[1 Chron. 13:10] And the anger of the L-D was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before G-d.
[Put his hand - Let the case of Uzza warn us, to take heed of presumption or rashness with regard to holy things; and not to think, that a right intention will justify a wrong action.
This breach upon Uzza, which caused all the joy to cease, we had an account of, 2 Sam. 6:6.
1. Let the sin of Uzza warn us all to take heed of presumption, rashness, and irreverence, in dealing about holy things and not to think that a good intention will justify a bad action. In our communion with G-d we must carefully watch over our own hearts, lest familiarity breed contempt, and we think G-D is in any way beholden to us.
2. Let the punishment of Uzza convince us that the G-D with whom we have to do is a jealous G-D. His death, like that of Nadab and Abihu, proclaims aloud that G-D will be sanctified in those that come nigh unto him (Lev. 10:3), and that the nearer any are to him the more displeased he is with their presumptions. Let us not dare to trifle with G-D in our approaches to him; and yet let us, through the Messiah, come boldly to the throne of grace; for we are under the dispensation of liberty and grace, not of bondage and terror.
3. Let the damp this gave to the joy of Israel be a memorandum to us always to rejoice with trembling, and to serve the L-rd with fear, even when we serve him with gladness.
4. Let David’s displeasure upon this occasion caution us to take heed to our spirits when we are under divine rebukes, lest, instead of submitting to G-D, we quarrel with him. If G-D be angry with us, shall we dare to be angry with him?
5. Let the stop thus put to the solemnity caution us not to be driven off from our duty by those providences which are only intended to drive us from our sins. David should have gone on with the work notwithstanding the breach made upon Uzza; so might the breach have been made up.
6. Let the blessing which the ark brought with it to the house of Obed-edom encourage us to welcome G-D’s ordinances into our houses, as those that believe the ark is a guest that nobody shall lose by; not let it be less precious to us for its being to some a stone of stumbling and a rock of offence. If the gospel be to some a savour of death unto death, as the ark was to Uzza, yet let us receive it in the love of it and it will be to us a saviour of life unto life.
Showing posts with label 1 Chronicles. Show all posts
Showing posts with label 1 Chronicles. Show all posts
Saul's Armour
[1 Chron. 10:10] And they put his armour in the house of their gods, and fastened his head in the temple of Dagon.
From the triumph of the Philistines over the body of Saul we may learn:
1. That the greater dignity men are advanced to the greater disgrace they are in danger of falling into. Saul’s dead body, because he was king, was abused more than any other of the slain. Advancement makes men a mark for malice.
2. That, if we give not to G-d the glory of our successes, even the Philistines will rise up in judgment against us and condemn us; for, when they had obtained a victory over Saul, they sent tidings to their idols —poor idols, that knew not what was done a few miles off till the tidings were brought to them, nor then either! They also put Saul’s armour in the house of their idols,
Their idols was common among the heathen to vow to a national or favorite deity, that, in the event of a victory, the armor of the enemy's king, or of some eminent leader, should be dedicated to him as an offering of gratitude. Such trophies were usually suspended on the pillars of the temple while the trunk or headless corpse was affixed to the wall of Beth-shan (1 Samuel 31:10).
Temple of Dagon was popular among the Babylonian and Assyrian cults was the concept of idols of reproduction such as Dagon, who in the Canaanite culture became the father of Baal, and brother of the virgin idol of fertility, Anath. It is thought that Dagon was worshipped as the
Babylonian/Mesopotamian grain-idol as early as 2,500 B.E.
Dagon was the national idol of Philippi and the name is derived from the Hebrew word dag meaning fish. Actually the name means little fish describing more the affection for a dear little fish. The idol was shaped to represent a man with a tail of a fish similar to a mermaid. Ancient Babylonians believed that a being part man and part fish emerged from the Eritrean Sea and appeared in Babylon to teach the people various arts necessary for survival and prosperity.
Dagon was supposed to represent the reproductive powers of nature because the fish had many eggs suggesting its enormous powered of multiplication. A single fish supposedly can lay 30 million eggs annually. Early figurines and representations of Dagon have been found at many locations including ancient Nineveh. It was from these early sources that Philistines received this deity.
For a brief period the Ark of the Covenant was captured by the Philistines and deposited in the temple of Dagon in Ashdod (1 Sam. 5) where the presence of Yahweh’s ark in the same temple with Dagon gave rise to several judgments including the Dagon statue falling and breaking off the head and hands, leaving only a stump. Another judgment involved the Philistine people being stuck with hemorrhoids, after which the people gave the ark back to the Israelites.
The popularity of Dagon in Palestine can be seen in both the personal and place names such as Dagon-takala mentioned in the Amarna Tablets, and Beth-Dagon, of which there were at least three in different locations. Dagon was known as King of the land and the ziqqurat at Mari was dedicated to him. He was worshipped as early as 3,000 B.E.
There is a respect due to the remains of the deceased, especially of deceased princes. We are not to enquire concerning the eternal state; that must be left to G-d: but we must treat the dead body as those who remember it has been united to an immortal soul and must be so again.
Familiar spirit - Which also was contrary to a manifest command, Leviticus 19:31.
From the triumphs of divine Justice in the ruin of Saul we may learn:
That the sin of sinners will certainly find them out, sooner or later: Saul died for his transgression.
2. That no man’s greatness can exempt him from the judgments of G-d.
3. Disobedience is a killing thing. Saul died for not keeping the word of the L-d, by which he was ordered to destroy the Amalekites.
4. Consulting with witches is a sin that fills the measure of iniquity as soon as any thing. Saul enquired of one that had a familiar spirit, and enquired not of the L-d, therefore he slew him, v. 13, 14.
5. He did in some sort, but not in a right manner, not humbly and remorsefully, not diligently and persistently, and not patiently, nor 'till he was brought to the last extremity. And then it was too late. He had done so in form (1 Samuel 28:6), but not in the spirit of a humble penitent, nor with the believing confidence of a sincere worshipper. His enquiry was, in fact, a mere ridicule, and his total want of all right religious impressions was manifested by his rushing from G-d to a wretched impostor in the service of the devil (1 Samuel 28:7).
From the triumph of the Philistines over the body of Saul we may learn:
1. That the greater dignity men are advanced to the greater disgrace they are in danger of falling into. Saul’s dead body, because he was king, was abused more than any other of the slain. Advancement makes men a mark for malice.
2. That, if we give not to G-d the glory of our successes, even the Philistines will rise up in judgment against us and condemn us; for, when they had obtained a victory over Saul, they sent tidings to their idols —poor idols, that knew not what was done a few miles off till the tidings were brought to them, nor then either! They also put Saul’s armour in the house of their idols,
Their idols was common among the heathen to vow to a national or favorite deity, that, in the event of a victory, the armor of the enemy's king, or of some eminent leader, should be dedicated to him as an offering of gratitude. Such trophies were usually suspended on the pillars of the temple while the trunk or headless corpse was affixed to the wall of Beth-shan (1 Samuel 31:10).
Temple of Dagon was popular among the Babylonian and Assyrian cults was the concept of idols of reproduction such as Dagon, who in the Canaanite culture became the father of Baal, and brother of the virgin idol of fertility, Anath. It is thought that Dagon was worshipped as the
Babylonian/Mesopotamian grain-idol as early as 2,500 B.E.
Dagon was the national idol of Philippi and the name is derived from the Hebrew word dag meaning fish. Actually the name means little fish describing more the affection for a dear little fish. The idol was shaped to represent a man with a tail of a fish similar to a mermaid. Ancient Babylonians believed that a being part man and part fish emerged from the Eritrean Sea and appeared in Babylon to teach the people various arts necessary for survival and prosperity.
Dagon was supposed to represent the reproductive powers of nature because the fish had many eggs suggesting its enormous powered of multiplication. A single fish supposedly can lay 30 million eggs annually. Early figurines and representations of Dagon have been found at many locations including ancient Nineveh. It was from these early sources that Philistines received this deity.
For a brief period the Ark of the Covenant was captured by the Philistines and deposited in the temple of Dagon in Ashdod (1 Sam. 5) where the presence of Yahweh’s ark in the same temple with Dagon gave rise to several judgments including the Dagon statue falling and breaking off the head and hands, leaving only a stump. Another judgment involved the Philistine people being stuck with hemorrhoids, after which the people gave the ark back to the Israelites.
The popularity of Dagon in Palestine can be seen in both the personal and place names such as Dagon-takala mentioned in the Amarna Tablets, and Beth-Dagon, of which there were at least three in different locations. Dagon was known as King of the land and the ziqqurat at Mari was dedicated to him. He was worshipped as early as 3,000 B.E.
