Harmony Upon 2 Samuel, Book 2 · Chapter 22
CHAP. 22.
1. Quest. v. 1. Of the song of Dauid in generall.
1. THis Psalme which Dauid here singeth vntounto God after all his great deliuerāces, is inserted also into the booke of the Psalmes, and is in number the eighteenth, sauing that this difference there is, th…se words are prefixed in the 18. Psalme: I will louelove thee dearely, O Lord my strength, v. 1. which are omitted here, Osiand. 2. And as Dauid was a type of Christ, so many things in this Psalme are to bee vnderstood of Christ: for here he prophesieth of the passion, resurrection, ascension of Christ, of the reiection of the Iewes, and the calling of the Gentiles: as the Apostle, Rom. 15.9. alleadgeth the 49. vers. of this Psalme, I will praise thee among the nations, &c. to proue the vocation of the Gentiles: Osiand. 3. But there may be a double errour committed in the interpretation of this Psalme: if either all be historically applied to Dauid, or all mystically vnderstood of Christ: therefore what is historically set downe, must be historically applyed to Dauid, and what is figuratiuely vttered, must bee also figuratiuely expounded of the Messiah. Borrh.
2. Quest. v. 1. Of these words, and out of the hand of Saul.
1. Some read thus, out of the hands of mine enemies, as out of the hand of Saul: Iun. But seeing he maketh mention of all his enemies, out of the hand of all mine enemies: Saul cannot bee brought in as an …stance, for he was not all his enemies. 2. Therefore the vsuall reading is better, and out of the hand of Saul: who is specially named, because he was his most speciall aduersarie: both because that persecution was of all other the most dangerous: Borrh. It continued longest: Pellican. yea and Sauls posteritie also afterward ceased not to oppugne Dauid: Osiand. So the Scripture vseth of speciall persons and matters to make special and particular mention: as 1. King. 11.1. Salomon loued many strange women, and the daughter of Pharaoh: he more specially loued her. Borrh.
3. Quest. v. 2. How Dauid calleth Iehouah his rocke.
1. As a rocke is both a sure defence from outward assaults, as beeing a place hard to come vntounto: Pellican. as also it is a firme foundation to build vponupon: Borrh. so in both these respects, God is Dauids and eueryevery faithfull mans rocke, both in preseruation from dangers and temptations, and in giuing perseuerance and strength to continue. 2. And this hath a speciall reference to Christ, who is the rocke and foundation of his Church, vponupon whom we are builded by faith: Borrh. 3. Christ is so this rocke, as he is onelyonly this rocke, as v. 32. who is the rocke beside our God? then is it bl…sphemie to make Peter (or any other Apostle) the rocke of the Church, as the Romanists doe.
4. Quest. v. 6. Of the sorrowes of the graue or hell, which Dauid as a type of Christ suffered.
1. Some read, the bandes or ropes, for chebel signifieth both: Ar. Sep. Lat. but in the plurall number, cheblee, rather signifieth sorrowes, as of a woman that travelleth, and cannot bring forth, Hos. 13.12. so also the Chal. and so it is taken here: Iun. 2. Some here translate sheol, hell, A.L. Osiand. Pellic. so also the Septuag. foreign, the roapes or bands of hell: and they referre it first to Dauid, credebam me ob peccata mea inferno proximum: I thought sometime that in respect of my sinnes I was neere to hell: Pellic. Secondly, to Christ, as prefigured in Dauid, vt is peccatum & maledictum factus propter nos inferni dolores & cruciatum senserit, declarat haec eius vox, deus, deus, &c. how hee beeing made sinne and a curse for vsus, did feele the sorrowes and torment of hell, that voice of his declareth, my God, my God, why hast thou forsaken me? Pellic. So also Osiander, videbar captus in laqueis inferni, & quasi in infernum detrudendus, & ihi retin…ndus, eo quod totius orbis scelera mihi essent imposita, &c. I seemed as taken in the snares of hell, and as like to be thrust downe to hell, and to be held there, because the sinnes of the whole world were layd vponupon me. 3. But though this is a true and honourabl… confession of the sufferings of Christ, that he suffered euen the sorrowes of hell for vsus, such as could be suffered without sinne and indignitie to his person, yet this seemeth not to bee the proper meaning of these words: which are rather to be read thus, the sorrowes of the graue: Iun. Geneuens. as the next words doe shewe, the snares of death preuented me: so then by the sorrows of the graue, he meaneth, mortall and deadly daunger, that threatened destruction to him.
