1 Chronicles 4 Commentary

A second genealogy of Judah, vv. 1-23. The account of Jabez, 1Chr 4:9 , 1Chr 4:10 . The genealogy of Simeon, 1Chr 4:24-27 . Their cities, 1Chr 4:28-31 . Their villages, and where situated, 1Chr 4:32 , 1Chr 4:33 . The heads of families, 1Chr 4:34-38 . Where they settled; and what was their occupation, 1Chr 4:39-43 . 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 3 These were of the father of Etam - "And these are the rabbins (doctors) living at Etam, Jezreel, Ishma, and Idbash." - T. 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. Verse 9 And Jabez was more honorable - 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 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 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, honorable 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 honorable person we know nothing but what is here mentioned, nor does the name occur in any other part of Scripture except in 1Chr 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: - 1Chr 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, יעבץ Yabets, because in his counsel [בעיצתיה beqtsatih, from יעץ yaats, he counselled, advised, etc.] he instituted a school for disciples. They were called Tirathim, תרעתים, because in their hymns their voices were like trumpets, [from רע ra, to sound like a trumpet; see Num 10:9 ; 2Chr 13:12 ], and Shimathim, שמעתים, because in hearing, they lifted up their faces, i.e. in prayer, [from שמע shama, he heard, hearkened], and Suchathim, שוכתים, because they were overshadowed with the spirit of prophecy, [from שך sach, a tabernacle, or extended covering]." For farther particulars, see at the end of this chapter, 1Chr 4:43 (note). Verse 12 These are the men of Rechah - "These are the men of the great Sanhedrin." - T. Verse 15 Caleb the son of Jephunneh - We have already met with this eminent person in Num 13:6 , Num 13:30 ; Num 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 21 That wrought fine linen - "Of the family of those who worked in fine flax to make garments for kings and priests." - T. 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. 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. Verse 24 The sons of Simeon - This genealogy is very different from that given in Gen 46:10 , and Num 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 27 Neither did all their family multiply - In Num 1:23 the number of all the families of Simeon was fifty-nine thousand three hundred; and that of Judah was, Num 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 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, 1Sam 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 1Chr 4:39-42 . 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, 1Chr 4:43 . Verse 43 They smote the rest of the Amalekites - Those who had escaped in the war which Saul made against them, (see 1Sam 14:48 ), and from David, who had attacked them afterwards, 2Sam 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 Petraea, 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, etc. 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; אם ברך תברכני 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, laboring 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 fervor 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 honors God with his substance, and God honors him with his especial blessing and approbation. 12. On these accounts he was more honorable 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 honorable 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 honor 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. Introduction

