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Commentary on 1 Chronicles 9 verses 35–44
35 ¶ And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife's name was Maachah:
36 And his firstborn son Abdon, then Zur, and Kish, and Baal, and Ner, and Nadab,
37 And Gedor, and Ahio, and Zechariah, and Mikloth.
38 And Mikloth begat Shimeam. And they also dwelt with their brethren at Jerusalem, over against their brethren.
39 And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, and Malchishua, and Abinadab, and Eshbaal.
40 And the son of Jonathan was Meribbaal: and Meribbaal begat Micah.
41 And the sons of Micah were, Pithon, and Melech, and Tahrea, and Ahaz.
42 And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza;
43 And Moza begat Binea; and Rephaiah his son, Eleasah his son, Azel his son.
44 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan: these were the sons of Azel.
These verses are the very same with Ch1 8:29-38, giving an account of the ancestors of Saul and the posterity of Jonathan. There it is the conclusion of the genealogy of Benjamin; here it is an introduction to the story of Saul. We take the repetition as we find it; but if we admit that there are in the originals, especially in these books, some errors of the transcribers, I should be tempted to think this repetition arose from a blunder. Some one, in copying out these genealogies, having written those words, Ch1 9:34 (These dwelt in Jerusalem), cast his eye on the same words, Ch1 8:28 (These dwelt in Jerusalem), and so went on with what followed there, instead of going on with what followed here; and, when he perceived his mistake, was loth to make a blot in his book, and so let it stand. We have a rule in our law, Redundans non nocet - Redundancies do no harm.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 35–44. 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 9:37 is a concise verse embedded within the extensive genealogical records of the Book of 1 Chronicles. It meticulously lists four individuals—Gedor, Ahio, Zechariah, and Mikloth—who are part of the lineage of King Saul through the family of Jeiel, the "father of Gibeon." This seemingly simple enumeration serves a profound purpose, contributing to the Chronicler's meticulous effort to establish the historical continuity and identity of the post-exilic community by tracing the ancestral lines that underscore God's enduring faithfulness to His covenant people and His sovereign orchestration of history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 9:37, and indeed throughout the initial chapters of 1 Chronicles, is Genealogy or List. This is not a narrative device in the traditional sense, but rather an informational and foundational one. Its purpose is to establish historical continuity, confirm identity, and validate claims of heritage for the post-exilic community. The Chronicler employs Repetition by largely reiterating the genealogy found in 1 Chronicles 8 in this chapter, underscoring the importance and reliability of this specific lineage. While not a direct literary device, the inherent Nominal Symbolism (or anthroponymy) found in names like "Zechariah" ("Yahweh remembers") subtly reinforces the Chronicler's overarching theological message of God's faithfulness, even within a seemingly dry list of names. The verse's structure is simple Enumeration, presenting each name with a preceding conjunction, typical of ancient record-keeping.
THEOLOGICAL AND THEMATIC CONNECTIONS
The inclusion of seemingly obscure names like Gedor, Ahio, Zechariah, and Mikloth within the biblical narrative speaks volumes about God's meticulous attention to detail and His sovereign hand in history. These genealogies are not merely historical records; they are profound theological statements affirming God's faithfulness to His covenant promises, particularly in preserving a people through whom His redemptive plan would unfold. They remind us that every individual, every family, and every generation plays a role in God's grand narrative, even if their specific contributions are not elaborated upon in detail. The very act of preserving these names for millennia underscores the value God places on human life and the continuity of His chosen people, ensuring that the lineage leading to the promised Messiah would be unbroken.
