelessness of nurses. It is not, therefore, a little thing that mothers and all having to do with young children should be skilled in their work and trained into efficiency; and this duty we urge in faithfulness to the great Father, who gives this trust of his young children to the mothers. And no nobler or more responsible earthly work is committed to any one than this watching and culturing of the children.
II. THE INFLUENCE WHICH FRAILTY IN CHILDHOOD MAY HAVE UPON CHARACTER, The relation between our bodily frame and our moral character is fully recognized, though It is too subtle for us precisely and adequately to trace. Scripture admits it when it says of God, “He knoweth our frame.” There is a kind of harmony between the two, so that strength in one is matched by a kind of strength in the other, and frailty in the one is matched by a kind of weakness in the other. This is seen in Timothy. He evidently had a weak and sickly bodily organization, and it was matched by a shrinking, retiring disposition, which St. Paul earnestly urged him to overcome, “enduring hardness as a good soldier of Jesus Christ.” The secret of fretfulness in after life, of suspiciousness, despondency, absence of perseverance, and lack of proper self-reliance, may be found in the frailties of the childhood stages. And oftentimes even the bodily pamperings and self-indulgences and failure to hold the passions under wise restraints, which are degrading features of the permanent character, find their true genesis in the unnourished early life. This is a subject of practical bearing on the moral and spiritual well-being of the race, and deserves to be thoroughly thought out, and presented in careful and impressive detail. It becomes a consideration full of solemnity for all who deal with children, that the men and women may as plainly bear on their characters the marks of the neglect or error of mother and nurse, as Mephibosheth bore for his life the consequences of his childish fall.
III. THE DISABILITIES OF FRAILTY AND DEFORMITY IN THE IMPORTANT CRISES OF LIFE. As seen in Mephibosheth’s inability to show his real feeling to David when the rebellion tested David’s friends. His frailty put him into Ziba’s hands. So it is found, again and again, that a man’s poor constitution, or his lameness, or his partial deafness, or his deficient eyesight, or his passionate temper, come up against him, and close door after door which otherwise he might hopefully enter. And while this thought should make us very considerate and gentle with any who thus spend life under infirmities, it should also serve to impress the one lesson we are learning from Mephibosheth’s life, viz. that too much care cannot be shown in dealing with the young, tender, imperilled life of our children. All this man’s troubles were the fruitage of the fall in his childhood.
IV. THE MEASURE OF MASTERY OVER FRAILTY GAINED BY A SINCERE PIETY; or, to put it in Christian form, by a full consecration of heart and life to Christ. This is seen in Mephibosheth, whose piety finds expression in his submission under wrong. It is well illustrated in the life of Calvin, Melancthon, or Baxter, and in such frail men as Henry Martyn. The young man who was thought too weak-bodied to go as a missionary, nobly urged that “he wanted to give his very weakness to Christ.” The history of Christ’s Church most encouragingly records that God has ever found gracious ways in which feeble instruments might do his noblest works.R.T.
Fuente: The Complete Pulpit Commentary
2. Again the Families of Benjamin, especially the House of Saul: 1 Chronicles 8
1. The Families of Benjamin: 1Ch 8:1-28
1Ch 8:1.And Benjamin begat Bela his first-born, Ashbel the second, and Ahrah 2the third. Nohah the fourth, and Rapha the fifth. 3And the sons of Bela were Addar, and Gera, and Abihad. 4And Abishua, and Naaman, and Ahoah. 5And Gera, and Shephuphan, and Huram.
6And these are the sons of Ehud (these are the heads of the fathers to the 7inhabitants of Geba, and they removed them to Manahath. Even Naaman, and Ahiah, and Gera, he removed them): and he begat Uzza and Ahihud.
8And Shaharaim begat, in the field of Moab, after he had sent them away, Hushim and Baarah, his wives. 9And he begat of Hodesh his wife: Jobab, and Zibiah, and Mesha, and Malcam. 10And Jeuz, and Shobiah, and Mirma: these were his sons, heads of fathers. 11And of Hushim he begat Ahitub and Elpaal. And 12the sons of Elpaal: Eber, and Misham, and Shemer; he built Ono and Lod, and her daughters.
13And Beriah and Shema (these were the heads of fathers for the 14inhabitants of Aijalon; these put to flight the inhabitants of Gath). And Ahio,1 15Shashak, and Jeremoth. And Zebadiah, and Arad, and Eder. 16And Michael, and Ishpah, and Joha, sons of Beriah.
17, 18And Zebadiah, and Meshullam, and Hizki, and Heber. And Ishmerai, and Izliah, and Jobab, sons of Elpaal.
19And Jakim, and Zichri, and Zabdi. 20And Elienai, and Zillethai, and Eliel.21And Adaiah, and Beraiah, and Shimrath, sons of Shimi.
22And Ishpan, and Eber, and Eliel. 23And Abdon, and Zichri, and Hanan.24, 25And Hananiah, and Elam, and Antothijah. And Iphdeiah, and Penuel, sons of Shashak.
26, 27And Shamsherai, and Shehariah, and Athaliah. And Jaareshiah, and Elijah, and Zichri, sons of Jeroham. 28These were heads of fathers in their generations, chiefs ; these dwelt in Jerusalem.
2. The House of Saul: 1Ch 8:29-40
29And at Gibeon dwelt Abi-gibeon; and his wifes name was Maachah. 30And his first-born son was Abdon, and Zur, and Kish, and Baal, and Nadab. 31And Gedor, and Ahio, and Zecher. 32And Mikloth begat Shimah; and these also, beside their brethren, dwelt in Jerusalem with their brethren.
