two and twenty years old when he began to reign and reigned two years in Jerusalem 22 But he did that which was evil in the sight of the LORD as did Manasseh his father for Amon sacrificed unto all the carved images which Manasseh his father had made and served them 23 And humbled not himself before the LORD as Manasseh his father had humbled himself but Amon †Heb. 〈◊〉 〈◊〉 trespass trespassed more and more 24 And his servants conspired against him and slew him in his own house 25 But the people of the land slew all them that had conspired against king Amon and the people of the land made Josiah his son king in his stead CHAP. XXXIV 1 JOsiah * 2 Kin. 22. â—… c. was eight years old when he began to reign a Of this Chapter see the Notes on 2 King 22. 23. and he reigned in Jerusalem one and thirty years 2 And he did that which was right in the sight of the LORD and walked in the ways of David his father and declined neither to the right hand nor to the left 3 For in the eighth year of his reign while he was yet young b In the 16th Year of his Age when he was entring into the Age and State of Temptations and Youthful Lusts and had the Administration of his Kingdom wholly in his own Hand and Power and none to rebuke or restrain him yet even then he begins to be Religious in good Earnest he began to seek after the God of David his father and in the twelfth year he began * 1 Kin 13 2. to purge Judah and Jerusalem from the high places and the groves and the carved images and the molten images 4 * Lev. 26. 30. 2 Kin. 23. 4. And they brake down the altars of Baalim in his presence and the ‖ Or sun-images images that were on high above them he cut down and the groves and the carved images and the molten images he brake in pieces and made dust of them and strowed it upon the †Heb. face of graves graves of them that had sacrificed unto them 5 And * 2 Kin. 23. 20 he burnt the bones of the priests upon their altars and cleansed Judah and Jerusalem 6 And so did he in the cities of Manasseh and Ephraim and â—…imeon even unto Naphtali c Which was in the utmost and northern Borders of the Kingdom of Israel For it must be remembred that the ten Tribes were now gone into Captivity and those who were come in their stead were weak and few and not able to withstand the Power of Josiah with their ‖ Or mauls mattocks round about 7 And when he had broken down the altars and the groves and had beaten the graven images †Heb. to make powder into powder and cut down all the idols throughout all the land of Israel he returned to Jerusalem 8 Now in the * 2 Kin. 22 3. eighteenth year of his reign when he had purged the land and the house d The House of God called the House by way of Eminency he sent Shaphan the son of Azaliah and Maasejah the governour of the city and Joah the son of Joahaz the recorder to repair the house of the LORD his God 9 And when they came to Hilkiah the high-priest they delivered the money that was brought into the house of God which the Levites that kept the doors had gathered of the hand of Manasseh and Ephraim and of all the remnant of Israel and of all Judah and Benjamin and they e i. e. The Levites who had gone abroad through all Josiahs Kingdom to gather Money for this good Use and now came with it to Jerusalem to lodge it in the Treasuries of the Lords House returned to Jerusalem 10 And they put it in the hand of the work-men that had the oversight of the house of the LORD and they gave it to the work-men that wrought in the house of the LORD to repair and mend the house 11 Even to the artificers and builders gave they it to buy hewen stone and timber for couplings and ‖ Or to rafter to floor the houses f i. e. The Chambers joyning to the Temple or within the Courts which the kings of Judah had destroyed 12 And the men did the work faithfully and the overseers of them were Jahath and Obadiah the Levites of the sons of Merari and Zechariah and Meshullam of the sons of the Kohathites to set it forward and other of the Levites all that could skill of instruments of musick g Or all these here named were skilful in Instruments of Musick Which may be here mentioned either to their Commendation that they were fit for and careful and diligent in this Employment wherewith they were now entrusted no less than in their own proper Work Or to intimate that as they were skilful so they were exercised in both their Employments and did successively oversee the Work and praised God with their Voices and Instruments for his Gracious and Powerful Help in carrying on the Work 13 Also they were over the bearers of burdens and were overseers of all that wrought the work in any manner of service and of the Levites there were scribes and officers and porters 14 And when they brought out the money that was brought into the house of the LORD Hilkiah the priest * 2 Kin. 22. 8 c. found a book of the law of the LORD given †Heb. by the hand of by Moses 15 And Hilkiah answered and said to Shaphan the scribe I have found the book of the law in the house of the LORD And Hilkiah delivered the book to Shaphan 16 And Shaphan carried the book to the king and brought the king word back again saying All that was committed †Heb. to the hand of to thy servants they do it 17 And they have †Heb. poured out or melted gathered together the money that was found in the house of the LORD and have delivered it into the hand of the overseers and to the hand of the workmen 18 Then Shaphan the scribe told the king saying Hilkiah the priest hath given me a book And Shaphan read †Heb. in it it before the king 19 And it came to pass when the king had heard the words of the law that he rent his clothes 20 And the king commanded Hilkiah and Ahikam the son of Shaphan and ‖ Or Achbor 2 Kin. 22. 12. Abdon the son of Micah and Shaphan the scribe and Asajah a servant of the kings saying 21 Go enquire of the LORD for me and for them that are left in Israel and in Judah concerning the words of the book that is found for great is the wrath of the LORD that is poured out upon us because our fathers have not kept the word of the LORD to do after all that is written in this book 22 And
