A Complete History and Mystery of the Old and New Testament, Volume 3 · Continuation of commentary on 2 Samuel
2 Sam. CHAP. XII.
THIS Chapter contains, Firſt, David's Repentance for his double ſin (and both of them of the firſt Magnitude) Adultery and Murder: He was reduced to Repent by Nathan's parable, and by direful puniſhments denounced againſt him for them: And Secondly. The effects of his Repentance, both as to his private and as to his publick capacity.
Remarks upon the Firſt Part are,
Firſt, The procuring cauſe of David's Repentance, as God himſelf was the principal, ſo Nathan (God's Prophet) was the inſtrumental cauſe thereof; for 'tis ſaid, [The Lord ſent Nathan,] and he had need be a Man of God's ſending that can rouze and awaken a ſleepy Conſcience ſo hardened in ſin as David's was, v. 1.
Mark (1.) The time, how long David lay in his Sin without Repentance; 'tis computed about Ten Months was the time of his impenitency; for God ſent not Nathan untill the Child (begot in Adultery) was born by Bathſheba: So long did David indulge himſelf in his Amourous Embracements of his dear Adultereſs, whom he (the Adulterer had now ventured to Marry: Yet all this long Ten Months (as Peter Martyr well obſerves) David ſanctified every Sabbath, preſented himſelf before the Lord in the Holy Aſſembly, and did purifie himſelf with others, according to the Laws of the Sanctuarie's purification. But, Oh wonderful! With what kind of mind? Surely he did nothing ſincerely, nothing from real Piety; it was all in Hypocriſy, and from a cuſtomary Formality. When the ordinary uſe of the Ordinancies of God could not cure David of his Lethargy, but ſtill he ſtuck faſt with his Feet in the cloggy Clay, becauſe the God of ordinances was not in them: He had only got the Mantle of Elijah (in his Tabernacle-Worſhip,) but he ſtill for theſe Ten Months time, wanted the Lord God of that Mantle of Elijah, which Eliſha pray'd for, 2 King. 2.14. Even then God out of meer Commiſeration and Free Grace to David, makes uſe of Extraordinary means to bring him out of this Horrible Pit and Miry Clay, as David acknowledges, Pſal. 40.2.
N. B This was to teach us, That as no Man can awaken himſelf out of a Dead Sleep, ſo the beſt of men may fall when they will, but they cannot riſe when they will, untill the Lord lent him his Holy Hand to help him, and to do for him, what Ebedmelech did for Jeremy, to draw him up with the Cords of Mercy out of a Miry Dungeon, Jer. 38.6, 12, 13.
The Second Remark is, Nathan is the Ebedmelech to David: This Nathan had been ſent by the Lord to David with Glad Tidings, about filling David's Houſe with variety of Sweet Cordials and Comforts, Chap. 7.4, to 17. And now the Lord ſends him here with Sad Tidings, about filling his Family with variety of ſore confuſions. The former was the fruit of his Integrity, becauſe he was a Man after God's own Heart, 1 Sam. 13.14. And had reſpect unto all God's precepts, Pſal. 119.6. yea and becauſe it was in his Heart to build God an Houſe, therefore God would build an Houſe for him, 2 Sam. 7.11. 1 King. 8.18. 1 Chron. 17.10. But this latter was the fruit of his Apoſtaſy and Back-ſliding from God and Godlineſs. David's dangerous Down-fall had many manifeſt Gradations, each lower than the other, as
N. B. Note well. Mark Firſt, He began with Eaſe and Idleneſs, unbeſeeming a King.
Mark Secondly, He falls into Luſt and Wantonneſs, which Fire being not carefully quenched, Flamed forth into the Act of Adultery.
Mark Thirdly, This Act hardens his Heart, ſo that all his care now was to hid… his Sin, and to avoid the ſhame. In order hereunto he makes Ʋriah Drunk, to fluſh him with Deſires of Doing with his Wife, that David's Doing ſo might not be diſcerned.
Mark Fourthly, When this Project would not proſper, Ʋriah muſt be Murderd in a Treacherous manner.
Mark Fifthly, Joab his General muſt be involved into the Guilt of the Murder.
Mark Sixthly, And rather than this Murder ſhould be omitted, the very Ammonites ſhall be encouraged with a Conqueſt, and ſome brave Souldiers of his own Army be killed for company, and ſent into another World.