33And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchi-shua, and Abinadab, and Esh-baal. 34And the son of Jonathan was Merib-baal; and Merib-baal begat Micah. 35And the sons of Micah : Pithon, and Melech, and Tarea, and Ahaz. 36And Ahaz begat Jehoaddah; and Jehoadah 37begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza. And Moza begat Binah: Rapha his son, Elasah his son, Azel his son. 38And Azel had six sons; and these are their names : Azrikam, Bocheru,2 and Ishmael, and Shehariah, and Obadiah, and Hanan; all these were the sons of Azel. 39And the sons of Eshek his brother: Ulam his first-born, Jeush the second, and Eliphelet the third. 40And the sons of Ulam were valiant heroes, archers, and had many sons and sons sons, a hundred and fifty; all these were of the sons of Benjamin.
EXEGETICAL
Preliminary Remark.This full supplement to the shorter genealogy of Benjamin in 1Ch 7:6-11 appears in its whole plan and form to have been taken from another document, when we regard the frequent occurrence of , the collection of many families in 1Ch 8:6-28, without expressing their relation with the nearest immediate descendants of Benjamin; and lastly, the termination of the whole genealogy, in a register of the house of Saul, reaching down nearly to the exile (or perhaps quite beyond it, as Bertheau will have it). The latter phenomena remind us of 1 Chronicles 3, 4 in relation to 1 Chronicles 2, and show that the Chronist had before him genealogical accounts of the tribe of Benjamin, and the royal house descending from it, of the same extent and exactness as of Judah and the royal house of David.
1. Families of Benjamin : 1Ch 8:1-28.a. Sons of Benjamin and Bela : 1Ch 8:1-5.For the relation of the five sons of Benjamin here mentioned to those of the parallel list, see on 1Ch 7:6. Keil is perhaps right in supposing that only those sons are mentioned here who founded families of Benjamin. That Ahrah = Ahiram, Num 26:38, and also = Ehi, Gen 46:21, appears certain. It is possible that the not otherwise occurring names Nohah and Rapha correspond to the Shephupham and Hupham of the parallel list, Numbers 26, or at least denote descendants of these two sons of Benjamin.
1Ch 8:3 ff. And the sons of Bela were Addar, and Gera, etc. The suspicion that the list of the sons of Bela contains several errors of transcription, is raised by the recurrence of the name Gera. also appears to be a transcriptive error for , Gen 46:21, for , and possibly for , Num 26:39. At any rate, several are found among these six sons of Bela, that appear in Gen 41:21 and Num 26:38 f. among the sons of Benjamin ; in particular, the first of the two Geras is like the Gera there; and Naaman there appears again here. Only Abihud, Abishua, and Ahrah occur exclusively here as sons of Benjamin.
b. Sons of Ehud: 1Ch 8:6-7.And these are the sons of Ehud. As Ehud (, union, from ) is radically different from Ehud (, mild, from , to be mild), the well-known judge Ehud, the son of Gera, Jdg 3:15, has nothing to do with the person here named.These are the heads of the fathers to the inhabitants of Geba. These words, with the following notice of the removal to Manahath, are a parenthesis; the names of the sons of Ehud, Uzzah and Ahihud, follow at the close of 1Ch 8:7. For Geba, that is, Geba of Benjamin, now Jeba, a Levitical city, comp. 1Ch 6:45; 1Sa 13:3; 1Sa 13:16. The place is the same as Gibeah of Benjamin, 1Sa 12:2; 1Sa 12:15; 1Sa 14:2; 1Sa 14:16 (comp. Knobel on Isa 10:29). For Manahath, a place of uncertain situation, of which the inhabitants were partly from Judah, see on 1Ch 2:52 (Hazi-hammenuhoth). The subject to is the three men named in ver 7, of whom, as the sing. shows, the last must have been the proper originator of the removal. Whether this Gera was the first or the second of the sons of Bela so named, is as uncertain as the other details of this old historical event.
c. Descendants of Shaharaim: 1Ch 8:8-12.And Shaharaim begat in the field of Moab, etc. This Shaharaim, and his connection with the genealogy of Benjamin, are quite unknown. That he was the same as Ahishahar, 1Ch 7:10, or Shechariah, 1Ch 8:26, or that he lies hid under (= ),all these are uncertain conjectures. Neither do we know the ground of his coming to the field of Moab, or of his tarrying there.After he had sent them away, (namely) Hushim and Baarah, his wives. , literally, from his sending; , inf. Piel, retaining the i and rejecting the Dag. f. (Ew. 238, d). The suff. in though masc., refer only to the two wives whose names are appended (comp. Ew. 309, c). The construction is thus more loose and negligent than in 1Ch 8:6-7, since to the prefixing of the verb is added an enallage generis. Moreover, the first of the two names has not a feminine form (), and is only known as such by the following .
1Ch 8:9. And he begat of Hodesh his wife, namely, his third, after the dismissal of the two above named; perhaps a Moabitess, as the names of some of her sons have a Moabitish sound, particularly (comp. the king of Moab, , 2 Kings 3), (name of the idol of Ammon and Moab, Jer 49:1; Jer 49:3), etc. For , comp. on 1Ch 2:18.