There is a respect due to the remains of the deceased, especially of deceased princes. We are not to enquire concerning the eternal state; that must be left to G-d: but we must treat the dead body as those who remember it has been united to an immortal soul and must be so again.
Familiar spirit - Which also was contrary to a manifest command, Leviticus 19:31.
From the triumphs of divine Justice in the ruin of Saul we may learn:
That the sin of sinners will certainly find them out, sooner or later: Saul died for his transgression.
2. That no man’s greatness can exempt him from the judgments of G-d.
3. Disobedience is a killing thing. Saul died for not keeping the word of the L-d, by which he was ordered to destroy the Amalekites.
4. Consulting with witches is a sin that fills the measure of iniquity as soon as any thing. Saul enquired of one that had a familiar spirit, and enquired not of the L-d, therefore he slew him, v. 13, 14.
5. He did in some sort, but not in a right manner, not humbly and remorsefully, not diligently and persistently, and not patiently, nor 'till he was brought to the last extremity. And then it was too late. He had done so in form (1 Samuel 28:6), but not in the spirit of a humble penitent, nor with the believing confidence of a sincere worshipper. His enquiry was, in fact, a mere ridicule, and his total want of all right religious impressions was manifested by his rushing from G-d to a wretched impostor in the service of the devil (1 Samuel 28:7).
Men of Gath
[1 Chron. 7:21] And Zabad his son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath that were born in that land slew, because they came down to take away their cattle.
This interesting little episode gives us a glimpse of the state of Hebrew society in Egypt; for the occurrence narrated seems to have taken place before the Israelites left that country. The patriarch Ephraim was then alive, though he must have arrived at a very advanced age; and the Hebrew people, at all events those of them who were his descendants, still retained their pastoral character. It was in perfect consistency with the ideas and habits of Oriental shepherds that they should have made a raid on the neighboring tribe of the Philistines for the purpose of plundering their flocks. For nothing is more common among them than hostile incursions on the inhabitants of towns, or on other nomad tribes with whom they have no league of amity but a different view of the incident is brought out, if, instead of "because," we render the Hebrew particle "when" they came down to take their cattle, for the tenor of the context leads rather to the conclusion that "the men of Gath" were the aggressors, who, making a sudden foray on the Ephraimite flocks, killed the shepherds including several of the sons of Ephraim. The calamity spread a deep gloom around the tent of their aged father, and was the occasion of his receiving visits of sympathy from his distant relatives, according to the custom of the East, which is remarkably exemplified in the history of Job (Job 2:11; compare John 11:19).
This history is not recorded else where in Scripture, but it is in the ancient Hebrew writers. The Philistines (one of whose cities Gath was) and the Egyptians were next neighbours; and in those ancient times it was usual for such to make inroads one into another's country, and to carry thence what prey they could take. And as the Philistines had probably made such inroads formerly into Egypt, and particularly into the land of Goshen, which was the utmost part of Egypt bordering upon the Philistines land; so the Israelites might requite them in the like kind: and particularly the children of Ephraim, to their own loss. And this seems to have happened a little before the Egyptian persecution, and before the reign of that new king mentioned Exodus 1:8.And this clause, that were born in that land, may be added emphatically, as the motive which made them more resolute in their fight with the Ephraimites, because they fought in, and for their own land, wherein all their wealth and concerns lay.
Ephraim mourned many days. Nothing brings the aged to the grave with more sorrow than their following the young that descend from them to the grave first, especially if in blood. It is often the burden of those that live to be old that they see those go before them of whom they said, these same shall comfort us.
It was a brotherly friendly office which his brethren did, when they came to comfort him under this great affliction, to express their sympathy with him and concern for him, and to suggest that to him which would support and quiet him under this sad providence.
The breach was in some measure repaired, by the addition of another son in his old age. When G-d thus restores comfort to his mourners, he makes glad according to the days wherein he afflicted, setting the mercies over against the crosses, we ought to observe the kindness of His providence. Yet the joy that a man was born into his family could not make him forget his grief. For he gives a melancholy name to his son, Beriah, that is, in trouble: for he was born when the family was in mourning. It is good to have in remembrance the affliction and the misery which is past that our souls may be humbled within us.
A daughter of that tribe, Sherah by name, at the time of Israel’s setting in Canaan, built some cities, either at her own charge or by her own care; one of them bore her name, Uzzen-sherah. What other daughter of Israel is credited with building three towns. She must have been a very capable and active woman to receive this notice in the genealogy of her tribe. A virtuous woman may be as great an honour and blessing to a family as a mighty man.
The other descendant of Beriah was Joshua the son of Nun.
Is your family in trouble or in evil times? G-d may yet bring out of it one who will do great things for His people. Yes, there is solace to be found in this sad tale of Ephraim, a story not told in other parts of the Scriptures.
This interesting little episode gives us a glimpse of the state of Hebrew society in Egypt; for the occurrence narrated seems to have taken place before the Israelites left that country. The patriarch Ephraim was then alive, though he must have arrived at a very advanced age; and the Hebrew people, at all events those of them who were his descendants, still retained their pastoral character. It was in perfect consistency with the ideas and habits of Oriental shepherds that they should have made a raid on the neighboring tribe of the Philistines for the purpose of plundering their flocks. For nothing is more common among them than hostile incursions on the inhabitants of towns, or on other nomad tribes with whom they have no league of amity but a different view of the incident is brought out, if, instead of "because," we render the Hebrew particle "when" they came down to take their cattle, for the tenor of the context leads rather to the conclusion that "the men of Gath" were the aggressors, who, making a sudden foray on the Ephraimite flocks, killed the shepherds including several of the sons of Ephraim. The calamity spread a deep gloom around the tent of their aged father, and was the occasion of his receiving visits of sympathy from his distant relatives, according to the custom of the East, which is remarkably exemplified in the history of Job (Job 2:11; compare John 11:19).
This history is not recorded else where in Scripture, but it is in the ancient Hebrew writers. The Philistines (one of whose cities Gath was) and the Egyptians were next neighbours; and in those ancient times it was usual for such to make inroads one into another's country, and to carry thence what prey they could take. And as the Philistines had probably made such inroads formerly into Egypt, and particularly into the land of Goshen, which was the utmost part of Egypt bordering upon the Philistines land; so the Israelites might requite them in the like kind: and particularly the children of Ephraim, to their own loss. And this seems to have happened a little before the Egyptian persecution, and before the reign of that new king mentioned Exodus 1:8.And this clause, that were born in that land, may be added emphatically, as the motive which made them more resolute in their fight with the Ephraimites, because they fought in, and for their own land, wherein all their wealth and concerns lay.
Ephraim mourned many days. Nothing brings the aged to the grave with more sorrow than their following the young that descend from them to the grave first, especially if in blood. It is often the burden of those that live to be old that they see those go before them of whom they said, these same shall comfort us.
It was a brotherly friendly office which his brethren did, when they came to comfort him under this great affliction, to express their sympathy with him and concern for him, and to suggest that to him which would support and quiet him under this sad providence.
The breach was in some measure repaired, by the addition of another son in his old age. When G-d thus restores comfort to his mourners, he makes glad according to the days wherein he afflicted, setting the mercies over against the crosses, we ought to observe the kindness of His providence. Yet the joy that a man was born into his family could not make him forget his grief. For he gives a melancholy name to his son, Beriah, that is, in trouble: for he was born when the family was in mourning. It is good to have in remembrance the affliction and the misery which is past that our souls may be humbled within us.
A daughter of that tribe, Sherah by name, at the time of Israel’s setting in Canaan, built some cities, either at her own charge or by her own care; one of them bore her name, Uzzen-sherah. What other daughter of Israel is credited with building three towns. She must have been a very capable and active woman to receive this notice in the genealogy of her tribe. A virtuous woman may be as great an honour and blessing to a family as a mighty man.
The other descendant of Beriah was Joshua the son of Nun.
Is your family in trouble or in evil times? G-d may yet bring out of it one who will do great things for His people. Yes, there is solace to be found in this sad tale of Ephraim, a story not told in other parts of the Scriptures.
Singing Work
[1 Chron. 6:31] And these are they whom David set over the service of song in the house of the L-D, after that the ark had rest.
Service of song, the importance of this service is shown by the long genealogies given for the lead singers, Heman, Asaph, and Ethan (or Jeduthan). Each one goes all the way back to Levi, the son of Jacob. Herman, is the grandson of Samuel the prophet. Though Samuel’s son Joel did not follow the L-rd, Joel’s son Herman led the service of son in the Tabernacle of David.
