Harmony Upon 2 Samuel, Book 2 · Chapter 11
CHAP. 11.
1. Quest. v. 1. What time Kings goe forth to battell in.
1. AFter that Ioab had smitten the Ammonites, and they were fled into the Citie, c. 10.14. hee, the winter season, as it seemeth, comming on, seased to pursue them, or besiege their citie, which was Rabbah, afterward called Philadelphia, the cheife citie of that nation: he expecteth the next spring, when Dauid sent Ioab againe against the Ammonites. Pellic.
2. The time, which in those countries was thought meetest for warre, was the spring tide: when as both grasse and corne beginneth to waxe ripe in those regions: and so they might hauehave food, and releefe for their horse, and their whole armies. Borr. Osiand. Mar.
3. Wherein appeareth a great difference betweene the warres of these times, and those: for now this age is so fierce, that euen in the dead time of winter, many Princes and Captaines will not forbeare warre: As Pope Iulie tooke Mirandula, in the deepe snow: Frauncis king of Fraunce was taken at Ticinam in Februarie: Callis was sacked in Ianuarie. Mart.
Quest. 2. Of Dauids adulterie, and the vse which is to be made thereof.
1. They which thinke to patronize their licentious life by Dauids fall, doe therein tempt God, and sinne of presumption: for they which thus reason with themselues: if Dauid committed adulterie, why may not we likewise: might they not as well inferre, Iudas beeing an Apostle betraied his master, and Paul persecuted the Church, therefore it is lawfull for them to doe so likewise. 2. But seeing the Scripture condemneth the adulterie of Dauid, what impudencie is it for any thereby to seeke defense of their sinne? yea the heathen by the light of nature held adulterie to be a most grieuous sinne, as Pharaoh king of Egypt, Gen. 12. & Abimelech king of Gerar, Gen. 20. So Nebuchadnezzar burnt Achab and Zedechia two false prophets, and adulterers with fire, Ierem. 29.
3. But this profitable vse may be made of Dauids fall, that sinne is not altogether extinguished in the regenerate, they oftentimes feele in their members the law of sin rebelling against the spirit: and by this example of Dauids sinne, who by his repentance found forgiuenesse, we learne, that Gods seruants, if they offend of infirmity, should neuer despaire of forgiuenes. And herein are we to imitate Dauid, not in his sinnes, but in his true repentance and teares after he had sinned. Mart.
3. Quest. v. 2. Of Dauids idlenesse and securitie, vponupon these words, Dauid arose from his bed.
1. The beginning of Dauids fall proceeded from his idlenes and securitie; he rose from his bed, wheron he vsed to rest in the afternoone: which as the Physitians hold to be vnwholesome to the bodie, Osiand. so was it a signe of Dauids great security, who gaue himselfe to ease and rest, his captaine and souldiers beeing occupied in dangerous battells abroad: Dauid vsed not to goe forth with them as he had in fore time. Pellican.
2. There are diuerse kinds of ease: some doe sequester themselues from busines to giuegive themselues to contemplation, as our blessed Sauiour preached in the day, & prayed in the night, Luk. 21. Some keepe an holy rest from sinne: But there is beside a lasciuious and wanton rest, or idlenesse, which is the mother of lust: as one of the sinnes of Sodome was aboundance of idlenesse,Ezeck 18. As Ambrose fitly resembleth idle persons to the oyster, who while he openeth his shell in the Sunne, is assaulted by the crabbe or creavish, which commeth and thrusteth his clawes between the shells, and so deuoureth the oyster: so idle persons are tempted and seduced, & made a pray of Sathan.
3. But as idlenesse is hurtfull to al, so it beseemeth not the person of Princes, who though they neuer plow or digge, yet are to watch ouer the people to see them wel gouerned, and to prouide for them good lawes. And as in Dauid, this pleasant ease brought forth adulterie: so the idle life of Monkes, feeding and pampering their bellies, was the cause of that filthie vncleannes and vile corruption, which were detected to be among them.
4. Then seeing Sathan is so vigilant to catch eueryevery oppertunitie to supplant vsus going about like a roaring lion, as S. Peter saith, seeking whom he may deuoure: we ought so much the more carefully to watch ouer our selues, that we may escape his snares. Mart.
4. Quest. v. 2. Of the wandring of Dauids eyes, vponupon these words, Hee saw a woman washing her selfe.
1. Dauids curious eyes wandring, falling vponupon such a pleasant obiect, did intangle his affection, and enflame his desire: Dauid at this time had forgotten that prayer, Psal. 119.37. Turne away mine eyes from regarding vanitie; Borrh. first, seeing her he committeth adulterie with her in his heart, then he resteth not till hee had acted his vncleane desire. Osiand.
