Harmony Upon 2 Samuel, Book 2 · Chapter 24

Harmony Upon 2 Samuel · Book 2 · Chapter 24

p. 138CHAP. 24.

1. Quest. v. 1. Wherefore the wrath of God was kindled againe against Israel.

1. RVpertus thinketh that the anger of God was kindled against Israel, because of the iniurie done to Vriah, who is named immediately before in the last verse of the former chapter: but it seemeth by the words of the text, that it was some generall sinne of the whole land: for it is said, the wrath of God was kindled against Israel.

2. Some thinke that the people had at diuerse times before sinned against God, in the dayes of Saul, and in ioyning with Absalom, and last of all in following of Shebah, c. 20. and that the Lord doth now punish them for all: But it seemeth it was some newe prouocation, whereby the wrath of God was againe and a fresh as it were kindled against Israel.

3. There may therefore be two causes assigned specially of this great wrath: first the Israelites liuing now in ease and tranquilitie, abused it, & defluebant luxu, and gaue themselues to riotous liuing: Mar. likewise hauing obtained so many victories against p. 139their enemies, they might grow insolent and secure: Borrh.

4. Thus as before in the rebellion of Abshalom, there fell of the people 20. thousand, and they felt three yeares famine for the sinne of Sauls house: so now the Lord sendeth vponupon them the third plague of the pestilence. Pellican.

5. Here also it may be obserued, as the prayer of the people helpeth the Magistrate, so by their sinnes, occasionem dederunt principis lapsai, they giuegive occasion of the Princes fall; and therein as they are partakers of the sinne, so they are of the punishment. Mart.

2. Quest. v. 1. Who it was that mooued Dauid to number the people.

1. D. Kimhi and R. Levi Ben Gerson vnderstand, that Dauids owne concupiscence mooued him to number the people: but thereof no mention is made before.

2. Some referre it to some wicked counseller, that mooued Dauid to doe it: Vata. but this sense is refused for the same reason.

3. Iunius interpreteth this place by that 1. Chron. 21.1. that Sathan stood vp against Israel, and prouoked Dauid: which is certaine, that Sathan did here principally tempt Dauid vntounto euill: but in this place the nominatiue case is rather to be sought in the words going before.

4. But seeing the Scripture else where ascribeth as much vntounto God, as Isai. 19.14. The Lord hath mingled among them the spirit of errors, and the same Prophet saith, c. 63.17. O Lord, why hast thou made vsus to erre from thy wayes: we need not be afraid to speak as the Scripture doth, that the Lord stirred vp Dauid, as before c. 16. Dauid saith, that the Lord bid Shemei curse him.

5. Wherefore after this manner God is said to hauehave mooued Dauid, 1. in permitting and suffring Sathan to put it into Dauids heart, to number the people, Osiand. 2. God was causa remouens, the remoouing cause, in not giuing vntounto Dauid at this time the direction of his spirit. 3. The generall vertue and power of moouing is from God, but the euilnes of the …ction is of our selues. 4. God vsed this fall and slip of Dauid, and turned it to an other end, thereby his iustice shewed it selfe in punishing his people: Mart. and it was an occasion of greater good: by this meanes the place was pointed out where afterward the Temple was built: Rupertus.

3. Quest. Wherein Dauid sinned in causing the people to be numbred.

1. Iosephus thinketh, that Dauid offended herein, because he had forgotten in numbring the people to leuie the summe of halfe a sickle vponupon eueryevery one according to the law, Exod. 30. but this was not the reason, for the people were numbred againe by Moses, Numb. 1. and yet paied not that halfe sickle.

2. Some thinke it simply vnlawfull to number the people, wherein the Lord promised to be innumerable as the starres of the skie, and the sand of the Sea: and therefore it belonged vntounto God onelyonly to number that, which was innumerable: but this is not so, for they were there numbred by Moses, Exod. 38. Numb. 1. Numb. 26.