David, by special commission and direction from G-d, new-modeled the Levites, as we shall find in the latter part of this book. Here we are told what the work was which he assigned them,
Singing-work. David was raised up on high to be the sweet psalmist of Israel (2 Sa. 23:1), not only to pen psalms, but to appoint the singing of them in the house of the L-d (not so much because he was musical as because he was devout), and this he did after that the ark had rest. While that was in captivity, obscure, and unsettled, the harps were hung upon the willow-trees: singing was then thought unseasonable (when the bridegroom is taken away they shall fast); but the harps being resumed, and the songs revived, at the bringing up of the ark, they were continued afterwards, for we should rejoice as much in the prolonging of our spiritual privileges as in the restoring of them. When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song, thus when the people of G-d come to the rest which remains for them above they shall take leave of all their burdens and be employed in everlasting songs.
We have here an account of the three great masters who were employed in the service of the sacred song, with their respective families; for they waited with their children, that is, such as descended from them or were allied to them. Heman, Asaph, and Ethan, were the three that were appointed to this service, one of each of the three houses of the Levites, that there might be equality in the distribution of this work and honour, and that every one might know his post, such an admirable order was there in this choir service.
Of the house of Kohath was Heman with his family, a man of a sorrowful spirit, if it be the same Heman that penned the 88th psalm, and yet a singer. He was the grandson of Samuel the prophet, the son of Joel, of whom it is said that he walked not in the ways of Samuel (1 Sa. 8:2, 3); but it seems, though the son did not, the grandson did. Thus does the blessing entailed on the seed of the upright sometimes pass over one generation and fasten upon the next. And this Heman, though the grandson of that mighty prince, did not think it below him to be a preceptor in the house of G-d. David himself was willing to be a door-keeper.
Those of them who were endowed with musical tastes and talents were employed in various other departments of the Temple service.
Service of song, the importance of this service is shown by the long genealogies given for the lead singers, Heman, Asaph, and Ethan (or Jeduthan). Each one goes all the way back to Levi, the son of Jacob. Herman, is the grandson of Samuel the prophet. Though Samuel’s son Joel did not follow the L-rd, Joel’s son Herman led the service of son in the Tabernacle of David.
David, by special commission and direction from G-d, new-modeled the Levites, as we shall find in the latter part of this book. Here we are told what the work was which he assigned them,
Singing-work. David was raised up on high to be the sweet psalmist of Israel (2 Sa. 23:1), not only to pen psalms, but to appoint the singing of them in the house of the L-d (not so much because he was musical as because he was devout), and this he did after that the ark had rest. While that was in captivity, obscure, and unsettled, the harps were hung upon the willow-trees: singing was then thought unseasonable (when the bridegroom is taken away they shall fast); but the harps being resumed, and the songs revived, at the bringing up of the ark, they were continued afterwards, for we should rejoice as much in the prolonging of our spiritual privileges as in the restoring of them. When the service of the ark was much superseded by its rest they had other work cut out for them (for Levites should never be idle) and were employed in the service of song, thus when the people of G-d come to the rest which remains for them above they shall take leave of all their burdens and be employed in everlasting songs.
We have here an account of the three great masters who were employed in the service of the sacred song, with their respective families; for they waited with their children, that is, such as descended from them or were allied to them. Heman, Asaph, and Ethan, were the three that were appointed to this service, one of each of the three houses of the Levites, that there might be equality in the distribution of this work and honour, and that every one might know his post, such an admirable order was there in this choir service.
Of the house of Kohath was Heman with his family, a man of a sorrowful spirit, if it be the same Heman that penned the 88th psalm, and yet a singer. He was the grandson of Samuel the prophet, the son of Joel, of whom it is said that he walked not in the ways of Samuel (1 Sa. 8:2, 3); but it seems, though the son did not, the grandson did. Thus does the blessing entailed on the seed of the upright sometimes pass over one generation and fasten upon the next. And this Heman, though the grandson of that mighty prince, did not think it below him to be a preceptor in the house of G-d. David himself was willing to be a door-keeper.
Those of them who were endowed with musical tastes and talents were employed in various other departments of the Temple service.
[1 Chron. 4:27] And Shimei had sixteen sons and six daughters; but his brethren had not many children, neither did all their family multiply, like to the children of Judah.
Of Judah the tribe of Simeon did not increase proportionally to the tribe of Judah in which they dwelt; as appears by those two catalogues, Numbers 1:22, 26:14, which is to be ascribed to G-d's curse upon them, delivered by the mouth of holy Jacob, Genesis 49:5-7, and signified by Moses's neglect of them when he blessed all the other tribes.
Here observe;
1. The cities allotted them (v. 28), of which see Joshua 19:1, etc. When it is said that they were theirs unto the reign of David (v. 31) intimation is given that when the ten tribes revolted from the house of David many of the Simeonites quitted these cities, because they lay within Judah, and seated themselves elsewhere.
2. The ground they got elsewhere. When those of this tribe that revolted from the house of David were carried captive with the rest into Assyria those that adhered to Judah were remarkably owned of G-d and prospered in their endeavors to enlarge their coasts. It was in the days of Hezekiah that a generation of Simeonites, whose tribe had long crouched and truckled, was animated to make these bold efforts.
(A.) Some of them attacked a place in Arabia, as it should seem, called the entrance of Gedor, inhabited by the posterity of accursed Ham (v. 40), made themselves masters of it, and dwelt there. This adds to the glory of Hezekiah’s pious reign, that, as his kingdom in general prospered, so did particular families. It is said that they found fat pastures, and yet the land was quiet; even when the kings of Assyria were giving disturbance to all their neighbours this land escaped their alarms. The inhabitants being shepherds, who molested none, were not themselves molested, till the Simeonites came and drove them out and succeeded them, not only in the plenty, but in the peace, of their land. Those who dwell (as we do) in a fruitful country, and whose land is wide, and quiet, and peaceable, have reason to own themselves indebted to that G-d who appoints the bounds of our habitation.
(B.) Others of them, to the number of 500, under the command of four brethren here named, made a descent upon Mount Seir, and smote the remainder of the devoted Amalekites, and took possession of their country, v. 42, 43. Now the curses on Ham and Amalek had a further accomplishment, when they seemed dormant, if not dead; as had also the curse on Simeon, that he should be divided and scattered (Gen. 49:7): yet to him it was turned into a blessing, for the families of Simeon, which thus transplanted themselves into those distant countries, are said to dwell there unto this day (v. 43), by which it should seem they escaped the calamities of the captivity. Providence sometimes sends those out of trouble that are designed for preservation.
Their cities, several of these cities though given to Simeon by Joshua, yet through the sloth or cowardice of that tribe, were not taken from the Philistines, until David's time, who took some of them; and, the Simeonites having justly forfeited their right to them by their neglect, gave them to his own tribe. For it is evident concerning Ziklag, one of them, that it was in the Philistines hands in David's time, and by them given to him, and by him annexed to the tribe of Judah, 27:6.
Simeon having only a part of the land of Judah, they were forced to seek lodging elsewhere; but their establishment in the new and fertile pastures of Gederah was soon broken up; for, being attacked by a band of nomad plunderers, they were driven from place to place till some of them effected by force a settlement on Mount Seir.
When they went to Gedor in the days of Hezekiah and took some land from the children of Ham. Fie hundred men went on to Mount Seir to defeat the remnant of the accursed Amalekites.
The vengeance of G-d follows hardened sinners down through the centuries, until they are destroyed. The descendants of these five hundred Jews seem to have escaped the Babylonian captivity, for they have dwelt there to this day. 38-43
The Canaanites, who descended from Ham. And accordingly these words contain a reason, why they went and possessed this place, because it was not in the hands of their brethren of Judah, but in the possession of that people which they had authority to expel.
Of Judah the tribe of Simeon did not increase proportionally to the tribe of Judah in which they dwelt; as appears by those two catalogues, Numbers 1:22, 26:14, which is to be ascribed to G-d's curse upon them, delivered by the mouth of holy Jacob, Genesis 49:5-7, and signified by Moses's neglect of them when he blessed all the other tribes.
Here observe;
1. The cities allotted them (v. 28), of which see Joshua 19:1, etc. When it is said that they were theirs unto the reign of David (v. 31) intimation is given that when the ten tribes revolted from the house of David many of the Simeonites quitted these cities, because they lay within Judah, and seated themselves elsewhere.
2. The ground they got elsewhere. When those of this tribe that revolted from the house of David were carried captive with the rest into Assyria those that adhered to Judah were remarkably owned of G-d and prospered in their endeavors to enlarge their coasts. It was in the days of Hezekiah that a generation of Simeonites, whose tribe had long crouched and truckled, was animated to make these bold efforts.