Men which Antiently used to be Written in Catalogues out of which the Names of those who died were blotted Or rather 2. Of eternal Life as both Iewish and Christian Interpreters commonly understand it Which agrees best 1. To the use of this Phrase in Scripture For in this Sence men are said to be â—…ritten in the Book Dan. 12. 1. or in God's Book Exod. 32. 32. Or in the Book of Life Phil. 4. 3. â—…el 3. 5. and 13. 8. and 17. 8. and 20. 12. and 21. last 2. To the last Clause of the Verse which explains it of that Book wherein none but the Righteous are written whereas this Life and that attended with Health and Prosperity is Promiscuously given to and taken from good and bad Men. 3. To the quality of the Persons of whom this is said which are the Malicious Enemies of God and of his People and the Murderers of the Lord of Glory who shall be punished with eternal Death In this Book Men may be said to be written Either 1. In Reality by God's Election or Predestination Or 2. In Appearance when a Man is called by God to the Profession and Practice of the true Religion and into Covenant with himself and Professeth to Comply with it and so is written in the writing of the House of Israel which is said of all that are in the Assembly of God's People Ezek. 13 â—… and so seems to others and it may be to himself to be Really written in the Book of Life And when a Man renounceth this Profession and Religion he may be said to be 〈◊〉 out of that Book because his Apostacy makes it Evident that he was not written in it as he seemed to be For this is a known and approved Rule for the understanding of many Texts of Scripture that things are oft said to be done when they onely seem to be done and are not Really done as he is said to find his Life Mat. 10. 39. who falsly imagined that he did find it when in Truth he lost it and to have Mat. 13. 12. who onely seemed to have as it is explained in the Parallel place Luk. 8. 1â—… and to Live Rom. 7. â—… when he vainly Conceited himself to be alive And in like manner Men may be said to be written in or blotted out of this Book when they seem to be so by the Course of their Lives and Actions But that this blotting out is not meant Properly and Positively is clear from the last Branch of this Verse which after the manner of these Books expounds the former wherein this doubtful Phrase is explained by one which is Evident and unquestionable even by his not being written in it For it is impossible that a Mans name should be Properly blotted out of that Book in which it was never written The Sence of the Verse seems to be this Let their Wickedness be so notorious and the Tokens of God's wrath upon them so manifest that all Men may discern that they are blotted out that is that they never were written in the Book of Life in which the Righteous are written and not be written with the righteous e i. e. In that Book of Life in which all righteous or holy Persons and onely they are written whereby it may appear that whatsoever shew or Profession they once made yet they neither are nor were truly righteous Persons 29. But I am poor and sorrowful let thy salvation O God set me up on high f Out of the reach of mine Enemies Or liâ—…t me out of the deep Waters and the Mire in which I was sinking v. 14. 30 I will praise the name of God with a song and will magnifie him with thanks-giving 31 * Psal. 50. 13. 14. 23. This also shall please the LORD better than an oxe or bullock g This sincere and hearâ—…y Sacrifice of Praise is and shall be more grateful to God than the most Glorious legal Sacrifices For so such moral Services ever were 1 Sam. 15. 22. Hosâ—… 6 6. and such Sacrifices shall be accepted when those Legal ones shall be abolished that hath horns and hoofs h This is added as a Description and Commendation of the Sacrifice or Bullock which he supposeth to be of the best sort both tender and Mature as it is when the Horns bud forth and the Hoofs grow hard 32 * Psal. 34. 2. The ‖ Or 〈◊〉 humble shall see this and be glad i Those pious Persons who are grieved for my Calamities shall have occasion to Rejoyce and they will heartily Rejoyce in my Deliverance and Exaltation and your heart shall live k Or be Revived to wit with Joy which were dejected and in a manner Dead with Sorrow Compare Gen. 45. 27. Psal. 22. 26. and 109. 21. that seek God 33 For the LORD heareth the poor and despiseth not his prisoners l Those who are in Prison or any Straits and Afflictions for his sake which is my Case v. 7. 34 Let the heaven and earth m Either 1 Angels and Men. Or rather 2. The Heaven and Earth themselves as in the next Branch the Seas and every thing that moveth â—…erein All which by an usual Figure he invites to praise God aâ—…â—…e doth elsewhere because they all give men occasion to praise God praise him the seas and every thing that †Heb. 