5. Quest. v. 7. Out of what Temple Dauid was heard.
1. Some doe vnderstand it of the externall Tabernacle or Temple, vntounto the which they turned them when they prayed, and where God promised visibly to be present: Osiand. But it seemeth that Dauid meant not so: for most his time the Tabernacle and Arke were a sunder: which of them then should he call the Temple of God? And beside Dauid did know that Gods presence was not tyed to the Tabernacle or Arke: as it may appeare by his sending backe of the Arke to Ierushalem when hee fledde away from Abshalom, chap. 15.25. 2. Some therefore by this Temple vnderstand Christ, who calleth himselfe the temple, Ioh. 2. in which temple whosoeuer prayeth to God, is heard: Borrh. But Dauid herein is a type of Christ, who prayed vntounto his father both before and vponupon the crosse, that the Lord also heard him out of his temple. And that this may be fitly applyed to Christ, both the words before going doe shew, that make mention of his suffrings, ver. 6.3. Therefore the fittest interpretation is by the Temple to vnderstand, the habitation of Gods glorie, the highest heauens: as Salomon saith in his prayer; then heare thou in heauen, the place of thy habitation: 1. King. 8.30. Pellican.
6. Quest. v. 8. The earth trembled and quaked, &c.
1. Some doe metaphorically interpret these words: by the earth, vnderstanding earthly minded men, that doe tremble and shake at Gods iudg…ments, Borr. 2. Some refer it to the passion of Christ, when the earth quaked, & the Sun withdrew his light: Osiand. But neither of these expositions are so fit: not the first, because the rest of the description that follweth; as of the lightning, v. 19. of the Cherubs, v. 11. of the discouering of the channels of the Sea, v. 16. can not receiue that metaphoricall sense: nor the second, for although that some of these fearefull signes were seene, in the passion of Christ, yet no… the rest. 3. Therefore Dauids purpose is to set forth Gods power, by these his fearefull workes, of the earthquake, thunder, lightning, tempest, which are euident demonstrations of Gods presence in the world, that he is alway readie to defend his Church: Iun. wherein also he alludeth vntounto the like workes done formerly; as in Egypt, when the Lord brought his plagues vponupon them: in mount Sinai, when the law was giuen; in the red Sea, where the bottome was discouered: and when the Lord thundred, and shot his arrowes from heauen vponupon the enemies of Ioshuah, Iosh. 10. Osiand.
7. Quest. v. 21. How Dauid saith, the Lord rewarded him according to his righteousnesse.
1. If it be vnderstood of Dauid in his owne person, he hath relation either to the goodnesse of his cause, which God had respect vntounto: Iun. or he speaketh comparatiuely, that he was innocent in respect of his enemies, which persecuted him: as Dauid saith vntounto Saul, vnderstand and see, that there is n…ither euill, nor wickednesse in me, neither hauehave I sinned against thee, 1. Sam. 24.4. Genevens. Borrh. Pellican. 2. And here is to be considered, that in the faithfull, there is a double righteousnesse: there is a perfect righteousnesse, which is Christs, imputed vntounto them by faith, whereby they are iustified; and an imperfect righteousnesse, which is their obedience, the fruits of their faith: and hereby they are not iustified, but thereby they testifie and shew forth their faith. Borrh. 3. And this their righteousnesse God rewardeth not of merit or desert, for it is imperfect, but of fauour, accepting their will for the deed. Borrh. 4. But if we take Dauid to speake here figuratiuely of Christ: he was indeed perfectly obedient, and in him was no sinne, and his righteousnesse was truely meritorious. Osiand.
8. Quest. v. 24. I was also perfect toward him.
1. There is also a double kind of perfection: one absolute & perfect, which is onelyonly in Christ, & imputed by faith vntounto his members: & by this perfection only are we here perfect in Gods sight: there is an other perfection, which is imperfect, which in some measure and degree is communicated to the members of Christ: and this also is of two sorts; it is either begun here in this life, or perfected & finished in the next: now while we here liue there are none perfect without their blemishes and infirmities, which notwithstanding the Lord for Christ his sake imputeth not to his members.Of perfection in this life. 2. Of this double kind of perfection, the Apostle speaketh euidently: of the absolute perfection he saith, not that we are alreadie perfect, Philip. 3.12. and of the other immediately after, v. 15. Let v… a… many as are perfect, be thus minded: S. Paul denieth, that he hath the one kind of perfection, but he confesseth the other. 3. Dauid therefore here saith he is perfect or vpright, in regard of his desire and endeauour, still striuing vntounto perfection: Pellican. as our Sauiour saith, be perfect as your heauenly father is perfect, Matth. 5.
