1 Chronicles 4:43

1Ch 4:43 And they smote the rest of the Amalekites that were escaped, and dwelt there unto this day.

Ver. 43. And they smote the rest of the Amalekites.] Whose preservation from the sword of Joshua, {Exo 17:13} of Saul, {1Sa 15:7} and of David, {2Sa 8:12} was but a reservation to this utter destruction, which God had solemnly sworn, with hand laid upon his own throne. {Exo 17:16}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ch 4:43. 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

And were not slain by Saul and David.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(43) The rest of the Amalekites that were escaped.—Literally, the remnant of the survivors (pelêtâh, an abstract collective word) belonging to Amalek. These Amalekites are usually supposed to have been some who had taken refuge in Seir from Saul and David’s exterminating wars (1Sa_14:48; 1Sa_15:7; 2Sa_8:12. Comp. 1Ch_1:36, where Amalek appears as a partly Edomite stock.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

43. the rest of the Amalekites] R.V. the remnant of the Amalekites i.e. the descendants of those who had escaped from Saul (1 Samuel 15). They had apparently found refuge in some part of the Edomite territory, for Mount Seir is a synonym for the land of Edom.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Unto this day - These words are probably taken from the record which the writer of Chronicles had before him, and do not imply that the Simeonites remained undisturbed in their conquests until after the return from the captivity. So 1Ch 4:41.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Escape the arms of Saul, or of David. (Du Hamel) --- Day. It seems, therefore, that they escaped captivity, having abandoned their own country; or this was taken from a record, which had been made before that event, and is here inserted by Esdras; though, when he wrote, these Simeonites might have experienced the fate of their brethren, who were led captives in the 6th year of Ezechias. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The rest of the Amalekites; not destroyed by Saul, or David, or his successors.

Unto this day; either,

1. Until the captivity of the ten tribes. But that happening so speedily after this time, this expression may seem to be very improper and insignificant here. Or rather,

2. Until the Babylonish captivity, or the time next after it, when these books were written. For although the main body of that tribe 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

43. The Amalekites that were escaped — Supposed to be those who escaped the sword of Saul and David. 1Sa_14:48; 2Sa_8:12.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

God"s ways with Amulet.

The reference of the verse is to the remnant that had escaped the great slaughter under King Saul. (1Sa_15:7, 1Sa_15:8) Indications of the existence of scattered portions of this people may be found in 1Sa_27:8; 30:1; 2Sa_8:12. The Amalekites are first mentioned in connection with the aggressive expedition of Chedorlaomer. (Gen_14:7) They occupied the country between Palestine, Idumaea, and Mount Sinai, on the elevated plateau now called Er-Rakhmah. They were a nomad people, and their towns were but collections of tents; they were rich in flocks and herds, and seem to have acquired a vast power by their bold predatory habits. They were consequently most dangerous neighbours for Israel to have so close upon their borders. For the Scripture references to the Amalekites, see Exo_17:8-16; Deu_25:17-19; Num_14:40-45 Num_24:20; Jud_1:3:13 6:3-5 12:15.

I THE SIN OF AMALEK. This is distinctly stated in 1Sa_15:2: "I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt." The expressions used appear to indicate some peculiar treachery in the conduct of this tribe. Probably they regarded themselves as having the sole right to the pasture-grounds in the valleys and plains of the higher ranges of Sinai, and so thought to cut off the advancing hosts of Israel, by taking them in detail as they toiled through the several passes. It may also be urged that the knowledge of the deliverance through the Red Sea had spread among the tribes of the desert; it declared this people to be under Jehovah"s lead, and increased the responsibility of all who attempted to hinder their progress. Amalek added to its sin by incursions in the time of the judges, and by constant annoyance, which in part may explain the severe manner in which it was dealt with. The principle of the treatment of Amalek"s sin may be illustrated by our Lord"s words, "Whoso shall offend one of these little ones that believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depths of the sea.

II THE DIVINE JUDGMENT ON AMALEK. Remarkable for its severity. Explain that the form and degree of Divine judgments must fit into the customs and sentiments of each age, if they are to exert the proper moral influence upon the age. The extermination of a race was not regarded in Saul"s time as, with our Christian sentiments, we should regard it now. Human life is less valued in the East, and tribal, dynastic, and national changes have always been more sudden, frequent, and violent. Still, this would be, even in those days, so severe a judgment as to prove a solemn warning to the wilful who would try to force their own will against God.

III MAN"S EXECUTION OF THE DIVINE JUDGMENT. It is of the utmost importance, for the due understanding of Old Testament Scripture, that God may use any of his creatures as agents in carrying out his judicial sentences; and man may be his executioner as well as plague, famine, or tempest. In such case what the man has to do for God is right, and the man only comes under the judgments of God for the spirit and the way in which he does it. Saul is not judged for slaying the Amalekites, but for not executing his commission fully and faithfully.

IV MAN"S FAILURE IN EXECUTING THE DIVINE JUDGMENTS. Distinguish between man the agent, and man the individual God looks upon the man, and treats with him in both ways. Man"s trusts from God become tests of man for God. And it may be that the more complicated and difficult the trust is, the more satisfactory it may prove as a moral test. Man is honoured in being permitted to carry out God"s plans and purposes. He may even, from the gospel standpoint, be a "co-worker together with God." But God will not fail to carry out his plans to perfection, even when men may seem to fail him. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And they smote the remnant... that had escaped from being annihilated by David, for David destroyed every male in Edom.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.