〈◊〉 Câ—… moveth therein 35 For God will save Sion n The City of Sion or Ierusalem and his Church and People which are frequently expressed under that Title and build the cities of Judah that they o The humble and Poâ—…r v. 32 33. or his Servants as is explained in the following Verse may dwell there p In the literal Canaan for a long time and in the Heavenly Canaan for ever and have it in possession 36 * Psal. 102. 23. The seed also of his servants shall inherit it q Their posterity shall flourish after them and partake of the same Happiness with them and they that love his name shall dwell therein PSAL. LXX To the chief musician a Psalm of David to bring to remembrance The Contents of this Psalm are almost all to be found Psal. 40. 13. c. Nor is it strange that they are here repeated because the same or like Occasions were oft repeated and David's returning Distresses might well make him sometimes repeat the same Words And as these things were joyned with many other passages in Psal. 40. so they are distinctly repeated as a Form of Prayer which himself or others might use in such a Condition What is necessary for the understanding of this Psalm The Reader may find in the Notes on Psal. 40. 1 MAke hast * â—…al 40. 13. 〈◊〉 â—… 71. 12. O God to deliver me make hast †Heb. to my 〈◊〉 to help me O LORD 2 * 〈◊〉 35. 4. â—…â—…1 13. Let them be ashamed and confounded that seek after my soul let them be turned
‡ Heb. 〈◊〉 gathered the money that was found in the house and have delivered it into the hand of them that do the work that have the oversight of the house of the LORD 10 And Shaphan the scribe shewed the king saying Hilkiah the priest hath delivered me a book and Shaphan read it before the king 11 And it came to pass when the king had heard the words of the book of the law i i. e. The dreadful Comminations against them for the sins still reigning among the people Quest. Did Iosiah never see and read a Copy of this Book before this time If he did not how could he do so much towards the Reformation of Religion as he did before If he did why was he not sooner convinced and humbled by it Ans If Iosiah had not yet seen a Copy of this Book which is not impossible yet there was so much of the Law left in the minds and memories of many of the people as might easily persuade and direct him to all that he did till this time or if Iosiah had seen and read it before which seems more probable yet the great Reverence which he justly bare to the Original Book and the strange and remarkable and seasonable finding of it had very much awakened and quickened him to a more serious and diligent reading and attentive consideration of all the passages contained in it than he used before that he rent his clothes 12 And the king commanded Hilkiah the priest and Ahikam the son of Shaphan and Achbor the son of Micaiah and Shaphan the scribe and Asahiah a servant of the kings k Who most constantly waited upon the Kings Person otherwise all of them were the Kings Servants saying 13 Go ye enquire of the LORD l Either what he intends to do with us or what we shall do to him to appease his wrath for me and for the people and for all Judah concerning the words of this book m Whether the Curses here threatned must come upon us without remedy or whether there be hope in Israel concerning the prevention of them that is found for great is the wrath of the LORD that is kindled against us because our fathers have not hearkened unto the words of this book to do according unto all that which is written concerning us 14 So Hilkiah the priest and Ahikam and Achbor and Shaphan and Asahiah went unto Huldah the prophetess n For we read of Women Prophetesses both in the Old and New Testament as Miriam Exod. 15. 20. Deborah Iudg. 4. 4. Hamah 1 Sam. 2. Elizabeth and the Blessed Virgin Luk. 1. and Philip's Daughters Act. 21. 9. Quest. But why did he send to this Woman and not rather to Zephaniah or Ieremiah who were Prophets in Iosiah's days Ans. Either First Because the Kings earnest affection in this business required great haste and she was in Ierusalem which is therefore noted in the following part of the Verse when Ieremiah might at this time be at Anathoth or in some more remote part of the Kingdom and the like may be said of Zephaniah who also might not be a Prophet at this time though he was afterward in the days of Iosiah which is all that is affirmed of him Zeph. 1. 10. Or 2. Because the King or his Courtiers had longer and greater experience of the eminency of her Prophetical Gifts than of Ieremiah's who began not to Prophecy till the thirteenth Year of Iosiah Ier. 1. 2. and being well assured of her Fidelity in delivering the Mind and Counsel of God to those that enquired of her they rightly concluded that it was much more considerable what Message God sent than by whom it was conveyed to them the wife of Shallum the son of Tikvah the son of Harhas keeper of the ‡ 〈◊〉 garâ—… wardrobe now she dwelt in Jerusalem in ‖ 〈◊〉 in the 〈◊〉 part the colledge o Where the Sons of the Prophets or others who devoted themselves to the study of God's Word used to meet and discourse of the things of God and receive the Instructions of their Teachers Others both Ancient and Modern render it in another or the second part to wit of the City i. e. in the Suburbs which also were Fortified and Walled about by Hezekiah 2 Chron. 32. 