1 Chronicles 1:1–54

The books of Chronicles look only at the history of God's kingdom in the hands of David and of his race. For that reason we are here at once connected with the whole of God's purposes from the beginning. We have the genealogy... but we begin with the beginning — "Adam, Sheth, Enosh" and so on, down to Noah, a line of ten from the start. Then come the various sons of Noah, and their descendants — seventy nations springing from the sons of Noah.

The genealogy begins with Adam. Verses 1 to 4 agree with what Genesis reveals. Moreover, there are no gaps in this first chapter. As soon as we approach Israel's history in 1 Chronicles 2, gaps appear. When Chronicles was written, the genealogies of many members of this people remained undetermined, because no one could prove them.

Son of Adam and Eve, born after the death of Abel, and father of Enosh. His name means 'appointed': God continued the line of Abel, whom Cain killed, through the appointment of Seth. So in Genesis 4:25-26, in connection with Seth, it says, "At that time people began to call upon the name of the LORD." ... The genealogy runs from Seth to Noah, and the flood swept away all else. 1 Chronicles 1:1 calls him SHETH.

Starting with Genesis 4:16-24 we have a list of the descendants of the man Cain. He "went away from the presence of the Lord," and in the land of Nod "he built a city." There he and his descendants made themselves comfortable and cultivated crafts and the fine arts. Meanwhile they plunged deeper into sin. Then God poured out His wrath, and every member of that guilty family perished in the Flood. Now, turning to 1 Chronicles 1:1, we read, "Adam, Sheth, Enosh" — but not one word about Cain and his descendants.

The opening three verses of 1 Chronicles 1 give us one of the wonderful sentences of Inspiration. It is a sentence containing ten proper names and not a single verb... Dr Kitto has pointed out that these ten names, translated in order, form this remarkable sentence in English: Man, Appointed [or Replaced], Miserable, Lamenting, The God of Glory, Shall descend, To instruct, His death sends, To the afflicted, Consolation.

Chronicles deals with God's counsels and His ways of grace toward man. Naturally, then, it begins with Adam. It traces the line of man chosen according to the counsels of grace. That line stands in contrast to the line of man according to the flesh. Man has become sinful... In these chapters we therefore find the line of the flesh first, and that of the Spirit second. God does not beget until sinful man has first proven what his nature could produce. This is why the apostle says in 1 Corinthians 15:46: "But it is not the spiritual that is first but the natural, and then the spiritual."

The sin and failure of man, and Satan's determined opposition, are only occasions for the display of sovereign grace and of Almighty power. Christ the Son will be King of the Jews as Son of David, and Inheritor of the promises as Son of Abraham. As Son of Man He will be King of kings and Lord of lords. So His genealogy runs down from Adam: He, the last Adam, is to win back the headship over the lower creation which the first Adam lost. Other names come in and shine among their fellows... but the great purpose of God centres in His Son. The genealogy points to Him.

We see too, as already mentioned, that the genealogy begins with Adam. Verses 1 to 4 agree with what is revealed in Genesis. Moreover, there are no gaps in this first chapter. As soon as we reach Israel's history in 1 Chronicles 2, gaps appear. When Chronicles was written, the family lines of many in this people were still unsettled, because no one could prove them.

The names of ten generations translated give a startling revelation. In them we read the faith of the godly generations before the flood, and what they were waiting for.

So the very names of the patriarchs before the flood would be a standing testimony to the world. Methuselah's name in particular was a warning message to the sinners of long ago. The prophet Enoch's own name marked him out as one able "to instruct." He named his son in words that foretold a coming judgment. That judgment would "descend" after his death. The flood came in the very year Methuselah died.

Genesis 4:16-24 gives us a list of the descendants of the man Cain. He "went away from the presence of the Lord," and in the land of Nod he "built a city." There he and his descendants made themselves comfortable, and developed crafts and fine arts. Meanwhile they plunged deeper into sin. At last God poured out His wrath, and every member of that guilty family died in the flood. Now, turning to 1 Chronicles 1:1, we read, "Adam, Seth, Enosh" — but not one word about Cain and his descendants.

In 1 Chronicles 1, our present subject, we find two series of names highlighted. The first (vv. 1-4) begins with Adam and ends with Noah's sons, Shem, Ham and Japheth. The second (vv. 24-27) begins again at Shem and ends with Abraham. These two series form an unbroken chain. It starts with grace toward fallen man. It reaches its high point in the promises made to Abraham and taken hold of by faith.

Finally, and above all, these records were essential for Messiah's kingship. His line must go back through the series of kings to Judah "the lawgiver," and then from Judah to Jacob, Isaac, Abraham, Noah, Adam and God!

What are we to learn from those genealogical records? We believe they teach us a most precious lesson about the Lord's faithful care of His people Israel. They show His loving interest in them, and in everything that concerns them. He watches over them, from generation to generation, though they are scattered and hidden from human sight. He knows all about the twelve tribes of Israel, and He will show them in due time, and plant them in the inheritance meant for them, in the land of Canaan, as He promised to Abraham, Isaac and Jacob.

The King is before the mind of the Spirit, Who hurries onward and with seven names covers the whole time from creation to the flood, a space reckoned at nearly one thousand seven hundred years. In all that time only two men are singled out for their faith until we come to Noah — Abel and Enoch of the old world.

Son of Jared, and father of Methuselah. Of him it is said, he "walked with God, and he was not, for God took him." It is also said that by faith he was taken up, and that before this he had this testimony: he pleased God. He is a bright example in those early days. By grace a man can have fellowship with God, and so please God, and know it, enjoying the light of His face while walking with Him in a sinful world. Enoch was taken to heaven without dying, as the living saints will be at the coming of the Lord Jesus. Called HENOCH in 1 Chr. 1:3.

If we turn back to 1 Chronicles 1, the opening three verses give us one of the wonderful sentences of Inspiration. It is a sentence containing ten proper names and not a single verb. The names are these: Adam, Sheth, Enosh, Kenan, Mahalaleel, Jered, Henoch, Methuselah, Lamech, Noah. Dr Kitto has pointed out something remarkable. Translated literally, in order, these ten names form this sentence in English: Man, Appointed [or Replaced], Miserable, Lamenting, The God of Glory, Shall descend, To instruct, His death sends, To the afflicted, Consolation. So the very names of the patriarchs before the flood would be a standing testimony to the world. Methuselah's name in particular was a warning message to the sinners of old. The prophet Enoch, whose own name marked him out as one able "to instruct," gave his son a name that foretold a coming judgment: it would "descend" after his death. The very year in which Methuselah died, the Flood came. One cannot help noticing that after the name of the oldest man this world ever saw, God wrote "and he died."

It is worth noticing here that in this Book of Chronicles, where God is writing up His people... the Spirit refuses to introduce or mention Cain, that wicked one, and his descendants. I judge this was so that the earthly family might be rightly identified by descent... Cain went away out of the presence of God, and became a fugitive and a wanderer in the earth. How could such a man be a link in the chronicles of an elect people?

We see that the genealogy begins with Adam. Verses 1 to 4 agree with what is revealed in Genesis. Moreover, there are no gaps in this first chapter. As soon as we come to Israel's history in 1 Chronicles 2, gaps appear. When Chronicles was written, the genealogies of many in this people were still uncertain, because no one could prove them.

...the sin and failure of man, and Satan's determined opposition, are only occasions for the display of sovereign grace and almighty power. Christ the Son will be the King of the Jews as Son of David. He will be the Inheritor of the promises as Son of Abraham. But as Son of Man He will also be King of kings and Lord of lords. So His genealogy runs down from Adam, that He, the last Adam, should win back the headship over the lower creation which the first Adam lost... The genealogy points to Him.

Shem is mentioned first in verse 4, although he is not the firstborn. But the genealogies of Japheth and of Ham come before his (vv. 5-16), as we also see in Genesis 10. In God's eyes Shem, chosen by grace, has first place. Yet in the natural order what is spiritual does not come first. It is the same with Abraham's children. Verse 28 says, "The sons of Abraham: Isaac and Ishmael." Isaac is named first, as first in God's thoughts. But Ishmael, the elder, has his line listed first (v. 29), as the seed according to the flesh.

Next, Magog (compare Ezekiel 38:2) is just as surely the land we call Russia... To these we must add Meshech and Tubal, races long known as the Moschi and the Tibareni. These are the Muskai and the Tuplai of the Assyrian inscriptions, and their representatives today are Moscow and Tobolsk. This is the Slavonic branch.

A son of Japheth. No one has traced his descendants, but they are thought to match the Thracians.

Scholars learned only recently that these languages had one common source in the east, as Sanskrit proved. But our verse states it with authority: Gomer, Magog, Madai, Javan, Tubal, Meshech and Tiras were sons of Japheth. So they were all linked together — distinct in dialect, but of one origin. And it is not hard to tell these races apart in general.

Of the seven sons of Japheth, we have the descendants of only two, Gomer and Javan: three from Gomer, four from Javan — seven named in the second generation, as in the first. No one can doubt that Magog and Madai had sons, for we hear of their descendants down to the latest times, and the same is true of Tubal and Meshech; nor can we doubt it of Tiras. But the design here was not to give details of more. The prophets speak of others who came from these early forefathers to play their part in the last days.

Of these sons of Japheth we get Gomer, Magog, Tubal and Mesec under the same names in Ezekiel 38, as followers of Gog. You will also find Persia there, which was joined to Media (Madai)... so that only Javan and Tiras are left to account for. The nations named above make up Russia, Asia Minor, Tartary and Persia.

The blessing was to be especially Shem's portion, and to come on Japheth in a secondary way. The blessing, as always, is tied to the name of the Lord, who was to be known as the God of Shem. Japheth was to be enlarged and "dwell in the tents of Shem." This, we gather, means that by being closely joined to Shem, Japheth would also come into the knowledge of God.

We do not claim that we should linger over the first chapter of 1 Chronicles with the same interest as over John 17 or Romans 8... But we do say that each of these Scriptures is inspired by God, one just as much as another. More than that: we say 1 Chronicles 1 and passages like it fill a place John 17 cannot fill, and do a work Romans 8 cannot do.

Gomer was the eldest son of Japheth, and father of Ashkenaz, Riphath, and Togarmah. He is thought to be the ancestor of certain branches of the Celtic family. His descendants settled north of the Black Sea, spreading to the south and west of Europe.

There seems no sound reason to doubt that, just as Ararat and Minni were parts of Armenia and here as elsewhere fall under Togarmah, so Ashkenaz and Riphath occupied the peninsula of Asia Minor at that time... But this in no way weakens the general fact that Gomer pushed westward and into Europe, allowing that at least Togarmah settled in Armenia.

The line of Japheth is traced first in the early verses, and with marked brevity. Japheth's sons give the broad outline of those who took possession of the north, from east to west, in Asia and Europe. We hear of descendants from only two of them, though no doubt all had them; here we have only the sons of Gomer and of Javan. These were the families who peopled Asia Minor and Armenia in the east. And the sons of Javan we cannot fail to identify with the Greek or Hellenic families, who reached as far as Spain, France, Italy and Sicily.

In God's eyes Shem, chosen by grace, has the first place. But in the natural order what is spiritual is not first, as we have already pointed out. It is the same with Abraham's offspring: "The sons of Abraham: Isaac and Ishmael." Isaac is named first, seen as first in God's thoughts. But Ishmael, the elder, is listed first as the seed according to the flesh.

The names of the nations given here are found throughout the Bible. They also keep their character through all of history, right to the end. In Ezekiel, above all in chapters 38 and 39, many of these names appear in connection with the very last days before the millennium.

Ezekiel 38 beyond doubt unveils the judgment of Russia at the end of this age. It lets us see its supporters forced to follow and share the general ruin. Among those of the north are Gomer and all his hordes, and the house of Togarmah from the far north and all his.

They teach us a most precious lesson about Jehovah's faithful care of His people Israel. They show His loving interest in them and in everything that concerns them. He watches over them from generation to generation, even though they are scattered and lost to human view. He knows all about the twelve tribes, and He will show them openly in due time. He will plant them in the inheritance meant for them, in the land of Canaan, as He promised to Abraham, Isaac and Jacob.

Adam is the starting point, and the Holy Spirit leads on through a list of names — yet no meaningless list — until we come to David, the picture of Him who will shortly have all things put under Him, and in whom all families of the earth shall be blessed. A different order than the natural one is before us. The natural order — who was born first — is constantly set aside when it cuts across the order of grace and God's purpose of blessing. And if Japheth and his descendants are noticed first, it is only briefly, and then they are dismissed.

Genesis 10 deals with how the nations were spread over the earth. The details found there would be of no use for the aim of the book we are now considering. For the same reason this book says nothing at all about the boundaries of the Canaanites in Genesis 10:18-20, or those of the sons of Joktan.

Fourth son of Japheth, and father of Elishah, Tarshish, Kittim and Dodanim. "From these came the distribution of the isles of the nations." … In Daniel 8:21, where the Hebrew is the same, Alexander the Great is king of Javan. This agrees with Daniel 10:20, Daniel 11:2 and Zechariah 9:13, that Javan refers to Greece.

the sons of Javan, whom we cannot fail to identify with the Greek or Hellenic families. They extended to Spain, France, Italy and Sicily — the isles, or sea coasts, of the nations.

Eldest son of Javan, the son of Japheth. His descendants seem to have occupied the "isles of Elishah." They supplied the Phoenicians with blue and purple (Ezekiel 27:7). Josephus identifies them with the Æolians. Others connect Elishah with Elis in the Peloponnesus.

Here it appears that we need not doubt an original settlement on the south shore of Spain. The Phoenicians later had trading posts there too, and their ships brought silver, iron, tin, and lead from there to Tyre, as Ezekiel 27:12 tells us. The ships of Tarshish were the most famous for merchandise in ancient times.

There is no difficulty as to Kittim. The term covers two of the peninsulas of Europe beyond any controversy — first Greece, then Rome or Italy. … So in the prophecy of Balaam (Numbers 24:24) we learn of a fleet from the west afflicting Asshur, when all man's power comes to destruction. … We also hear of the "isles," or sea coasts, of Kittim, which can hardly mean Cyprus, as Josephus understood it and many since his day.

Descendants of Javan, son of Japheth. In the margin the name is RODANIM, which has some manuscript authority.

From Genesis 10 we learn that the isles of the Gentiles are the portion of Japheth. Though far from prominent at the beginning, these names reappear in the prophetic record of the close of this world's history. … They spread over their allotted portion of the earth without a sound, hidden by their own insignificance and in the darkness of their idolatry. No one noticed them in the history of God's dealings with the nations that interfered with Israel at the first — for what makes any Gentile prominent is his having to do with Israel, whether with them or against them. But they come out in fearful prominence at the close, when the Son of David is about to make good His title to the sovereignty of the world. The sons of Ham have had their day of supremacy. The race of Japheth is now dominant, and will be a little longer.

