Commentary on the Old Testament Volume 2-4

CHAP. VII.

WHen David had rest from all his enemies round about, he said to Nathan, I dwell in an house of Cedars, but the Ark of God within Curtaines. By these words he intimated, that he was desirous to build an house for the Ark of God, not for any precept which the Lord had given to build one, for he had only spoken of a place which he would choose, whereby yet Lyra gathereth, that David understood an house to be meant, and that not without cause, for v. 10, 11. it is said when they should have rest from all their enemies, God would choose him a place, and this time he thought was now come; but David's motive was the indecorum that seemed to be in it, that he should dwell in a stately Palace, and the Ark in a Tent, a like speech unto which is afterwards used, Haggai 1. 4. And it was great piety in David, that he purposed thus to do out of thankfulness to God, who had so highly promoted him. For the time, it is generally thought to have been soon after the bringing of the Ark into this City, if it be said, he had wars after this with the Philistines, Moabites, Syrians, and Edomites: Tostatus answereth well, that when it is said, he had rest from all his enemies, it is not meant, that he had no wars with any enemies more, but after the double overthrow given to the Philistines which was before mentioned, all his enemies did so fear him, that none durst fight against him anymore, but he went and fought against them, and subdued them, and in larged his Kingdom more then all that went before him could do. Touching the Prophet Nathan, with whom he consulted, some think that he was Jonathan the son of Semmaah the brother of David, one of David's worthies, being otherwise called Nathan, but it agreeth not to a military man to be a Prophet; we read no more of him, but that he was a Prophet, and very familiar with David, but of what kindred he came, as Gad also, is uncertain.

Nathan said to David, Do all that is in thine heart, for the Lord is with thee: thus he said at the first by human conjecture, and not by inspiration, as a Prophet, a • d therefore he was sent again the next day to reverse it. Whence Martyr noteth, that even a Prophet may err, if he speaketh anything of himself, and not by the direction of God's Word. So Samuel erred, when he thought Eliab the eldest son of Jesse to be the Lord's anointed, but the true Prophet is soon made to see into his error, and to recant. So Nathan the same night was better informed, the Lord deferred not to let him understand his will herein, because David was so earnestly set upon this work, that it was not likely that he would long defer the going about it, unless he were soon warned to the contrary, especially upon Nathan's encouragement, making a vow without delay to provide a resting place for the Ark, as Psal. 132. so Martyr. But according to Junius it is rather to be held, that he made that Psalm when he brought the Ark into the Tabernacle, which he had prepared in Zion, and therefore he speaketh not of an house, but of a Tabernacle, v. 5. and of bringing the Ark from Kireath-jearim, v. 6. yet, as Lyra saith, the Lord knowing David to be very forward, made haste to restrain him from building a Temple, because the time of building it set by God, was not yet come; and something there is in that Psalm intimating it to have been made now, as v. 12. where the promise of God concerning David's son is recited, which was not made till this time. The reasons against his building now were: 1 Because the Lord never spake word to any of the Judges of Israel about building him an house, nor yet to David, but was content to walk in a Tabernacle; and till such time as the Lord giveth order for the building of a Temple, no man ought to attempt it. 2 Which is not mentioned here, but 1 Chron. 22. 11. Because David had fought many battles, and shed much blood, in the speech of David to Solomon, and in the speech of Solomon to King Hiram, 1 Kings 5. 3. because he made many wars against his enemies round about; which two places being compared together do show, as Tostatus gathereth, that David's many distractions by reason of his continual wars, were the cause why he could not build this house, especially because as is added, 1 Chron. 22. 9. Thou shalt have a son who shall live in peace, whose name shall therefore be Solomon, he shall build me an house; so that merely his shedding of blood in battle was not the cause hindering him from this work, for God himself directed him to fight these battles, and fought for him, and shed this blood, but because a most peaceable time was necessary to go about it. If it be said, God could have given David certain years of peace if it had pleased him wherein he might have built: It is true, but it seemed good rather to him to respite the building of his house, till the reign of one, all whose time should be peaceable, to intimate the universal peace which should be in the world when Christ should come, who was figured out by the Temple, and the peace of conscience coming by him. And accordingly it fell out, for he was born in the days of Augustus Caesar, in whose time there was peace 40 years, and being justified by faith in him, we have peace with God, who is therefore called the Prince of Peace. For the omitting of this reason here, it was left out to be afterwards supplied, and therefore all the words now spoaken by Nathan to David are not here set down. Now in prohibiting David to build him an house, lest he should be discouraged, as thinking himself therefore not so much favored by God, he addeth further a most gracious message to him, telling him, how much he had done for him, in raising him from a shepherd to be a King, destroying his enemies, and giving him a name according to the names of the great ones upon earth, that is, not of Abraham, Isaac, and Jacob, as some think, but of great Kings reigning far and wide, and bringing under their obedience many people's: for so David came to have a name by subjecting his enemies. And this the Lord spake not by way of upbraiding David by his benefits, but to enflame his heart the more with his love. And to show this, he promiseth in the next words to appoint a place for his people to resort unto for divine worship, and that they should be settled in their country, and not be afflicted again, as in former times, and in the days of the Judges, which, as Martyr hath it, is to be understood partly, that for a long time, viz. during the reign of David and Solomon his son, they should be free from their enemies tyranny, so as they never had been before in the time of all their judges, and partly upon condition of being obedient unto him, for if they had continued to walk in his law always, they should never have been removed, as for their disobedience they were in the Babylonish Captivity, &c. And that David might not think this motion of building God an house displeasing unto him, although he was not permitted so to do, it is said 1 King: 8. 18. Whereas it was in thy mind to build me an house, thou didst well, which is here omitted, the Lord approved it expressly as a pious intention in David. And lastly because he bent his mind to the building of an house for God, the Lord promiseth to requite him with the like, and to build him an house, as it is said he did for the Midwives of Egypt, he built them houses, and v. 16. that his house should stand forever, and that his kingdom should be everlasting, the last words serving to explain the former, for by his house is meant his kingdom, that should continue in him and his posterity throughout all ages, the accomplishment of which was in Christ, who came of David. But whereas it is said, thy kingdom shall be established forever before thee, Vatablus understands it, thou living and seeing it, Cajetan, for thee, Sa, thou seeing it, when thou art dead, because the souls of the faithful see after death those things, that concern their state; The Vulgar Latin, to take away all doubt hath it, before my face, but Hebr. it is plainly, before thy face, and the meaning is, this shall be begun to be done, thou living and seeing it, for David himself reigned after this 30 years, even as long as natural strength permitted him to live, and saw his son Solomon made King in his stead, and so his house and kingdom was made sure before his face. For the means how David's house should be made firm, he saith v: 12. When thou shalt sleep with thy fathers, I will set up thy seed after thee, &c. and he shall build mean house. 1 Chron: 22. 9. he shall live in rest and his name shall be called Solomon. More particularly describing that son of his, which should reign after him in a most glorious manner. But it is doubted by some, that Solomon was not meant in this place, because one is spoken of, that should be set up after David's death, whereas Solomon was made King, David yet living, 1 King: 1. Thus Ambrose, this could not be spoken of Solomon, for it must be one that was borne and made King after David's death, and the Lord speaketh of a faithful house, which he would make him, as he did not to Solomon, for he himself erred grossly by idolatry, and he erred, that we might not err in thinking Solomon to be here meant, but know that all this was spoken mystically of Christ. Thus also August: who saith, that he began to reign, his father yet living, that we might know that he was not meant, and the Jews themselves do yet expect the accomplishment, of this in their Messiah to come. But as Peter Martyr saith, it is made so plain 1 Chr: 22. 9. that this was spoken literally of Solomon, as that it cannot be denied, and he was borne after this prophesy, and did not reign any time to speak of, till after David's death, although he were anointed King before, for the settling of the State, and indeed David was in a manner dead, when he was made King. All this then was in part fulfilled in Solomon, and perfectly in Christ, who was typified by him: for he truly is King over all Countries and Nations, and Solomon only over all the Nations about him, and he and his posterity reigned a long time, which in Hebrew is commonly set forth by these words 〈 in non-Latin alphabet 〉 forever, but Christ forever and ever world without end. Lyra distinguisheth the things that are spoken of Solomon thus, some that he did, were not figurative, as his Idolatry, some merely figurative, as that his kingdom should extend to the ends of the world, and be forever, for this is spoken only figuratively of Solomon, and some both figurative and really agreeing to his person, as the building of the Lord's house, his admired wisdom and glory.

And thus that must be peculiar to Solomon, which is said, Vers. 14. If he commit iniquity, I will chasten him with the rod of men, but my mercy will I not take from him. For Christ was without all spot of sin. By the rod of men Theodoret understandeth such evils, as are wont to be laid upon the bodies of men here, Josephus, unfruitfulness of the earth, and sicknesses. Jerome, the sword of the enemy. But experience showeth, that it was trouble by wars sent upon Solomon in his age. By his mercy, that he would not take from him, understand the mercy of preserving him from everlasting destruction, whence it may be gathered, that Solomon repented and was saved, although some understand the mercy of being established in his kingdom and not put down, as Saul was, who is therefore by and by mentioned, and it is promised that he should not be dealt with all as Saul was. And all this Nathan is said to have spoken to David to show that he was not ashamed to recant his former error, whose example we must follow, and not instead of recanting seek to maintain any error that we have salne into: So Martyr.

Then went King David in and sat before the Lord, &c. that is, saith Lyra, into the place of prayer near the Tabernacle, he is said to fit according to the Gloss by humility, when he quietly disposed himself thus to pray & to give God thanks, saith Pelican. Some saith Martyr hold, that he sat to figure out Christ's sitting at God's right hand, some, that all things have their being from him, and some to show the quietness of his mind, but for as much as the gesture in praying is not prescribed, we shall not need to question it, whether he did well or no in sitting. Thus also Augustine: Let not this move thee, that he is said to have sitten praying, for Elias did the like when he prayed for rain, by which examples we are admonished, that it is not prescribed, in what gesture of body we pray, so that the mind be present doing the true intent unto God. Vatablus saith that none might sit before the Lord, but the King. But Tostatus and Dionysius expound sitting by abiding long and quiet; Cajetan, he sat more in mind then body. Junius saith, it is a catachresis. Josephus, he went unto the Ark, and falling down upon his face he worshipped; and I think, that his sitting is not properly to be understood, because other holy men are said expressly to have kneeled, as Solomon, and Paul, and Christ himself, whose example must be our imitation; and to kneel we are invited in that saying, Come, let us worship and fall down and kneel, &c. And for Elijah, he is not said to sit, but to cast himself down, and to put his face between his knees by an extraordinary prophetical gesture, as the Spirit moved him. Yet it is not absolutely necessary always to kneel in prayer, for betwixt Easter and Whitsuntide of old it was forbidden to kneel and commanded to stand praying in token of Christ's resurrection: and a man may pray walking, lying in bed, and riding, for he must pray continually, but at the set times of doing our devotion publicly or privately we ought to prefer kneeling, as the most humble gesture before the highest majesty. Who am I (O Lord) and what is my house, that thou hast brought me hitherto? The greater God's gifts were towards David, the more he humbleth himself before him, as contrariwise the more the wicked are lifted up, the prouder they are; that thou hast brought me hitherto, that is, to be a King who was before so mean.

But this was a small thing in thy sight (O God) for thou hast spoken of thy servants house for a great while to come, and is this the manner of man O Lord God? these last words saith Martyr are by some read affirmatively, making this the sense, this is the state and condition of the most excellent and greatest men in the world to enjoy kingly honor themselves and to leave it to their posterity generation after generation. R. Kimhi alledgeth, 1 Chron. 17. 17. to prove this to be the meaning, thou hast regarded me according to the state of a man of high degree, this is thy manner of dealing with men of greatest dignity, whereby thou dealest with me: R. Solomon reading it as we do, interrogatively, will have this to be the sense; Is this thy manner of dealing towards man to embrace him with so much love? that is, saith Martyr, that Christ the son of God should come of my stock. And for the former sense, he saith, it may be referred to Christ also, thou respectest me for that excellent man's sake Christ Jesus, and not for my own merits. Lyra, this is the manner of man, that everyone is solicitous for the good of his posterity. Hugo hath both this and another, that he should give thee thanks for thy great benefits, and a third, that he should serve thee in simplicity and purity of heart, and thou shouldest deal with him in mercy: Sallianus following the vulgar Latin, haec est lex Adami, saith that the meaning is, herein thou dealest with me, as with Adam, upon whom thou conferredst happiness not for himself only, but for his posterity throughout all ages, conditioning yet with mine, as his, if they sin, to punish them, but yet not to take thy mercy from them forever, as thou didst not from the posterity of Adam, for only the Angels sinning fell from mercy forever, man sinning was reparable again by grace. Junius saith, he meant, that he dealt familiarly with him, as one man with another. For my part, seeing 1 Chro. 17. 17. maketh it plain which is here delivered obscurely, I following the author of that book, as the best expositors do resolve, that the meaning is nothing else, but that God's dealing towards him, was as towards the greatest, the word Adam, man, being put here for a most eminent man, and 〈 in non-Latin alphabet 〉 signifying a command, or law, for the manner or condition. And the rather, because the Lord had sent by Nathan to tell him, that he had given him a name like the great ones upon earth, now David in these words answers to that in his thanksgiving by acknowledging the state and condition of the greatest and happiest man upon earth by God's goodness to be his condition.

And what can David say more unto thee? that is, by way of petitioning, for thou hast done more already for me then I could have presumed to ask: so Lyra. But was it so great a matter to reign temporally, that David found such a full complacency herein, that he could not tell how to ask anything greater? Answ. He meaneth only for temporal things, he could not desire greater happiness, and this being bestowed upon him in mercy did certify him of the future happiness, especially Christ the eternal King being prophesied of in the premises to come of him, in whom all nations are blessed, for thou Lord knowest thy servant, that is, by doing for me and promising me so great things showest, that thou takest notice and care of me, then which what greater happiness can I attain unto?

For thy word sake and according to thy own heart hast thou done all these great things to make thy servant know them; that is, not for any merits of mine, but because thou didst promise them, and that freely being moved by the goodness of thy own will only, and hence it came, that so great favor hath been shown unto me, as to make me know all this, as of old the Lord would not hide, but show unto Abraham, what he meant to do for that great familiarity with himself, into which he had received him. Lyra, and Martyr somewhat more expressing the word, say according to thy promise made unto me by Samuel and Nathan, and Martyr, by his making known these things unto him understandeth his giving him to consider them, as many do not when they receive great benefits from God, 1 Chron. 17. for these words, for thy words sake, is, for thy servants sake, that is, for thy love unto him moving thee to promise.