3. Some iudge that Dauid purposed to hauehave imposed some taske vponupon the people, and so he sinned in coueting: as Dion writeth of Augustus Caesar, that he appointed a taske ouer all that pertained to the Romane Empire. But Ioab brought Dauid the summe of the people, yet no such imposition is mentioned so much as to hauehave beene intended.

4. Dauids fault was then first in entring into a needelesse action, wherof there was no cause, but onelyonly Dauids curiositie: he would hauehave it done, that I may know, saith hee, the number of the people, v. 2. for the mustring of the people was vsed among the Romans, (which custom was first taken vp by Seruius Tullius the King) for these foure ends.

1. To know who were fit for warre: 2. to know eueryevery ones substance, to make indifferent rates: 3. that the people thereby might acknowledge their subiection: 4. and that a view might be taken of the peoples faults. But Dauid here propounded none of these ends.

1. Warre he had now none in hand. 2. Neither intended he to make any collection. p. 1403. And they needed not by this meanes professe their subiection, seeing he was taken, and acknowledged of all for their King.

4. And they had other magistrates to watch ouer the peoples faults: the Leuites to instruct them, and the Elders to correct them.

5. So then it is cleare that Dauids heart was lifted vp to reioyce in the number and strength of the people: for the which the Lord was angrie with him, and sent a plague among the people.

6. Rupertus maketh this numbring of the people a liuely shadow of the carnall Iewes, who trusted to the workes of the law, as Dauid here reioyceth in the multitude of men, and in the arme of flesh.

4. Quest. Of Ioabs disswasion to the King not to number the people.

1. Hee sheweth that it belonged to God to increase the people, and that it was Dauids part thankefully to acknowledge Gods blessing therein: and not as it were to take vponupon him Gods office, as though the people by beeing numbred could be increased. Borrh. 2. And secretly hee insinuateth, that Dauid should take heed, least by this meanes the numbers of the people might be diminished, which he desireth God to multiplie, and increase.

3. Hee further insinuateth that there was no end of numbring the people: for they all professed alreadie to be Dauids seruants, 1. Chron. 21.3. and therefore to that end, they needed not to be numbred.

4. Further, he foretelleth that this would be an occasion of trespasse in Israel; ibid. and that God beeing thereby offended, would punish his people: not for that they were numbred without that leauie appointed by Moses, as Mart. for Moses himselfe did not alwaies leauie that summe when he numbred the people, but Ioabs heart gaue him, because this proceeded from pride and carnall confidence, that the Lord would punish it. Genevens.

5. But notwithstanding these reasons alleadged by Ioab and the rest of the Princes and Captaines: Dauids word preuailed, for the Lord had determined vponupon this occasion to bring a plague vponupon Israel. Borrh.

5. Quest. Of Ioabs iournie, when hee went to take muster.

1. Hee went first on the East side of the land of Canaan, passing ouer Iordan, by Aroer a citie of the Gadites, Numb. 32.34. and by the citie situate vponupon the riuer of the Gadites, that is Ar, by the riuer Arnan, Deut. 2.8.35. then they went to Gilead, and so to the nether land newly obtained: which was recouered from the Hagarens in the daies of Saul, 1. Chron. 5.10.23. it is so better translated, then to make a proper name of it, Tachtim Chadshi, A.P.G.B. or the nether land of Chadshi. L.V. for there is no such place mentioned in all Ioshua.

2. Then they turned about on the North side by Daen Iaan called simply Dan, Iosh. 19.47. and by the ground and fields of Zidon: for the citie the Cananites possessed still, as they did likewise Tyrus.

3. So they compassed all the West coast along from Tyrus by the cities of the Hivites and Cananites.

4. And then turned Southward to Beersheba: Ioab was 4. moneths and two daies in taking this suruaie, whereas the spies, which Moses sent, Numb. 13. returned in 40. dayes: for they staied not in any place to take the number of the people, as Ioab here did.

