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Commentary on 1 Chronicles 8 verses 33–40
33 ¶ And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.
34 And the son of Jonathan was Meribbaal; and Meribbaal begat Micah.
35 And the sons of Micah were, Pithon, and Melech, and Tarea, and Ahaz.
36 And Ahaz begat Jehoadah; and Jehoadah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza,
37 And Moza begat Binea: Rapha 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 were, Ulam his firstborn, Jehush the second, and Eliphelet the third.
40 And the sons of Ulam were mighty men of valour, archers, and had many sons, and sons' sons, an hundred and fifty. All these are of the sons of Benjamin.
It is observable that among all the genealogies of the tribes there is no mention of any of the kings of Israel after the defection from the house of David, much less of their families; not a word of Jeroboam's house or Baasha's, of Umri's or Jehu's; for they were all idolaters. But of the family of Saul, which was the royal family before the elevation of David, we have here a particular account. 1. Before Saul, Kish and Ner only are named, his father and grandfather, Ch1 8:33. His pedigree is carried higher Sa1 9:1, only there Kish is said to be the son of Abiel, here of Ner. He was in truth the son of Ner but the grandson of Abiel, as appears by Sa1 14:51, where it is said that Ner was the son of Abiel, and that Abner, who was the son of Ner, was Saul's uncle (that is, his father's brother); therefore his father was also the son of Ner. It is common in all languages to put sons for grandsons and other descendents, much more in the scanty language of the Hebrews. 2. After Saul, divers of his sons are named, but the posterity of none of them, save Jonathan only, who was blessed with numerous issue and those honoured with a place in the sacred genealogies for the sake of his sincere kindness to David. The line of Jonathan is drawn down here for about ten generations. Perhaps David was, in a particular manner, careful to preserve that, and assigned it a page by itself, because of the covenant made between his seed and Jonathan's seed forever, Sa1 20:15, Sa1 20:23, Sa1 20:42. This genealogy ends in Ulam, whose family became famous in the tribe of Benjamin for the number of its valiant men. Of that one man's posterity there were, as it should seem, at one time, 150 archers brought into the field of battle, that were mighty men of valour, Ch1 8:40. That is taken notice of concerning them which is more a man's praise than his pomp or wealth is, that they were qualified to serve their country.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 33–40. 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 8:35 meticulously lists Pithon, Melech, Tarea, and Ahaz as the four sons of Micah, who is himself a direct descendant of Merib-baal (Mephibosheth), the son of Jonathan and grandson of King Saul. This verse is an integral part of the extensive genealogical record for the tribe of Benjamin, specifically detailing the lineage of Israel's first king, Saul, and serves the Chronicler's post-exilic purpose of preserving tribal identity, land claims, and historical continuity for the returning community.
CONTEXT
Literary Context: 1 Chronicles 8:35 is situated within a lengthy and detailed genealogy of the tribe of Benjamin, which spans the entire eighth chapter of Chronicles. More specifically, it belongs to the segment (verses 29-40) that meticulously traces the descendants of King Saul. The preceding verse, 1 Chronicles 8:34, introduces Micah as the son of Merib-baal, who is explicitly identified as Mephibosheth, the son of Jonathan. Thus, verse 35 continues the precise enumeration of Saul's extended family, providing critical historical continuity and highlighting the Chronicler's deep interest in the royal lineage, even that of the first, flawed king. The near-verbatim repetition of this lineage in 1 Chronicles 9:41 further underscores its significance and the Chronicler's emphasis on preserving these vital records, connecting the post-exilic community to their ancestral roots.
Historical & Cultural Context: The book of 1 Chronicles was composed after the Babylonian exile, likely during the Persian period (c. 450-400 BC). For the returning exiles, who faced the daunting task of re-establishing their identity, land claims, and religious practices in a devastated homeland, genealogies were far more than mere lists; they were vital legal and theological documents. They served to confirm tribal affiliations, establish rights to inherited land (Numbers 26:52-56), validate claims to priestly or Levitical service (Ezra 2:62), and reinforce their connection to God's covenant promises. The Chronicler's meticulous recording of these lineages, even those of a king like Saul whose dynasty failed, provided a crucial link to their pre-exilic heritage and reminded them of God's enduring faithfulness to His people and His overarching redemptive plan.
Key Themes: The inclusion of 1 Chronicles 8:35, along with the broader genealogical chapters (e.g., 1 Chronicles 1-9), contributes to several key themes central to the Chronicler's message. Firstly, Genealogical Preservation and Identity is paramount, emphasizing the ancient Israelite commitment to maintaining family and tribal records as the bedrock of their communal and individual identity, especially in the post-exilic era when identity was fragile. Secondly, the theme of Historical Continuity and Covenant Faithfulness is profoundly evident, as the Chronicler meticulously connects the present community to their rich past, demonstrating God's unwavering commitment to His covenant people despite national apostasy and exile. These lists assure the exiles that they are still God's chosen people, part of a continuous story. Finally, an underlying theme of Divine Sovereignty and Providence emerges, suggesting that even in the seemingly mundane details of names and lineages, God's hand is at work, preserving a remnant and guiding the unfolding of His redemptive plan, ultimately leading to the promised Messiah.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 8:35, and indeed throughout much of 1 Chronicles, is Genealogy. This involves the systematic listing of ancestors and descendants, serving not merely as a historical record but as a profound theological statement. In this context, the genealogy establishes identity, validates claims to land and religious office, and powerfully demonstrates God's faithfulness in preserving a people through whom His redemptive plan would unfold. The Enumeration of names (Pithon, Melech, Tarea, Ahaz) is a specific form of listing that emphasizes meticulous detail and comprehensive coverage, ensuring no link in the chain is lost. Furthermore, the Repetition of this specific lineage (nearly verbatim in 1 Chronicles 9:41) highlights its importance to the Chronicler, underscoring the significance of Saul's family line within the broader history of Israel, even if his dynasty did not endure as God intended for David's.