In God's eyes Shem, chosen by grace, has the first place. But in the natural order, what is spiritual does not come first, as we have already pointed out. It is the same with Abraham's sons: "The sons of Abraham: Isaac and Ishmael" (v. 28). Isaac is named first, seen as first in God's thoughts. But Ishmael, the elder, is listed first (v. 29) as the son born according to the flesh.

Phut or Put shows us the more degraded stock of Ham's descendants in Africa. They lived next to Egypt and Ethiopia, and are named with one or the other at times… The very obscurity that covers this African branch of Ham's sons shows how low they had fallen.

The obvious fact that strikes one here is this. After the flood, this branch of mankind stood out for the earliest and strongest civilisation. And not in one isolated case, but in Asia and in Africa alike… Yet along with material progress another feature is just as marked: the degradation of the race, their fall into ways and habits of savagery… However opposite the two are, both are effects of turning away from God.

Ham receives much more detail, filling verses 6 to 20. With the holy boldness and openness that marks the truth, this chapter does not hide the early rise of royal power in that race. It sets that rise plainly before us. The beginning of Nimrod's kingdom was Babel, Erech, Accad and Calneh, in the land of Shinar. Nimrod was of Cush, Ham's eldest son.

But Canaan, named last, has the worst place of all. He was the early object of the curse, and the fiercest enemy of Israel in the land assigned to them according to promise. His was a highly civilised race, but steeped in shameless idolatry and every moral evil. So they were given up to destruction, as earthly righteousness required — both because they deserved it, and to keep Israel from being drawn into the same evils.

It may seem strange that Noah did not curse Ham himself, who had not respected his father. But no doubt it was God who led Noah here. As Noah gave out the prophecy about his three sons in the new world, God in His government led him to visit Ham's conduct on his son. God had already blessed Ham along with Noah, and had made a covenant with him. How then could He lead Noah to curse him? Besides, we do not find that all Ham's sons became the servants of Shem; the curse fell on Canaan only.

The children of Ham are pointed out in Genesis 10:6. Of these, Canaan has been destroyed, and his country given over to Israel. Cush (Ethiopia) and Phut are also found under Gog (Ezekiel 38:5). Cush appears there only in part: one part of that family settled on the Euphrates, the other on the Nile — north and south of Israel. Mizraim, or Egypt (Mizraim is simply the Hebrew name for Egypt), and the rest of Cush and the Libyans you will find in the scenes of the last day; Daniel 11:43.

We do not claim that we are to linger with equal interest over 1 Chronicles 1 and John 17 or Romans 8… But what we do say is that God inspired each of these scriptures, one just as much as another. And we say more: 1 Chronicles 1 and passages like it fill a place which John 17 cannot fill, and do a work which Romans 8 cannot do.

I will not go into details, but I will say this. In the Bible there is no more important chapter than Genesis 10 for the way God arranged languages, families, and nations. This is the only place that gives the rise of the different races, with their sources. Who else could have told us how and when the earth was divided in this way? … This is the divine ethnology. Here man is at sea.

Shem is mentioned first in verse 4, although he is not the firstborn… But the genealogies of Japheth and of Ham come before his (vv. 5-16), as in Genesis 10. In God's eyes Shem, chosen by grace, has the first place, but in the natural order what is spiritual is not first… The same is true of Abraham's offspring: "The sons of Abraham: Isaac and Ishmael" (v. 28). Isaac is named first, seen as first in God's thoughts. But Ishmael, the elder, is listed first (v. 29) as the seed according to the flesh.

Genesis 10 deals with the distribution of the nations on the earth. Those developments would be useless for the aim of the book we are now considering. For the same reason the boundaries of the Canaanites in Genesis 10:18-20 and those of the sons of Joktan are passed over in complete silence here.

The man Seba gave his name to the country and people afterwards known as Meroë, between Ethiopia and Egypt.

Raamah is easier to identify, not only through his own name, but through his sons' names too. Indeed Ezekiel names father and son, represented long afterwards by the merchants from the eastern coast of Arabia. "The traders of Sheba and Raamah traded with you; they exchanged for your wares the best of all kinds of spices and all precious stones and gold" (Ezek. 27:22). These were above all the products of Arabia Felix on the Persian Gulf.

Of Sheba and Dedan, sons of Raamah… this much may be noticed: in Ezekiel 27 Sheba occurs twice. First, with Raamah in verse 22, which fixes him as the Cushite in the same part of Arabia. Second, with Asshur and others in verse 23, which points to the Shemitic line. The different merchandise of each confirms it. In the same way the men of Dedan in Ezekiel 27:15 appear to be Cushites on the Persian Gulf… But verse 20 marks out a different Dedan. They seem to be Shemitic through Keturah.

Sabteca is the last-named of Cush's sons, and Scripture makes no mention of him beyond the genealogical list here and in 1 Chronicles 1. So we cannot say anything certain.

The way God gives us history is not at all the way men give it… The names of the nations given here appear throughout the Bible, and they keep their characters through all of history right to the end. In Ezekiel, especially in Ezekiel 38 and 39, we find many of these names mentioned in connection with the very last days.

Sheba, Dedan and the merchants of Tarshish would be ready to profit by the wickedness of Gog. They would either do business with the plunderer or loot in his wake. They did not have the power to rob Israel… But they were ready to profit from any circumstances that might turn out favourable.

Among the sons of Ham, Nimrod is only mentioned as the one who "began to be mighty on the earth." Genesis 10:9-12 shows how far his rule reached, in great detail. Genesis 10 is about how the nations spread over the earth, and those details would serve no purpose for the aim of the book we are now looking at.

But there is nothing mythical in the little that scripture says. Nimrod "began to be a mighty one in the earth." It had not been like that with Abel or Seth, with Enoch or Noah. What they enjoyed was God's gift. They looked for Him Who is coming. Nimrod sought great things for himself, like Cain, who built the first city in the earliest days. Nimrod built the first city after the flood, and he built again and again, on a large scale. Present power was his aim, and God let it look successful.

We are further told that "he was a mighty hunter before Jehovah." There is no good reason to doubt that this is meant literally. It made a great impression on the people of his day, and his skill as a hunter became a byword... It clearly gave him the trained skill and strength that later moved into another field, far more serious and important.

This means more than that he hunted animals. His name means "we will rebel." He led the way in hunting the souls of men, to make them rebels. His kingdom began at Babel, where man was lifted up in defiance of God.

He was 'mighty upon the earth' and 'a mighty hunter.' He used force and cunning to bring men as well as animals under his power. The words 'before the Lord' probably point to the drive of an empire-builder and to authority seized without right, independent of Jehovah. "The beginning of his kingdom was Babel" with other towns in the land of Shinar... So Nimrod and his descendants founded both Babylon and Nineveh.

So it was among the sons of Ham that the first kingdom among men was set up. God was not in any of Nimrod's thoughts. Nimrod did not seek Him, and He gave no direction at all in the matter. Nimrod planned it out of his own ambition, and carried it out by the force of his will... He took His servant David from the pasture, from following the sheep. He made him prince over His people Israel, to shepherd them. And He promised David that his house and his kingdom would stand firm forever before him.

Man has become sinful. He fell as soon as he began. God has purposes of grace toward him, yet this fact stands: as a sinner he first fathers sons in his own image. Those sons have no part in God's counsels. They are the seed of a fallen and corrupted nature. If God in His mercy does not step in, man can only produce evil. So in these chapters the line of the flesh comes first, and the line of the Spirit second.

Chronicles deals with God's purposes and His ways of grace toward man, so it begins with Adam. It then traces the line of man chosen according to God's purposes of grace. This stands in contrast to the line of man according to the flesh... So in these chapters the line of the flesh comes first, and the line of the Spirit second. God does not beget until sinful man has first shown what his nature could produce.

Son of Ham, and the name of his descendants and also of the country they held. Its meaning is much disputed. The Hebrew word is really Mitzraim. The King James Version leaves it untranslated only in Genesis 10:6, 13 and 1 Chronicles 1:8, 11. Everywhere else that version renders it EGYPT. The word has a dual form. Some have thought this came from the division of that land into Upper and Lower Egypt.

The Scripture name is not Egypt but Mizraim, and Mizraim means "double narrowness."... Mizraim was son of Ham... a very telling name here. Ham means black or sun-burnt — darkened by the light. Ham is the father of Mizraim. So what we call the natural state is not truly natural. It is not the mere absence of light. It is the effect of the light itself. And such is the darkness of the world.

There was also a Lud among the sons of Shem. He was the ancestor of the well-known Lydian race in western Asia Minor. It is important to keep him separate from those descended from Mitzraim, who spread out west of the Nile. They were archers. We learn this from Isaiah 66:19 and Jeremiah 46:9, where the African peoples appear to be listed and described this way.

Next come the Anamim. The Bible says nothing more about them than what stands in the two genealogy lists. Comparing the names that follow, we may perhaps gather that they were a race who settled in the Delta of Egypt. But we must admit that no one has found a reliable trace of them, either in the ancient geographers or in the monuments read so far. Here we have the unfailing record of God. He alone saw the end from the beginning, and He was pleased to tell us truth that would otherwise go unnoticed. A day is coming when God will judge the inhabited earth, and that judgment will prove these races are not extinct.

The Lehabim, also called Lubim in 2 Chronicles 12:3 and 16:8, together with the people called Phut, or Put, correspond to the ancient Libyans... Egypt conquered a group of peoples called "the Bows," or "Nine Bows," Na-Petu. That name seems to connect with the Naphtuhim, who follow the Lehabim at once... Something still future bears on this too. When the last king of the north conquers and plunders Egypt, the Lubim and Cush will be at his steps. Yet Edom and Moab and the chief of the children of Ammon will be delivered out of his hands.

Genesis 10 is a chapter that few would read with interest. It looks like just a list of generations, of fathers, sons, and so on. What can be interesting about this? But the way God gives us history is not at all the way men give it... You not only find the names of these nations all through the Bible; they also keep the same character through the whole of history, right to the end.

In the Bible there is no more important chapter than Genesis 10 for God's providential arrangement of languages, families and nations. Here alone we are given the rise of the different races, with their sources. Who else could have told us how and when the earth was divided? ... The details are of the highest interest, especially when compared with the predicted results in the last days, where we see the same countries and nations reappear for judgment in the day of the Lord.

Between the Egyptian and the Philistine there is another important link: the Casluhim. Scripture names them just before the Caphtorim, and both spring from Mizraim. Both are connected with the Philistines, though not equally. The Philistines are said to have come out of Caphtor, and to be the remnant of that island or coast (Jeremiah 47:4; Amos 9:7). Their name means "emigrants" in Ethiopic, but "wanderers" in Hebrew. Exodus marks the "way of the Philistines" as the "near" way out of Egypt to the land. It was as easy as it was near: no Red Sea to cross, nor Jordan. So the Philistines are natural men come into spiritual things, not by the power of God, but in a natural way.

There is no doubt that "as those forgiven" is the natural meaning of the word. And there is no doubt that the church systems of which Rome is head are largely marked by a forgiveness in appearance only, instead of an actual one. Forgiveness of sins is the first thing needed for peace and for a conscious relationship with God — that is, for there to be a church at all. Rome recognises this. There is nothing she insists on more than the forgiveness of sins. But it is church forgiveness: pardon pronounced by a priest through the sacraments, repeated again and again, and worthless in that same measure. "For," says the apostle, "the worshipers, having once been cleansed, would no longer have any consciousness of sins" (Hebrews 10:2). Instead the apostle maintains that Christ "by a single offering ... has perfected for all time those who are being sanctified" (Hebrews 10:14).

A Philistine has slipped in by the easy way, the way of profession. It is more than that; it is the way of the world. There has been for him no unbearable bondage in Egypt, no sense of divine wrath for sin met by a divinely appointed sacrifice. He has not seen a Substitute who, in love to his soul, went down into the dark waters of death and judgment for him. He has seen no "waves and billows" of the Red Sea or Jordan pass over that blessed Substitute, opening for him a way out of bondage and into a divinely provided inheritance. No; the Philistine is a stranger to all this. He has slipped in by a "short and easy" way — the way of nature. Are you a Philistine, an intruder into God's inheritance?

They are a picture of secularised Christianity — religion made acceptable to unconverted people. Ritualism and Modernism are some of the Philistines of our day. They are in fact pagan superstitions and philosophies that have invaded the sphere of faith... They claim to be children of God, but they have no right to that relationship. They have not received God's only Son by faith, and they have not been born again (John 1:12-13). They have the form of godliness, but deny the power.

Their name means "wallowers," for they wallow in the mire of empty forms and ceremonies, and they have always been a thorn in Israel's side. In the history of the Church this same evil has continually opposed the simplicity of the truth of the gospel of grace, and only faith can overcome it. In David's day the Philistines were largely subdued, but never expelled from the land.

Finally, and above all, these names were essential because of Messiah's kingship. His line must go back through the series of kings to Judah "the lawgiver." From Judah it goes back to Jacob, Isaac, Abraham, Noah, Adam and God!

In God's eyes Shem, chosen by grace, has the first place. But in the natural order, what is spiritual does not come first, as we have already pointed out. It is the same with Abraham's offspring: "The sons of Abraham: Isaac and Ishmael" (v. 28). Isaac is named first, because he is first in God's thoughts. But Ishmael, the elder, is listed first (v. 29) as the son according to the flesh.

The name of Zidon, or Sidon, means "fishing" — and so does Saida, the modern name of the city… In earlier days we hear of "great Zidon" (Joshua 11:8, Joshua 19:28). Even Homer, who speaks of the city and its people again and again, never named Tyre. The people were skilled in making goods, and later famous for their ships and their trade. But they corrupted even Solomon's house with their detestable practices.

Second son of Canaan, from whom descended the HITTITES. They are often called 'the children of Heth.' Gen. 10:15; Gen. 23:3-20; Gen. 25:10; Gen. 27:46; Gen. 49:32; 1 Chr. 1:13.

The Hittites came from Heth, or Cheth. Their daughters troubled Isaac and Rebecca, though we also hear of Abraham on friendly terms with them and others… In Ezekiel 16:3 and 45, "your mother was a Hittite" is meant no more literally than "your father was an Amorite." Both are the prophet's pictures of moral reproach.

