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BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27) And they journeyed from Beth-el--There can be no doubt that much enjoyment was experienced at Beth-el, and that in the religious observances solemnized, as well as in the vivid recollections of the glorious vision seen there, the affections of the patriarch were powerfully animated and that he left the place a better and more devoted servant of God. When the solemnities were over, Jacob, with his family, pursued a route directly southward, and they reached Ephrath, when they were plunged into mourning by the death of Rachel, who sank in childbirth, leaving a posthumous son [Gen 35:18]. A very affecting death, considering how ardently the mind of Rachel had been set on offspring (compare Gen 30:1).

See, the Lord hath called by name Bezaleel, the son of Uri, &c.--Moses had made this communication before [see Exo 31:2-5; also see on Exo 31:2]. But now that the collection had been made, the materials were contributed, and the operations of building about to be commenced, it was with the greatest propriety he reminded the people that the individuals entrusted with the application of their gold and silver had been nominated to the work by authority to which all would bow.

the days of her purifying--Though the occasion was of a festive character, yet the sacrifices appointed were not a peace offering, but a burnt offering and sin offering, in order to impress the mind of the parent with recollections of the origin of sin, and that the child inherited a fallen and sinful nature. The offerings were to be presented the day after the period of her separation had ended--that is, forty-first for a boy, eighty-first for a girl.

This was the dedication of the altar--The inspired historian here sums up the separate items detailed in the preceding narrative, and the aggregate amount is as follows: 12 silver chargers, each weighing 130 shekels equals 1560; 12 silver bowls, each 70 shekels equals 840: total weight. A silver charger at 130 shekels, reduced to troy weight, made 75 ounces, 9 pennyweights, 168.31 grains; and a silver bowl at 70 shekels amounts to 40 ounces, 12 pennyweights, 2121.31 grains. The total weight of the 12 chargers is therefore 905 ounces, 16 pennyweights, 33.11 grains; and that of the 12 bowls 487 ounces, 14 pennyweights, 204.31 grains; making the total weight of silver vessels 1393 ounces, 10 pennyweights, 237.31 grains; which at 5s. per ounce, is equal to £383 1s. 81/2d. The 12 golden spoons, allowing each to be 5 ounces, 16 pennyweights, 3.31 grains, amount to 69 ounces, 3 pennyweights, 135.31 grains, which, at £4 per ounce, is equal to £320 14s. 101/2d., and added to the amount of the silver, makes a total of £703 16s. 61/2d. Besides these the offerings comprised twelve bullocks, twelve rams, twelve lambs, twenty-four goats, sixty rams, sixty he-goats, sixty lambs--amounting in all to 240. So large a collection of cattle offered for sacrifice on one occasion proves both the large flocks of the Israelites and the abundance of pastures which were then, and still are, found in the valleys that lie between the Sinaitic Mountains. All travellers attest the luxuriant verdure of those extensive wadies; and that they were equally or still more rich in pasture anciently, is confirmed by the numerous flocks of the Amalekites, as well as of Nabal, which were fed in the wilderness of Paran (Sa1 15:9).