2. This sinne of Dauid appeareth the greater, if it be compared with Iosephs continencie: Ioseph was young, and a single man, and was entised of his mistresse, yet consenteth not: Dauid was of good yeares, hauing many wiues, which might hauehave contented him; and beside he was a soliciter of a woman one of his subiects, whose chastitie he ought to hauehave defended. Mart.
3. We see then hereby, how dangerous a thing it is to suffer the eyes to wander: Iob therefore made a couenant with his eyes, not to looke vponupon a maide: Gregorie hath a good saying, qui externo oculo abutuntur, digni sunt quibus internus oculus offuscetur, they which abuse the outward eye, are worthie to hauehave the inward eye darkened. Ridiculous then and vaine is their pretext, who thinke, that while they gaze and looke vponupon such pleasing obiects, se illis spectaculis non moueri, that they are not stirred with such spectacles and sights: doe they thinke them wiser & stronger then Dauid who was caught by his sight.
4. And herein Dauids offence was the greater, in respect of himselfe, who by his place should hauehave beene a keeper and maintainer of Gods Lawe, and in regard of others, whome he offended: for whereas Saul was not detected of adulterie, Dauids euill example gaue occasion to men to iustifie Saul in respect of Dauid, and so to call in question the equitie of Gods iudgements: Mart.
5. Quest. v. 3. Of the beawtie of Bathsheba which entangled Dauid.
1. Though Dauid were entised by this pleasing obiect, yet therefore is not beautie and fairenesse of it selfe an euill thing, which is a gift and worke of the creator: for beauty is defined to be apta coniunctio membrorum cum suauitate coloris: an apt ioyning together of the members with a pleasant colour. So in Scripture vertuous men, as Ioseph, Dauid; and women, as Sarah, Rebekah, Rachel, are set forth and described by their beautie.
2. But this gift of nature or rather of the God of nature, is made an occasion of stumbling through the corruption of our nature; as the light of the Sunne, though in it selfe it be comfortable, yet is offensiue vntounto bleare eyes: so is mans corrupt nature affected with such obiects; therefore as Phisicians when they cut or launch any patient, will hauehave their schollers present to make obseruation thereof for their own practise: so we beholding the cure which God made vponupon Dauid, in launching this his spirituall sore, should teach vsus to beware; and to set a doore before our eies: it was the fall of the old world, when the sonnes of God, euen they which came of the righteous race, gazed vponupon the daughters of men, and saw they were faire, and so were seduced: Mart.
3. As the beautie of the bodie entangleth a carnall eye; so the Angels that fell were proud of their spirituall beautie, wherein they were created, and so were thorough pride cast downe from heauen: Borrh.
6. Quest. v. 4. Of Bathsheba her willingnesse in consenting vntounto Dauid, and of other her faults.
1. Some think that it was great boldnesse in her to wash her selfe abroad in open view: whereas it had beene more beseeming her womanly modestie, to hauehave kept her within her doores: Mart. But it is more like that Dauid espied her washing in her house, as Iosephus writeth, through the windowes; so thinketh Vata. Eman. Sa. for seeing she washed and purified her selfe from her monthly vncleannes, v. 4. it is most like that she did it within her owne house.
2. Pellican noteth this for a fault also, that while her husband was watching abrod in the campe, she at home abutitur quiete sua, abuseth her rest, and giueth her selfe to washing and …athing; when as it had beene fitter for her to be exercised in fasting & prayer: But seeing she did purifie her selfe from her vncleannes, this washing was of necessitie rather and decencie, then of wantonnes.
3. But herein was Bathsheba her great fault, that being sent for to come vntounto the King, so easily consenteth: which shewed either some euil affection toward her husband, from whom she desired to be diuorced; or an ambitious desire to be the kings wife. Much vnlike was she here vntounto Susanna, who did rather choose to die, then to commit adulterie. Beside, in that she sendeth as in feare to Dauid, that she was with child, being the apter to conceiue after her monthly purifying, she sheweth an vnwillingnes and griefe that it was so, and bewrayeth a desire to hauehave had it otherwise. And such is the mind of wanton and lewd women, fructum ventris oderunt, they hate and abhoore the fruit of the womb. Mart.
7. Quest. v. 6. Of Dauids practise in seeking to conceale. his adulterie.
1. Dauid beside the adulterie which he had committed, falleth into diuerse other faults: first into hardnesse of heart, that neither he, nor yet Bathsheba doe bethinke themselues what they had done, neither repent them of their sinne, but onelyonly think to hide and colour it; then he sheweth the right guise and fashion of hypocrites, who while they may hide their sinnes from men, doe not reuerence the sight of God; further, intrudit silium suum in agros Vriae, he would thrust his own sonne to be an others heire, and so abuse Vriah that way also. Mart.
