Text -- 1 Chronicles 1:1-7 (NET)

Adam’s Descendants

1:1 Adam, Seth, Enosh, 1:2 Kenan, Mahalalel, Jered, 1:3 Enoch, Methuselah, Lamech, 1:4 Noah, Shem, Ham, and Japheth.

Japheth’s Descendants

1:5 The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. 1:6 The sons of Gomer: Ashkenaz, Riphath, and Togarmah. 1:7 The sons of Javan: Elishah, Tarshish, the Kittites, and the Rodanites.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ch 1:1

Adam begat Sheth: and so in the following particulars. For brevity sake he only mentions their names; but the rest is easily understood out of the former books. This appears as the peculiar glory of the Jewish nation, that they alone were able to trace 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 people of Thessaly fancying that they sprang from stones, the Athenians, that they grew out of the earth.

Wesley: 1Ch 1:5

The historian repeating the account of the replenishing the earth by the sons of Noah, begins with those that were strangers to the church, the sons of Japheth, who peopled Europe, of whom he says little, as the Jews had hitherto little or no dealings with them. He proceeds to those that had many of them been enemies to the church, and thence 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 was transmitted from Adam to Seth, from him to Shem, from him to Eber, and so to the Jewish nation, who were intrusted above all nations with that sacred treasure, 'till the promise was performed, and the Messiah was come: and then that nation was made not a people.

JFB: 1Ch 1:1

"Begat" must be understood. Only that one member of the family is mentioned, who came in the direct order of succession.|| 10257||1||20||0||@Noah, Shem, Ham, and Japheth==--The three sons of this patriarch are enumerated, partly because they were the founders of the new world, and partly because the fulfilment of Noah's prophecy (Gen 9:25-27) could not otherwise appear to have been verified.

Clarke: 1Ch 1:1

Adam, Sheth, Enosh - That is, Adam was the father of Sheth or Seth. Seth was the father of Enosh, Enosh the father of Kenan, and so on. No notice is taken of Cain and Abel, or of any of the other sons of Adam. One line of patriarchs, from Adam to Noah, is what the historian intended to give; and to have mentioned the posterity of Cain or Abel would have been useless, as Noah was not the immediate descendant of either. Besides, all their posterity had perished in the deluge, none remaining of the Adamic family but Noah and his children; and from these all the nations of the earth sprang

How learned must those men be who can take for a text "The first verse of the first chapter of the first book of Chronicles."and find a mystery in each name; which, in the aggregate, amounts to a full view of the original perfection, subsequent fall, consequent misery, and final restoration, of Man! O ye profound illustrators of the names of men and cities! why do ye not give us the key of your wisdom, write comments, and enlighten the world?

Clarke: 1Ch 1:5

After Tiras, the Targum adds, "And the names of their countries were Africa, and Germany, and Media, and Macedonia, Bithynia, and Maesia, and Thrace."And in another copy, "Germany, Getia, and Media, and Ephesus, Bithynia, and Maesia, and Thrace."

Clarke: 1Ch 1:6

To this verse the Targum adds, "And the names of their countries were Asia, and Persia, and Barbary.

Clarke: 1Ch 1:7

The sons of Javan - "But the sons of Macedon, Alsu, and Tarsus, Ilation, and Dardania, or, according to others, Elisha, Alam, Titsas, Achzavia, and Dardania, Ridom, and Chamen, and Antioch."So says this Targum, which I shall henceforth designate by the letter T.

Defender: 1Ch 1:1

The Adam-to-Abraham genealogy listed in 1 Chronicles 1:1-27 at the beginning of 1 Chronicles is the same as that in Genesis 5, but both omit the name of Cainan found in the genealogy of Luk 3:36. Cainan is also found in the Septuagint. It seems likely that the name "Cainan" was accidentally added by some Greek-Septuagint copyist, possibly by careless insertion of the antediluvian Cainan in the post-diluvian chronology (Gen 5:9-14). The other alternative - that the second "Cainan" was inadvertently omitted by an ancient Hebrew copyist, in both Genesis and 1 Chronicles - seems less likely, both in view of the doctrine of verbal inspiration and also in view of the meticulous copying accuracy of the ancient Hebrew scribes who preserved the Old Testament Scriptures. In either case, a copying mistake was involved. Nevertheless, it seems probable that the original compiler of the genealogy presented it as a complete record, and all later copyists regarded it as such, including the inspired writer of 1 Chronicles. However, the chronological data included in either the Genesis genealogy or the others has posed a difficulty since it seems to be much too short to correlate with the generally accepted secular chronology of ancient history which assumes at least several hundred thousand years for the history of mankind. This fact has led many Christian apologists to propose arbitrary large gaps in the three genealogies of Genesis, 1 Chronicles and Luke. This expedient, however, is without warrant in either the context or the obvious intent of the writers. It seems more consistent with the Biblical doctrine of inerrancy to focus instead on the false assumptions in the evolutionary chronologies developed by secular writers - assumptions centered in naturalism and uniformitarianism."

TSK: 1Ch 1:1

Sheth : Gen 4:25, Gen 4:26, Gen 5:3, Gen 5:8; Luk 3:38, Seth

Enosh : Gen 5:9-11; Luk 3:38, Enos

TSK: 1Ch 1:2

Kenan : Gen 5:12-14; Luk 3:37, Cainan

Mahalaleel : Gen 5:15-17; Luk 3:37, Maleleel

Jered : Gen 5:18-20; Luk 3:37, Jared

TSK: 1Ch 1:3

Henoch : Gen 5:21-24; Heb 11:5; Jud 1:14, Enoch.

Methuselah : Gen 5:25-27; Luk 3:37, Mathusala

Lamech : Gen 5:28-31; Luk 3:36

TSK: 1Ch 1:4

Noah : Gen 5:32, Gen 6:8, Gen 6:9, Gen 7:1, Gen 9:29; Isa 54:9, Isa 54:10; Eze 14:14; Mat 24:37, Mat 24:38; Luk 3:36, Luk 17:26, Noe, Heb 11:7; 2Pe 2:5

Shem : Gen 5:32, Gen 6:10, Gen 9:18

TSK: 1Ch 1:5

Gen 10:1-5; Eze 27:13, Eze 38:2, Eze 38:3, Eze 38:6, Eze 39:1

TSK: 1Ch 1:6

Ashchenaz : Gen 10:3, Ashkenaz

Riphath : or Diphath, as it is in some copies

TSK: 1Ch 1:7

Tarshish : Psa 72:10; Isa 66:19

Kittim : These, and other words ending in im , forming the Hebrew plural, are not the names of individuals, but of nations. Num 24:24; Isa 23:1, Isa 23:12; Jer 2:10; Eze 27:6; Dan 11:30, Chittim

Dodanim : or, Rodanim, according to some copies

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ch 1:1

Compare the margin references and notes.

Barnes: 1Ch 1:7

Dodanim - See the Gen 10:4 note.

Poole: 1Ch 1:4

Formerly he mentions only one son, but here he names and treats of Noah’ s three sons, partly because they were all the founders of the new world, and partly because the accomplishment of Noah’ s famous prophecy, Gen 9:25-27 , could not otherwise appear, but by the account of their several posterities.

Poole: 1Ch 1:6

Riphath or Diphath ; for those two Hebrew letters which answer to our D and R , being very like, are oft confounded and exchanged, as 1Ch 1:7,41,46,50 .

PBC: 1Ch 1:1

1Ch 1:1

CONTRIBUTORS TO THE PBCOMMENTARY & PBTOPICAL DIGEST:

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Haydock: 1Ch 1:1

Seth. Protestants, "Sheth, Enosh, Kenan:" but in Genesis they agree with us, which shews that the translator of the two different books is different, and that there is a want of uniformity in the plan adopted by king James I. (Haydock) ---

The posterity of Cain is neglected, as it all perished in the deluge. (Calmet)

Haydock: 1Ch 1:4

Noe begot Sem, Cham, and Japheth. (Haydock) See Genesis x. The author passes lightly over some of the descendants of the two latter, as he had David's genealogy principally in view.

Haydock: 1Ch 1:6

Riphath. Hebrew begins with D. (Calmet) ---

But the Protestants correct it (Haydock) according to the book of Genesis and the Septuagint. The two letters are very much alike.

Haydock: 1Ch 1:7

Dodanim. Hebrew has R, conformably to the Samaritan copy of Genesis, and the Septuagint translate the Rhodians. Yet Dodanim seems more accurate, (Calmet) and is retained by the Protestants. (Haydock)

Gill: 1Ch 1:1-4

Adam, Seth,.... These first four verses exactly agree with the account of the antediluvian patriarchs in Gen 5:1, the first letter in Adam is larger than usual, as a memorial, as Buxtorf ^m observes, of the first and only man, from whence mankind had their beginning, and whose history the author had undertaken to write.

