Harmony Upon 2 Samuel, Book 2 · Chapter 7
CHAP. 7.
1. Quest. v. 1. How Dauid is said to hauehave rest round about from all his enemies.
DAuid had many battells with the Moabites and Ammonites, and with other forren nations, as is expressed c. 8. c. 10. and in other places. 1. Therefore some doe expound these-words of the peace and rest, which Dauid now presently enioyed: so Osiander saith, that at this time, magna tranquillitate respublica Israelitica fruebatur, the Commonwealth of Israel enioyed great tranquillitie. 2. Some doe referre it to Dauids peaceable possession of the kingdome, wherein he was now established without any resistance. Pellican. 3. But D. Chimhi better vnderstandeth this rest, from those warres which the enemies prouoked Dauid vntounto: the battels which Dauid afterward fought, he rather made with his enemies, oblata diuinitus occasione, as God gaue occasion: they did not prouoke him. Borrh. Mart.
2. Quest. v. 2. Of Dauids purpose to build God an house.
1. Dauid knew well enough, that God dwelled not in houses made with hands, neither that any Temple could be made to comprehend his maiestie: yet because the Arke was a visible symbole of Gods presence, he thought, that the reuerent entertainment thereof tended to Gods honour. 2. And this desire of Dauid, as all other good thoughts and purposes proceeded from the spirit of God: Pellican. onelyonly Dauids ouersight was this, because he would runne before the Lords commandement. Mart. 3. Yet this worthie lesson is learned from Dauid, that men should not be more addicted to the setting forth of their owne pompe, and garnishing of their owne houses, and in the meane time neglect the place of Gods seruice: as the Prophet Hagge reprooueth the Iewes, because they themselues dwelled in sicled houses,Hagg 3.4. and suffered the house of God to lie wast. 4. Dauid also in not resting vponupon his owne counsell, though he were a wise and holy man, but tooke counsell with Nathan the Prophet, therein is an example vntounto Princes and Magistrates, to consult and aduise with wise and religious men. Mar.
3. Quest. v. 3. How Nathan was deceiued in approouing Dauids purpose.
1.D. Chimhi thinketh, that Dauid dealt with Nathan, as the Lords Prophet, and would hauehave him aske counsell of God for him: but it seemeth rather, as Lyranus thinketh, that he consulted priuately with him, as his friend, and an holy man: for otherwise he would not hauehave giuen him this present answer, if he had purposed to aske counsell of God for him. 2. Therefore Dauid onelyonly in familiar manner consulting with him, Nathan maketh him an answer, not as a Prophet, but as one giuing priuate aduise: for the Prophets had not alwaies the spirit of prophesie vponupon them, but spake sometime as priuate men: as Samuel, when Eliab Dauids eldest brother came before him, thought at the first, that he was the Lords annointed: So Elisha said, when the Shunamite lay at his feete, beeing grieued for the death of her sonne,2. King 4.24. The Lord hath hid it from me, and hath not told me, &c. 3. Nathan was herein deceiued, because he sawe that God was with Dauid, that therefore he could not be deceiued: he reasoneth, as they say in Schooles, à dicto secundum quid, ad simpliciter, because God was with him at this time, and prospered him in some things, therefore he was with him in all. Mart. 4. This teacheth vsus, that we should not ascribe too much to the worthines, or dignitie of any, as though they could not erre; as here Nathan seemeth to be perswaded of Dauid.
4. Quest. v. 5. How God notwithstanding Dauids vow, will not hauehave him build him an house.
1. Dauid, as here he consulteth with Nathan about building of God an house, so he earnestly vowed the same: as Psal. 132.2. it is said, He sware vntounto the Lord, and vowed to the mightie God of Iacob: I will not enter into the Tabernacle of mine house, &c. nor suffer mine eyes to sleepe, &c. vntill I find out a place for the Lord: this vow some thinke, that Dauid made after the great plague, when he offered sacrifice vntounto God in the threshing floore of Arauna: but it is not like that Dauid would make such a vow, the Lord hauing signified what his will was therein before by the Prophet Nathan: it seemeth therefore, that at this time he bound himselfe by that vow. Mart. 2. And whereas Dauid voweth, that hee will not sleepe nor climbe vp into his bed, till hee had found out a place for the Lords house; the meaning is not, that Dauid would alwaies thinke of it, and hauehave it in minde; for otherwise his naturall infirmitie and frailnesse could not so long endure without sleepe and rest: Mart. But he voweth that he will not take possession of his new habitation, and dwelling place, which hee had made, vntill he had found out an house for the Lord: Iun. 3. But notwithstanding this vow, the Lord forbiddeth Dauid to goe forward in this purpose: he therefore reuoketh and reuerseth his vow:Controv. Whether rash vowes may be broken. for if the father may call backe the vow of his daughter, and the husband of the wife, Numb. 30. much more may the Lord dispense with the vowes of his seruants, which are rashly, or vnaduisedly made: therefore we hold, that all rash vowes, as of single life, voluntarie pouertie, and such like, which are made without warrant of Gods word, by the authoritie of the same word may be reuersed: as God here doth rebuke the hastie vow of Dauid.
