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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 8:8 offers a concise yet significant genealogical entry within the extensive records of the tribe of Benjamin, specifically detailing a segment of the lineage of Shaharaim. This verse records that Shaharaim fathered children in the land of Moab, notably after having "sent away" previous family members or wives, and identifies Hushim and Baara as his wives at this time. It provides a factual glimpse into the complex family dynamics, marital customs, and geographical movements characteristic of ancient Israelite society, underscoring the meticulous nature of biblical record-keeping concerning tribal identity and the continuity of lineage.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
While genealogical lists are not typically rich in overt literary devices, 1 Chronicles 8:8 demonstrates several subtle yet significant techniques. The primary device is Conciseness, where a vast amount of historical and personal information is distilled into a single, compact verse. This brevity is a hallmark of genealogical writing, prioritizing the transmission of essential facts (who begat whom, where, and with whom) over narrative elaboration. Another device at play is Factual Reporting, where the Chronicler presents potentially sensitive details—such as polygamy and marital dissolution ("sent them away")—without explicit moral judgment or embellishment. This objective presentation, characteristic of historical records, allows the facts to stand on their own, reflecting the reality of human experience within the divine narrative. Furthermore, the inclusion of geographical details like "the country of Moab" serves as a form of Geographical Anchoring, grounding the lineage in specific locations and hinting at broader historical interactions beyond the immediate tribal boundaries.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 8:8, despite its brevity and seemingly mundane nature, profoundly connects to the broader theological themes of God's sovereignty over human history, His meticulous preservation of lineage, and His ability to work through imperfect human circumstances. The detailed recording of genealogies underscores God's faithfulness in maintaining His covenant people and preparing the way for the Messiah, even when the human lines are complex or messy. It reminds us that God's plan is not derailed by human choices, including marital complexities or geographical dislocations. The inclusion of such a detail points to the Bible's unflinching honesty about the realities of life, portraying individuals as they were, not as idealized figures, yet still part of God's overarching redemptive narrative.
REFLECTION AND APPLICATION
While a genealogical entry might initially appear distant from contemporary life, 1 Chronicles 8:8 offers profound insights for reflection. It reminds us that God is intimately involved in the details of human lives, meticulously recording and overseeing the unfolding of history, even through generations and complex family dynamics. The inclusion of Shaharaim's marital history, with its implied challenges, serves as a powerful reminder that the Bible does not shy away from the messy realities of human existence. It portrays real people with real struggles and imperfect choices, yet God continues to work through them and preserve His purposes. This verse encourages us to trust in God's sovereignty over our own lives and family histories, recognizing that He can weave even our imperfections and complexities into His grand design. It also fosters a sense of belonging, reminding us that we are part of a larger story, a vast tapestry of humanity through which God is accomplishing His will. Our lives, no matter how ordinary or complicated, are known and valued by Him, inviting us to find our place within His ongoing redemptive narrative.
Questions for Reflection
FAQ
Why are biblical genealogies, like this one, so detailed and seemingly repetitive?
Answer: Biblical genealogies are crucial for several reasons, especially in the Old Testament. They served as legal documents, establishing tribal identity, confirming land rights, and validating claims to specific roles, such as the priesthood or kingship. For the post-exilic community, as was the case for the audience of 1 Chronicles, these lists were vital for re-establishing their place within the covenant community and ensuring the continuity of God's promises. They meticulously trace the lineage from key figures, demonstrating God's faithfulness in preserving His chosen people and preparing the way for the Messiah, as seen in the detailed genealogies of Matthew and Luke.
Does the Bible's recording of polygamy or divorce, as hinted at in this verse, mean it approves of these practices?
Answer: No, the Bible's recording of such practices does not equate to its endorsement or approval. The Bible is a factual historical record that often describes societal norms and human behaviors as they existed, even when they deviate from God's ideal. From the beginning, God's design for marriage was a monogamous, lifelong union between one man and one woman, as established in Genesis 2:24. While polygamy and divorce were practiced in ancient Israel, and laws were given to regulate them (e.g., Deuteronomy 24:1-4), these regulations were given due to the "hardness of heart" (as Jesus explains in Matthew 19:8) rather than as an affirmation of these practices as God's perfect will. The Chronicler simply reports Shaharaim's family situation as part of the historical record, without moral commentary.
What is the significance of Shaharaim having children "in the country of Moab"?
Answer: The mention of "the country of Moab" is a significant geographical detail. Moab was a neighboring nation to Israel, often with a complex and sometimes adversarial relationship (e.g., Numbers 22:1-6). However, there were also periods of interaction and even intermarriage, as famously seen in the story of Ruth, a Moabitess who became an ancestress of King David and, ultimately, of Jesus Christ. Shaharaim's residence or family formation in Moab suggests a period of living outside the traditional Israelite territories, highlighting the mobility and occasional intermingling of ancient peoples. It underscores that God's plan often unfolds through diverse geographical and social contexts, even involving connections with non-Israelite lands.
CHRIST-CENTERED FULFILLMENT
The seemingly dry genealogical entry of 1 Chronicles 8:8, with its details of complex family structures and geographical movement, finds profound Christ-centered fulfillment in the person and work of Jesus. The meticulous preservation of lineage, even through individuals with complicated marital histories like Shaharaim, underscores God's unwavering commitment to His redemptive plan, which culminates in Christ. The fact that God works through imperfect lines, including those involving polygamy or divorce, and even through connections with foreign lands like Moab (recalling Ruth in the lineage of David), foreshadows the radical inclusivity of the Gospel. Jesus' own genealogy in Matthew 1:1-17 and Luke 3:23-38 intentionally includes individuals with scandalous pasts, non-Israelite women, and complex family dynamics, demonstrating that God's grace transcends human brokenness and societal norms. Ultimately, the very purpose of these genealogies was to trace the line leading to the Lamb of God, who takes away the sin of the world, the one who perfectly fulfills God's covenant promises and redeems all human imperfection, offering new life and belonging to all who believe, regardless of their past or heritage (Galatians 3:28).