1Ch 8:11-12. Here follow the descendants of Shaharaim by Hushim, and these are certainly, in contrast with those Moabites, genuine Israelitish and cisjordanic, as the reference of the places Ono and Lod, west of the tribe of Benjamin, to one of them (probably to Elpaal, to whom the appears to apply) shows. Ono, without doubt adjacent to Lod, occurs also in Ezr 2:33, Neh 7:37; Neh 11:35, as a place in West Benjamin (properly by situation in Dan), and Lod is certainly Lydda, afterwards Diospolis, now Ludd or Lidd, north of Ramleh, near the road from Jaffa to Jerusalem. In 1Ch 8:17-18 follows a further series of sons of an Elpaal, whose identity with the present one is uncertain.
d. Benjamite Heads of Families of Aijalon, 1Ch 8:13, and of Jerusalem (see 1Ch 8:28): 1Ch 8:13-28.And Beriah and Shema, etc. There is no visible genealogical connection of these and the next following with the foregoing names. On the contrary, a partly genealogical connection seems to exist between the five heads of families in 1Ch 8:13-14 and the following names in 1Ch 8:15-27. For in 1Ch 8:15-16 are sons of Beriah enumerated, in 1Ch 8:22-25 sons of Shashak (see 1Ch 8:14); and if we may connect the sons of Shimi in 1Ch 8:19-21 with Shema, 1Ch 8:13 (because and look like two forms of the same name), and discover in the sons of Jeroham, 1Ch 8:26-27 (by assuming an error of the pen), descendants of Jeremoth, 1Ch 8:14, it will be still more natural to combine the sons of Elpaal, 1Ch 8:17-18, with the fifth of the heads of families in 1Ch 8:13 f., and suppose Ahio, 1Ch 8:14 = Elpaal, read , with the Sept., instead of , and supply before it (according to Bertheaus proposed emendations; see Crit. Note). Many doubts, however, remain in force against this hypothesis, especially the circumstance that both 1Ch 8:13 and 1Ch 8:15 (where the descendants of Beriah, the first of the five heads of families, are enumerated) begin with a mere instead of a more distinct formula of introduction (such as in 1Ch 8:6, ).These were the heads of fathers for the inhabitants of Aijalon . . . Gath. A historical notice in parenthesi, like that in 1Ch 8:6-7. Aijalon, now Jalo, lay west of Gibeon, in the earlier district of Dan, where also Ono and Lod as Benjamite colonies were situated (comp. on 1Ch 8:12); see Jos 10:12; Jos 19:42. Because Beriah and Shema are here named as conquerors of the inhabitants of Gath, Bertheau thinks we may infer an identity of the present fact with that mentioned 1Ch 7:21 ff., that the Benjamite family Beriah, after the defeat there recorded (in which Ezer and Elad fell), came to the help of Ephraim against the Gathites, overcame and chastised them, in gratitude for which they were admitted by the Ephraimites into their community, whence Beriah is there represented as a late-born son of Ephraim. That this is a mere fancy is manifest from the impossibility of understanding the account of Ephraim and his sons in 1Ch 7:21 ff. otherwise than literally (see on the passage). Besides, the name Beriah is by no means so rare that the identity of these persons and events can be inferred from it alone (comp. for example, Ashers son Beriah, 1Ch 7:30). And why might not Gath, in the long period of conflict between Israel and the Philistines, have been the object of repeated attacks by Israel?
1Ch 8:15-16. And Zebadiah, and Arad, and Eder, etc. Of these six sons of Beriah nothing further is known, though their names almost all occur elsewhere: Zebadiah, 1Ch 8:17, among Elpaals sons, and also 1Ch 8:7, Ezr 8:8; Ezr 10:20; Michael still oftener, etc.
1Ch 8:17-18. And Zebadiah, and Meshullam, and Hizki, etc. Of these seven sons of Elpaal, Bertheau will identify three, Meshullam, Heber, and Ishmerai, with the three sons of Elpaal in 1Ch 8:12, Misham, Eber, and Shemer, to make the identity of the Elpaal in both places probable. But this assumption is the more uncertain, the more doubtful it is whether that earlier Elpaal family that dwelt in Ono and Lydd can, by a supposed migration, be connected with the present family in Jerusalem (see 1Ch 8:28).
1Ch 8:19 ff. On Shimi, Shashak, and Jeroham, and their probable identity with Shema, Shashak, and Jeremoth, 1Ch 8:13-14, see above. Of the sons of these three heads of families given as far as 1Ch 8:27, nothing is known elsewhere, although their names mostly recur.
1Ch 8:28. These were heads of fathers in their generations, chiefs. The repetition of serves scarcely (as the Vulg., principes inquam, and some older expositors will have it) to lay stress on the idea of heads, which would be here quite unmeaning. The sense rather appears to be, that the persons named in the genealogical lists are cited as heads (of houses); and this appears to be noted, that those cited as sons of such and such persons may not be taken for individual members of houses (Keil).These dwelt in Jerusalem, not merely the heads, but their families, who cannot be supposed to be separate from them.
2. The House of Saul: 1Ch 8:29-40 (comp. 1Ch 9:35-44, where this section, with the exception of 1Ch 8:39-40, recurs).a. Sauls Ancestors: 1Ch 8:29-32.And at Gibeon dwelt Abi-gibeon; and his wifes name was Maachah. The plur. refers also to the sons of Abi-gibeon, to be named in the following verse. Gibeon is now el Jib, two and a half hours north-west of Jerusalem; comp. Rob. 2:351. The here appellatively-named Abi-gibeon, that is, father (founder) of Gibeon (comp. the like remarks in 1Ch 2:42 ff.), bears in 1Ch 9:35 the name Jeiel or Jeuel (; Kethib). His descent from Benjamin is not given, and he occurs only here; and so it is with Maachah his wife, whose name, however, is of frequent occurrence (comp. on 1Ch 2:48).