6. Quest. v. 9. Of the number, which Ioab returned vntounto Dauid, differing from the number set downe 1. Chron. 21.

In the Chronicles, the summe is an 1100. thousand of Israel, and 470. thousand of Iudah: whereas here are giuen vp in account to Dauid, but 800. thousand of Israel, and of Iudah 500. thousand.

1. Some thinke, there might be some errour in the mistaking of figures and numbers: Pellican: but it is daungerous to admit of the least errour in the originall.

p. 1412. Some thinke that Ioab thorough griefe gaue not vp the full number, which was taken, but as it is here: Genevens. in 1. Chron. 22. But the text saith, that Ioab gaue vp that number, 1. Chron. 21.5.

3. Osiander thinketh that in the account of 800. thousand the principall onelyonly are reckoned: but in the number of an 1100. thousand the whole multitude: but here the number of Iudah is greater, then that in the Chronicles by 30. thousand: it is not like, that in the one number the principall onelyonly should be counted, in the other the whole companie.

4. Some thinke that Ioab did make the number lesse then it was, least Dauid might hauehave beene lifted vp too much, after he knew the full number of the people, Emma. Sa. But it is said, 1. Chron. 21.5. that Ioab gaue vp the greater number also of Israel, and a lesse of Iudah: therefore this reason can not serue for both.

5. P. Martyr thinketh it may be thus, because Ioab did not number the Leuites, nor the Beniaminites, and it may be also he had not mustred those, which were in Ierusalem, that the greater number was made vp afterward with them: and for Iudah, hee thinketh that the iust summe was 470. thousand, which is made vp here iust 500. thousand, because it is not vnusuall in Scripture, to set downe a round and perfect number for a more readie account, though somewhat be wanting, as to make vp 70. thousand to an 100. thousand. But it is euident in the Chronicles, that euen in that great summe which Ioab gaue vp to Dauid, neither the Leuites nor Beniamin were counted; the summe then is not made out of them: and concerning the number of Iudah, it were much, that there wanting 30. thousand of an 100. thousand, the scripture should set downe an 100. thousand.

6. Borrhaius saith, that whereas there is the oddes of 300. thousand betweene the number here rehearsed, and the other 1. Chron. 21. that in this smaller summe the ordinarie companies are not reckoned which serued by their turnes, 24. thousand eueryevery monethmonth: which beeing multiplied by 12. according to the number of the moneths, maketh 288. thousand: then the Captaines set ouer them, which might hauehave eueryevery one vnderunder his charge 24. maketh 12. thousand: and so the whole summe of 300. thousand is made vp. Concerning Iudah, he thinketh that the number here is set downe, which was taken before the plague, the lesse number afterward: for there might die in the plague 30. thousand.

7. Iunius approoueth the first part of this last solution, touching the difference betweene the numbers of the people for Israel: for the ordinarie companies of 24. thousand, which were in a readinesse eueryevery monethmonth by course, as is described 2. Chron. 27. needed not bee numbred: and ouer them were set their Captaines ouer thousands, …nd hundreds, and other officers, which might make vp that summe of 300. thousand.

Concerning Iudah, it is not like, that there dying 70. thousand of the pestilence in all, 30. thousand, almost halfe that number, should be of Iudah. And beside, the account was giuen vp before the plague.

Therefore Iunius maketh vp this number of 30. thousand, with the thirtie companies which belonged to the 30. Worthies, each of them beeing Captaine of a thousand: which might be all of Iudah which was the Kings Tribe, and neerest to Ierusalem: and so the iust summe of 500. thousand of Iudah will be made vp. This solution is most probable: Iosephus is here deceiued, who reckoneth 900. thousand of Israel, and 400. thousand of Iudah: which number disagreeth both from the summe set downe here, and the other, 1. Chro. 21.5.