5. and they communed with her 15 ¶ And she said unto them Thus saith the LORD God of Israel Tell the man that sent you to me 16 Thus saith the LORD Behold I will bring evil upon this place and upon the inhabitants thereof even all the words of the book which the king of Judah hath read 17 Because they have forsaken me and have burnt incense unto other gods that they might provoke me to anger with all the works of their hands p Gods made with hands This she adds to aggravate their folly and contempt of God in preferring such vain and idle things before him therefore my wrath shall be kindled against this place and shall not be quenched 18 But to the king of Judah which sent you to enquire of the LORD thus shall ye say to him Thus saith the LORD God of Israel As touching the words which thou hast heard 19 Because thine heart was tender and thou hast humbled thy self before the LORD when thou heardst what I spake against this place and against the inhabitants thereof that they should become a desolation and a curse and hast rent thy clothes and wept before me I also have heard thee saith the LORD 20 Behold therefore I will gather thee unto thy fathers and thou shalt be gathered into thy grave in peace q i. e. In a time of publick Peace and the Tranquility of thy Kingdom or so as thou shalt not see all the evil which I will bring upon this place as the following words explain it for otherwise he died in Batttel chap. 23. 29. Besides he died in Peace with God and was by death translated to everlasting Peace and thine eyes shall not see all the evil which I will bring upon this place And they brought the king word again CHAP. XXIII AND * 2 Câ—…r 34. 30. the king sent and they gathered unto him all the elders a The chief Governors both of Church and State of Judah and of Jerusalem 2 And the king went up into the house of the LORD and all the men of Judah and all the inhabitants of Jerusalem with him and the priests and the prophets b Either Ieremiah Zephaniah Urijah or the Sons or Disciples of the Prophets and all the people ‡ Heb. from 〈◊〉 even â—…to great both small and great and he read c He caused to be read in their ears all the words of the book of the covenant which was found in the house of the LORD 3 ¶ And the king stood by the pillar d Of which see on chap. 11. 14. and 2 Chron. 34. 31. and made a covenant before the LORD
the same power seems to have been continued and some kind of League made between the King of Babylon and Manasseh who thereupon was restored to his Kingdom 2 Chron 33. 13. and after him Iosiah who therefore was so zealous in his quarrel against the King oâ—… Egypt 2 Chron. 35. 20 c. Or Fourthly He did it in purseance of God's prediction concerning this action 1 King 13. 2. which in a matter so good and so agreeable to God's wiâ—… and word as the extirpation of Idolatry unquestionably was had the force of a warrant or command upon him to do it as God's prediction of the Conversion of the Gentiles by the Messias was a command to his Apostles to Preach to them Act. 13. 47. and the high place * 1 〈◊〉 which Jeroboam the son of Nebat who made Israel to sin had made both that altar and the high place z Which seems to have been some little Temple or House erected for that Worship or for the Priests attending upon it he brake down and burnt the high place and stampt it small to powder and burnt the grove 16 And as Josiah turned himself a Iosiah's care and zeal was so great that he would not trust his Officers with these things but would see them done with his own Eyes he spied the sepulchres that were there in the mount and sent and took the bones out of the sepulchres and burnt them upon the altar and polluted it according to the * 1 〈◊〉 〈◊〉 〈◊〉 word of the LORD which the man of God proclaimed who proclaimed these words b 300 years before it was done 17 Then he said What title is that that I see c It was the manner then as now it is to set up little Pillars or Stones by or upon the Graves of the higher sort of Men upon which the name of the Person and some Remarkable passages relating to him were Engraven And the men of the city told him It is the sepulchre of * 〈◊〉 13. the man of God which came from Judah and proclaimed these things that thou hast done against the altar of Beth-el 18 And he said Let him alone let no man move his bones so they let his bones ‡ 〈◊〉 escape alone with the bones of * 〈◊〉 〈◊〉 13. the prophet that came d Which were now mixed together out of Saâ—…aria e The place of his Birth or former abode though now he were in Bethel 1 Sam. 13. 11. 19 And all the houses also of the high places that were in the cities of Samaria f By what Authority he did this see on ver 15. which the kings of Israel had made to provoke the LORD to anger Josiah took away and did to them according to all the acts that he had done in Beth-el 20 And he ‖ 〈◊〉 * 〈◊〉 〈◊〉 11. 18. slew all the priests of the high places g Either 1. The Priests which Ieroboam had made of the meanest of the People whom he â—…ew both for their Preâ—… Usurpation of that Sacred Office which of it self â—…as Punishable with Death by God's Law 〈◊〉 3. 10. and for their Idolatry Or rather 2. The Priests of Baalim by comparing this Verse with the former where speaking of these same High Places he â—…oth not say which Ieroboam made as is usual when he speaks of the High Places of the Calves but which the other kings of Israel made who were divers of them Worshippers of Baal and by considering the Parallel place 2 Chron. 34. 