Gill: 1Ch 1:5-27

The sons of Japheth, Gomer,.... Here begins the genealogy of the sons of Noah after the flood; of the sons of Japheth the elder, in this and the two following verses; next of the sons of Ham, the younger brother, 1Ch 1:8, then of Shem, whose posterity are mentioned last, because from him, in the line of Heber, sprang Abraham, the ancestor of the Jewish nation, of whom the Messiah was to come, for whose sake this genealogy is given, 1Ch 1:17. The whole is the same with the account in Gen 10:1

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ch 1:4

¹ tc The LXX reads “Noah; the sons of Noah [were] Shem, Ham, and Japheth.” Several English translations (e.g., NIV, NLT) follow the LXX.

sn Shem, Ham, and Japheth were Noah’s three sons (Gen 6:10).

NET Notes: 1Ch 1:6

¹ tc Many medieval Hebrew mss, along with the LXX and Vulgate, read “Riphath” (see Gen 10:3). This is followed by several English translations (e.g., NAB, NIV, NLT), while others (e.g., ASV, NASB, NRSV) follow the MT reading (“Diphath”).

NET Notes: 1Ch 1:7

¹ tn Or in this case, “descendants.”

² tc The Kethiv has “Rodanim,” which probably refers to the island of Rhodes. The Qere has “Dodanim,” which refers to one of the most ancient and revered locations in ancient Greece. The MT and most medieval Hebrew mss of the parallel list in Gen 10:4 read “Dodanim,” but a few have “Rodanim.”

tn Heb “Kittim and Rodanim.”

Geneva Bible: 1Ch 1:1

Adam, ^{( a )} Sheth, Enosh,

The Argument - The laws comprehend both these books in one, which the Grecians because of the length, divide into two: and they are called Chronicles, because they note briefly the history from Adam to the return from their captivity in Babylon. But these are not the books of Chronicles which are mentioned in the books of the kings of Judah and Israel, which set forth the story of both kingdoms, and later perished in the captivity, but an abridgement of the same, and were gathered by Ezra, as the Jews write after their return from Babylon. This first book contains a brief rehearsal of the children of Adam to Abraham, Isaac, Jacob and the twelve patriarchs, chiefly of Judah, and the reign of David, because Christ came from him according to the flesh. Therefore it sets forth more amply his acts both concerning civil government, and also the administration and care of things concerning religion, for the good success of which he rejoices and gives thanks to the Lord.

^{( a )} Meaning, that Seth was Adam's son, and Enoch was Seth's son.

Geneva Bible: 1Ch 1:4

Noah, ^{( b )} Shem, Ham, and Japheth.

^{( b )} It would have been sufficient to have named Shem of whom came Abraham and David, but because the world was restored by these three, mention is also made of Ham and Japheth.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ch 1:1-54

1 Adam's line to Noah.

5 The sons of Japheth.

8 The sons of Ham.

17 The sons of Shem.

24 Shem's line to Abraham.

29 Ishmael's sons.

32 The sons of Keturah.

34 The posterity of Abraham by Esau.

38 The sons of Seir.

43 The kings of Edom.

51 The dukes of Edom.

MHCC: 1Ch 1:1-27

This chapter, and many that follow, repeat the genealogies, or lists of fathers and children in the Bible history, and put them together, with many added. When compared with other places, there are some differences found; yet we must not therefore stumble at the word, but bless God that the things necessary to salvation are plain enough. The original of the Jewish nation is here traced from the first man that God created, and is thereby distinguished from the obscure, fabulous, and absurd origins assigned to other nations. But the nations now are all so mingled with one another, that no one nation, nor the greatest part of any, is descended entirely from any of one nation, nor the greatest part of any, is descended entirely from any of these fountains. Only this we are sure of, that God has created of one blood all nations of men; they are all descended from one Adam, one Noah. Have we not all one father? Has not one God created us? Mal 2:10.

Matthew Henry: 1Ch 1:1-27

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 (1Ch 1:4, 1Ch 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 (1Ch 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 (1Ch 1:11, 1Ch 1:12), and of Canaan, 1Ch 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, 1Ch 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.

Keil-Delitzsch: 1Ch 1:1-4

The patriarchs from Adam to Noah and his sons. - The names of the ten patriarchs of the primeval world, from the Creation to the Flood, and the three sons of Noah, are given according to Gen 5, and grouped together without any link of connection whatever: it is assumed as known from Genesis, that the first ten names denote generations succeeding one another, and that the last three, on the contrary, are the names of brethren.

Keil-Delitzsch: 1Ch 1:5-23

The peoples and races descended from the sons of Noah. - These are enumerated according to the table in Gen 10; but our author has omitted not only the introductory and concluding remarks (Gen 10:1, Gen 10:21, Gen 10:32), but also the historical notices of the founding of a kingdom in Babel by Nimrod, and the distribution of the Japhetites and Shemites in their dwelling-places (Gen 10:5, Gen 10:9-12, Gen 10:18-20, and Gen 10:30 and Gen 10:31). The remaining divergences are partly orthographic, - such as תּבּת , 1Ch 1:5, for תּוּבל , Gen 10:2, and רעמא , 1Ch 1:9, for רעמה , Gen 10:7; and partly arising from errors of transcription, - as, for example, דּיפת , 1Ch 1:6, for ריפת , Gen 10:3, and conversely, רודנים , 1Ch 1:7, for דּדנים , Gen 10:4, where it cannot with certainty be determined which form is the original and correct one; and finally, are partly due to a different pronunciation or form of the same name, - as תּרשׁישׁה , 1Ch 1:7, for תּרשׁישׁ , Gen 10:4, the aa of motion having been gradually fused into one word with the name, לוּדּיּים , 1Ch 1:11, for לוּדים , Gen 10:13, just as in Amo 9:7 we have כּוּשׁיּים for כּוּשׁים ; in 1Ch 1:22, עיבל for עובל , Gen 10:28, where the lxx have also Εὐάλ , and משׁך , 1Ch 1:17, for משׁ , Gen 10:23, which last has not yet been satisfactorily explained, since משׁך is used in Psa 120:5 with קדר of an Arabian tribe. Finally, there is wanting in 1Ch 1:17 ארם וּבני before עוּץ , Gen 10:23, because, as in the case of Noah's sons, 1Ch 1:4, where their relationship is not mentioned, so also in reference to the peoples descended from Shem, the relationship subsisting between the names Uz, Hul, etc., and Aram, is supposed to be already known from Genesis. Other suppositions as to the omission of the words ארם וּבני are improbable. That this register of seventy-one persons and tribes, descended from Shem, Ham, and Japhet, has been taken from Gen 10, is placed beyond doubt, by the fact that not only the names of our register exactly correspond with the table in Gen 10, with the exception of the few variations above mentioned, but also the plan and form of both registers is quite the same. In 1Ch 1:5-9 the sections of the register are connected, as in Gen 10:2-7, by וּבני ; from 1Ch 1:10 onwards by ילד , as in Gen 10:8; in 1Ch 1:17, again, by בּני , as in Gen 10:22; and in 1Ch 1:18 by ילד , and 1Ch 1:19 by ילּד , as in Gen 10:24 and Gen 10:25. The historical and geographical explanation of the names has been given in the commentary to Gen 10. According to Bertheau, the peoples descended from the sons of Noah amount to seventy, and fourteen of these are enumerated as descendants of Japhet, thirty of Ham, and twenty-six of Shem. These numbers he arrives at by omitting Nimrod, or not enumerating him among the sons of Ham; while, on the contrary, he takes Arphaxad, Shelah, Eber, Peleg, and Joktan, all of which are the names of persons, for names of people, in contradiction to Genesis, according to which the five names indicate persons, viz., the tribal ancestors of the Terahites and Joktanites, peoples descended from Eber by Peleg and Joktan.

Constable: 1Ch 1:1--9:44

I. ISRAEL'S HISTORICAL ROOTS chs. 1--9

"The fact that the author of 1 and 2 Chronicles devoted nine chapters out of sixty-five to genealogies (1 Chr 1-9) makes clear that these were of great importance to him and bear significantly on his purpose in writing his work. This purpose needs to be understood by any commentator who would elucidate the nature of these volumes.

"We may define a genealogy as a written or oral expression of the descent of a person or persons from an ancestor or ancestors.'¹⁸ They may display breadth (These were the sons of Israel: Reuben, Simeon, Levi, Judah,' 1 Chr 2:1) and depth (the sons of Solomon: Rehoboam, Abijah his son, Asa his son,' 1 Chr 3:10). This latter genealogy and others of its type that display depth alone are termed linear.' Biblical genealogies, like the extrabiblical ones, are normally quite limited in depth, rarely extending beyond ten or twelve generations but often from four to six. In 1 Chronicles 2-9 we have an exception. Perhaps the writer sometimes joined separate genealogies.

"If a genealogy displays breadth as well as depth, it is termed segmented,' or mixed.' In Chronicles multiple descendants of an ancestor are frequently named, but not all the lives are pursued to later generations. Genealogies may proceed from parent to child (descending, as in 1 Chr 9:39-44) or from child to parent (ascending, as in 1 Chr 9:14-16).