7. Quest. v. 10. Why and how Dauids heart smote him.

1. Dauid had continued in this sinne aboue nine moneths, all the time that Ioab spent in numbring the people: but now the sinne beeing full and compleat, his heart smiteth him: Mart. It is the propertie of Sathan, to extenuate sinne in the beginning, but when it is committed, then he doth aggrauate it, the more to terrifie the conscience: Osiand. 2. It is like that Dauid had many motions before this, but now his conscience is troubled indeed: for then the heart is effectually smitten and prepared to p. 142repentance, when it pleaseth God to mooue it: Pellican. 3. Iosephus thinketh that this remorse was wrought in Dauid, Prophetis referentibus, diuer…e Prophets telling him he had offended: but it seemeth rather to hauehave beene wrought by the secret work of Gods spirit: for the Prophet Gad came to him afterward, when he had acknowledged his sinne vntounto God: Mart. 4. This smiting of Dauids heart, and confessing of his sinne, seemeth to hauehave beene in the night: for the Prophet came to Dauid, when hee was vp in the morning: for it was Dauids godly vse to call himselfe to account in the night: as he saith, Psal. 6.6. hee watered his couch with his teares in the night.

8. Quest. v. 13. Of the seauen yeares of famine offered to Dauids choice.

In the Chronicles, c. 21.12. three yeares of famine onelyonly are spoken of: 1. Some, to reconcile these places,Reconcil. thinke, that a certaine number is taken for an vncertaine, seauen for many: but if the Prophet Gad, had propounded this offer vncertainely, Dauid could not hauehave made his choise.

2. Therefore we must here vnderstand, that three yeares of this famine were past alreadie, which was sent vponupon the land for the crueltie of Saul toward the Gibeonits, c. 21.1. and this present yeare they had some relaxation from the famine by seasonable weather, and three yeares of famine should follow afterward. Iun.

3. Some others, following the same account for the yeares past, yet varie for the yeares to come, making them to be fowre, three of famine, and the fourth and last yeare also must for the most part be spent in that scarcitie till haruest: Mart. Vatab. but then from the beginning of the 3. yeares famine, which were alreadie compleat and past, and now they were in the fourth, if foure more followed, there should be eight yeare in all: the former solution therefore of Iunius is better.

9. Quest. v. 13. Of the choice of three plagues offered vntounto Dauid.

1. Dauid hauing here confessed his sinne, receiued not the like answer now by the Prophet Gad, as before vponupon the like confession of his sinne: the Prophet Nathan said vntounto him, the Lord hath put away thy sin: the reason of which difference is this, that there Dauid slept in his sinne, till the Prophet awaked him: but here Dauids heart smote him, and he had prayed, that the Lord would take away his sinne, which he was assured of, so that there remained nothing, but some temporall chasticement, and correction, which the Lord purposed to send vponupon Israel, and therefore this onelyonly was giuen in charge to the Prophet.

2. And whereas hee propoundeth simply these iudgements of warre, famine, and pestilence, yet many other calamities must be vnderstood to concurre with them: as in warre, burning of the cities, spoyling and laying wast of their grounds, rau…shing of their women: famine is accompained with vnseasonable weather, as immoderate raine, or drought, and the breeding of caterpillers and other vermine: and the pestilence is ioyned with other diseases, as burning feauers, gripings, and such like.

3. But it will be asked, why the Prophet doth not as well giuegive him direction, what to choose, as to make the offer: the Hebrewes thinke, whereas the last word of Gods speach is dabhar, what word shall I answer to him that sent me: that in that word he insinuateth, what Dauid should make choice of: for the same word dabhar, with the chaunging of some points, signifieth the pestilence. But this obseruation seemeth to be somewhat curious. Dauid needed not any particular direction for this choice, which he as a prudent and religious man, might easily discerne of: specially God so moouing him by his spirit. Mart.

