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Commentary on 1 Chronicles 7 verses 1–19
1 ¶ Now the sons of Issachar were, Tola, and Puah, Jashub, and Shimron, four.
2 And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and Jahmai, and Jibsam, and Shemuel, heads of their father's house, to wit, of Tola: they were valiant men of might in their generations; whose number was in the days of David two and twenty thousand and six hundred.
3 And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, and Obadiah, and Joel, Ishiah, five: all of them chief men.
4 And with them, by their generations, after the house of their fathers, were bands of soldiers for war, six and thirty thousand men: for they had many wives and sons.
5 And their brethren among all the families of Issachar were valiant men of might, reckoned in all by their genealogies fourscore and seven thousand.
6 The sons of Benjamin; Bela, and Becher, and Jediael, three.
7 And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads of the house of their fathers, mighty men of valour; and were reckoned by their genealogies twenty and two thousand and thirty and four.
8 And the sons of Becher; Zemira, and Joash, and Eliezer, and Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and Alameth. All these are the sons of Becher.
9 And the number of them, after their genealogy by their generations, heads of the house of their fathers, mighty men of valour, was twenty thousand and two hundred.
10 The sons also of Jediael; Bilhan: and the sons of Bilhan; Jeush, and Benjamin, and Ehud, and Chenaanah, and Zethan, and Tharshish, and Ahishahar.
11 All these the sons of Jediael, by the heads of their fathers, mighty men of valour, were seventeen thousand and two hundred soldiers, fit to go out for war and battle.
12 Shuppim also, and Huppim, the children of Ir, and Hushim, the sons of Aher.
13 The sons of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sons of Bilhah.
14 The sons of Manasseh; Ashriel, whom she bare: (but his concubine the Aramitess bare Machir the father of Gilead:
15 And Machir took to wife the sister of Huppim and Shuppim, whose sister's name was Maachah;) and the name of the second was Zelophehad: and Zelophehad had daughters.
16 And Maachah the wife of Machir bare a son, and she called his name Peresh; and the name of his brother was Sheresh; and his sons were Ulam and Rakem.
17 And the sons of Ulam; Bedan. These were the sons of Gilead, the son of Machir, the son of Manasseh.
18 And his sister Hammoleketh bare Ishod, and Abiezer, and Mahalah.
19 And the sons of Shemida were, Ahian, and Shechem, and Likhi, and Aniam.
We have here a short view given us,
I. Of the tribe of Issachar, whom Jacob had compared to a strong ass, couching between two burdens (Gen 49:14), an industrious tribe, that minded their country business very closely and rejoiced in their tents, Deu 33:18. And here it appears, 1. That they were a numerous tribe; for they had many wives. So fruitful their country was that they saw no danger of over-stocking the pasture, and so ingenious the people were that they could find work for all hands. Let no people complain of their numbers, provided they suffer none to be idle. 2. That they were a valiant tribe, men of might (Ch1 7:2, Ch1 7:5), chief men, Ch1 7:3. Those that were inured to labour and business were of all men the fittest to serve their country when there was occasion, The number of the respective families, as taken in the days of David, is here set down, amounting in the whole to above 145,000 men fit for war. The account, some think, was taken when Joab numbered the people, 2 Sa. 24. But I rather think it refers to some other computation that was made, perhaps among themselves, because it is said (Ch1 27:24) that that account was not inserted in the chronicles of king David, it having offended God.
II. Of the tribe of Benjamin. Some account is here given of this tribe, but much larger in the next chapter. The militia of this tribe scarcely reached to 60,000; but they are said to be mighty men of valour, Ch1 7:7, Ch1 7:9, Ch1 7:11. Benjamin shall ravin as a wolf, Gen 49:27. It was the honour of this tribe that it produced Saul the first king, and more its honour that it adhered to the rightful kings of the house of David when the other tribes revolted. Here is mention (Ch1 7:12) of Hushim the sons of Aher. The sons of Dan are said to be Hushim (Gen 46:23), and therefore some read Aher appellatively, Hushim - the sons of another (that is, another of Jacob's sons) or the sons of a stranger, which Israelites should not be, but such the Danites were when they set up Micah's graven and molten image among them.
III. Of the tribe of Naphtali, Ch1 7:13. The first fathers only of that tribe are named, the very same that we shall find, Gen 46:24, only that Shillem there is Shallum here. None of their descendents are named, perhaps because their genealogies were lost.
