1 Chronicles Chapter 5

B. The Tribes of Israel Settling East of the Jordan River

The Descendants of Reuben (1 Chronicles 5:1–10)

Now the sons of Reuben the firstborn of Israel, he was indeed the firstborn, but because he defiled his father’s bed, his birthright was given to the sons of Joseph, the son of Israel, so that the genealogy is not listed according to the birthright, yet Judah prevailed over his brothers, and from him came a ruler, although the birthright was Joseph’s. The sons of Reuben the firstborn of Israel were Hanoch, Pallu, Hezron, and Carmi. The sons of Joel were Shemaiah his son, Gog his son, Shimei his son, Micah his son, Reaiah his son, Baal his son, and Beerah his son, whom Tiglath-Pileser king of Assyria carried into captivity. He was leader of the Reubenites. And his brethren by their families, when the genealogy of their generations was registered, the chief, Jeiel, and Zechariah, and Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt in Aroer, as far as Nebo and Baal Meon. Eastward they settled as far as the entrance of the wilderness this side of the River Euphrates, because their cattle had multiplied in the land of Gilead. Now in the days of Saul they made war with the Hagrites, who fell by their hand, and they dwelt in their tents throughout the entire area east of Gilead.

The genealogy of Reuben opens with a reminder of what could have been. Reuben was the actual firstborn of Jacob, but Genesis 35:22 records his sin with Bilhah, his father’s concubine, saying, “And it happened, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine, and Israel heard about it.” Because Reuben defiled his father’s bed, Jacob removed the firstborn privileges from him. The chronicler explains the consequence clearly, noting that although Reuben was biologically the firstborn, his birthright was taken and given instead to the sons of Joseph. This divided the privileges of the firstborn between two tribes. Joseph received the material blessing and double portion through Ephraim and Manasseh, while Judah received the leadership blessing, for from Judah came the royal line and ultimately the Messiah. This is reflected in Genesis 49:3–4, where Jacob said, “Reuben, you are my firstborn… unstable as water, you shall not excel.” And it is also affirmed in Genesis 49:10, which declares, “The scepter shall not depart from Judah.”

Reuben’s genealogy follows with the listing of Hanoch, Pallu, Hezron, and Carmi, along with later descendants such as Joel, Shemaiah, Gog, and Shimei. The line progressed through several generations until Beerah, who was carried away captive by Tiglath-Pileser, the king of Assyria. This corresponds to the Assyrian invasions recorded in 2 Kings 15:29 and 2 Kings 17, when the tribes east of the Jordan were among the first to fall to Assyria’s expansion. Beerah is identified as a leader among the Reubenites, showing that even prominent figures of the tribe were not spared from the judgment God permitted through foreign conquest.

The Chronicler then identifies other Reubenite leaders such as Jeiel, Zechariah, and Bela, who settled throughout the region stretching from Aroer to Nebo and Baal Meon. Their territory expanded eastward toward the wilderness reaching toward the Euphrates. This expansion was driven by practical needs, particularly the increase of their livestock. Large herds required large grazing areas, and thus the tribe pushed further into Gilead and beyond.

This eastern territory, however, was vulnerable. The text notes that in the days of King Saul, the Reubenites warred with the Hagrites, nomadic Arab tribes who lived in tents and traveled with their flocks. Adam Clarke notes that the Hagrites were “Nomade, or Scenite Arabs, people who lived in tents, without any fixed dwellings, and whose property consisted in cattle.” Reuben fought and defeated them, seizing their livestock and dwelling in their tents. This battle secured additional territory and grazing areas for the tribe, demonstrating their strength and resilience prior to the Assyrian captivity.

Reuben’s story is marked by privilege forfeited, land expanded, battles fought, and eventually captivity endured. Their history illustrates the long term consequences of sin, the practical challenges of life east of the Jordan, and God’s preservation of their lineage despite judgment. Even though Reuben lost the preeminence he was born into, the Lord still recorded every generation, showing that no tribe in Israel was forgotten in the unfolding of God’s covenant purposes.