Wherefore thou art great (O Lord God) Lyra, Wherefore thou art magnified, according to the vulgar Latin, that is, art magnificent, for this the greatness of thy gifts do argue being given to the unworthy, Vers. 23, 24. God's goodness is further amplified by recounting what he did for his people Israel both in bringing them out of Egypt, and expelling the inhabitants of that Land before them, as is explained, 1 Chron. 17. 21. 22. The rest of this Chapter from Vers. 25. is spent in praying, that God would do for him and his house as he had spoken, the verity of God's word being insisted upon again and again, as the ground of his confident asking this. There are two causes saith Lyra, why David prayed thus earnestly for that which was promised him. 1 Because all good which the Lord hath promised is to be attained by prayer; 2 Because all men are subject to sin, and God's promises of good are conditional, that such as to whom his promises are made may be contained in obedience, or having sinned repent, and so be made capable of these promises. For any revelation made now unto David touching the place and the form of the Temple, which his son should build, nothing is here said, yet 1 Chron. 28. 11, 12. 19. David giveth Solomon a pattern of all things, and gold and silver to make each thing, saying, that he had them delineated to him from the Lord. And this most probably was done now for his greater comfort, as Tostatus thinketh, although Theodoret and Lyra, not till after his numbering of the people, and the threshing floor of Arannah the Jebusite pointing out unto him for sacrifice.

Touching David's son Solomon, of whom somewhat hath been already said, that most probably notwithstanding his great sinning, he was finally penitent and saved; It is objected that it is improbable, because for his wickedness, it is threatened that the kingdom should in the greatest part be rent from his son, which was not reversed, as it should have been, if he had been penitent, as the sentence against Nineveh. I answer, David after his great sins of murder and adultery was penitent, yet he and his house suffered temporally notwithstanding, wherefore this is no argument of Solomon's final impenitency, to make us the more fearful of offending, God doth severely punish even the penitent here, whose souls he saveth hereafter.

CHAP. VIII.

AFter this David smote the Philistines and subdued them, &c. The cause of this war is not here set down, some think that the taking of Methegsmmah here spoken of out of their hands was the cause, expounding it the bridle of tribute or the bridle of a river. But this cannot be, because it followed after their subduing, neither is it to be thought, that there was any particular cause, but the Philistines having twice before come against David, he now to break their great power, by which they were from time to time most infest to the people of Israel, that he might leave a quiet kingdom to his son after him, as God had said, that he should live in peace, went against them to make a full conquest over them, and to bring them under his obedience. And for the same cause it is most probable, that he fought against other people's also, and that with their spoils he might provide gold and silver and other things necessary for the building of the Temple. For although he was restrained from building himself, yet he was both acquainted with the matter, form and ornaments about it, and accordingly prepared for it, as afterwards appeareth, 1 Chron. 22. 14, 15. 1 Chron. 28. 19. Whereas David is said here to have taken out of the hands of the Philistines Methegammah, 1 Chron. 18. 1. It is said, Gath and her towns, so that Gath was this Methegammah, the bridle of tribute, it was one of the chief Cities of the Philistines, by the power whereof especially the Israelites had been in times past held under tribute, but now being taken the Philistines became tributaries to David. Hieronym saith, that all the five Cities of the Philistines are meant by the bridle of tribute, but seeing Gath alone with her towns is set forth to be this Metheg, we must rest rather in this. Vers. 2. He smote also the Moabites, measuring them with a line to cast them to the ground, he measured with two lines those that he would put to death, and with a full line those that he would save alive, the vulgar Latin, he measured them with a line equalling them to the ground, and he measured two lines, one to kill and the other to keep alive, that is, saith Lyra, casting down their strong holds, and laying them level with the ground, that they might not be able to rebel anymore, and he ordained two ways of proceeding against them, one against the more blamable killing them by way of justice, the other towards the less blamable to save them alive by way of mercy: yet he saith, the Hebrew hath it: He measured two lines to put to death, and fulfilled a line to save alive, which the Hebrews expound, he slew two parts of them, and saved the third part alive. The cause of which severity was for that the King of Moab had slain his father and mother being left with him, when David returned into Judah out of his Country, to which he had fled, when Saul persecuted him, as 1 Sam. 22. Junius likewise, he dided the people of the country into three parts, and hereof he slew two, and saved one alive. But this, saith Lyra, is to be understood of the soldiers, for the rest of the people are said to have been put to tribute, or made tributaries unto him. Comestor by his measuring of them with the line, and equalling them to the ground understandeth his bringing of them very low, so that to whom he would he gave possessions there, and his measuring with two lines, &c. of his slaying whom he would, and saving the rest. Thus also Peter Martyr, who inquireth into the reason of David's going against the Moabites, seeing the Israelites had been forbidden before to go against them, and answereth, that this was to be understood unless they came against Israel, but this they did, Judge. 3. and oppressed them, and were continually their enemies; wherefore David might well make war upon them. Tostatus inquiring into the reason, why such severity was now used against them, saith, that most probably the particular reason was, for that they invaded and did much mischief in some parts of the Land, thus provoking David to go against them, and to slay so many of them. But for so much as the Philistines had damnified and been infest to the Israelites much more, and the Moabites not long ago deserved well of David, when he and his father and mother were harboured amongst them from the fury of Saul, there must needs be some other more special reason, some extraordinary foul fact committed against David by them, & this I cannot but incline to think was the murthering of his father & mother, whom he left with the King of Moal, 1 Sam. 22. unless it shall be thought that David raged thus against them, because being allied to Israel they unnaturally turned such great enemies; although many reject it, as a fiction of the Rabbins. And for David's measuring them with a line, Tostat. saith, that hereby is meant his abasing of them after the manner of beasts, which are taken with snares and nets. And Beda, he measured them with a line to make them equal to the ground, that is, by an hyperbole, he abased them, and troad them underfoot as the ground, as being without all strength to resist, so mightily did he bring them under. Or because a line is used to measure Land withal, it is meant, that he having gotten Moab into his possession gave portions thereof by measure, to whom he pleased, saving those alive who submitted themselves unto him for this purpose, and slaying the contumacious. The Reader may follow which of these expositions he pleaseth; But I prefer that of Lyra, he determined with himself, as if he had measured with a line, how far to proceed in demolishing their strong holds, and for the people, how many to preserve and how many to kill, viz. to kill two for one. Thus, as one noteth, David extended his kingdom eastward on the other side of the river Jordan where Moab stood, as by conquering the Philistines Westward, and afterwards he went North and South also in his conquests.

David also smote Hadadezer King of Zobah as he went to recover his borders at the River Euphrates, 1 Chron. 18. 3. he is called Hadarezer, and he is said to have been smitten unto Hamath, when he went to establish his dominion by Enphrates. Lyra saith, that he was King of one part of Syria. Peter Martyr of the part called Saphena between both the Armenians, and he saith, that he now passed over Euphrates to enlarge his kingdom by getting the Land of the Israelites, whose borders extended even to Euphrates, and happily he pretended a title to it, because Abraham was a Syrian, and the Israelites were once under Cushan-rishathaim in the days of the Judges, and he was King of Mesopotamia in Syria. But David went against him, and overcame him and took 1000. Chariots, and 700. horsemen, and 20000. footmen, the vulg. Latin hath it 1700. horsemen, & so it is Hebr. no mention being made here of Chariots, but because, 1 Chron. 18. 4. it is 1000. Chariots, and 7000. horsemen, our translators from thence supplied the word Chirriots. But it is better leaving it out here to read it, 1700. horsemen. And whereas, 1 Chron. 18. 4 it is 700. horsemen it is to be understood, that even at this day three horsemen are given to every Cataphract, which being the principal horseman is only here numbered, and those three omitted, but all numbered together, 1 Chron. 18. 4. which is the cause of this diversity in the numbers, everyone being four, and so 1000. 4000 and 700. 2800. which together come not much short of 7000. Thus Martyr; and Tostatus, and Kimbi not much differing say, that these 1700. were the chief, who had Arms adorned with gold, and commanded the rest. Lyra, that both are true, 1700. horsemen at the least were taken, thus saith one, but the other casting up the count more exactly saith 7000. or which resolves it best of all, Sam. reckoneth up only the horsemen besides those, that rode in Chariots, Chron. having spoken of the taking of Chariots, which Sam. doth not, numbereth together with other horsemen those that rode upon Chariots also, because they were not footmen, and so not unaptly to be counted amongst the horsemen. Here is no mention made of any slain, but only taken in this war, but Josephus saith, there were 20000. footmen slain and 5000. horsemen, neither is it unlikely, that very many were slain, but he saith nothing of those that were taken, nor of David's houghing the horses, wherein he might seem to have done unwisely, seeing he might have otherwise made a great benefit of these horses. But herein he followed the charge given before to Joshua, only whereas he houghed all the enemies horses, and burnt their Chariots; David reserved 100 Chariots. This houghing of the horses saith Peter Martyr, was to make them unserviceable for war, but not for husbandry business, it being the Lord's will, that the People of Israel should not fight on hors-back, to prevent trusting in horses, that they might trust in him only. Whereas it is here said, David smote Hadadezer, as he went to recover his border at the river Euphrates; This going to recover his border hath been before expounded of Hadadezer, and so it is taken by Vatablus and others commonly, yet because the word he may as well have reference to David, as to Hadadezer, Cajetan, Dionysius, Freculphus, and some others understand it of David, as he went to establish the border of Israel at Euphrates: for thus far it was promised, that their land should extend, Josh: 1. 3, 4. and therefore the time being now come, David might justly seek to enlarge it thither. But I assent rather to the former exposition, because David had other enemies nearer to him, as the Ammonites, and Edomites, and Syrians of Damascus, before the subduing of whom, there had been no policy to go against enemies so far off. It is therefore to be conceived, that Hadadezer being a mighty King and ambitious of a larger Dominion, was the first, that stirred in this war, but to his own overthrow.

And when the Syrians of Damascus came to help Hadadezer, he smote of them 22000. This King, saith Josephus, was named Adad, from whom all his successors had the same name, the third from him was Benhadad, of whose warring against Israel, it is spoken afterwards. Damascus was the chief City of Syria, wherefore Isaiah saith, the head of Syria is Damascus. Thus Martyr out of Josephus, and an old writer Nicolaus followed by him, who also saith, that this Adads kingdom, continued to the 10 generation. But neither was Benbadad the third from him, but rather the fourth, for he lived 150 years after, and Hazael his servant, not his son got his Kingdom after him.

The Syrians being overcome by David, he to keep them in subjection, placed Garrisons in that Country, and made them Tributaries unto him. And the shields of gold, which Hadadezers servants bare, took David, and much brass from Berah and Berothai. But 1 Chron. 18. 8. from Tibbath and Chun, Cities of Hadarezer, wherewith Solomon made the Brasen sea, &c. happily they were other names of the same Cities: all these riches did David dedicate unto God for the use of his sanctuary, as by whose help he obtained these victories.

Toy the King of Hamath hearing of David's victory against Hadadezer sent to congratulate it. There were two parts of Syria, saith Pelican, Sabah, of which Hadadezer was King, and Hamath the kingdom of Toy, who because Hadadezer was his enemy sent thus unto David, and by his son whom he sent golden and silver and brazen vessels unto him, all which he dedicated to God, together with all the spoils of the enemies, whom he subdued, Syrians, Ammonites, Moabites, Philistines, Amalekites, and Hadadezer, 1 Chron. 18. 11. Edom also is numbered amongst the Nations subdued by him. And whereas here it is said, David got him a name, when he returned from smitting the Assyrians in the valley of Salt being 18000, there it is, Abishai the son of Zeruiah slew of the Edomites in the valley of Salt 18000 men, Ps: 60. mention is made of Joab returning after his strife with Aram Naharaim, and Aram Zobah, and slaying in the valley of Salt of the Edomites 12000. To reconcile these differences, it is to be understood that Samuel saith not expressly, he slew of the Aramites or Syrians 18000, but when he returned from his smiting Aram in the valley of Salt 18000 men, it being left to be understood by smiting and then burying 18000 he got him a name, but of what country they were it is not said in Samuel, but 1 Chr. 18. it is further declared, that they were Edomites. And by that, which followeth here, v: 14. he put Garrisons in Edom, &c. it is plain, that the Edomites were the 180000 said here to be slain, whereas Abishai the son of Zeruiah is said to have slain them, but here David Abishai the son of Zeruiah was a great Captain under David, and so his victory is referred here to David. Touching Joab the chief Captain, to whom the slaughter of 12000 is ascribed Ps: 60. that was happily at another time, or as Peter Martyr will have it, he flew 12000 of these, and Abishai 6000, and if so, it must be held, that the whole number is ascribed to Abishai, 1 Chr: 18. 13. because he began the slaughter in one wing of the battle, and by the help of his brother Joab coming on, so many thousands fell, as being exactly divided, amounted to 6000 for Abishai, 12000 for Joab. But it is better to hold with Cajetan, that the slaying of 12000 by Joab, was at another time, when the Edomites had cut off the Garrisons left there, to revenge which Joab was sent, as may be gathered 1 King: 11. 15. & Ps. 60. Of the slaughter made by Joab in Edom read more 1 King: 11. 15, 16. where he is said to have buried them, and for this pious act towards an enemy, saith R: Solomon, David grew famous, of which it is here said, he got him a name, others, that he set up a trophee of his victories. But his name getting at this time is doubtless to be referred to all his foresaid victories, for hereby he was made famous, and especially for that in him, the Prophesy touching Jacob the younger brother, that the elder should serve him, was now fulfilled and never before. For his causing the Edomites to be buried, that was not in the valley of Salt, but in Edom, and there be some, that think, and that probably, that these dead whom Joab buried, were not Edomites, but his own Country men, left in Garrison in Edom, whom the Edomites had slain; and a trophee of his victory, to get glory to himself, he would not certainly erect, for that had been vain glory. Of the valley of Salt, see before Gen: 14.

