1 Chronicles Chapter 1
Introduction to First Chronicles
Author, Date, and Historical Setting
First Chronicles was written after the return from the Babylonian exile, most likely between 450 and 430 B C. Jewish and Christian tradition consistently attribute the authorship to Ezra the scribe who was a priest and skilled in the Law of Moses. This traditional view fits the book’s strong emphasis upon Temple worship, genealogical precision, the Levitical system, and the restoration of Israel’s spiritual identity. The chronicler writes during a time when the people of Judah had returned from captivity and were attempting to rebuild their national, religious, and covenant foundations. The nation was small and vulnerable, surrounded by foreign threats, and wrestling with spiritual lethargy. First Chronicles was written to remind the remnant who they are, how God had worked in their history, and why covenant faithfulness is essential.
Purpose of the Book
First Chronicles was written to present a divinely inspired record of God’s dealings with His chosen people, focusing on the Davidic line and the Temple as the center of national life. The book is not merely historical, it is theological. It interprets Israel’s past in order to shape their present obedience. The chronicler selectively records events from Samuel and Kings to highlight the blessings that come when the nation remains faithful to the Lord, and the consequences that follow disobedience. The purpose is to call the post exilic community back to wholehearted worship, covenant fidelity, and confidence in God’s promises to David. In a time of national weakness the chronicler lifts their eyes to the throne of God and reminds them that His covenant plan has not failed.
Emphasis on the Davidic Covenant
A defining theme of First Chronicles is the centrality of King David and the covenant God made with him. Everything in the genealogies leads to David, and everything after David flows from his throne. The chronicler presents David as the model king whose heart was set upon the Lord and whose reign laid the foundation for the Temple and for the future Messiah. While other books record David’s sins and failures, First Chronicles emphasizes the aspects of his reign that align with God’s ideal for a righteous ruler. This selective focus is not revisionist, it is theological. The chronicler highlights David as the chosen vessel through whom God established an everlasting covenant which finds its ultimate fulfillment in the Lord Jesus Christ.
Genealogies and Their Theological Role
The first nine chapters present extensive genealogies that trace the history of Israel from Adam to the post exilic community. These genealogies may appear tedious to the modern reader, yet they serve essential purposes. They connect the returning remnant to their ancient roots and validate their inheritance in the land. They demonstrate the continuity of God’s covenant through the generations. They preserve the priestly and Levitical lines which were vital for Temple worship. They also present a selective narrative that emphasizes God’s grace in preserving Israel in spite of their failures. In a time of national vulnerability these genealogies were a declaration that God had not forgotten His people.
The Temple and Proper Worship
First Chronicles presents the Temple as the heart of Israel’s national and spiritual identity. David’s preparation for the Temple, his organization of the Levites and priests, and his instructions to Solomon all emphasize that true worship is central to the life of God’s people. The chronicler repeatedly stresses that blessing is tied to obedience, reverence, and the proper conduct of worship according to the Law of Moses. For the post exilic community this was a call to return to reverence and to rebuild their relationship with God by restoring the sacrificial system and renewing their devotion to the Lord.
Theological Themes
First Chronicles teaches that God is sovereign over the nations, faithful to His covenant, and attentive to the worship of His people. The chronicler underscores that God blesses obedience and judges rebellion, and that spiritual leadership is vital for the health of the nation. The book presents a high view of God’s holiness, a strong confidence in His promises, and an unwavering commitment to the centrality of the Davidic line. It points forward to the future Messianic King who will reign forever. For the believer today the book reinforces the importance of worship, obedience, and the certainty that God always keeps His covenant.
Relation to Samuel and Kings
First Chronicles overlaps with much of the material in Samuel but with a different purpose and theological lens. Samuel and Kings emphasize the moral failures of Israel that led to judgment and exile. First Chronicles emphasizes the hope of restoration through David’s line and the centrality of worship. The chronicler is not contradicting Samuel and Kings but supplementing them. His aim is to encourage the remnant by focusing on God’s faithfulness and the ideal patterns of righteous leadership.
