1 Chronicles 4:9-10 And Jabez was more honorable than his brothers: and his mother called his name Jabez, saying, Because I bore him with sorrow.… Many comparisons have at times been instituted, and I think not altogether without reason, between this book as the work of God and the world as the production of God; such, for instance, as that what is necessary and essential lies amply upon the surface of both. Analogies have sometimes been gathered from the mixture that there is in Scripture in the developments of the character of God; sometimes all that is awful, and sometimes all that is benignant. So in the material world there is the same mixture in the development and display of the Divine character and perfections. Sometimes, again, an analogy, not I think altogether fanciful, has been supposed to exist between this book and the world, in that there are some parts of it that seem luxuriant and beautiful — some parts of the book in which every verse and every word is like a flower springing up under your feet, or like the shade of a beautiful vegetation around you, or like an exhibition of the magnificence and loveliness of vegetable nature, while other parts appear sterile and barren, with rocks on every side. When we look at this barren catalogue of names, when we look at what is here presented, we seem to have got into one of those parts of Scripture in which there is very little to delight the eye or to refresh the heart, just as sometimes we may be passing through some sterile part in the scenery of this world. What is suggested by what we see in some of these barren spots of nature? Why, just this — that we there get a view of the rocks, of the bands and the pillars of our earth, that bind it and keep it together, and make it what it is, and which are essential and necessary for the support of all the earth, and the soil by which is supported and displayed in other parts the beauty and sublimity of vegetation. So it is here; these parts of the Bible are just representations to us of some of those barren rocks, you may say, but still those rocks which run throughout Scripture, those genealogies which are connected with all that is important in the history of the Messiah and the fulfilment of prophecy. In looking at the passage we observe that with respect to this Jabez we really know nothing but what is combined in these two verses; there is no reference to him in any other part of Scripture. He was unquestionably, I suppose, from the position in which he stands, of the tribe of Judah; as this is the genealogy of Judah. We know not precisely from the passage who were his parents; what particular line in Judah he belonged to; nor can we exactly make out the precise time in which he lived; though it appears to me the passage gives us a little light on that subject. It is said generally of him that "he was more honourable than his brethren." That may or may not imply censure against his brethren. He might be honourable among the honourable; he might be great among the great. The probability is, however, that it does rather convey the idea of imperfection and defect in the character of surrounding society, and hence it does mark more prominently the influence of principle and of piety in him. But men may be honourable on various accounts: generally at the time to which the Scripture refers, and now, men are estimated honourable for valour, for wisdom, and for pity. I think it is very probable that all these met in Jabez. 1. There are traditions among the Jews respecting him; and they make him to have been a man distinguished for wisdom as a teacher; distinguished as the founder of a school, and having around him a multitude of disciples. This opinion has upon it, perhaps, some air of probability from the last verse of the second chapter in this book, in which it is said, "And the families of the scribes which dwelt at Jabez," or "with Jabez"; "the Tirathites, the Shimeathites, and Suchathites. These are the Kenites that came of Hemath, the father of the house of Rechab." Now, "the families of the scribes which dwelt at Jabez," supposing it to be the name of a place, refers to men who are devoted to study; if it be the name of the persons that dwelt with him, still the same idea seems suggested. So that I think it very probable that the idea of the Jews is right. They themselves take these words which are here used, and in which these different divisions of scribes are distinguished, as being signifcant, expressing certain qualities of these disciples with respect to the manner in which they received the instruction of the master, and the manner in which they were devoted to God. It is very probable, therefore, that he was distinguished and honourable for his mental acquisition and his wisdom. 2. It seems to me that he was honourable also for his enterprise and activity, and perhaps also for his valour, because he prays for the enlargement of his coast. Now it strikes me that this particular prayer of Jabez about the enlargement of his coast, and God being with him, seems to cast a little light on the time in which he lived. It strikes me that he lived soon after the settlement of the people in Canaan, and before they had taken complete and full possession of the different lots. And there was among many of the people a sort of reluctance to do this, a want of vigour and enterprise of mind and character. Joshua really had to reprove them for sitting clown contented too soon, saying, "Why, a few of you have got possession; yet there remains a number of places that are not yet divided; why sit you here? Arise, take possession." It strikes me, therefore, this prayer has relation to that, and that he was more honourable than his brethren because he entered into the mind of God. 3. Whatever may be thought of that, that he was honourable for his piety is, I think, manifest. "He was more honourable than his brethren"; and