5. Quest. Wherefore the Lord would not hauehave Dauid build him an house, v. 6.
1. The first reason which the Lord vseth, is in respect of himselfe, that he had dwelt in no house since he brought Israel out of Egypt, and yet he was present with Israel, and contented himselfe to dwell in tents; he was all this while notwithstanding their Almightie God: therefore in respect of himselfe, there was no cause why Dauid should be so carefull to make God an house.
2. Againe, in respect of Dauid himselfe there was iust cause, seeing there were many Princes and Gouernours before him, vntounto whom the Lord gaue no such commandement, neither was he angrie with them for not building the Lord an house: Dauid therefore should not thinke, that it concerned him more, then any of the rest, which went before him.
3. An other reason is yeelded by Salomon, 1. King. 5.3. why it pleased not God, that Dauid should build him an house, because he had warre with the nations round about, and therefore he had no leisure nor opportunitie to enterprise such a great worke.
4. And beside, Dauid himselfe sheweth that the Lord forbad him to build him an house, because he was a man of warre, and had shed blood, 1. Chron. 28.3. not as though it had beene vnlawfull for Dauid to fight the Lords battels, or that he had beene defiled therewith: but because the building of the Temple, was a type of the spirituall building of the Church by Christ, the Prince of peace, it was requisite, that the Temple should be built by peaceable Salomon, that the figure and shadow might be correspondent to the bodie.
5. But this was no cause, as the Romanists imagine, because Dauid by shedding of blood, and waging of battell, became irregular: for then many of their Popes, which hauehave beene warriers and warlike men, should hauehave beene irregular; yea, and many of the founders of their Abbyes, which had beene murtherers, should hauehave much more incurred the same censure; for Dauids warres were iust, but they killed vniustly. Mar.
6. But in that God would not suffer Dauid to build him an house, we see that ceremonies are of no vertue or force, but as they hauehave their strength from the word of God: and therefore Ieremie reprooueth the hypocrites of his time, for hauing such confidence in the materiall Temple: who thought whatsoeuer sinnes they were guiltie of, that they were deliuered in comming to the Temple, Ierem. 7.10. Mart.
6. Quest. Whether Dauids desire to build God an house, were simply in it selfe acceptable.
1. That Dauid did well therein, and that the Lord was well pleased with his intent and purpose, Salomon sheweth, 1. King. 8.18. so that generally in it selfe it was a good purpose and desire: but yet failed herein, because hee had no particular direction from Gods word to doe it: for God may approoue some acts, which notwithstanding he will not hauehave done at all times and seasons.
2. True it is, that the Lord purposed to hauehave an house built, as is euident, Deut. 12.11. but the circumstance of time, and place, beeing not expressed, they were to waite for further direction and warrant from God: for it is not in these ceremoniall precepts, as in morall; for where any morall precept is generally propounded, it must be executed without expecting any other commandement; as the Apostle saith, Philip. 4.8. Whatsoeuer things are true, whatsoeur things are honest, whatsoeuer things are iust, &c. thinke of these things: but ceremonies and sacraments, must hauehave a particular institution from God: of which kind the building of the temple was.
3. And though Dauid here be inhibited to build Gods house, yet the Iewes in Haggies time were worthely reprooued for their negligence therein: not that God is contrarie to himselfe, in forbidding and commanding the same thing: but the reason of the difference is, because Dauid had no word of God to warrant this enterprise: but the Iewes were commanded by the Prophets, and so had the word of God, which they stubburnely disobeyed.