Here, I. Joshua resolves to assist the Gibeonites, and God encourages him in this resolve. 1. He ascended from Gilgal (Jos 10:7), that is, he designed, determined, and prepared for, this expedition to relieve Gibeon, for it is probable it was before he stirred a step that God spoke to him to encourage him. It was generous and just in Joshua to help his new allies, though perhaps the king of Jerusalem, when he attacked them, little thought that Joshua would be so ready to help them, but expected he would abandon them as Canaanites, the rather because they had obtained their league with him by fraud; therefore he speaks with assurance (Jos 10:4) of smiting Gibeon. But Joshua knew that his promise to let them live obliged him, not only not to slay them himself, but not to stand by and see them slain when it was in the power of his hand to prevent it, Pro 24:11, Pro 24:12. He knew that when they embraced the faith and worship of the God of Israel they came to trust under the shadow of his wings (Rut 2:12), and therefore, as his servants, he was bound to protect them. 2. God animated him for his undertaking, (Jos 10:8): Fear not, that is, (1.) "Doubt not of the goodness of thy cause and the clearness of thy call; though it be to assist Gibeonites, thou art in the way of duty, and God is with thee of a truth." (2.) "Dread not the power of the enemy; though so many kings are confederate against thee, and are resolved to make their utmost efforts for the reduction of Gibeon, and it may be will fight desperately in a desperate cause, yet let not this discourage thee, I have delivered them into thy hand;" and those can make neither resistance nor escape whom God has marked for destruction. II. Joshua applies himself to execute this resolve, and God assists him in the execution. Here we have, 1. The great industry of Joshua, and the power of God working with it for the defeat of the enemy. In this action, (1.) Joshua showed his good-will in the haste he made for the relief of Gibeon (Jos 10:9): He came unto them suddenly, for the extremity was such as would not admit delay. If one of the tribes of Israel had been in danger, he could not have shown more care or zeal for its relief than here for Gibeon, remembering in this, as in other cases, there must be one law for the stranger that was proselyted and for him that was born in the land. Scarcely had the confederate princes got their forces together, and sat down before Gibeon, when Joshua was upon them, the surprise of which would put them into the greatest confusion. Now that the enemy were actually drawn up into a body, which had all as it were but one neck, despatch was as serviceable to his cause as before delay was, while he waited for this general rendezvous; and now that things were ripe for execution no man more expeditious than Joshua, who before had seemed slow. Now it shall never be said, He left that to be done tomorrow which he could do today. When Joshua found he could not reach Gibeon in a day, lest he should lose any real advantages against the enemy, or so much as seem to come short or to neglect his new allies, he marched all night, resolving not to give sleep to his eyes, nor slumber to his eye-lids, till he had accomplished this enterprise. It was well the forces he took with him were mighty men of valour, not only able-bodied men, but men of spirit and resolution, and hearty in the cause, else they neither could nor would have borne this fatigue, but would have murmured at their leader and would have asked, "Is this the rest we were promised in Canaan?" But they well considered that the present toil was in order to a happy settlement, and therefore were reconciled to it. Let the good soldiers of Jesus Christ learn hence to endure hardness, in following the Lamb whithersoever he goes, and not think themselves undone if their religion lose them now and then a night's sleep; it will be enough to rest when we come to heaven. But why needed Joshua to put himself and his men so much to the stretch? Had not God promised him that without fail he would deliver the enemies into his hand? It is true he had; but God's promises are intended, not to slacken and supersede, but to quicken and encourage our endeavours. He that believeth doth not make haste to anticipate providence, but doth make haste to attend it, with a diligent, not a distrustful, speed. (2.) God showed his great power in defeating the enemies whom Joshua so vigorously attacked, Jos 10:10, Jos 10:11. Joshua had a very numerous and powerful army with him, hands enough to despatch a dispirited enemy, so that the enemy might have been scattered by the ordinary fate of war; but God himself would appear in this great and decisive battle, and draw up the artillery of heaven against the Canaanites, to demonstrate to this people that they got not this land in possession by their own sword, neither did their own arm save them, but God's right hand and his arm, Psa 44:3. The Lord discomfited them before Israel. Israel did what they could, and yet God did all. [1.] It must needs be a very great terror and confusion to the enemy to perceive that heaven itself fought against them; for who can contest with, flee from, or fence against, the powers of heaven? They had affronted the true God and robbed him of his honour by worshipping the host of heaven, giving that worship to the creature which is due to the Creator only; and now the host of heaven fights against them, and even that part of the creation which they had idolized is at war with them, and even triumphs in their ruin, Jer 8:2. There is no way of making any creature propitious to us, no, not by sacrifice nor offering, but only by making our peace with God and keeping ourselves in his love. This had been enough to make them an easy prey to the victorious Israelites, yet this was not all. [2.] Besides the terror struck upon them, there was a great slaughter made of them by hail-stones, which were so large, and came down with such a force, that more were killed by the hail-stones than by the sword of the Israelites, though no doubt they were busy. God himself speaks to Job of treasures, or magazines, of snow and hail, which he has reserved for the day of battle and war (Job 38:22, Job 38:23), and here they are made use of to destroy the Canaanites. Here was hail, shot from God's great ordnance, that, against whomsoever it was directed, was sure to hit (and never glanced upon the Israelites mixed with them), and wherever it hit was sure to kill. See here how miserable those are that have God for their enemy, and how sure to perish; it is a fearful thing to fall into his hands, for there is no fleeing out of them. Some observe that Beth-horon lay north of Gibeon, Azekah and Makkedah lay south, so that they fled each way but, which way soever they fled, the hail-stones pursued them, and met them at every turn. 2. The great faith of Joshua, and the power of God crowning it with the miraculous arrest of the sun, that the day of Israel's victories might be prolonged, and so the enemy totally defeated. The hail-stones had their rise no higher than the clouds, but, to show that Israel's help came from above the clouds, the sun itself, who by his constant motion serves the whole earth, by halting when there was occasion served the Israelites, and did them a kindness. The sun and moon stood still in their habitation, at the light of thy arrows which gave the signal, Hab 3:11. (1.) Here is the prayer of Joshua that the sun might stand still. I call it his prayer, because it is said (Jos 10:12) he spoke to the Lord; as Elijah, though we read (Kg1 17:1) only of his prophesying of the drought, yet is said (Jam 5:17) to pray for it. Observe, [1.] An instance of Joshua's unwearied activity in the service of God and Israel, that though he had marched all night and fought all day, and, one might expect, would be inclined to repose himself and get a little sleep, and give his army some time to rest - that, like the hireling, he would earnestly desire the shadow, and bid the night welcome, when he had done such a good day's work - yet, instead of this, he wishes for nothing so much as the prolonging of the day. Note, Those that wait on the Lord and work for him shall renew their strength, shall run and not be weary, shall walk and not faint, Isa 40:31. [2.] An instance of his great faith in the almighty power of God, as above the power of nature, and able to control and alter the usual course of it. No doubt Joshua had an extraordinary impulse or impression upon his spirit, which he knew to be of divine origin, prompting him to desire that this miracle might be wrought upon this occasion, else it would have been presumption in him to desire or expect; the prayer would not have been granted by the divine power, if it had not been dictated by the divine grace. God wrought this faith in him, and then said, "According to thy faith, and thy prayer of faith, be it unto thee." It cannot be imagined, however, that such a thing as this should have entered into his mind if God had not put it there; a man would have had a thousand projects in his head for the completing of the victory before he would have thought of desiring the sun to stand still; but even in the Old Testament saints the Spirit made intercession according to the will of God. What God will give he inclines the hearts of his praying people to ask, and for what he will do he will be enquired of, Eze 36:37. Now, First, It looked great for Joshua to say, Sun, stand thou still. His ancestor Joseph had indeed dreamed that the sun and moon did homage to him; but who would have thought that, after it had been fulfilled in the figure, it should be again fulfilled in the letter to one of his posterity? The prayer is thus expressed with authority, because it was not an ordinary prayer, such as is directed and supported only by God's common providence or promise, but the prayer of a prophet at this time divinely inspired for this purpose; and yet it intimates to us the prevalency of prayer in general, so far as it is regulated by the word of God, and may remind us of that honour put upon prayer (Isa 45:11), Concerning the work of my hands command you me. He bids the sun stand still upon Gibeon, the place of action and the seat of war, intimating that what he designed in this request was the advantage of Israel against their enemies; it is probable that the sun was now declining, and that he did not call for the lengthening out of the day until he observed it hastening towards it period. He does likewise, in the name of the King of kings, arrest the moon, perhaps because it was requisite for the preserving of the harmony and good order of the spheres that the course of the rest of the heavenly bodies should be stayed likewise, otherwise, while the sun shone, he needed not the moon; and here he mentions the valley of Ajalon, which was near to Gibeon, because there he was at that time. Secondly, It was bold indeed to say so before Israel, and argues a very strong assurance of faith. If the event had not answered the demand, nothing could have been a greater slur upon him; the Israelites would have concluded he was certainly going mad, or he would never have talked so extravagantly. But he knew very well God would own and answer a petition which he himself directed to be drawn up and presented, and therefore was not afraid to say before all Israel, calling them to observe this work of wonder, Sun, stand thou still, for he was confident in him whom he had trusted. He believed the almighty power of God, else he could not have expected that the sun, going on in its strength, driving in a full career, and rejoicing as a strong man to run a race, should be stopped in an instant. He believed the sovereignty of God in the kingdom of nature, else he could not have expected that the established law and course of nature should be changed and interrupted, the ordinances of heaven, and the constant usage according to these ordinances, broken in upon. And he believed God's particular favour to Israel above all people under the sun, else he could not have expected that, to favour them upon an emergency with a double day, he should (which must follow of course) amaze and terrify so great a part of the terrestrial globe with a double night at the same time. It is true, he causeth the sun to shine upon the just and the unjust; but for this once the unjust shall wait for it beyond the usual time, while, in favour to righteous Israel, it stands still. (2.) The wonderful answer to this prayer. No sooner said than done (Jos 10:13): The sun stood still, and the moon staid. Notwithstanding the vast distance between the earth and the sun, at the word of Joshua the sun stopped immediately; for the same God that rules in heaven above rules at the same time on this earth, and, when he pleases, even the heavens shall hear the earth, as here. Concerning this great miracle it is here said, [1.] That it continued a whole day, that is, the sun continued as long again above the horizon as otherwise it would have done. It is commonly supposed to have been about the middle of summer that this happened, when, in that country, it was about fourteen hours between sun and sun, so that this day was about twenty-eight hours long; yet, if we suppose it to have been at that time of the year when the days are at the shortest, it will be the more probable that Joshua should desire and pray for the prolonging of the day. [2.] That hereby the people had full time to avenge themselves of their enemies, and to give them a total defeat. We often read in history of battles which the night put an end to, the shadows of which favoured the retreat of the conquered; to prevent this advantage to the enemy in their flight, the day was doubled, that the hand of Israel might find out all their enemies; but the eye and hand of God can find them out without the help of the sun's light, for to him the night shineth as the day, Psa 139:12. Note, Sometimes God completes a great salvation in a little time, and makes but one day's work of it. Perhaps this miracle is alluded to Zac 14:6, Zac 14:7, where the day of God's fighting against the nations is said to be one day, and that at evening time it shall be light, as here. And, [3.] That there was never any day like it, before or since, in which God put such an honour upon faith and prayer, and upon Israel's cause; never did he so wonderfully comply with the request of a man, nor so wonderfully fight for his people. [4.] This is said to be written in the book of Jasher, a collection of state-poems, in which the poem made upon this occasion was preserved among the rest; probably the same with that book of the wars of the Lord (Num 21:14), which afterwards was continued and carried on by one Jasher. Those words, Sun, stand thou still upon Gibeon, and thou moon in the valley of Ajalon, sounding metrical, are supposed to be taken from the narrative of this event as it was found in the book of Jasher. Not that the divine testimony of the book of Joshua needed confirmation from the book of Jasher, a human composition; but to those who had that book in their hands it would be of use to compare this history with it, which warrants the appeals the learned make to profane history for corroborating the proofs of the truth of sacred history. [5.] But surely this stupendous miracle of the standing still of the sun was intended for something more than merely to give Israel so much the more time to find out and kill their enemies, which, without this, might have been done the next day. First, God would hereby magnify Joshua (Jos 3:7), as a particular favourite, and one whom he did delight to honour, being a type of him who has all power both in heaven and in earth and whom the winds and the seas obey. Secondly, He would hereby notify to all the world what he was doing for his people Israel here in Canaan; the sun, the eye of the world, must be fixed for some hours upon Gibeon and the valley of Ajalon, as if to contemplate the great works of God there for Israel, and so to engage the children of men to look that way, and to enquire of this wonder done in the land, Ch2 32:31. Proclamation was hereby made to all the neighbouring nations. Come, behold the works of the Lord (Psa 46:8), and say, What nation is there so great as Israel is, who has God so nigh unto them? One would have supposed that this would bring such real ambassadors as the Gibeonites pretended to be from a very far country, to court the friendship of Israel because of the name of the Lord their God. Thirdly, He would hereby convince and confound those idolaters that worshipped the sun and moon and gave divine honours to them, by demonstrating that they were subject to the command of the God of Israel, and that, as high as they were, he was above them; and thus he would fortify his people against temptations to this idolatry, which he foresaw they would be addicted to (Deu 4:19), and which, notwithstanding this, they afterwards corrupted themselves with. Fourthly, This miracle signified (it is the learned bishop Pierson's notion) that in the latter days, when the light of the world was tending towards a light of darkness, the Sun of righteousness, even our Joshua, should arise (Mal 4:2), give check to the approaching night, and be the true light. To which let me add that when Christ conquered our spiritual enemies upon the cross the miracle wrought on the sun was the reverse of this; it was then darkened as if it had gone down at noon, for Christ needed not the light of the sun to carry on his victories: he then made darkness his pavilion. And, Lastly, The arresting of the sun and moon in this day of battle prefigured the turning of the sun into darkness, and the moon into blood, in the last great and terrible day of the Lord.

THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15) Then spake Joshua to the Lord . . . and . . . he said in the sight of Israel, Sun, stand thou still . . . and thou, Moon--The inspired author here breaks off the thread of his history of this miraculous victory to introduce a quotation from an ancient poem, in which the mighty acts of that day were commemorated. The passage, which is parenthetical, contains a poetical description of the victory which was miraculously gained by the help of God, and forms an extract from "the book of Jasher," that is, "the upright"--an anthology, or collection of national songs, in honor of renowned and eminently pious heroes. The language of a poem is not to be literally interpreted; and therefore, when the sun and moon are personified, addressed as intelligent beings, and represented as standing still, the explanation is that the light of the sun and moon was supernaturally prolonged by the same laws of refraction and reflection that ordinarily cause the sun to appear above the horizon, when it is in reality below it [KEIL, BUSH]. Gibeon ("a hill") was now at the back of the Israelites, and the height would soon have intercepted the rays of the setting sun. The valley of Ajalon ("stags") was before them, and so near that it was sometimes called "the valley of Gibeon" (Isa 28:21). It would seem, from Jos 10:14, that the command of Joshua was in reality a prayer to God for the performance of this miracle; and that, although the prayers of eminently good men like Moses often prevailed with God, never was there on any other occasion so astonishing a display of divine power made in behalf of His people, as in answer to the prayer of Joshua. Jos 10:15 is the end of the quotation from Jasher; and it is necessary to notice this, as the fact described in it is recorded in due course, and the same words, by the sacred historian (Jos 10:43).

And when Joshua had let the people go--This passage is a repetition of Jos 24:29-31. It was inserted here to give the reader the reasons which called forth so strong and severe a rebuke from the angel of the Lord. During the lifetime of the first occupiers, who retained a vivid recollection of all the miracles and judgments which they had witnessed in Egypt and the desert, the national character stood high for faith and piety. But, in course of time, a new race arose who were strangers to all the hallowed and solemnizing experience of their fathers, and too readily yielded to the corrupting influences of the idolatry that surrounded them.

went and caught three hundred foxes--rather, "jackals"; an animal between a wolf and a fox, which, unlike our fox, a solitary creature, prowls in large packs or herds and abounds in the mountains of Palestine. The collection of so great a number would require both time and assistance. took firebrands--torches or matches which would burn slowly, retaining the fire, and blaze fiercely when blown by the wind. He put two jackals together, tail by tail, and fastened tightly a fire match between them. At nightfall he lighted the firebrand and sent each pair successively down from the hills, into the "Shefala," or plain of Philistia, lying on the borders of Dan and Judah, a rich and extensive corn district. The pain caused by the fire would make the animals toss about to a wide extent, kindling one great conflagration. But no one could render assistance to his neighbor: the devastation was so general, the panic would be so great.

Jonathan went to David into the wood, and strengthened his hand in God--by the recollection of their mutual covenant. What a victory over natural feelings and lower considerations must the faith of Jonathan have won, before he could seek such an interview and give utterance to such sentiments! To talk with calm and assured confidence of himself and family being superseded by the man who was his friend by the bonds of a holy and solemn covenant, could only have been done by one who, superior to all views of worldly policy, looked at the course of things in the spirit and through the principles of that theocracy which acknowledged God as the only and supreme Sovereign of Israel. Neither history nor fiction depicts the movements of a friendship purer, nobler, and more self-denying than Jonathan's!