"The two types of genealogy, linear and segmented, serve different purposes. The linear genealogy seeks to legitimize an individual by relating him to an ancestor whose status is established. The segmented genealogy is designed to express relationships between the various branches of a family."¹⁹

"Their function, broadly speaking, is to show that the promises and purposes of God continue."²⁰

The aim of the genealogies "is to paint a portrait of the people of God in its ideal extent as a symbol of both the particularity of his election and the breadth of his grace."²¹

". . . it should be noted that a further theme of Chr., that of the Lord's willingness to start afresh with his errant people, is also tucked away almost unnoticed in the genealogies."²²

Constable: 1Ch 1:1-3

A. The Lineage of David chs. 1-3

The writer evidently chose, under divine inspiration, to open his book with genealogies to help his readers appreciate their heritage and to tie themselves to Adam, Abraham, and David in particular. Adam was important as the head of the human race. Abraham was important because of the promises God gave him and his descendants in the Abrahamic Covenant. David was important because of his role as Israel's model king and because of the promises God gave him in the Davidic Covenant. This section shows Israel's place among the nations. Both the Old and New Testaments open with genealogies in Genesis, Matthew, and Luke.

One of the major themes of Chronicles is that the Davidic dynasty would be the instrument through which God promised that salvation and blessing would come to Israel. It would also come through Israel to the whole world. The final Davidic king, Jesus Christ, was the last Adam (1 Cor. 15:45) as well as the Person who would fulfill the Abrahamic and Davidic Covenants completely.

"The genealogy of David in the Book of Ruth and in 1 Chronicles 2:3-17 unambiguously establishes the connection between patriarchal promise and historical fulfillment and demonstrates once and for all Judah's theological primacy amongst the tribes despite its geographical handicap."²³

The writer probably also went back to Adam for another reason. He tied God's provision of salvation in David and his descendants to the first promise of salvation given to Adam and Eve in Genesis 3:15.

In 3:19-24 the Chronicler traced David's descendants into the restoration period. David's kingdom ended with the Babylonian exile (cf. Amos 9:11), but by tracing David's line the writer was giving his original readers hope that God would fulfill His promises. The future did not depend ultimately on the decisions of Cyrus, king of the Persian Empire, but on the faithfulness of Yahweh (cf. Hag. 2:21-22).

In 3:19 the writer said Zerubbabel was the son of Pedaiah. Other references to Zerubbabel call him the son of Shealtiel (cf. Ezra 3:2; Neh. 12:1; Hag. 1:12; Matt. 1:12; Luke 3:27; et al.). This may be a scribal error, or perhaps Shealtiel died early and his brother, Pedaiah, reared Zerubbabel.

The original readers of Chronicles, freshly transplanted into the Promised Land from Babylon, were having an identity crisis. They needed to remember what they were and what God intended for them to be in a culture that wanted to use them for its own ends. By piecing together name lists from the previous historical books of the Old Testament the writer was able to preach the meaning of his people's history. This he continued to do throughout Chronicles.

"The framework of history is . . . seen to comprise three pairs of events. God creates all things; in due course Adam procreates the rest of mankind. God calls Abraham; in due course Israel sires the twelve patriarchs. God calls Moses; in due course David sets up the kingdom. In each of these three pairs, it is with the second member that the Chronicler is concerned."²⁴

Guzik: 1Ch 1:1-54

1 Chronicles 1 - From Adam to Abraham

A. From Adam to Abraham.

1. (1-4) From Adam to the Sons of Noah.

Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Ham, and Japheth.

a. Adam, Seth, Enosh: The opening verse of the Books of Chronicles indicates something of their focus. We know that Adam and Eve actually had three sons by name (Genesis 4:1-2, 4:25) plus many other unnamed sons and daughters (Genesis 5:4). Yet in this first verse we read nothing of Cain or Abel; only of Seth. This indicates that the Chronicler was inspired by God to make a selective genealogy for a specific purpose.

i. The Books of 1 and 2 Chronicles were originally one book, and focus historically on King David and his dynasty after him. The actual history begins with the death of Saul, but the stage is set with these genealogical tables. The story continues until the return of the exiles from the Babylonian captivity, leading many to think that the Books were written by Ezra or at least in his time.

ii. "Since Chronicles appears to be the work of an individual writer, who was a Levitical leaders, some identification with Ezra the priest and scribe (Ezra 7:1-6) appears possible from the outset." (Payne)

iii. We can imagine the importance of these genealogical lists for the returning exiles. The message of the continuity of God's work through the generations was important for them, as well as helping them to affirm their own place in that flow of God's work through the ages.

iv. "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 was as before, and the by the proper legitimate persons." (Clarke)

v. "These books of the CHRONICLES are not the same which are so called, 1 Kings 14:19, and elsewhere, (because some passages said to be there mentioned are not found here,) but other books, and written by other persons, and for other ends." (Poole)

vi. "It was not in fact until the fourth century that A.D. that Jerome, the famous Bible translator, first applied the term 'Chronicle' to these books. . . . The mediating influence came from Luther, whose German title, Die Chronika, passed into English with Bible translations proliferated during the Reformation period." (Selman)

b. Noah, Shem, Ham, and Japheth: This father and his three sons - each survivors of the flood - became the basis for the nations in the post-flood world.

i. The span from Adam to Noah and his sons is common to all humanity. This first chapter is "A summary of the 'generations' of Genesis, from Adam to Edom/Esau, shows that all the nations were God's creation and therefore part of his special purpose for Israel." (Selman)

2. (5-7) The descendents of Japheth, the son of Noah.

The sons of Japheth were Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. The sons of Gomer were Ashkenaz, Diphath, and Togarmah. The sons of Javan were Elishah, Tarshishah, Kittim, and Rodanim.

a. The sons of Japheth: It is commonly supposed that "The seven sons of Japheth founded the people of Europe and northern Asia." (Payne)

· From Javan came Greek Ionia

· From Gomer came the ancient Cimmerians of the Russian plains

· From Madai came the Medes and Persians of Iran

· From Tubal and Meshech came the inhabitants of the Turkish plateau

b. Kittim, and Rodanim: These are respectively the islands of Cyprus and Rhodes.

3. (8-16) The descendents of Ham, the son of Noah.

The sons of Ham were Cush, Mizraim, Put, and Canaan. The sons of Cush were Seba, Havilah, Sabta, Raama, and Sabtecha. The sons of Raama were Sheba and Dedan. Cush begot Nimrod; he began to be a mighty one on the earth. Mizraim begot Ludim, Anamim, Lehabim, Naphtuhim, Pathrusim, Casluhim (from whom came the Philistines and the Caphtorim). Canaan begot Sidon, his firstborn, and Heth; the Jebusite, the Amorite, and the Girgashite; the Hivite, the Arkite, and the Sinite; the Arvadite, the Zemarite, and the Hamathite.

a. Ham: The descendants of Ham are the peoples who populated Africa and the Far East.

b. Cush: Apparently, this family divided into two branches early. Some founded Babylon (notably, Nimrod) and others founded Ethiopia.

i. Clarke cites an early Jewish Targum regarding Nimrod, who began to be a mighty one on the earth: "He began to be bold in sin, a murderer of the innocent, and a rebel before the Lord."

c. Mizraim: This is another way the Bible refers to Egypt. Put refers to Libya, the region of North Africa west of Egypt. Canaan refers to the peoples who originally settled the land we today think of as Israel and its surrounding regions.

i. From whom came the Philistines: "The Hamitic Philistines were 'sea peoples' before settling in Palestine, coming from the Casluhim, who were of Egyptian origin but are related to the Minoan culture of Caphtor (Crete) and the southern coast of Asia Minor." (Payne)

4. (17-27) The descendents of Shem, the son of Noah.

The sons of Shem were Elam, Asshur, Arphaxad, Lud, Aram, Uz, Hul, Gether, and Meshech. Arphaxad begot Shelah, and Shelah begot Eber. To Eber were born two sons: the name of one was Peleg, for in his days the earth was divided; and his brother's name was Joktan. Joktan begot Almodad, Sheleph, Hazarmaveth, Jerah, Hadoram, Uzal, Diklah, Ebal, Abimael, Sheba, Ophir, Havilah, and Jobab. All these were the sons of Joktan. Shem, Arphaxad, Shelah, Eber, Peleg, Reu, Serug, Nahor, Terah, and Abram, who is Abraham.

a. The sons of Shem: From Shem came Elam, who was an ancestor to the Persian peoples; Asshur, who was the father of the Assyrians; Lud was father to the Lydians who lived for a time in Asia Minor; and Aram was father to the Arameans, who we also know as the Syrians. Arphaxad was the ancestor to Abram and the Hebrews.

i. Significantly, these included the nations from under which the people of Israel were largely exiled (the Persians). As the Chronicler includes lists this sweeping panorama of all the nations as a part of God's plan, it assured Israel that they were still part of this plan and so were the nations to whom they had been exiled.

b. Uz: Later, a region in Arabia was named after this son of Aram.