4. where it is said they brake down the altars of Baalim c. By this Relation it appears and from the nature of the thing and common practise in like cases it is more than probable that after the departure of the King of Assyria divers of the Israelites who had retired to other parts and kept themselves out of the Conquerors hands returned together with their Priests to their own Land and to their old trade of Worshipping Idols to whom peradventure they ascribed this their Deliverance from that Judgment which Iehovah had brought upon them that were there upon the altars h According to that Famous Prophecy 1 King 13. 1 2. and burnt mens bones upon them and returned to Jerusalem 21 ¶ And the king commanded all the people saying * 〈◊〉 〈◊〉 1. Keep the passover i Having abolished False Worship he now endeavours to set up the True Worship of the True God unto the LORD your God * 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 â—… 〈◊〉 〈◊〉 as it is written in this book of the covenant k In this Book which I have found wherein is contained the Covenant made between God and Israel and the terms of it 22 Surely there was not holden such a passover l i. e. Celebrated with such Solemn care and great Preparation and numerous Sacrifices 2 Chron. 35. 7 8 9. and universal Joy of all good men which was much the greater because of their remembrance of the former wicked and miserable times under Manasseh and Amon and the good hopes they now had of the happy Establishment of their Nation and the True Religion and of the prevention of God's Judgments denounced against them from the days of the judges m Or from the days of Samuel the last of the Judges as it is expressed 2 Chron. 35. 18. None of the Kings had taken such care to prepare themselves the Priests and People and accurately to observe all the Rites and diligently to purge out all uncleanness and to renew their Covenant with God so solemnly as Iosiah now did that judged Israel nor in all the days of the kings of Israel nor of the kings of Judah 23 But in the eighteenth year of king Josiah wherein this passover was holden to the LORD in Jerusalem 24 ¶ Moreover the workers with familiar spirits and the wizards n Of which see on Levit. 19. 31. and 20. 27. Numb 22. 5. Deut. 18. 11. and the ‖ 〈◊〉 images and the idols and all the abominations o Three words noting the same thing to shew That all the Instruments and Monuments of Idolatry were Destroyed as God had Commanded that were spied p i. e. All that were discovered not onely such as were in the place and state of Worship but such as their Priests or Zealotâ—… had removed and indeavoured to hide and secure in the land of Judah and in Jerusalem did Josiah put away that he might perform the words of * 〈◊〉 â—…0 27. 〈◊〉 18. 11. the law which were written in the book that Hilkiah the priest found in the house of the LORD 25 And * Chap. 18. â—… like unto him was there no king before him q To wit for his diligent Study in God's Law and 〈◊〉 exact Care and unwearied Industry and fervent Zeal in rooting out of Idolaters and all kinds and appearances of Idolatry not onely
the people r Whose passions being once raised could not suddenly be composed saying Hold your peace s Cease from weeping and mournful cries and turn your lamentations into thanksgivings for the day is holy neither be ye grieved 12 And all the people went their way to eat and to drink and to send portions and to make great mirth because they had understood the words that were declared unto them r Because they now knew Gods mind and their own duty which they were resolved to practise which gave them ground of hope and trust in Gods mercy and consequently of great and just joy 13 And on the second day were gathered together the chief of the fathers of all the people the priests and the Levites u Chusing rather to confess their ignorance for their edification then vainly to pretend to more knowledge than they had wherein they shew both true humility and serious godliness that they were more careful to learn and practice their duty than to preserve their reputation with the people unto Ezra the scribe even ‖ Or that they might instruct in the words of the law to understand the words of law x That they might more exactly understand the meaning of some things which they had heard before and so instruct the people in them 14 And they found y Upon Ezra's information and their discourse with him written in the law which the LORD had commanded †Heb. by the hand of by Moses that the children of Israel should dwell in * Lev. 23. 34. Deut. 16. 1â—… booths in the feast of the seventh month 15 And that they should publish z i. e. And they found this also written which is to be supplied out of the former verse that they should c. which though it be not particularly required so as is expressed in the words here following yet in the general is required by vertue of that precept Levit. 23 4. Numb 10. 10. And according to this translation it must be understood in the close of this verse that they did accordingly publish and proclaim c. But these words may be rendred which as this Hebrew word is rendred here v. 14. and most commonly also so the particle vau is used Isa. 6. 1. Ier. 1. 