1Ch 8:30. And his first-born son was Abdon, etc. Instead of the eight sons of Abi-gibeon here named, 1Ch 9:36 f. enumerates ten; and, in fact, the names of two seem to have fallen out of our passage, namely Ner (between Baal and Nadab) and Mikloth (at the end of the series, ver 31), for their descendants are given in the following verses. It is doubtful whether the names and at the close of our verse are to be combined into one, (as Wellh., Text d. B. Sam. p. 31, will have it). In 1Ch 9:37 we find Zechariah in place of the present .
1Ch 8:32. And Mikloth begat Shimah. In 1Ch 9:38 he is called Shimam.And these also, namely Shimah and his family, beside their brethren, dwelt in Jerusalem with their brethren. These also perhaps points only to Mikloths family as likewise dwelling in Jerusalem. The brethren of these descendants of Shimah are the remaining Benjamites, in the first phrase (beside their brethren) perhaps those dwelling outside of Jerusalem to the west and north, and in the second (with their brethren) those settled in Jerusalem itself.
b. The Family of Ner, and the House of Saul: 1Ch 8:33-40.And Ner begat Kish, and Kish begat Saul. As in 1Sa 9:1; 1Sa 14:51, the father of Kish is called Abiel, Ner is an earlier ancestor, perhaps the father or grandfather of the Abiel. Possibly, indeed, there was originally in the text, And Ner begat Abner (comp. 1Sa 14:51), and Kish begat Saul ; for it is scarcely conceivable that the celebrated general Abner, the uncle of Saul, should be originally wanting in this genealogy (comp. Berth. and Kamph.).And Saul begat Jonathan . . . and Eshbaal. Instead of these four sons of Saul, 1Sa 14:49 names only threeJonathan, Ishui, and Malchishua. But Ishui is, as appears from 1Sa 31:2 and 1Ch 10:1, only another name for Abinadab; and thus the three, who are the three that fell with Saul, quite agree with the first three of those here named. But Eshbaal is no other than Ishbosheth, the well-known rival of David, 2Sa 2:8 ff. The change of the second element of this name () into, shame, idol, expressing abhorrence and contempt, may be compared with Jerubbaal, Jdg 6:32, changed into Jerubbesheth (), 2Sa 11:21, or with the name of the son of Ishbosheth, who is here called Merib-baal (so, with a slight difference in orthography, , 1Ch 9:40), but in 2Sa 4:4; 2Sa 21:7, Mephibosheth (or perhaps , as at least Berth, thinks; but comp. Wellh., Der Text d. B. Sam. p. 31).
1Ch 8:35. The sons of Micah, the son of the lame Meribbaal, are four in number, the same as in 1Ch 9:41-42, only that the last but one is called Tahrea () instead of Tarea ().
1Ch 8:36. And Ahaz begat Jehoaddah. The descendants of this Ahaz are traced through ten generations. For () stands in 1Ch 9:42, by a mistake of for . Of the two following names, Alemeth occurs (with a slight variation) in 1Ch 9:42 as a Benjamite place, and Azmaveth twice, 1Ch 11:33 and 1Ch 12:3, as a Benjamite person.
1Ch 8:37. Instead of Rapha (), the parallel 1Ch 9:43 has the longer and more original form Rephaiah ().
1Ch 8:38. For the name Bocheru, the second of the sons of Azel, comp. Crit. Note.
1Ch 8:40. And the sons of Ulam were valiant heroes, archers. For the expression, comp. 1Ch 5:18. For the thing, namely, the warlike prowess of the tribe of Benjamin, comp. Jdg 20:16, Gen 49:27.And had many sons and sons sons, a hundred and fifty. For , properly multiplying sons, comp. 1Ch 7:4, Lev 11:42. As grandsons of Ulam and grand-nephews of Azel (who was the thirteenth in descent from Saul), the hundred and fifty here mentioned were the fifteenth generation from Saul. If we reckon for every generation a maximum average of thirty years, the resulting sum of 450 years from the time of Saul (10951055) would terminate in the middle or second half of the 7th century b.c., and therefore in the time before the exile. Against Bertheaus attempt to assign the sons and grandsons of Ulam to the time after the exile, Keil justly remarks on the whole: This reckoning is too high. Sixty years cannot be allowed for Saul and Jonathan, as Jonathan fell in the year 1055, and his son Meribbaal was then only five years old, and therefore born in 1060. In the following generations also not more than twenty-five years on an average (?) can be allowed. Accordingly, the grandsons of Ulams sons, who were the twelfth generation from Micah (son of Meribbaal), may have come into the world about 760 b.C.., have grown into the host of 150 grandsons of Ulam about 760700. But even if thirty years be reckoned for each generation, the last-named generation of 150 grandsons and great-grandsons of Ulam would have lived in the period from 660600, and therefore before the exile, at least before the first great deportation of the people under Jehoiachin, 599 b.C. Moreover, the traces of a representation of the relations of the tribe of Benjamin after the exile which he has endeavoured to show in our chapter,for example, the occurrence of several names of places and persons of our section in the history of the times of Ezra and Nehemiah, the connection of the Benjamites in the land of Moab mentioned 1Ch 8:8-10 with the princes in Moab ( ) named in Ezr 2:6; Ezr 8:4; Ezr 10:30, Neh 3:11; Neh 7:11, the form corresponding with , the near agreement of the number 150 with the numbers of some families in Ezra and Nehemiah (comp. Ezr 2:18-30; Ezr 8:3 ff.), etc.,-would only render it probable that the present genealogical account extends beyond the exile, if we were entitled to suppose that a number of links had fallen out in the series of generations from Saul to Ulam and his grandsons. The possibility of such assumption is as undeniable as it is precarious to take it for granted without any sufficient ground.All these were of the sons of Benjamin. All these goes back to 1Ch 8:1, and includes the whole of the names in our section.