Job came from the land of Uz (Job 1:1).

i. "Uz gave the name of the home of the patriarch Job (Job 1:1), who may thus have been an early Edomite descendant of Esau (cf. Lamentations 4:21)." (Payne)

ii. Some think that Jobab is another name for Job, but their names are actually quite different in the Hebrew. "Supposed by some to be the same as Job, whose book forms a part of the canon of Scripture. But in their names there is no similarity." (Clarke)

c. And Shelah begot Eber: "The name Eber forms the root of 'Hebrew'; but this patriarch was the ancestor not only of Abraham (v. 27), but also of a number of other unsettled people, know in ancient history as Habiru or Apiru." (Payne)

d. Peleg, for in his days the earth was divided: This seems to refer to the dividing of the nations at the tower of Babel described in Genesis 11:1-9.

B. The sons of Abraham and their descendents to David.

1. (28) The sons of Abraham.

The sons of Abraham were Isaac and Ishmael.

a. Isaac: This was the son of promise and the covenant, whose birth was announced in Genesis 17 and 18 and whose life is recorded in Genesis 21-27.

b. Ishmael: This was the son born of Hagar, blessed as a son of Abraham but not an heir to the promise or the covenant (Genesis 16 and 21).

2. (29-31) The descendents of Abraham through Ishmael.

These are their genealogies: The firstborn of Ishmael was Nebajoth; then Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, and Kedemah. These were the sons of Ishmael.

a. These were the sons of Ishmael: God promised to make a great nation through Ishmael (Genesis 21:18). These descendants were the beginning of the fulfillment of that promise, ultimately fulfilled in the Arabic peoples.

3. (32-33) The descendents of Abraham through Keturah.

Now the sons born to Keturah, Abraham's concubine, were Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. The sons of Jokshan were Sheba and Dedan. The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the children of Keturah.

a. All these were the children of Keturah: This was the second wife of Abraham, taken after the death of Sarah (Genesis 25:1-4).

4. (34-42) The descendents of Abraham through Issac's son Esau.

And Abraham begot Isaac. The sons of Isaac were Esau and Israel. The sons of Esau were Eliphaz, Reuel, Jeush, Jaalam, and Korah. And the sons of Eliphaz were Teman, Omar, Zephi, Gatam, and Kenaz; and by Timna, Amalek. The sons of Reuel were Nahath, Zerah, Shammah, and Mizzah. The sons of Seir were Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan. And the sons of Lotan were Hori and Homam; Lotan's sister was Timna. The sons of Shobal were Alian, Manahath, Ebal, Shephi, and Onam. The sons of Zibeon were Ajah and Anah. The son of Anah was Dishon. The sons of Dishon were Hamran, Eshban, Ithran, and Cheran. The sons of Ezer were Bilhan, Zaavan, and Jaakan. The sons of Dishan were Uz and Aran.

a. The sons of Isaac were Esau and Israel: Of these two sons, only Israel was chosen as the son of the promise and the heir of the covenant of Abraham. Nevertheless, the sons of Esau still were important to God and had a place in His eternal plan.

5. (43-54) The Kings and Chiefs of Edom

Now these were the kings who reigned in the land of Edom before a king reigned over the children of Israel: Bela the son of Beor, and the name of his city was Dinhabah. And when Bela died, Jobab the son of Zerah of Bozrah reigned in his place. When Jobab died, Husham of the land of the Temanites reigned in his place. And when Husham died, Hadad the son of Bedad, who attacked Midian in the field of Moab, reigned in his place. The name of his city was Avith. When Hadad died, Samlah of Masrekah reigned in his place. And when Samlah died, Saul of Rehoboth-by-the-River reigned in his place. When Saul died, Baal-Hanan the son of Achbor reigned in his place. And when Baal-Hanan died, Hadad reigned in his place; and the name of his city was Pai. His wife's name was Mehetabel the daughter of Matred, the daughter of Mezahab. Hadad died also. And the chiefs of Edom were Chief Timnah, Chief Aliah, Chief Jetheth, Chief Aholibamah, Chief Elah, Chief Pinon, Chief Kenaz, Chief Teman, Chief Mibzar, Chief Magdiel, and Chief Iram. These were the chiefs of Edom.

a. These were the kings who reigned in the land of Edom before a king reigned over the children of Israel: It seems that the kings of Edom came into power before the kings of Israel. In this, the Chronicler reminds the reader that God's ways have their own timing and wisdom; a timing and wisdom which is sometimes apparent and sometimes not.

i. This list of the kings of Edom shows that Esau was indeed a blessed man (Genesis 33:8-16, Genesis 36), though he was rejected as the inheritor of the covenant of Abraham.

b. Bela . . . Jobab . . . Zerah . . . Husham: The steady repetition of the names may seem to be an irrelevant blur to the modern reader, but they have an important place in God's plan of the ages. If nothing else, they demonstrate the reality of prior generations and our connection to both them and God's broader plan - just as a walk through a graveyard can speak the same things to us.

i. "This is an ancient graveyard. The names of past generations who were born and died, who loved and suffered, who stormed and fought through the world, are engraven on these solid slabs. But there is no inscription to record their worth or demerit. Just names, and nothing more." (Meyer)

c. These were the chiefs of Edom: The chapter closes without a mention of the name of God in the entire chapter. Yet, as the Chronicler mentions these men as quoting from the sacred history of Genesis, God is the unspoken main character in the entire sweeping drama.

i. "This chapter has therefore become a panoramic view of God's dealings with humanity in both creation and redemption. God's name does not actually appear, of course, but his activity is visible everywhere to the discerning reader." (Selman)

ii. We see God almost everywhere in this chapter:

· We see God calling out for Adam, hiding in his shame.

· We see God blessing the birth of Seth, providing a son to replace on murdered and the other a murderer.

· We see God walking with Enoch.

· We see God calling to Noah and shutting the door of the ark.

· We see God speaking to the sons of Noah and making His covenant with them.

· We see God as the Most High, dividing an inheritance to the nations (Deuteronomy 32:8).

· We see God dividing the earth at the tower of Babel in the days of Peleg.

· We see God choosing a Babylonian from an idol worshipping family named Abraham.

· We see God stopping the sacrificial knife held over a surrendered Isaac.

· We see God orchestrating the choice of Israel over his brother Esau, despite all fleshly efforts of man to do otherwise.

· We see God blessing Esau and his descendants, as He promised to do.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 1 Chronicles (Outline)