10. Quest. v. 14. Of the choice which Dauid made to fall rather into the hands of God.

1. Although the other two calamities of the sword, and of famine, are sent by the hand of God, and are gouerned by him, yet in them he vseth other instruments, as of the sword of men in warre, and of other deuouring creatures in famine: hee chooseth therefore to fall into the hands of God onelyonly: for the pestilence is immediatly sent of God, and onelyonly is his worke.

2. In the pestilence, which God smiteth with, there is more merciemercy then when the p. 143sword of man is drawen forth: for then none are spared: Osiand. And we beare more patiently the Lords rod, then the hand of man: and we are onelyonly here to humble our selues vntounto God, whereas in warre, the enemie which preuaileth is also to be sued vntounto. Mart.

3. So Dauid in this choice, sheweth his prudencie, charitie, pietie: prudencie in choosing the lesse euill: charitie in wishing such a calamitie to come, which was common as well to the Prince as people, for none are exempted from the pestilence, rather then that which should lie most vponupon the people: for in warre the weakest, and in famine the poorest, are most afflicted: his pietie appeareth, because in warre the enemie preuailing would take occasion to blaspheme, and in famine, they should be forced to craue the helpe of straunge nations to releeue them: Dauid therefore desireth onelyonly to depend vponupon God.

11. Quest. How Dauid chooseth it as the easier punishment to fall into Gods hands.

The Apostle saith to the Hebrewes, c. 10.31. It is a fearefull thing to fall into the hands of the liuing God: yet Dauid thinketh it here bet…er to fall into the hands of God, then of men.Reconcil. 1. But it must be considered that the Apostle there speaketh of such sinnes, whereby the Lord is prouoked, as of despiting the spirit of grace, and counting the blood of the Testament an vnholy thing: for such to fall into the hāds of God it is a grieuous thing: but here Dauid speaketh of the temporall punishments which are inflicted by the Lord, which are more easie & profitable, then those which are executed by man. Mart. 2. Dauid also speaketh of such chastisements which the Lord imposeth with a fatherly affection, and in louelove, seeking the amendment of his children. But the Apostle speaketh of such punishments as are inflicted by the Lord, as an angrie Iudge. Osiand.

12. Quest. v. 15. How long the pestilence continued, and what is vnderstood by the appointed time.

1. Some think this appointed time was the space of 36. houres, that is halfe the three daies, the rest the Lord remitted in merciemercy at the supplication of Dauid: but no such space is here mentioned, or appointed.

2. The Chalde expoundeth it of the time of the euening sacrifice, which was a set and appointed time, as well as the morning: so also Rupertus, Vatab. Emman. Sa: but seeing the morning was an appointed time, as well as the euening for sacrifice: this appointed time in this sense may as well be vnderstood of the next morning, as of the euening.

3. Iosephus thinketh that this pestilence endured from morning til noone: for as D. Kimhi saith, there are three seasons of the day, which may be called appointed times, the morning, noone, and euentide: but the text speaketh of some time appointed here.

4. Therefore because there was an other time appointed by the Prophet, but the tearme of three daies, it is like that the plague so long continued. Iun. Osiand.

5. But then it will be thus obiected: 1. That God should not then be said to repent him, if nothing had beene reuersed of the former sentence, wherein the Lord doth not shew himselfe mutable: but such threatnings are conditionall, as that was against Ninniveh: vponupon Dauids repentance the time was shortned: 2. Neither needed the Angel hauehave beene bidden by the Lord to hold his hand, if the time of three daies were expired: Mart. But hereunto it may be answered: 1. That God is said to repent him, after the phrase of man, not onelyonly of that which hee purposed to doe, but of that also, which he hath done: as Gen. 6.6. it repented him, that hee had made man: as there his iustice is signified by that phrase, because he purposed to destroie man, as if he had not beene made: so here his merciemercy is insinuated in hauing compassion vponupon the people, as if hee had beene some for their harmes. 2. The Angel is bid …o stay his hand, it beeing now the third day: so that all this day the Angel might hauehave gone on smiting, if the Lord had not staied him: the third day was now begunne, but not compleat and finished.

p. 14413. Quest. v. 15. Of the greatnesse of the plague which was sent vponupon Israel.