"Cursed be Canaan" was of deep interest to an Israelite, and in truth to anyone who values the revelation of God. Later history shows how the curse came true, and it will come true still more. The sin began with complete disrespect to a father… Think of a man who despises the one he is bound to honour. God had also given that father a special place. Such a man must come to shame and disgrace. He must be not just a servant but "a servant of servants." Pride that climbs highest always has the deepest fall.

Now the races of Canaan lived in the land that Jehovah intended for Israel. That was not all. They were openly vile… But the cup of the Amorites became full. The land grew so unclean that Jehovah had to judge its sin. So He chose to make Israel the executioner of His vengeance… Every unnatural evil, and idolatry too, had become one of their "customs" — and Israel had to stay clear of them.

The Lord comes into the region of Tyre and Sidon, where the descendants of Canaan lived ("cursed is Canaan"). That is always where grace comes. And she was one of these outcasts in the fullest sense of the word. She had no privileges, no claims.

If there was one race under God's ban above all others, it was Canaan… Just before this we had the scribes and Pharisees of Jerusalem, full of learning and outward respect for the law. Imagine the case most opposite to theirs, and you have it in this poor woman of Canaan.

It is clear, then, that the Spirit of God presents these things on purpose. Nothing here is loose or random. There is a plan... "it is not the spiritual that is first but the natural, and then the spiritual." We find the same thing here. Japheth and Ham, with their sons, come before us first, and Shem and the line of God's promise in Shem come after... God's purposes ripen last. God lets the world take its own way, and the world exalts men on the earth. God means to exalt the Man who humbled Himself.

The Jebusites held Jerusalem. Joshua defeated them, but no one drove them out until David. The Amorites lived in the hill country of Judah, and they also spread east. When those Amorites fell or were driven out, the two and a half tribes settled east of the Jordan. The Girgashites disappeared from view.

A people established early in Canaan, the origin of whom is not known, except that they were descended from Canaan.

The notes on the Canaanite families are fuller, because God had His people in view. It was their duty to carry out judgment and take the promised land from these peoples. They might be "spread abroad" or scattered, and seem to flourish for a time. Still the curse was on them. It rested on them from the first on moral grounds. At last it grew heavier through outrages against God and man, which in His eyes called for them to be wiped out.

The Girgashites are "dwellers in clay." Sadly, we settle down in the dust of the earth instead of rising to our heavenly portion. The Amorite is "the talker," rather than the doer of the Word... and the Jebusite is "the treader down," who never rests until every divine thing lies under his feet. All these must be cast out. We must refuse any alliance with them.

The oldest name was Salem. The Jebusites called it Jebus (Judges 19:10). After David conquered it, the old name came back and the city became known as Jerusalem ("habitation of peace")... David took the stronghold. Jebusite means "the one who treads down." That recalls the words of our Lord: "Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled" (Luke 21:24).

Genesis 10 deals with how the nations spread over the earth. Those details would serve no purpose for the aim of the book we are now considering. For the same reason, this book says nothing at all about the borders of the Canaanites in Genesis 10:18-20, or about the borders of the sons of Joktan.

God does not come back to it. He cannot use the "natural man" in any way. From now on that man is left to himself, with no connection or relationship to God. So he makes room for a line chosen by grace, according to God's eternal purposes.

A tribe descended from Canaan, son of Ham; it probably lived in Arca, in the north of Phoenicia, about 15 miles north of Tripoli, now called Tell Arka. Gen. 10:17; 1 Chr. 1:15.

A tribe of unknown Canaanites, probably in the far north. Gen. 10:17; 1 Chr. 1:15. The Targums give Orthosia, a town on the coast to the north-east of Tripolis.

One of the races found early in Palestine: they were descendants of Ham through Canaan. Gen. 10:17. Jacob, on his return to Palestine, found Shechem occupied by the Hivites. Gen. 34:2. They also held Gibeon, and found a way to deceive Joshua into making a treaty with them. Joshua 9:3, 7. They seem to have been a trading people rather than a warlike one... Israel failed to carry out God's directions to drive out these and other inhabitants of the land, and suffered for it. These nations led Israel into idolatry.

The youngest branch of the Hamitic race now comes before us, already marked with a curse (Gen. 9:25)... Scripture carefully points them out as races which took possession of the land destined for Israel. As the song of Moses so forcefully puts it (Deut. 32:8), "When the Most High gave to the nations their inheritance, when he divided mankind, he fixed the borders of the peoples according to the number of the sons of God. But the LORD's portion is his people, Jacob his allotted heritage."

Now the races of Canaan occupied the land which Jehovah intended for Israel. Nor was this all. They were notably vile... But the cup of the Amorites became full. The land grew so unclean that Jehovah had to judge its sin. Then He was pleased to make Israel the executioner of His vengeance. What could be more righteous in itself? What wiser for His people, its destined heirs? All unnatural evils as well as idolatries had become their "customs," from which Israel had to be kept. It was no question of cruelty. It was Israel's fault not to wipe them out as completely as Jehovah commanded. Those left alive went on to trap and corrupt the chosen people into the same infamy.

What the Gibeonites said sounded plausible. Their reference to Israel's God may have had a deciding effect with Joshua. But he and Israel made the fatal mistake of receiving them on their own word without asking counsel from the Lord (v.14)... if they had taken the matter to God, would they have been deceived? No! If we are in proper communion with the Lord, we shall not be deceived, for the Lord is not deceived.

Genesis 10 deals with how the nations spread over the earth. Those details would be useless for the aim of the book we are now looking at. For the same reason the boundaries of the Canaanites in Genesis 10:18-20 and those of the sons of Joktan (Gen. 10:30-32) get no mention here at all.

Japheth and Ham, with their sons, come before us first, and only then Shem and the line of God's promise in Shem... God's purposes ripen latest. God lets the world take its own way, and it exalts men on the earth. God means to exalt the Man who humbled Himself.

About the races mentioned after these, little more can be said than what lies on the surface of Scripture… There were Hivites further north and outside, near whom the last five families settled, or on the coast, and also on the island of Aradus.

Family name of one of the sons of Canaan. Genesis 10:18; 1 Chronicles 1:16: doubtless connected with the island of Arvad.

The notes on the Canaanite families are fuller, because God had His people in view. It was their duty to carry out judgment and to dispossess them of the promised land. These families might be "spread abroad" or scattered. They might be seen to flourish for a while. But the curse was on them, from the first on moral grounds. At the end it was made worse by outrages against God and man which in His eyes called for extermination.

District and a noted city in the north of Syria. We read of the HAMATHITE as early as Genesis 10:18. The district lay north of Lebanon and Anti-Lebanon. It perhaps reached further south too, since Scripture calls the northern border of Israel "the entrance of Hamath" (1 Kings 8:65). Toi, king of Hamath, sent congratulations to David on his victory over Hadadezer. Hamath lay more than a hundred miles further north than Dan. Yet it paid tribute to Solomon, and he built store cities there.

Genesis 10 deals with how the nations were spread over the earth. The details it gives there would be of no use for the aim of the book we are now considering. For the same reason this book says nothing at all about the boundaries of the Canaanites in Genesis 10:18-20, or about those of the sons of Joktan in Genesis 10:30-32 (compare verses 16, 23).

We find Shem mentioned first in verse 4, although he is not the firstborn. But Chronicles gives the genealogies of Japheth and of Ham before his (vv. 5-16), as we see also in Genesis 10. In God's eyes Shem, chosen by grace, has the first place. Yet in the natural order what is spiritual does not come first, as we have already pointed out. The same is true of Abraham's offspring: "The sons of Abraham: Isaac and Ishmael" (v. 28). Isaac is named first, seen as first in God's thoughts. But Ishmael, the elder, comes first in the list of descendants (v. 29), as the seed according to the flesh.

The man who believed God knew that seventy years would see them return from their captivity. So care for God and confidence in His Word would make them guard their genealogies carefully. Then, when they did return, they could enter on the portion God had allotted them. For this was what made every homestead in Israel so precious — that it was God who gave it. It was not merely something a man earned by his own labour or skill. It was the gift of God to them.

Verse 4 mentions Shem first, although he is not the firstborn. The genealogies of Genesis before Abraham do this often. Yet the lists of Japheth's family and Ham's family come before his (vv. 5-16), just as we see in Genesis 10. In God's eyes Shem, chosen by grace, holds first place. But in the natural order, what is spiritual does not come first.

Shem's own sons come next, listed, it seems, in the order of their birth. Arpachshad, the ancestor of the chosen line, stands third — neither first nor last. A name might be placed first or last for special reasons, as happens elsewhere.

Son of Shem, born two years after the flood, from whom Abraham descended.

In the same genealogy these four sons of Aram stand right alongside the sons of Shem, Aram included. Such lists often use this compressed style, and verse 4 prepares the reader for it. It only looks like a contradiction.

Mash: son of Aram, and grandson of Shem. Genesis 10:23. He is called Meshech in 1 Chronicles 1:17.

Elam is the first son named. He is the ancestor of the peoples east of Persia proper, who held the province whose capital was Shushan, or Susa. Elam rose to power early, then faded before the energy of Assyria and Babylon. Later, with Persia and Media, it shared the power of the second world-kingdom. Genesis 11 develops Arphaxad's line. The Lydians match Lud, and the Syrians match Aram.

We do not know who Job's parents were. But he lived in the land of Uz, so he was one of Shem's descendants (Genesis 10:23). His friends came from the same branch of the human family, the line of Shem.

In Genesis 10:11 an older translation seems to say that a son of Ham named Asshur built Nineveh. Then Genesis 10:22 and 1 Chronicles 1:17 name Asshur as a son of Shem. But the margin of Genesis 10:11 reads that "he went out into Assyria," that is, Nimrod went out into Asshur or Assyria (the Hebrew is the same). Micah 5:6 confirms this, linking Assyria and Nimrod together. Assyria goes back to Asshur, or Assur, a son of Shem. Nimrod came later and may have conquered the country.

As to the children of Shem (Genesis 10:22), Elam is the same as Persia. Asshur appears in the judgment that will take place in the last times (Micah 5:6; Isaiah 14:25; Isaiah 30:31), and also in the conspiracy of Psalm 83, and in other places. Arphaxad is one of the ancestors of the Israelites… Asshur displaced Aram, or Syria, which then appears under the title of the king of the North.

Of all Shem's family, the most important line is the briefest in this genealogy. It is most important in its distant results, in its nearer ones, and in its moral and divine connections. We must now look at it.

Notice how the inspiring Spirit led Moses to change his manner at this point. He introduces Arphaxad and his family as a fresh start. The same style appears in 1 Chronicles 1. It is no longer as before, "And the sons of —." Evil made a new departure with Cush and his descendants; good makes one here, where Arphaxad comes before us. Yet for the present the record says little of Arphaxad, unlike Nimrod, who shot into immediate prominence… Good is rare here below, and it grows slowly…

In 1 Chronicles 1, our present subject, we find two series of names highlighted. The first (vv. 1-4) begins with Adam and ends with Noah's sons, Shem, Ham and Japheth. The second (vv. 24-27) begins again at Shem and ends with Abraham. These two series form one unbroken chain. It starts with grace toward fallen man. It reaches its high point in the promises made to Abraham and taken hold of by faith.

Chronicles then traces the line of man chosen according to the counsels of grace. It sets that line against the line of man according to the flesh… If God in His mercy does not step in, man can only beget evil. So in these chapters the line of the flesh comes first, and the line of the Spirit second. God does not beget until sinful man has first proved what his nature could produce. This is why the apostle says in 1 Corinthians 15:46: "But it is not the spiritual that is first but the natural, and then the spiritual."

The root of the word is "to pass over," as when one passes over a river, or from one region to another. God told Abraham to leave his country and his relatives and go into the land of Canaan. The word Hebrew does not appear until Abraham had left his country and was in the land of Canaan (Gen. 14:13). When there he was a "sojourner," in a strange country, living in tents (Heb. 11:9). The name was therefore characteristic, and the people of the land could go to Abraham the "sojourner" and tell him that Lot had been taken prisoner.

But the Shemites, unlike other peoples, always liked to stay at home. That made the later crossing all the more remarkable in the ancestor of the Hebrews, who crossed at the call of God.

…the object of the Holy Spirit in Chronicles is not history — except as a secondary matter — but the bringing in of the Son who is to reign over all. The sin and failure of man, and Satan's determined opposition, as seen in Saul, are only occasions for the display of sovereign grace and of Almighty power… So His genealogy runs down from Adam, so that He, the last Adam, should win back the headship over the lower creation which the first Adam lost. Other names come in and shine among their fellows, and side purposes are accomplished, but the great purpose of God centres in His Son. The genealogy points to Him.

This name is notable: it does not occur in the Hebrew, Samaritan Pentateuch, Vulgate, Syriac, nor Arabic texts in Gen. 10:24; Gen. 11:12; 1 Chr. 1:18. But it is in the Septuagint, and from there it may have found its way into the gospel of Luke. Some suppose instead that it was added to the later copies of the Septuagint because it was found in Luke.

Son of Eber, a descendant of Shem. The name means 'division,' and it seems he was called this because 'in his days was the earth divided.' Genesis 10:25. The next chapter of Genesis records the confusion of tongues and the scattering of the people.

On the other hand the "dividing" of the earth in the days of Peleg (chapter 10:25) should be distinguished. Dispersion came first: a different term is used in the Hebrew, as there ought to be in the translation. The isles are said here to be "separated," as the earth there is "divided." The orderly partition followed the confused dispersion.

With Japheth and Ham the Holy Spirit records names and nothing more. Nimrod is called a mighty hunter, but that is the bare fact, without a word of praise or blame. When we come to Shem we are, as it were, in a higher atmosphere. We find that God is the Lord God of Shem, and the moral side, the character of things, appears — not just names or history.

The name of Eber's second son was Joktan, "small." It stands in contrast to Peleg, whose name, "division," marked an epoch: the more peaceful dividing of the earth, after the judgment of God made the dispersion of mankind necessary… The Chaldee paraphrase on 1 Chronicles 1:19 suggests that Joktan got his name from the shortening of human life at that time. Human life certainly dropped by half then. The recorded years of Peleg (Genesis 11:18-19) and of those who followed show it, falling by degrees to its ordinary range.

The division of the earth was in the days of Peleg. Peleg came several generations before Abraham. Still, when the Most High gave the nations their inheritance, one thought was central and controlling in His arrangements: His foreknowledge of the number of the children of Israel… The nations were to be both placed and governed in relation to Israel. So in this first setting of the bounds of their territories, He settled everything with reference to Israel.