• ADAM'S LINE TO NOAH. (1Ch. 1:1-23)
• SHEM'S LINE TO ABRAHAM. (1Ch 1:24-28)
• SONS OF ISHMAEL. (1Ch 1:29-31)
• SONS OF KETURAH. (1Ch 1:32-33)
• POSTERITY OF ABRAHAM BY ESAU. (1Ch 1:34-42)
• POSTERITY OF JUDAH. (1Ch 2:3-12)
• CHILDREN OF JESSE. (1Ch 2:13-17)
• POSTERITY OF CALEB. (1Ch. 2:18-55)
• SONS OF DAVID. (1Ch 3:1-9)
• HIS LINE TO ZEDEKIAH. (1Ch 3:10-16)
• SUCCESSORS OF JECONIAH. (1Ch 3:17-24)
• POSTERITY OF JUDAH BY CALEB THE SON OF HUR. (1Ch 4:1-8)
• OF JABEZ, AND HIS PRAYER. (1Ch 4:9-20)
• POSTERITY OF SHELAH. (1Ch 4:21-23)
• OF SIMEON. (1Ch. 4:24-43)
• THE LINE OF REUBEN. (1Ch 5:1-10)
• THE LINE OF GAD. (1Ch. 5:11-26)
• LINE OF THE PRIESTS. (1Ch. 6:1-48)
• OFFICE OF AARON AND HIS SONS. (1Ch. 6:49-81)
• SONS OF ISSACHAR. (1Ch 7:1-5)
• OF BENJAMIN. (1Ch 7:6-12)
• OF NAPHTALI. (1Ch 7:13)
• OF MANASSEH. (1Ch. 7:14-40)
• SONS AND CHIEF MEN OF BENJAMIN. (1Ch. 8:1-32)
• STOCK OF SAUL AND JONATHAN. (1Ch 8:33-40)
• ORIGINAL REGISTERS OF ISRAEL AND JUDAH'S GENEALOGIES. (1Ch. 9:1-26)
• SAUL'S OVERTHROW AND DEATH. (1Ch 10:1-7)
• THE PHILISTINES TRIUMPH OVER HIM. (1Ch 10:8-14)
• DAVID MADE KING. (1Ch 11:1-3)
• HE WINS THE CASTLE OF ZION FROM THE JEBUSITES BY JOAB'S VALOR. (1Ch 11:4-9)
• A CATALOGUE OF HIS WORTHIES. (1Ch. 11:10-47)
• THE COMPANIES THAT CAME TO DAVID AT ZIKLAG. (1Ch. 12:1-22)
• THE ARMIES THAT CAME TO HIM AT HEBRON. (1Ch. 12:23-40)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM. (1Ch 13:1-8)
• HIRAM'S KINDNESS TO DAVID; DAVID'S FELICITY. (1Ch 14:1-2)
• HIS WIVES. (1Ch 14:3-7)
• HIS VICTORIES OVER THE PHILISTINES. (1Ch 14:8-17)
• DAVID BRINGS THE ARK FROM OBEDEDOM. (1Ch. 15:1-24)
• DAVID'S FESTIVAL SACRIFICE AND LIBERALITY TO THE PEOPLE. (1Ch 16:1-6)
• HIS PSALM OF THANKSGIVING. (1Ch. 16:7-43)
• DAVID FORBIDDEN TO BUILD GOD A HOUSE. (1Ch 17:1-10)
• DAVID SUBDUES THE PHILISTINES AND MOABITES. (1Ch 18:1-2)
• DAVID SMITES HADADEZER AND THE SYRIANS. (1Ch 18:3-17)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (1Ch 19:1-5)
• JOAB AND ABISHAI OVERCOME THE AMMONITES. (1Ch 19:6-15)
• SHOPHACH SLAIN BY DAVID. (1Ch 19:16-19)
• RABBAH BESIEGED BY JOAB, SPOILED BY DAVID, AND THE PEOPLE TORTURED. (1Ch 20:1-3)
• THREE OVERTHROWS OF THE PHILISTINES AND THREE GIANTS SLAIN. (1Ch 20:4-8)
• DAVID SINS IN NUMBERING THE PEOPLE. (1Ch 21:1-13)
• HE BUILDS AN ALTAR. (1Ch 21:18-30)
• DAVID PREPARES FOR BUILDING THE TEMPLE. (1Ch 22:1-5)
• HE INSTRUCTS SOLOMON. (1Ch 22:6-19)
• DAVID MAKES SOLOMON KING. (1Ch 23:1)
• NUMBER AND DISTRIBUTION OF THE LEVITES. (1Ch 23:2-6)
• SONS OF GERSHON. (1Ch 23:7-11)
• OF KOHATH. (1Ch 23:12-20)
• OF MERARI. (1Ch 23:21-23)
• OFFICE OF THE LEVITES. (1Ch 23:24-32)
• DIVISION OF THE SONS OF AARON INTO FOUR AND TWENTY ORDERS. (1Ch. 24:1-19)
• NUMBER AND OFFICE OF THE SINGERS. (1Ch 25:1-7)
• THEIR DIVISION BY LOT INTO FOUR AND TWENTY ORDERS. (1Ch. 25:8-31)
• DIVISIONS OF THE PORTERS. (1Ch 26:1-12)
• THE GATES ASSIGNED BY LOT. (1Ch 26:13-19)
• LEVITES THAT HAD CHARGE OF THE TREASURES. (1Ch 26:20-28)
• OFFICERS AND JUDGES. (1Ch 26:29-32)
• TWELVE CAPTAINS FOR EVERY MONTH. (1Ch 27:1-15)
• PRINCES OF THE TWELVE TRIBES. (1Ch 27:16-24)
• DAVID EXHORTS THE PEOPLE TO FEAR GOD. (1Ch 28:1-8)
• HE ENCOURAGES SOLOMON TO BUILD THE TEMPLE. (1Ch 28:9-20)
• DAVID CAUSES THE PRINCES AND PEOPLE TO OFFER FOR THE HOUSE OF GOD. (1Ch 29:1-9)
• HIS REIGN AND DEATH. (1Ch 29:26-30)

TSK: 1 Chronicles 1 (Chapter Introduction)

Overview

1Ch 1:1, Adam’s line to Noah; 1Ch 1:5, The sons of Japheth; 1Ch 1:8, The sons of Ham; 1Ch 1:17, The sons of Shem; 1Ch 1:24, Shem’s line to Abraham; 1Ch 1:29, Ishmael’s sons; 1Ch 1:32, The sons of Keturah; 1Ch 1:34, The posterity of Abraham by Esau; 1Ch 1:38, The sons of Seir; 1Ch 1:43, The kings of Edom; 1Ch 1:51, The dukes of Edom.

Poole: 1 Chronicles (Book Introduction)

FIRST BOOK OF THE CHRONICLES

THE ARGUMENT

THESE Books of the CHRONICLES are not the same which are so called, 1Ki 14:19 , and elsewhere, (because some passages said to be there mentioned are not found here,) but other books, and written by other persons, and for other ends. Yet this same writer took out of those books such historical passages as were most useful or necessary. They were written after the Babylonish captivity, as appears from 2Ch 36:20 , &c., by Ezra; as may be gathered not only from the same words used in the place now quoted, and in the beginning of that book which goeth under the name of Ezra, but also from some other passages, which we may observe hereafter, and from the exactness and diligence here used in making catalogues of persons and families, which also is used in the Book of Ezra. If one or two passages seem to be of a later date, those were added by some other prophets; there being some few such additional passages in the Books of Moses. The chief design of these books is, to complete the history of the kings of Judah, and to gather up the fragments of sacred history which were omitted in the Books of Samuel and Kings, and to explain some passages there mentioned, and to give an exact account of the genealogies; which (though ignorant or inconsiderate persons may think trivial and useless) was a work of great necessity, to preserve the distinction of the tribes and families, that so it might appear that Christ came of that nation, and tribe, and family, of which he was to be born. And this account having been hitherto neglected, is most seasonably mentioned in these books, because this was to be in a manner the last part of the sacred and canonical history of the Old Testament, and therefore the fittest place to record those genealogies, upon which the truth and authority of the New Testament ill some sort depends. And whereas many things in these genealogies to us are obscure and doubtful, they were not so to the Hebrews; and all the persons here named were known to them by those very particular and exact genealogies, which they kept in their several families and in public registers; from whence this sacred penman, by the direction of God’ s Spirit, took those things which were of most importance.

Poole: 1 Chronicles 1 (Chapter Introduction)

1 CHRONICLES CHAPTER 1

Adam’ s line to Noah, 1Ch 1:1-4 . Noah’ s posterity, by Japheth, 1Ch 1:5-7 ; by Ham, 1Ch 1:8-16 ; by Shem to Abraham, 1Ch 1:17-27 . His posterity, by Ishmael, 1Ch 1:28-31 ; by Keturah, and Isaac, 1Ch 1:32-34 . His posterity by Esau: the kings and dukes of Edom, 1Ch 1:35-54 .

i.e. Adam begat Sheth; and so in the following particulars. For brevity sake he only mentions their names; but the rest is easily understood out of the former books, and from the nature of the thing; and from some following passages where the sense is completed.

MHCC: 1 Chronicles (Book Introduction)

The books of Chronicles are, in a great measure, repetitions of what is in the books of Samuel and of the Kings, yet there are some excellent useful things in them which we find not elsewhere. The FIRST BOOK traces the rise of the Jewish people from Adam, and afterward gives an account of the reign of David. In the SECOND BOOK the narrative is continued, and relates the progress and end of the kingdom of Judah; also it notices the return of the Jews from the Babylonish captivity. Jerome says, that whoever supposes himself to have knowledge of the Scriptures without being acquainted with the books of Chronicles, deceives himself. Historical facts passed over elsewhere, names, and the connexion of passages are to be found here, and many questions concerning the gospel are explained.

MHCC: 1 Chronicles 1 (Chapter Introduction)

(v. 1-27) Genealogies, Adam to Abraham.

(v. 28-54) The descendants of Abraham.

Matthew Henry: 1 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Chronicles

In common things repetition is thought needless and nauseous; but, in sacred things, precept must be upon precept and line upon line. To me, says the apostle, to write the same things is not grievous, but for you it is safe, Phi 3:1. These books of Chronicles are in a great measure repetition; so are much of the second and third of the four evangelists: and yet there are no tautologies either here or there no vain repetitions. We may be ready to think that of all the books of holy scripture we could best spare these two books of Chronicles. Perhaps we might, and yet we could ill spare them: for there are many most excellent useful things in them, which we find not elsewhere. And as for what we find here which we have already met with, 1. It might be of great use to those who lived when these books were first published, before the canon of the Old Testament was completed and the particles of it put together; for it would remind them of what was more fully related in the other books. Abstracts, abridgments, and references, are of use in divinity as well as law. That, perhaps, may not be said in vain which yet has been said before. 2. It is still of use, that out of the mouth of two witnesses every word may be established, and, being inculcated, may be remembered. The penman of these books is supposed to be Ezra, that ready scribe in the law of the Lord, Ezr 7:6. It is a groundless story of that apocryphal writer (2 Esdr. 14:21, etc.) that, all the law being burnt, Ezra was divinely inspired to write it all over again, which yet might take rise from the books of Chronicles, where we find, though not all the same story repeated, yet the names of all those who were the subjects of that story. These books are called in the Hebrew words of days - journals or annals, because, by divine direction, collected out of some public and authentic records. The collection was made after the captivity, and yet the language of the originals, written before, it sometimes retained, as 2Ch 5:9, there it is unto this day, which must have been written before the destruction of the temple. The Septuagint calls it a book Paraleipomenōn - of things left, or overlooked, by the preceding historians; and several such things there are in it. It is the rereward, the gathering host, of this sacred camp, which gathers up what remained, that nothing might be lost. In this first book we have, I. A collection of sacred genealogies, from Adam to David: and they are none of those which the apostle calls endless genealogies, but have their use and end in Christ, ch. 1-9. Divers little passages of history are here inserted which we had not before. II. A repetition of the history of the translation of the kingdom from Saul to David, and of the triumph of David's reign, with large additions, ch. 10-21. III. An original account of the settlement David made of the ecclesiastical affairs, and the preparation he made for the building of the temple, ch. 22-29. These are words of days, of the oldest days, of the best days, of the Old Testament church. The reigns of kings and dates of kingdoms, as well as the lives of common persons, are reckoned by days; for a little time often gives a great turn, and yet all time is nothing to eternity.

