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Commentary on 1 Chronicles 1 verses 28–54
28 ¶ The sons of Abraham; Isaac, and Ishmael.
29 These are their generations: The firstborn of Ishmael, Nebaioth; then Kedar, and Adbeel, and Mibsam,
30 Mishma, and Dumah, Massa, Hadad, and Tema,
31 Jetur, Naphish, and Kedemah. These are the sons of Ishmael.
32 Now the sons of Keturah, Abraham's concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan.
33 And the sons of Midian; Ephah, and Epher, and Henoch, and Abida, and Eldaah. All these are the sons of Keturah.
34 And Abraham begat Isaac. The sons of Isaac; Esau and Israel.
35 The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.
36 The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.
37 The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah.
38 And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan.
39 And the sons of Lotan; Hori, and Homam: and Timna was Lotan's sister.
40 The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and Onam. And the sons of Zibeon; Aiah, and Anah.
41 The sons of Anah; Dishon. And the sons of Dishon; Amram, and Eshban, and Ithran, and Cheran.
42 The sons of Ezer; Bilhan, and Zavan, and Jakan. The sons of Dishan; Uz, and Aran.
43 Now these are the kings that reigned in the land of Edom before any king reigned over the children of Israel; Bela the son of Beor: and the name of his city was Dinhabah.
44 And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead.
45 And when Jobab was dead, Husham of the land of the Temanites reigned in his stead.
46 And when Husham was dead, Hadad the son of Bedad, which smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.
47 And when Hadad was dead, Samlah of Masrekah reigned in his stead.
48 And when Samlah was dead, Shaul of Rehoboth by the river reigned in his stead.
49 And when Shaul was dead, Baalhanan the son of Achbor reigned in his stead.
50 And when Baalhanan was dead, Hadad reigned in his stead: and the name of his city was Pai; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.
51 Hadad died also. And the dukes of Edom were; duke Timnah, duke Aliah, duke Jetheth,
52 Duke Aholibamah, duke Elah, duke Pinon,
53 Duke Kenaz, duke Teman, duke Mibzar,
54 Duke Magdiel, duke Iram. These are the dukes of Edom.
All nations but the seed of Abraham are already shaken off from this genealogy: they have no part nor lot in this matter. The Lord's portion is his people. Of them he keeps an account, knows them by name; but those who are strangers to him he beholds afar off. Not that we are to conclude that therefore no particular persons of any other nation but the seed of Abraham found favour with God. It was a truth, before Peter perceived it, that in every nation he that feared God and wrought righteousness was accepted of him. Multitudes will be brought to heaven out of all nations (Rev 7:9), and we are willing to hope there were many, very many, good people in the world, that lay out of the pale of God's covenant of peculiarity with Abraham, whose names were in the book of life, though not descended from any of the following families written in this book. The Lord knows those that are his. But Israel was a chosen nation, elect in type; and no other nation, in its national capacity, was so dignified and privileged as the Jewish nation was. That is the holy nation which is the subject of the sacred story; and therefore we are next to shake off all the seed of Abraham but the posterity of Jacob only, which were all incorporated into one nation and joined to the Lord, while the other descendants from Abraham, for aught that appears, were estranged both from God and from one another.
I. We shall have little to say of the Ishmaelites. They were the sons of the bondwoman, that were to be cast out and not to be heirs with the child of the promise; and their case was to represent that of the unbelieving Jews, who were rejected (Gal 4:22, etc.), and therefore there is little notice taken of that nation. Ishmael's twelve sons are just named here (Ch1 1:29-31), to show the performance of the promise God made to Abraham, in answer to his prayer for him, that, for Abraham's sake, he should become a great nation, and particularly that he should beget twelve princes, Gen 17:20.
II. We shall have little to say of the Midianites, who descended from Abraham's children by Keturah. They were children of the east (probably Job was one of them), and were separated from Isaac, the heir of the promise (Gen 25:6), and therefore they are only named here, Ch1 1:32. The sons of Jokshan, the son of Keturah, are named also, and the sons of Midian (Ch1 1:32, Ch1 1:33), who became most eminent, and perhaps gave denomination to all these families, as Judah to the Jews.