Joktan, Peleg's brother, has many sons to continue his line, but Peleg must wait for another time, when his son will appear in the famous line that leads on to David. The name of Peleg will be a continual reminder, until the new heavens and the new earth, of the judgment on man through sin. Even the day of grace met the sin and rose above the judgment in God's wise way. It did not cancel the judgment or wipe out the sin. Instead God gave power to the apostles on the day of Pentecost to speak to men in their own native languages, to their amazement. So they proclaimed the grace of God in the middle of the evidence of His judgment.

And here is another dividing. Not of the earth as in Peleg's day, but a dividing or separating out from among the nations of a people by God for Himself. Judgment did the first; grace works now.

Eber's second son bore the name Joktan, which means "small." That stands in contrast to Peleg, whose name means "division." Peleg's name marked an era — the more peaceful dividing of the earth after God's judgment made the scattering of mankind necessary. There is no solid reason to limit that "division" to Eber's own family… Besides, such an ordinary event cannot match the wide words used: "in his days the earth was divided." The Chaldee paraphrase on 1 Chronicles 1:19 suggests that Joktan got his name from the shortening of human life at that time. It is certain that longevity then dropped by half.

Hazarmaveth clearly answers to the district east of modern Yemen. The Arabs call it Hádramäwt, which means "court of death." It lies in southern Arabia too, on the Indian Sea. It may be unhealthy, but it is no less famous for its rich spices. One of its ports was Zafári, the Sephar we read of later in Genesis 10.

Sheleph was a son of Joktan, of the family of Shem. His descendants have been traced to Southern Arabia, where the tribe of Shelif or Shulaf has been found.

Enough survives to this day, even about the least noticeable of these early tribes of Arabia. It confirms the account given by Moses. It also shows the gracious interest of God in the otherwise obscure and undistinguished races of mankind.

Genesis 10 deals with how the nations spread over the earth. Those details would serve no purpose for the aim of the book we are now considering. For the same reason this book passes over the boundaries of the Canaanites (Genesis 10:18-20) and of the sons of Joktan (Genesis 10:30-32) in complete silence.

Verse 4 mentions Shem first, although he is not the firstborn… But the genealogies of Japheth and of Ham come before his (vv. 5-16), as we also see in Genesis 10. In God's eyes Shem, chosen by grace, has the preeminence. But in the natural order what is spiritual is not first… It is the same with Abraham's offspring: "The sons of Abraham: Isaac and Ishmael" (v. 28). The verse names Isaac first, seen as first in God's thoughts. But the chapter lists Ishmael, the elder, first (v. 29) as the seed according to the flesh.

Finally, and above all, they were indispensable in view of Messiah's kingship. His lineage must go back through the series of kings to Judah "the lawgiver." From Judah it runs back to Jacob, Isaac, Abraham, Noah, Adam and God!

I have no doubt that most of us have read these genealogies and thought it was high time to skip over them… But very few people, I am sure, have a clear, definite judgment about why God has attached so much importance to them.

Joktan appears, on plenty of varied evidence, to answer to the Arabic Kachtán… Masoudy says that the Beni Sad and the Kahtan Arabs are the only remnants of the primitive tribes of Arabia. Both tribes are famous in the most remote antiquity, when Arabian history is for the most part covered with complete darkness. We shall see that the traces of his thirteen sons are almost all plain enough as well.

Uzal comes sixth on the list. In ancient times he gave his name to the capital city of Yemen, later and still now Sanà… Arabic authors have compared it with Damascus for its waters and its fruits. Niebuhr says its houses and palaces are finer than those of any other town in Arabia. The Jews, it seems, have lived there beyond memory, and they know the city only by the name of Uzal… Dr. Henderson and Mr. Darby give [Ezekiel 27:19] like this: "Vedan and Javan of Uzal traded in your markets: wrought iron, cassia, and calamus were among your goods."

About Diklah, the eighth name, there is little to say. The name means "palm-trees," so some have looked to the city Phoinikon in the north-west of Arabia Felix… Yet Mr. Poole knows of no trace of Diklah in Arabic works. He finds only a place called Dakalah in El-Yemameh, named by Kamoos, where many palm-trees grew. Enough then appears to this day, even about the least noticeable of these early tribes of Arabia. It confirms the account Moses gave. It also shows the gracious interest of God in the otherwise obscure and unremarkable races of mankind.

Genesis 10 deals with the spread of the nations over the earth. Those details would serve no purpose for the aim of the book we are now considering. For the same reason the borders of the Canaanites in Genesis 10:18-20 and those of the sons of Joktan (Gen. 10:30-32) are passed over here in complete silence.

In 1 Chronicles 1 we find two series of names highlighted. The first (vv. 1-4) begins with Adam and ends with Noah's sons, Shem, Ham and Japheth. The second (vv. 24-27) begins again at Shem and ends with Abraham. These two series form an unbroken chain. It starts from grace toward fallen man. It ends in the promises made to Abraham and taken hold of by faith.

In God's eyes Shem, chosen by grace, has the first place. But in the natural order what is spiritual does not come first… The same holds for Abraham's offspring: "The sons of Abraham: Isaac and Ishmael" (v. 28). Isaac is named first, seen as first in God's thoughts, but Ishmael, the elder, is listed first (v. 29) as the seed according to the flesh.

…it is useless to approach the genealogies simply with one's own intelligence, as the rationalists have so often done. We would also point out that these are not the genealogies the apostle warns us not to give heed to (1 Tim. 1:4; Titus 3:9). He was warning against a certain philosophical system that tried to set up endless ranks in a hierarchy of spirits.

Finally, and above all, these records were essential because of Messiah's kingship. His line must go back through the series of kings to Judah, "the lawgiver." From Judah it must go back to Jacob, Isaac, Abraham, Noah, Adam and God!

Many kinds of evidence show that Joktan matches the Arabic name Kachtán… We shall see that the traces of his thirteen sons are almost all clear enough too.

Son of Joktan, a descendant of Shem. 1 Chr. 1:22. Called OBAL in Gen. 10:28.

Obal ("bare, or stripped of leaves") is written here as "Ebal"… It is true that the settlement which recalls the founder was on the African side of the Red Sea, not in Arabia. But this is no impossible difficulty… Nothing binds us to confine all the descendants of Joktan to Arabia, except as a general rule. And only the narrow strait separated the coast that shows the apparent traces of Obal… They lived on the western side of that strait, yet only a few miles from the coast of Yemen, where their relatives lived in the greatest numbers.

Abimael means "father of Mael," or, taken as a description, "fatness."… To this day the district has a high reputation for its balsam, and the sale of it is still an active and very profitable trade. In ancient times it was much more so, when Egypt and the West, Rome especially, used sweet spices in great quantity and luxury.

Sheba needs greater care, because the inspired history names three different tribal heads who bore it. One is the tenth of Joktan's sons, the man in question here. Before him came the son of Raamah, who was of the line of Cush (ver. 7). After him came another Sheba, son of Jokshan — and Jokshan was Abraham's son by Keturah (Gen. 25:2-3).

Nor is there any reasonable doubt that the Queen of Sheba ruled the Sabean kingdom just described. Her visit to King Solomon holds such an interesting place in Scripture. Our Lord called her the queen "of the South," and indeed "Yemen" means the south in general, and that quarter of Arabia in particular.

Enough appears to this day, even as to the least noticeable of these early tribes of Arabia, not only to confirm the account Moses gave, but to show God's gracious interest in races of mankind that are otherwise obscure and unnoticed.

We do not claim that we should linger with equal interest over the first chapter of First Chronicles and the seventeenth chapter of John, or the eighth chapter of Romans… But we do say this: God inspired each of these Scriptures, one just as much as another. More than that, 1 Chronicles 1 and passages like it fill a place which John 17 cannot fill. They do a work which Romans 8 cannot do. And, above all, we must remember that we are not competent to judge what is, and what is not, worthy of a place among the inspired Scriptures.

Son of Eber, of the family of Shem. Gen. 10:25-26, 29; 1 Chr. 1:19-20, 23. His descendants are traced to southern Arabia.

Eber had two sons: Peleg, named first, whose name means division, and his brother Joktan. With Peleg a new and important fact is noted about the earth and its future history. In the days of Peleg the earth was divided. That is what Peleg's name means, for as a rule the names given to men then carried a meaning... The scattering that God describes in Genesis 11 came earlier in time. Here we are not told of the Lord scattering men abroad by confusing their language. The division of the earth after that, in the days of Peleg, appears to have been done peaceably.

The place from which Solomon imported gold, precious stones and almug trees. Ships brought them to the Gulf of Akaba. It may mean southern Arabia, but India and Africa have also been suggested. 1 Kings 9:28; 1 Kings 10:11; 2 Chr. 8:18; Job 28:16; Isa. 13:12.

One of the chief arguments against Arabia, used by those who looked elsewhere, is that gold has not been a known product of that country for many years. But Dean Vincent had already answered the objection. Silver is not found now at Carthagena in Spain, yet the Phoenicians, Carthaginians and Romans took it from there in great abundance... In ancient times the witness is clear that Arabia was a gold-producing land... At the very least, Ophir was the trading centre from which gold, precious stones and algum trees were brought.

We have to take into account that there was also a Cushite Havilah. Its branches spread over the peninsula from the north-east to the south-west. We have to keep these separate from the Joktanite tribe.

It is remarkable that living representatives can be traced for every one of Joktan's many sons. In a simple but striking way this shows the priceless value of God's word. It came long before human records, and those records were few and unreliable until long after.

Genesis 10 deals with how the nations were spread over the earth. What it develops there would serve no purpose for the aim of the book we are now studying. For the same reason this book says nothing at all about the borders of the Canaanites in Genesis 10:18-20, or those of the sons of Joktan in Genesis 10:30-32 (compare verses 16 and 23).

Last, and above all, these lists were essential because of Messiah's kingship. His line has to be traced back through the series of kings to Judah, "the lawgiver." From Judah it runs back to Jacob, Isaac, Abraham, Noah, Adam and God!

There is another thing in this too. It shows God's general way here, and His principle right through Scripture: first the natural, then the spiritual. Japheth and Ham, with their sons, are set before us before Shem is brought in, and before the line of God's promise in Shem... God's purposes ripen last. God lets the world take its own way, and the world lifts men up on the earth. God means to exalt the Man who humbled Himself... There is nothing in the Bible without profit for the soul — not even a list of names.

In 1 Chronicles 1, the chapter before us, two series of names stand out. The first (vv. 1-4) begins with Adam and ends with Noah's sons, Shem, Ham and Japheth. The second (vv. 24-27) begins again at Shem and ends with Abraham. These two series form one unbroken chain. It starts from grace toward fallen man, and it ends in the promises made to Abraham and taken hold of by faith.

Shem is mentioned first in verse 4, although he is not the first-born. Genesis often does the same in its genealogies before Abraham. Yet it lists the families of Japheth and of Ham before his (vv. 5-16), as Genesis 10 does too. In God's eyes Shem, chosen by grace, has the first place; but in the natural order what is spiritual does not come first.

Notice how the inspiring Spirit led Moses to change his way of writing at this point. He brings in Arphaxad and his family as a kind of fresh start. 1 Chronicles 1 uses the same style. It no longer reads, as before, "And the sons of -." Evil made a fresh start with Cush and his descendants; good makes one here, where Arphaxad comes before us. Yet for now little is said of Arphaxad, unlike Nimrod, who shot into prominence at once. Good is rare here below, and it grows slowly.

Little can be said about Salah, or Salach, with any certainty, because the Bible is silent. He was the father of Eber, in the direct line of Abram, the chosen man entrusted with the promise. The name means shoot or extension. But to call the name invented for that reason ought to be too absurd even for rationalism to believe.

Abram's descent from Shem shows him in the line of promise. Jehovah's revealing of Himself to Shem was to be fulfilled above all in that Seed of Abram, whose day Abram's own faith rejoiced to see. But the promise itself expressed a grace in God that came before any personal claim at all on Abram's part. In the chosen line itself we have only a thin record of names and lengths of life, yet the decay is plain, and it never stops. Elsewhere we read of their spiritual falling away, which left every possibility of hope to the sovereign grace of God. The root of all the blessing that follows is here and only here.

He is usually called the 'second' Cainan, because of the earlier one mentioned in Luke 3:37. What is striking is that his name does not appear in the Hebrew, Samaritan Pentateuch, Vulgate, Syriac or Arabic texts of Gen. 10:24; Gen. 11:12; 1 Chr. 1:18. It is in the Greek Old Testament (the LXX), and from there it may have found its way into the Gospel of Luke. Others suppose it was added to later copies of the Greek Old Testament because it was found in Luke.

God has been careful to trace that line down through the ages. Matthew 1 begins the New Testament by showing that Christ, the Messiah of Israel, is the official descendant of Abraham, because He was officially the son of Joseph. The actual line is found in Luke 3:23-38, traced backward from the virgin Mary through Abraham to Adam.

In 1 Chronicles 1 we find two series of names highlighted. The first (vv. 1-4) begins with Adam and ends with Noah's sons, Shem, Ham and Japheth. The second (vv. 24-27) begins again at Shem and ends with Abraham. These two series form an unbroken chain. It starts from grace toward fallen man, and it ends in the promises made to Abraham and taken hold of by faith.

In the days of Peleg the earth was divided. That is what Peleg's name means, for as a rule the names given to men back then meant something... Here we are not told of human pride and power. Nor are we told of Jehovah scattering men abroad by confusing their language, so that they could not understand one another's speech. The division of the earth that came after that, in the days of Peleg, seems to have happened peacefully.

One name stands out, Peleg, the name meaning "divided." This likely refers to the division of the nations when their languages were confused.

The root of the word is 'to pass over,' as when someone crosses a river, or moves from one region to another. Abraham was told to leave his country and his relatives and go into the land of Canaan. The word Hebrew is not used until Abraham had left his country and was in the land of Canaan (Gen. 14:13). Once there he was a 'sojourner' in a strange country, living in tents... The descendants of Ishmael and Esau were not sojourners in the promised land. They wandered wherever they pleased.

The genealogy itself may still tell us something. In Peleg's day men were taking possession of the earth more than ever. At the same time, the days they held it were growing short fast — cut in half in this very Peleg's time. Reu lives two hundred and thirty-nine years; Serug, two hundred and thirty; Nahor, only one hundred and forty-eight; Terah, again, two hundred and five; but Haran dies before his father Terah. God still numbers the fleeting years of those who have forgotten Him.

This genealogy of Genesis 11 continues with Reu the son of Peleg, ignoring Joktan and his sons. The reason is clear. Reu's line leads to Nahor, Terah and Abram, and God had purposed Abram to be the father of a chosen race whom He would separate from the rest of the nations... God has been careful to trace that line down through the ages. Matthew 1 opens the New Testament by showing that Christ the Messiah of Israel is the official descendant of Abraham, because officially He was the son of Joseph. Luke 3:23-38 gives the actual line, traced backward from the virgin Mary through Abraham to Adam.