The Descendants of Gad (1 Chronicles 5:11–22)

And the children of Gad dwelt next to them in the land of Bashan as far as Salcah. Joel was the chief, Shapham the next, then Jaanai and Shaphat in Bashan, and their brethren of their father’s house, Michael, Meshullam, Sheba, Jorai, Jachan, Zia, and Eber, seven in all. These were the children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz. Ahi the son of Abdiel, the son of Guni, was chief of their father’s house. And the Gadites dwelt in Gilead, in Bashan and in its villages, and in all the common lands of Sharon within their borders. All these were registered by genealogies in the days of Jotham king of Judah and in the days of Jeroboam king of Israel. The sons of Reuben, the Gadites, and half the tribe of Manasseh had forty four thousand seven hundred and sixty valiant men, men able to bear shield and sword, to shoot with the bow, and skillful in war, who went to war. They made war with the Hagrites, Jetur, Naphish, and Nodab. And they were helped against them, and the Hagrites were delivered into their hand, and all who were with them, for they cried out to God in the battle. He heeded their prayer, because they put their trust in Him. Then they took away their livestock, fifty thousand of their camels, two hundred and fifty thousand of their sheep, and two thousand of their donkeys, also one hundred thousand of their men, for many fell dead, because the war was God’s. And they dwelt in their place until the captivity.

The tribe of Gad occupied the fertile lands of Bashan and Gilead, regions east of the Jordan that were ideal for grazing livestock. Their cities stretched as far as Salcah, and their settlements reached into the common lands of Sharon near their borders. The genealogy highlights key leaders such as Joel, the chief, followed by Shapham, Jaanai, and Shaphat. Other prominent men of their father’s houses included Michael, Meshullam, Sheba, Jorai, Jachan, Zia, and Eber. Their ancestry is traced through Abihail back through several generations, including men such as Huri, Jaroah, and Gilead, anchoring the tribe’s lineage deep within Israel’s early history. Ahi the son of Abdiel, a descendant of Guni, served as a notable chief among them.

These genealogies were formally recorded during the reigns of Jotham king of Judah and Jeroboam king of Israel, showing that even the eastern tribes maintained connection and accountability to the spiritual and political life of the nation before the Assyrian disruption. The combined fighting force of Reuben, Gad, and half the tribe of Manasseh totaled forty four thousand seven hundred and sixty valiant men, described as warriors “able to bear shield and sword, to shoot with the bow, and skillful in war.” These tribes east of the Jordan were frequently on the frontier of conflict, and their military strength was essential for defending Israel’s borders.

Their recorded battle against the Hagrites, along with Jetur, Naphish, and Nodab, is a striking example of God’s intervention on behalf of His people. The text says that the tribes “were helped against them,” and the Hagrites “were delivered into their hand,” specifically because they cried out to God in the battle, and He heard their prayer. This detail shows the difference between mere human strength and divinely empowered victory. Warfare was a common reality for these border tribes, but this battle was uniquely blessed because they trusted in the Lord rather than relying solely on their own military skill. Trapp notes that other biblical figures such as Jabez and Jehoshaphat also cried out to the Lord in moments of crisis, demonstrating that prayer has always been the strongest weapon in the believer’s arsenal.

The victory was overwhelming. Israel seized massive amounts of livestock, including fifty thousand camels, two hundred and fifty thousand sheep, two thousand donkeys, and one hundred thousand men, referring either to captives or total enemy casualties. The Chronicler adds the theological explanation: “for many fell dead, because the war was God’s.” This identifies the battle as a form of divine judgment, similar to the conquest of Canaan, carried out under God’s direction. These kinds of wars were unique to Israel’s theocratic era, justified only when the wickedness of the opposing peoples had reached its full measure, as Clarke notes in connection with 1 Chronicles 5:25, where the Hagrites’ idolatry and spiritual corruption are mentioned.