Footnotes:
[1]Instead of a proper name , the Sept. read , as they render . The conjecture of Bertheau, that the appellative is the original sense, and that the name Elpaal, which from 1Ch 8:18 we expect here, has fallen out before this , so that the text was originally , is very plausible. See Exposition
[2]For (with the closing u of proper names, comp. , Neh 6:6) the Sept. ( ) and some Hebrew mss. read , incorrectly however, as six sons of Azel are announced.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This chapter takes up the subject of the genealogy of the tribe of Benjamin. In the preceding chapter, we had the introduction to this register of the Benjamites. Here it is again prosecuted and completed.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Wherefore the sacred writer had it in commission, to re-assume the subject of the genealogy of Benjamin in this chapter, and to employ a whole chapter in it, I cannot presume to speak. But it is worthy of remark, that after we had gone through the register of the Benjamites, nearly equal in point of length to that of some other of the tribes of Israel, that we should be called to it again. Perhaps, as the numeration of the different tribes is now nearly finished, and we are approaching to the historical part of the Chronicles, as the house of Benjamin furnished the first king in Israel, in the person of Saul, it might be on this account.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Valiant Men Ingratitude a Torrent of Names
1Ch 7:11Ch 81Ch 8
In these chapters we have summaries of the great clans of Issachar, Benjamin, Naphtali, West Manasseh, Ephraim, Asher, the families of Gibeon, especially the royal house of Saul, with innumerable and collateral allusions.
In 1Ch 7:2 of chapter 7 there is a sentence which presents an excellent family record “They were valiant men of might in their generations;” while the reference is to the sons of Issachar, and is therefore the more notable because in pronouncing upon each member of his family, Jacob had represented Issachar as a “strong ass,” a figure not suggestive of fire and courage, and love of battle. Sometimes the man’s sons are better than the man himself. It is important to notice this, lest some who are conscious of an unfavourable ancestry should lose heart and resign themselves to the tyranny of mere fate. History abounds in striking instances of men who, being socially low born, have conquered all opposing circumstances and entered into great estates of character and influence. If the sons of Tola had said, “A curse rests upon the whole house of Issachar, every man of us is reckoned as belonging to the nature of the ‘ass,’ and throughout all Israel the ass has been held in contempt; it is useless for us to endeavour to secure any high position, or do any noble work” they never would have made a name in history. We must beware of what may be termed historical superstition, and rid ourselves for ever of the unhappy and irrational thought that history has a grudge against us. A beautiful record is this truly, “valiant men of might in their generations;” it did not therefore follow that every generation would be as valiant; each generation creates its own records and cannot live upon the excellence or fame of preceding days.
In the third verse of the same chapter we are introduced to a whole family of chieftains
“And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men.” ( 1Ch 7:3 )
Here we come again upon a series of names each of which contains a divine element. Izrahiah means “God riseth like the sun,” and Michael means “who like God?” We cannot get rid, even if we would, of social diversities. From the beginning to the end of time “chief men” and lowly men, men of power and men of weakness, will divide the human family. In this division or classification there may be an element of sovereignty neither to be foreseen nor overruled. What may be termed an arbitrary distribution of talents is distinctly laid down in one of the parables of our Lord, wherein one servant has five talents, another two, and another one. But while there is a sovereignity in the distribution of the talents, there is a justice in the recognition of industry. The man was not honoured because he had ten talents, but because he had doubled the talents with which he began. We may be separate at the point of genius, but we may be one at the humbler point of industry. Never do we find that it is mere genius that is rewarded, but always the fidelity which is possible even to the humblest grade of mind. We cannot all be “chief men,” but we can all be lowly followers of the Lord, each doing his best to hold the light aloft and make known the good news of God’s redeeming love. From the second to the fifth verses of the seventh chapter it would seem as if a procession of giants were passing before us; thus we read of valiant men of might, chief men, bands of soldiers, and again is repeated the expression in verse five, “valiant men of might.” That there have been such men in the world is obvious from innumerable proofs of their capacity and skill. Who subdued the beasts of the forest and turned the sites of jungles into the foundations of cities? Who ventured across the sea to discover lands afar off and established with them profitable commerce and exchange? Whose chisel formed the all but living image of man in shapeless blocks of marble? Who painted the pictures of which the world is proud? Who gathered into one orchestra countless instruments and trained voices which make the very wind eloquent with music? Who tunnelled the mountains? In short, who created the complex and glorious civilisation which satisfies every want and gratifies every taste of man? Truly there have been chief men, valiant men of might, and bands of soldiers in olden history. Sometimes it would seem as if all the great work had been done before we came into the world, and nothing is left for us to do but to admire or use or enjoy. A marvellous thought too is it that civilisation is self-exhausting; that it can fill all the space allotted to it and, having done that, can only go back again into decay or barbarism. The great thing which it is possible for us to do is to quicken the mind, to destroy superstition, to preach the doctrine of the endless development of life, and to hold up the cross of Christ amid the tumult of time as the explanation and meaning of all things.