When David had rent his clothes, mourned, and wept, and fasted, for the death of Saul, and done justice upon him who made himself guilty of it, one would think he had made full payment of the debt of honour he owed to his memory; yet this is not all: we have here a poem he wrote on that occasion; for he was a great master of his pen as well as of his sword. By this elegy he designed both to express his own sorrow for this great calamity and to impress the like on the minds of others, who ought to lay it to heart. The putting of lamentations into poems made them, 1. The more moving and affecting. The passion of the poet, or singer, is, by this way, wonderfully communicated to the readers and hearers. 2. The more lasting. Thus they were made, not only to spread far, but to continue long, from generation to generation. Those might gain information by poems that would not read history. Here we have, I. The orders David gave with this elegy (Sa2 1:18): He bade them teach the children of Judah (his own tribe, whatever others did) the use of the bow, either. 1. The bow used in war. Not but that the children of Judah knew how to use the bow (it was so commonly used in war, long before this, that the sword and bow were put for all weapons of war, Gen 48:22), but perhaps they had of late made more use of slings, as David in killing Goliath, because cheaper, and David would have them now to see the inconvenience of these (for it was the archers of the Philistines that bore so hard upon Saul, Sa1 21:3), and to return more generally to the use of the bow, to exercise themselves in this weapon, that they might be in a capacity to avenge the death of their prince upon the Philistines, and to outdo them at their own weapon. It was a pity but those that had such good heads and hearts as the children of Judah should be well armed. David hereby showed his authority over and concern for the armies of Israel, and set himself to rectify the errors of the former reign. But we find that the companies which had now come to David to Ziklag were armed with bows (Ch1 12:2); therefore, 2. Some understand it either of some musical instrument called a bow (to which he would have the mournful ditties sung) or of the elegy itself: He bade them teach the children of Judah Kesheth, the bow, that is, this song, which was so entitled for the sake of Jonathan's bow, the achievements of which are here celebrated. Moses commanded Israel to learn his song (Deu 31:19), so David his. Probably he bade the Levites teach them. It is written in the book of Jasher, there it was kept upon record, and thence transcribed into this history. That book was probably a collection of state-poems; what is said to be written in that book (Jos 10:13) is also poetical, a fragment of an historical poem. Even songs would be forgotten and lost if they were not committed to writing, that best conservatory of knowledge. II. The elegy itself. It is not a divine hymn, nor given by inspiration of God to be used in divine service, nor is there any mention of God in it; but it is a human composition, and therefore was inserted, not in the book of Psalms (which, being of divine original, is preserved), but in the book of Jasher, which, being only a collection of common poems, is long since lost. This elegy proves David to have been, 1. A man of an excellent spirit, in four things: - (1.) He was very generous to Saul, his sworn enemy. Saul was his father-in-law, his sovereign, and the anointed of the Lord; and therefore, though he had done him a great deal of wrong, David does not wreak his revenge upon his memory when he is in his grave; but like a good man, and a man of honour, [1.] He conceals his faults; and, though there was no preventing their appearance in his history, yet they should not appear in this elegy. Charity teaches us to make the best we can of every body and to say nothing of those of whom we can say no good, especially when they are gone. De mortuis nil nisi bonum - Say nothing but good concerning the dead. We ought to deny ourselves the satisfaction of making personal reflections upon those who have been injurious to us, much more drawing their character thence, as if every man must of necessity be a bad man that has done ill by us. Let the corrupt part of the memory be buried with the corrupt part of the man - earth to earth, ashes to ashes; let the blemish be hidden and a veil drawn over the deformity. [2.] He celebrates that which was praiseworthy in him. He does not commend him for that which he was not, says nothing of his piety or fidelity. Those funeral commendations which are gathered out of the spoils of truth are not at all to the praise of those on whom they are bestowed, but very much the dispraise of those who unjustly misplace them. But he has this to say in honour of Saul himself, First, That he was anointed with oil (Sa2 1:21), the sacred oil, which signified his elevation to, and qualification for, the government. Whatever he was otherwise, the crown of the anointing oil of his God was upon him, as is said of the high priest (Lev 21:12), and on that account he was to be honoured, because God, the fountain of honour, had honoured him. Secondly, That he was a man of war, a mighty man (Sa2 1:19-21), that he had often been victorious over the enemies of Israel and vexed them whithersoever he turned, Sa1 14:47. His sword returned not empty, but satiated with blood and spoil, Sa2 1:22. His disgrace and fall at last must not make his former successes and services to be forgotten. Though his sun set under a cloud, time was when it shone brightly. Thirdly, That take him with Jonathan he was a man of a very agreeable temper, that recommended himself to the affections of his subjects (Sa2 1:23): Saul and Jonathan were lovely and pleasant. Jonathan was always so, and Saul was so as long as he concurred with him. Take them together, and in the pursuit of the enemy, never were men more bold, more brave; they were swifter than eagles and stronger than lions. Observe, Those that were most fierce and fiery in the camp were no less sweet and lovely in the court, as amiable to the subject as they were formidable to the foe; a rare combination of softness and sharpness they had, which makes any man's temper very happy. It may be understood of the harmony and affection that for the most part subsisted between Saul and Jonathan: they were lovely and pleasant one to another, Jonathan a dutiful son, Saul an affectionate father; and therefore dear to each other in their lives, and in their death they were not divided, but kept close together in the stand they made against the Philistines, and fell together in the same cause. Fourthly, That he had enriched his country with the spoils of conquered nations, and introduced a more splendid attire. When they had a king like the nations, they must have clothes like the nations; and herein he was, in a particular manner, obliging to his female subjects, Sa2 1:24. The daughters of Israel he clothed in scarlet, which was their delight. (2.) He was very grateful to Jonathan, his sworn friend. Besides the tears he shed over him, and the encomiums he gives of him in common with Saul, he mentions him with some marks of distinction (Sa2 1:25): O Jonathan! thou wast slain in thy high places! which (compared with Sa2 1:19) intimates that he meant him by the beauty of Israel, which, he there says, was slain upon the high places. He laments Jonathan as his particular friend (Sa2 1:26): My brother, Jonathan; not so much because of what he would have been to him if he had lived, very serviceable no doubt in his advancement to the throne and instrumental to prevent those long struggles which, for want of his assistance, he had with the house of Saul (had this been the only ground of his grief it would have been selfish), but he lamented him for what he had been: "Very pleasant hast thou been unto me; but that pleasantness is now over, and I am distressed for thee." He had reason to say that Jonathan's love to him was wonderful; surely never was the like, for a man to love one who he knew was to take the crown over his head, and to be so faithful to his rival: this far surpassed the highest degree of conjugal affection and constancy. See here, [1.] That nothing is more delightful in this world than a true friend, that is wise and good, that kindly receives and returns our affection, and is faithful to us in all our true interests. [2.] That nothing is more distressful than the loss of such a friend; it is parting with a piece of one's self. It is the vanity of this world that what is most pleasant to us we are most liable to be distressed in. The more we love the more we grieve. (3.) He was deeply concerned for the honour of God; for this is what he has an eye to when he fears lest the daughters of the uncircumcised, that are out of covenant with God, should triumph over Israel, and the God of Israel, Sa2 1:20. Good men are touched in a very sensible part by the reproaches of those that reproach God. (4.) He was deeply concerned for the public welfare. It was the beauty of Israel that was slain (Sa2 1:19) and the honour of the public that was disgraced: The mighty have fallen (this is three times lamented, Sa2 1:19, Sa2 1:25, Sa2 1:27), and so the strength of the people is weakened. Public losses are most laid to heart by men of public spirit. David hoped God would make him instrumental to repair those losses and yet laments them. 2. A man of a fine imagination, as well as a wise and holy man. The expressions are all excellent, and calculated to work upon the passions. (1.) The embargo he would fain lay upon Fame is elegant (Sa2 1:20): Tell it not in Gath. It grieved him to the heart to think that it would be proclaimed in the cities of the Philistines, and that they would insult over Israel upon it, and the more in remembrance of the triumphs of Israel over them formerly, when they sang, Saul has slain his thousands; for this would now be retorted. (2.) The curse he entails on the mountains of Gilboa, the theatre on which this tragedy was acted: Let there be no dew upon you, nor fields of offerings, Sa2 1:21. This is a poetical strain, like that of Job, Let the day perish wherein I was born. Not as if David wished that any part of the land of Israel might be barren, but, to express his sorrow for the thing, he speaks with a seeming indignation at the place. Observe, [1.] How the fruitfulness of the earth depends upon heaven. The worst thing he could wish to the mountains of Gilboa was barrenness and unprofitableness to man: those are miserable that are useless. It was the curse Christ pronounced on the fig-tree, Never fruit grow on thee more, and that took effect - the fig-tree withered away: this, on the mountains of Gilboa, did not. But, when he wished them barren, he wished there might be no rain upon them; and, if the heavens be brass, the earth will soon be iron. [2.] How the fruitfulness of the earth must therefore be devoted to heaven, which is intimated in his calling the fruitful fields fields of offerings. Those fruits of their land that were offered to God were the crown and glory of it: and therefore the failure of the offerings is the saddest consequent of the failure of the corn. See Joe 1:9. To want that wherewith we should honour God is worse than to want that wherewith we should sustain ourselves. This is the reproach David fastens upon the mountains of Gilboa, which, having been stained with royal blood, thereby forfeited celestial dews. In this elegy Saul had a more honourable interment than that which the men of Jabesh-Gilead gave him.

behold, it was a dream--The vivid impression, the indelible recollection he had of this dream, together with the new and increased energy communicated to his mind, and the flow of worldly prosperity that rushed upon him, gave him assurance that it came by divine inspiration and originated in the grace of God. The wisdom, however, that was asked and obtained was not so much of the heart as of the head--it was wisdom not for himself personally, but for his office, such as would qualify him for the administration of justice, the government of a kingdom, and for the attainment of general scientific knowledge.