We do not claim that we should linger with equal interest over the first chapter of First Chronicles and the seventeenth chapter of John or the eighth chapter of Romans... But we do say that God inspired each of these scriptures, one just as much as another. And we say more: 1 Chronicles 1 and passages like it fill a place which John 17 cannot fill, and do a work which Romans 8 cannot do.

In 1 Chronicles 1 we find two series of names. The first (vv. 1-4) begins with Adam and ends with Noah's sons, Shem, Ham and Japheth. The second (vv. 24-27) begins again at Shem and ends with Abraham. These two series form one unbroken chain. It starts from grace toward fallen man. It ends in the promises made to Abraham and taken hold of by faith.

The name Abram means "great, or high, father." It sets out what he himself was, as head of the family of faith. But Abraham points us to the greatness of the family he heads, for it means "father of a multitude" — not only of people, but of nations. In giving this name God is indicating the vast results of the principle of faith and of promise. Nothing is as fruitful as faith. It is "exceedingly fruitful." It is the only principle that brings forth anything for God, because it counts on His power alone.

The record starts fresh (v. 24). The Holy Spirit goes back to Shem, and from him straight to Abram — the same is Abraham. No side branches appear. And here is another dividing. Not a dividing of the earth, as in Peleg's day, but God dividing out a people for Himself from among the nations. Judgment did the first; grace works now. But the dividing that began with Abram has eternal results.

But the record starts again with Shem and goes straight to Abram. This is one of many signs that Christ — the Son of David — is the object of the Holy Spirit in this genealogy. Up to this point the chosen line has not been clearly marked off from the others. Now it is. The call of Abram comes, and with it the starting point of a new race in relationship with Jehovah-God, with all other nations outside.

There is another thing here too. It shows not only God's general way in this chapter, but His principle throughout Scripture: first the natural, afterward the spiritual. The chapter sets out Japheth and Ham, with their sons, before it introduces Shem and the line of God's promise. It is the same even with Abraham. He is the man God called out, yet even there the natural comes first. So we have Ishmael and his descendants, and even the sons of the concubine, and last of all Abraham's son Isaac. God's purposes ripen latest. God lets the world take its own way, and the world exalts men on the earth. God means to exalt the Man who humbled Himself. There is nothing in the Bible without profit for the soul — not even a list of names.

It is all the more striking to find in Chronicles this picture of grace working in the heart of man. These books were written, as we have seen, after the final ruin of the people and of kingdom rule. But what consolation for the poor remnant! They had come back from Babylon in servitude and contempt, and here they found their history, written in those disastrous times by the Spirit of God Himself. Every page shows that no unfaithfulness on the part of the people could change God's counsels or alter the grace by which He would establish, in relation to His people, His eternal purposes in the person of Christ.

In God's eyes Shem, chosen by grace, has the first place. But in the natural order what is spiritual does not come first, as we have already pointed out. It is the same with Abraham's offspring: "The sons of Abraham: Isaac and Ishmael" (v. 28). Isaac is named first, seen as first in God's thoughts. But Ishmael, the elder, comes first in the list (v. 29) as the seed according to the flesh.

In the nine chapters that make up this opening section we have the principle that the apostle Paul stated long afterwards: not first the spiritual but the natural, then the spiritual. Even the general genealogy of 1 Chronicles 1 follows this divine purpose.

God has ordained it so. The whole question of man's responsibility had to be settled before the Man of God's purposes of grace would appear. In fact, grace could not be unfolded until it was first made clear how deep man had fallen when left to himself. This great truth is the foundation of all Scripture. All Scripture presents man's ruin, which nothing can repair, as the basis of the gospel of grace.

The apostle quotes the saying recorded in Genesis 21:12: "Through Isaac shall your offspring be named." His inspired comment on this is: "it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring." The flesh can produce nothing except what is flesh… God knew it was a corrupt source, and so a source of nothing but corruption. That is why He passed by Ishmael, the child of the flesh. His election rested on Isaac, the child of promise, the son whose origin lay in the resurrection power of God, shown in His promise years before.

It was not Ishmael changed, but it was Isaac born. The son of the slave woman could never be anything else. He might become a great nation. He might live in the wilderness and become an archer. He might become the father of twelve princes. But he was the son of the slave woman all the while. On the other hand, no matter how weak and despised Isaac might be, he was the son of the free woman. His position and character, his standing and prospects, were all from the Lord.

In verse 32 the sons of Keturah, Abraham's concubine, are listed as we find them in Genesis 25:1-4. In our chapter they come after Ishmael's descendants (vv. 28-31), to show that they too belong to the line according to the flesh.

But someone may still challenge us like this: "Do you believe that the long string of names in the opening chapters of 1 Chronicles — those lists of family lines — were inspired by God? Were they written for our learning? And if so, what are we to learn from them?" We say without hesitation that we believe, with reverence, that God inspired all of these. And we have no doubt that their value, interest and importance will be proved in full later on, in the history of the people they especially apply to.

As to what we are to learn from those records of family lines, we believe they teach us a most precious lesson about the Lord's faithful care of His people Israel, and His loving interest in them and in all that concerns them. He watches over them from generation to generation, even though they are scattered and lost to human sight. He knows all about the twelve tribes. He will bring them into view in due time, and plant them in the land of Canaan, the inheritance meant for them, according to His promise to Abraham, Isaac and Jacob.

In God's eyes Shem, chosen by grace, has the first place. But in the natural order what is spiritual does not come first, as we have already pointed out. It is the same with Abraham's offspring: "The sons of Abraham: Isaac and Ishmael" (v. 28). Isaac is named first, seen as first in God's thoughts. But Ishmael, the elder, is listed first (v. 29) as the seed according to the flesh.

They follow Ishmael's posterity (vv. 28-31) in our chapter so as to show that they also are part of the lineage according to the flesh. The genealogy of Ishmael himself is given according to Genesis 25:12-15. As for Esau (vv. 35-42), his sons are mentioned in abbreviated form, without the names of their mothers and the numerous details given us in Genesis 26:1-19.

More exactly still, as a fact close at hand and the pledge of all that would follow, God had said in Genesis 17: "As for Ishmael, I have heard you; behold, I have blessed him and will make him fruitful and multiply him greatly. He shall father twelve princes, and I will make him into a great nation" (v. 20). So it was now. They are listed here in their order. Later, in Genesis 28:9, we read of Ishmael's daughter Mahalath, Nebaioth's sister, whom Esau took as his wife, besides the women of Canaan.

Son of Ishmael, and founder of an important tribe in the north-west of Arabia. The name is probably also used for Arabs in general. Gen. 25:13; 1 Chr. 1:29. The Psalmist longed for peace, for he had been living in the tents of Kedar, with those who "hated peace." Ps. 120:5-6. The bride in Song of Songs 1:5 was black, or dark, like the black tents of Kedar. The references to lambs, rams, goats, flocks, camels, tents, and tent-curtains show that these were a wandering people. Scripture also mentions their "villages."

Scripture shows us the government of God in His providence, and outside His covenant, in the same books that reveal the dealings of His electing grace… No sketch was ever more vivid than the one given of Ishmael's descendants: "Who has let the wild donkey go free? Who has loosed the bonds of the swift donkey, to whom I have given the arid plain for his home and the salt land for his dwelling place? He scorns the tumult of the city; he hears not the shouts of the driver. He ranges the mountains as his pasture, and he searches after every green thing" (Job 39:5-8)… No sober Christian imagines a continuing miracle in Ishmael's case. But what God said of that race is as certain as what He said of Israel.

We can trace the names we find here in other Scriptures. For instance, Isaiah 60, the great chapter of the millennial kingdom, mentions Nebaioth and Kedar (verse 7). The number twelve, twelve princes, links Ishmael closely with Israel. One day Israel will be blessed and will receive the promised Land as his glorious possession. Then the descendants of Ishmael will not be forgotten.

We do not presume to say that we should linger with equal interest over the first chapter of First Chronicles and the seventeenth chapter of John, or the eighth chapter of Romans. What we do say is that each of these Scriptures is divinely inspired, one just as much as another. And further, that 1 Chronicles 1 and passages like it fill a niche which John 17 cannot fill, and do a work which Romans 8 cannot do.

Son of Ishmael. 1 Chronicles 1:30. Called HADAR in Genesis 25:15.

It is the same with Abraham's offspring: "The sons of Abraham: Isaac and Ishmael" (v. 28). Isaac is named first, seen as first in God's thoughts, but Ishmael, the elder, is listed first (v. 29) as the seed according to the flesh. So too with Isaac: the descendants of his son Esau are listed first (v. 35), as we have already seen with Ham and with Ishmael.

God's purposes ripen latest. God lets the world take its own way, and it exalts men in the earth. God means to exalt the Man who humbled Himself.

Ishmael was to be a wild donkey of a man, his hand against everyone and everyone's hand against him, and he would live over against all his brothers (Genesis 16:10-12). This too has been exactly fulfilled from the beginning until now. God spoke even more exactly in Genesis 17. It was a fact close at hand and the pledge of all that would follow: "As for Ishmael, I have heard you: behold, I will bless him and make him fruitful and multiply him greatly. He shall father twelve princes, and I will make him a great nation" (v. 20). So it was now. They are listed in their order.

Some of the other sons of Ishmael may be more or less unknown. But you cannot say that of Dumah and Tema. Their names are written large and deep in the northern part of the Negd, the name the people there use for the interior highlands of Arabia.

Son of Ishmael, and father of a tribe of the same name; also the territory the tribe occupied. Genesis 25:15; 1 Chronicles 1:30; Job 6:19; Isaiah 21:14; Jeremiah 25:23.

The number twelve, twelve princes, links Ishmael closely with Israel. In the future Israel will be blessed and will receive the promised land as his glorious possession. Even then, Ishmael's descendants will not be forgotten.

Surely this genealogy is no meaningless list of names, but a place where we may read the promise and the ultimate purpose of God.

We do not claim that we should linger with equal interest over the first chapter of First Chronicles and the seventeenth chapter of John or the eighth chapter of Romans. That hardly needs saying, since no one raises the question. But we do claim that each of these Scriptures is inspired by God, one just as much as another. And more than that: 1 Chronicles 1 and passages like it fill a place which John 17 cannot fill, and do a work which Romans 8 cannot do.

It is the same with Abraham's offspring: "The sons of Abraham: Isaac and Ishmael" (v. 28). Isaac is named first, seen as first in God's thoughts. But Ishmael, the elder, is listed first (v. 29) as the seed according to the flesh. So with Isaac: the descendants of his son Esau come first (v. 35), as we have already seen with Ham and Ishmael.

Flesh has its privileges quickly. This was already the beginning of what the Lord's angel prepared Hagar to expect: "I will multiply your seed exceedingly, so that it cannot be numbered for multitude." … But God spoke more exactly still in Genesis 17. There He gave an immediate fact, and the pledge of all that would follow: "As for Ishmael, I have heard you: behold, I will bless him, and will make him fruitful, and will multiply him very greatly. Twelve princes shall he beget, and I will make him a great nation" (v. 20). So it was now.

Ituraea: a province east of the upper Jordan, and Herod Philip was made its tetrarch (Luke 3:1). Its boundaries cannot be clearly defined. But it reached toward Damascus and included the southern slopes of Anti-Lebanon. Its name comes from JETUR, son of Ishmael.

"They put their trust in Him." The God of grace owed it to His own character to answer them, however guilty they were about the unity of the people of God. So, despite the ruin, grace always responds to faith. This is one of the distinctive marks of these books of Chronicles.

The number twelve, twelve princes, links Ishmael closely with Israel. When Israel is blessed in the future and receives the promised land as his glorious possession, the descendants of Ishmael will not be forgotten.

Verse 32 lists the sons of Keturah, Abraham's concubine, as we find them in Genesis 25:1-4. They come after Ishmael's descendants (vv. 28-31) in our chapter, which shows that they too belong to the line according to the flesh.

In God's eyes, Shem, chosen by grace, has the first place. But in the natural order what is spiritual is not first, as we have already pointed out. It is the same with Abraham's offspring. Verse 28 says, "The sons of Abraham: Isaac and Ishmael." Isaac is named first, seen as first in God's thoughts. But the record lists Ishmael, the elder, first (v. 29) as the seed according to the flesh.

Still it is written that "Abraham gave all that he had to Isaac." The risen son is the heir of all things. And if we are of Christ, then we are Abraham's offspring, heirs according to promise. But to the sons of the concubines that Abraham had, Abraham gave gifts, and sent them away. They receive gifts, not the inheritance of the promises. They are sent away, instead of staying in the house forever, as the son does.

This family by Keturah is, we may judge, a distinct mystery... In these children of the second wife we get a picture of the nations of the coming kingdom. They are the nations who will fill the earth in the days of the kingdom, branches of the great family of God in that day, and children of Abraham. They may lie far off, at the ends of the earth. But they will have their allotments, and be owned as part of the one extended family of that day.

We are not told when Abraham took Keturah as a wife... All of this reminds us that God's main interests are centred in His Son and the bride His Son receives. Yet He does not forget His kindness toward Gentile nations. The names Midian, Ephah and Sheba appear in Isaiah 60:6, where the prophet speaks of Gentile nations converted in the coming age.

We believe we must mention these details, because they mark the aim of the Spirit of God in this book. They are not, as some critics claim, a very inexact or deliberately altered compilation of other documents. They are a selection out of earlier documents of what fits the purpose God has before Him.

We do not claim that we should linger with equal interest over 1 Chronicles 1 and John 17 or Romans 8. But we do say that each of these scriptures is inspired by God, one just as much as another. We say further that 1 Chronicles 1 and passages like it fill a place that John 17 cannot fill, and do a work that Romans 8 cannot do... We are not able to judge what is, and what is not, worthy of a place in the inspired Scriptures. The very portion we might think beneath the dignity of inspiration may have some very important bearing on the history of God's ways with the world, or with His people.

There is something deeply solemn about being allowed to go over such a record of names. People forgot these names long ago. But God has remembered every one of them, with every detail of their path through this world. Some day our own names will be lost to people too. Yet neither we nor our ways will be forgotten by God.

In verse 32 the sons of Keturah, Abraham's concubine, are listed as we find them in Genesis 25:1-4. They come after Ishmael's descendants (vv. 28-31) in our chapter to show that they too are part of the lineage according to the flesh.

Eldaah — God's knowledge... Enoch — Dedicated; Teaching... Ephah — Darkness. Epher — A young hart.