(A.) Some of them attacked a place in Arabia, as it should seem, called the entrance of Gedor, inhabited by the posterity of accursed Ham (v. 40), made themselves masters of it, and dwelt there. This adds to the glory of Hezekiah’s pious reign, that, as his kingdom in general prospered, so did particular families. It is said that they found fat pastures, and yet the land was quiet; even when the kings of Assyria were giving disturbance to all their neighbours this land escaped their alarms. The inhabitants being shepherds, who molested none, were not themselves molested, till the Simeonites came and drove them out and succeeded them, not only in the plenty, but in the peace, of their land. Those who dwell (as we do) in a fruitful country, and whose land is wide, and quiet, and peaceable, have reason to own themselves indebted to that G-d who appoints the bounds of our habitation.
(B.) Others of them, to the number of 500, under the command of four brethren here named, made a descent upon Mount Seir, and smote the remainder of the devoted Amalekites, and took possession of their country, v. 42, 43. Now the curses on Ham and Amalek had a further accomplishment, when they seemed dormant, if not dead; as had also the curse on Simeon, that he should be divided and scattered (Gen. 49:7): yet to him it was turned into a blessing, for the families of Simeon, which thus transplanted themselves into those distant countries, are said to dwell there unto this day (v. 43), by which it should seem they escaped the calamities of the captivity. Providence sometimes sends those out of trouble that are designed for preservation.
Their cities, several of these cities though given to Simeon by Joshua, yet through the sloth or cowardice of that tribe, were not taken from the Philistines, until David's time, who took some of them; and, the Simeonites having justly forfeited their right to them by their neglect, gave them to his own tribe. For it is evident concerning Ziklag, one of them, that it was in the Philistines hands in David's time, and by them given to him, and by him annexed to the tribe of Judah, 27:6.
Simeon having only a part of the land of Judah, they were forced to seek lodging elsewhere; but their establishment in the new and fertile pastures of Gederah was soon broken up; for, being attacked by a band of nomad plunderers, they were driven from place to place till some of them effected by force a settlement on Mount Seir.
When they went to Gedor in the days of Hezekiah and took some land from the children of Ham. Fie hundred men went on to Mount Seir to defeat the remnant of the accursed Amalekites.
The vengeance of G-d follows hardened sinners down through the centuries, until they are destroyed. The descendants of these five hundred Jews seem to have escaped the Babylonian captivity, for they have dwelt there to this day. 38-43
The Canaanites, who descended from Ham. And accordingly these words contain a reason, why they went and possessed this place, because it was not in the hands of their brethren of Judah, but in the possession of that people which they had authority to expel.
Craftsmen
[1 Chron. 4:14] And Meonothai begat Ophrah: and Seraiah begat Joab, the father of the valley of Charashim; for they were craftsmen.
Joab, the father of the valley - literally, "the father of the inhabitants of the valley" - "the valley of craftsmen," as the word denotes. They dwelt together, according to a custom which, independently of any law, extensively prevails in Eastern countries for persons of the same trade to inhabit the same street or the same quarter, and to follow the same occupation from father to son, through many generations. Their occupation was probably that of carpenters, and the valley where they lived seems to have been in the neighborhood of Jerusalem (Nehemiah 11:35).
That here is a whole family of craftsmen, handicraft tradesmen that applied themselves to all sorts of manufactures, in which they were ingenious and industrious above their neighbours. There was a valley where they lived which was, from them, called the valley of craftsmen. Those that are craftsmen are not therefore to be looked upon as mean men. These craftsmen, though two of a trade often disagrees, yet chose to live together, for the improving of arts by comparing notes, and that they might support one another’s reputation.
That one of these married the daughter of Pharaoh (v. 18), which was the common name of the kings of Egypt. If an Israelite in Egypt before the bondage began, while Joseph’s merits were yet fresh in mind, was preferred to be the king’s son-in-law, it is not to be thought strange: few Israelites could, like Moses, refuse an alliance with the court.
That another is said to be the father of the house of those that wrought fine linen, v. 21. It is inserted in their genealogy as their honour that they were the best weavers in the kingdom, and they brought up their children, from one generation to another, to the same business, not aiming to make them gentlemen. This Laadah is said to be the father of those that wrought fine linen, as before the flood Jubal is said to be the father of musicians and Jabal of shepherds, etc. His posterity inhabited the city of Mareshah, the manufacture or staple commodity of which place was linen-cloth, with which their kings and priests were clothed.
That another family had had dominion in Moab, but was now in servitude in Babylon, v. 22, 23.
1. It was found among the ancient things that they had the dominion in Moab. Probably in David’s time, when that country was conquered, they transplanted themselves thither, and were put in places of power there, which they held for several generations; but this was a great while ago, time out of mind.
2. Their posterity was now potters and gardeners, as is supposed in Babylon, where they dwelt with the king for his work, got a good livelihood by their industry, and therefore cared not for returning with their brethren to their own land, after the years of captivity had expired. Those that now have dominion know neither what their posterity may be reduced to, nor what mean employments they may be glad to take up with. But those were unworthy the name of Israelites that would dwell among plants and hedges rather than be at the pains to return to Canaan.
Joab, the father of the valley - literally, "the father of the inhabitants of the valley" - "the valley of craftsmen," as the word denotes. They dwelt together, according to a custom which, independently of any law, extensively prevails in Eastern countries for persons of the same trade to inhabit the same street or the same quarter, and to follow the same occupation from father to son, through many generations. Their occupation was probably that of carpenters, and the valley where they lived seems to have been in the neighborhood of Jerusalem (Nehemiah 11:35).
That here is a whole family of craftsmen, handicraft tradesmen that applied themselves to all sorts of manufactures, in which they were ingenious and industrious above their neighbours. There was a valley where they lived which was, from them, called the valley of craftsmen. Those that are craftsmen are not therefore to be looked upon as mean men. These craftsmen, though two of a trade often disagrees, yet chose to live together, for the improving of arts by comparing notes, and that they might support one another’s reputation.
That one of these married the daughter of Pharaoh (v. 18), which was the common name of the kings of Egypt. If an Israelite in Egypt before the bondage began, while Joseph’s merits were yet fresh in mind, was preferred to be the king’s son-in-law, it is not to be thought strange: few Israelites could, like Moses, refuse an alliance with the court.
That another is said to be the father of the house of those that wrought fine linen, v. 21. It is inserted in their genealogy as their honour that they were the best weavers in the kingdom, and they brought up their children, from one generation to another, to the same business, not aiming to make them gentlemen. This Laadah is said to be the father of those that wrought fine linen, as before the flood Jubal is said to be the father of musicians and Jabal of shepherds, etc. His posterity inhabited the city of Mareshah, the manufacture or staple commodity of which place was linen-cloth, with which their kings and priests were clothed.
That another family had had dominion in Moab, but was now in servitude in Babylon, v. 22, 23.
1. It was found among the ancient things that they had the dominion in Moab. Probably in David’s time, when that country was conquered, they transplanted themselves thither, and were put in places of power there, which they held for several generations; but this was a great while ago, time out of mind.
2. Their posterity was now potters and gardeners, as is supposed in Babylon, where they dwelt with the king for his work, got a good livelihood by their industry, and therefore cared not for returning with their brethren to their own land, after the years of captivity had expired. Those that now have dominion know neither what their posterity may be reduced to, nor what mean employments they may be glad to take up with. But those were unworthy the name of Israelites that would dwell among plants and hedges rather than be at the pains to return to Canaan.
Jabez's Prayer
[1 Chron. 4:9] And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow.
Jabez was, as many think, the son of Coz, or Kenaz, and is here praise for his sincere and fervent piety, as well, perhaps, as for some public and patriotic works which he performed. The Jewish writers affirm that he was an important doctor in the Law, whose reputation drew so many scribes around him that a town was called by his name (2:55); and to the piety of his character this passage bears ample testimony. The memory of the critical circumstances which marked his birth was perpetuated in his name (compare Genesis 35:15); and yet, in the development of his high talents or distinguished worth in later life, his mother must have found a satisfaction and delight that sufficiently rewarded for all her early trials. His prayer which is here recorded, and which, like Jacob's, is in the form of a vow (Genesis 28:20), seems to have been uttered when he was entering on an important or critical service, for the successful execution of which he placed confidence neither on his own nor his people's prowess, but looked anxiously for the aid and blessing of G-d. The enterprise was in all probability the exclusion of the Canaanites from the territory he occupied; and as this was a war of extermination, which G-d Himself had commanded, His blessing could be the more reasonably asked and expected in preserving them from all the evils to which the undertaking might expose him. In these words, "that it may not grieve me," and which might be more literally rendered, "that I may have no more sorrow," there is an allusion to the meaning of his name, Jabez, signifying "grief"; and the import of this petition is, Let me not experience the grief which my name implies, and which my sins may well produce.