The Gadites, along with Reuben and half Manasseh, dwelt securely in these lands until the Assyrian captivity removed them from their inheritance. Their history reflects a tribe that lived on the edge of Israel’s territory, constantly facing threats, yet repeatedly strengthened by God whenever they placed their trust in Him.

The Descendants of the Eastern Tribe of Manasseh (1 Chronicles 5:23–26)

So the children of the half tribe of Manasseh dwelt in the land. Their numbers increased from Bashan to Baal Hermon, that is, to Senir, or Mount Hermon. These were the heads of their fathers’ houses, Epher, Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel. They were mighty men of valor, famous men, and heads of their fathers’ houses. And they were unfaithful to the God of their fathers, and played the harlot after the gods of the peoples of the land, whom God had destroyed before them. So the God of Israel stirred up the spirit of Pul king of Assyria, that is, Tiglath Pileser king of Assyria. He carried the Reubenites, the Gadites, and the half tribe of Manasseh into captivity. He took them to Halah, Habor, Hara, and the river of Gozan to this day.

The eastern half tribe of Manasseh settled in a vast and fertile region stretching from Bashan northward toward Baal Hermon, Senir, and Mount Hermon. Their population multiplied greatly, and the heads of their houses are listed as Epher, Ishi, Eliel, Azriel, Jeremiah, Hodaviah, and Jahdiel. These men were described as “mighty men of valor,” warriors of reputation and influence, and leaders within their clans. Their initial presence on the east side of the Jordan was not born out of rebellion or faithlessness. As the text and earlier narratives indicate, these families were strong, capable, and spiritually grounded at the start. Moses himself permitted the tribes of Reuben, Gad, and half of Manasseh to settle east of the Jordan after they pledged to fight alongside the other tribes in the conquest of Canaan, recorded in Numbers 32. Their motives were rooted in stewardship and practicality, since the land was ideal for livestock.

However, despite their strong beginning, the passage delivers a sobering evaluation of their later generations. The text says, “And they were unfaithful to the God of their fathers, and played the harlot after the gods of the peoples of the land, whom God had destroyed before them.” Their spiritual decline came through compromise. Living far from the central worship life at Jerusalem, separated from the temple and from the rhythms of national festivals and sacrifices, the eastern tribes gradually drifted. Their geographical distance became spiritual distance. Instead of maintaining covenant loyalty, they adopted the idolatrous practices of the surrounding peoples, the very nations God had driven out because of their wickedness. Their idolatry is described with the metaphor of spiritual adultery, the same language used throughout the prophets when Israel forsook the Lord for false gods.

This unfaithfulness brought judgment. The text states that God Himself stirred up the spirit of Pul king of Assyria, also known as Tiglath Pileser. The Assyrian king became an instrument of divine discipline. He invaded the Transjordan region and carried the Reubenites, Gadites, and the eastern half of Manasseh into exile. They were deported to places such as Halah, Habor, Hara, and the river of Gozan, regions deep within the Assyrian empire. This deportation corresponds with the wider Assyrian campaigns referenced in 2 Kings 15:29 and 2 Kings 17, where northern and eastern tribes were taken captive for their persistent idolatry. What began as a blessed inheritance ended as a scattered exile because the people abandoned their covenant God.

The chronicler’s structure reinforces this tragedy. Earlier in the chapter, God had given them a decisive victory over the Hagrites because they prayed and trusted Him. Payne notes that verses 18 through 22 describe that early triumph when their faith was strong, but verses 25 through 26 reveal their subsequent downfall through apostasy. Their history becomes a warning: strength, reputation, and a blessed beginning cannot preserve a people who drift from the Lord. Spiritual compromise undoes even the mightiest warriors. Yet the chronicler includes their names and lineage to show that even in judgment, God preserves the memory of His people, maintaining the covenant line through both mercy and discipline.