The Sons of Judah; The Prayer of Jabez. ( b. c. 1720.) 1 The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal. 2 And Reaiah the son of Shobal begat Jahath; and Jahath begat Ahumai, and Lahad. These are the families of the Zorathites. 3 And these were of the father of Etam; Jezreel, and Ishma, and Idbash: and the name of their sister was Hazelel-poni: 4 And Penuel the father of Gedor, and Ezer the father of Hushah. These are the sons of Hur, the firstborn of Ephratah, the father of Bethlehem. 5 And Ashur the father of Tekoa had two wives, Helah and Naarah. 6 And Naarah bare him Ahuzam, and Hepher, and Temeni, and Haahashtari. These were the sons of Naarah. 7 And the sons of Helah were, Zereth, and Jezoar, and Ethnan. 8 And Coz begat Anub, and Zobebah, and the families of Aharhel the son of Harum. 9 And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow. 10 And Jabez called on the God 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 God granted him that which he requested. One reason, no doubt, why Ezra is here most particular in the register of the tribe of Judah is because it was that tribe which, with its appendages, Simeon, Benjamin, and Levi, made up the kingdom of Judah, which not only long survived the other tribes in Canaan, but in process of time, now when this was written, returned out of captivity, when the generality of the other tribes were lost in the kingdom of Assyria. The most remarkable person in this paragraph is Jabez. It is not said whose son he was, nor does it appear in what age he lived; but, it should seem, he was the founder of one of the families of Aharhel, mentioned v. 8 . Here is, I. The reason of his name: his mother gave him the name with this reason, Because I bore him with sorrow, v. 9 . All children are borne with sorrow (for the sentence upon the woman is, In sorrow shalt thou bring forth children ), but some with much more sorrow than others. Usually the sorrow in bearing is afterwards forgotten for joy that the child is born; but here it seems it was so extraordinary that it was remembered when the child came to be circumcised, and care was taken to perpetuate the remembrance of it while he lived. Perhaps the mother called Habez, as Rachel called her son Benoni, when she was dying of the sorrow. Or, if she recovered it, yet thus she recorded it, 1. That it might be a continual memorandum to herself, to be thankful to God as long as she lived for supporting her under and bringing her through that sorrow. It may be of use to be often reminded of our sorrows, that we may always have such thoughts of things as we had in the day of our affliction, and may learn to rejoice with trembling. 2. That it might likewise be a memorandum to him what this world is into which she bore him, a vale of tears, in which he must expect few days and full of trouble. The sorrow he carried in his name might help to put a seriousness upon his spirit. It might also remind him to love and honour his mother, and labour, in every thing, to be a comfort to her who brought him into the world with so much sorrow. It is piety in children thus to requite their parents, 1 Tim. v. 4 . II. The eminence of his character: He was more honourable than his brethren, qualified above them by the divine grace and dignified above them by the divine providence; they did virtuously, but he excelled them all. Now the sorrow with which his mother bore him was abundantly recompensed. That son which of all her children cost her most dear she was most happy in, and was made glad in proportion to the affliction, Ps. xc. 15 . We are not told upon what account he was more honourable than his brethren, whether because he raised a greater estate, or was preferred to the magistracy, or signalized himself in war; we have most reason to think it was upon the account of his learning and piety, not only because these, above any thing, put honour upon a man, but because we have reason to think that in these Jabez was eminent. 1. In learning, because we find that the families of the scribes dwelt at Jabez ( ch. ii. 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 God which added much to his honour. The way to be truly great is to be truly good and to pray much. III. 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 God 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. Observe, 1. To whom he prayed, not to any of the gods of the Gentiles; no, he called on the God of Israel, the living and true God, who alone can hear and answer prayer, and in prayer 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. 2. What was the nature of his prayer. (1.) As the margin reads it, it was a solemn vow— If thou wilt bless me indeed, &c. 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 God. 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 God. He does, as it were, give God a blank paper, let him write what he pleases: "Lord, if thou wilt bless me and keep me, do what thou wilt with me, I will be at thy command and disposal for ever." (2.) 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:—(1.) That God 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 God made to Abraham ( Gen. xxii. 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. God'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. (2.) That he would enlarge his coast, that he would prosper his endeavours for the increase of what fell to his lot either by work or war. That God would enlarge our hearts, and so enlarge our portion in himself and in the heavenly Canaan, ought to be our desire and prayer. (3.) That God'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. xxxiii. 7 ; but Jabez expects not that this can be the case, unless he have God's hand with him and the presence of his power. God'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. (4.) 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: God 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. God was of old always ready to hear prayer, and his ear is not yet heavy.

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.

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.

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.