Application for Today
First Chronicles calls believers to remember their spiritual heritage, to value the worship of God, and to trust in His covenant promises. The chronicler reminds us that leadership matters and that nations are blessed when their leaders seek the Lord. The book also points directly to Christ who is the fulfillment of the Davidic covenant and the true King who reigns forever. For the church this book is a call to worship, holiness, and confidence in God’s unbroken plan of redemption.
From Adam to Abraham
A. From Adam to Abraham
1. 1 Chronicles 1:1-4, From Adam to the Sons of Noah
KJV Scripture
1 Chronicles 1:1 4
Adam, Seth, Enosh, Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Ham, and Japheth.
Commentary
The opening genealogy of First Chronicles establishes the theological foundation for the entire book. The chronicler begins with Adam, the first man, and traces the godly line that leads to Noah, whose sons repopulated the earth after the judgment of the flood. The genealogy is selective, purposeful, and arranged to emphasize God’s covenant plan rather than every individual detail of ancient family lines.
a. Adam, Seth, Enosh
The chronicler lists Adam, Seth, Enosh, deliberately omitting Cain and Abel, even though Scripture records that Adam and Eve had these sons first, along with other unnamed sons and daughters. Genesis records, “And Adam knew Eve his wife, and she conceived, and bare Cain, and said, I have gotten a man from the Lord” in Genesis 4:1, and “And she again bare his brother Abel” in Genesis 4:2. Genesis 5:4 additionally states, “And the days of Adam after he had begotten Seth were eight hundred years, and he begat sons and daughters.”
The chronicler’s omission of Cain and Abel is intentional. Cain’s murder of Abel and his exile from the presence of the Lord place his line outside the covenant purpose. Abel, though righteous, left no descendants. The covenant promise continues through Seth, whom Eve regarded as God’s appointed line, saying in Genesis 4:25, “For God, saith she, hath appointed me another seed instead of Abel, whom Cain slew.” Seth’s line represents the people who “began to call upon the name of the Lord” as recorded in Genesis 4:26.
The chronicler’s purpose is theological rather than exhaustive. He is tracing the line of blessing that culminates in the Davidic monarchy and ultimately in the Messiah. For that reason, Seth is central, because the covenant line flows through him.
i. Background of Chronicles
First and Second Chronicles were originally one unified work. While they recount historical events, they are not written primarily as political records, but as sacred history that focuses especially on King David, the Temple, worship, and the priesthood. The narrative of Chronicles begins in earnest with the death of Saul, but the chronicler opens with genealogy to emphasize continuity with the earliest dealings of God with mankind.
Many conservative scholars identify Ezra the priest and scribe as the human author. Ezra 7:1 6 presents him as a Levitical leader who was skilled in the Law of Moses and devoted to the restoration of worship. This matches the style, priorities, and theological concerns seen throughout the Chronicles.
ii. Importance to the returning exiles
These genealogical lists were essential for the Jews returning from Babylonian captivity. Israel had suffered national collapse, displacement, and seventy years of exile, yet God had preserved a remnant. These records validated each family’s identity, inheritance, and role in the covenant community. They reminded the remnant that God’s promises had not failed and that their history was not lost.
iii. The purpose of genealogical precision
As Clarke notes, the chronicler uses the public registers that were still preserved to restore national order. By cataloging the legitimate families, priests, and Levites, he ensured that Temple worship could resume according to the Law. The chronicler was concerned with purity of worship and legitimacy of priesthood. This was vital in a time when the nation was rebuilding from scratch.
iv. Nature of the Chronicles
As Poole explains, the books of Chronicles are a separate work from the “chronicles” mentioned in Kings. Jerome later applied the title “Chronicles” to this book, which Luther carried into German, and which English translations then preserved. The chronicler’s purpose was not to replicate the earlier narrative, but to give a theological perspective suited for the restored community.
b. Noah, Shem, Ham, and Japheth
The genealogy quickly moves from Adam to Noah and his three sons. All humanity after the flood descends from these men. Genesis 6 through 9 describes the global judgment of the flood and the divine preservation of Noah as a preacher of righteousness. The chronicler’s list affirms that Israel’s history is rooted in the universal history of mankind. Before Israel was a nation, before Abraham was called, God was sovereign over all peoples.