And David reigned ever all Israel and executed judgment and justice to all the People. Having shown, how David subdued and reigned over all his enemies round about, he now showeth, how well he ordered the Common-wealth of Israel under him. As he had no enemies unsubdued abroad, so there were none in all the kingdom of Israel, but lived in obedience to him, and the bounds of this kingdom were now extended also to the uttermost, as they were set before, and he did well provide for the upholding of his kingdom in peace, in that he executed judgment and justice to everyone, he did not, after his great conquests, as Alexander after his great victory over Darius, give himself to riot and intemperance, or as some other Kings, to all manner of pleasure, but he applied his mind to the righteous and well governing of the whole kingdom, as a good King ought to do, and to this end he had others in several offices under him, as Joab over the Hoast, Jehoshaphat recorder, Zadok and Ahimelech Priests, and Serviah scribe, Benaiah the son of Jehoiada, the Cherethites and Pelethites, and David's sons Princes. For the executing of judgment and justice, the first is by dictating, the second by executing, and doing according to that which was dictated, so Martyr; but some he saith, by judgment understand that which was according to the written law of God, by justice that which was done in other cases according to equity and right. Touching Jehoshaphat the recorder, he saith, that his office was the same with our Master of the Requests, to keep a Register of men's petitions to the King, and to remember him thereof, so likewise Tostatus. The two Priests here named, were not High-priests, for there was but one, named Abiathar, and these two were the chief next unto him, being, as some think, the Kings Chaplains, and they were of two chief families, Eleazars and Ithamars, being thus made equal in honor, that the one might not envy the other. And Seraiah the scribe, he saith, either wrote down the accounts of the Kings revenues, or the acts of judgment done from time to time. And the Cherethites and Pelethites were a band of men about the Kings person, but both they and the Kings sons are said to be Princes, Hebr: 〈 in non-Latin alphabet 〉 by the the Vulgar Latin, rendered Priests, but the word signifieth not only Priests, but Princes, and Priests David's sons could not be, because they were of the Tribe of Judah, of which Tribe not any might serve at the Altar as a Priest, but of Levi only. Yet the same name being given to Princes argueth the Laws to be sacred, to see to the execution whereof they are set. What the Cherethites and Pelethites were, divers conjecture diversely. The Chaldee: Paraph: saith, that they were casters with slings and archers, some, that they were names of families, some, the Sanhedrin or great Council of Judges, some, that they were such, as David had made a league withal, and illustrious men, as Chereth and Pela signify; some, that they were men of neighbouring Nations, whom David had chosen to be the keepers of his body, as Achish had sometimes said, that he should always be to him, and as some Kings nowadays use the Scots and Helvetians. But P. Burgensis, to whom Martyr agreeth, that they were set, the Cherethites to cut off, and the Pelethites to deliver, according to the signification of the word Chereth, to cut off, and Peleth to deliver. And all this out of Peter Martyr. But to return to the two Priests again, and then to come to the Cherethites and Pelethites, about whom it is most doubted, Josephus and after him Tostatus say, that they were two High-priests, Zadok made by Saul, and Abiathar by David, and 1 Chron: 15. 11. Zadok and Abiathar are said to be the Priests; whereas Ahimelech the son of Abiathar is named here, it is to be understood that both the father and the son had both these names, as hath been shown upon 1 Sam. 21. 1. There were not then two principal priests under Abiathar the chief priest, as some affirm, for that Abiathar, otherwise called Ahimelech, was slain by Saul's command long before this, and his son Ahimelech, otherwise called Abiathar also, who escaped from that massacre to David, was one of the priests here spoken of. And he and Zadok seem to me to have been both High-priests at this time, for the extraordinary occasion that then was of two chief, the one to serve at the Tabernacle in Gibeon, and the other before the Ark in Zion, as is appointed 1 Chr: 16. howsoever ordinarily before that time there was but one. And Solomon within a few years after putting down Abiathar, reduced the chiefty to one again. Touching the Cherethites and Pelethites, that they were great men, and of great valor, who always were about the King, as a guard, is plain, because they are noted to have been with him, when he fled from Absalom, and went with their Captain Benaiah to anoint Solomon King, when others followed Adonijah, and they did execution upon Adonijah and Joab, who were the greatest in all the kingdom. But that they were no Israelites, but men of some other Nations, I deny, as Peter Martyr doth, because David would not certainly thus prefer strangers above his brethren, the Israelites, it being against piety so to do, for so much as the Israelites were peculiarly chosen above all other Nations. Neither doth it make for this conceit, that the Cherethites are spoken of 1 Sam: 30. 18. for even those Cherethites might be one family in Israel, and the Pelethites another, as Vatab. hath it.

CHAP. IX.

DAvid now beginneth to remember his Covenant with Janathan the son of Saul, and therefore inquireth whether any of his posterity were yet living, that he might show him kindness for his fathers sake, and then, he is certified of Mephibosheth, one lame of his feet, that dwelt with Machir in Lodebar. It was not through any neglect of his friend, that David thought not upon showing kindness to Jonathan's son hitherto, but because he was taken up with other weighty affairs of the Common-wealth. But now having a time of freedom he inquired after some of Saul's race, yet intending particularly Jonathan's, for the posterity of Jonathan was Saul's. Wherefore Joseph. going according to the meaning, saith, that he asked after some of Jonathan's posterity. There was an oath indeed taken by David to Saul, as well as to Jonathan, but that was forced, this free, that not to root out Saul's posterity, this to do good to Jonathan's, yet in doing good to Jonathan's son he did it unto Saul's. How Mepibosheth came to be lame, see before 1 Sam: 4. 4. This Lodebar where Mephibosheth lived was a City, as saith Adrichom. in Gilead in the Tribe of Gad on the other side of Jordan, where Ishbosheth his uncle had reigned, wherefore he was first brought to this place for his greater safety, and Machir seemeth to have been a man of note of Manasseh, to whose protection he had committed himself. This Mephibosheth is called Meribbaal 1 Chr: 8. 34. but as Martyr saith, his name was happily turned to Mephibosheth for some deformity that happened to his face. Zibah Saul's servant, of whom David inquired for him, seemeth to have been no Israelite, but a stranger, because he was a perpetual servant to him, and his, otherwise David could not justly have appointed him to serve Mephibosheth. The kindness shown by David to Mephibosheth was in restoring Saul's land unto him, which fell unto David by the Rebellion of Ishbosheth against him, and setting him at his own Table as one of his own sons continually. He feared that he was sent for to be put to death, as the child of Saul David's enemy, wherefore he bade him not to fear and made him these gracious promises for his fathers sake. Thus good fathers [Note.] provide better, that it may go well with their children after them by their goodness, then they that leave them great riches.

Mephibosheth hearing David's offer of so great kindness, humbleth himself as most unworthy, and saying, that he was a dead dog. But how could he justly, saith Martyr, speak thus of himself, seeing he was a man, and that an Hebrew, and of a Kingly stock? and Answ: that he meant in comparison of David with whom he heard he should sit at Table, and of the benefits bestowed now upon him by David. For he came both of a rejected stock, and was lame. Yet he saith, that some in detracting from themselves unreasonably do sin through pride, their end being, that they may by others be praised. The same phrase was used before by David unto Saul, 1 Sam: 24. 14. see also, 2 Sam: 3. 8. 2 Sam: 16. 9. Hereby was meant a man most execrable, for a dog was an unclean creature, and being dead was good for nothing, therefore when the Jews would set forth a profane and execrable person, they used to do it by this phrase, Mat: 7. 6.

Then David told Zibah, that he had given his masters son all that had been Saul's, wherefore he commanded him to till the Land for him, and to bring him the fruits, that he might have food to eat, and yet he saith, that he should eat at his Table continually, as one of his own sons. Wherein there may seem to be a contradiction: for if he did eat always at the Kings Table, what need was there to bring him the fruits, that he might have food? Answ: Some say, that by his masters son here spoken of, Michah the son of Mephibosheth was meant, for Mephibosheth afterwards calleth Ziba his servant. David then, say they, would have him nourished with these fruits, and Mephibosheth to live with him. But it is plain, that Mephibosheth was meant by his masters son, for he was not yet his master, till David had made him so, and appointed him to serve him, as he had before served Saul, his Grandfather. And wherefore he speaketh of his having food, the meaning was, that he should have the revenue arising of the Land for the maintenance of his wife and children and family, and for his other occasions, so Josephus and Comestor. Thus Ziba and all his house consisting of 15 sons and 20 servants served Mephibosheth, and he did eat continually at the Kings Table. Touching Ziba who being a servant had servants, it was a thing, saith Martyr, not unusual for some servants to have servants, viz: for those, that were called ordinarii, but the mediastini had none. Some have held, that he eat bread at Zibas table, meat being brought from the Kings table thither, and that out of a mistaking of the last words, v: 11. holding them to be the words of Ziba, because it is not expressed, that the King spake them. To avoid which the Vulgar Latin rendereth it, at thy table. And Zibasaid, According to all that my Lord the King hath commanded his servant, so shall thy servant do. And Mephibosheth shall eat at thy table as one of the Kinge sons. But both Hebrew, Chaldee: and Sept: have it, at my table. It is an ecclipt: speech, these words being left to be understood, then said the King. So Lyra, and Vatablus, and Josephus, and Theodoret conclude, that he lived with the King.

Mystically by Mephibosheth understand the contemptible in this world, and unable to manage secular affairs: for such Christ typified by David vouchsafeth to show grace unto, and to set them at his heavenly table, being the sons of grace, as he was of Jonathan, signifying grace, or the gift of a Dove, the emblem of grace.

CHAP. X.

NAbash the King of the Ammonites being dead David sendeth an Ambassage to his son Hanun to comfort him for the kindness, which he had formely received from his father, and as Josephus hath it, to signify, that he would continue in amity with him, and help him, if any enemy now at the beginning of his reign should molest him. What kindness the old King had shown to David, is not said. The Rabbin's say, that when he left his father and mother and some other friends with the King of Moab, that King slew his father and mother, and then the King of Ammon did courteously receive the rest, that fled unto him. Jerome, that David himself fled unto him, before he came to the cave of Odullam, and was kindly entertained. Comestor, that David went to him, when he fled from Achish, and was kindly entertained. And David living now in peace set his mind upon requiting old kindnesses, which he had received at the hands of any, and therefore having done somewhat for Mephibosheth within the land, he now sendeth out to requite another kindness. Whereas it is forbidden, to seek the peace of the Ammonites for ever, against which David might seem now to transgress, the Rabbin's say, that he did, and was therefore punished with disgrace done to his Ambassadors; but Tostatus, Martyr and others, that he did herein nothing unlawful. He was prevented with kindness before by the King of Ammon, it was therefore a point of gratitude in him, to seek to requite it, he only shown himself willing to continue in amity with this King, but not to make any league with him, which only was unlawful. Whereas ch: 8. 12. mention is made of spoils taken from the children of Ammon, implying wars made before this against Ammon, and if so, how doth this ambassage rightly follow? Answ: That was spoken by anticipation, for the war with Ammon was not made till afterwards upon the occasion here declared. For the kindness shown by Nahash unto David, it is most probable that he did it, because Saul, who persecuted David, was his deadly enemy, and his hatred was great against him ever since the overthrow, which he had given him at Jabesh Gilead, therefore Saul being a common enemy to them both he thought it fit to join in friendship with David against him.

This kindness of David being misconstrued by Hanuns servants, who suspected that he sent to spy out the City, and to overthrow it, he being very credulous, as if it had been so indeed, took David's servants, and shaved off half their beards, and cut off their garments by the buttocks, and sent them away greatly ashamed. 1 Chron. 19. 4. it is said, be shaved them, which may be understood, as a further indignity here omitted. Of the shaving half their beards the ground might be, that amongst the Egyptians this was wont to be done in derision, as may be seen in Euterpe Herodoti, and amongst the Greeks in Agesilao Plutarchi. A long beard, as also long garments, were counted an honor, therefore to shave off any part of the beard was counted a great disgrace, and likewise to curtaile their garments, especially so as that their shameful parts might appear, and their circumcision to be derided. That long garments were counted an honor, appeareth, because in all Nations though far disjoined, learned men, and presidents, Senators and Counsellers have used Gownes. More particularly for shaving it was a custom amongst the Ammonites in mourning for the dead to shave themselves, as we may gather from that which is expressed by the Prophet Isaiah touching their brethren the Moabites, who speaking of their mourning, when many should be slain, saith; Moab shall howl, upon all heads shall be baldness, and all beards shall be shaven, and likewise, Jer. 48. 37. and herein the Israelites were forbidden to do like the heathen, when they mourned for the dead. Now because these servants of David pretended sorrow for the death of Nahash, Hanun in scorn shaved them, and cut off half their beards, from which he knew they much abhorred by reason of their Law. Peter Martyr thinketh, that they cut their garments, because the Leprous amongst the Israelites rent their garments, and inquiring into the reason why Hanun suspected David, he saith, 1. that the Ammonites being a wicked people were always of most infest minds against Israel, as we may see in the speech of Nahash to the men of Jabesh Gilead. 2. He knew that the Israelites were forbidden by their Law to seek the peace of the Ammonites forever. 3. They being wicked had guilty consciences, which always suspect the worst, as is intimated Eccles. 7.

David hearing of it sent to meet them, and to bid them stay at Jericho, till their beards were grown. The Israelites, saith Pelican, did never shave their beards, it being a thing to them forbidden by God's Law, and therefore one part being cut off, they abhorred from cutting off the other, and to come home with half a beard they were ashamed, wherefore they are willed to come no further into their own country then Jericho, where happily they then were, it being about the confines of their Land, till the part cut off were grown again: Peter Martyr saith, it is noted by Otho to be a sign of an effeminate man to shave his beard, and yet Dion writeth, that Adrian was the first of the Roman Emperors, that nourished his beard. But August. saith, that the beard is a sign of strength and fortitude: Yet Council. 4. Carthag. decreed, that Clerks should not nourish their hair or beard. News of this indignity offered to his servants it is likely came to David's ears by messengers whom they sent before unto him, being ashamed to come themselves. Jericho, saith Joseph. was 150. forlongs from Jerusalem, and 60. from Jordan in the way to the Ammonites country, and at that time had few inhabitants in it, so that they might well be there without being seen of many.