III. We shall not have much to say of the Edomites. They had an inveterate enmity to God's Israel; yet because they descended from Esau, the son of Isaac, we have here an account of their families, and the names of some of their famous men, Ch1 1:35 to the end. Some slight differences there are between some of the names here, and as we had them in Gen. 36, whence this whole account is taken. Three of four names that were written with a Vau there are written with a Jod here, probably the pronunciation being altered, as is usual in other languages. we now write many words very differently from what they were written but 200 years ago. Let us take occasion, from the reading of these genealogies, to think, 1. Of the multitudes that have gone through this world, have acted their part in it, and then quitted it. Job, even in his early day, saw not only every man drawing after him, but innumerable before him, Job 21:33. All these, and all theirs, had their day; many of them made a mighty noise and figure in the world; but their day came to fall, and their place knew them no more. The paths of death are trodden paths, but vestigia nulla retrorsum - none can retrace their steps. 2. Of the providence of God, which keeps up the generations of men, and so preserves that degenerate race, though guilty and obnoxious, in being upon earth. How easily could he cut it off without either a deluge or a conflagration! Write but all the children of men childless, as some are, and in a few years the earth will be eased of the burden under which it groans; but the divine patience lets the trees that cumber the ground not only grow, but propagate. As one generation, even of sinful men, passes away, another comes (Ecc 1:4; Num 32:14), and will do so while the earth remains. Destroy it not, for a blessing is in it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 28–54. 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 1:31 meticulously concludes the enumeration of Ishmael's twelve sons, Jetur, Naphish, and Kedemah, thereby fulfilling God's ancient promise to Abraham that Ishmael would father a great nation and twelve princes. This verse, embedded within the sweeping genealogies that open the book of Chronicles, serves to establish the historical and tribal identity of these significant ancient peoples, underscoring God's sovereign hand in the unfolding of human history and His unwavering faithfulness to His word.
CONTEXT
Literary Context: This verse is situated at the culmination of the genealogical record of Ishmael's descendants, which began in 1 Chronicles 1:29 and continued through 1 Chronicles 1:30. It forms part of the extensive opening chapter of 1 Chronicles, which meticulously traces humanity's lineage from Adam through Noah and Abraham, before narrowing its focus to the tribes of Israel. The Chronicler's deliberate inclusion of non-Israelite lineages, such as those of Ishmael, alongside the covenant line, highlights God's universal sovereignty and His providential care over all peoples, even as the narrative prepares to concentrate on the history of Israel. The precise listing of names here underscores the historical continuity and the divine fulfillment of promises across generations.
Historical & Cultural Context: In the ancient Near East, genealogies were foundational to identity, inheritance, and social structure. They served as vital records for establishing tribal claims, land rights, and national legitimacy. For the post-exilic Jewish community, for whom the book of Chronicles was primarily written, these detailed lineages were crucial for re-establishing their identity, reconnecting with their heritage, and affirming God's enduring covenant faithfulness despite the upheaval of exile. The Ishmaelites, descendants of Ishmael, were known nomadic and semi-nomadic groups inhabiting the desert regions to the east and south of Israel, often interacting, sometimes conflictually, with the Israelites. Their inclusion in this biblical genealogy acknowledges their historical reality and their shared patriarchal origin from Abraham, reinforcing the cultural significance of lineage as a marker of divine blessing and historical authenticity.
Key Themes: The precise naming of Jetur, Naphish, and Kedemah in 1 Chronicles 1:31 contributes significantly to several overarching themes within the book of Chronicles and the broader biblical narrative. Foremost among these is God's unwavering faithfulness to His promises. Despite Ishmael not being the son through whom the covenant line of blessing would pass, God had explicitly promised Abraham that Ishmael would become the father of twelve princes and a great nation, as recorded in Genesis 17:20 and Genesis 21:13. The meticulous listing of his twelve sons here serves as a direct confirmation of that divine pledge. Secondly, this verse underscores God's universal sovereignty, demonstrating His active governance over all nations and peoples, not just Israel. By including these non-Israelite lineages in the opening chapter, the Chronicler implicitly reminds readers that God's plan encompasses the entire world, orchestrating the rise and development of diverse peoples according to His divine will. Finally, the detailed nature of this record reinforces the historical veracity and divine inspiration of Scripture, affirming the meticulousness of God's revealed word.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in 1 Chronicles 1:31 and its surrounding context is Genealogy itself. This is not merely a dry list but a structured, divinely inspired historical record serving profound theological and narrative purposes. The meticulous Enumeration of names provides a sense of historical depth, precision, and divine fulfillment, affirming the reality of the people and the precise execution of God's promises. The concluding phrase, "These are the sons of Ishmael," functions as a form of Inclusio, framing the entire list of Ishmael's sons and providing a clear, definitive closure to this segment of the genealogy. Furthermore, the entire section acts as an Allusion to the earlier Genesis accounts, particularly the divine promises regarding Ishmael's numerous descendants, thereby reinforcing the continuity, coherence, and reliability of God's word across the biblical narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 1:31, though a simple enumeration of names, carries profound theological weight. It stands as a tangible testament to God's meticulous faithfulness, demonstrating that even promises made outside the primary covenant line are precisely and comprehensively fulfilled. The inclusion of Ishmael's descendants underscores God's universal sovereignty, acknowledging His governance over all nations and peoples, not just Israel. It reminds us that God's plan is vast and comprehensive, encompassing the formation and development of diverse peoples, all within His overarching design. This divine attention to detail in the biblical record affirms the inherent value God places on every life and lineage, even those that diverge from the central redemptive narrative, showcasing His providential hand in all of history.