The line from Adam to Noah shows the universal scope of God’s authority. All nations share this common ancestry. The chronicler is preparing to show that Israel’s calling, though unique, is set within God’s purpose for all humanity.
2. 1 Chronicles 1:5-7, The Descendants of Japheth
KJV Scripture
1 Chronicles 1:5-7
The sons of Japheth were Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. The sons of Gomer were Ashkenaz, and Diphath, and Togarmah. And the sons of Javan were Elishah, and Tarshish, Kittim, and Dodanim.
Commentary
a. The sons of Japheth
Japheth is commonly regarded as the ancestor of the Indo European peoples. Conservative scholarship has long identified his seven sons as founders of the major population groups of Europe and northern Asia.
• Javan is associated with Greek Ionia.
• Gomer is linked with the ancient Cimmerians who lived in the region of modern southern Russia and Ukraine.
• Madai corresponds to the Medes who later combined with the Persians under Cyrus.
• Tubal and Meshech are tied to early inhabitants of the Anatolian and Caucasus regions which correspond to modern Turkey and Georgia.
These identifications are not speculative. They reflect ancient geographical traditions and linguistic patterns that connect these names to well known ancient people groups. The chronicler is drawing directly from Genesis 10, the Table of Nations, which shows how humanity spread after the flood.
b. Kittim and Rodanim
The sons of Javan include Elishah, Tarshish, Kittim, and Dodanim. Kittim refers to the island of Cyprus, while Dodanim, often written Rodanim, is associated with the island of Rhodes. These Mediterranean regions became major centers of maritime trade and expansion. Their inclusion in the genealogy underscores how far reaching the descendants of Noah became in the generations following the flood.
The chronicler’s purpose is to affirm that God governs the rise and movements of nations. This reinforces a major theme of Scripture, that God sets the boundaries of peoples and rules over history, as Paul affirms in Acts 17:26, “And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation.”
3. 1 Chronicles 1:8-16, The Descendants of Ham
KJV Scripture
1 Chronicles 1:8-16
The sons of Ham were Cush, and Mizraim, Put, and Canaan. And the sons of Cush were Seba, and Havilah, and Sabta, and Raamah, and Sabtecha. And the sons of Raamah were Sheba, and Dedan. And Cush begat Nimrod, he began to be a mighty one in the earth. And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, and Pathrusim, and Casluhim, of whom came the Philistines, and the Caphtorim. And Canaan begat Sidon his firstborn, and Heth, and the Jebusite, and the Amorite, and the Girgashite, and the Hivite, and the Arkite, and the Sinite, and the Arvadite, and the Zemarite, and the Hamathite.
Commentary
a. Ham
The descendants of Ham spread across Africa, the Nile Valley, parts of the Middle East, and the far eastern regions. Hamitic cultures became some of the earliest organized civilizations in world history. This genealogy reminds Israel that all peoples, even the nations that later became their enemies, ultimately trace their lineage back to Noah and share the same divine origin.
b. Cush
The line of Cush divided early into northern and southern branches. Some Cushite descendants settled in the region later associated with Babylon, and others settled in Ethiopia. This dual settlement explains why Cush is sometimes linked with Mesopotamia and sometimes with Africa.
