TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Chronicles 9:1–13.
The first verse looks back upon the foregoing genealogies, and tells us they were gathered out of the books of the kings of Israel and Judah, not that which we have in the canon of scripture, but another civil record, which was authentic, as the king's books with us. Mentioning Israel and Judah, the historian takes notice of their being carried away to Babylon for their transgression. Let that judgment never be forgotten, but ever be remembered, for warning to posterity to take heed of those sins that brought it upon them. Whenever we speak of any calamity that has befallen us, it is good to add this, "it was for my transgression," that God may be justified and clear when he judges. Then follows an account of the first inhabitants, after their return from captivity, that dwelt in their cities, especially in Jerusalem. 1. The Israelites. That general name is used (Ch1 9:2) because with those of Judah and Benjamin there were many of Ephraim and Manasseh, and the other ten tribes (Ch1 9:3), such as had escaped to Judah when the body of the ten tribes were carried captive or returned to Judah upon the revolutions in Assyria, and so went into captivity with them, or met them when they were in Babylon, associated with them, and so shared in the benefit of their enlargement. It was foretold that the children of Judah and of Israel should be gathered together and come up out of the land (Hos 1:11), and that they should be one nation again, Eze 37:22. Trouble drives those together that have been at variance; and the pieces of metal that had been separated will run together again when melted in the same crucible. Many both of Judah and Israel staid behind in captivity; but some of both, whose spirit God stirred up, enquired the way to Zion again. Divers are here named, and many more numbered, who were chief of the fathers (Ch1 9:9), who ought to be remembered with honour, as Israelites indeed. 2. The priests, Ch1 9:10. It was their praise that they came with the first. Who should lead in a good work if the priests, the Lord's ministers, do not? It was the people's praise that they would not come without them; for who but the priests should keep knowledge? Who but the priests should bless them in the name of the Lord? (1.) It is said of one of them that he was the ruler of the house of God (Ch1 9:11) not the chief ruler, for Joshua was then the high priest, but the sagan, and the next under him, his deputy, who perhaps applied more diligently to the business than the high priest himself. In the house of God it is requisite that there be rulers, not to make new laws, but to take care that the laws of God be duly observed by priests as well as people. (2.) It is said of many of them that they were very able men for the service of the house of God, v. 13. In the house of God there is service to be done, constant service; and it is well for the church when those are employed in that service who are qualified for it, able ministers of the New Testament, Co2 3:6. The service of the temple was such as required at all times, especially in this critical juncture, when they had newly come out of Babylon, great courage and vigour of mind, as well as strength of body; and therefore they are praised as mighty men of valour.
Historical interpretation
Thirteen Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.”
Nathineans: These were the posterity of the Gabaonites, whose office was to bring wood, water, etc., for the service of the temple.
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Summary
1 Chronicles 9:2 serves as a pivotal verse, initiating a detailed account of the post-exilic community that re-inhabited Jerusalem and other cities in Judah. Following an extensive genealogical record, this verse transitions to the practical reality of the restored nation, meticulously specifying the four primary groups who took possession of their ancestral lands: the general body of Israelites, the priests, the Levites, and the Nethinims. It profoundly underscores the divine order and re-establishment of the covenant community, emphasizing the vital roles of both civil and religious components in the re-founding of society and worship in the land.
Context
Literary Context
This verse marks a significant and intentional shift in the narrative flow of the Book of 1 Chronicles. Chapters 1-9:1 are predominantly dedicated to comprehensive genealogies, meticulously tracing the lineage from Adam through the patriarchs, the tribes of Israel, and specifically the Davidic line and the priestly families. This exhaustive record establishes the continuity of God's covenant people and their enduring heritage, even through periods of unfaithfulness and judgment. Verse 1 Chronicles 9:1 serves as a concluding summary for these genealogies, noting the exile of Judah for their transgressions. Immediately following this, 1 Chronicles 9:2 pivots sharply from the theoretical (lineage) to the tangible (resettlement), introducing the actual inhabitants who returned and re-established themselves in the land. This transition sets the stage for the subsequent detailed lists of temple servants and civil leaders in Jerusalem, ultimately leading to the narrative of Saul and David's reigns, which begins in 1 Chronicles 10. The Chronicler's purpose is to affirm the identity and continuity of Israel as God's chosen people, even after the trauma of exile, by demonstrating their re-establishment in the land and the restoration of their divinely ordained structures.
