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Commentary on 1 Chronicles 1 verses 1–27
1 ¶ Adam, Sheth, Enosh,
2 Kenan, Mahalaleel, Jered,
3 Henoch, Methuselah, Lamech,
4 Noah, Shem, Ham, and Japheth.
5 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
6 And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah.
7 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.
8 The sons of Ham; Cush, and Mizraim, Put, and Canaan.
9 And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah; Sheba, and Dedan.
10 And Cush begat Nimrod: he began to be mighty upon the earth.
11 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,
12 And Pathrusim, and Casluhim, (of whom came the Philistines,) and Caphthorim.
13 And Canaan begat Zidon his firstborn, and Heth,
14 The Jebusite also, and the Amorite, and the Girgashite,
15 And the Hivite, and the Arkite, and the Sinite,
16 And the Arvadite, and the Zemarite, and the Hamathite.
17 The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech.
18 And Arphaxad begat Shelah, and Shelah begat Eber.
19 And unto Eber were born two sons: the name of the one was Peleg; because in his days the earth was divided: and his brother's name was Joktan.
20 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,
21 Hadoram also, and Uzal, and Diklah,
22 And Ebal, and Abimael, and Sheba,
23 And Ophir, and Havilah, and Jobab. All these were the sons of Joktan.
24 Shem, Arphaxad, Shelah,
25 Eber, Peleg, Reu,
26 Serug, Nahor, Terah,
27 Abram; the same is Abraham.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–27. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
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.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
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.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
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.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Chronicles 1:25 concisely lists Eber, Peleg, and Reu, three pivotal figures in the meticulously preserved lineage that spans from Noah's son Shem to Abraham, the patriarch of Israel. This verse, embedded within the expansive genealogies that open the book of Chronicles, serves not merely as a historical record but as a profound theological declaration. It underscores the unbroken continuity of God's redemptive plan, assuring the post-exilic community of their legitimate heritage and God's unwavering faithfulness in maintaining the covenant line that would ultimately culminate in the Messiah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The predominant literary device employed in 1 Chronicles 1:25, and indeed throughout the opening chapters of the book, is Genealogy. This is far from a mere dry list; it is a highly structured and purposeful literary form. Its multifaceted function here includes establishing Historical Legitimacy for the post-exilic community by meticulously tracing their lineage back to Adam, Noah, and particularly the line of Shem. It serves to demonstrate the Continuity of God's covenant promises through an unbroken chain of generations, assuring the audience of God's unwavering faithfulness. Furthermore, it provides Theological Grounding for the subsequent narrative of Israel's history, rooting it in divine providence. The Chronicler's selective inclusion of names, focusing on the Davidic line and the priestly lines, also demonstrates a form of Emphasis or Highlighting, drawing the reader's attention to the specific individuals crucial to God's redemptive plan. The very act of listing names in a sequential, repetitive manner also creates a sense of Rhythm and Order, reinforcing the idea of divine sovereignty guiding history.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 1:25, though a simple enumeration of names, is profoundly significant in its theological implications. It stands as a testament to God's meticulous and unwavering faithfulness in preserving a chosen lineage through which His grand redemptive plan would unfold. Each name represents an indispensable link in a divinely orchestrated chain, demonstrating that God actively works through specific individuals and generations to achieve His sovereign purposes. For the post-exilic community, this verse, like the surrounding genealogies, offered profound assurance of their identity and heritage, reminding them that they were an integral part of a continuous narrative of God's interaction with humanity—a narrative that began long before their exile and would continue beyond it. It underscores the historical reality and divine intentionality behind the covenant promises made to Abraham and his descendants, ultimately pointing with anticipation to the coming Messiah.
REFLECTION AND APPLICATION
While a simple listing of names, 1 Chronicles 1:25 offers profound spiritual insights for believers today. It powerfully reminds us that God is a God of history, meticulously working through specific people and generations to accomplish His grand design. Our faith is not built on abstract ideas or philosophical constructs, but on concrete historical events and individuals, whose stories are meticulously preserved in Scripture. This verse encourages us to recognize that our own lives, too, are intricately woven into a larger, unfolding divine narrative. Just as God faithfully preserved the lineage leading to Christ, He faithfully works in our lives and through our generations, weaving our individual stories into His eternal purposes. It fosters a deep appreciation for the continuity of God's faithfulness across millennia, inspiring profound trust and hope that He who began a good work will carry it on to completion. We are connected to a vast spiritual heritage, called to play our part in the ongoing story of redemption, knowing that our lives contribute meaningfully to God's sovereign and redemptive plan.
Questions for Reflection
FAQ
Why are these genealogies so important in the Bible, especially in 1 Chronicles?
Answer: Genealogies in the Bible, particularly in 1 Chronicles, are far more than mere lists of names; they serve crucial theological, historical, and social functions. For the post-exilic community to whom 1 Chronicles was addressed, these lists established their legitimate identity as the people of God, confirming their lineage, tribal affiliations, and rights to the land and the temple service. They provided a tangible link to their past, demonstrating God's unwavering faithfulness in preserving His covenant people despite exile and dispersion. The genealogies also serve to establish the historical continuity of God's redemptive plan, meticulously tracing the line from Adam to the patriarchs, kings (especially David), and ultimately foreshadowing the coming Messiah. They underscore that God's promises are rooted in real history and real people, providing a foundational backbone for the entire biblical narrative, as seen in the detailed accounts in Genesis 10 and Genesis 11.
CHRIST-CENTERED FULFILLMENT
Though 1 Chronicles 1:25 lists names from the Old Testament patriarchal line, its ultimate significance finds profound Christ-centered fulfillment. These names—Eber, Peleg, and Reu—are not just historical figures; they are crucial, divinely ordained links in the meticulously preserved lineage that ultimately leads to Jesus Christ. The careful tracing of this ancestry, as seen in the genealogies presented in Matthew 1 and Luke 3, powerfully validates Jesus's claim as the promised Messiah, the Son of David, and the Son of Abraham. The very existence of this unbroken line, maintained through countless generations and historical upheavals, testifies to God's sovereign faithfulness in orchestrating all of history for the precise arrival of His Son. Jesus is the ultimate "Seed" promised to Abraham (Galatians 3:16), the one in whom all the families of the earth would ultimately be blessed (Genesis 12:3). Thus, 1 Chronicles 1:25, a seemingly minor entry in a genealogical list, becomes a vital thread in the grand tapestry of redemption, pointing forward to the historical reality and divine intentionality behind the incarnation of the Lamb of God who takes away the sin of the world.