And when the children of Ammon saw that they stank before David, they sent and hired of Syrians of Beth-Rehob, and of Zoba, 20000. m • n, and of King Maacab, 1000, &c. 1 Chron. 19. 6. when they saw that they had made themselves odious to David, Hanun and the Children of Ammon sent 1000. talents of silver to hire Chariots and horsemen out of Mesopotamia, Syria, Maachah and Zobah. So they hired 32000. Chariots, and the King of Maacah, who came and pitched before Medeba, &c. the vulgar Latin, when they saw, that they had injured David; Peter Martyr, that they had done a foul thing to David, but the best expression is that, 1 Chron. 19. 6. By the indignity offered to David's Ambassadors they gathered, that he was highly offended with them, and therefore expecting now some revenge they prepared to defend themselves, happily first hearing, as Josephus hath it, that David prepared to come against them. But Tostatus thinketh that David meant to have passed it over, till that he heard of their preparations of this war. The words, they saw that they bad made themselves odious to David, do rather imply the threatenings of David, as Josephus saith, to be revenged, coming first unto their ears. For the divers people's hired by the Ammonites, for the first of Beth Rehob, Chron. hath Mesopotamia, happily that Rebob was the chief City of Mesopotamia, some think it the name of the father of Hadadezer the King of that country, because he is called the son of Rehob, but he is said to be the King of Zoba, which is here distinguished from Rehob, as another Province. These were then two parts of Syria in Mesopotamia. Touching Maacah, he was also another King in Syria, and happily his province was called after his own name. For Istob the last in Sam. Chron. hath Syria, but that part of Syria under King Tob is meant, of which Tob see in the history of Jephthah, so Vatablus. The name of Istob, say the Hebrews, cometh of Ish a man, and Tob, the man or Prince of Tob. The Syrians had been before brought under by David, wherefore Hanun thought surely, that they would most readily take this opportunity to be revenged upon him, and this moved him to hire them. As there be four names here, so the Greeks, saith Martyr, distinguish Syria into four parts, which they call, Comagena, Damascena, Caelosyria and Phoenicia. For the numbers hired Sam. saith 20000. footmen and 12000. men, which together make up 32000. but Chron. 32000. Chariots. To reconcile this, Lyra saith, 32000. men fighting in Chariots are meant Vatablus likewise, the continent being put for the content, when 32000. Chariots are spoken of; Tostatus 32000. men coming with Chariots, the number of which is not expressed. Junius to avoid difference hath it 32000. footmen, Chariots, and the King of Maachah. But it is plainly said 32000. Chariots, and 1000. talents were sent to hire Chariots and horsemen, which is such an huge mass of money, that therewith might well be hired so many Chariots. For a common Talent was 3000. common Shekels, every Shekel 15. d. so that one Talent was 187. l. 10. s. and 1000. Talents 187500. l. that is 6. l. for the hire of each Chariot or thereabouts. For the solution brought by Lyra, and Vatablus, it agreeth not, because Sam. saith 20000. footmen which were certainly no Chariot men. I think therefore, that Chron. omitting what was related in Sam. showeth what great forces more were hired, which Sam. spake not of, so that besides the footmen 20000. and 1000. and 12000. so many Chariots were hired also and men to manage them called horsemen. And this wonderful great preparation tendeth to the magnifying of the victory the more, which God gave unto David, and to show how dear Hanun paid for the ignominy done to David's men, that all may take heed [Note.] how they render evil for good, and upon mere suspicion deal as if the thing were certain, 1 Chron. 19. 7. all these forces are said to have pitched before Medeba, that is, the chief City of the Ammonites, whither the coming of David's Army was expected.

David hearing of these preparations was nothing dismayed, but sent Joab with his men against them, being, as may be conjectured, no great Army, because no gathering together of men is spoken of; as afterwards. He sent then such, as he had in a readiness, and when they came to the enemies Country, the Ammonites set themselves in battle array before the gates of their City, & the Syrians were in the field, so that the Ammonites were before them and they behind with their multitudes ready to inclose this small Army, as Pelican thinketh, being laid in ambush. The Ammonites came not far from the City to fight, that if need were, they might soon retire. Joab perceiving how the enemies were divided into two parts, divideth his Army also into two, leading one part of the most valiant against the Syrians, in whom, as being most mighty, and so wonderfully prepared with men and chariots, the Ammonites placed their greatest confidence, and committing the other to his brother Abishai, to fight with the Ammonites.

This being done, and an exhortation made to be valiant, he presently put the Syrians to flight, and the Ammonites seeing that, fled before Abishai. How many were slain is not said, neither is it likely that there were very many: for the enemies would not stay to fight, and flee they could in their chariots faster then the Israelites could pursue them on foot. Moreover Joab's Army being but small, he was content with the victory, and returned. Medeba to which he went to this battle, saith one, was 60 miles from Jerusalem.

The Syrians being thus put to flight, gathered themselves together again, and more Syrians brought from beyond the River, that is, Euphrates, by Hadarezer were joined unto them, and so a greater Army being made, they came to Helam, which is thought to be a City in the Syrians Country, one saith, that it was but 20 miles from Jerusalem, so far were the Syrians come to encounter with David. Then he gathered together greater forces also, even all the valiant men of Israel, and came in person to Elam to fight against them, and slew the men of 700 chariots, and 4000 horsemen, &c. 1 Chron. 19. 18. he slew 7000 men in chariots; Hebr. it is here, 700 chariots, the continent being put for the content, the chariots for the men in them, and if 10 men be allowed to each chariot, their number was 7000, as Chron. hath it, or because that number may seem too great for 700 chariots, it may be said, that all the men that fought in 700 chariots were slain, and so many more in other chariots, wherein some escaped, as made up 7000. Moreover 1 Chron. 19. 18. hath it 40000 footmen, but here it is 40000 horsemen: But as Lyra and Tostatus say, herein is no contradiction, only that which was wanting touching the number of footmen in Sam. where none are spoken of, is supplied in Chron. and because the horsemen were numbered in Sam. they are omitted in Chron.

The Syrian petty Kings that fought under Hadarezers Captain, as being Tributaries happily to him, seeing the victory to fall to David, who had also slain Shobach their Captain with his own hands, saith Josephus, they fled, saith the Vulg. Latin, 58000. and came and made peace: but Hebr. no fleeing or number that fled, is spoken of. Being so often overcome, they now yield to be Tributaries to David, and covenant not to help the Ammonites anymore, whereby it may be gathered that they came to battle this second time, being again solicited by them.

CHAP. XI.

AFter the Syrians subdued, David sendeth Joab against the Ammonites, and he is said so to have done at the time of the year, that Kings use to go forth to war, that is, saith Lyra, and Martyr, in the Spring time, when there is grass for horses, although in these days, saith Martyr, any time is taken: Pope Julius went against Mirandula in a deep snow: Calais was taken in January, and Francis the French King in February. But the Spring time is the aptest for the soldiers to lie abroad in the fields, the air being more temperate, and the days growing long, and the time of the year continuing fittest for action five or six months together. This year is generally thought to have been the 49. of David's age, the 19. of his reign, 1 Chron. 21. 1. he had not yet taken revenge upon the Ammonites, and the former year was so far spent in warring against the Syrians that he wanted time then, wherefore in the rising of the year he setteth forth against them, and having wasted the rest of the Country they came to the chief City Rabbah. He staying at home, when his men went to battle, by chance saw fair Bethshebah washing herself from the Battlements of his house, where he walked in the evening, and burning in lust towards her he sent for her and lay with her, &c. He should as Pelican saith, have gone forth himself with his men, and not have rested idly at home: for it is the part of Kings, not to live in pleasure and idleness, but in warlike labors to go before their subjects, and to encourage them, and because David now, and at some other times of late intermitted to do so, he is assaulted and shamefully overcome at home, that had always been so victorious abroad. And Peter Martyr aggravateth his fault further, in that he gave himself to sleeping in the day time in the midst of those troubles, when the Commonwealth that he should have watched over, was in hazard, taking occasion hereupon to show the evil that cometh of idleness. Hence Ovid showeth, that Aegistus became an adulterer, quia desidiosus erat; and O • ia si tollas periere Cupidinis arcus; Ambrose saith, as the Oyster lying open against the Sun quietly to be refreshed therewith, the Crab cometh and casteth a little stone between, hindering it from closing again, and so devoureth it: so when a man lieth idly, his soul is exposed to the devouring of the Devil, who casteth in filthy thoughts; and idleness was the sin of Sodom, Ezek. 16. The woman whom David saw washing herself, dwelt as must needs be gathered next unto the Kings Palace in Zion, wherein might well be many other dwelling houses besides David's, being in compass, according to Willalpandus, ten furlongs, and so saith Adrichomius. She washed herself most probably by reason of her legal uncleanness in her garden, as Susanna is said afterwards to have done. The time of the day was in the afternoon, when David after dinner having slept, according to the manner of those hot countries rose up and went and walked upon the Battlements of his house, and the place must needs be near, or else he could not have discerned her beauty. Having seen her he sent, saith Lyra, to know whether she were a maid or a wife, thinking, if she had been a maid, to take her to wife, but although he heard the contrary, lust being let in by the windows of his eyes could not be quenched, but burnt the more in him, as the saying is, per vetitum nesas ruimus Cupimusque negata.

She is said to be the daughter of Eliam, and the wife of Uriah the Hittite, 1 Chron. 3. 5. she is said to be the daughter of Amiel, but, as Jerome hath it, here is no difference, but only a transposition of the Letters, both the names being of the same signification, for Eliam signifieth my God the people, Amiel, the people my God. This Amiel or Eliam was the son of Abithophcl; 2 Sam. 23. 34. and was one of David's worthies, as also Uriah was, Vers. 39. so that Bethshebah was of an honorable house and honorably married. The Hittite Uriah is called, saith Theodoret, and after him Procopius, because he came of the children of Heth, but was a Proselyte, for he saith, that Uriah a stranger being wronged, God who is gracious to all, took his part against an Israelite and punished him therefore: But Tostatus saith, that he was not of the Hittites of Canaan, who were appointed to be destroyed, and with whom the Israelites might make no marriages, but that he had the name Hethite or Hittite either from some exploit that he did against the Hethites, or from his dwelling in a place so named And. Adrichomius saith, that there was a place in Judah, in Hebron, near Abraham's Sepulcher called Heth, and because Uriah was borne there, he was called an Hethite or Hittite, so likewise Jerome: thus Jesse from his Town, was called the Bethlehemite, Achitophel the Guilonite, &c. Vatablus is indifferent for either, I rather subscribe to Theodoret, because the name doth so agree to those strangers, the Hittites. Whereas his marrying with an Israelite is objected, it was not unlawful, seeing he was a Proselyte and so a Jew in Religion, no more then for Salmon to marry Rahab, and Boaz Ruth. For the reason of interdicting such marriages, viz. lest they should be ensnared with Idolatry, ceased in him, and therefore he might marry an Israelite. The woman being sent for cometh, and resisteth not David's unchaste motion, that we read of, no not in word, as if she thought that a King might do what he would. She was not moved by the Covenant made with her valiant husband, nor with the odiousness of the sin of adultery, or the punishment thereof, which by the Law of God was death, and Nebuchaduezzar hearing that one Achah and Hezekiah Jews had defiled other men's wives, caused them therefore to be broiled to death upon a Grid-iron.

David having lain with her, she is said to have been purged from her uncleanness, according to the common exposition, because she now conceiving with child, her monthly flowers straight way ceased, which used to make a woman unclean. Rupertus saith, that her barrenness was her uncleanness, which now was done away. But this is nowhere so called. I rather think, that a Legal purging or sanctifying, as the vulgar Latin hath it, is here meant, according to Levite. 15. 18. where it is said, when a man lieth with a woman, they shall both be unclean until even and wash themselves with water. For according to this it is said, that she sanctified herself Hebr. and so Martyr rendereth it. Junius renders it, she purged herself, and noteth upon it, that she was the more apt to conceive, as if this purging had been, before she came to the King. But it was after, as the order showeth, and if the ceasing of her uncleanness by monthly flowers had been meant, it would not have been said, she sanctified herself, for this implieth some act of sanctification done by her, and it is a very unfitting phrase to express this by the word sanctifying: for then David's adulterous lying with her must be granted to have availed to her sanctification, which is absurd.

The woman then conceived and signified it unto David, fearing doubtless the danger of the Law, if it were not prevented. Hereupon David sendeth for Uriah to come home, &c. He added, as Pelican saith, one wickedness to another, for he attempted the substituting of a Bastard to his faithful servant Uriah to be his heir. But he by a singular providence of God ruling herein, that this foul sin might not go undiscovered, refused to go and lie at his own house, but kept watch with the Kings other servants about the Court. David seeing that this would not take effect, presently fleeth to another more pernicious, for he wrote to Joab to set Uriah so in the battle, as that he might be slain, yea and to the end that he might be slain, he would have some others of his most valiant men, whose lives he should chiefly have tendered, exposed to the danger of death also, because in making an assault he could not be slain alone. Josephus saith, that she went to the King and told him, that she had conceived, desiring him to provide some way, that she might be preserved from the danger of death, which would follow, if it were discovered. And Chrysost. saith, that she would not commit this secret to any other, but went herself unto the King, and said, O King, I am undone, I am with child, the fruit of my sin buddeth, I carry an accuser within me, my betrayer is in my womb, if my husband come and see me, what shall I say, what excuse shall I pretend? Then he sending for Uriah to come home, and seeing, that the first night he would not go to his wife, yea, Ver. 11. hearing him swear, as thy soul liveth, I will not do this thing, when as the Ark, and Israel and Judah abide in Tents, and Joab and the Kings servants lie in the open fields, I will not go to my house to eat and drink and lie with my wife, he bad him stay another night, and then he would show more kindness unto him, for he feasted him at his own Table, and proffered him in show of extraordinary kindness so much wine, that he made him drunken, thinking, that when he was in that case he would go home to his wife, whatsoever he had sworn to the contrary. Thus to cover his own foul sin, he increased it more & more by making Uriah to sin by drunkenness and seeking to make him forsworn. Touching Uriah, it was strange, that he having been now long from home, and having a fair young woman to his wife, could refrain himself from going in unto her, especially being also heat with wine and good cheare, of w ^ch the saying is, sine Cerere & Baccho frigit Venus, & seeing both she and her friends might think, that he bare no love unto her for this great neglect whereby they might be exasperated against him. But this must be imputed to an higher power restraining him, that so great a sin might not be smothered, unless that secretly by some man he understood, what had passed, or some private discord had reigned before betwixt him and his wise for her seeming levity. As for Uriah, it may be conjectured, that he was godly, and a true lover of his Country, because he mentioned the Ark, and Israel, &c. vowing to sympathize with them, as Daniel and his fellows, when they might have fared daintily, refused it, and would live upon pulse, because their country-men being Captives lived generally in great misery. In that he speaketh of the Arkes being in Tents; Lyra gathereth, that it was carried out to the Army for their encouragement, and so he gathereth, that it was in Saul's time, 1 Sam. 14. as it had been done in the time of Eli. They carried the Ark into the field, saith Martyr for two causes. 1. That the soldiers might have a certain symbol of God's presence. 2. That the Captain might have the oracle near unto him to consult with, when need required. By Israel and Judah, he meaneth the whole Army, and he calleth Joab his Lord, because, as Josephus saith, he was his armor-bearer. For his oath, as thy soul liveth, it was much like unto that of Joseph, by the life of Pharaoh, Gen: 42. 15. of which see upon that place.

