1 Chronicles · Chapter 4

V. 1. The sons-The posterity: for only Pharez was his immediate son. But they are all mentioned here only to shew Shobal’s descent from Judah.

Verse 1. The sons of Judah] A genealogy of this tribe has already been given in the second chapter. It is here introduced again, with some variations. Probably there were different copies in the public registers; and the writer of this book, finding that this second one contained some remarkable particulars, thought proper to insert it in this place: and no reader will regret the insertion, when he carefully considers the matter.

Verse 1. The sons of Judah — The posterity: for only Pharez was his immediate son. But they are all mentioned here only to show Shobal’s descent from Judah.

Verses 2, 3. The families of the Zorathites — So denominated, not from a man, but a place named Zoreah, (1 Chronicles 2:53, and Joshua 15:33,) situated in the tribe of Judah. Here several families of that tribe settled; who were descended from Jahath, Ahumai, and Lahad, the sons and grandsons of Shobal. Of the father of Etam — Descended from the proprietor or chief man of a place, called Etam, which was in this tribe, verse 32.

Verse 3. These were of the father of Etam] “And these are the rabbins (doctors) living at Etam, Jezreel, Ishma, and Idbash.”-T.

Verses 2, 3. The families of the Zorathites — So denominated, not from a man, but a place named Zoreah, (1 Chronicles 2:53, and Joshua 15:33,) situated in the tribe of Judah. Here several families of that tribe settled; who were descended from Jahath, Ahumai, and Lahad, the sons and grandsons of Shobal. Of the father of Etam — Descended from the proprietor or chief man of a place, called Etam, which was in this tribe, verse 32.

Verse 4. Penuel the father of Gedor — In verse 18, Jered is said to be the father, that is, the founder or lord of Gedor. It is probable they were both concerned in building or governing it. The sons of Hur — By some other wife than her by whom he had the children, mentioned 1 Chronicles 2:20. The father of Beth-lehem — In 1 Chronicles 2:51, Salma is said to be the father of Beth-lehem. But this may be understood as in the foregoing clause of this verse.

Verse 7. And Ethnan.] After this word we should, with the Targum, read Coz, whose posterity is mentioned in the next verse. Coz was probably the same as Kenaz.

Verse 8. The son of Harum.] Jabez should be mentioned at the end of this verse, else he is as a consequent without an antecedent.

V. 9. Honourably-For courage, and for fervent piety. She records this, that it might be a memorandum to herself, to be thankful to God 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 a seriousness upon his spirit.

Verse 9. And Jabez was more honourable] This whole account is variously understood by some of the principal versions. I shall subjoin a translation of each.

SEPTUAGINT.-“And Igabes was more glorious than his brethren; and his mother called his name Igabes, saying, I have brought thee forth as Gabes. And Igabes invoked the God of Israel, saying, If in blessing thou wilt bless me, and enlarge my borders, and thy hand be with me, and wilt give me understanding not to depress me: and God brought about all that he requested.”

SYRIAC.-“And one of these was dear to his father and to his mother; and he called his name [Syriac] ainai, MY EYE. And he said to him, In blessing may the Lord bless thee, and enlarge thy boundary; and may his hand be with thee; and may he preserve thee from evil, that it may not rule over thee; and may he give to thee whatsoever thou shalt request of him!” ARABIC.-“And this one (Hastahar or Harum) was beloved of his father and his mother: and they called his name [Arabic] aina, MY EYE; and they said unto him, May the Lord bless thee, and multiply thy people, and may his hand be present with thee, because thou wast born in Beth-lehem!” These two latter versions seem to have copied each other, and the Vulgate is nearly, like ours, a literal rendering of the Hebrew; but the Chaldee is widely different from all the rest:—

CHALDEE.-“And Jabets also, he is Othniel, honourable and skilled in the law beyond his brethren, whose mother called his name Jabets, because she had borne him with sorrow. And Jabets prayed to the God of Israel, saying, O that in blessing thou wouldest bless me with children, and enlarge my borders with disciples; and that thy hand may be with me in business, that thou mayest make me like to my companions, that evil concupiscence may the less grieve me! And the Lord granted that which he prayed for.” Of this honourable person we know nothing but what is here mentioned, nor does the name occur in any other part of Scripture except in 1 Chronicles 2:55, where it appears to be the name of a place, but is understood by the Chaldee to be the name of a person, as here. Though I have noticed this particularly in the note on that place, yet I think it right to add the Chaldee here, that all that concerns this worthy person may be seen at one view:—