1. Iosephus thus describeth the manner of this plague, that it tooke some sudd…nly with great paine, and bitter pangs, who so died: some lingred longer of the disease, and died vnderunder the Phisitians hands; some were all of a suddaine smitten with blindnesse, and at once depriued of the sight of their eyes, and the light of their life: some as they went to burie their dead, fell downe dead themselues. 2. The number which died of this plague within the compasse of these three daies, was 40. thousand: so many men died, that Dauid might be punished in the same thing, wherein he had sinned; hee was lifted vp in mind because of the multitude and numbers of the p…ople, and now their numbers are diminished and empaired. Osiand. 3. It is like that many women and children might be swept away with the pestilence: but they are numbred to the plague, who before were numbred for ostentation. And it is not vnlike, but that many good men tasted of this temporall chasticement, as Daniel and Ieremie went into captiuitie. Mart.

14. Quest. v. 16. How the Lord is said to repent him of the euill.

1. The Lord is not as man, that hee should repent: but he is so said to repent, because of the effects of those which repent, which is to cease and to giuegive ouer, as they doe, which doe repent them of any thing: and in that sense the Lord here repenteth, because he biddeth the Angel stay his hand. Mart. 2. Beside, this phrase sheweth the inclination of God vntounto merciemercy, like as a father is grieued, when hee is forced to correct his sonne, and had rather that no cause were giuen him of such chasticement. Osiand. 3. God spared Ierusalem at Dauids intercession, because it was the place which he had appointed for his Sanctuarie: Pellican. 4. But God herein altereth not, nor chaungeth: but as he had determined to spare Ierusalem, so likewise he had appointed the meanes, to shew this merciemercy at the supplication of Dauid: which though it be set downe after, yet he first at the sight of the Angel humble… himselfe, and then the Lord repented him of the euill.

15. Quest. Of Dauids humbling himselfe, and offring to be punished for the people.

1. It pleased God that the Angel should be seene in a visible shape with a sword in his hand, that Dauid thereby might be mooued and stirred vp to humble himselfe: and that the Lord thereupon might shew merciemercy. 2. Hee confesseth his sinne, not accusing the Lord as of iniustice, that he had smitten the people vndeserued: but their sinnes he knew not, his own he knew, which had iustly deserued that plague. 3. Herein Dauid sheweth himselfe a most louing shepherd to his people and subiects, t…at offereth himselfe vntounto the daunger for them: that he and his house, which were the principall in this action of numbring the people, might answer the punishment. Chrysostome writeth, that the shepheards in Cappadocia hauehave such a louelove vntounto their flocke, that sometime for three dayes together in following them,Hom. 15. Epist. ad Roman. they are ouerwhelmed with the snowe, and yet they endure it: and in Lydia how farre they trauaile with their sheepe for a monethmonth together in the wa…t deserts, and parching heat of the Sun: who therein, doe teach such as are shepheards of men, that they should euen not spare their owne liues for their common good. 4. Diuerse among the Heathen; as Godru…, the Curij, Decij, did aduenture and gaue their liues for their countrie; but they did i… in a vaine ostentation, seeking therein their owne praise, or in a ciuill respect onelyonly of honestie: but this offer of Dauid proceedeth from true …haritie wrought by faith. 5. Now Dauid, all the time of this plague humbled himselfe, as is most lik…, in praier vntounto God: but vponupon the sight of the Angel he i… more effectually mooued wi…h compassion: and especially because Ierusalem, which was the citie and glorie of the kingdome, was now next: And hitherto Dauid offred not himselfe to the plague, because as Chrysostome coniectureth,Chrisost. ibid. he still expected and made account himselfe to be taken away in …his plague: but now, seeing that it was Gods will to spare him, he doth voluntarily offer himselfe. Mart.

p. 145Quest. 16. v. 21. Why Dauid buildeth an Altar vntounto God in the threshing floore of Araunah.

