1 Chronicles 8:1-40
1 Now Benjamin begat Bela his firstborn, Ashbel the second, and Aharah the third,
2 Nohah the fourth, and Rapha the fifth.
3 And the sons of Bela were, Addar,a and Gera, and Abihud,
4 And Abishua, and Naaman, and Ahoah,
5 And Gera, and Shephuphan,b and Huram.
6 And these are the sons of Ehud: these are the heads of the fathers of the inhabitants of Geba, and they removed them to Manahath:
7 And Naaman, and Ahiah, and Gera, he removed them, and begat Uzza, and Ahihud.
8 And Shaharaim begat children in the country of Moab, after he had sent them away; Hushim and Baara were his wives.
9 And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and Malcham,
10 And Jeuz, and Shachia, and Mirma. These were his sons, heads of the fathers.
11 And of Hushim he begat Abitub, and Elpaal.
12 The sons of Elpaal; Eber, and Misham, and Shamed, who built Ono, and Lod, with the towns thereof:
13 Beriah also, and Shema, who were heads of the fathers of the inhabitants of Aijalon, who drove away the inhabitants of Gath:
14 And Ahio, Shashak, and Jeremoth,
15 And Zebadiah, and Arad, and Ader,
16 And Michael, and Ispah, and Joha, the sons of Beriah;
17 And Zebadiah, and Meshullam, and Hezeki, and Heber,
18 Ishmerai also, and Jezliah, and Jobab, the sons of Elpaal;
19 And Jakim, and Zichri, and Zabdi,
20 And Elienai, and Zilthai, and Eliel,
21 And Adaiah, and Beraiah, and Shimrath, the sons of Shimhi;c
22 And Ishpan, and Heber, and Eliel,
23 And Abdon, and Zichri, and Hanan,
24 And Hananiah, and Elam, and Antothijah,
25 And Iphedeiah, and Penuel, the sons of Shashak;
26 And Shamsherai, and Shehariah, and Athaliah,
27 And Jaresiah, and Eliah, and Zichri, the sons of Jeroham.
28 These were heads of the fathers, by their generations, chief men. These dwelt in Jerusalem.
29 And at Gibeon dwelt the fatherd of Gibeon; whose wife's name was Maachah:
30 And his firstborn son Abdon, and Zur, and Kish, and Baal, and Nadab,
31 And Gedor, and Ahio, and Zacher.e
32 And Mikloth begat Shimeah.f And these also dwelt with their brethren in Jerusalem, over against them.
33 And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, and Malchishua, and Abinadab,g and Eshbaal.
34 And the son of Jonathan was Meribbaal;h and Meribbaal begat Micah.
35 And the sons of Micah were, Pithon, and Melech, and Tarea,i and Ahaz.
36 And Ahaz begat Jehoadah;j and Jehoadah begat Alemeth, and Azmaveth, and Zimri; and Zimri begat Moza,
37 And Moza begat Binea: Raphak was his son, Eleasah his son, Azel his son:
38 And Azel had six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and Sheariah, and Obadiah, and Hanan. All these were the sons of Azel.
39 And the sons of Eshek his brother were, Ulam his firstborn, Jehush the second, and Eliphelet the third.
40 And the sons of Ulam were mighty men of valour, archers, and had many sons, and sons' sons, an hundred and fifty. All these are of the sons of Benjamin.
Now Benjamin begat Bela his first-born
Readings between the lines
I. That alliances often end in entanglements and entail unconsidered consequences. Shaharaim went into Moab and there married a Moabitess, having children of her (1 Chronicles 8:8). The names of his sons (1 Chronicles 8:9) were Moabitish--Mezha (see 2 Kings 3:4), Maleham (an idol of Moab; see 1 Kings 11:33 and Jeremiah 49:1). This fact points clearly to the evil influence under which his children came through this matrimonial alliance. If we “make affinity” with those who are not of like mind and like principles with ourselves, we must be prepared for serious spiritual consequences.
II. That human activity may have very long results. Shamed, the son of Elpaal, built two cities; one of them was Led (1 Chronicles 8:12). This is identical with the Lydda of our New Testament (Acts 9:32), and with the modern Ludd. Here we have an instance of the results of one man’s activity being witnessed more than thirty centuries after he has been gathered to his fathers. Who can say how far down the stream of time our influence will go?
III. That violence is a bad foundation of rest and power. In 1 Chronicles 8:13 we learn that, by a noteworthy coincidence, Beriah with Shema “drove away the inhabitants of Gath.” In the previous chapter (1 Chronicles 8:21) we read that the inhabitants of Gath slew the sons of Ephraim. Truly “they that take the sword shall perish with the sword.” Violence seizes on a neighbour’s land, and by violence is itself dispossessed.
IV. That it is wise to stamp bad things with an evil name. Esh-baal (1 Chronicles 8:33) is the Ishbosheth of 2 Samuel 11:21; while Merib-baal (verse 34) is the Mephibosheth of 2 Samuel 4:4. In these two eases Baal is turned into Bosheth, which signifies shame. Thus, by a simple name, the heathen deity was branded with public reprobation. The evil thing was made to seem the ugly and offensive thing it was. Nothing can be more perilous to the community than the wrapping up of a sin in some pleasant euphemism; e.g., if a daughter has been sinful she should not be called “unfortunate.” Vice does not lose half its evil by losing all its grossness. If we label sin with a name that passes current in society, we are co-workers with the tempter himself.
V. That faithful remembrance in the day of power is an excellent grace. The line of Jonathan is traced to many generations (verse 34, etc.). Is not the hand of David here? Is this not a sign that his vow (1 Samuel 20:15)was honourably filled? What we promise as we are rising we should scrupulously discharge when we have attained the summit of our desires. It is the mark of a true man to carry out with generous fulness all that he undertook when he was a long way from the goal and the prize.
VI. That the thought of a worthy ancestry is an honourable inducement to well-doing. “These dwelt in Jerusalem” (verses 28-82). When the captives returned from Babylon there was a lack of men to populate the sacred city. In the country were inviting fields waiting for cultivation, while in the city was danger to be dared and civic duty to be discharged. So that “the people blessed all the men that willingly offered themselves to dwell at Jerusalem” (Nehemiah 11:2). The fact that their ancestors dwelt in the city would probably operate as a powerful inducement to lead many to offer themselves as citizens, and these would thus be led to serve their country in a very serious crisis. The knowledge of the honourable position taken by our ancestry is a very lawful motive to obedience and aspiration.