HIS TWELVE OFFICERS. (Kg1 4:7-21) Solomon had twelve officers over all Israel--The royal revenues were raised according to the ancient, and still, in many parts, existing usage of the East, not in money payments, but in the produce of the soil. There would be always a considerable difficulty in the collection and transmission of these tithes (Sa1 8:15). Therefore, to facilitate the work, Solomon appointed twelve officers, who had each the charge of a tribe or particular district of country, from which, in monthly rotation, the supplies for the maintenance of the king's household were drawn, having first been deposited in "the store cities" which were erected for their reception (Kg1 9:19; Ch2 8:4, Ch2 8:6).

Elisha's miracles were for use, not for show; this recorded here was an act of real charity. Such also were the miracles of Christ, not only great wonders, but great favours to those for whom they were wrought. God magnifies his goodness with his power. I. Elisha readily receives a poor widow's complaint. She was a prophet's widow; to whom therefore should she apply, but to him that was a father to the sons of the prophets, and concerned himself in the welfare of their families? It seems, the prophets had wives as well as the priests, though prophecy went not by entail, as the priesthood did. Marriage is honourable in all, and not inconsistent with the most sacred professions. Now, by the complaint of this poor woman (Kg2 4:1), we are given to understand, 1. That her husband, being one of the sons of the prophets, was well know to Elisha. Ministers of eminent gifts and stations should make themselves familiar with those that are every way their inferiors, and know their character and state. 2. That he had the reputation of a godly man. Elisha knew him to be one that feared the Lord, else he would have been unworthy of the honour and unfit for the work of a prophet. He was one that kept his integrity in a time of general apostasy, one of the 7000 that had not bowed the knee to Baal. 3. That he was dead, though a good man, a good minister. The prophets - do they live for ever? Those that were clothed with the Spirit of prophecy were not thereby armed against the stroke of death. 4. That he died poor, and in debt more than he was worth. He did not contract his debts by prodigality, and luxury, and riotous living, for he was one that feared the Lord, and therefore durst not allow himself in such courses: nay, religion obliges men not to live above what they have, nor to spend more than what God gives them, no, not in expenses otherwise lawful; for thereby, of necessity, they must disable themselves, at last, to give every one his own, and so prove guilty of a continued act of injustice all along. Yet it may be the lot of those that fear God to be in debt, and insolvent, through afflictive providences, losses by sea, or bad debts, or their own imprudence, for the children of light are not always wise for this world. Perhaps this prophet was impoverished by persecution: when Jezebel ruled, prophets had much ado to live, and especially if they had families. 5. That the creditors were very severe with her Two sons she had to be the support of her widowed state, and their labour is reckoned assets in her hand; that must go therefore, and they must be bondmen for seven years (Exo 21:2) to work out this debt. Those that leave their families under a load of debt disproportionable to their estates know not what trouble they entail. In this distress the poor widow goes to Elisha, in dependence upon the promise that the seed of the righteous shall not be forsaken. The generation of the upright may expect help from God's providence and countenance from his prophets. II. He effectually relieves this poor widow's distress, and puts her in a way both to pay her debt and to maintain herself and her family. He did not say, Be warmed, be filled, but gave her real help. He did not give her some small matter for her present provision, but set her up in the world to sell oil, and put a stock into her hand to begin with. This was done by miracle, but it is an indication to us what is the best method of charity, and the greatest kindness one can do to poor people, which is, if possible, to help them into a way of improving what little they have by their own industry and ingenuity. 1. He directed her what to do, considered her case: What shall I do for thee? The sons of the prophets were poor, and it would signify little to make a collection for her among them: but the God of the holy prophets is able to supply all her need; and, if she has a little committed to her management, her need must be supplied by his blessing and increasing that little. Elisha therefore enquired what she had to make money of, and found she had nothing to sell but one pot of oil, Kg2 4:2. If she had had any plate or furniture, he would have bidden her part with it, to enable her to be just to her creditors. We cannot reckon any thing really, nor comfortably, our own, but what is so when all our debts are paid. If she had not had this pot of oil, the divine power could have supplied her; but, having this, it will work upon this, and so teach us to make the best of what we have. The prophet, knowing her to have credit among her neighbours, bids her borrow of them empty vessels (Kg2 4:3), for, it seems, she had sold her own, towards the satisfying of her creditors. He directs her to shut the door upon herself and her sons, while she filled all those vessels out of that one. She must shut the door, to prevent interruptions from the creditors, and others while it was in the doing, that they might not seem proudly to boast of this miraculous supply, and that they might have opportunity for prayer and praise to God upon this extraordinary occasion. Observe, (1.) The oil was to be multiplied in the pouring, as the other widow's meal in the spending. The way to increase what we have is to use it; to him that so hath shall be given. It is not hoarding the talents, but trading with them, that doubles them. (2.) It must be poured out by herself, not by Elisha nor by any of the sons of the prophets, to intimate that it is in connexion with our own careful and diligent endeavours that we may expect the blessing of God to enrich us both for this world and the other. What we have will increase best in our own hand. 2. She did it accordingly. She did not tell the prophet he designed to make a fool of her; but firmly believing the divine power and goodness, and in pure obedience to the prophet, she borrowed vessels large and many of her neighbours, and poured out her oil into them. One of her sons was employed to bring her empty vessels, and the other carefully to set aside those that were full, while they were all amazed to find their pot, like a fountain of living water, always flowing, and yet always full. They saw not the spring that supplied it, but believed it to be in him in whom all our springs are. Job's metaphor was now verified in the letter (Job 29:6), The rock poured me out rivers of oil. Perhaps this was in the tribe of Asher, part of whose blessing it was that he should dip his foot in oil, Deu 33:24. 3. The oil continued flowing as long as she had any empty vessels to receive it; when every vessel was full the oil stayed (Kg2 4:6), for it was not fit that this precious liquor should run over, and be as water spilt on the ground, which cannot be gathered up again. Note, We are never straitened in God, in his power and bounty, and the riches of his grace; all our straitness is in ourselves. It is our faith that fails, not his promise. He gives above what we ask: were there more vessels, there is enough in God to fill them - enough for all, enough for each. Was not this pot of oil exhausted as long as there were any vessels to be filled from it? And shall we fear lest the golden oil which flows from the very root and fatness of the good olive should fail, as long as there are any lamps to be supplied from it? Zac 4:12. 4. The prophet directed her what to do with the oil she had, Kg2 4:7. She must not keep it for her own use, to make her face to shine. Those whom Providence has made poor must be content with poor accommodations for themselves (this is knowing how to want), and must not think, when they get a little of that which is better than ordinary, to feed their own luxury: no, (1.) She must sell the oil to those that were rich, and could afford to bestow it on themselves. We may suppose, being produced by miracle, it was the best of its kind, like the wine (Joh 2:10), so that she might have both a good price and a good market for it. Probably the merchants bought it to export, for oil was one of the commodities that Israel traded in, Eze 27:17. (2.) She must pay her debt with the money she received for her oil. Though her creditors were too rigorous with her, yet they must not therefore lose their debt. Her first care, now that she has wherewithal to do so, must be to discharge that, even before she makes any provision for her children. It is one of the fundamental laws of our religion that we render to all their due, pay every just debt, give every one his own, though we leave ever so little for ourselves; and this, not of constraint but willingly and without grudging; not only for wrath, to avoid being sued, but also for conscience' sake. Those that possess an honest mind cannot with pleasure eat their daily bread, unless it be their own bread. (3.) The rest must not be laid up, but she and her children must live upon it, not upon the oil, but upon the money received from it, with which they must put themselves into a capacity of getting an honest livelihood. No doubt she did as the man of God directed; and hence, [1.] Let those that are poor and in distress be encouraged to trust God for supply in the way of duty. Verily thou shalt be fed, though not feasted. It is true we cannot now expect miracles, yet we may expect mercies, if we wait on God and seek to him. Let widows particularly, and prophets' widows in a special manner, depend upon him to preserve them and their fatherless children alive, for to them he will be a husband, a father. [2.] Let those whom God has blessed with plenty use it for the glory of God and under the direction of his word: let them do justly with it, as this widow did, and serve God cheerfully in the use of it, and as Elisha, be ready to do good to those that need them, be eyes to the blind, and feet to the lame.