REFLECTION AND APPLICATION
While a list of names might initially appear dry or insignificant, 1 Chronicles 1:31 offers rich insights for contemporary believers. It powerfully illustrates God's unwavering commitment to His word. Every promise, no matter how seemingly minor or secondary to the main narrative, is fulfilled in His perfect timing and according to His precise plan. This encourages us to cultivate a deep, abiding trust in God's character and the absolute reliability of His promises in our own lives, knowing with certainty that He is faithful to complete what He has begun in us and through us. Furthermore, the Bible's meticulous attention to individual names, even within extensive genealogies, subtly reminds us that every person and every lineage holds significance in God's grand narrative. It calls us to recognize the inherent value of every individual life, known and cherished by God, and to appreciate the meticulous detail found throughout Scripture as part of His unfolding redemptive history, a testament to His sovereign care over all creation.
Questions for Reflection
FAQ
Why are these extensive genealogies, like the one in 1 Chronicles 1, so important in the Bible?
Answer: These genealogies are far from mere historical records; they serve crucial theological and practical purposes. First, they establish historical continuity, linking the present generation (especially the post-exilic community for whom Chronicles was written) directly to their ancestral roots, back to Abraham and even Adam. This provided a vital sense of identity and belonging. Second, they authenticate claims to land, tribal inheritance, and priestly lineage, which were essential for the re-establishment and proper functioning of Israelite society. Third, and most importantly, they powerfully demonstrate God's faithfulness in preserving His people and meticulously fulfilling His promises. The detailed record-keeping underscores the precision of God's plan and the absolute reliability of His word, showing how His promises, such as those to Abraham regarding his descendants, were literally fulfilled across generations. Ultimately, this detailed lineage points towards the coming of the Messiah, establishing His rightful place within the promised Davidic line, as seen in the genealogies of Jesus in Matthew 1:1-17 and Luke 3:23-38.
CHRIST-CENTERED FULFILLMENT
While 1 Chronicles 1:31 focuses on the lineage of Ishmael, seemingly distant from the direct messianic line, it contributes profoundly to the broader Christ-centered narrative by illustrating the comprehensive nature of God's faithfulness and His sovereign plan for all humanity. The meticulous fulfillment of God's promise to Abraham concerning Ishmael's descendants (Genesis 17:20) foreshadows the even greater faithfulness of God in bringing forth the ultimate Seed—Jesus Christ—through the covenant line of Isaac. The inclusion of non-Israelite lineages in these opening chapters of Chronicles subtly hints at the universal scope of God's redemptive work, which culminates in Christ. Just as God meticulously oversaw the formation of nations from Abraham's broader family, so too does His redemptive plan encompass "every tribe and language and people and nation" (Revelation 5:9). Christ, as the Lamb of God who takes away the sin of the world, breaks down the dividing wall of hostility between Jew and Gentile (Ephesians 2:14) and offers salvation not only to the descendants of Isaac but to all who believe, fulfilling the promise that in Abraham, "all the families of the earth shall be blessed" (Genesis 12:3). Thus, even the genealogies of Ishmael's sons point to the vastness and inclusivity of God's redemptive purpose, ultimately realized in the boundless grace of Jesus Christ.