7. Quest. v. 7. Whether these words are well translated, spake I one word with any of the tribes?
1. Most of the Interpreters so translate the word shibtez, tribes, as S.L.C.V. with the rest. 2. But it is better translated by a Synecdoche, Iudges, or gouernours: the word properly signifieth, scepters: where the scepter beeing an adiunct of the gouernment▪ is taken for the gouernours themselues: Iun. And that this reading is best, these reasons may show: because it is so expounded, 1. Chron. 17.6. where this place is rehearsed thus, spake I one word to any of the Iudges of Israel▪ &c. 2. And beside, the words following here confirme the same sense, whom I commanded to feede my people: but they were the Iudges, not the tribes, whom the Lord commanded so to doe. 3. v. 11. the Lord also saith, since the time that I commanded Iudges ouer my people. 4. And there is great affinitie and similitude in the words, betweene shibtee, and shophtee.
8. Quest. v. 8. Why the Lord maketh mention, that he tooke Dauid from the sheepcoate.
The Lord to a diuerse end remembreth this here, then afterward, when he had committed that sinne in the matter of Vriah: where the Lord rehearsing the benefits which he had done for him, as how he had anointed him King ouer Israel, and deliuered him out of the hand of Saul, c. 12.7. vpbraideth Dauid for his vnthankefulnesse. But here, 1. the Lord by putting Dauid in mind of these benefits, he thereby doth incourage him, not to thinke that this inhibition to goe forward in his purpose to build God an house, proceeded from any disfauour, seeing he had heaped so many blessings vponupon him: but that the Lord had another meaning in it. Mart. Osiand. 2. And beside, hereby the Lord doth stil keepe him in hope, that he will hauehave an house built, though not by him, nor at that time. Borrh. 3. And the Lord here also to this end maketh a rehearsall, and commemoration of these benefits, therein commending and setting forth Dauids thankefulnesse, that in a thankefull remembrance thereof, would hauehave erected an house vntounto the Lord: placet Dauidis institutum & gratitudo; Dauids purpose and thankefulnesse, is pleasing vntounto God. 4. And the Lord by rehearsing how Dauid was called to the place of gouernment, saith thus much in effect vntounto him: reliquam partem officij exequere, execute the other part of thy office, Iun. thou hast other matters of the kingdome wherein thou maiest occupie thy selfe, be secure for this.
5. Fowre benefits the Lord rehearseth, which he had done for Dauid: 1. his exaltation from so lowe and meane an estate: 2. Gods continuall assistance, as when hee encountered Goliah, went against the Philistims, and tooke 200. of their foreskinnes. 3. God destroied all his enemies, as Saul, Doeg, and the rest. 4. And made his name famous, and renowned all abroad. And therefore as God had hitherto blessed him, so hee would not leaue him: hee should not then thinke, that the Lord had refused him in this worke, as though his fauour were chaunged toward him. Mart.
9. Quest. v. 10. How the Lord is said to plant his people now, which was done long before.
1. Some thinke that this promise for Dauids sake was peculiarly made to Ierusalem, but the text is euident, that the Lord intendeth this blessing here promised to all the people of Israel. 2. And whereas the Lord had planted them before in the land of Canaan, D. Chimhi vnderstandeth this promise of the encrease of those former blessings, that the land should be blessed with greater fruitfulnes, and the kingdome with a more sure estate, then before. 3. This planting of the people here spoken of, hath relation also vntounto the Temple, which the Lord would cause to be built in a sure place. Osiand. 4. And whereas the people after this were afflicted of the Aramites, the Assyrians, Egyptians, Chaldeans, by whome they were carried into captiuitie: this promise must both be vnderstood by way of comparison, that yet they endured not such afflictions and captiuitie, as in Egypt, and in the time of the Iudges. And these promises hauehave a condition included, that if they continued in obedience, and kept the law of God, they should enioy these promises; otherwise the Lord doth not so bind himselfe, as to stoppe the course of iustice. Mart. 5. And whereas it will be obiected, that in the daies of Ehud one of the Iudges, the land had rest 80. yeares, which may be compared for length with the peaceable yeares vnderunder Dauid and Salomon:Iudg. 3.30. it may be answered, that yet those daies are not to be compared with Dauids times: for vnderunder the Iudges, the Cananites still dwelt among the Israelites, so that their peace was not perfect: whereas they were expelled and finally vanquished by Dauid and Salomon. 6. But these blessings in part fulfilled in Dauid and Salomons raigne, yet hauehave their full accomplishment spiritually in the Messiah. Borr.