Jewish tradition identifies Keturah with Hagar. There is no proof of this, and Genesis 25:6 sets it aside, because it speaks of the sons of Abraham's concubines, in the plural. Hagar was one of them, and Keturah was the other. I do not think this means she filled that relation during any part of Sarah's life. It means rather that her place was an inferior one. Chronicles plainly calls Keturah Abraham's "concubine" (1 Chronicles 1:32), while Genesis 16:3 calls Hagar his "wife."

Still, Scripture says that Abraham gave all that he had to Isaac. The risen son is the heir of all things; and if we are Christ's, then we are Abraham's offspring, heirs according to promise. But to the sons of Abraham's concubines Abraham gave gifts, and sent them away. They receive gifts, not the inheritance of the promises; and they are sent away, instead of staying in the house forever, as the son does.

Midian was a close relative of Israel, descended from Abraham through Keturah his second wife. Again and again the Midianites come into contact with the chosen people. In the wilderness the LORD spoke to Moses — and Moses had married Zipporah, daughter of the priest of Midian — saying, "Harass the Midianites and strike them down, for they have harassed you with their wiles." (Numbers 25:16-18; Numbers 31:1-12.)

God's prime interests are centred in His Son and in the bride His Son receives. Yet all of this reminds us that He does not forget His kindness toward Gentile nations. To these sons Abraham gave gifts, but sent them away from any close nearness to Isaac, to the land of the east (Genesis 25:6). The names Midian, Ephah and Sheba appear in Isaiah 60:6, where the prophet speaks of Gentile nations converted in the coming age.

We do not claim that we should dwell with equal interest on the first chapter of First Chronicles and on the seventeenth chapter of John or the eighth chapter of Romans... But we do say this: God inspired each of these scriptures, one just as much as another. And we say more. 1 Chronicles 1 and passages like it fill a place that John 17 cannot fill, and do a work that Romans 8 cannot do.

No name in this first chapter stands out or ties into the purposes of God like the name of Abraham — not Adam's, not Noah's... Only three generations appear here in the direct and chosen line (verse 34): Abraham, Isaac, and Israel — note, not Jacob... God's promise is woven into these three names themselves, as He gave them to these three men. It is Abram whom God calls out from his country and family. God gives him the name "Abraham," the pledge that he would be the father of many nations... God repeats this covenant to Isaac. In the same way the name "Israel" is bound up with the promise.

Even when we come to the man God called out, the natural still comes first. So we have Ishmael and his descendants, and even the sons of the concubine, and last of all, "Abraham fathered Isaac." Even among the sons of Isaac, the chapter usually puts the sons of Esau first, as in verse 35... God's purposes ripen latest. God lets the world take its own way, and it exalts men in the earth. God means to exalt the Man who humbled Himself.

Esau the firstborn had no such title from God. He was a prosperous man; kings and chiefs came from him... He descended from the man God called out from his family and country. That man was to be separate from all peoples and to receive the promises. Esau returns to the people that Abraham left. Neither the call nor the promise was for him.

Sometimes Scripture calls him Israel. Each time, the name reminds him that God kept him in mind and stayed faithful to His promise, despite his failures and crooked ways. Jacob trembles and fears because of Esau. God appears, and trembling Jacob becomes Israel, a prevailing prince... Jacob may be in need, but in the name Israel lay God's pledge to supply all his need... In these cases and every other, the Holy Spirit tells us not of Jacob doing his own will, but of Israel — the object of God's care, the one entrusted with the promise.

Abraham was a faithful pilgrim on the earth, and Jacob for most of his life a failing pilgrim. But as pilgrims both had new names... As a picture, Isaac is a child of resurrection. He teaches us what our place is: risen with Christ, and seated in Him in the heavenly places. No need of a new name there. But here on earth we are pilgrims and children of God. Each of us receives a new name, so that we may know how God sets a mark on us and sets us apart from the world.

We do not claim that we should read 1 Chronicles 1 with the same interest as John 17 or Romans 8. But we do say that each of these Scriptures is inspired by God, one just as much as another. And more than that: 1 Chronicles 1 and passages like it fill a niche which John 17 cannot fill, and do a work which Romans 8 cannot do.

There is another thing in this too. It shows not only the general way of God here, but the principle of God throughout Scripture — "first that which is natural, afterward that which is spiritual." We find it just the same here. Japheth and Ham, with their sons, come before us ahead of Shem and the line of God's promise in Shem... Even in looking at the sons of Isaac, the sons of Esau are put first, as in the 35th verse... God's purposes ripen latest. God lets the world take its own way, and it exalts men in the earth. God means to exalt the Man who humbled Himself.

As for Esau (vv. 35-42), his sons are mentioned in abbreviated form, without the names of their mothers and the many details given us in Genesis.

These details are in no way a very inexact or deliberately altered compilation of other documents, as rationalists claim. They are a selection out of earlier documents of what fits the purpose God has before Him.

Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — chief this and chief that, right to the end of the chapter. Kings even reigned there, we are told, before there were any in Israel. I have no doubt this is given to us to mark how fast what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Esau is Edom, the father of the Edomites. His sons are chiefs, and before Israel had a king they had kings. The chapter reviews the pride and pomp of chiefs and kings, and the alliances with God's enemies. No feature of God marks any of it. We cannot help recognising the line of the flesh.

Through God's amazing grace, we find in Genesis 28:9 that this very daughter of Ishmael, Mahalath, was brought as a bride back to the very home that her father had lost through his sin... Esau and Mahalath had a little son whom they called Reuel. And Reuel, we are told, means "The Friend of God". This, you remember, is the lovely name that Abraham, the baby's great-grandfather, bore. To me, it is very sweet that they chose this name for their child.

Once the lineage according to nature has been listed, the question is treated as closed forever. God does not come back to it. He cannot use the "natural man" in any way. From now on that man is left to himself, without connection or relationship to God, so that he may give place to a lineage according to the election of grace and according to the eternal counsels of God.

It is clear that the Spirit of God purposely presents these things. They are not done loosely or arbitrarily in any way. There is a purpose... But even in looking at the sons of Isaac, as a rule the sons of Esau are put first, as in verse 35... God's purposes ripen latest. God lets the world take its own way, and it exalts men in the earth. God means to exalt the Man who humbled Himself.

It is always so — first comes what is natural, afterwards what is spiritual. Even then we find power developing fast in the family of Esau. They were all great people, to be sure — duke after duke, right to the end of the chapter. Kings even reigned there, we are told, before there were any in Israel. I have no doubt this is given to us as an important sign of how fast what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Edom became the treacherous foe of the people of Israel. Amalek was born to the concubine of Eliphaz, and he became one of the terrible enemies of Israel, with whom there was to be continual warfare (Exodus 17:8-14).

Amalek was Israel's first foe after leaving Egypt. The Amalekites were descendants of Esau; and this, joined with the attack in the wilderness, gives us a clear clue as to what they represent. Esau, the firstborn, stands for what is natural. Jacob, the younger, suggests the sovereignty of grace that sets aside the firstborn. It is the flesh which is the firstborn in us, and only as born again is faith present... It may be cultivated, refined, improved, and whatever else, but it remains unchanged. "That which is born of the flesh is flesh." "The mind that is set on the flesh is hostile to God." The descendant of Esau, Amalek, seems to suggest the lusts of the flesh rather than mere nature in general.

Son of Eliphaz, a son of Esau, and a duke of Edom; also his descendants and the district they lived in... Its wisdom is spoken of, and God's judgements are pronounced upon it. One of Job's friends was Eliphaz the Temanite.

There is a difficulty connected with these names. Genesis 14:7 mentions Amalekites some hundred years before Amalek, the son of Eliphaz and grandson of Esau, was born (Genesis 36:12). No one knows whether everything we read of the tribe after this refers to Esau's descendants, or whether the more ancient people were merged with them.

Yet Esau (Edom) prospers and grows great in material things, his sons becoming "dukes" before Jacob's family reach such honour... Esau's family illustrates the common history of the flesh always exalting itself. So the long list of names is meant to impress on us that God has taken full account of the flesh and all its activities, finding it only vanity.

Even if we only glance at this first chapter, the genealogy is not without spiritual fruit. There is nothing in the Bible without profit for the soul — not even a list of names.

It is the same with Abraham's offspring: "The sons of Abraham: Isaac and Ishmael" (v. 28). Chronicles names Isaac first, seen as first in God's thoughts. But it writes out Ishmael, the elder, first (v. 29), as the seed according to the flesh. So with Isaac: it writes out the descendants of his son Esau first (v. 35), as we have already seen with Ham and Ishmael.

Son of Reuel, a son of Esau, and one of the chiefs of Edom. Gen. 36:13, 17; 1 Chr. 1:37.

We see at once what remarkable maturity there was here. It is always so — first the natural, then the spiritual. Even at that early date, power grew fast in the family of Esau. They were all great people, to be sure — chief this and chief that, right to the end of the chapter. Even kings, we are told, reigned there before there were any in Israel. I have no doubt God gives us this as an important mark of how fast what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

The man "after the flesh" cannot live together with the one whom God has chosen. Yet Esau (Edom) prospers and grows greatly in material things, his sons becoming chiefs before Jacob's family reach such honour (apart from Joseph in Egypt). Esau's family illustrates the common history of the flesh always exalting itself. The long list of names is therefore meant to impress on us that God has taken full account of the flesh and all its activities, and finds it only vanity.

As for Esau (vv. 35-42), Chronicles mentions his sons in shortened form, without the names of their mothers and the many details Genesis gives us.

Through God's amazing grace, we find in Genesis 28:9 that this very daughter of Ishmael, Mahalath, is brought as a bride back to the very home that her father had lost through his sin... Esau and Mahalath had a little son whom they called Reuel. And Reuel, we are told, means "The Friend of God". This, you remember, is the lovely name that Abraham, the babe's great-grandfather, bore.

Nahath — Rest.

We do not claim that we should dwell with equal interest on the first chapter of First Chronicles and on the seventeenth chapter of John or the eighth chapter of Romans... But we do say that each of these scriptures is inspired by God, one just as much as another. And more than that: 1 Chronicles 1 and passages like it fill a niche which John 17 cannot fill, and do a work which Romans 8 cannot do.

We do not claim that 1 Chronicles 1 holds us with the same interest as John 17 or Romans 8. But we do say that God inspired each of these scriptures, one just as much as another. And more than that: 1 Chronicles 1 and passages like it fill a place which John 17 cannot fill, and do a work which Romans 8 cannot do. Beyond all this, we must remember that we are not able to judge what does and does not deserve a place in inspired Scripture. We are ignorant and short-sighted. The very part we might think beneath the dignity of inspiration may bear in some very important way on God's ways with the world at large, or with His people in particular.

Others, too, put themselves forward as great men — the sons of Seir the Horite, or cave-dweller, the inhabitant of the land.

Mount Seir is the early name of the long range of mountains stretching from about eight miles south of the Salt Sea to near the Gulf of Akaba. It is also called "the land of Seir." It was occupied at first by the Horites, and afterwards by the descendants of Esau, and took the name EDOM. The Israelites had to go all the way round this mountain range to reach their entrance to the promised land. The word of the Lord announced to the prophet the lasting desolation of Mount Seir.

In God's eyes Shem, chosen by grace, has the first place, but in the natural order what is spiritual does not come first. It is the same with Abraham's offspring: "The sons of Abraham: Isaac and Ishmael" (v. 28). Isaac is named first, seen as first in God's thoughts, but Ishmael, the elder, is enumerated first (v. 29) as the seed according to the flesh. So with Isaac, the descendants of his son Esau are enumerated first (v. 35), as we have already seen with Ham and Ishmael.

The world that has turned away from God sets itself up in power, while the heirs of promise are still poor pilgrims upon the earth.

The Holy Spirit does not take up our time with the grandeur and might of those who rose to prominence when Israel lost the inheritance. He mentions such men only where they touch the condition of Israel. Instead He passes on to the birth of the true King. Here we have only a list of names to tell us that this chief and that king once lived. Their power did not last, their greatness faded, and Scripture dismisses them in a few words.

Once it is a question of the genealogy of Christ in the Gospels, the line according to the flesh contained in these chapters disappears completely. It gives place to the line through which God fulfils His purposes concerning His King, according to election of grace. And once it is a question of grace, God does not take perfect people to make up Christ's lineage. Far from it: He chooses sinful men — often from among the worst of them — or sinful women. In this way He shows the freedom of His choice.

Others, too, posed as grandees — the sons of Seir the Horite, or cave-dweller, the inhabitant of the land.

Descendants of Seir, and the original inhabitants of Mount Seir. They were destroyed by the children of Esau. It is thought that they were cave-dwellers, as the name implies. The sandstone rocks of Mount Seir are full of carved-out dwellings, and there are traces of the same throughout the region of Edom.

Man has become sinful; he fell at once after his beginning. Though God has purposes of grace toward him, one fact stands: as a sinner he first begets sons in his own image. These sons have no connection with the divine counsels. They are the seed of a fallen and corrupted nature. If God in His mercy does not intervene, man can only beget evil. So in these chapters we find the line of the flesh first, and the line of the Spirit second. God does not beget until sinful man has first proven what his nature could produce. This is why the apostle says in 1 Corinthians 15:46: "But it is not the spiritual that is first but the natural, and then the spiritual."

The family of promise remain shepherds and herdsmen. They wander here and there, outside the land and inside it, and they are even harshly oppressed. Meanwhile the generations of Edom rise fast into importance, away from Canaan, in Mount Seir. The descendants of Edom soon claim the distinction of chiefs.

As for Esau, this chapter lists his sons in shortened form. It leaves out the names of their mothers and the many details given us in Genesis… We believe we must point out these details, for they mark out the aim of the Spirit of God in this book. Rationalists call these lists a very inexact or deliberately altered compilation of other documents. They are nothing of the kind. They are a selection out of earlier documents of what suits the purpose God has before Him.

Daughter of Seir the Horite.

No flesh shall glory. Let the one who glories glory in the Lord. Yet God takes pleasure in recording their names, early and late in the Old Testament. He records them again in the last book of the New Testament, but with instructive variations. For the Bible is not only God's word, it is an intensely moral book, little discerned by those who make the mind their all.

Someone may still challenge us with a question like this: "Do you believe that the long string of names in the opening chapters of 1 Chronicles — those genealogical tables — are divinely inspired? Were they written for our learning? And if so, what are we to learn from them?" We declare without hesitation our reverent belief in the divine inspiration of all of these. And we have no doubt at all that their value, interest and importance will be proved in full, by and by, in the history of that people to whom they specially apply.

