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World English Bible Messianic
The son of Jonathan was Merib Baal; and Merib Baal became the father of Micah.
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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 9:40 serves as a succinct genealogical entry within a comprehensive record of post-exilic Jerusalem's inhabitants, specifically detailing the lineage of King Saul through his son Jonathan. This verse names Jonathan's son, Meribbaal, and Meribbaal's son, Micah, contributing to the Chronicler's meticulous preservation of tribal and royal heritage. Far from a mere listing, it implicitly connects the returning exiles to their historical roots, highlighting the continuity of God's covenant promises and the enduring identity of Israel, even through periods of national upheaval and exile.
CONTEXT
Literary Context: 1 Chronicles 9 is primarily a detailed register of those who returned from Babylonian exile and resettled in Jerusalem and other towns. Following the extensive genealogies of chapters 1-8, chapter 9 shifts focus to the inhabitants of Jerusalem and the temple personnel, emphasizing the re-establishment of community and worship. Verses 35-44, where this verse is situated, provide a reiteration and expansion of the genealogy of King Saul's family, which was previously introduced in 1 Chronicles 8:29-38. This repetition underscores the importance of the royal line and its connection to the post-exilic community, ensuring that the heritage of all tribes, including the first king's family, was preserved. The inclusion of Jonathan's line, specifically Meribbaal, links the foundational history of the monarchy to the present reality of the returning exiles.
Historical & Cultural Context: The book of 1 Chronicles was written after the Babylonian exile, likely during the Persian period (c. 450-400 BCE). For the returning exiles, understanding their lineage was paramount. Genealogies served multiple critical functions: establishing land claims, confirming tribal identity, validating priestly and Levitical service, and reinforcing the continuity of God's covenant with Israel. The meticulous record-keeping, as seen in this chapter, provided a sense of stability and identity for a people rebuilding their national and spiritual life. The name "Meribbaal" itself carries significant historical and cultural weight, as it is a variant of "Mephibosheth" found in 2 Samuel 9. The alteration from "Baal" (a Canaanite deity) to "Bosheth" (meaning "shame" or "idolatry") reflects a post-exilic theological sensitivity, aiming to distance Israelite figures from any association with pagan worship, especially after the nation had suffered for its idolatry.
Key Themes: This verse, within its broader context, contributes to several overarching themes in Chronicles. Firstly, Genealogical Continuity is central, emphasizing the unbroken line of Israel's tribes and leaders, assuring the exiles of their heritage and God's enduring plan. Secondly, it subtly reinforces Divine Faithfulness through human covenant. The inclusion of Meribbaal, a descendant of Jonathan, implicitly points to David's covenant with Jonathan (recounted in 1 Samuel 20:12-17) and David's subsequent kindness to Meribbaal (2 Samuel 9:1-13), demonstrating how God's broader covenant promises are mirrored in human fidelity. Thirdly, the Chronicler's work serves as a Historical and Spiritual Record, providing a comprehensive account that reminds the returning community of their identity, their past failures, and God's unwavering commitment to His people, encouraging them to live faithfully in the present.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device evident in this verse, particularly when compared to parallel accounts, is Theological Emendation or Euphemism. The Chronicler's choice to use "Meribbaal," while other texts like 2 Samuel consistently use "Mephibosheth," highlights a deliberate scribal or editorial alteration of a name to avoid association with the pagan deity Baal. This is not merely a linguistic preference but a profound theological statement, reflecting the post-exilic community's strong anti-idolatry stance and their desire to purify the historical record. Furthermore, the very act of meticulously recording Genealogies is itself a fundamental literary and historical device in ancient Near Eastern literature, serving to establish legitimacy, identity, and historical continuity for a people rebuilding their national and spiritual life. The repetitive, formulaic structure of "X begat Y" found throughout this chapter and the broader book of Chronicles is a form of Anaphora that creates a rhythmic, authoritative tone, reinforcing the unbroken chain of generations and the reliability of the historical record.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 9:40, while a simple genealogical entry, carries profound theological weight when understood within the broader biblical narrative. It subtly points to the enduring nature of covenant and God's faithfulness, even through human instruments. Meribbaal's existence and his place in this lineage are a testament to David's unwavering commitment to his covenant with Jonathan, a commitment that mirrors God's own fidelity to His promises. This verse reminds us that God works through generations, preserving a remnant and fulfilling His purposes even when human plans falter. The detailed recording of lineages, especially of those who might seem "forgotten" or marginalized (like Meribbaal, who was lame and from a fallen royal house), underscores God's meticulous care for His people and His remembrance of His covenants. This divine faithfulness is the bedrock upon which the hope of the returning exiles was built, assuring them that their heritage and future were secure in God's hands.
