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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Chronicles 1:1–27. His two-level outline is real structure in the source text, so it is rendered as structure.
This paragraph has Adam for its first word and Abraham for its last. Between the creation of the former and the birth of the latter were 2000 years, almost the one-half of which time Adam himself lived. Adam was the common father of our flesh, Abraham the common father of the faithful. By the breach which the former made of the covenant of innocency, we were all made miserable; by the covenant of grace made with the latter, we all are, or may be, made happy. We all are, by nature, the seed of Adam, branches of that wild olive. Let us see to it that, by faith, we become the seed of Abraham (Rom 4:11, Rom 4:12), that we be grafted into the good olive and partake of its root and fatness.
I.The first four verses of this paragraph, and the last four, which are linked together by Shem (Ch1 1:4, Ch1 1:24), contain the sacred line of Christ from Adam to Abraham, and are inserted in his pedigree, Luk 3:34-38, the order ascending as here it descends. This genealogy proves the falsehood of that reproach, As for this man, we know not whence he is. Bishop Patrick well observes here that, a genealogy being to be drawn of the families of the Jews, this appears as the peculiar glory of the Jewish nation, that they alone were able to derive their pedigree from the first man that God created, which no other nation pretended to, but abused themselves and their posterity with fabulous accounts of their originals, the Arcadians fancying that they were before the moon, the people of Thessaly that they sprang from stones, the Athenians that they grew out of the earth, much like the vain imaginations which some of the philosophers had of the origin of the universe. The account which the holy scripture gives both of the creation of the world and of the rise of nations carries with it as clear evidences of its own truth as those idle traditions do of their own vanity and falsehood.
II.All the verses between repeat the account of the replenishing of the earth by the sons of Noah after the flood.
1.The historian begins with those who were strangers to the church, the sons of Japhet, who were planted in the isles of the Gentiles, those western parts of the world, the countries of Europe. Of these he gives a short account (Ch1 1:5-7), because with these the Jews had hitherto had little or no dealings.
2.He proceeds to those who had many of them been enemies to the church, the sons of Ham, who moved southward towards Africa and those parts of Asia which lay that way. Nimrod the son of Cush began to be an oppressor, probably to the people of God in his time. But Mizraim, from whom came the Egyptians, and Canaan, from whom came the Canaanites, are both of them names of great note in the Jewish story; for with their descendants the Israel of God had severe struggles to get out of the land of Egypt and into the land of Canaan; and therefore the branches of Mizraim are particularly recorded (Ch1 1:11, Ch1 1:12), and of Canaan, Ch1 1:13-16. See at what a rate God valued Israel when he gave Egypt for their ransom (Isa 43:3), and cast out all these nations before them, Psa 80:8.
3.He then gives an account of those that were the ancestors and allies of the church, the posterity of Shem, Ch1 1:17-23. These peopled Asia, and spread themselves eastward. The Assyrians, Syrians, Chaldeans, Persians, and Arabians, descended from these. At first the originals of the respective nations were known; but at this day, we have reason to think, the nations are so mingled with one another, by the enlargement of commerce and dominion, the transplanting of colonies, the carrying away of captives, and many other circumstances, that no one nation, no, nor the greatest part of any, is descended entire from any one of these fountains. Only this we are sure of, that God has created of one blood all nations of men; they have all descended from one Adam, one Noah. Have we not all one father? Has not one God created us? Mal 2:10. Our register hastens to the line of Abraham, breaking off abruptly from all the other families of the sons of Noah but that of Arphaxad, from whom Christ was to come. The great promise of the Messiah (says bishop Patrick) was translated from Adam to Seth, from him to Shem, from him to Eber, and so to the Hebrew nation, who were entrusted, above all nations, with that sacred treasure, till the promise was performed and the Messiah had come, and then that nation was made not a people.
Historical interpretation
Thirteen Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.”