10. Quest. v. 11. How the Lord is said to make Dauid an house.
1. The Hebrew phrase, to make an house, is to giuegive one issue and posteritie: and so the meaning is, that the Lord would giuegive vntounto Dauid a succeeding posteritie, and an enduring family, which should possesse the kingdome after him. Vatab. 2. This priuiledge was not graunted to any of the Iudges, nor vntounto Saul: the Kings of Israel after the kingdome was diuided, had some of them a succession in their posteritie, but it continued not long. Among the Romane Emperours from Iulius Cesar to Antoninus, none of them left a sonne to succeede in the Empire. Vespasian had two sonnes, Titus, and Domitian, which were Emperours after him, but they could not leaue it to their sonnes. 3. The Turkes hauehave had a succession in one family aboue 250. yeares, but it is by parricide and crueltie, the father killeth the sonnes, one brother an other: but Dauids kingdome continued 400. yeares, in a lawfull gouernment. Mart.
11. Quest. v. 12. What seede the Lord speaketh of, when he saith, I will set vp thy seede after thee, &c.
1. Some thinke, that this promise of the perpetuitie of Dauids kingdome, is wholly to be applied v40… the Messiah, and not at all vntounto Salomon. As Augustine would perswade by these reasons: because the Lord promiseth that his kingdome should be for euer,Lib. 18. de ciuit. Dei. c. 10. so was not Salomons: and that he should hauehave domum fidelem, a faithfull house, which Salomon had not: for he brought strange women, and idolatrie with them vntounto his house.Lib. 3. in Luk. Ambrose addeth further, that Salomon was anointed King, his father yet liuing, whereas the Lord speaketh of Dauids seede, which he would set vp after him. Contra. 1. The eternitie of this kingdome was indeed fulfilled in Christ: but yet the other may be, and are vnderstood of Salomon. 2. By a faithfull house, is meant a sure & stable house: for the word neman, signifieth both. 3. Though Salomon were anointed King, while his father liued, yet he was onelyonly appointed then to succeede his father in the kingdome, the gouernment was still in Dauid while he liued.
2. The Iewes doe also vnderstand this prophesie of the Messiah, that he should build a materiall Temple, which should continue for euer: but of Christ they say it can not be meant, for he built no Temple. Contra. As though there is no other Temple, but that which is made of lime and stones? Christ hath built vntounto the Lord a spirituall house, the Catholike Church: and so is house taken in Scripture, for a spirituall building: as when the Scripture maketh mention of the house of Abraham, Isaak, and Iacob, they are not so blind and absurd, as to vnderstand it of an externall house.
3. Some againe mislike, that this should at all be applied to the Messiah, obiecting, that when we can not otherwise interpret a place, we runne into allegories. But as allegories deuised of man, are vncertaine, and prooue not: so yet such allegories as are warranted by the Scripture, doe make euident demonstration: as that of Ionas, beeing three daies in the bellie of the Whale: and that allegorie of the free woman, and bondwoman, Gal. 4. So likewise this place the Scripture it selfe interpreteth of Christ, as Hebr. 1.5. I will be his father, and he shall be my sonne: these words by the Apostle ar… properly applied vntounto Christ.
4. Wherefore the safer way, is both to reteine an historicall sense, in ascribing vntounto Salomon these things, which agree vntounto him: and vntounto Christ, that which cannot be giuen vntounto any mortall man: as that his kingdome shall be for euer, that God will be his father, that his dominion shall be to the endes of the world, that kings shall worship him, Psal. 72.
5. But some things here spoken of, can by no meanes be referred vntounto Christ: as these words, v. 14. If he sinne, I will chasten him with the rodde of men: which some notwithstanding would thus apply vntounto Christ: he is said to sinne, because our iniquities were laid vponupon him, tanquam ipse iniquè ègisset, as though he had done euill himselfe: Osiand. or because whatsoeuer is in the members, videri possunt aliquo modo pertinere ad caput, may seeme to belong to the head: Mart. And Salomon they say was not thus chastised, because he had a flourishing kingdome.
Contra. 1. Though Christ bare our sinnes, and tooke vponupon him our transgressions, and paid the punishment thereof, euen as his righte…usnesse is imputed to vsus: yet the action of sinne which is personall, can no wayes be imputed vntounto Christ; as to say he in any sense sinned, Borrh. 2. The beginning and former part in deede of Salomons kingdome, was glorious and prosperous: but the Lord raised him vp enemies in the end of his dayes, so that he was chastised then with the roddes of men: as Hadad the Edomite, and R…zan, and Ieroboam, 1. King. 12. 3. And that these words are literally and historically vnderstood of the children of God, and not of the blessed Messiah, is euident, Psal. 89.31. If they breake my statut…s, and keepe not my commaundements, &c. then will I visit their transgression with the rodde, &c. yet my louing kindnesse, will I not take from him.