3. also they did publish c. For so they did as is evident and acknowledged and it seems fit that so much should be expressed and these words being so particular and proper to this special occasion seem to intimate that this is rather an historical relation of what they now did than a declaration of that which the law required them to do which was but in very general terms and not so exact and particular as this following precept is said to be and proclaim in all their cities and in Jerusalem saying Go forth unto the mount a The mount of Olives which was next Ierusalem and stored with Olive-branches and probably with the rest here mentioned for these trees may seem to have been planted here abouts principally for the use of this capital City in this very feast which though long neglected should have been celebrated once every year And therefore this place seems to be here designed as the most eminent place but with an usual Synecdoche this place being put for any place nearest to the several cities of Judah where these branches were to be procured fetch olive-branches pine-branches and myrtle-branches and palm-branches and branches of thick trees b Of which see on Levit. 23. 34 Deut. 16. 13. to make booths as it is written 16 So the people went forth and brought them and made themselves booths every one upon the roof of his house c For the houses there were made â—…at of which see Deut. 22. 8. and in their courts d Belonging to their own Houses for these might be any where in the open air and in the courts of the house of God and in the street of the water-gate and in the street of the gate of Ephraim e That gate of the City which led to the Tribe of Ephraim 17 And all the congregation of them that were come again out of the captivity made booths and sate under the booths for f Or surely as the Hebrew chi is oft used as hath been noted before For the following words seem not so much to give a reason of what was last said or done concerning their dwelling in booths as to contain the holy writers reflection upon the present celebration of this feast since the days of Jeshua the son of Nun unto that day had not the children of Israel done so g Either 1. So as to the matter or substance of the thing So it implies that all this while the feast of Tabernacles was not observed Which seems altogether improbable considering how expresly this was commanded to be celebrated Levit. 23. c. and what excellent Kings and Priests and Prophets there had been within that time such as were persons of great understanding and most expert and studious in Gods Word and therefore could not be ignorant of so plain a duty and withal so throughly pious and careful and zealous for God and the observation of his law and worship and some of them commended for their universal obedience to all Gods commands and therefore would not be guilty of so gross a neglect Besides that this feast was observed is sufficiently implied in 1 Kings 8. 2 65. 2 Chr. 7. 9. is particularly expressed Ezra 3 4. Or rather 2. So as to the manner circumstances They never kept this feast so joyfully as the next words declare having not only the same causes of rejoycing which they formerly had but some special causes to increase their joy towit the remembrance of their stupendious deliverance both out of the land of their Captivity out of the hands of their wicked malicious Neighbours ever since their return especially now when they were new building the walls of Ierusalem they never kept it so solemnly and religiously for whereas at other times only the first and last day of that feast were celebrated with an holy convocation Levit 23. 35 36. Ioh. 7. 37. now there was an holy convocation and the people assembled and attended upon the reading of the law everyday of this feast as is noted in the next verse and there was very great gladness 18 Also day by day from the first day unto the last day he read in the book of the law of God h Which was commanded to be done at this feast Deut. 31. 10 11 12. though not injoyned to be done every day as now out of a singular zeal they did and they kept the feast seven days and on the eighth day was †Heb. 1 restraint a solemn assembly * Lev. 23. 36. according unto the manner CHAP. IX 1 NOW in the twenty and fourth day of this month
translated either 1. Breasts But that seems very improper here because mens Breasts do not use to be filled with Milk Or 2. Milk-Pails But their fulness is common and no sign of eminent plenty which is here designed Besides the following Branch which in Iob and elsewhere frequently explains the former implies that it signifies some part of mans Body as all the ancient Interpreters render it either the sides as some of them have it or the bowels as others But for the following Milk they read Fat the Hebrew Letters being exactly the same in both words and the Hebrews by the name of Milk do oft understand Fat are full of Milk and his Bones are moistened with Marrow t Which is opposed to the dryness of the bones Job 30. 30. Psal. 102. 3. which is caused by Old-age or grievous Distempers or Calamities 25. And another u Either 1. Another wicked man Or 2. Any other man promiscuously considered either good or bad So hereby he shews how indifferently and alike God deals the concerns of this Life to one and another to good and bad So he shews that there is a great variety in Gods Dispensations that he distributes great Prosperity to one and great afflictions to another no worse than he according to his wise but secret Counsel dieth in the bitterness of his Soul x i. e. With Heart-breaking Pains and Sorrows and never eateth with Pleasure y i. e. Hath no pleasure in his Life no not so much as at Meal-time when Men usually are most free and pleasant 26. They shall lie down alike in the dust z All these worldly differences are ended by Death and they lie in the Grave without any distinction till the time of General Resurrection and Judgment comes So that no man can tell who is good and who is bad by any Events which befall them in this Life and the Worms shall cover them 27. Behold I know your thoughts a I perceive what you think and will object and say for your own defence and the Devices b Or evil Thoughts for so this word is oft used as Prov. 12. 