1. It pleased God to make choice of this place, because it pleased him there to hauehave a house built vntounto himselfe: and why here rather then at Gilgal, Silo, Nob, Mispah, Gibeon, where the Tabernacle was at this present? no other reason can be giuen, then because it so pleased God: as in the daies of Elias, there were many widowes, yet the Prophet Elias was onelyonly sent to the widowe of Sarepta: Mart. 2. This beeing the principall cause, yet other things concurred: this was the same place the hill Moriah, where Abraham would hauehave sacrificed Isaac: and in the same place, namely at Ierusalem, Christ the sonne of God offered vp himselfe in sacrifice. 3. And in this place the benefit was receiued: there the Angel held his hand, and put vp his sword into his sheath, as it is said 1. Chron. 21.27. therefore in that verie place Dauid offered sacrifice to shew his thankefulnesse. 4. And an other reason is yeilded why in that place Dauid built an Altar, because beeing afraid of the sword of the Angel, and the daunger beeing present, he could not goe vntounto Gibeon, where the Tabernacle then was. 1. Chro. 21.30.

Quest. 17. v. 23. What this Araunah the Iebusite was.

1. Hee is called also Ornan, 1. Chron. 21. it was no straunge thing in those daies for one to be called by diuerse names: or he beeing a straunger his name might be somewhat altered in the pronuntiation, as names are when they are vsed or taken vp in a straunge language: Mart. 2. For his nation and kinred, Kimhi thinketh he was not a Iebusite, for they were Cananites, and commanded to be rooted out: he rather taketh it, he was of the race of Abimelech: But the text saith he was a Iebusite, which is of a more credite, then any other humane coniecture: though he were a Iebusite, yet he might be spared, beeing conuerted to the faith of Israel. 3. Some thinke, he had beene the King of the Iebusites, Vatab. Osiand. and that by his meanes the fort of Sion was deliuered vp: but these things are vncertaine: he is in deed called a king, v. 23. in respect of his princely liberalitie, v. 23. Genevens. and it is like he was some principall man among his owne nation, and of great authoritie. Borrh. for it seemeth by this that all the Iebusites were not expelled Ierusalem, but there remained some either conuerted to their faith, or else they became tributarie and seruants vntounto them: sure it is, that he was one of Dauids chiefe freinds, and was spared, when the rest of the Iebusites were ouercome at the taking of the fort of Sion: Ioseph. 4. In that Dauid commeth to build an Altar in the ground of a straunger, it was an euident type of the vocation of the Gentiles, among whome the Lord would hauehave his Church. Mart.

Quest. 18. Of Araunah his liberalitie, and why David refused it.

1. Araunah in this bountifull offer to the King, to giuegive him both oxen for the sacrifice, and other instruments for wood, sheweth the liuely fruites of faith in those that are truely conuerted vntounto God: Mart. and he was a type of the Gentiles, who beeing called to the faith of Iesus, thought nothing too deare for Gods seruice: Pellican.

2. Yet Dauid would not accept of this kindnesse, both in regard of Araunah, whose ground he would not take from him: for beeing once consecrated vntounto the worship of God, it could no more returne to the former owner, or be priuately vsed: and in respect of himselfe, he would not offer vntounto God a meane thing, not in it selfe, but because it cost Dauid nothing: and so the seruice should hauehave beene done rather by Araunah then by Dauid: Dauid therefore here according to that saying of Salomon; Honour the Lord with thy riches, Prov. 3.9. would offer vntounto God of his owne, and not of an others. Mart.

Quest. 19. v. 24. Of the price which Dauid bought Araunahs threshing floore at.