9. Quest. v. 27. Of these words, With the peruerse thou wilt wrestle out, or shew thy selfe peruerse.
1. There is a double kind of peruersenesse, which is either in doctrine, when one speaketh and reacheth peruerse things: so is it taken, Act. 20.30. or in life, when men walke peruersly and frowardly, contrarie to the will and commandement of God. Bor. 2. With such also will the Lord walke accordingly: the most read, thou wilt shew thy selfe peruerse or froward: A.P.G.V. with others. But this interpretation seemeth to be somewhat harsh: 1. Because the word properly signifieth, taken in that sense, …erversum te facies, thou wilt make thy selfe p…ruerse: which cannot be ascribed vntounto God. 2. For that, whereas in the other three clauses, the same word is repeated: with the mercifull thou will shew thy selfe mercifull, with the perfect and pure, thou wilt shew thy selfe perfect and pure: here the word is chaunged: whereas the peruerse is called ghikkesh, he saith not in the same word …ith gakkesh, he will shew himselfe peruerse, but tithaph of pathal, which signifieth to wrestle. 3. Therfore that sense of the word is more fit, that God will wrestle with them, alwaies crosse and oppose himselfe against them, as Leu. 26.28. till he hauehave ouercome and vanquished them in their owne frowardnes. Iun. 4. But the Lord indeede dealeth not peruersly or frowardly, but he so seemeth vntounto the wicked, who accuse the Lord of iniustice against them, when he punisheth them according to their deserts: And Gods peruerse and crosse dealing with them, is nothing else, but the not beeing mercifull vntounto them, or deliuering them out of their troubles: Mart. 6. Such crosnes and and peruersenesse, the wicked imagine to be in God, when he layeth his iudgements vponupon them for their sinnes, when they expected good things: as when vnse…sonable weather is sent, as winter weather in the time of summer and haruest: whereas the peruersenesse and frowardnes of men causeth such peruersenes, as the wicked take it, to appeare in Gods workes. Osiand.
10. Quest. v. 27. Of the difference, betweene Gods shewing of himselfe pure with the pure, and froward with the froward.
1. Whereas Dauid saith, with the pure thou wilt shew thy selfe pure, we must not thus think, that first man is pure, and then the Lord sheweth himselfe to be so toward man: for the beginning of our purenesse and goodnesse is from God: as our Blessed Sauiour saith to his Disciples,Ioh. 15.16. Yee hauehave not chosen mee, but I hauehave chosen you: and the Apostle saith,1. Ioh. 4.10. herein is louelove, not that we loued him, but that hee loued vsus: therefore first God maketh vsus pure, and putteth his spirit into vsus. This saying therefore must be vnderstood, not of our first election and vocation, which followeth thereupon, but of the fruites of our regeneration, and sanctification: that after our hearts are purified by faith, and so we bring forth the pure and acceptable workes and fruits of faith, the Lord in merciemercy crowneth and rewardeth them.
2. Yet the goodnesse of our workes is not the cause, that the Lord sheweth himselfe pure and mercifull: but it is the condition, which the Lord requireth, and an order, which God hath set, that his children should shew their obedience, before they hauehave their reward.
3. But in peruerse workes this difference is not obserued: for the wicked hauehave the prioritie, they first shew their frowardnes, before they feele Gods iustice: and the reason of the difference is this, because the euilnes and peruersnes of man is from his owne corruption, but the beginning of goodnes is from God.
4. Againe, these sayings must be so vnderstood, not that God presently rewardeth the obedience of his seruants, or punisheth the peruersenesse of the wicked: both the one may a long time be afflicted, and the other prosper in this world: but the Lord in his due time will performe both the one and the other, either in this world, or in the next. Mart.
11. Quest. v. 34. How Dauids feete were made like hindes feete.
1. By this phrase is expressed the nimblenesse and speedine…, which Dauid vsed in the pursuite of his enemies: for two thing… are requisite in warre; courage against the enemie, and expedition. And therefore the Gadites that went to Dauid, are said to hauehave had the faces of lyons, and were like the roes in the mountaines for swiftnes: Mart. 2. And here Dauid remembreth how after he escaped from his enemies, from Saul, and Absalom, as the hind, that is in chace from the hunters: wherein Dauid was a liuely type of our Blessed Sauiour, who was often sought for of his enemies, and went away thorough the middes of them vntill the time came, that was appointed for him to be deliuered vp into the hands of sinners. Borrh. 3. Hereby also is expressed the singular dexteritie, which Dauid had, ad difficilia quaecun que aggredienda, to set vponupon and attempt any hard matter. Pellican.
