LESSON 5: THE RETURN FROM CAPTIVITY, TRIBAL SETTLEMENTS, AND THE OVERTHROW OF SAUL’S HOUSE (1 CHR. 9-10)
A brief review of certain Levites and priests who had returned from Babylonian captivity is the subject of Chapter 9. Saul’s house and his ruin at the hands of the Philistines is recounted.
Family registers and genealogical connections were very important to a people who so often found themselves uprooted and disconnected from relatives and homeland. This fact is brought into sharp focus in 9:l. By this time in the record we have arrived at the grievous overthrow of Jerusalem by Babylon in 586 B.C. The historian faithfully records the fact that “Judah was carried away to Babylon for their transgression” (see also I Kings, chapters 24 and 25).
At this point in the record the historian proceeds to present a summary of those who returned from Babylon. He passes over any details related to the seventy years of captivity and fixes his attention on those who returned with Zerubbabel and Jeshua in 538 B.C. Four classes of people are distinguished in 9:2: Israel, priests, Levites, and Nethinim. In distinguishing between “priests” and “Levites” it must be observed that every priest must necessarily be a Levite; however, not every Levite would be qualified to serve as a priest. The term “Nethinin” means “wholly given” and was a name attached to those who were bondmen of the Temple, helpers of the priests. In this fourfold reference in verse two the focus of interest is upon the priesthood and the Temple services. The place that holds priority in importance is Jerusalem, Solomon’s Temple had been situated here. In this place of sacred memory Zerubbabel’s Temple would be built, It was not until during the Babylonian captivity and the return that the Hebrews were generally referred to as the “Jews”, This name may well have originated out of ill will and was most likely associated with the remnant of the tribe of Judah. It is not to be supposed that the only representatives of the Hebrews who remained after the Captivity were of the tribe of Judah. For all practical purposes, the identity of the ten northern tribes was lost in the Assyrian overthrow in 722-21 B.C.; however, there were scattered remnants of these tribes which along with Judah were taken into Babylon between the years of 606 and 586 B.C. and who returned to Palestine in 536 B.C. So the Chronicler says that the tribes of Judah, Benjamin, Ephraim, Manasseh, and Levi were certainly represented in Jerusalem after the return from Babylon. When the author (verse 5) speaks of the Shilonites, he is referring to those who had lived in Shiloh in the tribe of Ephraim. In earlier days the tabernacle had been located in Shiloh. Zerah (verse 6) was a twin brother of Perez. The tribes and persons named and numbered in verses 3-9 correspond to the reference to Israel in verse 2.
The priests who are named in verses 10-13 are men who served in this office after the return from Captivity. A similar list is recorded in Nehemiah 11:12-14. Apparently it was not the intention of the historian to provide a complete list of the priests. Out of records which were available to him and directed by the Holy Spirit, he selected these representatives of the priesthood. In like manner there is a list of Levites in Nehemiah 11:15-1 8 which compares with I Chronicles 9:14-16. Descendants of familiar heads of families such as Merari, Asaph, and Jeduthun are named here.
The respective responsibilities of the priests and the Levites in the renewed Jerusalem are reviewed in verses 17-34. The “porters” were men who were assigned as door-keepers at the gates leading into the Temple. “The king’s gate eastward” and “the door of the t.ent of meeting” were places of special assignment. These porters were stationed at entrances on all four sides of the Temple and they served in courses or shifts for a week at a time. The porters were carefully organized (verse 26) and exercised responsibility with regard to the chambers or living quarters and storage rooms at the Temple. They were also responsible for the security of the Temple treasuries. While on duty, these officers lived in quarters round about the Temple.
The details of certain Levitical responsibilities are spelled out in verses 28-34. Since the vessels used in the Temple were made of precious metal, they were very valuable. Precautions against theft or mismanagement were always in order. The vessels were very important also because they had been sanctified for special service. The Temple furniture, in like manner, was very special and required particular attention. The flour, wine, oil, frankincense, spices all had to be procured and properly processed. The spices used in the holy incense had been carefiully prescribed in Moses’ day (Exodus 30:34, 35). This prescription was to be used only in the Tabernacle. The baking of the unleavened bread and the preparation of the shewbread were important details under Levitical supervision.[1]
THE GENEALOGY OF SAUL
Once more, as in chapters 8:29-40, attention is focused on the ancestors and descendants of King Saul. This information (verses 35-44) is pertinent at this time because it provides an introduction to a review of Saul’s final conflict with the Philistines in chapter 10.
THE OVERTHROW OF SAUL
The last chapter in I Samuel (chapter 31) describes the defeat of Israel’s army and the deaths of Saul and his sons on Mount Gilboa. The chronicler, after dealing with some lengthy genealogical tables, hastens to his main consideration-the life and times of David. In order to set the stage for David’s kingship, the account of the overthrow of Saul is reviewed.
One of the king’s chief responsibilities was that he should deliver his people from the tyranny of the Philistines. In spite of all the wonderful qualifications with which Saul was endowed for this office, he never found any delight in his primary responsibility. His son, Jonathan, dared to enter the conflict with the enemy. When the Philistines encamped in the vale of Elah west of Bethlehem and Goliath challenged Israel, Saul could do nothing to relieve his people until David came and slew the giant. This was a great victory for Israel; but for Saul it became a matter of humiliation.
Jehovah would use the enemy to chastise Saul and his people for their lack of faith. The armies of Israel retreated and the enemy took full advantage of the overthrow. Jonathan, Abinadab, and Machishua, Saul’s sons, were killed. Only one son escaped. His name was Ishbosheth (I1 Samuel 2:8). He is called Eshbaal in 1 Chronicles 8:33 and 9:39. Saul found himself in a predicament. The battle was lost. The men with bows and arrows were pressing in upon him. He urged his armor-bearer to kill him with his sword. He would not be taken alive by “these uncircumcised Philistines”. Circumcision was the mark of the covenant between Israel and Jehovah. Evidently the covenant had not meant very much to Saul; but he regarded his enemy as heathen. In this bitter moment Saul took his own life. Since the whole cause was lost, the armor-bearer, in like manner, committed suicide. It was a sad day in Israel.
As a result of this military defeat the Hebrews were entirely at the mercy of the Philistines. So the enemy made deep penetration into Israel’s territory. Stripping the slain was regular procedure after a great battle. Often those not immediately involved in the conflict would gather considerable wealth by this gruesome activity. The Philistine prize was Saul’s body. They beheaded him as David had mutilated Goliath’s body and after parading his head and armor among their people, they deposited these things in Dagon’s Temple. They believed that their idols had brought them victory.
Early in Saul’s kingship the Jabesh-gileadites, who lived east of the Jordan river about twelve miles from Beth-shan, had been delivered from the Ammonites by Saul. Remembering his consideration for them, the Jabesh-gileadites rescued the bodies of Saul and his sons and brought them to their village. Here they burned the remains and laid away the ashes. This was done to protect these remains from further ravages by the enemy. Later, these ashes were removed to Gibeah, Saul’s home village, and were deposited under an oak tree.
[1] Robert E. Black. The Books of Chronicles in Bible Study Textbook Series. Joplin, MO: College Press, 1991.
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