Why repair ye not the breaches of the house?--This mode of collection not proving so productive as was expected (the dilatoriness of the priests was the chief cause of the failure), a new arrangement was proposed. A chest was placed by the high priest at the entrance into the temple, into which the money given by the people for the repairs of the temple was to be put by the Levites who kept the door. The object of this chest was to make a separation between the money to be raised for the building from the other moneys destined for the general use of the priests, in the hope that the people would be more liberal in their contributions when it was known that their offerings would be devoted to the special purpose of making the necessary repairs. The duty of attending to this work was no longer to devolve on the priests, but to be undertaken by the king.

Concerning Josiah we are here told, I. That he was very young when he began to reign (Kg2 22:1), only eight years old. Solomon says, Woe unto thee, O land! when thy king is a child; but happy art thou, O land! when thy king is such a child. Our English Israel had once a king that was such a child, Edward VI. Josiah, being young, had not received any bad impressions from the example of his father and grandfather, but soon saw their errors, and God gave his grace to take warning by them. See Eze 18:14, etc. II. That he did that which was right in the sight of the Lord, Kg2 22:2. See the sovereignty of divine grace - the father passed by and left to perish in his sin, the son a chosen vessel. See the triumphs of that grace - Josiah born of a wicked father, no good education nor good example given him, but many about him who no doubt advised him to tread in his father's steps and few that gave him any good counsel, and yet the grace of God made him an eminent saint, cut him off from the wild olive and grafted him into the good olive, Rom 11:24. Nothing is too hard for that grace to do. He walked in a good way, and turned not aside (as some of his predecessors had done who began well) to the right hand nor to the left. There are errors on both hands, but God kept him in the right way; he fell neither into superstition nor profaneness. III. That he took care for the repair of the temple. This he did in the eighteenth year of his reign, Kg2 22:3. Compare Ch2 34:8. He began much sooner to seek the Lord (as appears, Ch2 34:3), but it is to be feared the work of reformation went slowly on and met with much opposition, so that he could not effect what he desired and designed, till his power was thoroughly confirmed. The consideration of the time we unavoidably lost in our minority should quicken us, when we have come to years, to act with so much the more vigour in the service of God. Having begun late we have need work hard. He sent Shaphan, the secretary of state, to Hilkiah the high priest, to take an account of the money that was collected for this use by the door-keepers (Kg2 22:4); for, it seems, they took much the same way of raising the money that Joash took, Kg2 12:9. When people gave by a little at a time the burden was insensible, and, the contribution being voluntary, it was not complained of. This money, so collected, he ordered him to lay out for the repair of the temple, Kg2 22:5, Kg2 22:6. And now, it seems, the workmen (as in the days of Joash) acquitted themselves so well that there was no reckoning made with them (Kg2 22:7), which is certainly mentioned to the praise of the workmen, that they gained such a reputation for honesty, but whether to the praise of those that employed them I know not; a man should count money (we say) after his own father; it would not have been amiss to have reckoned with the workmen, that others also might be satisfied of their honesty. IV. That, in repairing the temple, the book of the law was happily found and brought to the king, Kg2 22:8, Kg2 22:10. Some think this book was the autograph, or original manuscript, of the five books of Moses, under his own hand; others think it was only an ancient and authentic copy. Most likely it was that which, by the command of Moses, was laid up in the most holy place, Deu 31:24, etc. 1. It seems, this book of the law was lost or missing. Perhaps it was carelessly mislaid and neglected, thrown by into a corner (as some throw their Bibles), by those that knew not the value of it, and forgotten there; or it was maliciously concealed by some of the idolatrous kings, or their agents, who were restrained by the providence of God or their own consciences from burning and destroying it, but buried it, in hopes it would never see the light again; or, as some think, it was carefully laid up by some of its friends, lest it should fall into the hands of its enemies. Whoever were the instruments of its preservation, we ought to acknowledge the hand of God in it. If this was the only authentic copy of the Pentateuch then in being, which had (as I may say) so narrow a turn for its life and was so near perishing, I wonder the hearts of all good people did not tremble for that sacred treasure, as Eli's for the ark, and I am sure we now have reason to thank God, upon our knees, for that happy providence by which Hilkiah found this book at this time, found it when he sought it not, Isa 65:1. If the holy scriptures had not been of God, they would not have been in being at this day; God's care of the Bible is a plain indication of his interest in it. 2. Whether this was the only authentic copy in being or no, it seems the things contained in it were new both to the king himself and to the high priest; for the king, upon the reading of it, rent his clothes. We have reason to think that neither the command for the king's writing a copy of the law, nor that for the public reading of the law every seventh year (Deu 17:18; Deu 31:10, Deu 31:11), had been observed for a long time; and when the instituted means of keeping up religion are neglected religion itself will soon go to decay. Yet, on the other hand, if the book of the law was lost, it seems difficult to determine what rule Josiah went by in doing that which was right in the sight of the Lord, and how the priests and people kept up the rites of their religion. I am apt to think that the people generally took up with abstracts of the law, like our abridgements of the statutes, which the priests, to save themselves the trouble of writing and the people of reading the book at large, had furnished them with - a sort of ritual, directing them in the observances of their religion, but leaving out what they thought fit, and particularly the promises and threatenings (Lev. 26 and Deu. 28, etc.), for I observe that these were the portions of the law which Josiah was so much affected with (Kg2 22:13), for these were new to him. No summaries, extracts, or collections, out of the Bible (though they may have their use) can be effectual to convey and preserve the knowledge of God and his will like the Bible itself. It was no marvel that the people were so corrupt when the book of the law was such a scarce thing among them; where that vision is not the people perish. Those that endeavoured to debauch them no doubt used all the arts they could to get that book out of their hands. The church of Rome could not keep up the use of images but by forbidding the use of the scripture. 3. It was a great instance of God's favour, and a token for good to Josiah and his people, that the book of the law was thus seasonably brought to light, to direct and quicken that blessed reformation which Josiah had begun. It is a sign that God has mercy in store for a people when he magnifies his law among them and makes that honourable, and furnishes them with means for the increase of scripture-knowledge. The translating of the scriptures into vulgar tongues was the glory, strength, and joy of the Reformation from Popery. It is observable that they were about a good work, repairing the temple, when they found the book of the law. Those that do their duty according to their knowledge shall have their knowledge increased. To him that hath shall be given. The book of the law was an abundant recompence for all their care and cost about the repair of the temple. 4. Hilkiah the priest was exceedingly well pleased with the discovery. "O," says he to Shaphan, "rejoice with me, for I have found the book of the law, heurēka, heurēka, - I have found, I have found, that jewel of inestimable value. Here, carry it to the king; it is the richest jewel of his crown. Read it before him. He walks in the way of David his father, and, if he be like him, he will love the book of the law and bid that welcome; that will be his delight and his counsellor."