i. Nimrod
Cush begot Nimrod, who is described as a mighty one in the earth. Genesis 10:8 9 records, “And Cush begat Nimrod, he began to be a mighty one in the earth. He was a mighty hunter before the Lord, wherefore it is said, Even as Nimrod the mighty hunter before the Lord.” Early Jewish tradition held that Nimrod’s might was not righteous. Clarke cites the ancient Targum which said, “He began to be bold in sin, a murderer of the innocent, and a rebel before the Lord.” Nimrod is linked with the founding of Babel and the early cities of Shinar. Many scholars view him as the prototype of human rebellion and the champion of early pagan kingdoms that opposed God’s will.
c. Mizraim
Mizraim is the biblical name for Egypt, and represents the ancient Egyptian civilization which became one of the most powerful nations of antiquity. Put refers to Libya, the region west of Egypt in North Africa. Canaan refers to the family that settled the land we now associate with Israel, Lebanon, and western Jordan.
i. From whom came the Philistines
The chronicler records that the Philistines originated from the Casluhim, who were of Egyptian origin. Payne notes that the Hamitic Philistines were part of the ancient “sea peoples,” known for their migrations through the Mediterranean. They were associated with the island of Caphtor, often identified with Crete, which links them to the Minoan maritime culture. This explains why the Philistines were technologically advanced and militarily fierce during the time of the Judges and the early monarchy.
d. Canaan and his offspring
Canaan fathered Sidon, the firstborn, who established the foundation for the Phoenician coastal cities. Heth is the ancestor of the Hittite people. The remaining names such as the Jebusite, Amorite, Girgashite, Hivite, Arkite, Sinite, Arvadite, Zemarite, and Hamathite represent the various tribes who populated the land before Israel’s conquest. These tribes are repeatedly mentioned in the Old Testament as those who practiced idolatry and wickedness, provoking divine judgment and removal as foretold in Genesis 15:16, where God told Abraham that the iniquity of the Amorites was not yet full.
4. 1 Chronicles 1:17 27, The Descendants of Shem
KJV Scripture
1 Chronicles 1:17-27
The sons of Shem were Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech. And Arphaxad begat Shelah, and Shelah begat Eber. 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. And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah, and Hadoram, and Uzal, and Diklah, and Ebal, and Abimael, and Sheba, and Ophir, and Havilah, and Jobab, all these were the sons of Joktan. Shem, Arphaxad, Shelah, Eber, Peleg, Reu, Serug, Nahor, Terah, and Abram, the same is Abraham.
Commentary
a. The sons of Shem
The line of Shem is the focus of the chronicler because it leads to Abraham, the father of Israel. The chronicler lists Elam, Asshur, Arphaxad, Lud, and Aram, each of whom became progenitors of major ancient civilizations.
• Elam became the ancestor of the Persian peoples.
• Asshur fathered the Assyrians, who later became a dominant empire.
• Lud represents the Lydians, who lived in Asia Minor.
• Aram fathered the Arameans, also known as the Syrians, central players in Old Testament history.
• Arphaxad is significant because from him came Abraham and the Hebrew people.
i. Nations that exiled Israel included
The chronicler intentionally includes the nations that later held Israel in exile, such as Persia and Assyria. By placing them in the same divinely ordered genealogy, he affirms that these nations are not outside the plan of God. They too descend from the sons of Noah. This reminded the returning exiles that the God who judged Israel through foreign nations is also sovereign over those nations and has the power to restore His people.
b. Uz
The name Uz later became the designation for a region in northern Arabia. Job 1:1 states, “There was a man in the land of Uz, whose name was Job, and that man was perfect and upright.” Payne notes that Uz may have been an early Edomite region and Job may have been connected to the descendants of Esau. The chronicler’s inclusion of Uz shows the broad sweep of Shem’s descendants through the Semitic world.
i. Is Jobab related to Job
Clarke notes that some have speculated that Jobab is another name for Job, but their Hebrew names are entirely different. Scripture does not provide any basis for equating the two. The chronicler’s listing of Jobab simply reflects the descendants of Joktan.
c. Shelah begot Eber
The name Eber is the root of the term Hebrew. Payne notes that Eber was an ancestor not only of Abraham but also of other nomadic groups called the Habiru or Apiru in ancient records. This connects Israel to a larger ancient context while still tracing the covenant line.
d. Peleg, for in his days the earth was divided
Peleg’s name refers to the division of the earth. This connects directly with the events of Genesis 11:1 9, where God scattered the nations at the Tower of Babel by confounding their language. The chronicler is drawing attention to the judgment and sovereignty of God who divides the nations by His word and guides history according to His purpose.
