TRV
Translation
Berean Standard Bible
Shemaiah his son, Gog his son, Shimei his son, Micah his son, Reaiah his son, Baal his son,
In the KJVVerse 10,434 of 31,102
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Commentary on 1 Chronicles 5 verses 1–17
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.
2 For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph's:)
3 The sons, I say, of Reuben the firstborn of Israel were, Hanoch, and Pallu, Hezron, and Carmi.
4 The sons of Joel; Shemaiah his son, Gog his son, Shimei his son,
5 Micah his son, Reaia his son, Baal his son,
6 Beerah his son, whom Tilgathpilneser king of Assyria carried away captive: he was prince of the Reubenites.
7 And his brethren by their families, when the genealogy of their generations was reckoned, were the chief, Jeiel, and Zechariah,
8 And Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt in Aroer, even unto Nebo and Baalmeon:
9 And eastward he inhabited unto the entering in of the wilderness from the river Euphrates: because their cattle were multiplied in the land of Gilead.
10 And in the days of Saul they made war with the Hagarites, who fell by their hand: and they dwelt in their tents throughout all the east land of Gilead.
11 And the children of Gad dwelt over against them, in the land of Bashan unto Salchah:
12 Joel the chief, and Shapham the next, and Jaanai, and Shaphat in Bashan.
13 And their brethren of the house of their fathers were, Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, seven.
14 These are the children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz;
15 Ahi the son of Abdiel, the son of Guni, chief of the house of their fathers.
16 And they dwelt in Gilead in Bashan, and in her towns, and in all the suburbs of Sharon, upon their borders.
17 All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.
I. II. Main points1. 2. Sub-points
We have here an extract out of the genealogies,
I. Of the tribe of Reuben, where we have,
1.The reason why this tribe is thus postponed. It is confessed that Reuben was the first-born of Israel, and, upon that account, might challenge the precedency; but he forfeited his birthright by defiling his father's concubine, and was, for that, sentenced not to excel, Gen 49:4. Sin lessens men, thrusts them down from their excellency. Seventh-commandment sins especially leave an indelible stain upon men's names and families, a reproach which time will not wipe away. Reuben's seed, to the last, bear the disgrace of Reuben's sin. Yet, though that tribe was degraded, it was not discarded or disinherited. The sullying of the honour of an Israelite is not the losing of his happiness. Reuben loses his birthright, yet it does not devolve upon Simeon the next in order; for it was typical, and therefore must attend, not the course of nature, but the choice of grace. The advantages of the birthright were dominion and a double portion. Reuben having forfeited these, it was thought too much that both should be transferred to any one, and therefore they were divided. (1.) Joseph had the double portion; for two tribes descended from him, Ephraim and Manasseh, each of whom had a child's part (for so Jacob by faith blessed them, Heb 11:21; Gen 48:15, Gen 48:22), and each of those tribes was as considerable, and made as good a figure, as any one of the twelve, except Judah. But, (2.) Judah had the dominion; on him the dying patriarch entailed the sceptre, Gen 49:10 Of him came the chief ruler, David first, and, in the fulness of time, Messiah the Prince, Mic 5:2. This honour was secured to Judah, though the birthright was Joseph's; and, having this, he needed not envy Joseph the double portion.
2.The genealogy of the princes of this tribe, the chief family of it (many, no doubt, being omitted), to Beerah, who was head of this clan when the king of Assyria carried them captive, Ch1 5:4-6. Perhaps he is mentioned as prince of the Reubenites at that time because he did not do his part to prevent the captivity.
3.The enlargement of the coasts of this tribe. They increasing, and their cattle being multiplied, they crowded out their neighbours the Hagarites, and extended their conquests, though not to the river Euphrates, yet to the wilderness which abutted upon that river, Ch1 5:9, Ch1 5:10. Thus God did for his people as he promised them: he cast out the enemy from before them by little and little, and gave them their land as they had occasion for it, Exo 23:30.
