Commentary - 1 Chronicles 1:28-54

Bird's-eye view

The first nine chapters of 1 Chronicles are a series of genealogies, a fact which causes many modern readers to treat them like the fine print in a software agreement. But this is a grave mistake. These lists are not inspired filler; they are the skeletal structure of redemptive history. They are God's way of saying, "I have a plan, I am working it out, and I remember everyone involved." This particular section, from verse 28 to the end of the chapter, zooms in on the descendants of Abraham. It is a carefully curated list, designed to show the outworking of God's covenant promises. The Chronicler is writing to the post-exilic community, a people tempted to think God had forgotten them. These lists were a potent reminder that the God who remembered every name from Abraham onward had certainly not forgotten them.

The passage meticulously traces three main lines descending from Abraham: the line of Ishmael, the sons of his concubine Keturah, and finally, the line of promise through Isaac. Within Isaac's line, the Chronicler gives significant space to Esau's descendants, the Edomites, including a list of their kings. This might seem like a strange detour, but it serves a crucial theological purpose. By detailing the nations that came from Abraham but were outside the covenant line, the Chronicler is highlighting the doctrine of election. God's choice is sovereign and free. He chose Isaac, not Ishmael. He chose Jacob, not Esau. This is not arbitrary, but according to the counsel of His own will, for the praise of His glorious grace. The chapter ends by setting the stage for the main event: the history of Israel, the people of the promise.

Outline

Context In Chronicles

First Chronicles was written after the Babylonian exile, likely around 400 B.C. The audience was the remnant of Israel that had returned to the land. They were discouraged, small in number, and surrounded by hostile nations. They were asking questions like, "Are we still God's people? Does God still have a plan for us? Is the covenant with David still in effect?" The Chronicler answers with a resounding "Yes." He does this by beginning his history all the way back at Adam, showing the unbroken line of God's covenant faithfulness. The genealogies of chapters 1-9 are the foundation of his argument. They establish the identity of the returned exiles, connecting them directly to the patriarchs and to the promises of God. This section, focusing on Abraham's descendants, is particularly important. It reminds the people that their identity is rooted in God's sovereign choice of Abraham and his seed. It also serves as a polemic against their neighbors, like the Edomites, showing that while they share a common ancestor in Abraham, they do not share in the covenant promises made to Israel.

Key Issues

Verse by Verse Commentary

v. 28 The sons of Abraham were Isaac and Ishmael.

The Chronicler begins his account of Abraham's family with a simple, stark statement. He names the two sons, Isaac and Ishmael. But every Israelite knew this was not the whole story. This is theology in shorthand. Isaac was the son of promise, born miraculously to Sarah in her old age. Ishmael was the son of the flesh, born of Abraham's attempt to "help God out" with Hagar. By placing them side-by-side, the Chronicler immediately introduces the central theme of this section: God's sovereign election. History is not a random collection of births and deaths. It is the story of God's purpose, a purpose that runs through a specific, chosen line. Paul picks up on this very distinction in Galatians, contrasting the children of the slave woman with the children of the free (Gal. 4:22-23). This is not just ancient history; it is the pattern of salvation.

v. 29-31 These are their generations: the firstborn of Ishmael was Nebaioth, then Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, and Kedemah; these were the sons of Ishmael.

Next, we get the Ishmaelites. The list is taken directly from Genesis 25. God was faithful to His promise to Abraham that He would make Ishmael a great nation (Gen. 17:20). He gave him twelve princes, and they became powerful tribes. God is not stingy. His common grace extends to those outside the covenant of grace. But notice the brevity. The Chronicler lists them and moves on. They are part of Abraham's story, but they are not the point of the story. They are a branch, but not the main trunk. This is a crucial lesson for the post-exilic community and for us. The world is full of powerful, impressive nations and individuals. But their stories are footnotes in God's great redemptive narrative. The main story is about the line of Christ.

v. 32-33 The sons of Keturah, Abraham’s concubine, whom she bore, were Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. And the sons of Jokshan were Sheba and Dedan. The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah.

After Ishmael, we have the sons of Keturah, Abraham's concubine whom he married after Sarah's death. Again, this list comes from Genesis 25. Abraham had more children, and they also became the fathers of nations, most notably the Midianites, who would later become persistent thorns in Israel's side. The text is clear: Abraham sent these sons away from Isaac, to the east country, with gifts (Gen. 25:6). He was making a clear distinction between the son of the covenant and his other offspring. The Chronicler includes them to show the extent of Abraham's physical seed, but also to reinforce the spiritual distinction. Being a physical descendant of Abraham is not enough. The promise is not of the flesh, but of the Spirit.

v. 34 Abraham became the father of Isaac. The sons of Isaac were Esau and Israel.