Then David wrote a letter to Joab and sent it by Uriah, to this effect, Set Uriah in the forefront of the hottest battle and retire from him, that he may be smitten and die: and Joab did accordingly, and so Uriah was slain, and some others of David's men also. David seeing that he could not color over his wickedness, found himself to be in a great straight; for Bathsheba, whom he had abused, was in danger to be stoned to death, and he to be made publicly ignominious and odious amongst the people for bringing her to such a miserable end. Wherefore he now breaketh out into murder, and that not of one valiant and faithful subject alone, but of others also with him. A strange alteration, he that in times past had spared his enemy, Saul, and rusticall Nabal, by whom he had been so provoked, was now so degenerated, as that his pristine virtue seemed altogether to be lost, he spared not treacherously to destroy the innocent, that had well deserved of him. Thus he that openeth a gap to sin, hath a troop of sins breaking in upon him, and [Note.] differeth not from one mancipated to sin and Satan. For his letter to Joab, Josephus saith, that he wrote, that Uriah had deserved to die, and therefore he should provide that he might be slain, yet so, as that it might not seem to be the Kings act, but by accident. Joab hereby might gather, that he had some way offended David, for which he was worthy to die, although he knew not in particular what his offense was. Uriah in carrying this letter, carried the letters of Bellerophon, and put a sword, as it were, into Joab's hand to cut his own throat, as Theod. hath it, abiit ferens gladium suae caedis. So Lysander carried letters from Pharnabazus to the Ephori of Lacedemonia against himself.

Then Joab sent a messenger to certify David of his proceedings, and that Uriah was slain, &c. Josephus saith, that Joab to execute the Kings command and to bring Uriah to his end, said unto him, that there was a piece of service to be done against Rabbab by the most valiant, amongst whom David counted him one, wherefore he exhorted him with all alacrity to go about it, for the credit, wherein he was with the King, and when he and others of the most valiant had made a breach in the wall, he promised to come on with the whole Army to second them, but secretly he spake to such as were to join with him, to retire in the time of danger, some few only excepted, to whom he spake not. Then Uriah proceeded with courage, and so was slain with the rest, which knew nothing of the policy, and therefore stuck to him in fighting against the Ammonites and slaying many of them before their death.

David hearing this, dissembleth his joy for the death of Uriah, and sendeth a comfortable answer to Joab, whom, the messenger might conceive, that the King would think greatly troubled, because Uriah a man so much beloved, as it might seem, by the King, and one of his worthies, was slain by his oversight.

The wife of Uriah hearing that her husband was dead, mourned for him, and when the time of mourning was past, David sent and took her to wife, &c. It is generally thought, that Bathsheba her mourning and putting on mourning apparel was feigned, for she was doubtless glad to hear of his death, as being now out of the danger of death for her adultery, seeing, as R: Solomon saith, her husband had returned from the war about the time of her conception and she was in hope now to be made a Queen. For the time of her mourning, Lyra saith, it is uncertain, Peter Martyr conjectureth, that amongst Hebrews it was but one month, this being grounded upon the time appointed in the law, for a captive woman to mourn, before that an Hebrew married her; neither could it be much longer, because so the Adultery could not have been covered. Amongst the Romans a woman might not marry again after her husbands decease till after ten months, and Theodosius increased this time to a year, before the expiration whereof if any married again, he saith, that she should be probrosis inusta notis, & nobilioris ac honestioris decore & jure privetur. Cajetan thinketh, that she mourned long, after the manner of noble matrons, but Tostatus only seven days, according to the time set, Eccles. 22. 11, 12. Josephus saith, she mourned many days, that is, as was said before, happily 30. days, according to the time, that they mourned for Jacob being dead, and for Moses. And this is most probable, because David would make haste, and might think to marry to advance her house so greatly, although sooner then ordinary, would be no dishonor unto her. And Theodoret saith, there was little time given to mourning: and whereas Vers. 27. it is said, the thing that David did displeased the Lord, both he and Precopius say, that this displeasure was chiefly against this marriage, for God was more offended at this then at the adultery, because that came from a most vehement lust, which stupefied reason, but this had the assent of reason. But all are here put together, his adultery, murder and marriage, as one thing; yet that this marriage was more heinous then the adultery seemeth probable, Ch. 12. 9. where the marriage is spoken of, but the adultery not.

CHAP. XII.

BUt the Lord sent Nathan to David, who said, There were two men in one City, o •• rich, and the other poor, &c. The vulgar Latin before the proposition of the parable hath it, Responde mihi judicium, but these words are neither in the Hebrew, Septuagint, nor Chaldee Paraphrase, and they are left out, saith Sallianus, in the amended Latin Copies. Josephus saith, that whilst the King was overjoyed with his new marriage and issue, the Lord appeared to Nathan in a vision by night, who coming to David next day concealed for a time the sharp message that he had to do unto him, first, insinuating into him by relating somewhat touching another man, that in another the King might condemn himself, and so be the more convinced of the foulness of his fact The time was not immediately after the thing done, but after the birth of the child, which was, Chap. 11. 27. that is, after ten months. The reason why God let David to go unreproved so long, might be partly to show, how out of measure sinful even the best man is, if he be left unto himself, and partly how efficacious prophesying is, and how little all other means do avail without this to bring to repentance. For David before this went on in adding sin to sin, and slept securely without being moved with any contrition, and yet it is not unlikely, but that he prayed and read, and heard the Word read in this time. One must be sent by God to reprove and convince men of their wickednesses, as the Preacher is, for how can they preach except they [Note.] be sent? For the parable, whereby Nathan sought to make him condemn himself taken from a rich man, and a poor dwelling near unto him, the one having many sheep and oxen, &c. the other but one Lamb only, and when a stranger came to the rich man's house, he would not take one of his own sheep, but the poor man's Lamb to entertain him: it is to be thought that this was spoken to him in private, so Martyr, although Chrysost, as he saith, thinketh that it was spoken when his Nobles stood about him; and the Prophet began thus, because, as Theod. saith, we behold our own sins one way and another man's sins another way, for we give just sentence against others, yea we ofttimes over-judge them, but when we sin, we either cast away the sense of the mind altogether, or easily pardon ourselves when we see our sin. And generally speaking by parables or similitudes is most moving, and therefore the woman of Tekoah dealt with David by parable also [Note.] in the case of Absalom, and Jotham, the youngest son of Gideon, Judge. 9. 7. and the Prophets and Christ himself. By the rich man was meant David, by the poor, Uriah, who was poor in comparison of him even in wives, his Lamb, w ^ch he so much tendered, was his wife, the stranger w ^ch came to David, was strange lust after another man's wife, w ^ch is called a stranger, saith Chrysost. because David had not used formerly to commit the like sin: others say the devil is meant because he was cast out of heaven, and ever since remained as a stranger to that blessedness. Then David's wrath was kindled, and be sware that the man which did this, should die, and restore the Lamb fourfold. This may seem to be unjust, because the punishment of these ought not to be death, but fourfold restitution. To this Martyr answereth, that some think, it was lest to the Judge to aggravate the punishment, as he should see cause, but for so much as this were an adding to the word of God, which is forbidden, he answereth, that some theft, viz. that which was with violence might be punished with death, Exod. 22. 2. and this taking of the poor man's Lamb, which he so much loved, could not be conceived to be done without violence. Some think, that David in his rage spake hyperbolically, to aggravate the sin, & to show, what he deserved, not intending to inflict the punishment of death upon him, as if a Judge in detestation of a most foul sin should say, he that did this is worthy of a thousand deaths, therefore Hebr it is not, he shall die, but is the son of death: so Tostatus, and Cajetan, and this is the best, for although a thief taken breaking into an house might be slain at the instant, yet power was not hereby given to the Judge to slay him. Whereas Prov. 6. 31. sevenfold restitution is spoken of, which also exceedeth the Law, it is answered, that by sevenfold, a perfect restitution is meant, the number of seven being oft used to set forth perfection. For fourfold, Hebr. is the dual number, and therefore rendered by Martyr twice fourfold, but the Hebrews render it fourfold, and Junius justifieth it from a like use of this word, Esa. 30. 26.

And Nathan said unto David, Thou art the man: and when David had given sentence in another man's case against himself, Nathan hearing him say as much as he desired, so that he could not but acknowledge himself much more worthy of death, for what is robbing to adultery and murder? he was bold plainly to charge him with the sin which he had committed. God had bestowed upon him great riches, so that he every way abounded, as it followeth, Thus saith the Lord, I anointed thee King over Israel, and delivered thee out of the hand of Saul, and I have given thee the house of thy Lord, and the wives of thy Lord into thy bosom, &c. Here Martyr moveth two doubts; 1. How the Prophet could upbraid David by God's benefits, seeing it is said, God giveth liberally to all, and [Obj. 1] upbraideth no man: and answereth, that he upbraideth no man for his often seeking to him, but such as ungreatefully abuse his benefits he upbraideth, to bring them to repentance, as he did David. Ob. 2. How it is said, that he [Obj. 2] had given his masters wives into his bosom, seeing Saul was his father in Law, and so it was unlawful for him to marry any of his wives: and answereth, that it is meant only, that he gave David power over them to do with them what he would; or that by his Lord's wives may be understood those women that Saul had power over, as Michal his daughter, and others of his kindred: but some, he saith, by his Lord will have God meant, whose all his wives were. The first is most commonly received. Hugo thinketh, that he took some of them, although it be not recorded. I subscribe rather to this, that they were in his power to be taken, because there was no man that could hold them from him; and for the Law, Levite. 18. it forbiddeth only the fathers wife, within the compass of which that wife of Saul, who was Michols mother, might happily be brought, but not the rest: but that he actually took any of them, I cannot think, because they were too old.

Wherefore hast thou despised the word of the Lord to do evil in sight, &c. a grievous charge, but hereby appeareth, that who so transgresseth the Law of God is counted a despiser of it: for it is out of a contempt or slighting of the [Note.] Law of God that any man sinneth. Thou hast killed Uriah with the sword, and taken his wife, He killed Uriah, because he appointed it to be done by the sword of the Ammonites, as is here further expressed, and by saying so he made it appear to David, that the Lord knew of his foul adultery, and letters written to Joab, to strike him the more, as indeed it did, witness that confession, against thee only have I sinned, and done this evil in thy sight. For his objecting this to him, that he had taken the wife of Uriah to be his wife, it seemeth hereby, that to do so was unlawful, because he is indicted for this as well as for murder, and if so, why was he not required to put her away [Qu.] again? Answ. There is no law of God, whereby an adulterer is forbidden to marry an adulteress, the reason might be, because adultery by his law is death, which being executed, there could be no marrying of such, and so there was no need of any law against it. If adultery then were secretly committed and so the offenders escaped, as in the present case, and married together, this very marrying was a sin, because it was an abusing of God's Ordinance to color over adultery, but the persons so married were true man and wife, and ought not to be separated. But since, the punishment of adultery not being death, considering that many women have plotted the destruction of their husbands, that they might come to new marriages with the adulterers much more desired, and adulterers likewise have murdered those women's husbands, with whom they have committed this wickedness, it hath seemed good unto the Church altogether to forbid such marriages, and to pronounce them nullities, if any such be made, as Council: Triburiensi cap: 40. If a man in the life time of his wife commits adultery with another woman, & afterwards marrieth her, this Matrimony shall not be of force. And August: disalloweth marriages between the adulterous.

Therefore the sword shall never depart from thy house. The punishments threatened for this his great wickedness were four, 1. As he had slain with the sword, so his house should be wasted with the sword, and that, not for a time, but always, that is, as is commonly expounded, generation after generation, a very long time, as the word 〈 in non-Latin alphabet 〉 rendered forever, is often taken, and this was verified, when Amnon was slain by Absalom, and Absalom by Joab, and in Solomont time, Adonijah by Solomon, and in the reign of other Kings of his line afterwards, there being many wars between the kingdom of Israel and Judah. 2. As he had taken another man's wife, so many of his wifes should be taken by another. 3. This should be done openly to his greater confusion, as was fulfilled, when Absalom went openly in to his ten Concubines. 4. The death of the child, that was now borne unto him.

And David said to Nathan, I have sinned. Saul said as much as David, 1 Sam: 15. 24. and yet could obtain no pardon, although his fault was less, but David, was pardoned, the reasons see there. And Martyr saith, that Cain also, and Judas, and Simon Magus confessed likewise, so that not everyone that confesseth [Note.] is pardoned, but he that confesseth and forsaketh sin, and as he saith, having falth to make him flee to God and to cleave unto him. And this turning to God is by his gift, 2 Tim: 2. 25. and the will and desire, Phil: 2. 13. This confession first made to Nathan alone David afterwards published, and so confessed openly, Ps. 51. to put himself to more shame, and that it might appear, that he was truly penitent.

Nathan told him that God had done away his sin, that is, saith Lyra, in respect of the guilt, and of the proper punishment, viz. death, thou shalt not die. But because he caused the enemies of God to blaspheme, he saith, that the child should die, that is to say, that God had rejected Saul, and set up one to be King more wicked then he, and therefore he regarded not, what wickednesses men committed, for to say this is to blaspheme. Hereby we may see, that sin [Note.] shall not go unpunished even in the most penitent, but they shall bear the smart of it in this life. The guilt is remitted, and the eternal punishments, but not the temporal, so Moses and Aaron were without doubt forgiven, but they were punished for their disobedience at the waters of Meribah by being cut off before their entrance into Canaan. And when we are judged, saith the Apostle, we are chastened of the Lord, that we might not perish, speaking of some amongst the Corinthians, that were smitten with death. Punishments then here abide the best if they sin, but these through the mercy of God are turned into chastisements for their greater good.

The Lord then struck the child which Uriah’s wife bare to David, that it was sick, the Vulgar Latin, for these words, was very sick, hath it, he despaired, which is by Lyra expounded thus, he seeing the child smitten so, as that it was incurable by any natural means, despaired of helping it so, and therefore sought unto God for it by fasting and prayer, because he knew not yet, whether the sentence of death against the child were definitive, or such as upon repentance might be revoked, as afterwards the sentence against Nineveh. The word 〈 in non-Latin alphabet 〉 may be taken either way, he was weak, or despaired, but it is best rendered very weak or sick.