Matthew Henry: 1 Chronicles 1 (Chapter Introduction)

This chapter and many that follow it repeat the genealogies we have hitherto met with in the sacred history, and put them all together, with considerable additions. We may be tempted, it may be, to think it would have been well if they had not been written, because, when they come to be compared with other parallel places, there are differences found, which we can scarcely accommodate to our satisfaction; yet we must not therefore stumble at the word, but bless God that the things necessary to salvation are plain enough. And since the wise God has thought fit to write these things to us, we should not pass them over unread. All scripture is profitable, though not all alike profitable; and we may take occasion for good thoughts and meditations even from those parts of scripture that do not furnish so much matter for profitable remarks as some other parts. These genealogies, 1. Were then of great use, when they were here preserved, and put into the hands of the Jews after their return from Babylon; for the captivity, like the deluge, had put all into confusion, and they, in that dispersion and despair, would be in danger of losing the distinctions of their tribes and families. This therefore revives the ancient landmarks even of some of the tribes that were carried captive into Assyria. Perhaps it might invite the Jews to study the sacred writings which had been neglected, to find the names of their ancestors, and the rise of their families in them. 2. They are still of some use for the illustrating of the scripture-story, and especially for the clearing of the pedigrees of the Messiah, that it might appear that our blessed Saviour was, according to the prophecies which went before of him, the son of David, the son of Judah, the son of Abraham, the son of Adam. And, now that he has come for whose sake these registers were preserved, the Jews since have so lost all their genealogies that even that of the priests, the most sacred of all, is forgotten, and they know not of any one man in the world that can prove himself of the house of Aaron. When the building is reared the scaffolds are removed. When the promised Seed has come the line that was to lead to him is broken off. In this chapter we have an abstract of all the genealogies in the book of Genesis, till we come to Jacob. I. The descents from Adam to Noah and his sons, out of Gen. 5, (1Ch 1:1-4). II. The posterity of Noah's sons, by which the earth was repeopled, out of Gen. 10, (v. 5-23). III. The descents from Shem to Abraham, out of Gen. 11, (1Ch 1:24-28). IV. The posterity of Ishmael, and of Abraham's sons by Keturah, out of Gen. 25, (1Ch 1:29-35). V. The posterity of Esau, out of Gen. 36, (v. 36-54). These, it is likely, were passed over lightly in Genesis; and therefore, according to the law of the school, we are made to go over that lesson again which we did not learn well.

Constable: 1 Chronicles (Book Introduction)

Introduction

Title

The earliest Hebrew title for the Books of Chronicles translates as, "The Things Left Behind." This name describes Chronicles as containing remnants of the monarchy history not recorded in the preceding Old Testament historical books. A later title that appears in most copies of the Hebrew Bible is, "The Accounts of the Days," or "Daily Matters." This title emphasizes the nature of Chronicles as official annals (cf. Esth. 2:23; 1 Kings 14:19). Chronicles contains the official records of the kings of Israel, especially those of the Southern Kingdom after the kingdom split. The English title "Chronicles" comes down to us from this later Hebrew one.

As was true of Samuel and Kings, the Septuagint (Greek) translation of the Hebrew Old Testament was responsible for dividing the single Book of Chronicles into 1 and 2 Chronicles. Scribes divided these long books to make them easier for copyists, publishers, and readers to handle. We could translate the Septuagint title as, "Things Omitted." This title implies that Chronicles contains material left out of other inspired histories of Israel. This is true. Of course, it also contains much material that the former historical books included.

Writer and Date

Early Jewish tradition recorded in the Talmud ascribed the authorship of Chronicles to Ezra. Recent studies of the linguistic differences that exist between the Books of Ezra and Chronicles have led some modern scholars to reject this ancient view.¹ Internal evidence suggests that if the writer was not Ezra he was probably a contemporary of Ezra.

There is quite a bit of difference of opinion even among conservative evangelical scholars regarding the date of composition. Most of these people place it within Ezra's lifetime (ca. 450-400 B.C.).² This date would make Chronicles one of the last if not the last historical book of the Old Testament. The date of composition of Ezra was probably about 446 B.C. The Book of Nehemiah probably came into existence between 420 and 400 B.C. The date of writing of Esther was probably shortly after 473 B.C.

"It is now clear from comparison of Chronicles with the Samaritan Pentateuch and the Greek translations of the Pentateuch that the text Chronicles used was more like these texts than the MT [Masoretic Text]."³

Scholars vary greatly in their ideas concerning the date of composition. Some of them hold a date as early as the middle of the fifth century B.C. (450 B.C.) while others date Chronicles as late as 200 B.C.⁴

Scope and Purpose

Chronicles covers a broader period of history than any other Old Testament book. It begins with Adam and ends with Anani who lived eight generations after King Jehoiachin (1 Chron. 3:24). If we allow 25 years for each generation, the birth of Anani would have been between 425 and 400 B.C.

"In Near Eastern antiquity, the generation (that is the years between a man's birth and his begetting his first-born son) is ordinarily 25 years or less."⁵

Since the writer had great interest in David's family it is unlikely that any of David's descendants after Anani were alive when he wrote the book. If they had been, the writer probably would have included their names.

Other Old Testament books, especially Genesis, Samuel, and Kings, cover over half the material that Chronicles contains. There are two main reasons for this repetition. First, the writer wanted to give his readers another version of those events. In this respect Chronicles and the other historical books are similar to the Gospels in the New Testament. Each gives a unique interpretation and emphasis. Each writer selected the historical materials that would present what he wanted to emphasize. Chronicles is more similar to John's Gospel than the other Gospels. Both books are very sermonic, and each has a purpose that is easy to identify (John 20:30-31; 2 Chron. 7:14). Chronicles is also similar to Deuteronomy, the last book of the Pentateuch, which also preaches by recalling history.

Second, the writer of Chronicles explained and expounded the meaning of many events in Israel's history much as the writers of modern commentaries do. This was especially important since the original readers of Chronicles needed to remember their history and the spiritual issues that had molded and would mold their destiny. These observations would guide them as they sought to reestablish Israel in the Promised Land after the Babylonian captivity.

"The purpose of these two volumes [1 and 2 Chronicles] is to review the history of Israel from the dawn of the human race to the Babylonian captivity and Cyrus' edict of restoration. This review is composed with a very definite purpose in mind, to give to the Jews of the Second Commonwealth the true spiritual foundations of their theocracy as the covenant people of Jehovah. This historian's purpose is to show that the true glory of the Hebrew nation was found in its covenant relationship to God, as safeguarded by the prescribed forms of worship in the temple and administered by the divinely ordained priesthood under the protection of the divinely authorized dynasty of David. Always the emphasis is upon that which is sound and valid in Israel's past as furnishing a reliable basis for the task of reconstruction which lay ahead. Great stress is placed upon the rich heritage of Israel and its unbroken connection with the patriarchal beginnings (hence the prominence accorded to genealogical lists)."⁶

". . . the Chronicler' is no mere chronicler! He is a theologian, sharing with all the biblical writers the burden of interpreting God's ways to human beings."⁷

The writer saw principles operating in history. He selected unmistakable instances of them and applied them to his own times.

