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Commentary on 1 Chronicles 3 verses 1–9
1 ¶ Now these were the sons of David, which were born unto him in Hebron; the firstborn Amnon, of Ahinoam the Jezreelitess; the second Daniel, of Abigail the Carmelitess:
2 The third, Absalom the son of Maachah the daughter of Talmai king of Geshur: the fourth, Adonijah the son of Haggith:
3 The fifth, Shephatiah of Abital: the sixth, Ithream by Eglah his wife.
4 These six were born unto him in Hebron; and there he reigned seven years and six months: and in Jerusalem he reigned thirty and three years.
5 And these were born unto him in Jerusalem; Shimea, and Shobab, and Nathan, and Solomon, four, of Bathshua the daughter of Ammiel:
6 Ibhar also, and Elishama, and Eliphelet,
7 And Nogah, and Nepheg, and Japhia,
8 And Elishama, and Eliada, and Eliphelet, nine.
9 These were all the sons of David, beside the sons of the concubines, and Tamar their sister.
We had an account of David's sons, Sa2 3:2, etc., and Sa2 5:14, etc. 1. He had many sons; and no doubt wrote as he thought, Psa 127:5. Happy is the man that hath his quiver full of these arrows. 2. Some of them were a grief to him, as Amnon, Absalom, and Adonijah; and we do not read of any of them that imitated his piety or devotion except Solomon, and he came far short of it. 3. One of them, which Bath-sheba bore to him, he called Nathan, probably in honour of Nathan the prophet, who reproved him for his sin in that matter and was instrumental to bring him to repentance. It seems he loved him the better for it as long as he lived. It is wisdom to esteem those our best friends that deal faithfully with us. From this son of David our Lord Jesus descended, as appears Luk 3:31. 4. Here are two Elishamas, and two Eliphelets, Ch1 3:6, Ch1 3:8. Probably the two former were dead, and therefore David called two more by their names, which he would not have done if there had been any ill omen in this practice as some fancy. 5. David had many concubines; but their children are not named, as not worthy of the honour (Ch1 3:9), the rather because the concubines had dealt treacherously with David in the affair of Absalom. 6. Of all David's sons Solomon was chosen to succeed him, perhaps not for any personal merits (his wisdom was God's gift), but so, Father, because it seemed good unto thee.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. 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 3:6 meticulously lists three of King David's sons—Ibhar, Elishama, and Eliphelet—who were born to him in Jerusalem. This concise yet significant enumeration is an integral part of the extensive genealogical records that commence the book of 1 Chronicles, serving to precisely trace the royal lineage of Judah from Adam through David and his descendants, thereby powerfully underscoring God's unwavering faithfulness to His covenant promises and establishing the legitimate succession of the Davidic throne.
CONTEXT
Literary Context: This verse is deeply embedded within the comprehensive genealogical records that constitute the opening chapters of 1 Chronicles (1 Chronicles 1-9). Specifically, 1 Chronicles 3 is dedicated entirely to cataloging the sons and descendants of King David, meticulously establishing the precise royal lineage through which God's covenant promises, particularly the Davidic covenant, would be fulfilled. The names enumerated here—Ibhar, Elishama, and Eliphelet—are among the sons born to David after he established Jerusalem as his capital, distinguishing them from those born in Hebron. This particular list finds parallel accounts in 2 Samuel 5:15 and 1 Chronicles 14:5, underscoring the historical consistency and the Chronicler's emphasis on the legitimacy and continuity of the Davidic line within the broader biblical narrative.
Historical & Cultural Context: In ancient Israelite society, genealogies were far more than mere historical records; they were foundational documents crucial for establishing tribal identity, validating claims to land inheritance, confirming priestly legitimacy, and, most critically for the Davidic line, asserting the rightful claim to the throne. David's pivotal act of establishing Jerusalem as the political and religious capital (as recounted in 2 Samuel 5:6-10) marked a new era for Israel. The birth of his sons in this newly secured capital symbolized the consolidation of his kingdom and the perpetuation of his dynasty. While the practice of polygamy among kings, evident in David's multiple wives and numerous children, was a cultural norm of the time, it often led to complex family dynamics. The meticulous recording of these names reflects the profound value placed on lineage, continuity, and the fulfillment of divine promises, all of which were intricately tied to familial descent in Israelite society.