David therefore besought God for the child, and fasted, Hebr: fasted a fast, and went in, and lay all night upon the ground. He having obtained by his former humiliation, pardon for his own life, was not out of hope at the hands of the same merciful God to obtain pardon for the innocent child also, he prayed, and fasted long, viz: all day and all night, Josephus saith seven days, but although the child died not till the seventh day, it is not likely that he eat nothing all that time, neither is it said so here, but that he would not eat with them. He did not only afflict himself in his fasting by forsaking his bed and lying upon the ground to take his necessary rest all this time, but he debarred himself from all pleasure of company, when he did eat anything. Neither is the seventh day wherein the child died, saith Martyr, according to all Hebrew expositors to be under stood of David's fasting, but from the birth of the child, whereupon it is gathered, that he died without circumcision, and yet this troubled not David, as fearing, that because he died without this sacrament, he was damned. Circumcision was then an holy sacrament indeed, and so necessary, that it was threatened, that the person uncircumcised should be cut off, as baptism now is also to be esteemed of, and therefore is by all, that would be saved, most earnestly to be desired. Yet if any be prevented by death, before they can be baptized, we ought not therefore to despair of their salvation, for God can otherwise save such as he hath appointed unto life, although this be the only ordinary way, which we are bound to go.

In the time of this fasting and praying it is thought, that David uttered the words of Ps: 51. which he afterwards published, and another penitential Psalm, viz. the 32. and being stricken with a grievous sickness soon after, two penitential Psalms more, viz: the 6. and 38. This humiliation of David notwithstanding, the Lord executed his sentence given by the Prophet in striking the child with death, and herein, saith Theodoret, he provided for the honor of David, because, if he had lived, he would have been a continual argument of his wickedness, therefore it was hereby provided, that David should not all his life be exposed to opprobry and confusion. And another saith, that it was most convenient that fruit gotten furtivo concubitu, by a thievish copulation, should not by him be enjoyed, but taken from the thief again and restored to the Lord, that he might not have any comfort of the fruit of his wickedness. The punishment then was not the childes, but David's, seeing when God striketh with death, he doth but take away what he hath given to be taken again when he pleaseth.

The Child being dead, David arose from the ground, and washed and anointed himself, and changed his apparel, and went to the house of the Lord and worshiped, &c. He mourned no more for him being dead, neither prayed for him, as the Papists do for their dead. Ob: He mourned for Saul and Jonathan, for Abner and Absalom, who were men, although he mourned not for a child, who went not to Purgatory, but to limbus infantum. Sol: He mourned indeed, but prayed not for them, and his mourning was for the loss which the Commonwealth had by their deaths, and the triumph that the enemies made. As for the place which they call limbus infantum, Peter Martyr saith, that Pelagius was the first inventer of it, because he would not, that children dying without baptism, or of old without circumcision went either to heaven or to hell. For his going to the house of the Lord, that is, the Tabernacle made for the Ark, which was near to his own house, he did not in this contrary to the law, which pronounceth them unclean that be in the tent, where a dead body is seven days: for he came not into the room, where the dead child was, but having heard by his servants that it was dead, went to the house of the Lord. This shown the great piety of David, in that he ceased not to worship [Note.] and put his trust in God, although he seemed to neglect him, and would not grant his desire for the life of the child, as Job said, that he would trust in God, although he should kill him, and so ought every faithful person to do. His worshipping here stood in three things, 1. praising of God for his goodness towards him in pardoning his great sins, and sparing his life; 2. confessing his own wickedness; 3. praying that the crosses further to come upon him might be lightened, or that he might be enabled to bear them, and to profit thereby, thus Martyr.

After this he returned to his own house and did eat, which when his servants wondered at, he answered, that whilst the child lived, he was not without hope of his restitution to health, but now he could not bring him back again, I, saith he, shall go to him, but he shall not come to me, whereby he shown his hope of the resurrection of the body, and of the life to come, yet afterwards some that died, were called back to life again, as the Shunamites child by Elisha, and the widows of Sarepta by Elijah, but none, the recovery of whose health the same holy men had prayed for before and could not prevail. Whereas we from David's ceasing to fast and pray, when the child was dead, bring an argument against praying for the dead, the Jesuit seeketh to avoid it, by saying, that David ceased not to pray but only for life to be restored again in this world, whereas it is not said so, but seeing this could be the only end of praying and fasting now, there was no reason why he should continue so to do, since there was no hope of this. It came not then surely into his mind, that any other good could come to a soul departed by his praying for it, neither did any of the faithful think upon any such matter then, but this was in an invention broached many years after.

And David comforted Bathsheba and went in unto her and lay with her, &c. The Hebrews to make this passage to agree the better, saith that Bathsheba was so troubled at the death of her child, that she feared, if she should have anymore children by David, that they would all be soon stricken with death also, wherefore she refused to lie with him anymore, but he understanding by revelation, that he should have a son by her, who should be the happiest and wisest upon earth, and that the Messiah should come of him, told her of it, and sware unto her, that he should reign after him, and this was his comforting of her here spoken of, for which cause she allegeth the oath, that he made unto her, 1 King: 1. 17. This, as Martyr saith, we cannot tell, whether it were so or not, and yet it is not to be doubted, but she was touched with the conscience of her sin, and afflicted with sorrow, for which she had need of comfort by being told, what the Prophet had said unto David, that he should not die, and that God had done away his sin, and if his, then hers also. And it is not improbable, but that he might then swear unto her for her greater comfort, that if God would give him another son by her, he should succeed him in the kingdom, and this he could not well do without particular direction from God, seeing he had sons already, to the eldest of which the kingdom of right belonged after him. And that the son who should have the kingdom, was not yet borne, seemeth to be intimated ch: 12. in the speech of Nathan unto him, and more plainly 1 Chron: 22. 9. where Solomon is named, and so here the son borne is called Solomon, and it is said, the Lord loved him, Now this going in of David to his wife Bathsheba is not to be thought to have been but some good time coming between, because her purification was not ended, till the 40 day after puerpery. The Lord, saith Lyra, is said to love the child for the great grace which he gave unto him in his youth, although he erred in his old age, or for the excellent parts both of body and mind, which he bestowed upon him; And he sent by the hand of Nathan and called him Jedidiah, that by him, he might be holily brought up and taught and so made the more fit for the kingdom, thus Lyra. But Martyr who although he agreeth with him as touching the Lord's loving of him, this is spoken for the great gifts and graces bestowed upon him, and for that he was made King before his elder brethren, and lived in peace and all worldly glory, yet coming to speak of Nathan's being sent to call him Jedediah, he saith, that this is added, as a reason of the former speech, the Lord loved him, this shown that he loved him, because he sent by his Prophet to call him Iediaiah, that is, the beloved of God, as the same was also further declared afterwards by the singular favors done unto him. Hereby, as also by the example of Jacob it appeareth, how freely and without any precedent merit of his God loveth man, because he loved Solomon, before that he had done either good or evil. This speaking of Solomon, as of Jacob, that the Lord loved him, saith Hugo, is taken for an argument of his election, but even reprobates, saith he, are beloved of God for a time, but how this may be proved I think no man can tell; to be beloved of God, and in token thereof to have a name given him of God, and that in the infancy, is so rare, as that I dare not but take it for an argument of Solomon's election, as also because he was a figure of his beloved son, and a penman of holy scripture. It may seem strange, that considering in what an infamous manner David and Bathsheba came together, the issue of this marriage should be so graced; but this was not done to encourage others to do the like, but to show the infinite mercy of God towards penitent sinners, and to confirm the marriage, which otherwise might have been suspected, whether allowable before God or not, that when Solomon should come afterwards to reign, he might without all doubting be by the people received for King. And it is to be noted, that not any other, but the same Prophet, who was sent to tax David before, was now again sent to confirm him touching God's favor reconciled to him upon his penitency, that there might be the more assurance, whereas otherwise one might have seemed to speak against another. And it is thought by expositors that Nathan had the education of Solomon committed unto him.

And Joab fought against Rabbah of the children of Ammon and took the royal City, &c. He had lien long at the siege of this City contrary to David's accustomed manner, viz: about a year, for the child begotten after this war begun was borne and dead, and David repented and was to God reconciled, and comforted his wife Bathsheba. Whilst he lay in his sin at home, his Army could not [Note.] prosper abroad, as of old; till the sin of Achan was expiated, Israel could not prevail against Ai. But now his Captain Joab prevaileth and taketh Rabbab, and sendeth word to David, that he had taken the City of waters, willing him to hasten thither, that he might take the City. If Joab had already taken it, how could David come and take it? Some answer, that of this City there were two parts, which were as two Cities, one the City of waters, which is also called the royal City, because the King commonly kept his Court there, as being the most pleasant, this was now taken, but not the other, which by taking of this yet was made easy to be taken, because happily water was conveyed from hence inthe other, without whicit could not long subsist, and because the strength of all lay in the waters, which made it the more inaccessible, being in that part defended by the river Jabbor as Adrichomius saith; Others expound the word took it, thus, he was now ready to take it, or he had in a manner taken it, and then sent to David, because the next words in the Vulgar Latin are, capienda est urbs aquarum, the City of waters is now about to be taken. I subscribe to the second, because David, when he had taken the City, took the Kings Crown from his head, therefore he took the royal City, and not Joab before his coming, seeing that must needs be the royal City, where the King lived. Moreover the Verbe rendered I have taken, may as well be rendered, I take, for the Hebrews have but one tense for both the present and preterfect tense. When Joab saw that the Ammonites could hold out no longer, he sent word to David, I do even now take or am taking the the City, in which work I must go on without delay, unless thou comest speedily and takest it; this is plainly his meaning, and if it be thus understood, we should not need to go upon conjectures of two parts of the City, both called by the name of Cities; which is uncertain; and if one of these two had been taken already, how should the calling of that at the least after Joab's name be avoided? to avoid which, and so the envy that hereupon might follow in David against him, he sent so hastily to David to come away. For he had seen before in the example of David envied by Saul for the praise given unto him, what a dangerous thing it was for a Captain to have more ascribed unto him, then the King. And he would have David to come with new forces, when as those that were there already were sufficient to take the City, that it might seem the more probable, that he with his new forces had done it, and so he might have all the glory of this great victory. Josephus describing the state of the City, before that David was sent for, saith that their waters were all cut off, wherewith they used to be supplied from the River Jabbok, and now they had but one little spring left, which yielded them water so sparingly, that it was delivered out by measure, and they were also oppressed with famine, so as that Joab conceived now, that it would be an easy matter to take the City, and of this he by Letters certified David. And by this we may gather the reason, why Rabbah was called the City of waters.

David then gathered all the people together, and came and fought against Rabbah, &c. By all the people here understand all that remained about Jerusalem who were fit for war, for neither was it necessary to send further to gather them, neither would the haste required permit him so to do. And with these he took the City, and took the Crown from their Kings head, which weighed a Talent of Gold. 1 Chron. 20. 1. it is said, that Joab smote Rabbah and destroyed it, so that when the King had for his honors sake taken it, Joab prosecuted the victory with slaughter and destruction. Touching their Kings Crown, there is a difference amongst expositors, some following Jerome’s translation, and interpretation according to the traditions of the Hebrews, saying, that their Idol is here called Melchom their King, say that this Crown was taken off the head of their Idol Moloch or Melchom, for so was the Idol of the Ammonites called, 1 King. 11. 5. And they reason from the great weight of it being 25. pound, and so too heavy for any man to wear, and from this that it was taken off his head, whereas their King certainly abode not now with his Crown upon his head, but fled to hide himself as lightly as he could: others rejecting this, because if it had been the ornament of an Idol, it had not been lawful for David to take it, but it should have been burnt with fire, according to Law: and P. Martyr saith, that the word here used is Malchom, not Milchom, as the Idol was called, wherefore it was the Crown of their King, in the taking away of which, he noteth, that he was punished because he had so grossly abused David's messengers, now he paid dear for his derision. I subscribe to this, because the Crown was taken off this Kings head, and set upon David's head, which if it had been the Crown of an abominable Idol, should not certainly have been done: Moreover if Milchom had been meant, something should have been further added for expression, as their God, or their Idol. For the other argument, from the unlawfulness of taking the golden ornament of an Idol, is answered by Kimhi, and by Lyra, that it is to be understood of Idols of the seven Nations, who were to be destroyed, and not of other heathens, wherefore much gold and silver was brought by the Israelites from the Midianites, who were not of these nations, and yet it was to be be purged by the fire, to intimate, that otherwise it had been unclean by reason of their Idols, to whom happily a great deal of it had belonged. Tostatus rejecteth this, holding, that only that was commanded to be burnt, wherein there was danger of drawing them to Idolatry, which was not in the Ornaments of Idols, or in the Gold or silver of them, their form being altered. But this is plainly against the Text, Deut. 7. 25. Thou shalt not covet their gold nor their silver, but burn them with fire, so that the object of coveting was to be burnt, and not only that, which might draw to Idolatry. Some Hebrews answer that argument most ridiculously, that they might not possess anything belonging to Idols, which themselves had taken, but if it had been taken by another and given to them they might, and this Crown was taken by Ittai the Gittite, and given to David. For the objections brought against our tenet, that it was two heavy for a man to wear, that cannot be, because how then did David wear it afterwards upon his head? 2. That their King had no time now to wear his Crown being in such danger, for if so, how did Saul wear his in his last battle against the Philistines? he might now have it on, either to die in his royal ornament, or to animate his men the more to the last.