THEOLOGICAL AND THEMATIC CONNECTIONS
While a seemingly dry list of names, 1 Chronicles 8:35 is deeply significant within the Chronicler's theological framework. It underscores God's meticulous attention to detail and His sovereign hand in preserving the lineage of His people, even those not directly in the Davidic line. For the post-exilic community, these genealogies were a tangible link to their past, affirming their identity as the inheritors of God's covenant promises. They demonstrate that God's plan unfolds through specific individuals and families, and that even seemingly insignificant names are part of a grander divine narrative. This preservation of lineage is crucial for understanding the continuity of God's redemptive work, which ultimately culminates in the Messiah. It speaks to God's faithfulness across generations, ensuring the continuation of His people despite human failures and national calamities.
REFLECTION AND APPLICATION
1 Chronicles 8:35, though a simple list of names, invites us to reflect on the profound truth that every individual, even those seemingly lost in the annals of history, has a place in God's grand narrative. It speaks to God's meticulous nature, His care for the details of human lives, and His faithfulness in preserving a people through whom His purposes will be accomplished. For us today, this verse can be a powerful reminder that our own lives, with all their unique details and connections, are not random but are intricately woven into the larger tapestry of God's redemptive plan. We are part of a spiritual lineage, connected to a rich history of faith, and called to participate in God's unfolding purposes. It encourages us to find our identity not in fleeting achievements, but in our belonging to God's eternal family, recognizing that even the "mundane" aspects of our lives can be significant in His eyes, contributing to a story far greater than our own. This passage calls us to trust that God sees and values every life, and that even the quiet, unnoticed acts of faithfulness contribute to His eternal kingdom.
Questions for Reflection
FAQ
Why are genealogies so prevalent in 1 Chronicles, especially in chapters like 1 Chronicles 8?
Answer: Genealogies are crucial in 1 Chronicles because the book was written for the post-exilic community returning to Judah. For these exiles, genealogies served several vital functions. They established tribal identity and confirmed who belonged to the covenant community, which was essential after generations in a foreign land. They also validated claims to inherited land, ensuring proper land distribution as outlined in the Law (e.g., Numbers 26:52-56). Furthermore, they were indispensable for verifying eligibility for priestly and Levitical service, as only those with documented lineage could serve in the rebuilt Temple (Ezra 2:62). Beyond practicalities, these lists provided a profound sense of historical continuity, connecting the returning community to their rich heritage and God's enduring covenant with their ancestors, particularly the line of David, thereby offering hope and reassurance.
Is Ahaz, one of Micah's sons in 1 Chronicles 8:35, the same person as King Ahaz of Judah?
Answer: No, the Ahaz mentioned in 1 Chronicles 8:35 is not the same individual as King Ahaz of Judah, who reigned much later (c. 735-715 BC) and is primarily described in 2 Kings 16 and 2 Chronicles 28. The Ahaz in 1 Chronicles 8:35 is a descendant of King Saul from the tribe of Benjamin, living centuries before the Judean king. The repetition of names across different generations and families was a common practice in ancient Israelite society, and biblical texts often clarify distinctions when necessary, as the contexts of these two individuals are vastly different.
CHRIST-CENTERED FULFILLMENT
Though 1 Chronicles 8:35 is a simple listing of names within the genealogy of King Saul's descendants, it contributes to the broader biblical narrative that ultimately points to Christ. The Chronicler's meticulous preservation of lineages, even those outside the direct Davidic line, underscores God's sovereign control over human history and His unwavering faithfulness in preserving a people through whom His redemptive plan would unfold. Every name, every generation, served as a link in the chain leading to the promised "seed" (Genesis 3:15), the Messiah. While this specific lineage traces through Benjamin, the very act of maintaining such records highlights the divine intentionality behind the chosen people's history, ensuring the eventual arrival of the one who would fulfill all promises. The New Testament genealogies of Jesus in Matthew 1:1-17 and Luke 3:23-38 are the ultimate culmination of this genealogical emphasis, demonstrating that Jesus Christ is the divinely appointed heir, the Son of David (Romans 1:3-4), and the Lamb of God who takes away the sin of the world (John 1:29). Thus, even a seemingly obscure verse like 1 Chronicles 8:35 participates in the grand, Christ-centered story of God's unwavering faithfulness and His unfolding plan of salvation for humanity.