Honourable for courage, and for fervent piety. She records this, that it might be a communication to herself, to be thankful to G-d as long as she lived, for bringing her through that sorrow: and a communication to him, that she bore him into a vale of tears, in which he might expect few days and full of trouble. And the sorrow in his name might serve to put seriousness upon his spirit. Jabez was eminent:
1. In learning, because we find that the families of the scribes dwelt at Jabez (cp. 2:55), a city which, it is likely, took its name from him. The Jews say that he was a famous doctor of the law and left many disciples behind him. And it should seem, by the mentioning of him so abruptly here, that his name was well known when Ezra wrote this.
2. In piety, because we find here that he was a praying man. His inclination to devotion made him truly honourable, and by prayer he obtained those blessings from G-d which added much to his honour. The way to be truly great is to be truly good and to pray much.
3. The prayer he made, probably like Solomon’s prayer for wisdom, just when he was setting out in the world. He set himself to acknowledge G-d in all his ways, put himself under the divine blessing and protection, and prospered accordingly. Perhaps these were the heads on which he enlarged in his daily prayers; for this purpose it was his constant practice to pray alone, and with his family, as Daniel. Some think that it was upon some particular occasion, when he was straitened and threatened by his enemies, that he prayed this prayer.
G-d granted him that which he requested. Whatever was the kind of undertaking which roused his anxieties, Jabez enjoyed a remarkable degree of prosperity, and G-d, in this instance, proved that He was not only the hearer, but the answerer of prayer. Observe:
1. To whom he prayed, not to any of the G-ds of the Gentiles; no, he called on the G-d of Israel, the living and true G-d, who alone can hear and answer prayer, and in prayer had an eye to him as the G-d of Israel, a G-d in covenant with his people, the G-d with whom Jacob wrestled and prevailed and was thence called Israel.
2. What was the nature of his prayer:
(A.) As the margin reads it, it was a solemn vow— If thou wilt bless me indeed, etc. and then the sense is imperfect, but may easily be filled up from Jacob’s vow, or some such like— then thou shalt be my G-d. He did not express his promise, but left it to be understood, either because he was afraid to promise in his own strength or because he resolved to devote himself entirely to G-d. He does, as it were, give G-d a blank paper, let him write what he pleases: "L-d, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal for ever.’’
(B.) As the text reads it, it was the language of a most ardent and affectionate desire: O that thou wouldst bless me!
3. What was the matter of his prayer. Four things he prayed for:
(A.) That G-d would bless him indeed: "That, blessing, thou wilt bless me, bless me greatly with manifold and abundant blessings.’’ Perhaps he had an eye to the promise G-d made to Abraham (Gen. 22:17), in blessing, I will bless thee. "Let that blessing of Abraham come upon me.’’ Spiritual blessings are the best blessings, and those are blessed indeed who are blessed with them. G-d’s blessings are real things and produce real effects. We can but wish a blessing: he commands it. Those whom he blesses are blessed indeed.
(B.) That he would enlarge his coast that he would prosper his endeavors for the increase of what fell to his lot either by work or war. That G-d would enlarge our hearts, and so enlarge our portion in himself and in the heavenly Canaan, ought to be our desire and prayer.
(C.) That G-d’s hand might be with him. The prayer of Moses for this tribe of Judah was, That his own hands might be sufficient for him, Deut. 33:7; but Jabez expects not that this can be the case, unless he have G-d’s hand with him and the presence of his power. G-d’s hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is indeed a hand sufficient for us, all-sufficient.
(D.) That he would keep him from evil, the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt him, nor grieve him, nor make him a Jabez indeed, a man of sorrow: in the original there is an allusion to his name. Father in heaven, deliver me from evil.
4. What was the success of his prayer: G-d granted him that which he requested, prospered him remarkably, and gave him success in his undertakings, in his studies, in his worldly business, in his conflicts with the Canaanites, and so he became more honourable than his brethren. G-d was of old always ready to hear prayer, and his ear is not yet heavy.
Jabez was, as many think, the son of Coz, or Kenaz, and is here praise for his sincere and fervent piety, as well, perhaps, as for some public and patriotic works which he performed. The Jewish writers affirm that he was an important doctor in the Law, whose reputation drew so many scribes around him that a town was called by his name (2:55); and to the piety of his character this passage bears ample testimony. The memory of the critical circumstances which marked his birth was perpetuated in his name (compare Genesis 35:15); and yet, in the development of his high talents or distinguished worth in later life, his mother must have found a satisfaction and delight that sufficiently rewarded for all her early trials. His prayer which is here recorded, and which, like Jacob's, is in the form of a vow (Genesis 28:20), seems to have been uttered when he was entering on an important or critical service, for the successful execution of which he placed confidence neither on his own nor his people's prowess, but looked anxiously for the aid and blessing of G-d. The enterprise was in all probability the exclusion of the Canaanites from the territory he occupied; and as this was a war of extermination, which G-d Himself had commanded, His blessing could be the more reasonably asked and expected in preserving them from all the evils to which the undertaking might expose him. In these words, "that it may not grieve me," and which might be more literally rendered, "that I may have no more sorrow," there is an allusion to the meaning of his name, Jabez, signifying "grief"; and the import of this petition is, Let me not experience the grief which my name implies, and which my sins may well produce.
Honourable for courage, and for fervent piety. She records this, that it might be a communication to herself, to be thankful to G-d as long as she lived, for bringing her through that sorrow: and a communication to him, that she bore him into a vale of tears, in which he might expect few days and full of trouble. And the sorrow in his name might serve to put seriousness upon his spirit. Jabez was eminent:
1. In learning, because we find that the families of the scribes dwelt at Jabez (cp. 2:55), a city which, it is likely, took its name from him. The Jews say that he was a famous doctor of the law and left many disciples behind him. And it should seem, by the mentioning of him so abruptly here, that his name was well known when Ezra wrote this.
2. In piety, because we find here that he was a praying man. His inclination to devotion made him truly honourable, and by prayer he obtained those blessings from G-d which added much to his honour. The way to be truly great is to be truly good and to pray much.
3. The prayer he made, probably like Solomon’s prayer for wisdom, just when he was setting out in the world. He set himself to acknowledge G-d in all his ways, put himself under the divine blessing and protection, and prospered accordingly. Perhaps these were the heads on which he enlarged in his daily prayers; for this purpose it was his constant practice to pray alone, and with his family, as Daniel. Some think that it was upon some particular occasion, when he was straitened and threatened by his enemies, that he prayed this prayer.
G-d granted him that which he requested. Whatever was the kind of undertaking which roused his anxieties, Jabez enjoyed a remarkable degree of prosperity, and G-d, in this instance, proved that He was not only the hearer, but the answerer of prayer. Observe:
1. To whom he prayed, not to any of the G-ds of the Gentiles; no, he called on the G-d of Israel, the living and true G-d, who alone can hear and answer prayer, and in prayer had an eye to him as the G-d of Israel, a G-d in covenant with his people, the G-d with whom Jacob wrestled and prevailed and was thence called Israel.
2. What was the nature of his prayer:
(A.) As the margin reads it, it was a solemn vow— If thou wilt bless me indeed, etc. and then the sense is imperfect, but may easily be filled up from Jacob’s vow, or some such like— then thou shalt be my G-d. He did not express his promise, but left it to be understood, either because he was afraid to promise in his own strength or because he resolved to devote himself entirely to G-d. He does, as it were, give G-d a blank paper, let him write what he pleases: "L-d, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal for ever.’’
(B.) As the text reads it, it was the language of a most ardent and affectionate desire: O that thou wouldst bless me!
3. What was the matter of his prayer. Four things he prayed for:
(A.) That G-d would bless him indeed: "That, blessing, thou wilt bless me, bless me greatly with manifold and abundant blessings.’’ Perhaps he had an eye to the promise G-d made to Abraham (Gen. 22:17), in blessing, I will bless thee. "Let that blessing of Abraham come upon me.’’ Spiritual blessings are the best blessings, and those are blessed indeed who are blessed with them. G-d’s blessings are real things and produce real effects. We can but wish a blessing: he commands it. Those whom he blesses are blessed indeed.
(B.) That he would enlarge his coast that he would prosper his endeavors for the increase of what fell to his lot either by work or war. That G-d would enlarge our hearts, and so enlarge our portion in himself and in the heavenly Canaan, ought to be our desire and prayer.
(C.) That G-d’s hand might be with him. The prayer of Moses for this tribe of Judah was, That his own hands might be sufficient for him, Deut. 33:7; but Jabez expects not that this can be the case, unless he have G-d’s hand with him and the presence of his power. G-d’s hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is indeed a hand sufficient for us, all-sufficient.
(D.) That he would keep him from evil, the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt him, nor grieve him, nor make him a Jabez indeed, a man of sorrow: in the original there is an allusion to his name. Father in heaven, deliver me from evil.