Now the camera lens narrows dramatically. "Abraham became the father of Isaac." This is the pivot point. This is the line of promise. And immediately, the theme of election appears again, this time within the chosen line itself. Isaac has two sons, twins: Esau and Israel (Jacob). Once again, God's choice confounds human expectation. He chooses the younger, Jacob, over the elder, Esau. As God told Rebekah, "The older shall serve the younger" (Gen. 25:23). This is not based on any merit in Jacob. He was a trickster and a supplanter. It is based entirely on God's good pleasure. "Jacob I loved, but Esau I hated" (Rom. 9:13). This is a hard doctrine, but it is a biblical one, and it is the foundation of our assurance. Our salvation does not depend on our goodness, but on God's gracious choice.

v. 35-42 The sons of Esau were Eliphaz, Reuel, Jeush, Jalam, and Korah...

Following the pattern, the Chronicler now details the line of the one not chosen. A great deal of space is given to the descendants of Esau, who became the nation of Edom. These verses are a dense list of names, dukes, and clans that settled in the land of Seir. Why so much detail? First, it shows that God's blessing of progeny was on Esau as well. He became a great and powerful people. Second, it serves as a contrast to Israel. The Edomites were Israel's "brother" nation, yet they were often bitter enemies. This long list reminds the reader of the deep and tragic division that came from that first choice in the womb of Rebekah. It is a story of two ways, two destinies, proceeding from one father.

v. 43-50 Now these are the kings who reigned in the land of Edom before any king of the sons of Israel reigned.

This is one of the most theologically potent verses in the entire chapter. "Before any king of the sons of Israel reigned." The Edomites had a monarchy while Israel was still in Egyptian bondage, or at best a loose confederation of tribes under judges. From a human perspective, Esau's line was far more successful, far more quickly. They had organized government, cities, and kings. They had all the trappings of worldly success. This would have been a sharp and perhaps painful reminder to the post-exilic Jews. They were a small, struggling community, while the descendants of the rejected line had a long and impressive history of earthly power. The lesson is clear: do not judge by outward appearances. God's timetable is not ours. The kingdom of Esau is a kingdom of this world. It rises and falls according to the patterns of this world. But the kingdom of Israel, the kingdom of God, is being built on a different foundation and for a different purpose. Its glory is not in earthly power, but in being the people through whom the King of kings would come.

v. 51-54 Then Hadad died. Now the chiefs of Edom were: chief Timna, chief Aliah, chief Jetheth... These were the chiefs of Edom.

The chapter concludes with a final list of the chiefs or dukes of Edom. The monarchy in Edom appears to have given way to a system of tribal chieftains. The list serves to round out the history of Esau's line, bringing it to a close. The Chronicler has meticulously shown the fruitfulness of Abraham's loins. He has populated the surrounding regions with nations. But he has also, with surgical precision, isolated the one line that matters for redemptive history. Having dealt with the peripheral branches, he is now ready to turn his full attention to the sons of Israel, which he will do for the next eight chapters. The stage is set. The other nations have been accounted for. Now the story of salvation can proceed.

Application

First, we must learn to read the Bible the way it was written. These genealogies are not boring lists to be skipped over. They are theological dynamite. They teach us that God is sovereign over all of history, from the grand sweep of nations to the birth of a single child. He has a plan, and He is working it out meticulously. Our lives are not random accidents; they are woven into this great tapestry.

Second, we are confronted with the doctrine of election. God chooses. He chose Isaac over Ishmael, Jacob over Esau. This should not lead to arrogance in the chosen, but to profound humility and gratitude. We are not saved because we are better or smarter or more deserving. We are saved because God, in His mercy, chose to set His love upon us in Christ before the foundation of the world. This is the only basis for true assurance.

Finally, we must learn to measure success by God's standards, not the world's. Edom had kings while Israel had none. The world often seems to be flourishing while the church struggles. But we are not to fret because of evildoers or be envious of those who prosper in their way (Ps. 37:1). God's kingdom is an everlasting kingdom. The kingdoms of this world are temporary. Our task is to be faithful in our place in God's story, trusting that He who remembers every name in these ancient lists surely remembers us, and will bring His purposes to their glorious conclusion in Christ.