IV. Of the tribe of Manasseh, that part of it which was seated within Jordan; for of the other part we had some account before, Ch1 5:23, etc. Of this tribe observe, 1. That one of them married an Aramitess, that is, a Syrian, Ch1 7:14. This was during their bondage in Egypt, so early did they begin to mingle with the nations. 2. That, though the father married a Syrian, Machir, the son of that marriage, perhaps seeing the inconvenience of it in his father's house, took to wife a daughter of Benjamin, Ch1 7:15. It is good for the children to take warning by their father's mistakes and not stumble at the same stone. 3. Here is mention of Bedan (Ch1 7:17), who perhaps is the same with that Bedan who is mentioned as one of Israel's deliverers, Sa1 12:11. Jair perhaps, who was of Manasseh (Jdg 10:3), was the man.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–19. 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 7:6 presents a concise yet profoundly significant genealogical entry, specifically identifying Bela, Becher, and Jediael as three of Benjamin's sons. Positioned within the extensive genealogical records spanning 1 Chronicles chapters 1-9, this verse meticulously contributes to the Chronicler's overarching objective: to re-establish the identity, heritage, and enduring covenant connection of the post-exilic Jewish community, thereby preserving tribal lineages as a testament to God's unwavering faithfulness and the continuous unfolding of His redemptive plan for Israel.
CONTEXT
Literary Context: This verse is intricately woven into the expansive genealogical tapestry of 1 Chronicles 1-9, a meticulous record tracing the lineage of Israel from Adam through its various tribal divisions. Specifically, 1 Chronicles 7 dedicates itself to detailing the descendants of Issachar, Benjamin, Naphtali, Manasseh, Ephraim, and Asher. Following a comprehensive account of Issachar's lineage in 1 Chronicles 7:1-5, verse 6 initiates the detailed record for the tribe of Benjamin, a lineage that extends through 1 Chronicles 7:12. The Chronicler's strategic placement of Benjamin's genealogy here, alongside other prominent tribes, powerfully underscores the comprehensive and foundational nature of his historical and theological project, aiming to provide a clear and undeniable identity for the returning exiles.
Historical & Cultural Context: The book of 1 Chronicles was meticulously compiled in the post-exilic period, most likely during the late 5th or early 4th century BCE, for the Jewish community that had returned to Judah after the devastating Babylonian captivity. For a people who had endured profound displacement, the loss of their ancestral land, and the severe disruption of their social and religious structures, genealogies were of paramount importance. These lists served as crucial documents for re-establishing tribal affiliations, confirming legitimate land rights, validating priestly and Levitical succession, and reinforcing the enduring legitimacy of the Davidic monarchy. By painstakingly recording these lineages, the Chronicler sought to profoundly remind the returning exiles of their unbroken connection to God's covenant people, their deep heritage in the promised land, and their vital place within the unfolding divine story. The tribe of Benjamin, in particular, carried immense historical weight, being the tribe from which Israel's first king, Saul, emerged, and it was a tribe that famously remained loyal to the Davidic dynasty, forming a core component of the southern kingdom of Judah.
Key Themes: The deliberate inclusion of specific names like Bela, Becher, and Jediael, even within such a succinct list, illuminates several profound key themes. First, it powerfully emphasizes the Preservation of Lineage, demonstrating God's meticulous and faithful commitment to maintaining the family lines of His chosen people, thereby affirming His enduring covenant promises across generations. Second, these precise lists were absolutely crucial for upholding Tribal Identity, which was indispensable for the social structure, the equitable distribution of land inheritance, and the eventual fulfillment of prophecies pertaining to each tribe. Third, and notably, this verse strikingly exemplifies the Selectivity in Scripture. While 1 Chronicles 7:6 enumerates three sons of Benjamin, other biblical accounts, such as Genesis 46:21, list ten sons, and even 1 Chronicles 8:1-2 provides a different, more extensive genealogy for Benjamin's descendants. This apparent discrepancy underscores a vital hermeneutical principle: biblical genealogies are not exhaustive census records but are often highly selective, focusing on lines that were particularly prominent or relevant to the Chronicler's specific theological or historical purpose for his immediate audience.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The foremost literary device employed in 1 Chronicles 7:6 is Genealogy, which forms the fundamental structural framework for much of the early chapters of 1 Chronicles. Genealogies are far more than mere dry lists; they are purposeful literary constructs designed to establish identity, legitimize claims to land and office, and meticulously trace the unfolding of divine promises through successive generations. Within this overarching genealogical framework, the Chronicler skillfully utilizes Enumeration, explicitly stating "three" sons. This precise numerical counting, rather than a more general or vague reference, emphatically highlights the meticulous nature of the record and the Chronicler's deliberate selectivity in presenting the lineage. Furthermore, the verse employs Ellipsis, where the subject "sons" is implicitly understood rather than explicitly stated at the beginning of the Hebrew sentence, relying on the immediate context for clarity. This concise and direct style is characteristic of ancient genealogical records, prioritizing the names and their vital connections over elaborate prose, thereby enhancing their authoritative and documentary feel.