B. The Sons of Abraham and Their Descendants to David
1. 1 Chronicles 1:28, The Sons of Abraham
KJV Scripture
1 Chronicles 1:28
The sons of Abraham, Isaac, and Ishmael.
Commentary
This brief genealogical statement stands as the bridge between the universal history that began with Adam and the covenant history that begins with Abraham. The chronicler narrows the line of descent from Noah to Shem to Abraham, and now focuses on the two sons whose destinies shaped the nations of the Middle East. Abraham is the father of many nations, yet God makes a theological distinction between his sons. The chronicler lists Isaac first, even though Ishmael was older, because Isaac is the son of promise.
a. Isaac
Isaac is the child of the covenant who was promised in Genesis 17 and Genesis 18, when the Lord declared that Abraham would miraculously father a son in his old age. Genesis 17:19 records, “And God said, Sarah thy wife shall bear thee a son indeed, and thou shalt call his name Isaac, and I will establish my covenant with him for an everlasting covenant, and with his seed after him.” The chronicler includes Isaac because the covenant God made with Abraham concerning the land, the nation, and the coming Messiah would be carried forward through Isaac. His life is recorded in Genesis 21 through 27, where he appears as a quiet and faithful patriarch who preserved the covenant line.
b. Ishmael
Ishmael was the firstborn son, born of Hagar, Sarah’s Egyptian maid. Though he was not the heir of the covenant, he was still Abraham’s son and was blessed accordingly. Genesis 16 records his conception and birth, and Genesis 21 explains the separation of Ishmael from Isaac. God told Abraham in Genesis 21:13, “And also of the son of the bondwoman will I make a nation, because he is thy seed.” Ishmael was therefore blessed, but he was not the chosen heir through whom the covenant would continue. The chronicler acknowledges Ishmael’s role in history, but he places Isaac first to emphasize the divine line of promise.
2. 1 Chronicles 1:29 31, The Descendants of Abraham Through Ishmael
KJV Scripture
1 Chronicles 1:29 31
These are their generations, The firstborn of Ishmael, Nebaioth, then Kedar, and Adbeel, and Mibsam, Mishma, and Dumah, Massa, Hadad, and Tema, Jetur, Naphish, and Kedemah. These were the sons of Ishmael.
Commentary
These verses give the genealogy of Ishmael, fulfilling the promise God made concerning him. Genesis 25:12 16 parallels this list and identifies these names as the heads of twelve tribes. The chronicler records these names to acknowledge that God was faithful even in His dealings with Ishmael, though Ishmael was not the heir of the covenant.
a. These were the sons of Ishmael
God promised Hagar in Genesis 16:10, “I will multiply thy seed exceedingly, that it shall not be numbered for multitude.” God also promised Abraham concerning Ishmael in Genesis 21:18, “Arise, lift up the lad, and hold him in thine hand, for I will make him a great nation.”
These twelve sons became tribes spread throughout northern Arabia. Over centuries these families expanded and gradually coalesced into the various tribes that eventually formed the Arabic peoples. The chronicler includes them to show that God’s word is always fulfilled, even when the individual is outside the covenant line.
Their widespread presence in the ancient world also shaped Israel’s history. Some Ishmaelite tribes traded with Israel, others warred against them. The chronicler includes them because their lineage intersects repeatedly with Israel’s story.
3. 1 Chronicles 1:32 33, The Descendants of Abraham Through Keturah
KJV Scripture
1 Chronicles 1:32 33
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. And the sons of Midian, Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All these are the sons of Keturah.
