In our Bibles today we have 1 and 2 Chronicles as two books but they were originally one book. The Book of 1 Chronicles is a book of narrative history, and genealogies. While the books of 1 and 2 Kings, focus on the northern kingdom, Israel, 1 Chronicles focuses on the southern kingdom, Judah. Nothing is said about the northern kingdom in 2 Chronicles because Jeroboam led the northern tribes after sins that took them away from worshipping God.
For this reason, 1 Chronicles focuses on the kings and events that relate to the southern kingdom, specifically the tribe of Judah. 2 Chronicles covers the history of both 1 and 2 Kings. The purpose of the book was to encourage the remnant that had come out of the Babylonian captivity and it covers in some extra detail most of the information already covered by 1 and 2 Samuel and 1 and 2 Kings.
No one knows who the author of the book is but Jewish tradition believes that Ezra wrote both 1 and 2 Chronicles, as well as the books of Ezra and Nehemiah. The reason for this is because the book of Ezra immediately begins where 2 Chronicles concludes, 2 Chronicles 36:22-23 / Ezra 1:1-3. Ezra was a priest in the southern kingdom who lived in Jerusalem, Ezra 7:11.
Within the book, the author mentions the records of three prophets, Samuel, Nathan, and Gad, 1 Chronicles 29:29. They also mention the Jewish historical books such as the chronicle of the kings of Judah and Israel, 1 Chronicles 9:1, these books don’t exist anymore.
Chronicles tell us about the events in the history of Israel down to the end of their captivity in Babylon and the restoration that was initiated by the Medo-Persian king, Cyrus, 2 Chronicles 36:22-23. In view of what the author writes in 2 Chronicles 35:25, it appears that the book was written after the time of Jeremiah who wrote Lamentations. Most commentators agree that the book was written between 450 and 425 BC.
1 Chronicles 1-9, begins with Adam and runs through the genealogies of Israel. It continues through all the twelve tribes of Israel, then King David, and then the Priestly line. The descendants teach the history of the nation, extending from God’s creation all the way through the exile in Babylon.
1 Chronicles 10-29, is a review of King Saul’s death with the Philistines, through King David’s reign, including the preparation for the building of the new temple, which Solomon would build. The book finishes with Solomon’s reign as king of Israel.
Gill, in his commentary, gives us a useful summary of this chapter.
‘This chapter gives us the genealogy of the patriarchs from Adam to Noah, 1 Chronicles 1:1, of the sons of Noah, and their posterity, to Abraham, 1 Chronicles 1:5, of the sons of Abraham and their posterity, 1 Chronicles 1:28, and of the sons of Esau, 1 Chronicles 1:35, and of the kings and dukes that reigned in Edom, 1 Chronicles 1:43.’
Although many people don’t enjoy reading genealogies, they were very important to the Jews, especially when we think that the Messiah would eventually come through the Jews.
Clarke, in his commentary, says the following.
‘The principle design of the writer appears to have been this, to point out, from the public registers, which were still preserved, what had been the state of the different families previously to the captivity, that at their return they might enter on and repossess their respective inheritances. He enters particularly into the functions, genealogies, families, and orders of the priests and Levites and this was peculiarly necessary after the return from the captivity, to the end that the worship of God might be conducted in the same way as before, and the by the proper legitimate persons.’
The author begins by listing Adam, 1 Chronicles 1:1, whom we know had three sons, Genesis 4:1-2 / Genesis 4:25, and other children, Genesis 5:4. No one knows the reason behind this. Cain and Abel aren’t mentioned because Noah wasn’t the immediate descendant of either of them. Notice the author doesn’t mention them all, they only mention Seth, 1 Chronicles 1:1.
Johnson, in his commentary, says the following.
‘Enosh was Seth’s son and someone who is noted for beginning the practice of calling upon the name of the Lord, Genesis 4:26, emphasizing the importance of worship and communication with God.’
Noah had three sons, Shem, Ham, and Japheth, 1 Chronicles 1:4 / Genesis 5:1-32, but there is no mention of the flood in Noah’s day. It appears the author was focusing on the names of those who had a significant spiritual role in history, along with those who led the development of the populations of the world, Genesis 6-9.
Japheth, whose name means enlargement was firstborn of Noah, Genesis 9:24 / Genesis 11:10. Genesis 5:32, lists Shem first follows succession not birth order. Here, 1 Chronicles 1:5, he is placed first in order to emphasise the legacy of Shem over the other two sons of Noah, Genesis 10:2-4.
Johnson, in his commentary, says the following.