1 Chronicles 2:55: “The families of the Rechabites, the son of Eliezer, the son of Moses, the disciples of Jabets; he was Othniel, the son of Kenaz. And he was called Jabets, xb[y Yabets, because in his counsel [hytxy[b beytsatih, from x[y yaats, he counselled, advised, &c.] he instituted a school for disciples. They were called Tirathim, תרעתים, because in their hymns their voices were like trumpets, [from [r ra, to sound like a trumpet; see Numbers 10:9; 2 Chronicles 13:12,] and Shimathim, שמעתים, because in hearing, they lifted up their faces, i.e. in prayer, [from [mv shama, he heard, hearkened,] and Suchathim, µytkwc, because they were overshadowed with the spirit of prophecy, [from Ës sach, a tabernacle, or extended covering.]” For farther particulars, see at the end of this chapter. See Clarke “1 Chronicles 4:43”.

Verse 9. Jabez was more honourable, &c. — For courage and fervent piety. His mother called his name Jabez — That is, sorrowful; saying, Because I bare him with sorrow — She had hard labour when she was in travail with him. She records this, that it might be a memorandum to herself, to be thankful to God 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 implied in his name might serve to put a seriousness upon his spirit.

Verse 9. Jabez, dolour, grief, anguish. He was honourable; the same with Othniel, according to the Targumists.

V. 10. 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 useth this expression in allusion to his name, which signifies grief. And God granted, &c.-Prospered him remarkably in his undertakings, in his studies, in his worldly business, and in his conflicts with the Canaanites.

Verse 10. Jabez called on the God of Israel — The living and true God, who alone can hear and answer prayer: and in prayer he had an eye to him as the God of Israel, a God in covenant with his people, the God with whom Jacob wrestled and prevailed, and was thence called Israel. Saying, O that thou wouldest bless me indeed! — He did not say in what respect he desired God to bless him, but leaves that to God, giving him, as it were, a blank paper, that he might write what he pleased. Spiritual blessings are the best blessings, and those are blessed indeed, who are blessed with them. God’s blessings are real things, and produce real effects. We can but wish a blessing: he commands it. And enlarge my coast — Prosper my endeavours for the increase of what has fallen to my lot: drive out these Canaanites, whom thou hast commanded us to root out; and therefore I justly beg and expect thy blessing in the execution of thy command. That thy hand might be with me — The prayer of Moses for this tribe of Judah was, that his own hands might be sufficient for him; but Jabez expects not that, unless he have God’s hand with him, and the presence of his power. God’s hand with us to lead, protect, strengthen us, and to work all our works in and for us, is indeed a hand sufficient for us, yea, all-sufficient. And keep me from evil — The evil of sin, the evil of trouble; all the evil designs of my enemies, and all disastrous events. That it may not grieve me — That it may not oppress and overcome me. He uses this expression in allusion to his name, which signifies grief: as if he had said, Lord, let me not have that grief which my name implies, and which my sin deserves. God granted him that which he requested — Prospered him remarkably in his undertakings, in his worldly business, in his conflicts with the Canaanites, and his endeavours after knowledge, and holiness, and other spiritual blessings.

V. 12. Rechab-From these are sprung the present inhabitants of Rechab, a town not elsewhere mentioned.

Verse 12. These are the men of Rechah.] “These are the men of the great Sanhedrin.”-T.

Verses 12-14. These are the men of Rechah — From these sprung the inhabitants of Rechah, a town not mentioned elsewhere. The sons of Kenaz — Who was the son, either of Chelub, (verse 11,) or of his son Eshton, (verse 12,) and the father of Jephunneh, and consequently Caleb’s grandfather, (verse 15,) whence Caleb is called a Kenezite, Numbers 32:12. Hathath — Understand, and Meonothai, out of the beginning of the following verse, as in verse 7, where Coz must be supplied from the next verse. And similar ellipses we meet with elsewhere. Joab, the father of the valley — Of the inhabitants of the valley.