4. What was the success of his prayer: G-d granted him that which he requested, prospered him remarkably, and gave him success in his undertakings, in his studies, in his worldly business, in his conflicts with the Canaanites, and so he became more honourable than his brethren. G-d was of old always ready to hear prayer, and his ear is not yet heavy.
House of David
[1 Chron. 3:24] And the sons of Elioenai were, Hodaiah, and Eliashib, and Pelaiah, and Akkub, and Johanan, and Dalaiah, and Anani, seven.
David having nineteen sons, we may suppose them to have raised many noble families in Israel whom we never hear of in the history. But the Scripture gives us an account only of the descendants of Solomon here, and of Nathan, Lu. 3. The rest had the honour to be the sons of David; but these only had the honour to be related to the Messiah. The sons of Nathan were his fathers as man, the sons of Solomon his predecessors as king. We have here:
1. The great and celebrated names by which the line of David is drawn down to the captivity, the kings of Judah in a lineal succession, the history of whom we have had at large in the two books of Kings and shall meet with again in the second book of Chronicles. Seldom has a crown gone in a direct line from father to son for seventeen descents together, as here. This was the recompence of David’s piety. About the time of the captivity the lineal descent was interrupted, and the crown went from one brother to another and from a nephew to an uncle, which was a presage of the eclipsing of the glory of that house.
2. The less famous, and most of them very obscure, names, in which the house of David subsisted after the captivity.
The last person named in this chapter is Anani, of whom bishop Patrick says that the Targum adds these words, He is the king Messiah, who is to be revealed, and some of the Jewish writers give this reason, because it is said (Dan. 7:13), the son of man came gnim gnanani—with the clouds of heaven. The reason indeed is very foreign and far-fetched; but that learned man thinks it may be made use of as evidence that their minds were always full of the thoughts of the Messiah and that they expected it would not be very long after the days of Zerubbabel before the set time of his approach would come.
David having nineteen sons, we may suppose them to have raised many noble families in Israel whom we never hear of in the history. But the Scripture gives us an account only of the descendants of Solomon here, and of Nathan, Lu. 3. The rest had the honour to be the sons of David; but these only had the honour to be related to the Messiah. The sons of Nathan were his fathers as man, the sons of Solomon his predecessors as king. We have here:
1. The great and celebrated names by which the line of David is drawn down to the captivity, the kings of Judah in a lineal succession, the history of whom we have had at large in the two books of Kings and shall meet with again in the second book of Chronicles. Seldom has a crown gone in a direct line from father to son for seventeen descents together, as here. This was the recompence of David’s piety. About the time of the captivity the lineal descent was interrupted, and the crown went from one brother to another and from a nephew to an uncle, which was a presage of the eclipsing of the glory of that house.
2. The less famous, and most of them very obscure, names, in which the house of David subsisted after the captivity.
The last person named in this chapter is Anani, of whom bishop Patrick says that the Targum adds these words, He is the king Messiah, who is to be revealed, and some of the Jewish writers give this reason, because it is said (Dan. 7:13), the son of man came gnim gnanani—with the clouds of heaven. The reason indeed is very foreign and far-fetched; but that learned man thinks it may be made use of as evidence that their minds were always full of the thoughts of the Messiah and that they expected it would not be very long after the days of Zerubbabel before the set time of his approach would come.
Proselyte
[1 Chron. 2:35] And Sheshan gave his daughter to Jarha his servant to wife; and she bare him Attai.
Sheshan gave his daughter to Jarha his servant to wife – having no sons, gave his daughter in marriage to Jarha, his Egyptian servant. The name of this Gentile slave is recorded because he was a worthy man. It is thought that Zabad the son of Ahlai in the list of David’s mighty men might be Zabad, the great-grandson of Sheshan’s daughter Ahlai and her husband Jarha. If the chronicles
G-d keeps on earth are this intricate; imagine what incredible details must be found in the Lamb’s Book of Life!
The adoption and marriage of a foreign slave in the family where he is serving, is far from being a rare or extraordinary occurrence in Eastern countries. It is thought, however, by some to have been a connection not sanctioned by the Law of Moses. But this is not a well-founded objection, as the history of the Jews furnishes not a few examples of foreign proselytes in the same manner obtaining an inheritance in Israel; and doubtless Jarha had previously embraced the Jewish faith in place of the groveling idolatries of his native Egypt. In such a case, therefore, there could be no legal difficulty. Being a foreign slave, he had no inheritance in a different tribe to injure by this connection; while his marriage with Sheshan's daughter led to his adoption into the tribe of Judah, as well as his becoming heir of the family property. Probably he was not only a proselyte, but also a well-known man: else an Israelite would not have given him his only daughter.
Sheshan gave his daughter to Jarha his servant to wife – having no sons, gave his daughter in marriage to Jarha, his Egyptian servant. The name of this Gentile slave is recorded because he was a worthy man. It is thought that Zabad the son of Ahlai in the list of David’s mighty men might be Zabad, the great-grandson of Sheshan’s daughter Ahlai and her husband Jarha. If the chronicles
G-d keeps on earth are this intricate; imagine what incredible details must be found in the Lamb’s Book of Life!
The adoption and marriage of a foreign slave in the family where he is serving, is far from being a rare or extraordinary occurrence in Eastern countries. It is thought, however, by some to have been a connection not sanctioned by the Law of Moses. But this is not a well-founded objection, as the history of the Jews furnishes not a few examples of foreign proselytes in the same manner obtaining an inheritance in Israel; and doubtless Jarha had previously embraced the Jewish faith in place of the groveling idolatries of his native Egypt. In such a case, therefore, there could be no legal difficulty. Being a foreign slave, he had no inheritance in a different tribe to injure by this connection; while his marriage with Sheshan's daughter led to his adoption into the tribe of Judah, as well as his becoming heir of the family property. Probably he was not only a proselyte, but also a well-known man: else an Israelite would not have given him his only daughter.
Patriarch Noah
[1 Chron. 1:4] Noah, Shem, Ham, and Japheth.
The first four verses of this paragraph, and the last four, which are linked together by Shem (v. 24), contain the sacred line of Messiah from Adam to Abraham, and are inserted in His pedigree, Lk. 3:34–38, the order ascending as here it descends.
The three sons of this patriarch are itemize, partly because they were the founders of the new world, and partly because the fulfillment of Noah's prophecy (Genesis 9:25-27) could not otherwise appear to have been verified.
The sons of Japheth Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. The historian repeating the account of the replenishing the earth by the sons of Noah, begins with those that were strangers to the belief, the sons of Japheth, who peopled Europe, of whom he says little, as the Jews had hitherto little or no dealings with them. He proceeds to those that had many of them been enemies to the church, and thence hastens to the line of Abraham, breaking off abruptly from all the other families of the sons of Noah, but that of Arphaxad, from whom Messiah was to come.
The great promise of the Messiah was transmitted from Adam to Seth, from him to Shem, from him to Eber, and so to the Jewish nation, who were entrusted above all nations with that sacred treasure, 'till the promise was performed, and the Messiah was come: and then that nation was made not a people.
The sons of Ham; Cush, and Mizraim, Put, and Canaan. The author proceeds to those who had many of them been enemies to the Believers, the sons of Ham, who moved southward towards Africa and those parts of Asia which lay that way. Nimrod the son of Cush began to be an oppressor, probably to the people of G-d in his time.
Ham’s descendents spread out in the world;
Mizraim, from whom came the Egyptians, and Canaan, from whom came the Canaanites, are both of them names of great note in the Jewish story; for with their descendants the Israel of G-d had severe struggles to get out of the land of Egypt and into the land of Canaan.
Casluhim, of whom came the Philistia and Caphtorim." They were brethren, the sons of Casluhim, and at first dwelt together, whence their names are used interchangeably. The Caphtorim are described as inhabiting Azzah, or Gaza, the seat of the Philistines.
At 1 Chronicles 1:14-17 the names are not those of individuals, but of people who all sprang from Canaan; and as several of them became extinct or were combined with their brethren, their national appellations are given instead of the personal names of their ancestors. And all these descended from Canaan, though some of them were afterwards extinct or confounded with others of their brethren by cohabitation or mutual marriages, whereby they lost their names: which is the reason why they are no more mentioned, at least under these names.
The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech. Either the name of sons is so taken here as to include grandsons, or, these words, the children of Aram, are understood before Uz, out of Genesis 10:23, where they are expressed.
Of Shem - the author then gives an account of those that were the ancestors and allies of the church, the posterity of Shem, v. 17–23. These peopled Asia, and spread themselves eastward. The Assyrians, Syrians, Chaldeans, Persians, and Arabians, descended from these.
Uz, and Hul, and Gether, and Meshech or, "Mash"; these were the children of Aram, and grandsons of Shem (Genesis 10:23).
This comprises a list of ten, inclusive of Abraham.