And he brought forth the people and put them under Sawes and Harrowes of Iron, the vulgar Latin hath it, he sawed them, and drew Iron Harrowes over them, and divided them with Knives, and put them into the Furnace of Brick. Our translation, under Axes of Iron, and made them to pass through the Brickkilne, and thus he did to all the Cities of the children of Ammon. Hereby is meant, that he put them divers ways to tormenting deaths, but it is not, saith Lyra, to be understood, that he did so to all, but to such as were of that council, which would have David's messengers abused. Pelican saith, to the chief of every City both for this and other great wickednesses committed by them, whereof he had been certified by Joab, who thought not himself therefore sufficient to punish them, but would have David to come and take order for this, they had burnt their children to Moloch, and therefore it was just to make them to pass through the fire, and happily they had blasphemed the God of Israel and his people, for which it was just otherwise by extraordinary tortures to put them to death, for all things that were done are not recorded. They had cut their garments off by the middle, therefore they were sawne insunder by the middle, and as they had carried them about upon Sleads drawn from place to place in derision, so they had Harrowes drawn over them, and as they had with Razours shaved off the hair of half their heads and beards, so they had their heads and faces half cut off with sharp knives or Swords. If this shall be thought to be too great cruelty, Theodoret saith, it ought to be remembered, that once they would have put out the right eyes of all the men of Jabesh Gilead, and therefore they were now punished in their kind. But it is not likely, saith Tostatus, that this was now done in revenge of that, both because it was long before in the beginning of Saul's reign, neither was there then such a thing done, but offered to be done, neither was it done merely to revenge the indignities offered to David's messengers, because punishments ought to hold some proportion with the offenses committed, otherwise it is cruelty: but partly for that, partly for requiting David's good will with evil, that others might fear to abuse Ambassadors of so mighty Kings, and lastly because they had stirred up the Syrians and other nations against David, whereby they had put him to a war of long continuance to the expense of great sums of money, and the loss of many of his subjects lives, and if in this time any of them fell into their hands, they did doubtless use all barbarous cruelty towards them. Thus also Martyr, who saith, that cruelty hath the name a cruore, from blood, and it is when the blood of any man is shed without just cause, a delight being taken herein, or the measure being exceeded, for that saith Seneca, is cruelty, whereby the measure of the offense is exceeded in the punishment. But David did not exceed for the reasons before going, as neither Gideon, when he toare the men of Succoth to death with Briars and Thorns, because it is God's will that this severity should sometime be exercised against the wicked, as a praeludium of the torments to come forever upon them at the last day without all mercy.

That all in every City of the Ammonites were not now destroyed, as was before said, appeareth, because one son of Nahash lived still in Rabbah, 2 Sam. 17. 27. and succoured David, happily being by him made King in his mothers stead.

Morally as Joab would that David should have all the honor of the victory, which he indeed had gotten, but warring under David, so must we ascribe all the glory of our prevailing against sin unto Christ, who, and not we, taketh the City: and the Crown taken off the Kings head and set upon David's head, figured out the glory that redounds to Christ by his Saints overcoming the Devil, for all the honor hereof is his alone.

CHAP. XIII.

AFter the sins of David and punishments threatened therefore, and secretly executed by the death of his child, now follow his open punishments, saith Lyra, and first in the deflowering of his daughter Tamar, as he had deflowered Uriah’s wife, and then in the murder of his son Amnon, as he had murdered Uriah. Amnon burnt in lust towards Tamar, Absolom's sister, for by the same woman that David had Absalom he had Tamar also, and therefore she was called Absolom's sister, but how to do anything to her he knew not, that is, for the satisfying of his filthy lust, because the Kings daughters which were Virgins were kept close, so as that no man could come to them, and so were other Virgins also, to prevent all danger; a Virgin was therefore called 〈 in non-Latin alphabet 〉 from hiding; and this made him to pine away, for the passions of the mind if they be excessive, as of love, hatred or fear; do macerate the body. Jonadab his friend, and cosin german, a subtle man to do evil, seeing this and understanding the cause, giveth him wicked counesll, to fain himself sick, that under the color of that he might obtain her company alone to make something for him, which he should feign that he longed to have her to do. This counsel he deferred not to follow, and so gat an opportunity to force her, she resisting all that she could, and dissuading him from this vile attempt, and willing him if his love were so great, to speak to the King that he might have her, who she said, certainly would not deny her to him. But of this it is doubted, seeing a brother might not marry with the daughter of his father or of his mother. The Hebrews answer, that Maacah the mother of Tamar was taken in war, and David having married her according to the Law, she brought forth this daughter being begotten by a former husband, and if so, there was no nearness of blood to hinder this marriage. But this seemeth to be a fiction of the Rabbins, who are bold to fgeine anything; rather it is likely, that Tamar spake thus, as willing to say anything to keep him from this foul sin, as Josephus hath it, for she could not be ignorant of the Law not only forbidding, but cursing such a marriage, Deut. 27. 22. Amnon certainly knew it, and because she was his sister, he had no hope of obtaining her. This was a grievous punishment to David, for Amnon was his eldest son, and so by his birthright should have succeeded him in the kingdom, but God foreseeing this, and the miserable end, that he should come unto, disposed otherwise of it, and it was so much the more grievous, because by the subtlety of Jonadab, he himself was made an instrument, though ignorantly, to help to the committing of this sin, in that he sent Tamar to Amnons house: she being come, and having prepared for him to eat, he first refused, as if he had been very sick, and so bad all to go out, then he called for her again, and having her alone forced her. To put away this unlawful lust, saith Martyr, Amnon should have prayed unto God and taken him a lawful wife, but not doing thus he continued subject unto it. The heathen prescribe three remedies, 〈 in non-Latin alphabet 〉 , that is, fasting; 2. 〈 in non-Latin alphabet 〉 , time, to defer and not suddenly to seek to have it satisfied; 3. 〈 in non-Latin alphabet 〉 , that is, an halter. And he saith, that both David's adultery was now punished, and his marrying of a daughter of the uncircumcised, for such was Maacah, the mother of Tamar, viz. the daughter of the King of Geshur.

Then Amnon hated her exceedingly, this may seem strange, and contrary to the common manner, that having enjoyed her, whom he so much desired, he should now have his most ardent love turned into extreme hatred, for Shechem having deflowered Dinah had his soul made hereby to cleave unto her, and it falleth out to many others likewise; yet Phaedra, as the Poets fain, did likewise hate Hippolytus, and Nero his mother, after that he had lien with her. The Rabbins yield this a reason, that in forcing her he had hurt himself, and because she spake most vilely to him; Cajetan, that his desire being satisfied, there was a turning of the humors, and so of the affection: but then it would be so commonly. Peter Martyr better, that he was pricked in conscience and ashamed for his horrible sin, and so grew into an hatred of her, with whom he committed it; and through the judgment of God against David it came thus to pass, that it might be known to David's grief, and to make way to further calamity unto him, when he should hear of Amnon being slain for this, whereas if Amnon had not turned to this hatred, it might have been concealed.

Tamar seeing his love to be turned into so great hatred, in that he commanded her to be put out of the Chamber forthwith, and the door to be bolted after her, expostulated with him, saying, that this was a greater evil then the former. But hereby she meant not, that the incest and this putting of her away in hatred being compared together, it was greater, but both being done to one person, the evil was aggravated, for he should rather now have comforted her and spoken kindly to her, and suffered her to stay till night, that then she might secretly have departed, and so her credit being preserved, she might afterwards have notwithstanding this wrong, enjoyed some good marriage, whereas by sending her away presently, the crime was made notorious by reason of many about the house, which beheld her as she went away. Happily she thought, if his love had still continued towards her, the King her father might in such a case have dispensed with the Law, and married her unto him, or otherwise have provided for her honor, since it was at his command, that she went unto him, and he might some way have been excused, as being mad in a manner through love, and so doing he knew not what, thus Martyr.

Then Tamar cried and put ashes on her head, and rent her garment of divers colors. She cried not out before, although Josephus affirmeth it, for if she had, there was company near that might have broken in to rescue her, but now like one grown desperate, as not caring what became of her, she made known by her crying, what a shameful thing had been done, and she goeth not to her father, but to her brother Absalom, as if she thought him her best friend, and were in her mind exasperated against her father for sending her to Amnons house, where she had been so grossly abused. Touching her party-coloured garment it is said, that with such the Kings daughters, who were virgins, used to be appareled; but not other Virgins, who were of an inferior rank, for it is fit, that diverse degrees should be distinguished by diversity of apparel, thus Jacob sometime appareled his son Joseph. Lyra saith, that it is not to be understood, that Tamar at her first going out from Amnon put ashes upon her head &c. but after that she was come into Absolom's house, lest by doing so publicly she should manifest her shame; so likewise Tostatus, but Josephus, that she went crying out in the midst of the City, and Chrysostom, through the street, which is most probable, and that exclaiming against Amnon and saying, that he had ravished her, lest she should be thought to have been put away as an whore. Thus Amnon through the just judgment of God by putting away Tamar in hatred bewrayed his own wickedness to the endangering of his life. Absalom comforteth his sister, bidding her to hold her peace, and telling her, that it was her brother, whereby he meant not, that in this respect he might do this unto her, but that the less blame could be laid upon her for being alone with him, whom she could not suspect that he would offer her this wrong, and by holding her peace she might the better provide for the credit of their family, to all which so foul a fault was a great blot being once divulged and not to Amnon alone.

And when David heard of all these things, he was very wroth, the vulgar Latin addeth, and he would not grieve the spirit of Amnon, because he greatly loved him and he was his first borne: thus also the Septuag. and Josephus, but the Hebrew hath it not. But it seemeth, that it should be understood, seeing it is not said, that David punished Amnon for it, or reproved him, wherefore it seemed good to the LXX. Interpreters to add it, that the reason, why he was only wroth but did nothing, might appear. There was a great reason why David should be much affected at hearing this, because they were both his children, and so it redounded greatly to his dishonor, that such wickedness should be committed amongst them, he also being in a manner the occasion of it in sending Tamar. But whether ought he not to have done more then be angry or [Qu.] grieved for his foul fault? Some say, he should have judged Amnon according to the Law, for so much as he was the supreme Judge upon earth, to judge and to see execution done for offenses committed against the Laws of God, according to which Laws Amnon should have been put to death, both because he was incestuous, and because he lay with her by force: For this last, saith Cajetan, they should both have died, if any had prosecuted the Law against them, he for the rape, she because being in an house she cried not out. And therefore David is by some condemned, as sinning again herein. But for the Law touching rapes, Cajetan is much mistaken, seeing death is not appointed, but in case of being betrothed to an husband, as Lyra well noteth. As for incest in Amnon, he denieth it, but against the consent of all other expositors, that he might clear David. Hugo cleareth him, because Amnon was greatly grieved already and penitent, but this is against all probability. It was his over-indulgent affection to his son Amnon, seeing him look so thin and wan, that he was unwilling to grieve him more by speaking or doing anything against him, thus for the present, but as Lyra hath it, he did doubtless afterwards, as a father, reprove him in secret. Pelican, because those words touching his love to Amnon are not in the Hebrew, rejecteth them, but justifieth David in his doing no execution, because he considered his own sin, and this as a punishment laid upon him therefore. Wherefore he could do nothing more advisedly, then anxiously to expect the hand of God hanging over him, and humbly embrace it, and pacify God's clemency by prayers; to which, as the best, I subscribe. And so we shall not need to argue either as Lyra doth, that there being no accuser, nor witness produced, but Tamar herself being silent, after she came to Absalom, David could do no execution, nor with Peter Martyr in seeking to take this away, that the King hearing of so foul a crime should have searched it out, and punished it; for considering what had gone before, and was threatened against him, he might well think himself unfit to stir in this matter.

Absalom the brother of Tamar in the mean season conceived great hatred against Amnon, but he spake nothing either good or bad unto him, that is, as is generally held, touching the injury offered to his sister, but by his silence passed it over, as if he had not seemed to regard it: For if he had spoken unto him nothing at all by way of communication, he could never have had such an opportunity to be revenged upon him, because he might well have known his hatred against him. In not speaking then he dissembled it, and made Amnon to think, that his brotherly affection was never the less towards him, till the time came, wherein he meant to be revenged. And he was pricked on the more, saith Martyr, to take this revenge upon him, because he was his elder brother, and if he were taken out of the way, he should be in the more hope of attaining the kingdom, Vers. 23. At the end of two years, when Amnon suspected nothing, Absalom made a feast at his sheepshearing in Baalbasor near unto Epbraim, to which he invited Amnon, and all the Kings sons, &c. For his feasting, it was a thing commonly used amongst the Hebrews at their sheepshearing, because their forefathers were shepherds, as we may see before in Nabal's example and that of Judah, for the place it is said to be near Epbraim; Joseph: and Adrichom: and Tostatus say, in the Tribe of Ephraim, others in the borders of Benjamin, next unto that Tribe, but that conjecture is rather to be approved, that by Ephraim here is not meant a Tribe, but a City called Ephrem, or Ephraim, as Jerome saith, of which City mention is made Joh: 11. 54. and this stood in the Tribe of Judab, where Absalom's possessions must lie, seeing he was of that Tribe; H: B: saith, it lay 8 miles from Jerusalem in the way to Jericho near to mount Ephraim. At this place was his sheepshearing, and hither he desired both the King to come and all his sons, that there might be no suspicion of his ill meaning towards Amnon. But it was a very bold enterprise, to think to kill him even in the Kings presence. But David refused to go, lest he and his company should be overchargeable to him, and he was hardly entreated to let Amnon go, whom he specially desired to be there, pretending doubtless the greater grace to be herein done unto him, because he was the eldest and represented the King, but secretly intending to murder him.

Absalom having prevailed, and the King promising to send all his sons, he gave a charge to his servants, when Amnon should be merry with wine, at his bidding instantly to smite and kill him, which they did accordingly, and then all the Kings sons fled each one upon his Mule. He was so cowardly and effeminate, saith Pelican, that he durst not do it himself, but propounding to his servants that if Amnon were taken out of the way, he should be heir to the Crown, he promised to save them harmless and well to reward them, and to take the fact upon himself, having a purpose then also in his mind without doubt afterward to murder his father. Some conjecture and that not improbably, that these servants of Absalom were Geshurites of his mothers country, and so were the less afraid, because they had nothing there to lose, if they should forthwith flee away with their master to Geshur, as v: 37. The rest of the Kings sons stayed not to revenge their brothers death, for if they had so done, they might all have been endangered, but they fled upon their Mules, which is a mongrel kind of beast coming of an Horse and an Ass, such as it was unlawful for the Israelites to breed, saith Martyr, but Aristotle saith, that in Syria there were Mules of another kind more swift in travail then these; howsoever, although the Israelites were forbidden to breed the first sort, yet they were not forbidden to use them.

News then was brought to David, that Absalom had slain all his sons, which struck such sorrow into him, that he rent his garments and lay upon the earth, &c. and indeed how could he do otherwise, considering his great love to his children, the author of the murder, the treacherous manner, his causing of them to go, and the hand of God herein against him for his sin in murthering Uriab, he had heard of that with pleasure, now he heareth of the murder of his sons to his extreme sorrow. Thus great grief is sometime caused by children, that a man may wish with Augustus Caesar, that either he had lived always a single life, or been without children. But fame in this, as commonly it doth, exceeded the truth, Amnon only was slain, as Jonadab the son of Shimeah David's brother told him, seeking hereby somewhat to mitigate his sorrow; This he spake not out of a certain knowledge, but conjecturally, as he was witty and privy to the occasion of Absalom's hatred against Amnon, as being the man that had counseled Amnon to that wickedness, for which he was now slain, and happily as Martyr hath it, Absalom although he bare his malice against Amnon in secret, yet to Jonadab he might at some time discover it. It is false then, which the Hebrews fain, that he was Nathan the Prophet, having two names, and so knew by the Spirit what was done, for so holy a man would never have given so wicked counsel, as he did to Amnon before v. 5.