12. Quest. v. 33. How Christs kingdome is said to be for euer.
But the Apostle saith, that Christ shall deliuer vp the kingdome vntounto his father, when he hath put downe all rule: how then is Christs kingdome said to be for euer? 1. This must be vnderstood, of the oeconomicall kingdome of Christ, which is committed vntounto him, as the Messiah; as in subduing the enemies of his Church, in making intercession for his seruants, and in perfitting his members: this kingdome hee shall in this behalfe resigne vntounto God: for when his mysticall bodie is perfected, and there are no enemies lest to be subdued and conquered, there shall be no longer any vse of that kingdome: Iun. 2. Like as te…rene kings …re appointed to punish euill doers, and to keepe the people in order: but when there shall be no more …uill, nor disorder, as in the kingdome of God, there shall be no more vse of any such kings: So the kingdome of Christ in respect of such administ…a…ion shall cease, quoad effectum & fructum regnandi, non habet finem: but in regard of the effect and f…ult of his kingdome it shall hauehave no ende▪ Mart. 3. Christ then as he is God, shall raigne for euer with his father: and his humane nature shall for euer possesse that glorie and maiestie, which by vertue of that blessed vnion belong…th … it: but that execution and administration of his Mediatorship, in perfitting his members, and confounding his enemies shall cease.
13. Quest. v. 17. According to all these words spake Nathan: why Nathan was s…nt to Dauid, h… himselfe beeing a Prophet and of Nathans faithfulnesse.
1. Though Dauid himselfe were a great Prophet, and had receiued most cleare revelations from God touching the Messiah, yet it pleased God to direct him in a matter of lesse moment concerning the building of the materiall Temple by another Prophet; which the Lord doth to this ende, to shewe what coniunction the Lord would hauehave betweene the members of his Church, and a mutuall vse and communication of their gifts: as S. Paul at large sheweth by that similitude of the members of the body, how one ministreth to the necessitie of an other, 1. Cor. 12.
2. And Nathan herein sheweth his faithfulnesse, and humilitie, that though he had otherwise aduised Dauid before, yet now hauing receiued other direction from God, he reuerseth his former sentence: the like did Esaias the Prophet, who hauing first told Hezekiah, that he must die, yet beeing so commanded of God, brought him presently a contrarie message, that the Lord had prolonged his dayes 15. yeares. But Ionas was much grieued, and had rather die, then that his threats against Niniueh should not hauehave taken place.
3. Dauids prudencie also is here commended, who, as many carnall men would hauehave beene readie to obiect, doth not charge the Prophet with mutabilitie and inconstancie, in saying, and vnsaying: But knowing that this alteration came of God, hee doth as willingly heare him now, as he did before: Mart.
14. Quest. v. 18. How Dauid is said to hauehave sit before the Lord.
1. Some do so vnderstand it, as though Dauid did sit downe and rest himselfe before the Arke: which they would hauehave a type of Christs sitting at the right hand of God: Borr. The like vse they had in time past, not to bow the knee b…tweene the Pasch and Pentecost, to signifie that Christ was ascended into heauen: Mar. but this was somewhat curious. 2. Some thinke that this gesture betokened a quiet minde in Dauid, and prepared for attention: for sometime the prostrating or standing of the bodie doth disturbe the minde: Mart. 3. Vatablus thinketh that this was the priuiledge of Kings, that they might pray before the Lord sitting. 4. Pellican noteth, that the gesture of the bodie in prayer is indifferent: sometime Dauid praysed God dauncing, sometime lying in his bed, sometime kneeling: there by shewing, that it is the spirit which prayeth, God regardeth not the position and site of the bodie. 5. But the best sense here is, that Dauid did sit, that is, remaine before God, Geneuens. Iun. Osiand. for he continued a long time in this his prayer in the Tabernacle before the Arke: for concerning the gesture of his bodie, Iosephus thinketh he fell downe flatte before the Arke.
15. Quest. v. 19. Of the meaning of these words, This is the Lawe of man Lord God.
1. Some vnderstand it thus, this is the lawe of man, that is, this is the cheife happinesse of man in this life, and the cheife scope that euerie one aimeth at to liue in prosperous state himselfe, and to prouide also for his posteritie: for Dauid had said immediately before, thou hast spoken of thy seruants house for a great …hile: Bor. But Dauid did not rest in these temporall blessings, he looked further.