Genealogies. ( b. c. 1420.) 11 And Chelub the brother of Shuah begat Mehir, which was the father of Eshton. 12 And Eshton begat Beth-rapha, and Paseah, and Tehinnah the father of Irnahash. These are the men of Rechah. 13 And the sons of Kenaz; Othniel, and Seraiah: and the sons of Othniel; Hathath. 14 And Meonothai begat Ophrah: and Seraiah begat Joab, the father of the valley of Charashim; for they were craftsmen. 15 And the sons of Caleb the son of Jephunneh; Iru, Elah, and Naam: and the sons of Elah, even Kenaz. 16 And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and Asareel. 17 And the sons of Ezra were, Jether, and Mered, and Epher, and Jalon: and she bare Miriam, and Shammai, and Ishbah the father of Eshtemoa. 18 And his wife Jehudijah bare Jered the father of Gedor, and Heber the father of Socho, and Jekuthiel the father of Zanoah. And these are the sons of Bithiah the daughter of Pharaoh, which Mered took. 19 And the sons of his wife Hodiah the sister of Naham, the father of Keilah the Garmite, and Eshtemoa the Maachathite. 20 And the sons of Shimon were, Amnon, and Rinnah, Benhanan, and Tilon. And the sons of Ishi were, Zoheth, and Benzoheth. 21 The sons of Shelah the son of Judah were, Er the father of Lecah, and Laadah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea, 22 And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubilehem. And these are ancient things. 23 These were the potters, and those that dwelt among plants and hedges: there they dwelt with the king for his work. We may observe in these verses, 1. 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, v. 14 . 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 disagree, yet chose to live together, for the improving of arts by comparing notes, and that they might support one another's reputation. 2. 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. 3. 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, &c. 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. 4. That another family had had dominion in Moab, but were 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 were 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 not 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.

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

Father - Of the inhabitants of the valley.

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

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.

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.

Genealogies. ( b. c. 715.) 24 The sons of Simeon were, Nemuel, and Jamin, Jarib, Zerah, and Shaul: 25 Shallum his son, Mibsam his son, Mishma his son. 26 And the sons of Mishma; Hamuel his son, Zacchur his son, Shimei his son. 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. 28 And they dwelt at Beer-sheba, and Moladah, and Hazar-shual, 29 And at Bilhah, and at Ezem, and at Tolad, 30 And at Bethuel, and at Hormah, and at Ziklag, 31 And at Beth-marcaboth, and Hazar-susim, and at Beth-birei, and at Shaaraim. These were their cities unto the reign of David. 32 And their villages were, Etam, and Ain, Rimmon, and Tochen, and Ashan, five cities: 33 And all their villages that were round about the same cities, unto Baal. These were their habitations, and their genealogy. 34 And Meshobab, and Jamlech, and Joshah the son of Amaziah, 35 And Joel, and Jehu the son of Josibiah, the son of Seraiah, the son of Asiel, 36 And Elioenai, and Jaakobah, and Jeshohaiah, and Asaiah, and Adiel, and Jesimiel, and Benaiah, 37 And Ziza the son of Shiphi, the son of Allon, the son of Jedaiah, the son of Shimri, the son of Shemaiah; 38 These mentioned by their names were princes in their families: and the house of their fathers increased greatly. 39 And they went to the entrance of Gedor, even unto the east side of the valley, to seek pasture for their flocks. 40 And they found fat pasture and good, and the land was wide, and quiet, and peaceable; for they of Ham had dwelt there of old. 41 And these written by name came in the days of Hezekiah king of Judah, and smote their tents, and the habitations that were found there, and destroyed them utterly unto this day, and dwelt in their rooms: because there was pasture there for their flocks. 42 And some of them, even of the sons of Simeon, five hundred men, went to mount Seir, having for their captains Pelatiah, and Neariah, and Rephaiah, and Uzziel, the sons of Ishi. 43 And they smote the rest of the Amalekites that were escaped, and dwelt there unto this day. We have here some of the genealogies of the tribe of Simeon (though it was not a tribe of great note), especially the princes of that tribe, v. 38 . Of this tribe it is said that they increased greatly, but not like the children of Judah, v. 27 . Those whom God increases ought to be thankful, though they see others that are more increased. Here observe, 1. The cities allotted them ( v. 28 ), of which see Joshua xix. 1 , &c. 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 God and prospered in their endeavours 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. (1.) 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 God who appoints the bounds of our habitation. (2.) 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. xlix. 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.

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, Numb 1:22 26:14 , which is to be ascribed to God's curse upon them, delivered by the mouth of holy Jacob, Gen 49:5 - 7, and signified by Moses's neglect of them when he blessed all the other tribes.

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, 1Sam 27:6 .

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.