Key Themes: The inclusion of this seemingly simple list of names in 1 Chronicles 3:6 contributes significantly to several overarching themes pervasive in 1 Chronicles. First, it powerfully emphasizes Divine Faithfulness and Covenant, particularly God's unwavering commitment to His covenant with David, promising an eternal dynasty (as detailed in 2 Samuel 7:12-16). Each name, though part of a lengthy list, serves as a testament to God's sovereign hand guiding history toward the fulfillment of His promises. Second, it reinforces Historical Veracity, as biblical genealogies function as crucial historical documents, validating the reality of biblical figures and events. The repetition of these names across multiple books (e.g., 2 Samuel 5 and 1 Chronicles 14) reinforces their authenticity and importance in the narrative of Israel. Finally, this list contributes to establishing the Continuity of Leadership and the legitimate succession of the Davidic throne, which was vital for the stability and identity of the nation of Israel, pointing ultimately to the Messiah.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Chronicles 3:6, and indeed throughout the initial chapters of the book, is Genealogy. This is not merely a dry list of names but a purposeful theological and historical construct. Biblical genealogies serve to establish identity, legitimate claims (to land, priesthood, or kingship), and demonstrate God's faithfulness in preserving a chosen lineage. The meticulous detail in listing David's sons underscores the immense importance of the Davidic covenant and the continuity of the royal line. Additionally, there is an element of Repetition or Parallelism, as these specific names appear in other biblical texts (e.g., 2 Samuel 5 and 1 Chronicles 14). This repetition serves to confirm the historical veracity of the records and to emphasize the legitimacy and breadth of David's family, which was crucial for the stability and future of the kingdom. Finally, the very Nominalism (the study and significance of names) is profoundly important, as the inherent meanings of Ibhar ("He chooses"), Elishama ("My God has heard"), and Eliphelet ("My God is deliverance") implicitly convey rich theological messages about God's character, attributes, and active involvement in the unfolding of His redemptive plan, even without explicit commentary in the text.
THEOLOGICAL AND THEMATIC CONNECTIONS
The meticulous recording of David's sons in 1 Chronicles 3:6, seemingly a minor detail, profoundly undergirds the overarching biblical narrative of God's covenant faithfulness. It demonstrates that God is deeply invested in the minute details of history and the lives of individuals, orchestrating events and preserving lineages to fulfill His divine purposes. This verse, like the broader genealogies of 1 Chronicles, serves as a powerful testament to God's unwavering commitment to the Davidic Covenant, ensuring a perpetual line from which the promised Messiah would ultimately emerge. It reminds us that even in seemingly mundane lists of names, God's sovereign plan is meticulously unfolding, laying the groundwork for the grand narrative of humanity's redemption.
REFLECTION AND APPLICATION
1 Chronicles 3:6, though a list of names from ancient history, offers profound truths for contemporary reflection and spiritual nourishment. It reminds us that God is a God of meticulous detail, deeply invested not just in grand historical movements but also in the individual lives that comprise them. Just as He carefully preserved the lineage of David, ensuring the precise fulfillment of His promises, so too does He oversee the intricate details of our own lives. This verse encourages us to recognize that our personal histories, our families, and even the seemingly ordinary aspects of our existence are intricately woven into God's larger, unfolding narrative of redemption. It invites us to trust implicitly in His faithfulness, knowing that if He is so attentive to the past, He is certainly attentive to our present circumstances and our future. We are not forgotten or insignificant; we are profoundly part of His grand design, called to live in light of His enduring covenant and sovereign care.
Questions for Reflection
FAQ
Why are genealogies so important in the Bible, especially seemingly simple lists like 1 Chronicles 3:6?
Answer: Genealogies are far from simple lists; they are foundational to the biblical narrative and serve critical theological and historical purposes. In ancient Israel, they were vital for establishing tribal identity, validating land inheritance, confirming priestly legitimacy, and, most significantly, demonstrating the divine promise of a perpetual dynasty for David. For the Chronicler, writing to a post-exilic community, these genealogies—including the precise listing of David's sons in 1 Chronicles 3—were essential for reminding the people of their identity, their heritage, and God's unwavering faithfulness to His covenants, particularly the Davidic covenant which pointed directly to the coming Messiah. They provide crucial historical grounding and theological continuity, powerfully illustrating God's sovereign hand guiding history towards His ultimate redemptive plan for humanity.
CHRIST-CENTERED FULFILLMENT
The seemingly dry list of names in 1 Chronicles 3:6 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The meticulous preservation of David's lineage, including these lesser-known sons, underscores God's unwavering commitment to His covenant promise to David—that his "house and his kingdom shall be made sure forever before me; your throne shall be established forever" (2 Samuel 7:16). Every name listed, every generation recorded, serves as a testament to the divine orchestration that ensured the birth of the promised "Son of David" (Matthew 1:1). Jesus, born of the virgin Mary, was legally adopted by Joseph, a direct descendant of David (as shown in the genealogies of Matthew 1:1-17 and Luke 3:23-38), thereby fulfilling all the genealogical requirements for the Messiah. Intriguingly, the very meanings of the names in 1 Chronicles 3:6—Ibhar ("He chooses"), Elishama ("My God has heard"), and Eliphelet ("My God is deliverance")—can be seen as prophetic whispers of Christ's redemptive work: God chose to send His Son into the world to save it (John 3:16), He hears the cries of His people and responds with compassion (Psalm 34:17), and He is our ultimate deliverance from the bondage of sin and the power of death (Colossians 1:13-14). Thus, this ancient list of names points forward to the one who perfectly embodies God's choice, His hearing, and His deliverance for all humanity.