Arphaxad having given a brief and general account of the original of the world and the people in it, he now returns to a more large and particular account of the genealogy of Shem, from whom the Jews were descended.
Abram; the same is Abraham. This paragraph has Adam for its first word and Abraham for its last. Between the creation of the former and the birth of the latter were 2000 years, almost the one-half of which time Adam himself lived. Adam was the common father of our flesh, Abraham the common father of the faithful. By the breach which the former made of the covenant of innocence, we were all made miserable; by the covenant of grace made with the latter, we all are, or may be, made happy. We all are, by nature, the seed of Adam, and branches of that wild olive. Let us see to it that, by faith, we become the seed of Abraham (Rom. 4:11, 12), that we be grafted into the good olive and partake of its root and fatness. ]
The sons of Abraham; Isaac, and Ishmael. All nations but the seed of Abraham are already shaken off from this genealogy. Not that we conclude, no particular persons of any other nation but this found favour with G-d. Multitudes will be brought to heaven out of every nation, (Rev. 7.9).
Israel was a chosen nation, elect in type; and no other nation, in its national capacity, was as dignified and privileged as the Jewish nation was.
In the be-gots we can find our ligancy and how there became people all over the globe.
Let us, in reading these genealogies, think of the multitudes that have gone thro' the world, have successively acted their parts in it, and retired into darkness. All these and all theirs had their day; many of them made a mighty noise in the world; until their day came to fall, and their place knew them no more. The paths of death are trodden paths. How soon are we to tread them?
The first four verses of this paragraph, and the last four, which are linked together by Shem (v. 24), contain the sacred line of Messiah from Adam to Abraham, and are inserted in His pedigree, Lk. 3:34–38, the order ascending as here it descends.
The three sons of this patriarch are itemize, partly because they were the founders of the new world, and partly because the fulfillment of Noah's prophecy (Genesis 9:25-27) could not otherwise appear to have been verified.
The sons of Japheth Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. The historian repeating the account of the replenishing the earth by the sons of Noah, begins with those that were strangers to the belief, the sons of Japheth, who peopled Europe, of whom he says little, as the Jews had hitherto little or no dealings with them. He proceeds to those that had many of them been enemies to the church, and thence hastens to the line of Abraham, breaking off abruptly from all the other families of the sons of Noah, but that of Arphaxad, from whom Messiah was to come.
The great promise of the Messiah was transmitted from Adam to Seth, from him to Shem, from him to Eber, and so to the Jewish nation, who were entrusted above all nations with that sacred treasure, 'till the promise was performed, and the Messiah was come: and then that nation was made not a people.
The sons of Ham; Cush, and Mizraim, Put, and Canaan. The author proceeds to those who had many of them been enemies to the Believers, the sons of Ham, who moved southward towards Africa and those parts of Asia which lay that way. Nimrod the son of Cush began to be an oppressor, probably to the people of G-d in his time.
Ham’s descendents spread out in the world;
Mizraim, from whom came the Egyptians, and Canaan, from whom came the Canaanites, are both of them names of great note in the Jewish story; for with their descendants the Israel of G-d had severe struggles to get out of the land of Egypt and into the land of Canaan.
Casluhim, of whom came the Philistia and Caphtorim." They were brethren, the sons of Casluhim, and at first dwelt together, whence their names are used interchangeably. The Caphtorim are described as inhabiting Azzah, or Gaza, the seat of the Philistines.
At 1 Chronicles 1:14-17 the names are not those of individuals, but of people who all sprang from Canaan; and as several of them became extinct or were combined with their brethren, their national appellations are given instead of the personal names of their ancestors. And all these descended from Canaan, though some of them were afterwards extinct or confounded with others of their brethren by cohabitation or mutual marriages, whereby they lost their names: which is the reason why they are no more mentioned, at least under these names.
The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech. Either the name of sons is so taken here as to include grandsons, or, these words, the children of Aram, are understood before Uz, out of Genesis 10:23, where they are expressed.
Of Shem - the author then gives an account of those that were the ancestors and allies of the church, the posterity of Shem, v. 17–23. These peopled Asia, and spread themselves eastward. The Assyrians, Syrians, Chaldeans, Persians, and Arabians, descended from these.
Uz, and Hul, and Gether, and Meshech or, "Mash"; these were the children of Aram, and grandsons of Shem (Genesis 10:23).
This comprises a list of ten, inclusive of Abraham.
Arphaxad having given a brief and general account of the original of the world and the people in it, he now returns to a more large and particular account of the genealogy of Shem, from whom the Jews were descended.
Abram; the same is Abraham. This paragraph has Adam for its first word and Abraham for its last. Between the creation of the former and the birth of the latter were 2000 years, almost the one-half of which time Adam himself lived. Adam was the common father of our flesh, Abraham the common father of the faithful. By the breach which the former made of the covenant of innocence, we were all made miserable; by the covenant of grace made with the latter, we all are, or may be, made happy. We all are, by nature, the seed of Adam, and branches of that wild olive. Let us see to it that, by faith, we become the seed of Abraham (Rom. 4:11, 12), that we be grafted into the good olive and partake of its root and fatness. ]
The sons of Abraham; Isaac, and Ishmael. All nations but the seed of Abraham are already shaken off from this genealogy. Not that we conclude, no particular persons of any other nation but this found favour with G-d. Multitudes will be brought to heaven out of every nation, (Rev. 7.9).
Israel was a chosen nation, elect in type; and no other nation, in its national capacity, was as dignified and privileged as the Jewish nation was.
In the be-gots we can find our ligancy and how there became people all over the globe.
Let us, in reading these genealogies, think of the multitudes that have gone thro' the world, have successively acted their parts in it, and retired into darkness. All these and all theirs had their day; many of them made a mighty noise in the world; until their day came to fall, and their place knew them no more. The paths of death are trodden paths. How soon are we to tread them?
Jabez's Prayer
1 Chronicles 4
[9] And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow.
[Jabez - was, as many think, the son of Coz, or Kenaz, and is here eulogized for his sincere and fervent piety, as well, perhaps, as for some public and patriotic works which he performed. The Jewish writers affirm that he was an eminent doctor in the law, whose reputation drew so many scribes around him that a town was called by his name (2:55); and to the piety of his character this passage bears ample testimony. The memory of the critical circumstances which marked his birth was perpetuated in his name (compare Genesis 35:15); and yet, in the development of his high talents or distinguished worth in later life, his mother must have found a satisfaction and delight that sufficiently rewarded for all her early trials. His prayer which is here recorded, and which, like Jacob's, is in the form of a vow (Genesis 28:20), seems to have been uttered when he was entering on an important or critical service, for the successful execution of which he placed confidence neither on his own nor his people's prowess, but looked anxiously for the aid and blessing of G-d. The enterprise was in all probability the exclusion of the Canaanites from the territory he occupied; and as this was a war of extermination, which G-d Himself had commanded, His blessing could be the more reasonably asked and expected in preserving them from all the evils to which the undertaking might expose him. In these words, "that it may not grieve me," and which might be more literally rendered, "that I may have no more sorrow," there is an allusion to the meaning of his name, Jabez, signifying "grief"; and the import of this petition is, Let me not experience the grief which my name implies, and which my sins may well produce.
Honourable - For courage, and for fervent piety. She records this, that it might be a memorandum to herself, to be thankful to G-d as long as she lived, for bringing her through that sorrow: and a memorandum to him, that she bore him into a vale of tears, in which he might expect few days and full of trouble. And the sorrow in his name might serve to put seriousness upon his spirit. Jabez was eminent:
1. In learning, because we find that the families of the scribes dwelt at Jabez (cp. 2:55), a city which, it is likely, took its name from him. The Jews say that he was a famous doctor of the law and left many disciples behind him. And it should seem, by the mentioning of him so abruptly here, that his name was well known when Ezra wrote this.
2. In piety, because we find here that he was a praying man. His inclination to devotion made him truly honourable, and by prayer he obtained those blessings from G-d which added much to his honour. The way to be truly great is to be truly good and to pray much.
3. The prayer he made, probably like Solomon’s prayer for wisdom, just when he was setting out in the world. He set himself to acknowledge G-d in all his ways, put himself under the divine blessing and protection, and prospered accordingly. Perhaps these were the heads on which he enlarged in his daily prayers; for this purpose it was his constant practice to pray alone, and with his family, as Daniel. Some think that it was upon some particular occasion, when he was straitened and threatened by his enemies, that he prayed this prayer.]
[10] And Jabez called on the G-d of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And G-d granted him that which he requested.
[Called - When he was undertaking some great and dangerous service.
Enlarge - Drive out these Canaanites, whom thou hast commanded us to root out.
Grieve - That it may not oppress and overcome me: more is understood than is expressed. He used this expression in allusion to his name, which signifies grief.