The first-born son of Chanaan was Sidon, from whom the city in Phoenicia is named Sidon. Then there was Aracaeus, who founded Arcas, a town situated over against Tripolis at the foot of Mount Lebanon. Not far away from this was another city, Sinus by name, which was overthrown later in various chances of war and preserves the original name only as the name of the place. The Aradians are those who occupied the island of Aradus, separated by a narrow strait from the Phoenician shore. To the Samaraeans belongs Emissa, a noble city of Coele-Syria. Up to our own time Amath is still called both by Syrians and by Hebrews what it had been called by the ancients: the Macedonians, who ruled in the east after Alexander, called this city Epiphania. Some people think that it was called Antiochia. Others, although not correctly, none the less support their conjecture with a word like the right one and think that it was called Emas, the first stopping-place from Antioch for those continuing the journey to Edessa; and they think that it is the same place which was called Emath by the ancients. (St. Jerome on Hebrew Names)
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Summary
1 Chronicles 1:13 serves as a concise yet profound entry within the expansive genealogies that meticulously open the book, specifically identifying Zidon, the firstborn, and Heth as two foundational sons of Canaan. These individuals are not mere names but crucial progenitors of the Sidonians and Hittites, respectively—ancient peoples whose histories are deeply interwoven with the biblical narrative and the very land promised to Israel. This verse, though brief, powerfully underscores the Bible's unwavering commitment to historical lineage and the foundational role of these early nations in God's unfolding redemptive plan for humanity.
Context
Literary Context
The book of 1 Chronicles commences with an unparalleled genealogical record, meticulously tracing human history from Adam through significant patriarchal lines, ultimately focusing on the lineage that leads to David. This comprehensive listing served a vital purpose for the post-exilic community in Judah, aiming to re-establish their identity, validate tribal land claims, and affirm the legitimacy of the priesthood and monarchy. Verse 13 is situated within the detailed account of Noah's descendants, specifically the lineage of his son Ham, as found in the table of nations in Genesis 10. The Chronicler's particular focus on Canaan's lineage is highly significant because his descendants inhabited the very land that God promised to Abraham and his offspring, thereby setting the stage for future conflicts and God's sovereign dealings with Israel. The inclusion of these specific names highlights their enduring relevance to the historical and theological narrative of God's people, establishing the pre-Israelite inhabitants of the promised land.
Historical & Cultural Context
The mention of Zidon and Heth immediately connects this genealogy to two prominent ancient Near Eastern peoples: the Sidonians and the Hittites. Sidon was a major Phoenician city-state, renowned for its maritime trade and influence across the Mediterranean, often appearing in biblical accounts alongside Tyre. The Sidonians were a significant cultural and economic presence in the Levant, interacting with Israel in various capacities, from trade partnerships to idolatrous influences through figures like Jezebel (1 Kings 16:31). Heth, on the other hand, was the eponymous ancestor of the Hittites, a powerful empire that, at its peak, rivaled Egypt and Assyria. Their presence in Canaan is well-documented, notably in Abraham's purchase of the cave of Machpelah from the Hittites in Genesis 23. Culturally, these groups represented the diverse tapestry of nations surrounding early Israel, often serving as both neighbors and adversaries. Their inclusion in this genealogy grounds the biblical narrative in a verifiable historical and geographical reality, demonstrating God's interaction with the broader world.
Key Themes
This seemingly simple genealogical entry contributes to several profound themes within 1 Chronicles and the broader biblical narrative. Firstly, it emphasizes Genealogical Precision, showcasing the Bible's commitment to accurate historical records and the critical role of lineage in understanding God's unfolding plan of salvation. The meticulous tracing of ancestry underscores the belief that God works through specific people and families, providing a framework for the covenant promises. Secondly, the verse highlights the Origins of Nations, explicitly naming the progenitors of two significant ancient Near Eastern peoples. This not only provides a historical foundation for later biblical interactions but also subtly reinforces the idea that all nations descend from Noah, reflecting a universal scope of God's creation and sovereignty, as seen in the broader table of nations in Genesis 10. Lastly, it contributes to the theme of Historical Foundation, reinforcing the Bible's claim as a historical document rooted in real peoples, places, and events, rather than mythical tales. The presence of these named ancestors lends credibility and depth to the subsequent narratives of Israel's interactions with these nations, grounding the spiritual in the tangible.
Exposition and Analysis
Key Word Analysis
This name refers to the fourth son of Ham and grandson of Noah. More significantly, "Canaan" became the namesake for the land that God promised to Abraham and his descendants (e.g., Genesis 12:7), which later became the land of Israel. The inclusion of Canaan's lineage here, despite the curse pronounced on him in Genesis 9:25, serves to establish the historical inhabitants of the promised land, providing essential context for the later conquest narratives and the divine imperative for Israel to possess the land.