2. 14. 17. 24. 8. Isa. 32. 7. which ye wrongfully imagine c Or wrest or violently force For they strained both Iobs words and their own thoughts which were byassed by their prejudice and Passion against Iob. against me d For I know very well that your discourses though they be of wicked men in the general yet are particularly levelled at me 28. For ye say e To wit in your minds where is the House of the Prince f i. e. It is no where it is lost and gone This is spoken either 1. Of Iob or his eldest Son whose house God had lately overthrown Or rather 2. In general of wicked Princes or Potentates as the following answer sheweth So the meaning of the question is That it was apparent from common observation that eminent Judgments even in this Life were sooner or later the portion of all ungodly Men. and where are †Heb. 〈◊〉 of the Tabernacles of the wicked the Dwelling-places of the wicked g which is added to limit the former Expression and to shew that he spake only of wicked Princes 29. Have ye not asked them that go by the way h These are the words either 1. Of Iob's Friends who thus continue their former Discourse by a second Enquiry Or rather 2. Of Iob himself who answers one question with another You may learn this which is the matter of our debate to wit that good men are oft afflicted and that wicked men do commonly live and die in great prosperity and are not punished in this World even from them that go by the way i. e. either from Travellers who having seen and observed many Persons and places and events are more capable Judges of this matter or from any person that passeth along the high-way from every one that you meet with It is so vulgar and trivial a thing that no man of common sense is ignorant of it and do ye not know their Tokens i i. e. The Examples or Evidences or Signs of this truth which they that go by the way can produce They will shew here and there in divers places the goodly Houses and Castles and other Monuments of Power and dignity which wicked Potentates have erected and to this day do possess and in which divers of them live and die He alludes here to those Tokens which are set up in high ways for the direction of those who travel in them 30. * Prov. 16. 4. That the wicked k This is the thing which they might learn of Passengers is reserved l Or with-held or kept back to wit from falling into common Calamities though in truth he be not so much kept from Evil as kept for evil he is reserved from a less that he may be swallowed up in a greater misery as Pharaoh was kept from the other Plagues that he might be drowned in the Sea to the day of Destruction they m He speaketh of the same person only the singular number is changed into the plural possibly to intimate that although for the present only some wicked men were punished yet then all of them should suffer shall be brought forth n To wit by the conduct of Gods Providence and Justice as malefactors are brought forth from Prison to Judgment and Execution though they be brought to it slowly and by degrees and with some kind of Pomp and State as this word signifies to †Heb. the day of Wrath. the day of Wrath o Heb. To the day of Wrath i. e. of special and extraordinary Wrath either to some terrible and desolating Judgments which God sometimes sends upon wicked Princes or People Or to the day of the last and general Judgment which is called in Scripture the day of Wrath For the day of the general Resurrection and Judgment was not unknown to Iob and his Friends as appears from Ch. 19. 25 c. and other passages of this Book 31. Who shall declare his way to his face q i. e. Plainly and whilest he lives as the same Phrase is used Deut. 7. 10. and who shall repay him what he hath done r No man can bring him to an account or punishment p i. e. His wicked course and actions and whither they lead him His power and splendour is so great that scarce any man dare reprove him for his sin or shew him his danger 32. Yet s Heb. And. The pomp of his death shall be suitable to the glory of his Life shall he be brought t With Pomp and State as the word signifies to the †Heb. Graves Grave u Heb. to the Graves i. e. to an honourable and eminent Grave The plural number being oft used Emphatically to note Eminency as Iob 40. 10. Prov. 1. 20. Lam. 3.
compleatly save me not onely from my outward pressures but also from my sins from my dulness and deadness in thy service from all inclinations and temptations to Apostasie and impiety and from my other indispositions and corruptions against which he prayeth in divers parts of this Psalm and that at last thou wouldest crown me with eternal salvation in thy Kingdom which it is apparent that David did believe and expect and hath been already proved from divers passages of this Book O LORD and thy law is my delight 175 Let my soul live and it shall praise thee and let thy judgments s Either 1. thy providential dispensations whereby thou judgest and rulest the world punishing the wicked and protecting and delivering the godly Or 2. thy word or testimonies as this word most commonly signifies in this Psalm which are the onely ground of my hope in thy help help me 176 I * Isai. 53. 6. Luke 15. 