In chapter 7, 1Ch 7:11 , we read of “seventeen thousand and two hundred soldiers, fit to go out for war and battle.” Blessed are they who are really qualified for any needful work in this weary world! A beautiful character is this “fit to go out.” How many men go out before they are fit, how many go out to preach, to teach, to lead, who have no qualification for the office which they have assumed! Men should not go out until they are sent; in other words, men should not go out to warfare at their own charges. There are controversialists whom God has specially qualified and inspired “to go out for war and battle.” They are men of combative mind, their very sentences like Luther’s are half battles; they never realise the extent of their capacity or the energy of their character until they are called upon to take arms in a great cause. Other men are fit to go out to sing sweet music to the weary and sad; on no occasion could they fight; they have a perfect horror of war; but their voice is music, every tone is a revelation of sympathy, when they breathe, men are conscious of the descent of a benediction. Others again are fit to go out to. preach; they are workmen not needing to be ashamed, rightly dividing the word of truth; they combine both the foregoing classes, the controversial and the musical. How they denounce wrong! How they burn against injustice! How nobly they encourage virtue! How sweetly they administer consolation, with what energetic music they proclaim that the Living God would have all men saved! We must find out what we are fit for, and do that particular work with both hands earnestly. Do not let us foolishly wait under the impression, that by some dazzling sign God will point out the speciality of our gift. We must put ourselves into practice, and let revelation come through experience. “Stir up the gift that is in thee.” “Put on thy strength.” “Awake, awake.” “Arise, shine.” There is something for us to do; we must begin where we can; if we cannot speak to a kingdom, we may be able to speak to a family; if we dare not address a whole family, we may venture to speak some word of instruction or hope to a little child. “He that doeth the will, shall know the doctrine;” in other words he who is obedient in all directions and at all times, will soon come to discover what he can best do, and how he best can do it.
“And Zabad his son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath that were born in that land slew, because they came down to take away their cattle. And Ephraim their father mourned many days, and his brethren came to comfort him” ( 1Ch 7:21-22 ).
We here see how sons brought their father to grief. The sons were slain because they went down to Gath to steal cattle. There is nothing unreasonable in the supposition of some commentators that the young men may have gone out on this felonious business against their father’s judgment and will. Where is the unreasonableness of such a statement? Look around and see how today fathers are treated by their sons! How experience goes for nothing! How venerableness is regarded as senility! How good advice is treated as worthless sentiment! The aged Ephraim still mourned over his sons notwithstanding their obstinacy. The influence of evil actions cannot be confined to the actors. The drunkard does not injure himself alone, he degrades his children and fastens a stigma on their name. Ingratitude does not punish itself, but it breaks the hearts of benefactors. We may have killed many men whom we have never violently assaulted. There is a murder of the heart, there is a man-slaughter that is not recognised as such by the law of the land. Strange it will be if many who have claimed to be respectable should at last be proved to have been slayers of men.
In 1Ch 7:24 , chapter 7, we actually find a woman doing something! “And his daughter was Sherah, who built Beth-horon, the nether, and the upper, and Uzzen-Sherah.” Into the local details of this statement we cannot enter, but many may take encouragement from the fact that Ephraim’s daughter Sherah built the nether and upper Beth-horon. What builders women may be! What character they can build in their sons and daughters! What influence they can build around themselves, and be as a beacon light amid surrounding darkness. Women can do a work which men cannot even attempt. It is not only unjust but absurd to assign to all women the same occupation. It is true that women have been painters, musicians, authors, and even devotees of the highest science, but whilst few can follow in that great train all women should be resolved according to the peculiarity of their circumstances to build up a sweet home, and train dependent lives to intelligence, justice, patriotism, and religious fidelity.
From this point and onward to the end of the eighth chapter we may be said to have little but a torrent of names. How the cataract rushes whilst we read! Whilst the torrent is fullest it is most difficult to select instances of special worth and excellence. The historian himself does not attempt to specialise. Where names are fewer, character stands out in bolder relief. This is so in every department of life; were there but one book in the world, how it would be sought after and perused with eager interest; but because there are innumerable multitudes of books many are affrighted by the very extent of the library and hardly dare begin to read. Where but one or two distinguished persons claim attention, profound respect is paid to their presence and claims, but when the units become tens, and the tens swell into hundreds, even conspicuous men may become of no account, as miracles by their multiplication may be reduced to mere common-places.