"If Kings, composed after the final collapse of the kingdom in 586 B.C., concentrates on how sin leads to defeat (2 Kings 17:15, 18), then Chronicles, coming after the two returns from exile in 537 and 458 B.C., recounts, from the same record, how faith is the victory' (2 Chron. 20:20, 22)."⁸

". . . the Chronicler goes even further than the Deuteronomic historian [i.e., the writer of 1 and 2 Kings] in attempting to correlate blessing with faithfulness and judgment with disobedience within each separate generation."⁹

Another statement of the purpose of Chronicles is as follows:

". . . to rally the returned remnant to hopeful temple worship . . . by demonstrating their link with the enduring Davidic promises."¹⁰

"The past is explained so that its institutions and religious principles become relevant to the present, and the ways of the present are legitimized anew by being connected to the prime source of authority--the formative period in the people's past."¹¹

Three major features of Chronicles appear when we isolate the material the writer included that is not in Samuel or Kings. First, the genealogies reflect the writer's goal of encouraging Israel's racial and religious purity. Second, the emphases on the temple, ark, and worship show his desire that the returned exiles reestablish worship according to the Mosaic Law.¹² Third, the record of David's glories and the victories God gave his successors were his way of encouraging his original readers as they sought to reestablish their nation in the Promised Land.¹³

Conservative students of Chronicles differ in their opinion concerning the amount of Messianic expectation the Chronicler held out to his readers. My belief is that he did present some hope of a coming Messiah who would fulfill the promises given to David in the Davidic Covenant. I will point this out at the appropriate places in the notes that follow.¹⁴

Passages Unique to Chronicles (In probable chronological order)15
Genealogies	The genealogical tables	1 Chron. 1-9
David	The list of the men who came to David at Ziklag	1 Chron. 12:1-7
	The list of the men who joined David on his way to Ziklag	1 Chron. 12:19-22
	Data concerning the number of warriors who made David king	1 Chron. 12:23-40
	The Gadites who "separated themselves unto David"	1 Chron. 12:8-15
	David's hymn of praise when he moved the ark	1 Chron. 16:4-36
	David's final preparations for the building of the temple	1 Chron. 22:1-19
	The national convention	1 Chron. 23:1-9:22
Solomon	The making of the altar of brass	2 Chron. 4:1
	The close of Solomon's dedicatory prayer	2 Chron. 6:40-42
Rehoboam	The adherence of the Levites in all Israel to Rehoboam	2 Chron. 11:13-14
	The immigration of other pious Israelites to Judah	2 Chron. 11:16-17
	Rehoboam's fortifications	2 Chron. 11:5-12
	Rehoboam's family	2 Chron. 11:18-23
Abijah	Abijah's family	2 Chron. 13:21
Asa	The ten years of peace under Asa	2 Chron. 14:1
	Asa's defense policy	2 Chron. 14:6-8
	Asa's victory over Zerah the Ethiopian	2 Chron. 14:9-15
	The warning of the prophet Azariah	2 Chron. 15:1-7
	The four years of peace under Asa	2 Chron. 15:19
	The renewal of the covenant	2 Chron. 15:9-15
	The warning of the prophet Hanani	2 Chron. 16:7-9
	Asa's transgression	2 Chron. 16:10
Jehoshaphat	Jehoshaphat's strengthening of his kingdom	2 Chron. 17:1-7
	The mission of the princes, Levites and priests	2 Chron. 17:7-9
	Jehoshaphat's increasing power	2 Chron. 17:10-8:1
	The prophet Jehu's judgment on Jehoshaphat	2 Chron. 19:1-3
	Jehoshaphat's further reforms in worship and law	2 Chron. 19:4-11
	The deliverance from Moab and Ammon on Mt. Seir	2 Chron. 20:1-30
Jehoram	The posthumous message of Elijah to Jehoram	2 Chron. 21:12-15
	The invasion of the Philistines and Arabians	2 Chron. 21:16-17
	Jehoram's illness	2 Chron. 21:18
Joash	Joash's matrimonial affairs	2 Chron. 24:3
	The temple worship	2 Chron. 24:14
	The death of Jehoiada	2 Chron. 24:15-16
	The sins of Joash	2 Chron. 24:17-19
	The stoning of Zechariah	2 Chron. 24:20-22
	The reverses of Judah due to Hazael's operations	2 Chron. 24:23-24
Amaziah	Amaziah's planned expedition against Edom	2 Chron. 25:5
	Amaziah's hiring of 1000 mercenaries out of Israel and dismissing them	2 Chron. 25:6-10
	The pillage of the cities of Judah by the dismissed mercenaries	2 Chron. 25:13
	Amaziah's further wickedness	2 Chron. 25:14-16
Uzziah	Uzziah's success in war	2 Chron. 26:6-8
	Uzziah's building and farming	2 Chron. 26:9-10, 15
	Uzziah's army	2 Chron. 26:11-14
	Uzziah's fame	2 Chron. 26:8, 15
Jotham	Jotham's subjugation of the Ammonites	2 Chron. 27:5-6
Ahaz	Obed the prophet's obtaining the release of the Jewish captives during Ahaz's war with Rezin and Pekah	2 Chron. 28:9-15
	The Edomite and Philistine invasions under Ahaz	2 Chron. 28:17-19
Hezekiah	The cleansing of the temple by Hezekiah	2 Chron. 29:3-19
	The consecration of the temple	2 Chron. 29:20-36
	Preparations for the Passover	2 Chron. 30:1-12
	The keeping of the Passover	2 Chron. 30:13-22
	The keeping of "other seven days"	2 Chron. 30:23-27
	Hezekiah's further religious reforms	2 Chron. 31:2-21
	Hezekiah's wealth and building	2 Chron. 32:27-30
	Sennacherib's second entry into Judah for invasion	2 Chron. 32:1
	Hezekiah's precautions in view of Sennacherib's second entry into Judah for invasion	2 Chron. 32:2-8
	Hezekiah's renewed prosperity	2 Chron. 32:23
Manasseh	Manasseh's captivity	2 Chron. 33:11
	Manasseh's repentance and restoration	2 Chron. 33:12-13
	The acts of Manasseh after his restoration	2 Chron. 33:14-16
	The spiritual condition of the people	2 Chron. 33:17
Josiah	Josiah's early reformations	2 Chron. 34:3-7
Captivity	The length of the captivity	2 Chron. 36:20-21
	Cyrus' proclamation permitting return from the captivity	2 Chron. 36:22-23

Message¹⁶

The central subject of 1 and 2 Chronicles is the temple of God. Someone evidently wrote these books at the end of the Babylonian exile to encourage the Israelites to reestablish Israel's national life in the Promised Land. In view of this purpose the northern kingdom of Israel was of little interest to the writer. Judah is the kingdom in view, and David is the king in view. The central passion in David's life is in view, namely the building of the temple. Furthermore the reason for David's passion for the temple is in view. He saw that the recognition of God is of supreme importance in national life.

This is the message of the book. The recognition of God is of supreme importance in national life formally as well as really. The writer demonstrated this fact in the genealogies, and he illustrated it in David's life in the rest of 1 Chronicles.

The genealogies demonstrate the supreme importance of recognizing God in national life.

What was the writer emphasizing by his selective genealogy? This genealogy (chs. 1-9) shows that God has chosen to bless some individuals and not others. This was His plan from Adam to Nehemiah. God also chose to bring blessing to those who obeyed Him regardless of their other personal abilities or disabilities. Obedience is key to success. We can see a heart for God in obedience to God's will. There are two reasons God blesses people: His sovereign choice to bless, and our obedience to Him. Character grows out of obedience. Likewise God chose to bring cursing on those who were disobedient to Him regardless of their other personal rights and privileges.

The reason God chose to bless some individuals was to accomplish one ultimate goal. This goal was the fulfillment of His plans for His own glorification including the fulfillment of His promises to humanity. All the details of His choices of individuals contributed to His ultimate goal.

The genealogies teach us this lesson. The way to achieve permanence and success in individual life, and the way to achieve stability and success in national life, is to recognize God in life. Throughout history people and nations have succeeded or failed as they recognized God. This is a major point the writer was demonstrating in the genealogies. God has been selecting, changing, interrupting, and moving through history inexorably toward His ultimate goal.

The life of David, as narrated here, illustrates the supreme importance of recognizing God in national life (chs. 10-29).

The writer presented David as a strong model king. He selected four pictures from David's life. The first of these was his crowning that shows God's choice of him. The second was his capture of Jerusalem that was the victory that led to the temple. The third picture was his mighty men. It shows his influence on personal character and his true power. The fourth was the gathering of multitudes behind his leadership that shows his influence on the masses. All of these pictures are in a sense background for what follows concerning David.

What made David the great king he was? The writer showed that it was his attitude toward God that expressed itself in his attitude toward the temple. David's care for the ark (a symbol of God's grace) and his desire to build the temple (a symbol of worship that responds to God's grace) reveal his deepest passion in life. His master passion was that Israel should never forget the God who had chosen her for special blessing in the world. We can see that his great desire was not simply to build the temple. When God told him through Nathan not to build it, David accepted this. He was content to gather materials and to make plans because he saw the temple as a way of helping Israel remember her God.

The writer of 1 Chronicles wanted to show the importance of what the temple symbolized, namely Israel's national recognition of God. David's great desire was that Israel recognize God and express that recognition publicly.

As king, David ruled under the authority of God. As warrior, he executed the will of God. As poet, he constantly extolled the reign of God. He glorified God in every aspect of his life. He also appreciated the importance of recognizing God nationally.

The message of this book is still a timeless one for us today. The recognition of God is still extremely important in life nationally and individually. Just as God governs all individuals, He also governs all nations, not just Israel. Amos made the point that God governs all nations, not just Israel. All nations are accountable to Him (cf. Deut. 32). Even today one of the Jews' favorite names for God is "king of the universe."