But even in looking at the sons of Isaac, as a rule the sons of Esau are put first, as in verse 35. These are followed through, and even the mention of the kings who reigned before there were any over the children of Israel. God's purposes ripen latest. God lets the world take its own way, and it exalts men in the earth. God means to exalt the Man who humbled Himself.

Son of Seir and one of the chiefs of the Horites. Genesis 36:20-29; 1 Chronicles 1:38, 40. Some judge the two men of this name to be the same person.

Descendants of Seir, and the original inhabitants of Mount Seir. The children of Esau destroyed them. Genesis 14:6; Genesis 36:20-21, 29; Deuteronomy 2:12, 22. It is thought that they were cave-dwellers, as the name implies. The sandstone rocks of Mount Seir are full of hollowed-out dwellings, and there are traces of the same throughout the region of Edom.

He was a prosperous man; kings and chiefs came from him. He was a descendant of the man God called out from his relatives and his country. That man was to be separate from all peoples and to receive the promises. Esau returns to the people Abraham left. Neither the call nor the promise was for him. In his sons he rises to supreme power. This may be the reason why the sons of Seir are brought in so abruptly. Seir was a Horite who lived in the land, and as a chief he may have given his name to Mount Seir. The children of Esau drove the Horim out.

Others, too, put themselves forward as great men. These were the sons of Seir the Horite, or cave-dweller, who lived in the land. Verses 29 and 30 sum them up: "These are the chiefs of the Horites: the chiefs Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan."

Israel's genealogies are full of interest for this reason: they include the birth of the Messiah and finish with it. No other ancestry or line is worth recording. The one exception is "the chiefs of Esau, and the chiefs of Edom," and they stand apart in an unenviable place of their own, outside.

We do not claim that we should linger with equal interest over 1 Chronicles 1 and John 17 or Romans 8. That hardly needs saying, since no one asks it. But we do say that God inspired each of these Scriptures, one just as much as another. And more than that: 1 Chronicles 1 and passages like it fill a gap which John 17 cannot fill, and do a work which Romans 8 cannot do.

There is something deeply sobering to the soul about being allowed to go over such a record of names. Man forgot them long ago. God has remembered every one of them, and every detail of their path through this world. One day our names will be lost to mankind too, but God will not forget us or our ways.

Descendants of Seir, and the original inhabitants of Mount Seir. Esau's children destroyed them. It is thought that they were cave-dwellers, as the name implies. The sandstone rocks of Mount Seir are full of carved-out dwellings, and there are traces of the same throughout the region of Edom.

Esau rises to supreme power in his sons. This may be the reason why the sons of Seir are brought in so suddenly. Seir was a Horite who lived in the land, and as a chief he may have given his name to Mount Seir. Esau's children drove the Horites out. "By your sword you shall live," Isaac said to his firstborn, and Esau's line became the dominant one. Yet soon the two races were blended in Eliphaz, son of Esau, and Timna, daughter of Seir. Here one who could claim descent from Abraham was joined to one of the race of Ham. What could come of such a union but Amalek, the bitter and first enemy of Israel in the wilderness?

Son of Dishan, a son of Seir. Gen. 36:28; 1 Chr. 1:42.

The man we read about in this most interesting and instructive book was a Gentile from the land of Uz. According to Lamentations 4:21, that land became the dwelling place of Edom. Job appears to have lived in Uz before the sons of Edom had established their hold on the country.

It may be worth noting something about this and other genealogies, which unbelievers seldom attack. The differences in form between Genesis, Numbers and Chronicles come from the reason each list was introduced in its own place. The difficulties spring from that design, not from any error in the writer. They come from ignorance in readers who misunderstand them. Both the differences and the difficulties are the strongest evidence of their truth and inspired character. Nothing would have been easier than to make the various forms match and to remove whatever sounds strange to western ears.

As for Esau (vv. 35-42), his sons appear in shortened form, without the names of their mothers and the many details given us in Genesis.

There is another thing here. It shows not only the general way of God in this chapter, but the principle of God throughout all of Scripture — "It is not the spiritual that is first but the natural, and then the spiritual." God's purposes ripen latest. God lets the world take its own way, and it exalts men in the earth. God means to exalt the Man who humbled Himself.

The long list of names is therefore meant to impress one thing on us. God has taken full account of the flesh and all its activities, and finds it only vanity.

We do not claim that we should hang over the first chapter of First Chronicles with the same interest as over the seventeenth chapter of John or the eighth chapter of Romans. But this we do say. Each of these scriptures is inspired by God, one just as much as another. More than that, 1 Chronicles 1 and passages like it fill a place which John 17 cannot fill. They do a work which Romans 8 cannot do.

The inspired historian — Moses, we do not doubt — tells us in Genesis 36:31 that kings reigned in Edom before any king reigned over Israel. The writer of Chronicles repeats the statement after the remnant returned from the Babylonian captivity (1 Chron. 1:43). Edom as a people was very closely related to Israel. God had not chosen Edom for supremacy in the earth, yet Edom had kings — an honour, as men judge — before Israel.

These kings we should, I presume, call emirs. That is, perhaps not a king in the full sense, but rather a chief for common purposes. Among these sons of Edom there was a great deal of independence... They had dukes and even kings flourishing among them. Meanwhile the people of Israel as a whole were obscure and unsettled.

In the chapter before, kings had been promised to arise out of the loins of Jacob. Yet the natural went first in apparent strength: God's people must wait His time... Kings had been promised to Jacob, and the pre-eminence, and none to Esau; yet Esau had them when Jacob had none.

Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — duke this and duke that, to the end of the chapter. Even kings, as we are told, reigned before there were any such in Israel. I have no doubt that this is given to us as an important element, to mark how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

The verse points to the absence of kings in Israel. Edom had kings before Israel had any; that is all that is said... The reader will notice that it is not said "before kings" or "the kings reigned," as if it were a history. It says "before a king" or "any king reigned." That seems to belong to a time when there was no king at all that was known.

The kings of Edom are listed next (vv. 43-54; compare Gen. 36:31-42). Violence characterizes this entire race, for not one of these kings has his son as his successor.

As one faction won out over another, kings arose from different cities. In the end, it seems, the kingly authority was cut back, and dukes followed them. This change in the form of authority shows a characteristic element — we might say a flaw — in human power: its instability. Man is unable to keep supreme and sole power in himself.

God lets the world show itself, and its power — or rather its lack of power — first. Then come His purpose and its firm foundation. For there were kings in Edom before any were found in Israel. The Edomite kings are gone, but God's King abides for ever. Edom gets this special mention because of their great hatred of Israel, as unrelenting as any of the nations around them (Num. 20:14-21). That hatred showed long years after, when the Edomite rejoiced at the overthrow of Jerusalem by the Babylonians (Psalm 137). On this very account they are remembered for judgment (Obadiah 10).

We do not presume to say that we must hang with equal interest over 1 Chronicles 1 and John 17 or Romans 8... But we do assert that each of these scriptures is inspired by God, one just as much as another. We further assert that 1 Chronicles 1 and passages like it fill a niche which John 17 cannot fill. They do a work which Romans 8 cannot do.

But there is another genealogy (Gen. 36), and strikingly introduced in this place. The Edomite interrupts the course of the line of God's dealings. We see at once what remarkable maturity there was here. It is always so — first comes what is natural, then what is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — duke this and duke that, right to the end of the chapter. Even kings, we are told, reigned among them before Israel had any king. I have no doubt that this is given us as an important mark of how fast what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

The kings of Edom are enumerated next (vv. 43-54; cf. Gen. 36:31-42). Violence characterizes this entire race, for not a single one of these kings has his son as successor.

One faction won out over another, so different kings arose from different cities. In the end, it appears, the king's authority was cut back, and dukes followed them. We still see this change in the form of authority in our own day. It shows a characteristic element — we might say flaw — in human power: its instability.

What we do see in Esau's descendants, and what has marked the world, is rival factions fighting for power — and of course the strongest arm wins. God lets the world show itself, and its power, or rather lack of power, first. Then come His purpose and its firm foundation. For there were kings in Edom before any were found in Israel. The Edomite kings are gone, but God's King abides for ever.

Royal city of Edom, on which the prophets pronounced judgements. Gen. 36:31; 1 Chr. 1:44; Jer. 49:13, 22; Amos 1:12; Micah 2:12. Christ is pictured coming from there with stained garments, after treading the winepress of His wrath on the nations (Gentiles). Isa. 63:1-4: cf. Isa. 34. Identified with el Buseireh.

The land of Uz (Job 1:1) is usually placed east of the river Jordan, towards the border with Arabia, in the land of Edom (compare Lam. 4:21) or nearby. In the Septuagint — the Greek translation of the Old Testament — Job is even identified with Jobab, the second king of the Edomites (Gen. 36:33).

We do not claim that we should linger with equal interest over the first chapter of First Chronicles and the seventeenth chapter of John or the eighth chapter of Romans. But we do claim that each of these scriptures is divinely inspired, one just as much as another. And more: 1 Chronicles 1 and passages like it fill a place that John 17 cannot fill, and do a work that Romans 8 cannot do.

The inspired historian — Moses, we have no doubt — tells us in Genesis 36:31 that "kings reigned in the land of Edom, before any king reigned over the people of Israel." The writer of the Chronicles repeats the statement (1 Chron. 1:43). He wrote after the remnant returned from the Babylonian captivity. Edom as a people was very closely related to Israel. Edom was not God's chosen for supremacy in the earth. Yet Edom had kings — an honour, as men judge — before Israel did.

Edom had kings before Israel had any; that is all that is said. That was the point worth recording. Edom was a settled nation, regularly ruled, before God's people Israel were. In the chapter before, kings had been promised to arise from the loins of Jacob. Yet the natural went first in apparent strength: God's people must wait His time.

The kings of Edom are listed next (vv. 43-54; cf. Gen. 36:31-42). Violence characterises this entire race, for not one of these kings has his son as successor.

Because no son succeeded his father, some think the Edomite monarchy was elective. But that supposes the people had enough power to choose their own ruler. We have no ground to suppose such a democratic principle existed in those early days. Violence and lust for power were there, and they bore fruit. The ambitious, unscrupulous man will seek to sway the masses and ride to power on them. But that is a different thing from an elective monarchy.

As one faction won out over another, different kings arose from different cities. In the end, it appears, the king's authority shrank, and chiefs followed them. We see the same change in the form of authority in our own day. It shows a characteristic element in human power, we might say a flaw: its instability. Man is unable to keep supreme and sole power in himself.

Son of Eliphaz, a son of Esau, and a chief of Edom; also his descendants and the district they lived in. It is connected four times with Edom and twice with Dedan, which places it in the south. Its wisdom is spoken of, and God's judgements are pronounced on it. One of Job's friends was Eliphaz the Temanite.

The name Teman means "the right hand," which in Scripture usage was the south. ... Teman's wisdom is also dependent, and must be; it is Edomite, not Israelite. So it is a dependence of the flesh. Teman has no faith in God to keep him steady, or to give him fixed points to reason from. He is born into a world where he must receive much from others. He inherits the thoughts of men, who are fallible, often deceived, sinful, and able to deceive. Yet men pride themselves on this godless wisdom.

Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — chief this and chief that, to the end of the chapter. Even kings, as we are told, reigned there before there were any in Israel. I have no doubt this is given to us as an important mark of how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

The Edomite kings are gone, but God's King abides for ever. Edom gets this special mention because of their great hatred of Israel (Num. 20:14-21). Long years later the Edomite rejoiced when the Babylonians overthrew Jerusalem (Psalm 137). For this they are remembered for judgment (Obadiah 10).

The kings of Edom are listed next (vv. 43-54; compare Gen. 36:31-42). Violence marks this entire race, for not one of these kings has his son as his successor.

Some think the Edomite monarchy was elective, since no son succeeded his father. But that assumes the people had enough power to choose their own ruler — a democratic principle we have no ground to suppose existed in those early days. Violence and lust for power were there, and they bore fruit... In Esau's descendants we see rival factions fighting for power, and this is what has marked the world. Of course the strongest arm wins.

One faction won out over another, so different cities produced different kings. In the end, it seems, their royal authority was cut back, and chiefs followed them. This change in the form of authority is not unknown in our own day. It shows a characteristic element — we might call it a flaw — in human power: its instability.

City of Edom in the east of Moab, seat of Hadad the fourth king. Gen. 36:35; 1 Chr. 1:46.

Apparently "Hadad" was a title of the kings of Edom rather than a name.

Even the mention of the kings before there were any over the children of Israel... God's purposes ripen latest. God lets the world take its own way, and it exalts men in the earth. God means to exalt the Man who humbled Himself.

God lets the world show itself, and its power — or rather its lack of power — first. Then come His purpose and its firm foundation. For there were kings in Edom before any were found in Israel. The Edomite kings are gone, but God's King remains for ever.

Edom is specially mentioned because of their great hatred of Israel. They were among the most relentless of all the nations around them (Num. 20:14-21). That hatred showed itself long years later, when the Edomites rejoiced at the overthrow of Jerusalem by the Babylonians (Psalm 137). For this very reason they are remembered for judgment (Obadiah 10).

The words "his son" are repeated again and again down to Zedekiah. They bring out the contrast between the descendants according to grace and those according to nature, as we have seen in the history of Edom (1 Chron. 1:43-54).

Edom had kings before Israel had any; that is all that is said. The point to be recorded was this: Edom had kings when Israel had had none. It was a settled nation under regular rule, before God's people Israel were. In the chapter before, God had promised that kings would come from Jacob's own line. Yet what is natural went first, with the look of strength: God's people must wait His time.

Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — chief this and chief that, right to the end of the chapter. Even kings, we are told, reigned there before there were any kings in Israel. I have no doubt that this is given us as an important point, to mark how quickly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Violence characterizes this entire race, for not a single one of these kings has his son as successor.

As one faction won out over the other, different kings arose from different cities. In the end, it seems, their royal authority was cut back, and chiefs took over from the kings. We still see that same change in the form of authority today. It points to something typical of human power — we might call it a flaw — its instability. Man is unable to retain supreme and sole power in himself.

City or place of Samlah, an ancient king of Edom. Gen. 36:36; 1 Chr. 1:47. Not identified.

God lets the world show itself, and its power, or rather lack of power, first. Then come His purpose and its firm foundation. For there were kings in Edom before any were found in Israel. The Edomite kings are gone, but God's King abides forever.

Edom is specially mentioned because of their great hatred of Israel. They were not the least unrelenting of all the nations around them (Numbers 20:14-21), and this showed itself long years later, when the Edomite rejoiced at the overthrow of Jerusalem by the Babylonians (Psalm 137). For this very reason they are remembered for judgment (Obadiah 10).