Commentary
a. All these were the children of Keturah
Keturah is identified in Genesis 25:1 as another wife of Abraham taken after the death of Sarah. Genesis 25:1 states, “Then again Abraham took a wife, and her name was Keturah.” She bore Abraham six sons, who became founders of tribes that spread through Arabia and the regions east of the Jordan.
• Zimran, Jokshan, Medan, and Midian produced tribes involved in commerce and regional trade.
• Midian, in particular, became a major tribal group known throughout Scripture. Moses spent forty years in Midian, and the Midianites appear frequently in Israel’s history.
• Sheba and Dedan, sons of Jokshan, became significant trading peoples, often linked to spices, incense, and distant commerce.
• The sons of Midian, including Ephah, Epher, Hanoch, Abida, and Eldaah, represent major branches of the Midianite people.
The descendants of Keturah form a significant portion of the people groups that surrounded Israel throughout the Old Testament period. Their presence in the genealogy demonstrates Abraham’s role as father of many nations while reinforcing that the covenant line flows not through Keturah’s sons but through Isaac.
4. 1 Chronicles 1:34 42, The Descendants of Abraham Through Isaac’s Son Esau
KJV Scripture
1 Chronicles 1:34 42
And Abraham begat Isaac. The sons of Isaac, Esau and Israel. The sons of Esau, Eliphaz, Reuel, and Jeush, and Jaalam, and Korah. The sons of Eliphaz, Teman, and Omar, Zephi, and Gatam, and Kenaz, and Timna, and Amalek. The sons of Reuel, Nahath, Zerah, Shammah, and Mizzah. And the sons of Seir, Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan. And the sons of Lotan, Hori, and Homam, and Timna was Lotan’s sister. The sons of Shobal, Alian, and Manahath, and Ebal, and Shephi, and Onam. And the sons of Zibeon, Ajah, and Anah. The son of Anah, Dishon. And the sons of Dishon, Hamran, and Eshban, and Ithran, and Cheran. The sons of Ezer, Bilhan, and Zaavan, and Jaakan. The sons of Dishan, Uz, and Aran.
Commentary
The chronicler continues the genealogy with the descendants of Esau, establishing the history of the Edomite people. Though Esau was not the covenant heir, his line is given careful attention because they formed a nation that interacted with Israel throughout biblical history. The chronicler’s treatment shows that God remains sovereign over the destinies of all peoples, not only Israel.
a. The sons of Isaac were Esau and Israel
Isaac fathered Esau and Israel, whose birth and struggles are recorded in Genesis 25 and 27. Only Israel, also called Jacob, is the heir of the covenant established with Abraham. God determined that the covenant line would continue through Jacob, as recorded in Genesis 25:23, “And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels, and the one people shall be stronger than the other people, and the elder shall serve the younger.”
Esau, though not the chosen heir, was still blessed by God. Genesis 36 records that God prospered him, allowed him to become a nation before Israel became one, and fulfilled His promises to Abraham concerning Esau’s descendants. The chronicler’s careful listing of Esau’s sons shows that non covenant lines still stand under divine oversight and have a place in God’s unfolding plan.
b. The descendants of Esau
The sons of Eliphaz include Teman, Omar, Zephi, Gatam, Kenaz, and by Timna, Amalek. Teman later became a prominent region in Edom, known for its wise men. Amalek became a persistent enemy of Israel, fulfilling the prophecy in Exodus 17:16 that the Lord would have war with Amalek from generation to generation. The chronicler’s inclusion of Amalek shows that even the enemies of God’s people have a recorded place in sacred history.
The sons of Reuel, including Nahath, Zerah, Shammah, and Mizzah, represent other major tribes within Edom. The chronicler also records the descendants of Seir, whose tribes intermarried and intermingled with Esau’s line. The sons of Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan formed the original inhabitants of Mount Seir prior to Esau’s arrival. Genesis 36 explains that Esau displaced them and took possession of the land, but also merged his line with theirs through intermarriage.