2. Dauid goeth on in this deuise: first he enquireth of Vrias of Ioabs welfare, and how the warre prospered: but all this was merus praetextus, a meere pretext or pretense: for Dauid intended an other thing, then he practiseth with Vrias to company with his wife, and sendeth after him a present, a messe from his owne table, that Vriah might thereby be cheared vp, and hauehave a greater desire to his wiues companie. And to that ende Dauid seeing Vriah to refraine the first night, watching among the rest at the Kings doore, made him the next day to eate and drinke, and to be drunken that his lust to his wife might be enflamed: But all this tooke no place; God so disposing, that Dauids sinne should come to light: for there is no counsell against God, but his purpose shall stand: Mart. Borrh. Osiand.
8. Quest. v. 11. Of Vriah his answer vntounto Dauid.
1. Vriah giueth this reason, why he refused at this time to lodge in his own house, because the Arke, and the host of Israel, and his Lord Ioab remained in tents: wherby he sheweth by his example, that in time of common warre men should giuegive themselues to prayer and fasting, not to ease and feasting: Borrh.
2. The Arke of God they vsed to carrie with them into the campe for these two causes, both that it might be an euident testimonie of Gods presence, and that they might aske counsel of God at the Arke, as occasion serued: Mart.
3. This godly speech of Vriah might hauehave admonished Dauid, that it was much more vnseemely for him to follow vnlawfull lust in this common daunger, seeing Vriah abstained from that which was lawfull. Pellic.
4. But it pleased God to leaue Dauid to himselfe, and to suffer him to fall into this great sinne, both in respect of himselfe, that he might throughly be humbled, seeing God purposed to exalt him: and for the example of others, vt de statu suo Dauid cadente nemo superbiat, that no man should be bragge of his estate seeing Dauid did fall, nor yet any should despaire of rising againe with Dauid. Pellic.
9. Quest. Of Dauids letters sent to Ioab in betraying Vriah: and Ioabs readinesse therein.
1. Dauid is yet so farre from seeing his sinne, that he addeth one wickednesse to an other: his idlenes followeth a wanton eie, his wantonnes is accompanied with lust, which bringeth forth adulterie; then there is a deuise to make Vriah the father of an adulterous seede: to this Dauid addeth an attempt to make Vriah drunke: this not taking place, he contriueth his death, and that in betraying him into the hands of his enemies, and that with the losse of many beside.
2. Wherein Dauid for this one act exceedeth the violent course which Achab vsed against Naboth: hee coueted but his vineyard, Dauid desireth an others wife: Achab wrought this onelyonly by his wicked wife Iezabel, but Dauid doth this himselfe. Martyr.
3. And Vriah his innocencie maketh Dauids sinne more grieuous; hee which all his life before hated fraud and deceit, now hateth simplicitie and truth: hee which spared his cruell enemie Saul before, now pursueth vntounto death a most faithfull friend and dutifull subiect.
And further, he maketh Ioab accessarie to his sinne: who though his sinne was the lesse, because the Kings authoritie forced him, yet is it not thereby excused: It might be Dauid pretended some capitall offence to hauehave beene committed by Vriah: yet Ioab was not ignorant of the Lawe, that none were to bee put to death, but vnderunder two or three witnesses: hee therefore should herein hauehave obeyed God, rather then man. Mar.
10. Quest. v. 17. Why it pleased God, that Vriah in this manner should be slaine.
1. In that God suffred a iust and innocent man in this manner to be cut off, it need no more to call Gods iustice in question, then that he suffered Iohn Baptist to be beheaded, Peter and Paul to be slaine: Euerie one is borne to die, for death is the stipend or wages of sinne: God therefore whose counsells are most secret, yet most iust, doth for some causes best knowne to himselfe, giuegive way sometime to vnlawfull attempts.
2. And who can tell, whether Vriah had not some sinnes of his owne, for the which he is chastised; as in attributing too much to his wife, and in suffring himselfe to be mis-led often by her, or such like: But we must not howsoeuer it is, complaine of the Lords proceeding herein as vniust. Mart.
11. Quest. v. 20. Of Ioabs answer returned vntounto Dauid.
1. In Ioab, though it was commendable in him, in that he was conuersant in the sacred histories, as appeareth by the instance giuen of Abimelech, yet in beeing so seruiceable to the vnlawfull desire of the king, he sinned diuersly, both in condemning a man, his cause beeing vnheard, and in accomplishing the kings desire with the losse of many beside: Osiand. 2. The messenger also plaieth his part to picke a thank, who staied not till Dauid should obiect as Ioab had before conceiued: but presently telleth Dauid of the death of Vriah, which he knew would be acceptable vntounto him. 3. Dauid also dissembleth the matter, to the intent, that neither this cruell commaundement, nor Ioabs fawning obedience should be discouered to the messenger. Geneuens.