We do not claim that we should linger with equal interest over 1 Chronicles 1 and John 17 or Romans 8. It hardly seems necessary to say so... But we do say this: each of these scriptures is inspired by God, one just as much as another. And more than that — 1 Chronicles 1 and passages like it fill a place that John 17 cannot fill, and do a work that Romans 8 cannot do.

An ancient king of Edom. 1 Chr. 1:48-49. Called SAUL in Gen. 36:37-38.

Rehoboth-Ir seems to carry that name to set it apart from Rehoboth the Nahar, meaning "of the river." This second one (Gen. 36:37; 1 Chron. 1:48) was clearly on the river Euphrates. In fact the name is still attached to two places on that river.

The kings of Edom are listed next (vv. 43-54; cf. Gen. 36:31-42). Violence marks this entire race, for not one of these kings has his son as his successor.

Because no son succeeded his father, some think the Edomite monarchy was elective. But that assumes the people had enough power to choose their own ruler — a democratic principle we have no ground to suppose existed in those early days. Violence and lust for power were there, and they bore fruit. The ambitious, unscrupulous man will try to sway the masses and ride to power on them, but that is a different thing from an elective monarchy.

As one faction won out over another, different kings arose from different cities. Then, it appears, the royal authority was cut back, and chiefs followed the kings. This change in the form of authority is not unknown in our own day. In it lies a characteristic element — we might say a flaw — in human power: its instability. Man is unable to keep supreme and sole power in himself.

Edom had kings before Israel had any; that is all that is said. The point to be recorded was that Edom had kings while Israel still had none. Edom was a settled nation, regularly ruled, before God's people Israel were. In the chapter before, kings had been promised from Jacob's own line. Yet the natural went first in apparent strength: God's people must wait His time.

I have no doubt this is given to us as an important detail, to mark how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

We do not claim that First Chronicles 1 should hold us with the same interest as John 17 or Romans 8... But what we do assert is that each of these scriptures is divinely inspired, one just as much as another. And we further assert that 1 Chronicles 1 and passages like it fill a place John 17 cannot fill. They do a work Romans 8 cannot do.

God lets the world show itself, and its power — or rather its lack of power — first. Then come His purpose and its firm foundation. For there were kings in Edom before any were found in Israel. The Edomite kings are gone, but God's King abides for ever. Edom gets this special mention because of their great hatred of Israel. They were as relentless as any of the nations around them (Num. 20:14-21). It showed long years later, when the Edomites rejoiced at the overthrow of Jerusalem by the Babylonians (Psalm 137). For that very reason they are remembered for judgment (Obadiah 10).

We do not claim that we are to linger with equal interest over 1 Chronicles 1 and John 17 or Romans 8. It hardly seems necessary to say so, since no one is asking that question. But what we do say is that each of these scriptures is inspired by God, one just as much as another. More than that, we say that 1 Chronicles 1 and passages like it fill a place John 17 cannot fill, and do a work Romans 8 cannot do.

King of Edom who succeeded Baal-hanan. 1 Chr. 1:50-51. Called HADAR in Genesis.

The man who wrote Chronicles, after the remnant returned from captivity in Babylon, repeats that statement (1 Chron. 1:43). As a people, Edom was very closely related to Israel. Edom was not God's chosen nation for supremacy in the earth, yet Edom had kings — an honour, as men judge — before Israel did. Kings developed quickly after the human family broke up into nations.

Edom had kings before Israel had any; that is all that is said. The point to be recorded was that Edom had kings when Israel had none. It was a settled nation, ruled in an orderly way, before God's people Israel were. In the chapter before, God had promised that kings would come from Jacob. Yet the natural went first in apparent strength: God's people must wait His time. The list of kings in Edom consists of eight... Notice that the text does not say "before kings reigned," as if it were a history, but "before any king reigned" — which seems to belong to a time when there was no king at all that anyone knew of.

There is another thing here too, showing not only God's way in this chapter, but His principle throughout Scripture — first what is natural, afterward what is spiritual... Even when we look at the sons of Isaac, as a rule the sons of Esau come first. Scripture traces their line, and even mentions the kings who reigned before there were any over the children of Israel. God's purposes ripen latest. God lets the world take its own way, and it exalts men in the earth. God means to exalt the Man that humbled Himself.

I have no doubt that God gives us this as an important element, to mark how quickly what is not of God shoots up. Growth according to God is slower, but then it is more lasting.

Next come the kings of Edom (vv. 43-54; cf. Gen. 36:31-42). Violence marks this whole race, for not a single one of these kings has his son as his successor.

Because no son succeeded his father, some think the Edomite monarchy was elective. But that assumes the people had enough power to choose their own ruler. We have no ground to suppose such a democratic principle existed in those early days. Violence and lust of power were there, and bore fruit... In Esau's descendants we see what has marked the world: opposing factions fighting for power, where of course the strongest arm wins. God lets the world show itself, and its power — or rather its lack of power — first. Then come His purpose and its firm foundation.

The Edomite kings are gone, but God's King abides for ever. This special mention of Edom is because of their great hatred of Israel... which was seen long years after when the Edomite rejoiced at the overthrow of Jerusalem by the Babylonians (Psalm 137). On this very account they are remembered for judgment (Obadiah 10).

The record traces eight kings in all, one after another, from Bela to Hadar. Yet it carefully says that we have Esau's chiefs again (verses 40-43).

Edom had kings before Israel had any; that is all that is said... In the chapter before, God had promised that kings would come from Jacob's own line. Yet the natural went first, with a look of strength: God's people must wait His time.

These are traced out, including even the mention of the kings who reigned before there were any kings over the children of Israel. God's purposes ripen latest. God lets the world take its own way, and it exalts men in the earth. God means to exalt the Man that humbled Himself.

Violence seems to have marked them, for no son follows his father on the throne. As one faction won out over another, different kings arose from different cities. In the end, it appears, the king's authority was cut back, and chiefs followed the kings. This change in the form of authority shows something typical — we might say a flaw — in human power: it cannot hold steady.

Esau's family shows the usual story of the flesh always exalting itself. So the long list of names is meant to impress on us that God has taken full account of the flesh and everything it does, and finds it only vanity.

As we look over the pride and show of chiefs and kings, the alliances with God's enemies, and the whole scene without one mark of God on it, we cannot help recognising the line of the flesh.

God lets the world show itself, and its power, or rather lack of power, first. Then come His purpose and its firm foundation. For there were kings in Edom before any were found in Israel. The Edomite kings are gone, but God's King abides for ever.

"Do you believe that the long string of names in the opening chapters of 1 Chronicles — those family lists — are inspired by God? Were they written for our learning?"... We say without hesitation that we reverently believe God inspired every one of them. And we have no doubt at all that their value, interest and importance will be fully proved in time, in the history of the people they specially apply to.

Genesis 36 shows us how their national greatness rose and grew. First comes the line of their dukes, as they are called. In today's language these would probably answer to the sheiks of their tribes. Then later come the kings who reigned in the land of Edom before any king reigned over the sons of Israel. These kings we should probably call emirs — not kings in the full sense, but rather chiefs for common purposes. For among these sons of Edom there was a great deal of independence.

King of Edom who succeeded Baal-hanan. 1 Chr. 1:50-51. Called HADAR in Gen. 36:39. Apparently "Hadad" was a title of the kings of Edom rather than a name.

The list names the kings of Edom next (vv. 43-54; cf. Gen. 36:31-42). Violence marks this whole race, for not a single one of these kings has his son as his successor.

From the fact that no son succeeded his father, some think the Edomite monarchy was elective. But that assumes the people had enough power to choose their own ruler... What we do see in Esau's descendants, and what has marked the world, is rival factions fighting for power, where of course the strongest arm wins. God lets the world show itself, and its power, or rather lack of power, first. Then come His purpose and its firm foundation. For there were kings in Edom before any were found in Israel. The Edomite kings are gone, but God's King abides for ever.

Esau joined himself to the people of Seir, and after a time his descendants seem to have risen to greater power, for kings are named among them... As one faction won out over another, different cities produced different kings. Then, so it appears, the royal authority was cut back, and dukes followed the kings. In this change in the form of authority there is a mark — we might say a flaw — in human power: its instability. Man cannot keep supreme and sole power in himself.

Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — duke this and duke that, right to the end of the chapter. Even kings reigned there, we are told, before there were any in Israel. I have no doubt this is given to us as an important mark of how quickly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Yet Esau (Edom) prospers and grows rich, and his sons become "dukes" before Jacob's family reach such honour... Esau's family shows the common history of the flesh, which always exalts itself. So the long list of names is meant to impress on us that God has taken full account of the flesh and all it does, and finds it only vanity.

Edom is singled out like this because of their great hatred of Israel. They were among the most unrelenting of all the nations around them (Num. 20:14-21). It showed itself long years later, when the Edomite rejoiced at the overthrow of Jerusalem by the Babylonians (Psalm 137). For this very reason they are remembered for judgment (Obadiah 10).

Let us not be misunderstood. We do not in any way try to suggest that all parts of the word of God are of equal interest and importance to us. We do not claim that we should linger with equal interest over 1 Chronicles 1 and John 17 or Romans 8... But what we do assert is that each of the above scriptures is divinely inspired, one just as much as another. And not only that — we further assert that 1 Chronicles 1 and passages like it fill a niche which John 17 cannot fill, and do a work which Romans 8 cannot do.

Genesis 36 gives us the rise and progress of their national greatness. First came the line of their dukes, as they are called — in modern language, probably the sheiks of their tribes... Among these sons of Edom there was a great deal of independence... Although the head chief may have considerable rights and privileges, the under-chiefs keep no little independence for themselves.

Descendant of Esau and a chief of Edom. Gen. 36:41; 1 Chr. 1:52.

Genesis 36 told us that "Esau is Edom," and also that kings reigned in the land of Edom before any king reigned over the children of Israel. The children of Esau had "dukes" in plenty. This is an early example of what we find so often in Scripture and in our own experience: the man who loves the world and ignores God goes ahead in the world beyond the man who fears God.

The kings of Edom are listed next (vv. 43-54; compare Gen. 36:31-42). Violence marks this entire race, for not one of these kings has his own son as his successor.

But there is another thing here too. It shows not only God's way in this place but His principle throughout Scripture — first what is natural, afterward what is spiritual... Even in looking at the sons of Isaac, the sons of Esau are put first, as in verse 35. These are followed out, right down to the mention of the kings before there were any over the children of Israel. God's purposes ripen latest. God lets the world take its own way, and it exalts men in the earth. God means to exalt the Man who humbled Himself... This genealogy, even if we only glance at the first chapter, is not without spiritual fruit. There is nothing in the Bible without profit for the soul — not even a list of names.

Verses 10 to 24 give us Solomon's direct descendants. The words "his son" come again and again, right down to Zedekiah. They bring out the contrast between the descendants according to grace and those according to nature, as we have seen in the history of Edom (1 Chron. 1:43-54).

Genesis 36 gives us the rise and progress of their national greatness. First comes the line of their dukes, as they are called, which would probably answer in modern language to the sheiks of their tribes. Then come the kings that reigned in the land of Edom before any king reigned over the sons of Israel. We would probably call these kings emirs — not kings in the full sense, but chiefs for common purposes. Among these sons of Edom there was a great deal of independence… They had dukes and even kings flourishing among them while the children of Israel as a whole were obscure and unsettled.

As one faction won out over another, different cities produced different kings. In time, it seems, the kings' authority shrank, and dukes took their place. This change in the form of authority is not unknown in our own day. It shows something typical — we might say a flaw — in human power: its instability. Man cannot keep supreme and sole power in himself.

The kings of Edom come next (vv. 43-54; compare Genesis 36:31-42). Violence characterizes this entire race, for not one of these kings has his son as his successor.

Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — duke this and duke that, to the end of the chapter. Kings, we are told, reigned among them before there were any in Israel. I have no doubt this is given to us as an important element, to mark how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Son of Eliphaz, a son of Esau, and a duke of Edom; also his descendants and the district they lived in. The name appears four times with Edom and twice with Dedan, which links it with the south. Scripture speaks of its wisdom, and God pronounces His judgements on it. One of Job's friends was Eliphaz the Temanite.

Mib'zar — A fortress

These records are not, as rationalists claim, a very inexact or deliberately altered compilation of other documents. They are a selection out of earlier documents of what suits the purpose God has before Him.

We do not claim that we should linger with equal interest over the first chapter of First Chronicles and the seventeenth chapter of John, or the eighth chapter of Romans. But we do claim this: each of these scriptures is inspired of God, one just as much as another. More than that, 1 Chronicles 1 and passages like it fill a niche which John 17 cannot fill, and do a work which Romans 8 cannot do.

God lets the world show itself and its power — or rather its lack of power — first. Then come His purpose and its firm foundation. For there were kings in Edom before any were found in Israel. The Edomite kings are gone, but God's King abides for ever. Edom gets this special mention because of their great hatred of Israel… and for that very reason they are remembered for judgment.

Genesis 36 gives us the rise and growth of their national greatness. First comes the line of their dukes, as they are called. In modern language that would probably mean the sheiks of their tribes. Then later come the kings who reigned in the land of Edom before any king reigned over the sons of Israel... In Exodus 15 we hear of the dukes of Edom being amazed, but in Numbers 21 we read of the king of Edom, who would not let the children of Israel pass through his land.

Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure — duke this and duke that, to the end of the chapter. Even kings, we are told, reigned there before there were any in Israel. I have no doubt this is given to us as an important point, to mark how fast what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Next comes the list of the kings of Edom (vv. 43-54; compare Genesis 36:31-42). Violence marks this whole race, for not one of these kings has his son as his successor.

The words "his son" are repeated again and again down to Zedekiah. They bring out the contrast between the descendants according to grace and those according to nature, as we have seen in the history of Edom (1 Chronicles 1:43-54).

Esau (Edom) does well and grows great in material things. His sons become "dukes" before Jacob's family reach such honour... Esau's family shows the common history of the flesh, which always exalts itself. So the long list of names is meant to impress on us that God has taken full account of the flesh and all it does, and finds it only vanity.

As one faction won out over another, different cities produced different kings. Then, it seems, the royal authority was cut back, and dukes followed the kings. Such a change in the form of authority is not unknown in our own day. It shows a mark — we might say a flaw — in human power: it is unstable. Man is unable to keep supreme and sole power in himself.

The Edomite kings are gone, but God's King remains for ever. Edom gets this special mention because of their great hatred of Israel. They were one of the most relentless of all the nations around them (Numbers 20:14-21). It showed itself long years later, when the Edomite rejoiced at the overthrow of Jerusalem by the Babylonians (Psalm 137). For that very reason they are remembered for judgment (Obadiah 10).