Mark Seventhly, David's dreadful deſcent into Sin from one degree to another, did ſo hoofe and harden his Heart through the deceitfulneſs of Sin, Heb. 3.13. that he lay in this Spiritual Lethargy of Impenitency for three quarters of a Year and upwards; untill the Lord out of tender compaſſion towards him, was graciouſly pleaſed to ſend Nathan to awaken him, and to make him feel the Bruiſes of his foul fall, &c.
N. B. Oh! then what need have we all to Pray, [Lord lead us not into Temptation?] or if ſo, then [Lord leave us not in Temptation, but lead us out of Temptation.] Godly David when left of God doth worſe than wicked Ahab, who only Coveted his Neighbour's Vineyard, but David coveted the Wife, yea even the Life of his moſt Valiant and Renowned Worthy; and for no fault in him, but only becauſe he would not be drawn from his honeſt ſimplicity, to ſerve for palliating David's Adultery.
The Third Remark is, Nathan is ſent of God to rouze David out of this Deep Sleep, who moſt prudently introduceth his Divine Reproof with a pleaſant Parable, v. 2, 3, 4. after the manner of Antient Times, and thoſe Eaſtern Countries: Becauſe men that are awakened haſtily out of a Deep and Sweet Sleep, are apt to brawl at their beſt Friends for doing ſo; therefore Nathan falls not foul upon David, upbraiding him with reproachful Names of an Adulterer and a Murderer, but in the wiſdom of God dips his Nail of Reproof in the Oyl of a ſmoothing Apologue, that it might drive the better, and deeper.
N. B. David himſelf was a Prophet, yet needs he Nathan the Prophet to be ſent to him, as one Phyſician to another: But 'tis [Sanus ad aegrotum] (as Chryſoſtom ſaith) the Sound to the Sick: Nathan takes David when alone in his Cloſet, retired from his Courtiers, and fetcheth about this form of Speech (as the Wiſe Woman of Tekoah did, chap. 14.20.) In which Parable he firſt fiſheth out of David, what the Law was, and then forceth David to give ſentence againſt himſelf, v. 5, 6. Nathan dreſſeth up his diſcourſe in another perſon, as if the relation had been real.
N. B. Men uſually favour themſelves too much, when they are Chancellours in their own cauſe, and meaſure all things by their own byaſſed Minds: As the Patriarch Judah was partial in his ſentence, [Let her be Burnt] Gen. 38.24. until himſelf was concerned, and then comes he off with [She hath been more Righteous than I,] v. 26. Little did David dream, that He was the Man in the Parable. He could allow himſelf another Man's Wife, yet Judge another Man to Death for taking away a poor Man's Lamb, while David imagined it the offence of another, and not his own; Oh how is he tranſported with paſſion: He can be more ſevere than God himſelf, for God's Law only required, a restoring fourfold, Exod. 22.1. But David dooms this Thief in the Parable not only to do that, but to Die too: While David was indulgent to himſelf, He was moſt ſevere to others, as to the Ammonites after, v. 31.
N. B. That inhumanity in putting the conquered Ammonites to ſuch terrible tortures was in the time of his Impenitency.
The Fourth Remark is, Nathan applies all the parts of the parable to point out David's perſon, when he had made his own Tongue a lance (as Auſtin ſaith) to rip up and heal his own Heart, and ſo became ſelf condemned, Tit. 2.11. ſaying, [Thou art the Man.] Narratur fabula de te, as the offence committed, (ſo heinous in thy Eyes) is thine own, ſo the Sentence thou haſt denounced with ſo much ſeverity, ſhould be thine own alſo. Hereupon he reckons up the great favours God had done to David, v. 7, 8. And the Grievous Sins that David had committed againſt God, ver. 9. Wherein Mark,
Firſt, David was the Rich Man that had many Wives, ſo under no need of ſtealing poor Ʋriah's Cade-Lamb, as it was not want but wantonneſs, no ſmall Aggravation; So was it the greater injury to Ʋriah to be robb'd of his only Jewel: And the more kind Ʋriah had been to his own Ewe-Lamb, Bathſheba, the greater was her diſloyalty to ſo Loving an Husband, in proſtituting her Body to David's Luſt.
Mark Secondly the Traveller whom David Feaſted in his Debauching of Bathſheba, ſome ſay was the Devil, who is a true Trudge over, even over the whole World, Job 1.7. 1 Pet. 5.8. but others better ſay, It was Fleſhly Luſt, which yet was the Devil's Meſſenger with a Mandate to David, that he might ſatiate himſelf with ſtoln pleaſure, &c. This Carnal Concupiſcence was indeed but a Traveller to David, but a Stranger, and not a Home-dweller with him.