Fuente: The People’s Bible by Joseph Parker
1Ch 8:1 Now Benjamin begat Bela his firstborn, Ashbel the second, and Aharah the third,
Ver. 1. Aharah. ] Alias Ahiram, Num 26:38 and Ehi. Gen 46:21
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Benjamin. This tribe is now dealt with, and brought down to Saul and Jonathan. The date of writing is Post-Exilic. See 1Ch 8:28; 1Ch 9:3, 1Ch 9:27, and compare with Ezr 2and Neh 10, which show that Benjamin was brought back to the Land after being nearly extinguished in Judges 20. Loyalty to Judah and the house of God had been rewarded. Note the passages which connect Benjamin with Judah and with the blessings of the return from Babylon: Ezr 1:8; Ezra 2; Ezr 4:1. Nehemiah 7; Neh 11:4, Neh 11:7, Neh 11:31; Neh 12:34. The genealogy of Saul leads up to the subject of the book. begat. The former genealogy (1Ch 7:6-12) is not full, but specifies only the families to be dealt with later.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 8
In chapter eight, we come back to the tribe of Benjamin. And in the tribe of Benjamin, we come down to the family of Kish from which, of course, Saul was born, who became the first king over Israel, verse thirty-three,
Ner begat Kish, Kish begat Saul, Saul begat Jonathan ( 1Ch 8:33 ),
And so you have Saul from the tribe of Benjamin. “
Fuente: Through the Bible Commentary
1Ch 8:1-28
1Ch 8:1-28
“And Benjamin begat Bela his first-born, Ashbel the second, and Aharah the third, Nohah the fourth, and Rapha the fifth. And Bela had sons: Addar, and Gera, and Abihud, and Abishua, and Naaman, and Ahoah. and Gera, and Shephuphan, and Huram. And these are the sons of Ehud: these are the heads of the fathers’ houses of the inhabitants of Geba, and they carried them captive to Manahath: and Naaman, and Ahijah, and Gera, he carried them captive; and he begat Uzza, and Ahihud. And Shaharaim begat children in the field of Moab, after he had sent them away; Hushim, and Baara were his wives. And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcam, and Jeuz, and Shachia, and Mirmah. These were his sons, heads of fathers’ houses. And of Hushim he begat Abitub and Elpaal. And the sons of Elpaal: Eber, and Misham, and Shemed, who built Ono and Lod, with the towns thereof; and Beriah and Shema, who were heads of fathers’ houses of the inhabitants of Aijalon, who put to flight the inhabitants of Gath; and Ahio, Shashak, and Jeremoth, and Zebadiah, and Arad, and Eder, and Michael, and Ishpah, and Johah, the sons of Beriah, and Zebadiah, and Meshullam, and Hizki, and Heber, and Ishmerai, and Izliah, and Jobab, the sons of Elpaal, and Jakim, and Zichri, and Zabdi, and Elienai, and Zillethai, and Eliel, and Adaiah, and Beraiah, and Shimrath, the sons of Shimei. and Ishpan, and Eber, and Eliel, and Abdon, and Zichri, and Hanan, and Hananiah, and Elam, and Anthothijah, and Iphdeiah, and Penuel, the sons of Shashak, and Shamsherai, and Shehariah, and Athaliah, and Jaareshiah, and Elijah, and Zichri, the sons of Jeroham. These were heads of fathers’ houses throughout their generations, chief men: these dwelt in Jerusalem.”
E.M. Zerr:
1Ch 8:1-27. This concerns Benjamin although we have already seen some account of him in the preceding chapter; however, a slight variation will be noted in the names. It is explained by the fact that property rights had to be considered when giving the names of a man’s descendants. Furthermore, that was a military age, and sometimes the writer was enumerating the members of a family in view of their general qualifications for military service. That is why we so often see the expression “able to go forth to war.”
1Ch 8:28. Heads of the fathers means they were leading men, whose descendants included fathers of important generations, and who lived in Jerusalem.
Fuente: Old and New Testaments Restoration Commentary
This whole chapter constitutes a fuller account of the house of Benjamin. It seems to be a collection of names and very little more. Among them, however, after the name of the founder, Benjamin, two stand out conspicuously, Saul and Jonathan. They are almost buried among the rest, and yet most probably constitute the reason of this comparatively large section devoted to the genealogy of the house of Benjamin.
As we have said more than once, the chief interest of the Book centers around David, and everything is made to lead up to him. The friendship of Benjamin for Judah was marked, and here are the two names which touch most intimately the early life of the king. Saul was his implacable foe, Jonathan his choicest friend. The love of the latter very largely compensated for the cruelty of the former.
Fuente: An Exposition on the Whole Bible
6. Benjamin
CHAPTER 8
1. The genealogies of Benjamin (1Ch 8:1-28)
2. The house of Saul (1Ch 8:29-40)
In comparing this list with Gen 46:21 we find some differences. The names of Benjamites include many who were born in the captivity and who returned to the land and dwelt in Jerusalem. Twice we read those dwelt in Jerusalem (verses 28, 32). Some of the names are found in the list of restored exiles in Ezra (chapter 2). Benjamin being brought back from the exile, their loyalty to Judah and the temple was rewarded by God. The following passages will give further light on Benjamins connection with Judah and sharing the blessing of the return from Babylon (Ezr 1:5; chapter 2; 4:1; Neh. 7; 11:4, 7, 31; 12:34).
The genealogy of Saul stands last in this chapter. The overthrow of Saul in chapter 10 forms the beginning of the historical records in Chronicles. The son of Jonathan mentioned in verse 34 as Merib-baal is Mephibosheth (2Sa 4:4).
Fuente: Gaebelein’s Annotated Bible (Commentary)
Bela: 1Ch 7:6-12, Gen 46:21
Aharah: Num 26:38, Ahiram
Reciprocal: Gen 46:8 – the names
Fuente: The Treasury of Scripture Knowledge
1Ch 8:1. Now Benjamin begat Bela He had spoken something of this tribe before, chap. 1Ch 7:6; but now he treats of it again, and that more fully and exactly: partly for Sauls sake, who was of this tribe; and partly because this tribe adhered to David, and the kingdom of Judah, and went with Judah into Babylon; and now were returned from thence in greater numbers than the other tribes, except Judah. Bela his firstborn So called by Moses: but the names of the rest vary from those in Moses. Therefore either these were Benjamins grand-children, or the same person had two or more names, which was not unusual.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1Ch 8:1. Benjamin, whose posterity are here copiously recorded, because of Sauls family; because they remained in the kingdom of Judah after the secession of the ten tribes, and because they returned with Judah from Babylon.
1Ch 8:7. He removed them; that is, Gera removed them. When in grammar there are many antecedents, the verb is governed by that which immediately presedes.
1Ch 8:29. The father of Gibeon, the prince of the city of his birthright.
1Ch 8:34. The son of Jonathan was Meribbaal, the surname of Mephibosheth, for Jonathan had but one son. 2Ki 2:4; 2Ki 9:6.
REFLECTIONS.
Benjamin, as is largely recorded in the twentieth of Judges, was reduced to six hundred men. But when iniquity is purged, the blessings of the covenant seem to flow with a larger torrent for a temporary obstruction. Benjamin soon recovered; and as we here find, cut a considerable figure in the population of the kingdom. Past visitations have a good effect in causing a thoughtful mind to fear future sins.