Verses 12-14. These are the men of Rechah — From these sprung the inhabitants of Rechah, a town not mentioned elsewhere. The sons of Kenaz — Who was the son, either of Chelub, (verse 11,) or of his son Eshton, (verse 12,) and the father of Jephunneh, and consequently Caleb’s grandfather, (verse 15,) whence Caleb is called a Kenezite, Numbers 32:12. Hathath — Understand, and Meonothai, out of the beginning of the following verse, as in verse 7, where Coz must be supplied from the next verse. And similar ellipses we meet with elsewhere. Joab, the father of the valley — Of the inhabitants of the valley.

V. 14. Father-Of the inhabitants of the valley.

Verses 12-14. These are the men of Rechah — From these sprung the inhabitants of Rechah, a town not mentioned elsewhere. The sons of Kenaz — Who was the son, either of Chelub, (verse 11,) or of his son Eshton, (verse 12,) and the father of Jephunneh, and consequently Caleb’s grandfather, (verse 15,) whence Caleb is called a Kenezite, Numbers 32:12. Hathath — Understand, and Meonothai, out of the beginning of the following verse, as in verse 7, where Coz must be supplied from the next verse. And similar ellipses we meet with elsewhere. Joab, the father of the valley — Of the inhabitants of the valley.

14. The father of the valley of Charashim — That is, father of those who dwelt there, and founder, so to speak, of the institution which gave the place its name. The inhabitants of this valley were craftsmen, and were descended from Joab, the son of Seraiah; so the business of engraving and working in wood and metals was the institution of the place. The location of this valley is unknown, but Nehemiah 11:35, and the Talmud, would seem to place it in the vicinity of Lod, or Lydda.

Verse 15. Caleb the son of Jephunneh] We have already met with this eminent person in Numbers 13:6, 30; 14:24, and elsewhere; and seen his courageous piety and inflexible integrity. The Targum says here, “They called him Caleb, the son of Jephunneh, because he had purged his soul from the counsel of the spies.”

Verse 18. And his wife Jehudijah] The Targum considers the names in this verse as epithets of Moses: “And his wife Jehuditha educated Moses after she had drawn him out of the water: and she called his name Jered, because he caused the manna to descend upon Israel; and Prince Gedor, because he restored the desolations of Israel; Heber also, because he joined Israel to their heavenly Father; and Prince Socho, because he overshadowed Israel with his righteousness, and Jekuthiel, because the Israelites waited on the God of heaven in his time, forty years in the desert; and prince Zanoah, because God, on his account, had passed by the sins of Israel. These names Bithiah, the daughter of Pharaoh, called him by the spirit of prophecy, for she became a proselyte; and Mered took her to himself to wife: he is Caleb, and was so called because he opposed the counsel of the spies.”-T. A similar explanation is given by Jarchi.

Verse 18. Bithiah, the daughter of Pharaoh, whom Mered took — That is, married. But it is not likely that he married the daughter of the king of Egypt, unless some natural daughter; but rather of some other person called by that name, who might either be an Israelite, or one brought by force out of Egypt by way of spoil.

V. 21. Shelah-Having treated of the posterity of Judah by Pharez, and by Zara, he now comes to his progeny by Shelah.

Verse 21. That wrought fine linen] “Of the family of those who worked in fine flax to make garments for kings and priests.”-T.

Verse 21. The sons of Shelah — Having spoken of the posterity of Judah by Pharez, and by Zarah, he now comes to his progeny by Shelah. The families of them, that wrought fine linen — From him came all those families that were famous for weaving and working in fine linen; wherewith their kings and priests were clothed.

21. The house of them that wrought fine linen — These descendants of Ashbea were noted for working in linen, or byssus, as the sons of Joab were famed artificers. The writer records the fact as a fragment of ancient tradition, and mentions in the next verse, its if to explain why nothing more is said or known about the matter, that “these are ancient things,” old fragments of tradition, whose more minute details are lost.

V. 22. Had dominion-Which they ruled in the name and for the use of the kings of Judah, to whom Moab was subject from David’s time. Ancient things-The sense is those blessed times are long since past. Our ancestors had the dominion over the Heathen, but their degenerate posterity are slaves in Chaldea, were they are employed as potters or gardeners, or in other servile works.