Meaning "fishing" or "fishery," Zidon was Canaan's firstborn son. He is the eponymous ancestor of the Sidonians and the city of Sidon, a major Phoenician port city located on the Mediterranean coast north of Tyre. Sidon was a significant center of trade and maritime activity in the ancient world, frequently mentioned in the Old Testament in connection with Israel's northern borders and interactions. Its prominence as a firstborn suggests its early and significant role among Canaan's descendants, indicating its historical and economic importance from the earliest times.
This name, derived from a root meaning "terror" or "dread," is the eponymous ancestor of the Hittites, a powerful and influential people group whose empire stretched across Anatolia and parts of the Levant. The Hittites are frequently encountered in the biblical narrative, from Abraham's dealings with them (e.g., Genesis 23:3-20) to their presence in the land during the time of the Judges and Kings (e.g., Judges 1:26, 1 Kings 10:29). Their inclusion here establishes their ancient lineage and their historical claim to parts of the land of Canaan, providing a crucial backdrop for Israel's later interactions and conflicts.
Verse Breakdown
"And Canaan begat Zidon his firstborn"
This clause directly states the paternal lineage, identifying Canaan as the father of Zidon. The designation "his firstborn" is highly significant, indicating Zidon's preeminence among Canaan's sons. In ancient Near Eastern cultures, the firstborn often held special status, rights, and responsibilities, including a double portion of the inheritance and leadership within the family. This detail highlights Zidon's foundational role in the development of the Sidonian people and their subsequent prominence as a major maritime and economic power in the region, establishing a chronological and hierarchical order characteristic of biblical genealogies.
"and Heth"
This second clause simply lists Heth as another son of Canaan. While not explicitly called "firstborn," his immediate mention alongside Zidon underscores his importance as the progenitor of the Hittites. The brevity of this listing is typical for genealogical records, where the primary purpose is to establish connections and origins rather than provide detailed biographies. The inclusion of Heth is crucial for understanding the historical and geographical context of Israel's later interactions with the Hittite people, who were a significant and often formidable presence in the land of Canaan, influencing both its political and cultural landscape.
Literary Devices
The primary literary device at play in 1 Chronicles 1:13, and indeed throughout the opening chapters of the book, is Genealogy. This involves the systematic listing of ancestors and descendants, serving not merely as a dry historical record but as a profound theological statement. The use of genealogy here establishes a direct and unbroken line of descent from the earliest humans, affirming the historicity of God's redemptive plan and His faithfulness across generations. Another device is Eponymous Ancestry, where individuals like Zidon and Heth are presented as the namesakes and progenitors of entire nations or cities. This technique efficiently links a specific person to a collective identity, providing a concise explanation for the origins of significant peoples mentioned throughout biblical history and grounding their existence in a shared human lineage. Furthermore, there is an underlying Conciseness or Economy of Language, where vast historical developments and the origins of entire civilizations are condensed into simple "begat" statements. This allows the Chronicler to cover immense spans of time and numerous peoples with remarkable brevity, yet without sacrificing the essential connections needed for the comprehensive narrative of Israel's heritage and God's sovereign oversight of all nations.
Theological and Thematic Connections
1 Chronicles 1:13, though a single line in a long genealogy, powerfully illustrates God's meticulous sovereignty over human history and the unfolding of His redemptive plan. It reminds us that even seemingly minor figures in a vast lineage play a part in God's grand design. The inclusion of nations like the Sidonians and Hittites, who would later interact with Israel in various ways—sometimes as adversaries, sometimes as trading partners—underscores that God's plan encompasses not only His chosen people but also the broader world of nations. This meticulous record-keeping affirms the historical reality of the biblical narrative, grounding theological truths in concrete, verifiable events and peoples. It speaks to God's faithfulness in preserving lineages through which His promises would ultimately be fulfilled, demonstrating that His purposes are worked out through real individuals in real historical contexts, leading ultimately to the Messiah.
