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Commentary on 1 Chronicles 8 verses 1–32
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 (Ezr 9:1), 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 (Ch1 8:6), in the preceding verse of one Gera (Ch1 8:5) and (Ch1 8:8) 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 (Jdg 3:15), 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 (Ch1 8:13), perhaps those that had slain the Ephraimites (Ch1 7:21) 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 (Ch1 8:28 and again Ch1 8:32), 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 11:2) 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.
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.
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.”
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.”
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SUMMARY
1 Chronicles 8:2 is a succinct yet significant entry within the comprehensive genealogical record of the tribe of Benjamin, meticulously identifying Nohah as the fourth and Rapha as the fifth of Benjamin's sons in this specific enumeration. This verse serves as a foundational component of a broader chapter dedicated to tracing the lineage, prominent families, and settlements of Benjamin, thereby reinforcing the post-exilic community's crucial need to affirm tribal identity, establish inheritance rights, and underscore the enduring continuity of God's covenant promises through the precise preservation of family lines.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The predominant literary device employed in 1 Chronicles 8:2, and indeed throughout the foundational chapters of Chronicles, is Genealogy. This is a distinctive literary form characterized by the systematic listing of names, meticulously tracing lineage and descent. In the book of Chronicles, genealogy serves a multifaceted purpose: it establishes an unbroken historical continuity from the very act of creation to the contemporary reality of the returned exiles, validates the intricate tribal and family identities, confirms land rights and inheritance claims, and powerfully demonstrates God's unwavering faithfulness in preserving His covenant people through successive generations. The repetitive and formulaic structure, such as "Name the ordinal" (e.g., "Nohah the fourth, and Rapha the fifth"), is a defining characteristic of this genre, providing both clarity and a sense of ordered progression to what might otherwise appear as a dense compilation of names. The deliberate inclusion of these specific names, even in the absence of extensive accompanying narrative, emphatically highlights the Chronicler's profound commitment to detail and the theological conviction that every individual within the covenant community holds intrinsic significance within God's overarching redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 8:2, though seemingly a straightforward listing of names, contributes profoundly to the overarching biblical narrative of God's unwavering faithfulness and His meticulous attention to His covenant people. The very existence of such precise genealogies testifies to God's enduring commitment to His promises, particularly those concerning a chosen people and the eventual lineage of the Messiah. It underscores the divine preservation of a remnant through countless generations, even through periods of profound national decline, dispersion, and exile. This divine attention to individual names within a vast and intricate lineage reflects a core theological truth: every person is known to God, and each plays a part, however seemingly small, in His sovereign and unfolding plan of redemption. These lists are not merely historical records but a powerful testament to God's enduring memory and His active working through specific individuals and families across time to bring about His redemptive purposes.
REFLECTION AND APPLICATION
In a world that frequently prioritizes prominence, power, and immediate impact, 1 Chronicles 8:2 offers a profound and counter-cultural reminder that every life holds intrinsic significance in God's eyes. The meticulous recording of names like Nohah and Rapha, seemingly minor figures within an expansive lineage, speaks volumes about God's intricate attention to detail and His tender care for every individual within His grand narrative. This verse encourages us to deeply value our own heritage, recognizing that we are not isolated individuals but integral parts of a larger, ongoing story of faith passed down through generations. It prompts us to thoughtfully consider how our lives, however ordinary they may appear, contribute meaningfully to God's ongoing work in the world. Just as God faithfully preserved these ancient lines, He remains steadfastly faithful to His promises to us, ensuring that His divine purposes will be fulfilled through His people across all of time. This truth should inspire both profound humility, as we recognize our humble yet vital place within His cosmic plan, and unwavering confidence, in knowing that our lives are not overlooked but are intricately and purposefully woven into the magnificent tapestry of His divine providence.
Questions for Reflection
FAQ
Why are biblical genealogies, like the one in 1 Chronicles 8:2, so extensive and seemingly repetitive?
Answer: Biblical genealogies are far more than mere historical records; they serve crucial theological, legal, and practical purposes that were vital for ancient Israel, particularly for the post-exilic community to whom Chronicles was addressed. These lists established and confirmed tribal identity, validated land inheritance rights, substantiated claims to priestly or royal lineage, and provided a tangible, unbroken link to their covenant heritage. The extensiveness and occasional repetition underscore the meticulousness of God's sovereign plan and His unwavering faithfulness in preserving a chosen people through countless generations. They powerfully demonstrate the continuity of God's promises from Abraham onward, ensuring that the precise lineage through which the Messiah would ultimately come was accurately preserved and documented. Each name, even those without an accompanying narrative, represents a vital and indispensable link in God's unfolding redemptive history, affirming the profound truth that no individual is overlooked or insignificant in His sovereign design. For example, the detailed genealogies in Genesis 5 and Genesis 10 lay the groundwork for understanding the progression of humanity and the chosen line.
CHRIST-CENTERED FULFILLMENT
The seemingly dry list of names in 1 Chronicles 8:2, like all biblical genealogies, finds its ultimate and most profound fulfillment in the person of Jesus Christ. The meticulous preservation of the tribal lines, particularly those of Judah and Benjamin, underscores God's unwavering faithfulness to His ancient promises, which consistently pointed towards the eventual birth of the Messiah. The Chronicler's intense emphasis on lineage was not merely about historical record-keeping but about demonstrating the unbroken continuity of God's covenant with His people—a covenant that ultimately pointed to the one who would perfectly embody and fulfill all divine promises. Jesus, as the descendant of David, as affirmed in Matthew 1:1, and the "root of Jesse," prophesied in Isaiah 11:1, is the glorious culmination of these genealogical threads. His human lineage, carefully documented in the Gospels, such as in Luke 3:23-38, powerfully validates His identity as the promised King, the true Son of God, and the Savior of the world. Thus, the inclusion of names like Nohah and Rapha, however obscure they may appear, contributes to the grand, intricate tapestry of God's redemptive history, demonstrating the divine precision and sovereignty that meticulously ensured the arrival of the Lamb of God, who takes away the sin of the world, at the precisely appointed time, thereby fulfilling every promise and bringing salvation to all who believe.