2. Chimhi by law, vnderstandeth condition, or disposition: as if hee should hauehave said; this is the condition of great men in this world, to hauehave their honour and prosperitie setled in their posteritie: and so he expoundeth it by that place, 1. Chron. 17.17. Thou hast regarded me according to the state of an excellent man, or of high desire: so also Vatab. But as is shewed before, Dauid looked higher then vntounto these temporall and terrene blessings.
3. R. Salom. readeth it with an interrogation, is this the lawe and condition of man, that thou shouldest so much respect them? so also read B.G. doth this appertaine to man? and they make this the sense: this commeth of thy free merciemercy, not of any worthinesse in man: Genevens.
4. Pellican also readeth it with an interrogation, expounding it thus, non hoc humanum, sed diuinum beneficium: this is no humane, but a diuine benefit, in that thou hast promised, that all nations shall be blessed in my seed.
5. Iunius interpreteth, ratione humana, after the manner of men, that is, familiariter mecum agis, thou dealest familiarly with me; as one man with an othe…: to this purpose also Sa.
6. Rupertus giueth this sense, this is the Law of Adam, that is, we are all the children of wrath by nature, not worthy to be thine house.
7. But these words are much better referred vntounto Christ, This is the lawe of that (excellent) man: which word excellent is supplied, 1. Cor. 17.17. that is, thou grantest me these things, not for any merit or worthinesse in me, but for the worthinesse of that excellent man Christ: Mar. And Osiander doth make this place an euident testimonie of Christ, both God and man, not putting it in the vocatiue case, O Iehouah God, but ioyning all these words together by apposition, this is the lawe of that man Iehouah God: in this is the condition of the Messiah, both man and God; but the word Iehoui is taken in the vocatiue case, as Gen. 15.8. yet there is here a manifest reference to Christ: the word is haadam, of that man, the article is put too, to note some excellent and singular man: which title is added, 1. Cor. 17.17. And Daud here hath manifest reference to the Messiah, because he speaketh of the continuing of his house for euer, v. 19. the next words also following, v. 21. for thy words sake, Iunius vnderstandeth of Christ, who is the eternall word of God.
16. Quest. v. 21. Gods owne will the cause of his decree, According to thine owne heart, &c.
1. Like as Gods owne gracious purpose, not any respect of Dauids worthinesse, was the cause of these promises made vntounto him concerning the Messiah: Osiander. So the Lord in the election and predestination of his Saints vntounto life, respecteth not their workes, but according to his owne heart, and voluntarie decree, hee ordaineth them vntounto life: this place then directly maketh against their opinion,Controv. Against election by workes. who thinke that the decree of election proceeded from the foresight of mens workes.
2. But it will be obiected, that God ordained none to be saued, but such as lead a godly life; true it is, but yet the foresight of their good workes it not the cause of their election vntounto life, but an effect and fruit of it: God as he hath appointed the end, so likewise he hath ordained the meanes, tending to that ende: As the Apostle saith, He hath chosen vsus in him before the foundation of the world, that we should be holy, Eph. 1.4. And againe, We are his workemanship, created in Christ Iesus vntounto good workes, which he hath ordained that we should walke in them, Ephes. 2.10.
17. Quest. v. 13. Of the meaning of these words, Whose Gods went and redeemed them.
1. Some, in that the word eelohim, gods, is here put in the plurall, doe vnderstand it in respect of the opinion of men, who thinke there are many gods: according to that saying of S. Paul, there are many gods and many lords, 1. Cor. 8. but seeing mention is here made of that singular worke of the redeeming Israel out of Egypt, it must be referred to the true God.
2. Chimhi thinketh, that Dauid thus speaketh of God in the plurall for more honour sake: but this custome of vsing the plurall for the singular for more honour and dignitie sake, was not taken vp in those dayes: and if that had beene the reason, why doth the Prophet Dauid afterward throughout his prayer, vse the singular number speaking vntounto God?
3. Some by gods, here vnderstand Moses and Aaron, which went to redeeme the people: Chaldè paraphrast. for so Magistrates and gouernours, are sometime in Scripture called by the name of Gods: but it is euident, that the Prophet speaketh here of God himselfe: as in the verse following, Thou hast redeemed vntounto thy selfe thy ptople Israel.