David longed, and said, Oh that one would give me drink . . . of the well of Beth-lehem--(See on Sa2 23:15). This chivalrous act evinces the enthusiastic devotion of David's men, that they were ready to gratify his smallest wish at the risk of their lives. It is probable that, when uttering the wish, David had no recollection of the military posted at Beth-lehem. It is generally taken for granted that those who fought a way to the well of Beth-lehem were the three champions just mentioned [see on Ch1 11:13]. But this is far from being clear. On the contrary, it would seem that three different heroes are referred to, for Abishai (Ch1 11:20) was one of them. The camp of the Philistines was in the valley of Rephaim (Ch1 11:15), which lay on the west of Jerusalem, but an outpost was stationed at Beth-lehem (Ch1 11:16), and through this garrison they had to force a passage.

all this store that we have prepared--It may be useful to exhibit a tabular view of the treasure laid up and contributions stated by the historian as already made towards the erection of the proposed temple. Omitting the brass and iron, and precious stones, which, though specified partly (Ch1 29:7), are represented in other portions as "without weight" (Ch1 22:3, Ch1 22:14), we shall give in this table only the amount of gold and silver; and taking the talent of gold as worth £5475 (the talent being 125 pounds in weight), the value of the gold will be about 73s. per ounce. The talent of silver is given at £342 3s. 9d., or 4s. 41/2d. per ounce. The total amount of the contributions will be: Sum accumulated, and in public treasury (Ch1 22:14): Gold £547,500,000 Silver 342,187,500 Contributed by David from his private resources [Ch1 29:4]: Gold 16,425,000 Silver 2,395,312 Contributed by the assembled rulers [Ch1 29:7]: Gold 28,000,000 Silver 3,421,875 A grand total of approximately £939,929,687 Though it has been the common practice of Eastern monarchs to hoard vast sums for the accomplishment of any contemplated project, this amount so far exceeds not only every Oriental collection on record, but even the bounds of probability, that it is very generally allowed that either there is a corruption of the text in Ch1 22:14, or that the reckoning of the historian was by the Babylonian, which was only a half, or the Syrian, which was only a fifth part, of the Hebrew talent. This would bring the Scripture account more into accordance with the statements of JOSEPHUS, as well as within the range of credibility.

when Judah came toward the watchtower in the wilderness--Most probably the conical hill, Jebel Fereidis, or Frank Mountain, from the summit of which they obtained the first view of the scene of slaughter. Jehoshaphat and his people found the field strewed with dead bodies, so that they had not to fight at all, but rather to take possession of an immense booty, the collection of which occupied three days. On the fourth they set out on their return to Jerusalem in the same order and joyful mood as they came. The place where they mustered previous to departure was, from their public thanksgiving service, called, "The Valley of Berachah" ("benediction"), now Wady Bereikut.

wrath came upon Judah and Jerusalem--The particular mention of Jerusalem as involved in the sin implies that the neglect of the temple and the consequent idolatry received not only the king's toleration, but his sanction; and it naturally occurs to ask how, at his mature age, such a total abandonment of a place with which all his early recollections were associated can be accounted for. It has been suggested that what he had witnessed of the conduct of many of the priests in the careless performance of the worship, and especially their unwillingness to collect the money, as well as apply a portion of their revenues for the repairs of the temple, had alienated and disgusted him [LE CLERC].

It was thirteen years from Josiah's famous passover to his death. During this time, we may hope, thing went well in his kingdom, that he prospered, and religion flourished; yet we are not entertained with the pleasing account of those years, but they are passed over in silence, because the people, for all this, were not turned from the love of their sins nor God from the fierceness of his anger. The next news therefore we hear of Josiah is that he is cut off in the midst of his days and usefulness, before he is full forty years old. We had this sad story, Kg2 23:29, Kg2 23:30. Here it is somewhat more largely related. That appears here, more than did there, which reflects such blame on Josiah and such praise on the people as one would not have expected. I. Josiah was a very good prince, yet he was much to be blamed for his rashness and presumption in going out to war against the king of Egypt without cause or call. It was bad enough, as it appeared in the Kings, that he meddled with strife which belonged not to him. But here it looks worse; for, it seems, the king of Egypt sent ambassadors to him, to warn him against this enterprise, Ch2 35:21. 1. The king of Egypt argued with Josiah, (1.) From principles of justice. He professed that he had no desire to do him any hurt, and therefore it was unfair, against common equity and the law of nations, for Josiah to take up arms against him. If even a righteous man engage in an unrighteous cause, let him not expect to prosper. God is no respecter of persons. See Pro 3:30; Pro 25:8. (2.) From principles of religion: "God is with me; nay, He commanded me to make haste, and therefore, if thou retard my motions, thou meddlest with God." It cannot be that the king of Egypt only pretended this (as Sennacherib did in a like case, Kg2 18:25), hoping thereby to make Josiah desist, because he knew he had a veneration for the word of God; for it is said here (Ch2 35:22) that the words of Necho were from the mouth of God. We must therefore suppose that either by a dream, or by a strong impulse upon his spirit which he had reason to think was from God, or by Jeremiah or some other prophet, he had ordered him to make war upon the king of Assyria. (3.) From principles of policy: "That he destroy thee not; it is at thy peril if thou engage against one that has not only a better army and a better cause, but God on his side." 2. It was not in wrath to Josiah, whose heart was upright with the Lord his God, but in wrath to a hypocritical nation, who were unworthy of so good a king, that he was so far infatuated as not to hearken to these fair reasonings and desist from his enterprise. He would not turn his face from him, but went in person and fought the Egyptian army in the valley of Megiddo, Ch2 35:22. If perhaps he could not believe that the king of Egypt had a command from God to do what he did, yet, upon his pleading such a command, he ought to have consulted the oracles of God before he went out against him. His not doing that was his great fault, and of fatal consequence. In this matter he walked not in the ways of David his father; for, had it been his case, he would have enquired of the Lord, Shall I go up? Wilt thou deliver them into my hands? How can we think to prosper in our ways if we do not acknowledge God in them? II. The people were a very wicked people, yet they were much to be commended for lamenting the death of Josiah as they did. That Jeremiah lamented him I do not wonder; he was the weeping prophet, and plainly foresaw the utter ruin of his country following upon the death of this good king. But it is strange to find that all Judah and Jerusalem, that stupid senseless people, mourned for him (Ch2 35:24), contrived how to have their mourning excited by singing men and singing women, how to have it spread through the kingdom (they made an ordinance in Israel that the mournful ditties penned on this sad occasion should be learned and sung by all sorts of people), and also how to have the remembrance of it perpetuated: these elegies were inserted in the collections of state poems; they are written in the Lamentations. Hereby it appeared, 1. That they had some respect to their good prince, and that, though they did not cordially comply with him in all his good designs, they could not but greatly honour him. Pious useful men will be manifested in the consciences even of those that will not be influenced by their example; and many that will not submit to the rules of serious godliness themselves yet cannot but give it their good word and esteem it in others. Perhaps those lamented Josiah when he was dead that were not thankful to God for him while he lived. The Israelites murmured at Moses and Aaron while they were with them and spoke sometimes of stoning them, and yet, when they died, they mourned for them many days. We are often taught to value mercies by the loss of them which, when we enjoyed them, we did not prize as we ought. 2. That they had some sense of their own danger now that he was gone. Jeremiah told them, it is likely, of the evil they might now expect to come upon them, from which he was taken away; and so far they credited what he said that they lamented the death of him that was their defence. Note, Many will more easily be persuaded to lament the miseries that are coming upon them than to take the proper way by universal reformation to prevent them, will shed tears for their troubles, but will not be prevailed upon to part with their sins. But godly sorrow worketh repentance and that repentance will be to salvation.