Historical & Cultural Context
The historical backdrop for 1 Chronicles 9:2 is the crucial period following the Babylonian exile, specifically the initial waves of returnees to Jerusalem and the surrounding cities of Judah. After seventy years of captivity, as prophesied by Jeremiah (Jeremiah 29:10), King Cyrus of Persia issued a decree allowing the Jews to return and rebuild their temple (Ezra 1:1-4). This verse captures the earliest phase of this momentous resettlement, highlighting the diverse groups that formed the nucleus of the re-established community. Culturally, the emphasis on distinct groups—Israelites, priests, Levites, and Nethinims—reflects the highly structured nature of post-exilic Jewish society, where religious and civil roles were intricately interwoven. The restoration of temple worship was not merely a religious act but paramount for national identity, spiritual renewal, and the re-establishment of proper covenant relationship with God. The mention of "their possessions in their cities" underscores the re-appropriation of ancestral tribal lands, a crucial aspect of their covenant inheritance and a sign of God's faithfulness to His promises.
Key Themes
1 Chronicles 9:2 contributes significantly to several overarching themes within the Book of Chronicles, which aims to provide hope and instruction to the post-exilic community. Firstly, it powerfully illustrates the theme of Restoration and Re-establishment. Despite the devastating judgment of exile, God remains faithful to His covenant, bringing His people back to their land and enabling them to rebuild their community and worship structures, thereby fulfilling His promises (Isaiah 43:5-7). Secondly, the verse highlights Divine Order and Structure within the covenant community. The precise enumeration of distinct groups—Israelites, priests, Levites, and Nethinims—demonstrates God's design for a well-ordered society, particularly concerning the functions of worship and governance. This meticulous listing underscores the importance of each role in the collective life of the nation and the re-establishment of a functional society. Lastly, the immediate mention of the religious classes (priests, Levites, and Nethinims) emphasizes the Centrality of Worship and Temple Service to the identity and purpose of the restored nation. The re-establishment of proper worship in Jerusalem was not merely a religious act but a foundational element for the spiritual and national health of Israel, as seen in the prophetic calls to rebuild the temple (Haggai 1:2-8).
Exposition and Analysis
Key Word Analysis
Meaning "first, in place, time or rank." This word emphasizes the initial nature of this resettlement. It signifies that these were the pioneering groups who began the process of re-inhabiting the land after the exile. It highlights the commencement of a new era for Israel, marking the very beginning of the post-exilic community's physical and social reconstruction. The Chronicler uses this to underscore the foundational importance of these groups in the re-establishment of the nation.
A primitive root meaning "to sit down; by implication, to dwell, to remain." While the KJV translates "dwelt," the Strong's number is linked to "inhabitants" in the KJV text. This word emphasizes the act of settling and establishing residence. It speaks to the physical presence and permanence of these groups in their cities and possessions, signifying a return to stability and the re-appropriation of their ancestral inheritance after a period of displacement and exile. It's not just a visit, but a re-establishment of life.
Meaning "one given," specifically referring to Temple-servants "as given to that duty." These were individuals, often of foreign origin (like the Gibeonites, cf. Joshua 9:27), who were dedicated to performing the more menial and laborious tasks associated with the sanctuary, such as fetching water, cutting wood, and other duties that supported the priests and Levites. Their inclusion here underscores that even the most humble or seemingly insignificant roles were vital to the overall functioning of God's house and the spiritual life of the nation. It highlights the comprehensive nature of the restored temple service, acknowledging that every role, from the most sacred to the most mundane, was necessary for the proper functioning of God's house and the spiritual health of the nation.
Verse Breakdown
"Now the first inhabitants that [dwelt] in their possessions in their cities [were]"
This opening clause signals a significant transition from the preceding genealogies to the practical reality of resettlement. It emphasizes that these were the initial groups to re-establish themselves in the ancestral lands and urban centers of Judah, marking the beginning of the post-exilic community's physical and social reconstruction. The phrase "in their possessions in their cities" powerfully highlights the re-appropriation of the covenant inheritance, a tangible sign of God's faithfulness in bringing them back to the promised land and restoring their national identity.
"the Israelites"
This refers to the general population of the twelve tribes of Israel, representing the laypeople who returned from exile. Their presence signifies the re-establishment of the national identity and the broad community of God's covenant people in the land, forming the foundational civil and social fabric of the restored nation. They are the collective body upon which the religious and administrative structures are built.
"the priests, Levites"
These two groups represent the essential religious leadership and service classes. The priests, descendants of Aaron, were responsible for offering sacrifices, ministering in the temple, and teaching the law to the people. The Levites, from the tribe of Levi, assisted the priests, cared for the temple, led worship, and served as gatekeepers, musicians, and treasurers. Their immediate mention after "Israelites" underscores the paramount importance of restoring proper temple worship and religious order as central to the identity and purpose of the post-exilic community.
"and the Nethinims"
As discussed in "Key Word Analysis," these were the dedicated temple servants who performed auxiliary, often menial, tasks essential for the daily operations of the sanctuary. Their inclusion alongside the priests and Levites further emphasizes the comprehensive nature of the restored temple service, acknowledging that every role, from the most sacred to the most mundane, was necessary for the proper functioning of God's house and the spiritual health of the nation. Their presence signifies the full restoration of the temple's operational capacity.