12. Quest. v. 35. How a bowe of brasse was broken with his armes.
1. The Latine interpreter readeth, thou makest mine armes as a bowe of steele: some thus, that mine armes are able to bend a bow of steele: Osiand. but the better reading is, that a bowe of brasse is broken with mine armes: that is, that I am able to break the yron bowes of mine enemies: Borrh. to ouercome their power, which seemed inuincible. Pellican.
2. By this it may be gathered, that if God did teach Dauids hands to fight, that he was able to breake a bow of steele, that it is lawfull to wage iust battell: and that the militarie discipline is commendable: Mar.
3. But whereas hee addeth further, v. 36. Thou hast giuen mee the sheild of saluation, it sheweth, that it is not enough for the Lord to endue one with strength, vnlesse hee giuegive good successe, protect, and defend him, and giuegive him the right vse of his strength: Mart.
13. Quest. v. 42. Why the Gentiles were not heard, praying vntounto God.
1. Because their prayer is without faith and repentance, therefore it is not accepted: Mart. 2. And they pray not of louelove, as the faithfull doe, but for feare of the iudgements of God, that lie vponupon them, Osiand. 3. They inuocated God, but not purely, beeing worshippers of Idols: therefore the Lord would not heare them. As the Romanists doe call vponupon Saints, and so make not God onelyonly their confidence. Mart. 4. And this difference also there is betweene the prayers of the faithfull and vnfaithfull: the one as they are perswaded of Gods power, so they also are assured of his louelove: but the other, though they confesse Gods power, yet they doe not trust vntounto his merciemercy. Borrh. So the prayers of such are not accepted, neither doe enter into Gods presence: as the Lord saith, Prov. 1.28. They shall call vponupon mee, but I will not answer: So the Lord dealt with Saul, refusing to giuegive him any answer at all.
14. Quest. v. 45. How the straungers were in subiection to Dauid.
1. The word here vsed, cachash, signifieth to lie: the nations whom Dauid subdued, did dissemblingly, and against their wills submit themselues vntounto him: they fained most readie and willing obedience, but it was in outward shew, their heart was not toward him: Iun. Pellic. this to be the meaning the next verse sheweth: strangers shall shrinke or fall away. 2. Some vnderstand it onelyonly of the Iewes, who at the first refused the Messiah, but afterward were obedient vntounto him. Osiand. 3. Borrhaius referreth the first clause to the dissembling Iewes, the second, as soone, as they heare, they shall obey mee, to the beleeuing Gentiles. But, as is before shewed, the first sense is the fittest, as the coherence with the words following sheweth. 4. Pet. Martyr thus interpreteth, they are said to lie vntounto him, because they promised vntounto themselues the victorie, but were deceiued: but then they had lyed vntounto themselues, not vntounto Dauid. 5. The Latine read, resistent mihi, they shall resist mee: but the word here vsed, doth not so signifie, as before is touched: I rest therefore in the first exposition.
15. Quest. v. 51. Whom the Prophet meaneth, by his Annointed: hee shewed merciemercy or louing kindnesse to his Anointed euen to Dauid.
Here Dauid speaketh as a type and figure of Christ, to whom this propheticall speach is most properly applied: as may appeare by these reasons. 1. The former saying, v. 50. I will praise thee among the nations, S. Paul vnderstandeth of the calling of the Gentiles, Rom. 15.9. for Dauid litterally did not this, who dwelt not among the nations to set forth Gods praise: therefore Christ by his spirit in his faithfull members, setteth forth Gods praise in the nations. Mart. 2. Who is more properly said to be his King, then Iesus Christ, whom the Lord hath made heire of all things, and King of kings? 3. Christ is also called Dauid in the Prophets, as Ezech. 34.24. I the Lord will be their God, and my seruant Dauid shall be Prince among them: so Ierem. 30.9. They shall serue the Lord their God, and Dauid their King. Osiand. 4. This louing kindnesse, which the Lord sheweth to Dauid, and to his seed for euer, was not extended to his carnall succession: for the princely dignitie was taken from them, and they went into captiuitie: and who are now of Dauids race, according to the flesh it is not knowen: this euerlasting seed of Dauid must then be vnderstood of the true Israelites, which are by faith graft into the Messiah, of whose kingdome, (as the Prophet saith, Isai. 9.) there shall be no end. Borrh.