Reflection and Application
While a genealogical entry might appear distant and dry, 1 Chronicles 1:13 invites us to consider God's profound attention to detail and His overarching sovereignty across all of human history. It reminds us that every individual and every nation, regardless of how seemingly insignificant they appear in a long list, plays a part in God's grand design. This verse underscores that God's plan unfolds through real people and real historical events, meticulously building towards the ultimate fulfillment of His promises. For us today, it encourages us to see our own lives and the historical trajectory of our communities within God's larger narrative. It prompts us to trust that even in the seemingly random or chaotic events of life, God is working out His purposes, guiding history towards His predetermined ends. Our own "genealogy" or life story, with its unique set of relationships and circumstances, is not accidental but part of a divine tapestry, contributing to a story far greater than ourselves, a story overseen by a faithful and sovereign God.
Questions for Reflection
FAQ
Why are genealogies like 1 Chronicles 1:13 so important in the Bible?
Genealogies are crucial for several reasons. Firstly, they establish historical continuity and authenticity, demonstrating that the biblical narrative is rooted in real people and actual history, not myth. They provide a precise framework for understanding the flow of events from creation onward. Secondly, they serve a profound theological purpose, meticulously tracing the lineage through which God's covenant promises, particularly those made to Abraham and David, would be fulfilled. This precision underscores God's faithfulness and His sovereign control over human history. For the post-exilic community, as in 1 Chronicles, genealogies were vital for re-establishing identity, land claims, and the legitimacy of the priesthood and monarchy, ensuring that the community knew who they were and where they belonged in God's unfolding plan. Ultimately, they point towards the specific, historical coming of the Messiah, as seen in the genealogies of Jesus in the New Testament (e.g., the genealogy of Jesus in Matthew and Luke's genealogy of Jesus).
Who were the Sidonians and Hittites, and what was their relationship with ancient Israel?
The Sidonians and Hittites were two prominent peoples of the ancient Near East, both descendants of Canaan. The Sidonians were inhabitants of Sidon, a major Phoenician city-state on the Mediterranean coast. They were renowned for their maritime trade, craftsmanship, and purple dye. Their relationship with Israel was often complex, involving both trade and cultural exchange (e.g., Hiram of Tyre's alliance with Solomon), but also periods of conflict and the introduction of idolatry (e.g., Ahab marrying Jezebel of Sidon). The Hittites were a powerful empire that, at its peak, controlled vast territories in Anatolia and the Levant. In the biblical narrative, they appear early on as inhabitants of Canaan, notably in Abraham's purchase of the cave of Machpelah from them (Abraham buys a burial plot). Later, they are mentioned among the nations Israel was to dispossess (e.g., nations to be dispossessed in Deuteronomy), yet some Hittites remained in the land and even served in David's army (e.g., Uriah the Hittite in 2 Samuel 11). Their inclusion in genealogies like 1 Chronicles 1:13 grounds the biblical narrative in the real historical and geopolitical landscape of the ancient world.
Christ-Centered Fulfillment
The seemingly dry genealogical list of 1 Chronicles 1:13, like all biblical genealogies, finds its ultimate and profound fulfillment in the person of Jesus Christ. These meticulous records, tracing lineage through countless generations, serve as a divine testament to God's unwavering faithfulness in preserving a specific line through which His redemptive plan would unfold. From Adam, through Noah, Ham, and Canaan's descendants, the biblical narrative eventually narrows its focus to Abraham, then Isaac, Jacob, Judah, and finally to the house of David. Every "begat" statement, including the mention of Zidon and Heth, underscores the historical reality and specificity of God's work in the world, culminating in the incarnation of His Son. The very fact that God chose to work through a specific historical lineage, rather than a mythical or abstract one, highlights the concrete nature of His salvation, emphasizing that He entered human history. The genealogies in Matthew 1 and Luke 3 complete this grand narrative, explicitly linking Jesus to this ancient lineage, demonstrating that He is the promised "seed" of Abraham (as foretold in Galatians 3:16) and the rightful heir to David's throne (Romans 1:3). Thus, 1 Chronicles 1:13, far from being an isolated historical note, contributes to the overarching testimony that God's plan for humanity's redemption is meticulously woven into the fabric of history, culminating in the arrival of the Lamb of God who takes away the sin of the world, our Lord Jesus Christ.