REFLECTION AND APPLICATION
This seemingly obscure genealogical verse, when viewed through the lens of God's overarching narrative, offers rich lessons for contemporary believers. It reminds us of the profound value God places on history, heritage, and the continuity of His redemptive plan across generations. Just as the returning exiles found their identity and hope in their meticulously recorded past, we are called to appreciate our spiritual heritage—the lineage of faith passed down through the ages, culminating in Christ. We are part of a grand story, not isolated individuals. Furthermore, the implicit connection to David's covenant with Jonathan and his kindness to Meribbaal serves as a powerful illustration of faithfulness. It teaches us the importance of keeping our promises, not just to people, but as reflections of God's unwavering faithfulness to His own covenants. Even in our brokenness or perceived insignificance, like Meribbaal's lameness, God remembers us and extends grace, often through the covenant promises of others. This verse encourages us to look for God's hand in the seemingly mundane details of life and history, trusting that He is meticulously weaving together His purposes.
Questions for Reflection
FAQ
Why is Meribbaal also called Mephibosheth in other parts of the Bible?
Answer: The individual named Meribbaal in 1 Chronicles 9:40 is indeed the same person known as Mephibosheth in 2 Samuel 4:4 and throughout 2 Samuel 9. The difference in names is primarily due to a theological sensitivity on the part of the Chronicler or earlier scribes. The name "Meribbaal" contains "Baal," which was the name of a prominent Canaanite storm god, a pagan deity whose worship was strongly condemned in Israel. After the exile, there was an intensified aversion to anything associated with idolatry. Therefore, the "Baal" component was often replaced with "Bosheth," meaning "shame" or "idolatry," transforming the name to "Mephibosheth" (meaning something like "dispeller of shame" or "from the mouth of shame"). This change served to distance the revered lineage of Jonathan from any perceived connection to pagan worship.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 9:40 is a genealogical entry, its deeper Christ-centered fulfillment is found in the themes it implicitly carries: covenant faithfulness, the preservation of a lineage, and the restoration of the marginalized. David's unwavering commitment to his covenant with Jonathan, leading to the gracious restoration of Meribbaal, foreshadows God's ultimate and eternal covenant of grace established through Jesus Christ. Just as Meribbaal, lame and from a fallen house, was brought into the king's presence and ate at his table because of a covenant, so too are believers, spiritually impoverished and alienated by sin, brought into the presence of the King of Kings through the new covenant sealed by Christ's blood. The meticulous preservation of genealogies in Chronicles ultimately points to the unbroken lineage that culminates in Jesus, the true Son of David, who fulfills all the promises made to Abraham and David, as meticulously recorded in the Gospels (Matthew 1:1 and Luke 3:23-38). He is the one who truly takes away our shame and brings us into His eternal kingdom, not based on our merit, but on His perfect covenant fidelity and sacrificial love (Hebrews 8:6). In Christ, the "forgotten" and the "lame" are remembered, healed, and given an inheritance that far surpasses any earthly claim, making us co-heirs with Him through grace (Ephesians 2:4-7).