REFLECTION AND APPLICATION
While a verse like 1 Chronicles 9:37 might initially appear disconnected from daily life, it offers profound spiritual lessons. It serves as a powerful reminder that God is a God of detail, who knows and cares for every individual within His vast creation, from the patriarchs to the seemingly minor figures in a genealogy. This meticulous record-keeping should inspire confidence in His providence; if He meticulously tracks family lines over centuries, how much more does He know and care for the intricate details of our individual lives? Understanding our spiritual heritage, our place within God's ongoing story of redemption, can deepen our identity and purpose. Just as these names were vital for the Israelites to understand their past and future, we too are called to recognize our connection to the faithful who have gone before us and to live in light of God's enduring faithfulness across generations, trusting that our lives, too, are part of His divine plan.
Questions for Reflection
FAQ
Why are these genealogies so detailed and sometimes repetitive in 1 Chronicles?
Answer: The detailed and sometimes repetitive nature of the genealogies in 1 Chronicles, including verses like 9:37, served several crucial purposes for the post-exilic community. Firstly, they were essential for establishing identity and belonging after the disruption of the Babylonian exile, helping individuals and families understand their tribal affiliations and place within the restored nation. Secondly, they had legal and social significance, validating claims to land, property, and specific roles, such as priestly or Levitical service. Thirdly, the repetition, particularly between 1 Chronicles 8 and 1 Chronicles 9, underscored the accuracy and reliability of the records, asserting the continuity of God's people despite historical upheaval. The Chronicler used these lists to affirm God's faithfulness in preserving His covenant people and preparing them for a renewed future.
What is the significance of listing Saul's lineage before David's in 1 Chronicles?
Answer: The Chronicler's decision to include Saul's lineage, even in a brief verse like 1 Chronicles 9:37, before transitioning to the extensive focus on David's reign, serves to establish historical continuity and context. While the Chronicler's primary theological interest lies with the Davidic covenant and temple worship, acknowledging Saul's line demonstrates that David's kingship was not an isolated event but emerged from the existing historical framework of Israelite leadership. It provides a complete, albeit concise, record of the transition of the monarchy. This historical foundation highlights God's sovereign choice in establishing David's dynasty as the true and enduring royal line, fulfilling His promises and setting the stage for the ultimate King.
Do these names have any deeper meaning for us today beyond historical record?
Answer: While the primary purpose of names like Gedor, Ahio, Zechariah, and Mikloth in 1 Chronicles 9:37 is to serve as a historical record, their inclusion carries a subtle yet profound theological message for contemporary readers. The very act of God preserving these names and their genealogies over millennia speaks to His meticulous care and attention to every individual within His plan. Furthermore, some names, like "Zechariah" ("Yahweh remembers"), offer a glimpse into the pervasive theme of God's faithfulness and remembrance of His covenant promises throughout biblical history. These names remind us that even in seemingly mundane details, God is at work, orchestrating history and preserving a people for His ultimate redemptive purposes. They underscore the value God places on every life and the interconnectedness of all believers within His grand narrative.
CHRIST-CENTERED FULFILLMENT
The detailed genealogies in 1 Chronicles, including the seemingly brief enumeration in 1 Chronicles 9:37, find their ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The meticulous record-keeping of lineages throughout the Old Testament, from Adam to the post-exilic community, underscores God's sovereign and unwavering plan to bring forth the promised Messiah. Every name, every generation, and every preserved family line served as a thread in the tapestry of divine providence, leading inexorably to the incarnation of God's Son. The Gospel accounts of Jesus' own genealogies in Matthew 1:1-17 and Luke 3:23-38 are not mere historical footnotes; they are theological affirmations of His rightful claim as the Son of David, the heir to the eternal throne, and the fulfillment of all God's ancient promises. The preservation of Israel's identity through these lists ultimately points to the preservation of a people through whom the Savior would come, culminating in the Lamb of God, who takes away the sin of the world. Thus, even a verse listing four names from Saul's lineage quietly testifies to the grand narrative of redemption, where God's remembrance of His people, subtly echoed in names like Zechariah, finds its perfect and eternal expression in Christ, who embodies God's covenant faithfulness and brings all His promises to their glorious "Yes" and "Amen" (2 Corinthians 1:20).