Jeremiah lamented for Josiah, &c.--The elegy of the prophet has not reached us; but it seems to have been long preserved among his countrymen and chanted on certain public occasions by the professional singers, who probably got the dirges they sang from a collection of funeral odes composed on the death of good and great men of the nation. The spot in the valley of Megiddo where the battle was fought was near the town of Hadad-rimmon; hence the lamentation for the death of Josiah was called "the lamentation of Hadad-rimmon in the valley of Megiddo," which was so great and so long continued, that the lamentation of Hadad passed afterwards into a proverbial phrase to express any great and extraordinary sorrow (Zac 12:11). Next: 2 Chronicles Chapter 36

It will be proper for us here to consider, 1. What was the state of the captive Jews in Babylon. It was upon many accounts very deplorable; they were under the power of those that hated them, had nothing they could call their own; they had no temple, no altar; if they sang psalms, their enemies ridiculed them; and yet they had prophets among them. Ezekiel and Daniel were kept distinct from the heathen. Some of them were preferred at court, others had comfortable settlements in the country, and they were all borne up with hope that, in due time, they should return to their own land again, in expectation of which they preserved among them the distinction of their families, the knowledge of their religion, and an aversion to idolatry. 2. What was the state of the government under which they were. Nebuchadnezzar carried many of them into captivity in the first year of his reign, which was the fourth of Jehoiakim; he reigned forty-five years, his son Evil-merodach twenty-three, and his grandson Belshazzar three years, which make up the seventy years. So Dr. Lightfoot, It is charged upon Nebuchadnezzar that he opened not the house of his prisoners, Isa 14:17. And, if he had shown mercy to the poor Jews, Daniel told him it would have been the lengthening of his tranquillity, Dan 4:27. But the measure of the sins of Babylon was at length full, and then destruction was brought upon them by Darius the Mede and Cyrus the Persian, which we read of, Dan. 5. Darius, being old, left the government to Cyrus, and he was employed as the instrument of the Jews' deliverance, which he gave orders for as soon as ever he was master of the kingdom of Babylon, perhaps in contradiction to Nebuchadnezzar, whose family he had cut off, and because he took a pleasure in undoing what he had done, or in policy, to recommend his newly-acquired dominion as merciful and gentle, or (as some think) in a pious regard to the prophecy of Isaiah, which had been published, and well known, above 150 years before, where he was expressly named as the man that should do this for God, and for whom God would do great things (Isa 44:28; Isa 45:1, etc.), and which perhaps was shown to him by those about him. His name (some say) in the Persian language signifies the sun, for he brought light and healing to the church of God, and was an eminent type of Christ the Sun of righteousness. Some was that his name signifies a father, and Christ is the everlasting Father. Now here we are told, I. Whence this proclamation took its rise. The Lord stirred up the spirit of Cyrus. Note, The hearts of kings are in the hand of the Lord, and, like the rivulets of water, he turneth them which way soever he will. It is said of Cyrus that he knew not God, nor how to serve him; but God knew him, and how to serve himself by him, Isa 45:4. God governs the world by his influence on the spirits of men, and, whatever good is done at any time, it is God that stirs up the spirit to do it, puts thoughts into the mind, gives to the understanding to form a right judgment, and directs the will which way he pleases. Whatever good offices therefore are, at any time, done for the church of God, he must have the glory of them. II. The reference it had to the prophecy of Jeremiah, by whom God had not only promised that they should return, but had fixed the time, which set time to favour Sion had now come. Seventy years were determined (Jer 25:12; Jer 29:10); and he that kept the promise made concerning Israel's deliverance out of Egypt to a day (Exo 12:41) was doubtless as punctual to this. What Cyrus now did was long since said to be the confirming of the word of God's servants, Isa 44:26. Jeremiah, while he lived, was hated and despised; yet thus did Providence honour him long after, that a mighty monarch was influenced to act in pursuance of the word of the Lord by his mouth. III. The date of this proclamation. It was in his first year, not the first of his reign over Persia, the kingdom he was born to, but the first of his reign over Babylon, the kingdom he had conquered. Those are much honoured whose spirits are stirred up to begin with God and to serve him in their first years. IV. The publication of it, both by word of mouth (he caused a voice to pass throughout all his kingdom, like a jubilee-trumpet, a joyful sabbatical year after many melancholy ones, proclaiming liberty to the captives), and also in black and white: he put it in writing, that it might be the more satisfactory, and might be sent to those distant provinces where the ten tribes were scattered in Assyria and Media, Kg2 17:6. V. The purport of this proclamation of liberty. 1. The preamble shows the causes and considerations by which he was influenced, Ezr 1:2. It should seem, his mind was enlightened with the knowledge of Jehovah (for so he calls him), the God of Israel, as the only living and true God, the God of heaven, who is the sovereign Lord and disposer of all the kingdoms of the earth; of him he says (Ezr 1:3), He is the God, God alone, God above all. Though he had not known God by education, God made him so far to know him now as that he did this service with an eye to him. He professes that he does it, (1.) In gratitude to God for the favours he had bestowed upon him: The God of heaven has given me all the kingdoms of the earth. This sounds a little vain-glorious, for there were many kingdoms of the earth which he had nothing to do with; but he means that God had given him all that was given to Nebuchadnezzar, whose dominion, Daniel says, was to the end of the earth, Dan 4:22; Dan 5:19. Note, God is the fountain of power; the kingdoms of the earth are at his disposal; whatever share any have of them they have from him: and those whom God has entrusted with great power and large possessions should look upon themselves as obliged thereby to do much for him. (2.) In obedience to God. He hat charged me to build him a house at Jerusalem; probably by a dream or vision of the night, confirmed by comparing it with the prophecy of Isaiah, where his doing it was foretold. Israel's disobedience to God's charge, which they were often told of, is aggravated by the obedience of this heathen king. 2. He gives free leave to all the Jews that were in his dominions to go up to Jerusalem, and to build the temple of the Lord there, Ezr 1:3. His regard to God made him overlook, (1.) The secular interest of his government. It would have been his policy to keep so great a number of serviceable men in his dominions, and seemed impolitic to let them go and take root again in their own land; but piety is the best policy. (2.) The honour of the religion of his country. Why did he not order them to build a temple to the gods of Babylon or Persia? He believed the God of Israel to be the God of heaven, and therefore obliged his Israel to worship him only. Let them walk in the name of the Lord their God. 3. He subjoins a brief for a collection to bear the charges of such as were poor and not able to bear their own, Ezr 1:4. "Whosoever remaineth, because he has not the means to bear his charges to Jerusalem, let the men of his place help him." Some take it as an order to the king's officers to supply them out of his revenue, as Ezr 6:8. But it may mean a warrant to the captives to ask and receive the alms and charitable contributions of all the king's loving subjects. And we may suppose the Jews had conducted themselves so well among their neighbours that they would be as forward to accommodate them because they loved them as the Egyptians were because they were weary of them. At least many would be kind to them because they saw the government would take it well. Cyrus not only gave his good wishes with those that went (Their God be with them, Ezr 1:3), but took care also to furnish them with such things as they needed. He took it for granted that those among them who were of ability would offer their free-will offerings for the house of God, to promote the rebuilding of it. But, besides that, he would have them supplied out of his kingdom. Well-wishers to the temple should be well-doers for it.