II. Of the tribe of Gad. Some great families of that tribe are here named (Ch1 5:12), seven that were the children of Abihail, whose pedigree is carried upwards from the son to the father (Ch1 5:14, Ch1 5:15), as that Ch1 5:4, Ch1 5:5, is brought downwards from father to son. These genealogies were perfected in the days of Jotham king of Judah, but were begun some years before, in the reign of Jeroboam II, king of Israel. What particular reason there was for taking these accounts then does not appear; but it was just before they were carried away captive by the Assyrians, as appears Kg2 15:29, Kg2 15:31. When the judgments of God were ready to break out against them for their wretched degeneracy and apostasy then were they priding themselves in their genealogies, that they were the children of the covenant; as the Jews, in our Saviour's time, who, when they were ripe for ruin, boasted, We have Abraham to our father. Or there might be a special providence in it, and a favourable intimation that though they were, for the present, cast out, they were not cast off for ever. What we design to call for hereafter we keep an inventory of.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Chronicles 5:5, a concise verse listing three successive generations—Micah, Reaia, and Baal—serves as a vital link within the extensive genealogical record of the tribe of Reuben. Situated in the early chapters of 1 Chronicles, this verse contributes to the Chronicler's overarching purpose of meticulously documenting Israelite heritage and identity for the post-exilic community. Far from being a mere list, it subtly underscores the continuity of God's covenant people, His faithfulness in preserving lineage, and the historical veracity foundational to the restored nation's claims and spiritual identity, demonstrating a divine hand in the unfolding of history.
CONTEXT
Literary Context: 1 Chronicles 5:5 is deeply embedded within the detailed genealogies that comprise the first nine chapters of 1 Chronicles, a section critical to the Chronicler's agenda. Specifically, it continues the lineage of Reuben, Jacob's firstborn, whose tribal record is presented in 1 Chronicles 5. This verse directly follows the mention of Joel's descendants in 1 Chronicles 5:4, meticulously tracing the line through Micah, Reaia, and Baal. The painstaking nature of these lists reflects the Chronicler's profound concern for establishing legitimate tribal identity, land inheritance, and priestly claims for the community returning from Babylonian exile. These genealogies serve as a foundational anchor, connecting the present community to their ancient covenantal past and demonstrating the unbroken thread of God's people.
Historical & Cultural Context: The book of 1 Chronicles was likely compiled in the post-exilic period, possibly in the late 5th or early 4th century BCE, addressing a community striving to re-establish its identity and spiritual foundations after the trauma of exile. For the returned exiles, identity, heritage, and land ownership were paramount concerns. Genealogies were not merely historical records; they were legal and social documents that validated claims to tribal affiliation, ancestral lands, and the right to serve in specific capacities, particularly within the priesthood. The meticulous recording of names like Micah, Reaia, and Baal, even for a tribe like Reuben that had lost its prominence, highlights the cultural importance of lineage in ancient Israel. It reinforced the community's sense of continuity with their pre-exilic ancestors and their place within God's covenant people, providing a foundational stability in a time of rebuilding and re-establishment.
Key Themes: Despite its brevity, 1 Chronicles 5:5 contributes to several key themes pervasive throughout the Chronicler's work. Firstly, it emphasizes the continuity of lineage and the divine preservation of God's people, demonstrating that even through periods of apostasy, judgment, and exile, God maintained a remnant and preserved the tribal lines. Secondly, it speaks to the importance of identity and heritage, providing the post-exilic community with a verifiable connection to their past, reinforcing their claims to the land, and reminding them of their unique status as God's covenant people. This meticulous record-keeping underscores God's faithfulness to His covenant promises, particularly those made to Abraham regarding his descendants, as seen in passages like Genesis 12:1-3. Finally, the inclusion of such detailed names, even seemingly minor ones, subtly highlights God's meticulous oversight of history and His sovereign plan unfolding through generations, ultimately leading to the fulfillment of His grand redemptive purpose, which is consistently emphasized throughout the book, from the earliest genealogies to the reign of David and Solomon, as seen in 1 Chronicles 29.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in 1 Chronicles 5:5, and indeed throughout the initial chapters of the book, is Genealogy. This is not merely a list of names but a structured literary form with specific functions: to establish lineage, validate tribal identity, confirm land rights, and underscore historical continuity. The repetitive use of the phrase "his son" (or "his sons") acts as a form of Anaphora or Repetition, creating a rhythmic pattern that emphasizes the direct, unbroken line of descent. This repetition serves to reinforce the meticulousness of the record and the orderly progression of generations, ensuring clarity in the succession. While not a direct literary device, the Nominalism (the inherent meaning of the names themselves) subtly imbues the seemingly dry list with theological undertones, as names like "Micah" ("Who is like Yah?") and "Reaia" ("Yah has seen") reflect the faith and worldview of the people or their parents, even when the primary purpose is historical documentation.