It is important that we recognize God because of His selective activity that the genealogies highlight. Throughout all of history God has been choosing, selecting, lifting up, and casting down. He selects new people in every generation. If they fail, He selects others and keeps moving ahead. If the person we would normally expect God to use is not ready or is unqualified, God will choose another (cf. Saul and David). If the person with privilege does not respond to his opportunity, God will pass him by, find some other perhaps obscure person, and move on. How foolish it is for nations and individuals not to recognize Him in view of God's sovereign progress.

It is also important that we recognize God because of the effect recognizing Him has on life. Take God out of the life of nations and individuals and what happens? There is no moral standard. An English politician once said, "If there is no Bible, where is your textbook of morals? There is the supreme difficulty. We must teach morals, and there is no textbook or standard in the world if we take the Bible away."¹⁷

When we lose our moral standard we lose individual character. When we lose individual character we lose the basis for civilized society. These things build on each other. Awareness of the throne of God and the government of God is foundational for any social order.

It is extremely important for every nation to build the temple of God, to recognize God in its life. This creates an opportunity for people to deal with God. Movements that advocate removing recognition of God from national life are pernicious. The person who points people to God is the true patriot. David wrote, "Zeal for your house has eaten me up." What is God's temple today? It is the church (Matt. 16:18). As the church we must point people to God. This was the "point" of church steeples in the past, to point people to God.

Constable: 1 Chronicles (Outline)

Outline

I. Israel's historical roots chs. 1-9

A. The lineage of David chs. 1-3

B. The house of Israel chs. 4-7

1. The family of Judah 4:1-23

2. The family of Simeon 4:24-43

3. The families of Transjordan ch. 5

4. The family of Levi ch. 6

5. The remaining families of Israel ch. 7

C. The lineage of Saul chs. 8-9

II. The reign of David chs. 10-29

A. The death of Saul ch. 10

B. David's coronation and capital 11:1-9

C. David's mighty men 11:10-12:40

D. David and the ark chs. 13-16

1. The removal of the ark from Kiriath-jearim ch. 13

2. Restoring fellowship with Yahweh ch. 14

3. The importance of the priests and Levites 15:1-15

4. The joy produced by God's presence 15:16-16:6

5. David's concern for the universal worship of Yahweh 16:7-43

E. God's covenant promises to David chs. 17-29

1. The first account of God's promises to David chs. 17-21

2. The second account of God's promises to David chs. 22-27

3. The third account of God's promises to David chs. 28-29

(Continued in notes on 2 Chronicles)

Constable: 1 Chronicles

1 Chronicles

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Chronicles (Book Introduction)

THE FIRST BOOK OF PARALIPOMENON.

INTRODUCTION.

These Books are called by the Greek Interpreters, Paralipomenon; ( Greek: Paraleipomenon, ) that is, of things left out, or omitted; because they are a kind of supplement of such things as were passed over in the Books of Kings. The Hebrews call them, Dibre Hajamim; that is, The words of the days, or The Chronicles. Not that they are the books which are so often quoted in the Kings, under the title of, The Words of the days of the kings of Israel, and of the kings of Juda; for the Books of Paralipomenon were written after the Books of Kings; but because, in all probability, they have been abridged from those ancient words of the days, by Esdras, or some other sacred author. (Challoner) --- The author of this compilation refers to the same works, 2 Paralipomenon xvi. 11., &c. These journals were principally composed by prophets, though there were other people appointed to write the most important occurrences, 2 Kings viii. 16., and 4 Kings xviii. 18. The genealogies of families, particularly of the Levites, and the interests of piety and religion, are kept most in view. (Calmet) --- The variations which appear between this work and the other parts of Scripture, are owing to the faults of transcribers; and, though they could not be satisfactorily explained, it would be rashness to condemn the author of inaccuracy, at this distance of time, when we know so little of those transactions. (Haydock) --- Who calls in question the history of Alexander, though the different authors of it scarcely agree in one calculation of the number of troops, nations conquered, &c.?" Yet the work before us is of far higher authority, as it was dictated by the Holy Ghost. (Calmet) --- "Without it, a person would in vain pretend to understand the Scriptures." It is "an epitome of the Old Testament," and "explains many difficulties of the gospels." (St. Jerome) --- The author does not, however, seem to have designed to draw up an exact epitome, or to supply the deficiencies of the other works. (Calmet) --- The first nine chapters contain various genealogical histories. In the 10th, we have the election and death of Saul; and in the remainder of the first book, the transactions of David, (Worthington) till the year [of the world] 2990, where the second book commences with the reign of Solomon, and brings us to the end of the captivity. (The year of the world 3468.; Calmet)

Gill: 1 Chronicles (Book Introduction)

INTRODUCTION TO 1 CHRONICLES

This and the following book were reckoned by the Jews as one book, as appears by the Masoretic note at the end of the second book, and as is affirmed by Origen ^a and Jerom ^b; and they were by the ancients ^c called Chronicles, as they are by us; but they are different from the book of the chronicles of the kings of Israel and Judah, so often mentioned in the preceding books, seeing several things there referred to, as in them, are not to be found here; though no doubt many things here recorded were taken from thence under a divine direction. In the Greek version, and so in the Vulgate Latin version after that, they are called "Paralipomena", that is, things passed over or omitted, because they contain several anecdotes which are not to be found in the books of Samuel and Kings. The Hebrew title of them is, "Dibre Hayamim", words of days, day books or diaries, and what the Greeks call "Ephemerides"; though, as "yamim" sometimes signifies years, they may be named "annals"; and so the Arabic inscription is,

"the Books of Annals;''

and because they chiefly respect the kings of Judah, the Syriac inscription is,

"the Book of the Things that were done in the Times of the Kings of Judah.''

The Targum is,

"the Book of Genealogies, the Words of Days, which were from the Days of the World;''

because the first ten chapters consist of genealogies beginning from Adam. The inspired penman of these books must live after the return of the Jews from the Babylonish captivity, since he carries down the genealogy of the kings and princes of Judah beyond that time, 1Ch 3:17. It is generally thought by the Jews and Christians that Ezra was the writer of them, with which agrees the age in which he lived; and as it may seem, from the last of these books ending with the same words with which that under his name begins: so the Talmudists ^d say, that Ezra wrote his own book, and the genealogy of the chronicles unto his own, or unto Velo, "and he had brethren", 2Ch 21:2 and Jarchi affirms that he wrote them by the hand or means of Haggai, Zechariah, and Malachi, inspired prophets; though some Jewish writers ^e suppose they were written partly by him, and partly by Nehemiah; that all to 2Ch 21:2 were written by Ezra, and the rest by Nehemiah. Kimchi thinks that Ezra was not the first author and writer of these books, but that the books of Chronicles and Annals of the kings of Judah, and of the kings of Israel, were separately written before him; but that he only revised them, and with the men of the great synagogue added the genealogies, and put them into the canon of the Scriptures ^f. Spinosa ^g fancies they were written after Judas Maccabaeus had restored the temple, since the historian tells what families dwelt in Jerusalem in the times of Ezra, 1Ch 9:1 and speaks of the porters, 1Ch 9:17 two of which are mentioned, Neh 11:19 as if Ezra could not describe the families that lived when he did, or name the porters of the temple, since it was finished and dedicated in his time, Ezr 6:15, but however there is no doubt to be made of the authenticity of these books, since not only they have always been acknowledged by the Jews as a part of the canonical Scripture, and by ancient Christians, as appears by the catalogues of Melito ^h and Origen ⁱ; but there are plain references to them in the New Testament. The genealogy of Christ, by the evangelists, is formed out of them; the doxology in Rev 5:12 as some have observed, comes very near to what is used by David, 1Ch 29:11 and the passages in Act 7:48 contain the sense of what is expressed in 2Ch 2:5. The use and design of these books are chiefly to give a larger account of the kingdom of Judah, especially after the division of it from the ten tribes, and of the kings thereof, than what is given in the preceding books, as in the last of these books; and particularly they ascertain the genealogy of Christ, that it might be clear and plain of what tribe and family the Messiah came, that he descended from the tribe of Judah, and from the kings of the house of David, as in this first book. They both contain an history from Adam, to the deliverance of the Jews from their captivity in Babylon. The first of these books reaches, according to Hottinger ^k, to A. M. 2985, and the latter is an history of four hundred and seventy two years. According to Bishop Usher ^l the former contains a course of 2990 years, and the latter of four hundred and seventy eight.

Gill: 1 Chronicles 1 (Chapter Introduction)

INTRODUCTION TO 1 CHRONICLES 1

This chapter gives us the genealogy of the patriarchs from Adam to Noah, 1Ch 1:1 of the sons of Noah, and their posterity, to Abraham, 1Ch 1:5 of the sons of Abraham and their posterity, 1Ch 1:28 and of the sons of Esau, 1Ch 1:35 and of the kings and dukes that reigned in Edom, 1Ch 1:43.