And G-d granted. - Prospered him remarkably in his undertakings, in his studies, in his worldly business, and in his conflicts with the Canaanites.
G-d granted him that which he requested - Whatever was the kind of undertaking which roused his anxieties, Jabez enjoyed a remarkable degree of prosperity, and G-d, in this instance, proved that He was not only the hearer, but the answerer of prayer. Observe:
1. To whom he prayed, not to any of the G-ds of the Gentiles; no, he called on the G-d of Israel, the living and true G-d, who alone can hear and answer prayer, and in prayer had an eye to him as the G-d of Israel, a G-d in covenant with his people, the G-d with whom Jacob wrestled and prevailed and was thence called Israel.
2. What was the nature of his prayer:
(A.) As the margin reads it, it was a solemn vow— If thou wilt bless me indeed, etc. and then the sense is imperfect, but may easily be filled up from Jacob’s vow, or some such like— then thou shalt be my G-d. He did not express his promise, but left it to be understood, either because he was afraid to promise in his own strength or because he resolved to devote himself entirely to G-d. He does, as it were, give G-d a blank paper, let him write what he pleases: "L-d, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal for ever.’’
(B.) As the text reads it, it was the language of a most ardent and affectionate desire: O that thou wouldst bless me!
3. What was the matter of his prayer. Four things he prayed for:
(A.) That G-d would bless him indeed: "That, blessing, thou wilt bless me, bless me greatly with manifold and abundant blessings.’’ Perhaps he had an eye to the promise G-d made to Abraham (Gen. 22:17), in blessing, I will bless thee. "Let that blessing of Abraham come upon me.’’ Spiritual blessings are the best blessings, and those are blessed indeed who are blessed with them. G-d’s blessings are real things and produce real effects. We can but wish a blessing: he commands it. Those whom he blesses are blessed indeed.
(B.) That he would enlarge his coast that he would prosper his endeavors for the increase of what fell to his lot either by work or war. That G-d would enlarge our hearts, and so enlarge our portion in himself and in the heavenly Canaan, ought to be our desire and prayer.
(C.) That G-d’s hand might be with him. The prayer of Moses for this tribe of Judah was, That his own hands might be sufficient for him, Deut. 33:7; but Jabez expects not that this can be the case, unless he have G-d’s hand with him and the presence of his power. G-d’s hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is indeed a hand sufficient for us, all-sufficient.
(D.) That he would keep him from evil, the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt him, nor grieve him, nor make him a Jabez indeed, a man of sorrow: in the original there is an allusion to his name. Father in heaven, deliver me from evil.
4. What was the success of his prayer: G-d granted him that which he requested, prospered him remarkably, and gave him success in his undertakings, in his studies, in his worldly business, in his conflicts with the Canaanites, and so he became more honourable than his brethren. G-d was of old always ready to hear prayer, and his ear is not yet heavy.]
[9] And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow.
[Jabez - was, as many think, the son of Coz, or Kenaz, and is here eulogized for his sincere and fervent piety, as well, perhaps, as for some public and patriotic works which he performed. The Jewish writers affirm that he was an eminent doctor in the law, whose reputation drew so many scribes around him that a town was called by his name (2:55); and to the piety of his character this passage bears ample testimony. The memory of the critical circumstances which marked his birth was perpetuated in his name (compare Genesis 35:15); and yet, in the development of his high talents or distinguished worth in later life, his mother must have found a satisfaction and delight that sufficiently rewarded for all her early trials. His prayer which is here recorded, and which, like Jacob's, is in the form of a vow (Genesis 28:20), seems to have been uttered when he was entering on an important or critical service, for the successful execution of which he placed confidence neither on his own nor his people's prowess, but looked anxiously for the aid and blessing of G-d. The enterprise was in all probability the exclusion of the Canaanites from the territory he occupied; and as this was a war of extermination, which G-d Himself had commanded, His blessing could be the more reasonably asked and expected in preserving them from all the evils to which the undertaking might expose him. In these words, "that it may not grieve me," and which might be more literally rendered, "that I may have no more sorrow," there is an allusion to the meaning of his name, Jabez, signifying "grief"; and the import of this petition is, Let me not experience the grief which my name implies, and which my sins may well produce.
Honourable - For courage, and for fervent piety. She records this, that it might be a memorandum to herself, to be thankful to G-d as long as she lived, for bringing her through that sorrow: and a memorandum to him, that she bore him into a vale of tears, in which he might expect few days and full of trouble. And the sorrow in his name might serve to put seriousness upon his spirit. Jabez was eminent:
1. In learning, because we find that the families of the scribes dwelt at Jabez (cp. 2:55), a city which, it is likely, took its name from him. The Jews say that he was a famous doctor of the law and left many disciples behind him. And it should seem, by the mentioning of him so abruptly here, that his name was well known when Ezra wrote this.
2. In piety, because we find here that he was a praying man. His inclination to devotion made him truly honourable, and by prayer he obtained those blessings from G-d which added much to his honour. The way to be truly great is to be truly good and to pray much.
3. The prayer he made, probably like Solomon’s prayer for wisdom, just when he was setting out in the world. He set himself to acknowledge G-d in all his ways, put himself under the divine blessing and protection, and prospered accordingly. Perhaps these were the heads on which he enlarged in his daily prayers; for this purpose it was his constant practice to pray alone, and with his family, as Daniel. Some think that it was upon some particular occasion, when he was straitened and threatened by his enemies, that he prayed this prayer.]
[10] And Jabez called on the G-d of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And G-d granted him that which he requested.
[Called - When he was undertaking some great and dangerous service.
Enlarge - Drive out these Canaanites, whom thou hast commanded us to root out.
Grieve - That it may not oppress and overcome me: more is understood than is expressed. He used this expression in allusion to his name, which signifies grief.
And G-d granted. - Prospered him remarkably in his undertakings, in his studies, in his worldly business, and in his conflicts with the Canaanites.
G-d granted him that which he requested - Whatever was the kind of undertaking which roused his anxieties, Jabez enjoyed a remarkable degree of prosperity, and G-d, in this instance, proved that He was not only the hearer, but the answerer of prayer. Observe:
1. To whom he prayed, not to any of the G-ds of the Gentiles; no, he called on the G-d of Israel, the living and true G-d, who alone can hear and answer prayer, and in prayer had an eye to him as the G-d of Israel, a G-d in covenant with his people, the G-d with whom Jacob wrestled and prevailed and was thence called Israel.
2. What was the nature of his prayer:
(A.) As the margin reads it, it was a solemn vow— If thou wilt bless me indeed, etc. and then the sense is imperfect, but may easily be filled up from Jacob’s vow, or some such like— then thou shalt be my G-d. He did not express his promise, but left it to be understood, either because he was afraid to promise in his own strength or because he resolved to devote himself entirely to G-d. He does, as it were, give G-d a blank paper, let him write what he pleases: "L-d, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal for ever.’’
(B.) As the text reads it, it was the language of a most ardent and affectionate desire: O that thou wouldst bless me!
3. What was the matter of his prayer. Four things he prayed for:
(A.) That G-d would bless him indeed: "That, blessing, thou wilt bless me, bless me greatly with manifold and abundant blessings.’’ Perhaps he had an eye to the promise G-d made to Abraham (Gen. 22:17), in blessing, I will bless thee. "Let that blessing of Abraham come upon me.’’ Spiritual blessings are the best blessings, and those are blessed indeed who are blessed with them. G-d’s blessings are real things and produce real effects. We can but wish a blessing: he commands it. Those whom he blesses are blessed indeed.
(B.) That he would enlarge his coast that he would prosper his endeavors for the increase of what fell to his lot either by work or war. That G-d would enlarge our hearts, and so enlarge our portion in himself and in the heavenly Canaan, ought to be our desire and prayer.
(C.) That G-d’s hand might be with him. The prayer of Moses for this tribe of Judah was, That his own hands might be sufficient for him, Deut. 33:7; but Jabez expects not that this can be the case, unless he have G-d’s hand with him and the presence of his power. G-d’s hand with us, to lead us, protect us, strengthen us, and to work all our works in us and for us, is indeed a hand sufficient for us, all-sufficient.
(D.) That he would keep him from evil, the evil of sin, the evil of trouble, all the evil designs of his enemies, that they might not hurt him, nor grieve him, nor make him a Jabez indeed, a man of sorrow: in the original there is an allusion to his name. Father in heaven, deliver me from evil.
4. What was the success of his prayer: G-d granted him that which he requested, prospered him remarkably, and gave him success in his undertakings, in his studies, in his worldly business, in his conflicts with the Canaanites, and so he became more honourable than his brethren. G-d was of old always ready to hear prayer, and his ear is not yet heavy.]
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