Verse 22. And Joash, and Saraph] “And the prophets and scribes which sprang from the seed of Joshua, and the Gibeonites, whose office it was to serve in the house of the sanctuary, because they had lied to the princes of Israel; also Joash, who is the same as Mahlon; and Saraph, who is the same as Chilion, who took wives of the daughters of Moab and Boaz, the chief of the wise men of the college of Bethlehem, and of those who existed in former days.”-T.

Verses 22, 23. Who had the dominion in Moab — Which they ruled in the name and for the use of the kings of Judah, to whom Moab was subject from David’s time. Ancient things — The sense is, those blessed times are long since past. Our ancestors had the dominion over the heathen, but their degenerate posterity are slaves in Chaldea, where they are employed as potters or gardeners, or in other servile works These were — Or, rather, these are the potters, &c. — For he seems to oppose their present servitude to their former glory, and to show how low and mean they were in spirit, in that they would rather tarry among the heathen to do their drudgery than return to Jerusalem to serve God, and enjoy their freedom. There they dwelt — Or, rather, now dwell, when their brethren are returned: for Ezra seems to have written this, after leave was given by Cyrus for the return of the Jews. With the king for his work — The king of Persia, esteeming it a greater honour and happiness to serve that earthly monarch in the meanest employments, than the King of kings in his temple, and in his most noble and heavenly work.

Ver. 22. Jokim, &c. These four probably resided in Moab, about the time of Elimelech. Ruth 1:2.

V. 23. There are-He seems to oppose their present servitude to their former glory, and to shew their mean spirits that had rather tarry among the Heathen to do their drudgery, than return to Jerusalem to serve God and enjoy their freedom. The king-Of Babylon: esteeming it a greater honour to serve that earthly monarch in the meanest employments, than to serve the king of kings in his temple.

Verse 23. These were the potters] “These are the disciples of the law, for whose sake the world was created; who preside in judgment, and establish the world; and they build and perfect the fallen down house of Israel: they dwelt there with the Shechinah of the King of the world, in the study of the law and the intercalation or months, and determining the commencement of years and festivals: and they computed the times from heaven in the days of Ruth, the mother of kingdoms, to the days of Solomon the king.”-T. I am afraid this paraphrase gives us as little light as the text itself, which speaks of potters, and those who dwelt among plants and hedges. They were probably brickmakers; perhaps potters also, who had their dwelling in low grounds, and fabricated the clay into pots and bricks that was digged up in forming fences in the king’s domains.

Verses 22, 23. Who had the dominion in Moab — Which they ruled in the name and for the use of the kings of Judah, to whom Moab was subject from David’s time. Ancient things — The sense is, those blessed times are long since past. Our ancestors had the dominion over the heathen, but their degenerate posterity are slaves in Chaldea, where they are employed as potters or gardeners, or in other servile works These were — Or, rather, these are the potters, &c. — For he seems to oppose their present servitude to their former glory, and to show how low and mean they were in spirit, in that they would rather tarry among the heathen to do their drudgery than return to Jerusalem to serve God, and enjoy their freedom. There they dwelt — Or, rather, now dwell, when their brethren are returned: for Ezra seems to have written this, after leave was given by Cyrus for the return of the Jews. With the king for his work — The king of Persia, esteeming it a greater honour and happiness to serve that earthly monarch in the meanest employments, than the King of kings in his temple, and in his most noble and heavenly work.

23. Dwelt among plants and hedges — These words should be rendered as proper names, inhabitants of Netaim and Gederah. They dwelt with the king for his work — They occupied the royal lands and laboured in manual service for the king. In the excavations made at the southeast angle of the Haram enclosure, remains of ancient pottery were found, bearing in Phenician letters the words, To King Zepha; King Shat. On one piece was a part of the word “Melek,” king. On the other pieces the letters had become obliterated.

Verse 24. The sons of Simeon] This genealogy is very different from that given in Genesis 46:10, and Numbers 26:12. This may be occasioned by the same person having several names, one list taking one name, another list some other, and so on: to reconcile is impossible; to attempt it, useless.

Verse 24. The sons of Simeon were Nemuel, &c. — These are here joined with Judah, because their possession was taken out of Judah’s portion, Joshua 19:1. This account seems to differ from that in Genesis 46:10, both in the number and names of the persons; which is not strange, considering how customary it was among the Hebrews for one person to have two or three names given to him upon different occasions. And for Ohad, he may be omitted here, because he left no posterity after him as the rest did.