The mention of Timna, Lotan’s sister, highlights the interconnection between Esau’s descendants and the earlier tribes of Seir. These genealogies demonstrate that Edom was not a random collection of families, but a structured nation formed by divine providence and preserved in God’s plan.
5. 1 Chronicles 1:43 54, The Kings and Chiefs of Edom
KJV Scripture
1 Chronicles 1:43 54
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. And when Bela was dead, Jobab the son of Zerah of Bozrah reigned in his stead. And when Jobab was dead, Husham of the land of the Temanites reigned in his stead. 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. And when Hadad was dead, Samlah of Masrekah reigned in his stead. And when Samlah was dead, Shaul of Rehoboth by the river reigned in his stead. And when Shaul was dead, Baal hanan the son of Achbor reigned in his stead. And when Baal hanan 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. Hadad died also. And the dukes of Edom were, duke Timnah, duke Aliah, duke Jetheth, duke Aholibamah, duke Elah, duke Pinon, duke Kenaz, duke Teman, duke Mibzar, duke Magdiel, duke Iram. These are the dukes of Edom.
Commentary
This section lists the early kings and tribal chiefs of Edom, showing that the Edomite kingdom was well established long before the monarchy arose in Israel. These genealogies are not merely historical lists, they affirm that God governs the rise and fall of nations in accordance with His purposes.
a. These were the kings who reigned in the land of Edom before a king reigned over the children of Israel
Edom developed a monarchy long before Israel did. This reminds the reader that the timing of God’s dealings with Israel is not measured by the standards of surrounding nations. God exalted Israel at His appointed time. The chronicler’s statement emphasizes that God’s timing often appears unusual to human eyes but is always perfectly aligned with His redemptive plan.
i. The kings of Edom demonstrate Esau’s blessing
Genesis 36 records that Esau’s descendants became powerful chiefs and kings. Though Esau was not the heir of the covenant, God still honored His promise to Abraham concerning him. Genesis 33 shows that Esau prospered greatly, and Genesis 36 details the expansion of Edom as a structured nation. Edom’s kingship is evidence of God’s faithfulness even toward those outside the covenant line.
b. Bela, Jobab, Zerah, Husham, and others
The genealogy lists one king after another, each reigning in succession. To the modern reader these names may seem obscure or irrelevant, yet they testify to the reality of past generations that rose and fell under the sovereign hand of God. F. B. Meyer noted that these ancient genealogical stones stand like grave markers for men who lived, worked, fought, and died, yet left behind only the remembrance of their names.
These kings ruled real cities, commanded armies, and shaped the ancient world, though little is remembered of their deeds. Their presence in Scripture attaches eternal significance to their existence, showing that every life falls under the gaze of God and is part of His unfolding work.
c. These were the chiefs of Edom
The chapter concludes by naming the tribal chiefs or dukes who governed Edom. Though the name of God does not appear once in this entire chapter, God’s hand is seen everywhere. The chronicler’s purpose is not merely to list names, but to show that the entire sweep of human history, from Adam to Edom, unfolds under the sovereign orchestration of the Lord.
i. Selman observes that God is the unspoken main character
The chronicler expects the discerning reader to see God’s activity throughout the genealogies. Although His name is not written, His works are clearly visible.
We see God calling for Adam while he hid in shame.
We see God blessing the birth of Seth and preserving the godly line.
We see God walking with Enoch and taking him alive into heaven.
We see God calling Noah, sealing the ark, and making a covenant with him and his sons.
We see God dividing the nations according to His purpose as stated in Deuteronomy 32:8, “When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.”
We see God scattering mankind at Babel in the days of Peleg.
We see God calling Abraham out of idolatry and establishing the covenant with him.
We see God sparing Isaac from the sacrificial knife.
We see God choosing Jacob over Esau, in accordance with His sovereign purpose.
We see God blessing Esau and his descendants, fulfilling every word He spoke.