Here it is said that he bought the threshing floore and the oxen for 50. sheckles of siluer: but 1. Chron. 21.15. it is thus written, that he gaue for the place 600. shekles p. 146of gold by weight.

1. The Hebrewes say, that because this place was to serue for a publike vse to build a Temple in, euerie tribe gaue 50. sheckles, which counting 12. tribes, maketh in all 600. sheckles: and that the sheckles were gathered in siluer, and by Dauid turned into gold: But this purchase was made vponupon the present: Dauid had no time to make any such collection among the tribes.

2. Some thinke that Dauid gaue 50. sheckles at the first, vponupon the purchase, and afterward 600. sheckles of his liberalitie: ex Martyr. but it is not like, that Dauids franke gift should so much exceed the iust price.

3. Some thinke that Dauid gaue 50. sheckles for some part, and bought as much afterward, as came to 550. sheckles more: Genevens. but these two summes can not be put together: for the 50. were of siluer, and the 600. of gold.

4. Neither was the 50. sheckles for the oxen, and the 600. sheckles of gold for the threshing floore: Borrh. which amounteth to a 1500. dollors, that is, so many ownces of siluer or fiue shilling peeces: Iun. for it is like that not the bare threshing floore was valued at so much.

5. Therefore the best solution is, that he gaue 50. sheckles of siluer for the oxen onelyonly, which make about 12. dollors: and for the whole place, and ground with the houses, where the Temple was afterward built, 600. sheckles of gold. Iun. Mart. Mont. de sicli partib. lib. de mensur. sacris in appar.

Quest. 20. v. 25. How it was lawfull for Dauid to build an Altar here, there neither beeing the Arke nor Tabernacle.

1. Dauid did not this of himselfe: for Gad was admonished by the Angel to speake vntounto Dauid, there to build an Altar: So it is like, when the holy men of God offered in the high places, that they did it not without Gods direction, though it be not alwaies expressed: 2. Now whereas the Tabernacle was at Gibeon at this time, where most of the Preists gaue their attendance: yet there were also diuerse, and the cheefe of them, as Zadok and Abiathar, which kept with the Arke at Ierusalem: c. 15.25. 3. Beside an other reason is yeilded, why Dauid could not goe to Gibeon: because he was afraid of the sword of the Angel, and it might be was stricken with some infirmitie, at the least he was in great feare, because of the present daunger. 4. This Altar here built was a type of the true Altar Christ Iesus, who was to suffer at Ierusalem: So the Apostle calleth Christ the Altar, Hebr. 13.10. that place therefore serueth not to prooue, that there ought to be still any materiall altars in the Church. But Tonstall replieth: that of that Altar they hauehave no authoritie to eate, but Christ is to be eaten: therfore he is not meant by that altar. Contra. The words following must be weighed: they hauehave no authoritie to eate, which serue in the Tabernacle: but they which are vnderunder the Gospel, doe eate of this Altar. Mart.

Quest. 21. v. 25. Of the Lords acceptance of Dauids sacrifice.

1. God shewed his acceptance, in that he answered Dauid in sending fire from heauen: 1. Chron. 11.26. as Aarons sacrifice, Leuit. 9. was approoued by fire from heau…n: so also Gedeons by fire out of the rocke, Iudg. 6.21. and Helias sacrifice was set on fire from heauen, 1. King. 18.38. Mart. for otherwise it was not lawfull to vse any straunge fire, not taken from the Altar, as appeareth by the punishment of Nadab and Abihu, Leuit. 10.1. Genevens. 2. This sacrifice wa… not acceptable in it selfe, but as it was a type of Christ, and offred by faith in him: it beeing also ioyned with the praiers of Dauid, and of the rest of the people. In Christ then both our altar and sacrifice God is well pleased, by whom we are deliuered from euerlasting plagues, as now Israel was from this temporall: To whom be ascribed all praise for euer. Amen.

FINJS.