V. 27. Of Judah-The tribe of Simeon did not increase proportionably 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 God’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.

Verse 27. Neither did all their family multiply] In Numbers 1:23 the number of all the families of Simeon was fifty-nine thousand three hundred; and that of Judah was, Numbers 1:27, not less than seventy-four thousand six hundred. When the next census was made, Num. 26, the tribe of Judah amounted to seventy-six thousand five hundred, an increase of one thousand nine hundred; while the tribe of Simeon amounted only to twenty-two thousand two hundred, a decrease of thirty-seven thousand one hundred. It was at that time the smallest tribe in Israel.

Verse 27. Neither did their family multiply like the children of Judah — The tribe of Simeon did not increase proportionably 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 God’s curse upon them, delivered by the month of holy Jacob, (Genesis 49.,) and signified by Moses’s neglect of them, when he blessed all the other tribes.

V. 31. 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, 1 Samuel 27:6.

Verse 31. These were their cities unto the reign of David.] It appears that David took some of the cities of the Simeonites, and added them to Judah; Ziklag for instance, 1 Samuel 27:6.

As the tribe of Simeon had withdrawn their allegiance from the house of David, the kings of Judah extended their domination as far as possible into the territories of that tribe, so that they were obliged to seek pasture for their flocks at Gedor, and in the mountains of Seir, as we find 1 Chronicles 4:39-42.

Verse 31. These were 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, 1 Samuel 27:6.

39. They went to… Gedor — So the Simeonites, like the Danites, (Judges xviii,) enlarged their possessions by conquest. Whether this Gedor is the same as that in the mountains of Judah, (Joshua 15:58,) which Dr. Robinson identifies with Jedur north of Hebron, is uncertain. Ewald proposes to amend by reading, with the Septuagint, Gerar, the city where Abraham and Isaac dwelt. Genesis 20:1; 26:1. But wherever the place, the Simeonites found there the rich pastures they desired, and did not hesitate to destroy the tents of the peaceful occupants, and to take forcible possession of their fields, as the Danites did in the case of the inhabitants of Laish.

V. 40. Fat pasture, &c.-Those who thus dwelt (as we do) in a fruitful country, and whose land is wide and quiet and peaceable, have reason to own themselves indebted to that God, who appoints the bounds of our habitation. Of Ham-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.

Verse 40. They of Ham had dwelt there of old.] These were probably either Philistines or Egyptians, who dwelt at Gedor, which was situated in the environs of Joppa and Samnia.

Those whom the five hundred Simeonites expelled from Seir were Amalekites, 1 Chronicles 4:43.

Verse 40. They found fat pasture, &c. — Those who thus dwelt (as we do) in a fruitful country, and whose land is wide, and quiet, and peaceable, have reason to own themselves indebted to that God, who appoints the bounds o four habitation. Of Ham — 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.

Verse 41. These came in the days of Hezekiah — But a little before their captivity, which was in the sixth year of Hezekiah, 2 Kings 17. So their joy in their new, pleasant, and fruitful possessions, lasted but for a very little while. And smote their tents — The people dwelling in tents; in which, it seems, they continued to dwell for the convenience of pasturage. And destroyed them unto this day — So as that they could never after recover themselves.

41. The habitations that were found there — Rather, the Meunim, or Meunites, who were found there. These seem to have been an Arabian tribe of nomads from the vicinity of Mount Seir. Compare 2 Chronicles 26:7.

Verse 43. They smote the rest of the Amalekites] Those who had escaped in the war which Saul made against them, (see 1 Samuel 14:48,) and from David, who had attacked them afterwards, 2 Samuel 8:12.

THE expedition of the Simeonites mentioned here, against Gedor and Seir, was in the days of Hezekiah; and, as Calmet conjectures, near about the time of the captivity of the ten tribes, when the remnant of Simeon would feel themselves obliged to retire more southward, into Arabia Petræa, for fear of the Jews. These may be probable conjectures.-See Calmet. There are several things in the account of Jabez that are very instructive:—

1. He appears to have been a child brought into the world with great difficulty, at the risk of his own life and that of his mother. So much seems to be implied in, she bare him with sorrow, i.e., with peculiar sorrow and danger.