As Jonadab foretold, so David by and by seeth it verified, for all his other sons returned, and wept, and then David wept also and his servants; they for the loss of their brother, and that he was slain by their brother, thinking also upon the ignominy of their sister Tamar; the King for his son perishing in his drunkenness to the hazard of his soul also, who was most dear unto him, and for his own sin, the cause of all this; and the servants out of compassion, seeing so flourishing a family of their Lord and Master so suddenly brought to such misery.

As for Absalom, he thinking it not safe for him to abide in the kingdom after this fact, fled to Geshur to Talmai the King, to whom he was nearly allied by his mother, as ch: 3. 3. for Maacah his mother was daughter to Talmai, where Geshur lay, see 1 Sam: 27. 8. He thought happily by his mediation, that David's wrath might be pacified towards him, or keeping a far off for a time he might more easily be afterwards reconciled. Wherefore he tarried in Geshur 3 years.

In the mean season David having mourned his fill for Amnon began to long to see his son Ahsalom again Lyra saith, he by this time considered in his mind, that Amnon perished justly for his wickedness, and so he ceased to mourn anymore for him. But it is rather to be thought, that he ceased mourning, because he could not by mourning bring him back from death again, which is intimated also in the last words, he was comforted touching Amnon, seeing be was dead. But what is meant by the former words, his heart longed to go forth to see Absalom? the Vulgar Latin, Sept. Vatab. Mont. David ceased to persecute Absalom, and there is nothing signifying his soul or heart, and if he would fain have seen him, Joab should not so hardly have obtained leave for him to return, neither should he after this have been kept from his sight two years. The vulg: therefore is here to be preferred, David at the first was much enraged and would have slain Absalom, but in this long time his anger was so appeased, that he persecuted him no more, only he meant that he should live in perpetual banishment, and never come in his sight more, but he should indeed have continued still in his first resolution to execute the law upon him, the word 〈 in non-Latin alphabet 〉 also signifieth, he made an end, Junius, cum consummarat desiderium exeundi.

Morally we may learn by Amnon to take heed of sinful pleasures, the end whereof is so bitter, for although we hate our sin, as Amnon did Tamar, whereby we may be in the way of forgiveness, yet if we fall into another great sin, as Amnon into drunkenness, we shall not escape deserved punishments.

CHAP. XIIII.

IOab perceiving how David stood affected towards Absalom, sent for a subtle woman of Tekoah, which was a City in the Tribe of Judah, 8 miles from Jerusalem, it signifieth the sounding of a Trumpet, and was so called for the victory obtained by Jehoshaphat by sounding the holy Trumpets, for this was in the Wilderness of Tekoah, 2 Chron: 20. 20. of this City was also the Prophet Amos. By a subtle woman is meant one that could speak well and wisely. For this woman therefore he sent, and having given her instructions what to say, she came in to the King in the habit and countenance of one, that had long mourned for the dead.

Then she fell down before him to the ground, and said, Help O King: and he asking what the matter was, she said that she was a widow, that had two sons, but they falling out and fighting in the field, the one slew the other, and now the whole family requireth him that liveth to be put to death. Her meaning was, saith Lyra, that thus they said, who sought to have him slain, and therefore she spake not, as confessing it to be true, for it could not be proved either by witness, or by her sons confession, neither was he convicted of this murder in judgment, but they sought his life, that the inheritance might fall to them, not out of the love of justice, or zeal thereunto. The King hearing this, said unto her, Go to thy house and I will give charge concerning thee. But she not satisfied herewith replied, (My Lord O King) the iniquity be on me and on my fathers house, but the King and his Throne be guiltless, that is, thou hast many businesses, through which it may come to pass, that I may easily be forgotten by thee, no order through forgetfulness being taken for my sons safety, and if so, he shall still be in danger, which if it befalls him, I and my fathers house must bear this iniquity, as being the only persons in fault for not dealing more effectually for his preservation, but thou, because it was of forgetfulness, shalt be clear, wherefore I pray thee give better security to me and my son.

Then the King bade her to bring forth him that pursued her son, and he would take order with him, that her son might be safe, which, the case being as was before related, the King might justly do.

The woman replied, I pray thee let the King remember the Lord thy God, &c. which is, as if she had said, the revengers of blood are many, and therefore if I should bring one or two unto thee, my son might still be endangered by others, wherefore I pray thee swear unto me, and so cause it to be published immediately, that none may dare to do him any hurt: Then the King sware unto her, As the Lord liveth, there shall not one hair of thy son fall to the ground, that is, he shall not only be safe from the danger of death, but from any the least hurt.

Then she said, having first asked leave to speak, wherefore hast thou thought such a thing against the people of God? for the King speaketh this thing as one which is faulty in that he doth not fetch home again his banished. Now she beginneth to show, that she spake all this parabolically, by her self meaning the King, by her two sons, his two, Absalom and Amnon; by the kindred rising up to seek her sons life, Amnons friends, which would have Absalom put to death. And as the King had given sentence for her pretended son being in danger, so Absalom's case being the like, she seeketh to move him to take the same order for his safety. 1. Because he was now for fear of danger constrained together with his men to live in an idolatrous countly, to the hazarding of their souls, if by being there they should be inclined to idolatry also, in these words, wherefore hast thou thought such a thing against the people of God▪ that is, Absalom and his followers, who were Israelites.

2. Because Amnon being dead could not be restored to life again, whatsoever should be done against Absalom, that slew him, in the next words, we must needs die and are as water spilled upon the ground, which cannot be gathered up againt. 3. Because God the great judge of all, whom earthly judges ought to imitate, is not implacable towards these that sin against him, but is ready upon their repentance to receive them to mercy, in these words, neither doth God respect any person, yet he doth devise means, that his banished be not expelled from him. She calleth sinners his banished, because they are carried away captive by the Devil, as it were, and kept in his kingdom.

Now therefore that I am come to speak of this thing to my Lord the King, it is, because the people made me afraid, &c. The Vulgar Latin for these last words, hath these, the people being present, which Lyra expoundeth thus, that the sentence to be published touching me and my son may be published before all the people touching thy son.

For the King will hear to deliver, &c. v: 17. then thy handmaid said, The word of my Lord the King shall be comfortable, The Vulgar Latin, let thy handmaid say, that the word of my Lord the King be as a sacrifice, that is, do so, as that I may truly say thy word is as pleasing as a sacrifice to God. Hitherto Lyra, who also in concluding this dialogue, objecteth, that this parable agreed not to Amnon▪ case, for Absalom slew him openly, and answereth out of R: Solomon, that although it were before many, yet they were so near to Amnon, that they were not competent witnesses, or out of others, although the murder be evident, yet if the nearest of kin be content to grant peace to the offender, the King, who is the common father of all, may grant it without offense to the Law, and such was her case, she was nearest to her slain son, and David to Amnon, so that if he were willing, he might save Absalom without offense. Peter Martyr contrariwise is so far from defending the congruence of the parable as that he showeth it to differ in very many things, which the King might easily have perceived, if he had been willing. 1. Because she had but two sons, the King many. 2. Her husband was dead, but David's wives were living. 3. One brother killed another, as they strave together, not premeditating his death, Absalom bare malice to Amnon two years together, neither did Absalom fight for his life. 4. That was done in secret in the fields, none being present, this openly before many. 5. Absalom fled not to any City of refuge, but into another country, hereby condemning himself of willful murder. Wherefore the King should by no means have been drawn to spare him, for if such wickednesses be spared, God himself will execute judgment, as he did afterwards upon this murderer, and that by the hands of Joab, who now interceded for him, and upon Joab himself in the reign of Solomon. Orestes amongst the heathen, who had slain his mother, but escaped punishment, was pursued by the Furies Nero, after that he had done the like, was stricken after a sort with madness. Antoninus Caracalla having slain his brother Geta, would have it defended by Papinianus, a Lawyer, he freely answered, parricides are more easily committed then defended, and it is not the part of a good patron to defend them. For these words, Vers. 9. upon me be the iniquity, &c. he also bringeth two other expositions. 1. If there should be any iniquity in sparing of my son, I will take it upon me, and the King shall be free. 2. If thou dost not defend me and my son, some great punishment of so foul a fault must needs come, but I pray, that this may be upon me, and not upon the King.

For these words, Let the King remember the Lord, having expounded them, as Lyra, he addeth, that some understand them of remembering the Law made in Numbers, that such as did slay others unawares should flee and be saved in some City of refuge, but it is plain, that David understood her, as desiring his oath, because he presently sware unto her.

We must needs die, &c. This he also expoundeth of Absalom, and not as Lyra, it will not be long before Absalom dieth, and death is not a thing to be hastened, but which we should labor to keep away: Or thou, O King art mortal, and if thou diest, not having first been reconciled to Absalom, he may happily make war. Neither doth God respect any person, that is, to exempt him from the stroke of death, of what degree or condition soever he be. Yet doth he devise means, that is, by appointing Cities of refuge to save men's lives, Vers. 15. the people made me afraid, that is, they told me, when I was coming, that I should but lose my labor in speaking to thee, thou wouldst not regard such a poor woman as I am, and hereby, as by another argument she sought to move him, that he might be the better thought of amongst the people, and compareth him with an Angel of God, to insinuate the more into him.

Note how diligent and careful Joab and this woman were in patronizing [Note.] a bad cause, that we may learn much more to endeavor to defend a good cause. And Kings may learn of David here to be easy for their subjects to have access unto them, and patiently to hear them.

Touching Joab's employing of this woman, and not speaking himself for Absalom, although he perceived that David's affection was now again towards him, because he spake no more of Amnon, in way of lamentation, but was more cheerful and ceased to speak against Absalom, he did it, lest, if he himself should speak and have a repulse, it might turn to his disgrace, as being a sign of little favor, wherein he was with the King, which would have been a thing very grievous to so great a man, and because women are more apt by their flattering speeches to insinuate into men. And he employed not this woman, because there was none in Jerusalem to be found fit for this purpose for their wit, but because it was necessary, that a stranger and one unknown to David should come in this manner unto him. And he would have him speak by way of parable, that the King not thinking his own case to be propounded, might the more readily give sentence, from which he might afterwards be ashamed to go back, when the end of it should be explained; and thus Nathan had dealt with him and prevailed before. Touching the sense of the words, as much almost hath been said already out of Lyra and Martyr, as any other expositors say. Whereas she prayeth, that the iniquity might be upon her, &c. Pelican will have the meaning to be, if her living son had committed any iniquity worthy of punishment, she would bear it. And whereas she desireth him by and by to remember the Lord, she meant to stand to, and not to go from his word, seeing God is ready to take vengeance upon those that falfifie their serious premises. For these words, why hast thou thought such a thing against the people of God, he also bringeth this as the sense, how shall the people, over whom thou art set, be persuaded, that thou hast decreed such a thing touching my son, when as thou wilt not do the like by thine own? Junius upon these words upon me be the iniquity, saith, she meant, that she held her living son so innocent, as that if there were this iniquity in him, she would willingly bear it. And these, why hast thou thought such a thing against the people of God, that is, the people of Israel, whose hearts are towards Absalom, as thy eldest son now living, and thy successor in thy Kingdom, desiring to have him called home again? And these, we must all die, we are all about to die, that Absalom being absent, we count our life no better then death, and all the kingdom is out of course, like water spilled upon the ground: For Chileab the next son to Amnon was dead, and so Absalom the eldest. And for God's devising means, &c. he expoundeth it of his preserving him alive hitherto, and stirring up this longing desire in the people after him.

And these, the people made me afraid, he expounds of her fear, lest some hurt should come to them, if the King did not call home Absalom. It is too long a work to compare these expositions together, and to approve some and reject others, and without much erring we may follow any, wherefore I leave it to the judicious Reader to choose that which seemeth to him most probable.

The King having heard the woman hitherto, now chargeth her to tell him, whether Joab did not direct her in this business; she comfesseth it, and applaudeth the wisdom of the King in discerning this, saying, that it was as the wisdom of an Angel. He conceived that Joab was her instructer, partly for the great love, which he perceived to be in Joab towards Absalom, and partly because he knew him to be witty, and apt to invent, and happily he brought her in to the King, and lastly he knew, as Pelican hath it, that Joab was forward to put himself into such actions all ways, as whereby he might curry favor with the King and with Absalom, who was the next heir to the kingdom For the woman's ready disclosing the author of this counsel, he taxeth her therefore, although it succeeded well, and generally the levity of women, that men may beware how they commit their secrets to them. But she seemeth rather according to others, to have done nothing herein worthy taxation, because happily she knew that Joab was willing, if she should see the King tractable, that she should disclose it, and by his countenance and manner of speech she perceived his readiness to yield. Moreover if being asked she had denied it, and afterwards, it should have been known to come from Joab. she might fear to be taxed for a liar.

Then David called for Joab, and told him, that he had granted his request, for which he gave the King great thanks, and went and fetched Absalom to Jerusalem, but the King would not have him brought into his presence, but turn to his own house, lest, as Lyra saith, by seeing him his grief should be renewed for the death of his first borne Amnon. Martyr addeth three other reasons. 1. That David might not seem to have remitted so foul a sin, but punishing it with banishment from the Court, it might appear how greatly he still distasted it. 2. Lest the Kinsmen of Amnon by the mother being moved by the sight of Absalom should be provoked to revenge his blood. 3. To stir up Absalom to a sight and sense of his sin, that he might be moved to repent.

Now that it might appear, what power David did show himself to have over his affections in refreining from the sight of Absalom, his beauty is described, being sufficient to draw any eye unto it, he excelled all in the whole kingdom in beauty, &c. and touching the hair of his head, it is said, that he did sheare it once in the year, Hebr. saith Lyra, it is, at a set time in the year, for it may be that he cut his hair oftener, as Lyra, so some Hebrews say, that he polled his head oftener, viz. once a month. But Hebr. it is 〈 in non-Latin alphabet 〉 at the end of days, that is, of the year, and it is absurd to hold, that his hair could in a shorter time grow to so great abundance; it weighed 200. shekels of the Kings weight,