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Commentary on 1 Chronicles 9 verses 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.
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 9:7 is a precise entry within the Chronicler's meticulous genealogical record, focusing on the tribe of Benjamin. It names Sallu, tracing his paternal lineage through Meshullam, Hodaviah, and Hasenuah, as one of the initial inhabitants who returned to resettle Jerusalem after the Babylonian exile. This verse is not merely a list of names but a profound testament to God's faithfulness in preserving tribal identity, ensuring the continuity of His covenant people, and orchestrating the re-establishment of the community in the Promised Land. It highlights the divine order in the restoration of Jerusalem's population.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 9:7, and indeed throughout chapters 1-9, is Genealogy. This is not merely a dry list but a structured and purposeful record of lineage, serving to establish identity, validate claims, demonstrate continuity, and convey theological truths. The Repetition of the phrase "the son of" (Hebrew: ben) is a key feature of this genealogical style, creating a rhythmic and cumulative effect that underscores the meticulous nature of the record and the unbroken chain of descent. This repetition also serves to Emphasize the importance of individual identity within the larger tribal and national framework, highlighting how each person contributes to the collective story of God's people. While seemingly mundane to a modern reader, for the post-exilic community, these genealogies were living documents, affirming their heritage, their place within God's covenant plan, and the divine faithfulness that preserved them through exile.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 9:7, though a single line in an extensive genealogy, profoundly illustrates God's unwavering faithfulness and His meticulous, providential care for His covenant people. It speaks to the divine commitment to preserve a remnant, even through the devastating experience of exile, and to orchestrate their precise return to their land and identity. The very existence of such precise records testifies to God's providential oversight, ensuring the continuity of His promises and the spiritual re-establishment of His community in Jerusalem. It reminds us that God's grand narrative of redemption is often unfolded through the lives of seemingly ordinary individuals, each playing a vital, known part in His larger plan, and that every life, no matter how briefly mentioned, is known, valued, and purposed by Him.
REFLECTION AND APPLICATION
While a list of names from ancient history might initially seem distant, 1 Chronicles 9:7 offers profound and enduring insights for contemporary believers. It serves as a powerful reminder that God, who meticulously preserved the lineages of His people through centuries of upheaval, dispersion, and exile, is intimately concerned with the smallest details of our own lives. Just as Sallu and his ancestors were vital threads in the intricate tapestry of God's redemptive history, so too are we, individually and collectively, integral parts of His ongoing story. This verse encourages us to deeply appreciate our spiritual heritage, recognizing that we stand on the shoulders of generations of faithful believers who have gone before us, a "cloud of witnesses" that inspires and sustains us. It calls us to consider our unique place in the continuity of God's work, inspiring us to live faithfully and contribute purposefully to the building of His kingdom, knowing that our lives, though seemingly small in the grand scheme, are profoundly significant and eternally purposed in His magnificent design.
Questions for Reflection
FAQ
Why are genealogies so prevalent in Chronicles, and what was their purpose?
Answer: Genealogies are indeed a dominant feature of 1 Chronicles, particularly in chapters 1-9, serving multiple crucial purposes for the post-exilic community. Firstly, they established identity and legitimacy for a people returning from exile who desperately needed to re-anchor themselves in their heritage and land. Knowing one's tribal affiliation was essential for land claims, social standing, and full participation in the re-forming community. Secondly, they were vital for religious eligibility, especially for those serving in the priesthood and among the Levites, as only those with verifiable priestly lineage could serve in the rebuilt temple (see Ezra 2:61-63). Thirdly, these lists powerfully underscored continuity and God's faithfulness, demonstrating that despite the national catastrophe of exile and dispersion, God had preserved a remnant and was fulfilling His covenant promises to His people. Finally, they provided a comprehensive historical framework for the subsequent narrative, linking the post-exilic community directly to their patriarchal roots and the Davidic monarchy, emphasizing the unbroken line of God's chosen people. The meticulous detail, as seen in Nehemiah 7, highlights their profound legal and spiritual significance.
How does a seemingly "boring" list of names like 1 Chronicles 9:7 offer spiritual insight today?
Answer: While a list of names might not immediately capture modern attention, 1 Chronicles 9:7 offers profound spiritual insights when viewed through a theological lens. It reminds us of God's meticulous attention to detail and His personal knowledge of every individual. If God cared enough to preserve the lineage of Sallu and countless others, He certainly cares for each of us in the most intimate ways, knowing even the number of hairs on our heads (see Luke 12:7). Secondly, it speaks to the importance of heritage and spiritual continuity. Just as these names established a vital link to the past for the returning exiles, we are part of a larger spiritual family, connected to a rich history of faith that spans millennia. Thirdly, it is a powerful testament to God's unwavering faithfulness. Despite national catastrophe and seeming abandonment, God preserved His people and their identity, demonstrating that His plans will always prevail and His promises will be fulfilled. This offers immense hope that God will fulfill His promises to us, even in the most challenging times. Finally, it subtly points to the divine order and the significance of every part in God's grand narrative of salvation, a narrative that ultimately culminates in the person and work of Jesus Christ.
CHRIST-CENTERED FULFILLMENT
The meticulous genealogies in 1 Chronicles, including the specific lineage of Sallu in 1 Chronicles 9:7, find their ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The very purpose of these ancient records was to establish identity, legitimacy, and continuity—themes that find their perfect culmination in the Messiah. Jesus, as the Son of David and the Son of Abraham, fulfills the royal and covenantal lineages promised throughout the Old Testament, as meticulously recorded in the New Testament genealogies (e.g., Matthew 1:1-17 and Luke 3:23-38). His perfect human lineage, traced through both Judah and Benjamin (through His mother Mary and Joseph, respectively, connecting to the broader Israelite heritage), validates His claim as the promised King and the ultimate Lamb of God who takes away the sin of the world. Furthermore, while the Old Testament genealogies established physical and tribal belonging, Christ inaugurates a new, spiritual genealogy. Through faith in Him, believers from every tribe, nation, and tongue are adopted into God's family, becoming "sons of God" (as powerfully declared in Romans 8:15 and Galatians 3:26). Thus, the meticulous record-keeping of names like Sallu foreshadows the ultimate divine record—the Lamb's Book of Life—where the names of all who are truly in Christ are eternally inscribed, granting them a secure and eternal identity in God's redeemed family.