‘Gomer, 1 Chronicles 1:5, is believed to have descendants who settled in what is now modern-day Turkey. Magog1 Chronicles 1:5, is often associated with regions to the north of Israel, possibly referring to the Scythians or other northern tribes. Madai, 1 Chronicles 1:5, likely represents the Medes, an ancient Iranian people. Javan, 1 Chronicles 1:5, is commonly linked to the Greeks, Tubal and Meshech, 1 Chronicles 1:5, are often identified with peoples in Asia Minor, and Tiras, 1 Chronicles 1:5, may point to the Etruscans in Italy.’
Payne, in his commentary, says the flowing.
‘It is commonly supposed that ‘the seven sons of Japheth founded the people of Europe and northern Asia. Kittim and Rodanim, 1 Chronicles 1:7, are respectively the islands of Cyprus and Rhodes.’
The descendants of Ham, 1 Chronicles 1:8 / Genesis 10:6-20, are believed to be those who founded Africa and the Far East. According to the Jewish Targum, Cush, and Mizraim are responsible for founding Arabia and Egypt. Some of Cush’s family founded Babylon and others founded Ethiopia.
Cush was the father of Nimrod, who became a mighty warrior on the earth, 1 Chronicles 1:10. Nimrod’s name is significant because he is often associated with the building of cities and the establishment of kingdoms. He is hinted at as building the tower of Babel, Genesis 11:1-9. The Jewish Targum, regarding Nimrod, says, ‘he began to be bold in sin, a murderer of the innocent, and a rebel before the Lord.’
Johnson, in his commentary, says the following, concerning 1 Chronicles 1:11-12.
‘The Philistines were known adversaries of the Israelites throughout the Old Testament, particularly during the time of the judges and kings of Israel.’
Payne, in his commentary, says the following, regarding the Philistines.
‘The Hamitic Philistines were ‘sea peoples’ before settling in Palestine, coming from the Casluhim, who was of Egyptian origin but are related to the Minoan culture of Caphtor (Crete) and the southern coast of Asia Minor.’
The Canaanites lived in the promised land before the Israelites, and the conquest of Canaan is a central theme in the book of Joshua, 1 Chronicles 1:13-16.
When we read the Genesis account of Shem’s genealogy, 1 Chronicles 1:17, we discover that it says he had nine sons, Genesis 10:21-32 / Genesis 11:10-26, but here this is expanded by telling us that he had five sons and four grandsons. Elam, 1 Chronicles 1:17, is believed to be an ancestor to the Persians and Ashur, 1 Chronicles 1:17, is believed to be the father of the Assyrians.
Arphaxad, 1 Chronicles 1:17, is the ancestor of Abram and the Hebrews. Lud, 1 Chronicles 1:17, is believed to be the father of the Lydians, Aram, 1 Chronicles 1:17, and is believed to be the father of the Arameans.
The name Peleg, 1 Chronicles 1:19, means division, which implies that from Peleg people were divided into different ethnic people groups, as we see happening in the events of the tower of Babel, Genesis 11:1-9. The list from Peleg to Abraham, 1 Chronicles 1:19-27, includes ten names of successive prominent people that eventually led to the birth of Abram.
Trapp, in his commentary, says the following, concerning 1 Chronicles 1:20-23.
‘These thirteen sons of Joktan were captains of those colonies that went out of the land of Shinar, upon the dispersion of the nations into various parts of the world, according to their different languages, Genesis 11:1-9.’
Johnson, in his commentary, says the following, concerning 1 Chronicles 1:20-27.
‘While these names may seem like just a list of ancestors, they contribute to the larger narrative of God’s faithfulness and the fulfilment of His promises. The mention of Ophir, 1 Chronicles 1:23, is interesting because it is associated with a land known for its wealth in gold and other precious resources, which plays a role in later biblical narratives such as Solomon’s reign, 1 Kings 10:22. This genealogy in 1 Chronicles 1:24-27, not only serves to establish the lineage of Abraham but also to reinforce the historical continuity of God’s plan throughout the Old Testament.’
Abraham is the father of our faith and Isaac was the son of promise and the covenant, 1 Chronicles 1:28 / Genesis 17-18 / Genesis 21-27. Ishmael’s mother was Hagar, and although he was blessed to be a son of Abraham, he wasn’t the son of the promise or the covenant, Genesis 16 / Genesis 21. Ishmael is listed here, 1 Chronicles 1:28, to show us the start of the nations which surrounded the Israelites in the land of Palestine, Genesis 25:13-15.
We read about the descendants of Hagar in Genesis 25:12-16. If we remember, God promised Hagar that He would make a great nation come through Ishmael, Genesis 21:18. The descendants mentioned here, 1 Chronicles 1:29-31, were the beginning of the fulfilment of that promise.
Johnson, in his commentary, says the following, concerning 1 Chronicles 1:28-31.