Literary Devices
The verse employs Enumeration to systematically list the distinct groups of inhabitants, providing a clear and ordered understanding of the composition of the returned community. This enumeration serves to highlight the Emphasis on Order and Structure that was crucial for the re-establishment of Jewish society after the chaos and displacement of exile. The precise listing of "Israelites, the priests, Levites, and the Nethinims" also functions as a form of Synecdoche, where specific parts (the religious and service classes, along with the general populace) are mentioned to represent the whole (the re-established covenant community), underscoring the vital importance of religious life and temple service to the entire national identity. Furthermore, the verse implicitly uses Contrast by shifting from the abstract and lengthy genealogies of previous chapters to the concrete reality of the "first inhabitants" actively dwelling in their cities, marking a transition from historical record to contemporary communal life and the tangible fulfillment of God's promises of return.
Theological and Thematic Connections
1 Chronicles 9:2 is deeply imbued with the theology of restoration and God's unwavering covenant faithfulness. After the judgment of exile, this verse proclaims the beginning of a new chapter for Israel, demonstrating God's commitment to His promises to bring His people back to the land and re-establish their community. The meticulous listing of the various groups underscores the divine order and structure God desired for His people, particularly emphasizing the centrality of worship and the temple in their national life. It highlights that every member, from the highest priest to the humblest Nethinim, had a designated and vital role in the functioning of the covenant community and the restoration of true worship. This divine orchestration speaks to God's providence in preserving His people and preparing them for future redemptive acts, ensuring the continuity of the lineage through which the Messiah would eventually come.
Reflection and Application
This seemingly simple verse, a list of inhabitants, carries profound implications for our understanding of community, service, and God's faithfulness. It reminds us that God is a God of order, who meticulously plans for the restoration and flourishing of His people, even after periods of severe judgment or disruption. Just as each group—Israelites, priests, Levites, and Nethinims—had a specific and indispensable role in the re-establishment of post-exilic Israel, so too does every individual within the body of Christ have a unique and vital contribution to make. Whether our roles are prominent or seemingly humble, seen or unseen, they are all essential for the health, growth, and effective functioning of God's kingdom. This verse calls us to embrace our place within the community of faith, recognizing that our service, no matter how small or seemingly insignificant, contributes to God's larger redemptive purposes and the spiritual vitality of His people. It encourages us to serve diligently, with a spirit of humility and dedication, knowing that God values every act of faithfulness and that His divine order brings about flourishing.
Questions for Reflection
FAQ
What is the significance of 1 Chronicles 9:2 in the broader context of the Book of Chronicles?
1 Chronicles 9:2 is highly significant as it marks a crucial transition from the extensive genealogical records (chapters 1-9:1) to the practical reality of the post-exilic community. While the genealogies establish the continuity of God's covenant people and their heritage, this verse shifts focus to the tangible re-establishment of the nation in the land, detailing who actually returned and re-inhabited Jerusalem and other cities. It sets the stage for the subsequent narrative of Israel's history, particularly the reigns of Saul and David, by first showing the foundational elements of the restored community. This includes emphasizing the centrality of temple worship and the structured roles within society, from the general populace to the specialized temple servants. This transition highlights the Chronicler's concern not just with historical lineage but with the present reality and future hope of the covenant people, demonstrating God's faithfulness in bringing them back and restoring their communal life in the land of promise, as seen in the broader narrative of Ezra and Nehemiah.
Christ-Centered Fulfillment
While 1 Chronicles 9:2 describes the physical re-establishment of the Old Covenant community in the land, it powerfully foreshadows the spiritual restoration and new community established through Jesus Christ. The return from Babylonian exile, a testament to God's faithfulness in bringing His people back to their inheritance, points to the ultimate return from the exile of sin and death accomplished by Christ. Just as the priests, Levites, and Nethinims were essential for the functioning of the earthly temple, so too does Christ establish a new spiritual temple, His Church, where all believers are called to serve. 1 Peter 2:5 declares that believers are "living stones... a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ." This means that in Christ, the distinct roles of Old Testament priests and Levites are fulfilled and extended to all believers, who now have direct access to God through the great High Priest, Jesus Christ. The Nethinims, representing those in humble service, find their ultimate dignity and purpose in Christ, who himself came not to be served but to serve and to give his life as a ransom for many. The meticulous order and diverse functions of the Old Covenant community find their perfect expression in the unified body of Christ, where every member, gifted by the Holy Spirit, contributes to the building up of the Church (Ephesians 4:11-16). Thus, 1 Chronicles 9:2, in its depiction of a restored and ordered community centered on worship, ultimately points to the greater, more glorious reality of God's people gathered and indwelt by the Spirit, serving Him in the new covenant established by His Son, Jesus Christ, who is the true temple and the head of His body, the Church.