4. have gone astray like a lost sheep t This is meant either 1. of sinful errours I have too often swerved from the path of thy precepts through mine own infirmity or the power of temptation or 2. of penal errours I have been banished by the power and tyranny of mine enemies from all my friends and relations and which is far worse from the place of thy worship and presence and forced to wander hither and thither hiding my self in mountains and caves and woods exposed to a thousand snares and dangers seek thy servant u As the shepherd doth his wandring sheep and bring me back into thy fold for I do not forget thy commandments PSAL. CXX A song * Neh. 9. 4. of degrees a Or of ascents as others render it and as the word properly signifies This Title is given to this and to the fourteen following Psalms concerning the reason whereof there are divers conjectures the chief of which are these either 1. because of the excellent matter of them as eminent persons are called men of high degree 1 Chron. 17. 17. For in them are contained as learned men have observed many doctrines or instructions of great use and importance and those delivered with extraordinary brevity and elegancy or 2. because they were sung upon the fifteen â—…egrees or stairs of the Temple which the Jewish Writers mention or at least upon some high place or 3. because they were sung with a very loud voice or 4. because they were sung by the Jews when they returned from Babylon and went up to Ierusalem Which some judge the more probable because it suits with the order of these Psalms whereof the first was to be used by them when they were preparing for their departure and suffered delays in it from the calumnies of their enemies the second in their journey the third upon their arrival at Ierusalem the fourth after the building of the City and Temple c. And although one of these Psalms is ascribed to David and another to Solomon yet they also as well as the rest might be applied to this use and so might this Psalm also though David first composed it upon another occasion or 5. from something which was peculiar in them either in the Poetry or in the manner of singing them But these things being now lost and unknown not onely to Christians but even to the Jews themselves we must be contentedly ignorant of this as well as of most other Titles of the Psalms and the rather because they do not at all concern the matter nor are they necessary to the understanding of them This Psalm seems to have been composed either 1. by David in the time of his persecution by Saul when he was exposed both to the swords and to the calumnies of his enemies of which two evils he complains in this Psalm or 2. by some other holy Prophet in a time of the Churches persecution 1 IN * 〈◊〉 2. 2. my distress I cried unto the LORD and he heard me 2. Deliver my soul O LORD from lying lips b From the unjust censures and malicious slanders of mine enemies who traduce me as an egregious hypocrite as a rebel and traitor and from a deceitful tongue c Which covereth mischievous designs with pretences of kindness 3 ‖ 〈◊〉 What shall 〈◊〉 〈◊〉 〈◊〉 give 〈◊〉 〈◊〉 or 〈◊〉 shall it 〈◊〉 thee What shall be given unto thee d Whosoever thou art who art guilty of these practices He applies himself severally to the consciences of every one of them Or he designs Doeg or some other person in Sauls Court eminent for this wickedness The sence may be this It is true thou dost me some mischief But what benefit dost thou get by it if all thy accounts be cast up For although thou mayst thereby obtain some favour and advantage from Saul yet thou wilt assuredly bring upon thy self the curse and vengeance of God and then thou wilt be no gainer by the bargain And to do mischief to another without benefit to thy self is an inhumane and diabolical wickedness or what †〈◊〉 added be done unto thee thou false tongue 4 ‖ 〈◊〉 It is as 〈◊〉 〈◊〉 arrows 〈◊〉 〈◊〉 mighty 〈◊〉 with coals 〈◊〉 〈◊〉 Sharp arrows of the mighty with coals of juniper e So this verse contains an answer to the question v. 3. and declares the slanderers recompence which is the wrath and vengeance of the mighty God which in Scripture and particularly in this Book is oft compared to arrows as Psal. 7. 13 14 c. and here to arrows of the mighty i. e. shot by the hands of a strong man and to coals Psal. 140. 11. and here to coals of juniper which being kindled burn very fiercely and retain their heat for a long time And the Psalmist may possibly express it in these words to shew the suitableness of the punishment to the sin as thy tongue shoots arrows for so calumnies are called Psal. 57. 4. 64. 3. and kindles coals so thou shalt bring Gods arrows and coals kindled by the fire of his wrath upon thy self But according to the other Translation which is in the margent this is a further declaration of the sin of calumny Though all things considered it doth thee no good yet it doth others much hurt to whom it is like sharp arrows c. 5 Wo is me that I sojourn in Mesech that I dwell in the tents of Kedar f Mesech and Kedar are two sorts of people oft mentioned in Scripture and reckoned amongst the heathen and barbarous Nations But their names are not here to be understood properly for we do not read that either David or the Israelites in the Babylonish Captivity dwelt in their lands but onely Metaphorically as the ungodly Israelites are called Sodom and Gomorrha Isa. 1. 10. and Amorites and Hittites Ezek. 16. 3. 45. and as in common speech among us men of an evil character are called Turks or Iews And so he explains himself