2. To perpetuate the merciful interposition of God in her own and her son’s behalf, she gave him a name that must have recalled to her and his remembrance the danger to which both their lives were exposed, and from which they could not have been extricated but by the especial help of God. She called his name Jabez, &c.

3. He was brought up in the fear of God; he was no idolater; he worshipped the God of Israel, and he showed the sincerity of his faith by frequent and earnest prayer.

4. His prayer was at once both enlightened and pious. He had piety towards God, and therefore he trusted in him: he knew that he was the fountain of all good, and therefore he sought all necessaries both for body and soul from him. He prayed to the God of Israel.

5. Both the matter and manner of his prayer were excellent. His heart was deeply impressed with its wants, and therefore he was earnest and fervent; O that thou wouldest bless me indeed; ynkrbt Ërb אם im barech tebarecheni; “O that in blessing thou wouldest bless me!” Let me live under thy benediction! Do thou diligently and frequently bless me!

6. He prays for the things necessary for the body as well as for the soul: And enlarge my coasts-grant me as much territory as may support my family. Let the means of living be adequate to the demands of life; let me have the necessaries, conveniences, and, as far as they may be safely intrusted with me, the comforts of life! O that thou wouldest enlarge my coasts!

7. He is conscious that without the continual support of God he must fail; and therefore he prays to be upheld by his power: That thy hand might be with me! May I ever walk with thee, and ever feel the hand of thy power to support and cover me in all the trials, dangers, and difficulties of life; and the hand of thy providence to supply all my wants in reference to both worlds!

8. He dreads both sin and suffering, and therefore prays against both: O that thou wouldest keep me from evil, that it may not grieve me! Sin and misery are in every step of the journey of life; keep me from sin, that I grieve thee not; and keep me from sin, that I render not myself miserable! We can never offend God without injuring ourselves; he that sins must suffer. Thorns and scorpions are everywhere in the way to perdition; and he that walks in it must be torn and stung. He alone is happy who walks in the ways of God. Keep me from evil, that it may not grieve me.

9. Prayers that have a right aim will have a right answer; Jabez did not pray in vain, for God granted him that which he requested. He was continually blessed; his family was increased; the hand of God was upon him for good. He was saved from sin, and saved from the pangs and sufferings of a guilty conscience.

10. If we take up the character and conduct of Jabez in the view given by the Chaldee, we shall not only see him as a pious and careful man, deeply interested in behalf of himself and his family, but we shall see him as a benevolent man, labouring for the welfare of others, and especially for the religious instruction of youth. He founded schools, in which the young and rising generation were taught useful knowledge, and especially the knowledge of God. He had disciples, which were divided into three classes, who distinguished themselves by their fervour in the worship of God, by their docility in obediently hearing and treasuring up the advices and instructions of their teachers, and by their deep piety to God in bringing forth the fruits of the Spirit. The spirit of prophecy, that is, of prayer and supplication, rested upon them.

11. He did not do these things merely as a duty he owed to God and his fellows, but from the abundance of a generous and loving heart: In his counsel he erected a school of disciples. God had blessed him with temporal things, and he secures their continuance by devoting them to his service; he honours God with his substance, and God honours him with his especial blessing and approbation.

12. On these accounts he was more honourable than his brethren. He was of the same stock and the same lineage; he had neither nobility of birth, nor was distinguished by earthly titles; in all these respects he was on a level with his brethren: but God tells us that he was more honourable than them all; and why? because he prayed, because he served his Maker, and because he lived to do good among men; therefore he received the honour that cometh from God. Reader, imitate the conduct of this worthy Israelite, that thou mayest be a partaker of his blessings.

The things added by the Targumist might have been derived from authentic tradition.

I CHRONICLES

Verse 43. They smote the rest of the Amalekites — Not destroyed by Saul, or David, or his successors. That dwelt there unto this day — Until the Babylonish captivity, or the time next after it, when these books were written. For, although the main body of the tribe of Simeon, dwelling in Canaan, were carried into captivity, yet this small remnant of them, having removed their dwellings, and being planted In mount Seir, which lay southward from Judah, might possibly be continued and preserved in those parts, when their brethren were gone into captivity.

43. The Amalekites that were escaped — Supposed to be those who escaped the sword of Saul and David. 1 Samuel 14:48; 2 Samuel 8:12.