THEOLOGICAL AND THEMATIC CONNECTIONS
The seemingly dry list of names in 1 Chronicles 5:5, like all biblical genealogies, serves a profound theological purpose. It is a testament to God's meticulous care for His creation and His unwavering faithfulness to His covenant promises. The preservation of these lineages, even through periods of national decline, apostasy, and devastating exile, demonstrates God's sovereign hand guiding history and ensuring the continuity of His chosen people. These records were not simply historical; they were theological affirmations that God remembers His covenant, maintains His people, and works out His purposes across generations, preparing the way for the ultimate fulfillment of His redemptive plan. They underscore the importance of our spiritual heritage and the reality that we are part of a larger, divinely orchestrated narrative, reminding us that God's purposes transcend individual lives and stretch across millennia.
REFLECTION AND APPLICATION
While 1 Chronicles 5:5 might appear to be a remote and irrelevant verse, its inclusion in the inspired Word of God reminds us that every detail of history, every individual, and every generation matters to God. The meticulous preservation of these lineages speaks to God's profound care for His people and His unwavering commitment to His long-term plans. For us today, it encourages a deeper appreciation for our own spiritual heritage, recognizing that we are part of a continuous story of faith that stretches back through millennia, connected to the faithful who have gone before us. It invites us to trust in God's sovereign oversight, even when our own lives or circumstances feel mundane or insignificant, knowing that He is meticulously weaving together all things for His glory and our good. This verse calls us to consider our place in the grand narrative of redemption and to live faithfully as inheritors of a rich spiritual legacy, contributing our own chapter to God's unfolding story.
Questions for Reflection
FAQ
Why are genealogies so important in the Bible, especially in Chronicles?
Answer: Genealogies are crucial in the Bible for several reasons, particularly in Chronicles. They served to establish and confirm tribal identity, which was essential for land ownership and inheritance in ancient Israel. They validated claims to priestly and Levitical service, ensuring that only those from the correct lineage could perform sacred duties. Historically, they provided a continuous record, linking the present generation to their ancestral past and demonstrating the unbroken thread of God's covenant people. The Chronicler, writing after the Babylonian exile, used these genealogies to re-establish the identity and legitimacy of the returned community, connecting them to their heritage and God's promises (see Ezra 2 and Nehemiah 7 for examples of their practical use). Theologically, they underscore God's faithfulness in preserving a remnant and ultimately, the lineage through which the Messiah would come, providing the historical framework for the New Testament genealogies of Jesus.
What is the significance of the name "Baal" appearing in this genealogy?
Answer: The appearance of "Baal" in this genealogy can be surprising given its strong association with the Canaanite fertility deity. However, it's important to understand that "Baal" literally means "lord," "master," or "owner" in Hebrew. In early Israelite history, before the intense prophetic condemnations against Baal worship, the term was used as a legitimate personal name or as a component in compound names (e.g., Ishbaal, Meribbaal). Its presence in 1 Chronicles 5:5 within a respected lineage, indicates that it was a valid personal name for an Israelite at the time this individual lived, likely predating the more rigid prohibitions against its use due to its later idolatrous connotations. It does not necessarily imply that the individual named Baal or his family were idolaters, but rather reflects the historical context and naming conventions of an earlier period in Israel's history, demonstrating the Chronicler's commitment to recording the historical facts as they were.
CHRIST-CENTERED FULFILLMENT
The seemingly dry genealogical entry of 1 Chronicles 5:5, like all the biblical genealogies, finds its ultimate and profound fulfillment in Jesus Christ. These meticulous records, tracing the lineage of God's people, are not merely historical curiosities but vital threads in the grand tapestry of God's redemptive plan. They demonstrate God's unwavering commitment to His covenant promises, particularly the promise to Abraham that through his seed all nations would be blessed (Genesis 22:18). The preservation of these family lines, even through periods of national apostasy and devastating exile, underscores God's sovereign hand guiding history toward the advent of the Messiah. The "his son" repetitions, linking generation after generation, culminate in the ultimate Son, Jesus, who is the seed of Abraham and the descendant of David. The genealogies presented in Matthew 1 and Luke 3 validate Jesus' claim as the promised Christ, demonstrating that He is the culmination of all these ancient hopes and the one through whom God's covenant faithfulness is perfectly realized. Thus, 1 Chronicles 5:5, a small part of a larger genealogical record, points forward to the ultimate Lamb of God, who takes away the sin of the world, the very purpose for which these lineages were preserved.