Though the regal covenant was transferred from Saul to David, because of disobedience; and though his sons fell in battle, or died without issue; yet the loving, the faithful, and the valiant Jonathan had a branch preserved to perpetuate the faithfulness and lovingkindness of the Lord to his servant. Here we find this branch flourishing in the tenth generation, and in two great families which are named, and in others no doubt which are not named. Hence the covenant which Jonathan contracted with David, that David should not cut off his seed after the manner of victorious candidates for the throne, which covenant was renewed in the wood, 1Sa 23:16; this covenant, it now appears, was ratified in heaven. David was faithful on his part; and though Jonathan fell, God still lived, the witness and the guardian on the other part. Let us learn hence never to doubt the great and precious promises of grace, and never to distrust the care of providence which extends to all generations. How vain is the genealogy of princes. Their castles, their mausoleums, their posterity are moved away like the shepherds tent, or the Arabs habitation. Let us look for a house not made with hands, eternal in the heavens.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
PART I (1 Chronicles 1-9). Genealogical Lists, together with Geographical and Historical Notes.These chapters form a general introduction to the whole work. They contain the following genealogies, often in an incomplete form: Adam to Israel (1Ch 1:1 to 1Ch 2:2)with the exception of Cains descendants (Gen 4:16-22)the whole material is taken from Genesis 1-36; Judah (1Ch 2:3-55); David (1Ch 3:1-24); Judah again, and made up of fragments (1Ch 4:1-23); Simeon (1Ch 4:24-43); Reuben, Gad, and half the tribe (the eastern) of Manasseh (1Ch 5:1-26); Levi and the Levitical cities (1Ch 6:1-81); Issachar (1Ch 7:1-5); Benjamin (1Ch 7:6-12); Naphtali (1Ch 7:13); half the tribe of Manasseh (the western) (1Ch 7:14-19); Ephraim (1Ch 7:20-29); Asher (1Ch 7:30-40); Benjamin again, together with the house of Saul (1Ch 8:1-40). Then follows an enumeration of the inhabitants of Jerusalem given in the order: sons of Judah, Benjamin, Ephraim, Manasseh, priests, Levites, doorkeepers (1Ch 9:1-44); 1Ch 9:35-44 are repeated verbally from 1Ch 8:29-38.
Fuente: Peake’s Commentary on the Bible
8:1 Now Benjamin {a} begat Bela his firstborn, Ashbel the second, and Aharah the third,
(a) He continues in the description of the tribe of Benjamin, because his purpose is to set forth the genealogy of Saul.
Fuente: Geneva Bible Notes
C. The Lineage of Saul chs. 8-9
This list obviously parallels to some extent David’s genealogy (chs. 1-3). Saul came from the tribe of Benjamin, not from the tribe of Judah that God had promised leadership of the nation. One reason the writer had an interest in the tribe of Benjamin (ch. 8) was that it was the only tribe other than Judah to remain loyal to the Davidic line. The tribe of Benjamin "ranked second only to Judah in postexilic society." [Note: Payne, "1, 2 Chronicles," p. 360.] Furthermore, Jerusalem stood in the Benjamin tribe’s territory.
"From the lengthy genealogy provided, we may see that centuries later there remained families of Israelites who pointed with pride to their descendancy from Israel’s first kings." [Note: Braun, 1 Chronicles, p. 128.]
In both chapters 8 and 9, the writer drew a distinction between those people who lived in Jerusalem (1Ch 8:28; 1Ch 9:34) and those who lived in Gibeon (1Ch 8:29; 1Ch 9:35). There were Benjamites who lived in Jerusalem and others who lived in Gibeon. Both these towns were important religious centers. Gibeon was where the central sanctuary stood during most of Saul’s reign and from then on until Solomon built the temple. Nonetheless it was not God’s chosen place of worship. The ark was never in the sanctuary at Gibeon. Rather, the Gibeon site was the people’s choice, even as Saul was. God’s choice was Jerusalem (2Ch 6:6). God did not choose Saul or Gibeon, but He had chosen David and Jerusalem. David and Jerusalem are the two major pieces in God’s plan of salvation and blessing in Chronicles.
Chapter 9 brings the genealogical roots of Israel down to real life in postexilic Jerusalem. The emphasis in this chapter is again on the temple: the priests (1Ch 9:10-13), the Levites (1Ch 10:14-14), and the temple servants (1Ch 9:17-34).
"The Chronicler established Israel’s place in the world through the lengthy genealogies of chaps. 1-9 so that his audience might understand anew their role among the nations." [Note: Thompson, p. 48.]
These nine chapters of genealogy prepare for the narrative section of the book that follows and the very next section, the record of Saul’s death (1Ch 10:1-14). God permitted leadership by Saul and worship at Gibeon, but His plan called for leadership by David and worship at Jerusalem. Thus the Chronicler reminded his readers that their forefathers’ premature insistence that God give them a king like all the other nations was a serious mistake. They should learn from their history and not seize the initiative from God again, but simply follow Him faithfully.
"With his first nine chapters the Chronicler has introduced his ambitious re-presentation of Israel’s history as a sermon. Drawing on ancient material, much of which is familiar to us from the earlier books of the Bible, he has already indicated his major concerns. He will be focusing on the kingship and the priesthood-that is, as it will turn out, on the throne of David and the temple of Solomon-and he will be selecting and simplifying, as he preaches on the story of these things, so as to bring out unchanging principles and ultimate truths." [Note: Wilcock, p. 51.]