the sacred writer, after having stated that generally, in the next verse develops the principle of this honourable character: "And Jabez called on the God of Israel," etc. (1) On looking at this prayer you observe the propriety of the feeling with which it is addressed to God. "Jabez called upon the God of Israel." He was neither lost in the vagueness of mere theism, nor led astray by the grossness of idolatry. He understood and felt the principle of the economy under which he lived; he rejoiced in the privileges and advantages which God in covenant had conferred on the people, and he rejoiced to look at God in that aspect, and presented his prayer to Him in that covenant relation. It is thus that you and I must come to God; it is thus that we must be prepared not to lose ourselves in the vagueness of sentimentalism and the generalities of religion, but to feel that there is a way by which we are to come, a specific view we are to have of God. (2) Then let us look at the comprehensiveness of the prayer; how much it includes with respect to the life that now is and the life that is to come. (3) Then I think you may observe the humility that marks the prayer; how completely he is emptied of self, how he goes out of self, feeling that all his resources must be in God. There is a feeling pervading every petition and every expression, marking the consciousness that he had of his own weakness and his own danger: that he needed to be held and sustained by God. (4) Then you may observe the intenseness, the fervour, and the earnestness which seem to mark his supplication: "Oh that Thou wouldest bless me indeed!"(5) Then observe the fulfilment of the prayer: "And God granted him that which he requested." Such is a brief illustration of what is here stated with respect to this distinguished man, and the prayer that is here recorded of him. Before I pass on to the more general lessons to be drawn from this prayer, I cannot help just observing how short this prayer is. And this is a characteristic of the prayers of Scripture — the prayers of Scripture are almost all brief, many of them are very brief. But I pass on to make one or two general observations arising from the subject. 1. I should think it very likely that Jabez owed a good deal of his religion to his mother. 2. We learn also, that piety towards God, the possession of the principles and the manifestation of Scriptural religion, is in the sight of God essential to the possession of a true and honourable character. The terms "honourable" and "honourable character" have very different senses among men. That which is highly approved among men in this respect is often an abomination in the sight of God. There is many a man distinguished by this epithet in society that is loathed in the society of heaven. A merely honourable character in society means often nothing but a man of integrity. He is honourable in the relations of common life. Under the influence of their principle men are led to pay debts which they have contracted by vice, but to starve and to crush the honest tradesman, and neglect to pay other debts which they have accumulated upon themselves. And yet they are "honourable men!" Such are the perversions abroad in the world and the absurdities in society. 3. Another thought is impressed upon us by the passage: the importance that God attaches to faith and piety, and the character that flows from it. The importance that God attaches to it is proved by the very circumstance of there being this abrupt introduction of the character of Jabez in the midst of this dry genealogical detail. It reminds one of a similar passage in Genesis 5., "Enoch walked with God"; impressing a glory and distinction upon the character of the man, and making it stand out prominently from the midst of those with which it is connected. Now if your genealogies were made out would the scribe have to pause at your name? Is there anything about you of this character and these principles that in a similar scroll or writing to this there may be this reason to pause and to dwell upon you? 4. Another thing which you may draw from this subject is the possibility of the combination of secular enterprise and activity with eminent piety. I think these seem to be indicated as having met in the character of Jabez. This piety towards God; his faith, his devotion, the time that he gave for prayer, did not render it impossible with him to give time to active duty. Perhaps, so to speak, he had a sanctified ambition to combine both activity and enterprise with religion. And both these may be combined — diligence in business with fervour of spirit, activity in the fulfilment of the duties of everyday life, in connection with the cultivation of those principles and feelings which keep us near to God, and which sanctify the activity and direct it. Now I think it is likely that Jabez was a young man when this prayer was offered; that there was this formation of his character comparatively early; that he thus started in life, that he thus acted. 5. Another remark we make is this, that certainly one of the best ways to preserve your speculations, your pursuits, your secular activity and enterprise from being offensive to God and injurious to yourselves, is to enter upon none, and to engage in none, but such as you can bring, like Jabez, and lay at the footstool of the throne of God, and ask God to bless. 6. In the last place, let us learn from this subject the gratitude that we ought to feel for the clear discovery that we have in Scripture of God's covenant relation to His children; that we can go to Him, not merely as the God of Israel, but the God and Father of our Lord Jesus Christ, in Him reconciling the world to Himself, not imputing to men their trespasses. (T. Binney.) Parallel Verses KJV: And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow. |
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