12. Quest. v. 27. Of these words, and shee became his wife: Whether it be lawfull to marrie her, with whome adulterie formerly was committed.
1. Nothing is defined directly concerning this matter in the Scripture; for Leu. 18. where many impediments of marriage are rehearsed, and diuerse prohibitions of marriage; yet no mention is made of this barre of adulterie going before: but the reason hereof may be this, because the adulterer and adultresse by Moses Law were to be stoned vntounto death: and so there could be no question of this matter.
2. But it hath beene decreed by many Pontificiall decrees, that the marriage of such who committed adulterie before, should be actually void, as is extant in the Extrauagant in diuerse places:Extrav. titul. de eo qui duxeratt vxorem quam polluerat, &c. & in tit. de convers. infidel. can. laudab. But this example of Dauid convinceth that opinion, whose marriage with Bethsheba, the Lord ratified and confirmed.
3. Wherefore the best resolution is this, that such mariages are indeed altogether vnfit and inconuenient: for if this were vsually permitted for the adulterer and adultresse to marie together, it would giuegive occasion for one of them to practise against the life of an other: yet though such mariages are not conuenient, and may with good cause be letted and preuented, and such by the Magistrate may be punished: yet such marriages beeing consummate, are not for any such pretense to be dissolued, for then Dauids mariage had beene vnlawfull: Osiand. it is adulterie following after, not going before, that breaketh mariage knot; see more of this question, Synop. Cent. 3. er. 96.
13. Quest. v. 27. How the thing which Dauid had done displeased the Lord.
1. In that it is said this fact displeased God, there is an euident distinction and difference made betweene the thing and the person: for Dauid in respect of his election was beloued of God: but this thing which he had committed, namely the adulterie with Bathshebah, and the murther of Vriah, the Lord abhorred: neither is it to be held as an absurd thing, that one in respect of his present estate should bee an enemie vntounto God, and so displeasing vntounto him, and yet in respect of his election beloued of God:Rom. 5.8. as S. Paul saith, God setteth forth his louelove toward vsus, seeing that while we were yet sinners Christ died for vsus.
2. We must learne herein to be like vntounto God, to louelove the persons of our enemies, and yet to hate and abhorre their vices: as God here hateth the sinnes of Dauid, yet loued his person as elected vntounto life: Mart.
14. Quest. Of the greatnes of Dauids sinne of adulterie, and murther.
1. Concerning adulterie in generall, it is a most grieuous and abominable sinne: as may be made plaine by these reasons: 1. It is against the lawe of the creation, and the first institution of marriage: that hath made man and wife but one flesh, which is diuided by adulterie. 2. The effects thereof are vile and abhominable: for adulterie bringeth forth oftentimes murther,… Psal. 51. hom. 3. and poisoning, as Chrysostome sheweth. 3. Cyprian writeth that in some Churches the Christian Bishops vtterly refused to receiue adulterers into the peace of the Cchurh, they held it to be so grieuous a sinne.Lib 4 e…ist. 2. 4. By the sinne of adulterie great iniurie is offred to posteritie, and so to the commonwealth in the commixtion of seede:Ad l…g. Iul de adult. in pa…d. in which regard Bartalus maketh it the next offence against the common wealth vntounto treason. 5. Thales Milesius held periurie not to be worse then adulterie. 6. Yea Chrysostome maketh adulterie worse then idolatry:hom 62. i… Iohann. because the one is a pollution of marriage, and maketh a dissolution thereof, so doth not the other: But though this argument conclude not, for though in respect of mariage adulterie is the more grieuous, yet simply it is not; and idolatrie is fornication against God, the other is against man: yet these former reasons doe sufficiently lay open the vilenesse of this sinne: Mart.
2. And Dauids sinne both of adulterie and murder is amplified, 1. in respect of the thing or obiect, which was not siluer or gold, lands or possessions, but the chastitie and life of man. 2. The person against whome the sinne was first committed was god, whose lawe was contemned: and secondarily the persons of Vriah and his wife, who beeing an alone woman, her husband beeing gone into the warre, ought by Dauid to hauehave beene protected: Vriah himselfe also was an innocent and harmelesse man, and therefore the sinne was the greater. 4. Dauids person also beeing considered the offence was the heauier, who was a Prophet and a King, and therefore gaue great offence by this euill example: Borrh.
3. The Hebrewes, to excuse Dauids sinne, hauehave deuised, that it was the vse, that they which went to battell gaue their wiues a bill of separation to marrie where they would. But this is their fiction: for if there had beene any such vse, to make it lawfull to marie such women so separated by bill of diuorce, what needed Dauid so to hauehave practised against Vriah? and why did the Prophet afterward reprooue him? But if they say such a bill was but to take place after the husbands death, then was it superfluous, for by death, without any such bill, the marriage was fully dissolued: Martyr.