4. Wherefore this rather is referred to God himselfe the blessed Trinitie, the Father, Sonne, and holy Ghost; here both the verbe, and the other word are put in the plurall number, halehu eelohim, the gods went: but 1. Chron. 17.21. the verbe is put in the singular, haloch, and eelohim, gods, in the plurall: This pluralitie of persons is an euident demonstration and proofe of the blessed Trinitie: Mart. whome in the vnitie of essence he said before to be but one, v. 22. and none like vntounto him: Osiand.
18. Quest. In what sense it is said, God went and redeemed them to himselfe.
1. God beeing in himselfe infinite, as he cannot be comprehended and contained in any place, so neither doth he goe from place to place. But God is said to goe to a place, when it pleaseth him to make some visible demonstration of his presence, as he did by those wonderfull and fearefull works which he shewed in Egypt, when he deliuered his people.
2. This also may most fitly bee applyed to the incarnation of the Sonne of God, who then came and visited vsus, when he tooke our humane nature vponupon him. And so God went and redeemed his people, which was the worke of the whole Trinitie, the Father, Sonne, and holy Ghost.
3. Yet our nature was assumed onelyonly to the person of the Sonne, not to the person of the Father, or the holy Ghost: the internall workes of the Trinitie as they are called,How the works of the Trinitie are diuided and distinguished, how they are vndiuided are peculiar to the persons, as to the Father to beget, to the Sonne to bee begotten, to the holy Ghost to proceede from them both: but in externall works they ioyne together, as the Father, the Sonne, and the holy Ghost created the world, and whatsoeuer is done in the world by God, is wrought by the vndiuided and ioynt power of the Trinitie.
4. Yet the Sonne of God is onelyonly said to be incarnate, in respect of the worke it selfe: but if the action of his incarnation be considered, therein the whole Trinitie concurred: for God gaue his Sonne for the redemption of the world, the holy Ghost ouershadowed Marie, when Christ was conceiued: and Christ also is said to hauehave giuen himselfe, Galat. 2.10. So Ioh. 10.36. the father is said to sanctifie Christ: and, Ioh. 17.19. he saith, I sanctifie my selfe: likewise, Ioh. 2.13. Christ saith, Destroy this temple, and in three dayes I will raise it vp againe: and the father also is said to raise him vp, Rom. 8.11. Then in the action of the incarnation of Christ, the blessed Trinitie did worke, but opus ipsum, the worke wrought, the incarnation it selfe was appropriated to the person of the Sonne onelyonly: Mart.
5. Further, the diuine essence or nature is to be considered two wayes, either absolutely in it selfe, as it is common vntounto the three persons of the blessed Trinitie; and so the diuine essence was not incarnate: or vt est determinata in vna aliqua foreign, as it is determined in some one person: and so the Sonne of God, that person onelyonly was begotten of God, was incarnate and became man for vsus, Marboch. in Exod. cap. 37.
6. So God came vntounto vsus men to redeeme vsus: for we should neuer hauehave come vntounto God, vnlesse he had come vntounto vsus first: Mart.
19. Quest. v. 13. And doe for you great things: to whom Dauid speaketh here.
1. The vulgar Latine readeth, to doe for them great things: but the word is lacham, for you. 2. Pet. Martyr referreth it vntounto God, that God did great workes for himselfe, to his owne glorie: but the Prophet here speaking of God, saith ver. 24. thou hast redeemed, leca, to thy selfe a people. 3. Therefore, Dauid here by a certaine Apostrophe, turneth himselfe vntounto the people: to doe for you (that is, O Israel) great workes: as it appeareth by the words immediatly following, and terrible for thy land O Lord: Iun. Vatab. And whereas it will be obiected, that Dauid here speaketh alone and apart vntounto God, and therefore turneth him not vntounto Israel: Mart. that is no good reason: for so Dauid mourning by himselfe ouer Saul and Ionathan, yet speaketh vntounto Israel, chap. 1.14. O noble Israel, hee is slaine vponupon thy high places, &c.