‘This section is significant as it highlights the fulfilment of God’s promise to Abraham of becoming the father of many nations. Through Isaac and Ishmael, we see the foundations of two great nations being laid. Isaac is portrayed as the promised child through whom God’s covenant will continue, leading eventually to the birth of Jacob, who becomes Israel, the father of the twelve tribes. On the other hand, Ishmael, as the son of Hagar, represents a different lineage. These verses not only serve as a historical record of lineage but also underscore the diverse paths through which God’s plan unfolds.’
Except for Keturah, 1 Chronicles 1:32, whom Abraham married after Sarah had died, the mothers of the descendants from Abraham are not mentioned, Genesis 25:1-4.
Johnson, in his commentary, says the following.
‘These sons mentioned here, 1 Chronicles 1:32, were born after Sarah’s death, and although they were not part of the promised lineage through Isaac, they are still significant in the history of God’s people. The mention of Medan and Midian is notable as they would later become ancestors of significant tribes. Midian, in particular, plays a role in the story of Moses. It was in Midian that Moses fled after killing an Egyptian, and it was there that he met his wife Zipporah, the daughter of Jethro, a priest of Midian.’
‘Sheba, 1 Chronicles 1:32, is remembered in the Bible not only as a descendent of Abraham but also as a region associated with wealth and wisdom. The Queen of Sheba, known for her visit to King Solomon, is one of the most well-known figures linked to this region. Her journey to visit Solomon is recorded in the books of 1 Kings and 2 Chronicles, showcasing her desire for wisdom and her acknowledgment of God’s blessings upon Solomon.’
Sarah and Abraham had a son named Isaac, who had two sons named Esau and Jacob, 1 Chronicles 1:34 / Genesis 36:1-43. Esau was the elder twin who sold his birthright to Jacob for a bowl of stew, Genesis 25:29-34, showing his disregard for his birthright and the blessings that came with it.
Notice that the writer uses the name Israel, 1 Chronicles 1:34, instead of Jacob. This is because God changed Jacob’s name to Israel, Genesis 32:22-31, and so, the writer appears to be focusing on how God was working through the nation of Israel and not so much an individual. Jacob, that is, Israel was chosen by God as the son of the promise and the heir of the covenant of Abraham.
Esau’s sons were important to God and they played a significant part in God’s plans. God promised to make a great nation of Esau, Genesis 27:39-40. Amalek, 1 Chronicles 1:36, was the father of the Amalekites who was hostile towards the Israelites when they first came from Egyptian captivity, Exodus 17:8-16. Later, God commanded that they be destroyed because of what they did against His people, 1 Samuel 15:2-3.
Seir, 1 Chronicles 1:38, wasn’t a descendant of Abraham, Genesis 36:20-28. He was a Horite whose descendants possibly called themselves after him. It was from these people that Esau took a concubine. The people of Seir were eventually driven from their area by the Edomites, Deuteronomy 2:12.
Gill, in his commentary, says the following concerning Seir.
‘This man and his posterity were not of the race of Esau but are mentioned because they were a family into which Esau, and a son of his, married, and whose possessions he and his obtained. The account from hence, to the end of 1 Chronicles 1:42, is the same as Genesis 36:20, with some little variation of names.’
Johnson, in his commentary, says the following.
‘Timna, mentioned as Lotan’s sister, 1 Chronicles 1:39, is notable as she later becomes the concubine of Eliphaz, the son of Esau, Genesis 36:12. This union resulted in the birth of Amalek, who went on to become a significant figure in Israel’s history, as the Amalekites were long time adversaries of the Israelites, Exodus 17:8-16.’
Although some translations use the words ‘chief’ ‘duke’, the idea is that of a ruler and so this chapter ends by telling us about the kings who reigned in Edom before any Israelite king reigned, 1 Chronicles 1:43-54 / Genesis 25:30 / Genesis 30:31. Edom became a very powerful nation, which shows us just how blessed Esau was, Genesis 33:8-16 / Genesis 36:31-43.
The Edomites were constantly fighting against Israel and as a result, God brought judgment upon them, Obadiah, and they were wiped off the face of the earth when Jerusalem was destroyed by the Romans in AD 70.
Johnson, in his commentary, says the following.
‘Hadad mentioned in 1 Chronicles 1:51, was a name that appears multiple times in the Bible, often referring to different individuals. One prominent Hadad was a royal prince of Edom who fled to Egypt during King David’s reign, seeking refuge after Joab, David’s commander, had killed every male in Edom. This event is recorded in 1 Kings 11:14-22, reflecting the historical and political tensions between Israel and Edom.’
‘Teman, 1 Chronicles 1:53, stands out as a notable figure in Edomite history. Teman was not only the name of a chief but also a region in Edom known for its wisdom and wise men. Jeremiah mentions Teman in connection with wisdom and understanding in the book, Jeremiah 49:7. This highlights the reputation of the region and its people for possessing knowledge and insight.’