THEOLOGICAL AND THEMATIC CONNECTIONS
While seemingly a simple enumeration of names, 1 Chronicles 7:6, like all genealogical passages in Scripture, carries profound theological weight. It powerfully underscores God's meticulous attention to every detail and His unwavering faithfulness in preserving His covenant people through countless generations. The very existence of these names, recorded hundreds of years after the lives of these individuals, stands as a testament to a divine plan that spans millennia, intricately connecting the present community to their ancient roots and assuring them of God's enduring commitment to His promises. This verse teaches us that every individual, even those merely listed in ancient records, has a unique and valued place in God's grand narrative of redemption. It affirms that God intimately knows His people by name and carefully oversees the unfolding of history, ensuring the continuity of His sacred promises, particularly those leading to the ultimate fulfillment in Christ.
REFLECTION AND APPLICATION
1 Chronicles 7:6, a seemingly brief and perhaps dry list of names, extends a profound invitation for us to ponder the immense significance of our own place within God's vast, ancient, and ongoing story. It serves as a powerful reminder that God is indeed a God of history, one who meticulously preserves lineages not out of mere historical curiosity, but because every name, every generation, and every individual plays a vital part in His unfolding redemptive plan. For the original post-exilic audience, this verse was a crucial anchor, firmly rooting them in a divinely ordained heritage after the profound trauma of exile. For us today, it serves as a quiet yet powerful affirmation that our lives are neither random nor insignificant, but are intimately known and deeply cared for by a God who oversees every minute detail of His creation and His people. It profoundly encourages us to appreciate the rich spiritual heritage passed down through generations of faith and to recognize that we, too, are part of a continuous, living lineage of believers, called to faithfully carry forward the story of God's unwavering faithfulness into our own contemporary time.
Questions for Reflection
FAQ
Why are biblical genealogies often inconsistent or selective?
Answer: Biblical genealogies, including the one presented in 1 Chronicles 7:6, are fundamentally not intended to be exhaustive census records but rather serve highly specific theological, historical, or literary purposes. The Chronicler, writing for a post-exilic audience, was primarily concerned with the crucial tasks of re-establishing communal identity, affirming legitimate land rights, validating priestly and Levitical legitimacy, and demonstrating the unbroken continuity of the Davidic line. Therefore, he often strategically selected specific branches or individuals that were most directly relevant to his overarching message and the needs of his community. For instance, while Genesis 46:21 lists ten sons of Benjamin, and 1 Chronicles 8:1-2 provides a more extensive list of his descendants, 1 Chronicles 7:6 deliberately highlights only three. This purposeful selectivity allowed the Chronicler to focus on the lineages most pertinent to the re-establishment of the community in Judah, emphasizing the enduring continuity of God's covenant with His people rather than providing a complete demographic or historical record.
What is the significance of the tribe of Benjamin?
Answer: The tribe of Benjamin holds a unique and profoundly significant place within Israelite history. Benjamin was the youngest and only son of Jacob and Rachel born within the sacred land of Canaan. The tribe was famously known for its fierce and skilled warriors (e.g., the ambidextrous slingers mentioned in Judges 20:16), and it was from this very tribe that Israel's first king, Saul, emerged. Historically, Benjamin's tribal territory was strategically located between the northern tribes and Judah. After the tragic division of the kingdom, Benjamin largely remained steadfastly allied with Judah, forming the geographical and demographic core of the southern kingdom. This enduring tribal connection was absolutely crucial for the post-exilic community, as many of the returning exiles were indeed from Judah and Benjamin, thereby reinforcing their collective identity and their legitimate claim to the ancestral land.
CHRIST-CENTERED FULFILLMENT
The seemingly dry genealogical list of 1 Chronicles 7:6, like all the meticulously preserved lineages in Scripture, ultimately points forward with prophetic precision to the coming of Jesus Christ, the ultimate "Son" who perfectly fulfills all the promises of God. These meticulous records stand as a powerful testament to God's sovereign and faithful preservation of a specific lineage, a divine thread running unbroken through human history that culminates in the miraculous birth of the Messiah. The Chronicler's profound emphasis on the continuity of Israel's tribes, including that of Benjamin, underscores God's unwavering commitment to His covenant people, a commitment that finds its most profound and glorious expression in Christ. Jesus, as the promised Son of David (as meticulously traced in the genealogies of Matthew 1:1-17 and Luke 3:23-38), is the divine culmination of all these ancient genealogies, the one through whom God's eternal promises to Abraham and David are perfectly realized. Through Christ, physical lineage is gloriously transcended, as all who believe are spiritually adopted into God's eternal family, becoming true spiritual "sons and daughters" and co-heirs with Him, entirely irrespective of their earthly heritage (Galatians 3:28). Thus, 1 Chronicles 7:6, in its small yet significant way, is an integral part of the grand biblical narrative demonstrating God's meticulous and providential preparation for the arrival of the Lamb of God, who takes away the sin of the world and establishes a new, eternal lineage of faith.