20. Quest. v. 23. Of the meaning of those words: Whom thou hast redeemed out of Egypt, the nations, and their gods.
1. Some doe read thus, to doe great things, &c. before thy people, whome thou hast redeemed out of Egypt, the nations and their gods: that is, the kinreds and tribes of Israel, and their iudges, which in Scripture are called gods: Vatab. 2. Martyr vnderstandeth it indeede, that God was deliuered with his people, who was as it were afflicted and did suffer with them. 3. The most giuegive this sense, ioyning it with the next clause before, Whom thou hast redeemed from the Egyptians, both (from) the nation it selfe, and their gods: for the Lord also iudged the gods of Egypt, when he brought out his people, Numb. 33.4. so Borrh. Pellic. Osiand. Geneuens. 4. But the best interpretation is thus to reade, by supplying a word, (in casting out) before the people, &c. the nations and their gods: Iun. Septuag. for this word is supplyed, 1. Chron. 17.2. by casting out from the face of thy people, (whom thou hast redeemed out of Egypt) the nations: from thence the word legarosh, to cast out, must be borrowed to make vp the sense here.
21. Quest. v. 26. Of Dauids prayer, the manner, matter and scope thereof.
1. The end of Dauids prayer, which he propoundeth, and setteth before his eyes, is the glorie of God; let thy name be magnified: he seeketh nothing else, but the exaltation of Gods glorie. 2. The reason which mooued Dauid to pray, was his confident and sure perswasion of the goodnesse and merciemercy of God toward him, who had reuealed vntounto Dauid this thing, which he prayeth for, the establishing of his house: and he confesseth God both to be able to doe it, and is assured he also will doe it: he is fully perswaded both of his power and truth, saying, v. 28. thou art God, and thy words are true. 3. Thirdly, the thing which Dauid prayed for, is, that the house of thy seruant be established for euer: v. 26. Mart.
22. Quest. Why Dauid prayeth so earnestly for that, which the Lord had promised to doe.
1. Some of Gods promises are conditionall, some are absolute: the promise made to Dauid concerning the Messiah, which should come of his seede was absolute, and so likewise was the continuance of his posteritie vntill the Messiah: for Gods decree herein could not be altered: but the promise of the outward prosperitie of his seede, and the possessing and holding of the kingdome was conditionall, so his sonnes walked in obedience before God: therefore Dauid prayeth that such grace might be giuen vntounto his posteritie, as that they might hauehave a prosperous gouernment.
2. Further, although God doe certainely purpose to giuegive those things, which he hath promised, vult tamen interponi media, yet he will also hauehave the meanes vsed: as our Blessed Sauiour, praying, Father glorifie thy Sonne, did not doubt of his glorification: but it became him for our example, to shew his obedience, to pray for the effecting of his fathers will, whereof hee was most assured: and so Dauid prayeth here. Mart.
23. Quest. v. 29. Why Dauid so often repeateth the same thing in his prayer, now let it please thee to blesse the house.
1. Dauid vseth no vaine repetitions in his prayer: for conceiuing great ioy vponupon the Lords liberall and gracious promise toward him, and his house, he was so rauished, that he thought he could not sufficiently expresse his affection: the mind of those which are deuoutly affected, is not contented, semel desiderata postulâsse, we once to aske the things desired. Pellican.
2. But it will be obiected, that our Blessed Sauiour teacheth his Apostles not to vse vaine repetitions, nor many words in their prayers: to this it may be answered: that our blessed Sauiour forbiddeth such vaine & tedious repetitions vponupon these two reasons. 1. That they be not like to the Heathen, which thinke to be heard for their much babling sake; men must not thinke to be heard for any merite in their prayers, but of Gods merciemercy. 2. They must not vse such repetitions, as thinking thereby to informe God of their necessities, and as it were to beat them into his eares: for as our blessed Sauiour there saith, God knoweth before we aske, what things we hauehave neede of, Mat. 6. in this manner to vse many words in prayer, it is not acceptable vntounto God.
3. And further, concerning the length of prayer, no other rule can be giuen, then to looke vntounto the affection, and intention of the heart:August. ad Probum. as Augustine hereof thus excellently writeth: si videmus studiū nostrum & impetū, &c. incipere flaccessere, &c. if we see our desire and earnestnes in prayer to beginne to abate, we must not dull the edge thereof, with much speach: at si attentio nostra erecta sit, non est abrumpenda, but if our intention doe hold out still, our prayer must not be broken off: so he concludeth, oratio multa esse debet, loquutio pauca, our prayer must be much, but our words few, &c. that is, he which prayeth with his heart, though he pray long, is much in prayer, few in words: but he who prayeth with lippe-labour, though his prayer be short, speaketh much, and prayeth little. Mart. Dauids prayer then, proceeding from a zealous and deuout heart, though it were much in his desire, was not long in speach.