N. B. This ought alſo to be our Care and Conſcience, that though a Temptation make its own entrance, when the Doors of our Hearts are not carefully kept that againſt it, yet may we not bid it welcome, or make it any kind Entertainment. We may not give it any voluntary Lodging, Jer. 4.14. Much leſs Feaſt it, &c.
Mark Thirdly, Doth David think (ſaith Nathan) that God hath given thee ſo many great benefits, that he might Hire thee to be wicked, and to break his Commandments againſt Adultery and Murder. Thou haſt given a moſt wretched reward to thy Worthy Ʋriah that Man of Gallantry, who had ventured his Life for thy ſake, and would have laid down his Life for thy ſafeguard, yet haſt thou baſely ſlain him with the Sword of the Ammonites, who will Revile Religion and its God, for his giving Iſrael no better ſucceſs, &c.
The Fifth Remark is, Nathan's denouncing a Divine Retaliation to David, v. 10, 11, 12. God loves the Law of Requital, and oft returns like for like, that Sinners may in legible Characters read their ſin upon their puniſhment: As David had now fill'd his Family Family with the like evils in a way of ſuffering or puniſhing.
Mark Firſt, The Sword ſhall never depart from thy houſe ſo long as David lived, for his ſlaying that Honeſt Man Ʋriah with the Sword of Ammon, and how was this Divine Threatning accompliſh'd, when the Sword was ſheathed in the bowels of three of David's Sons, Amnon, Abſalom, and Adonijah, &c.
Mark Secondly, Tho' God ſay [I will raiſe up evil againſt thee out of thine houſe] in his Sons irregular and unnatural as well as irreligious actings, (enough to break the good Old Father's heart) yet all this makes not God the Author of their ſins; Peter Martyr ſaith, the ſame action ſeems to be aſcribed both to God and to Abſalom, to the latter as a ſin, but as a puniſhment it may pertain to God, for ſo 'tis not a ſin, but a part of God's Juſtice and Judgment.
N. B. Nor doth this excuſe the Sinner who ſins for another end, to gratifie his own luſts, and from his own proper malignity which God inſtils not into him, tho' God governs the ſinner's actions to his own glorious ends; thus God is ſaid to create evil, Iſa. 45.7. and there is no evil in the City which the Lord hath not done, Amos 3.6. that is not as Sins, but as puniſhments, the natural power of acting ſin is indeed from God, for in him we live, move, and have our being, Acts 17.28. but the foreign, the diſorder and malignity of the action cannot come from God, who is the Supreme good but from the Agent himſelf; as the Rider maketh his Horſe go, but the Horſe's halting is from himſelf; and tho' the providence of God hath no hand in acting the ſin it ſelf, yet it hath in the ordering and diſpoſing of it, as in the ſelling of Joſeph to keep much people alive, Gen. 50.20. and in the betraying and crucifying of Chriſt to be a means of man's Redemption, Acts 2.23. and 4.27, 28.
Mark Thirdly, As God Retaliates, ſo he commenſurates puniſhing one ſin with another, not by infuſing of ſinful corruption, but by an active permiſſion, leaving men to their own unbridled luſts and inordinate affections, Pſal. 81.12. neither reſtraining them by his grace, nor by his providence: So Objects of ſin being preſented, they are enſnared and fall into perdition, which is the greateſt puniſhment God inflicts upon wicked Men in this life, and that which David himſelf imprecateth againſt his incorrigible Enemies, [Lord add iniquity unto their iniquity, &c.] Pſal. 69.27. yet this act of God in Abſolom and others, is not any act of allowance, but an act of ſufferance only.
Mark Fourthly, The folly of ſinners to put their ſins in a ſecret place (as 'tis ſaid Deut. 27.15.) in order to hide them, for God will detect them, and men ſhall deteſt them alſo; there is nothing covered, but it ſhall he revealed, &c. Mat. 10.26. ſometimes here [Some mens ſins are open before hand, &c.] 1 Tim. 5.24. but however, hereafter, when every Man's faults ſhall be written in his forehead, and it ſhall be ſaid [Behold the man, and behold his works.] David did ſin ſecretly, but God writes his ſin upon his puniſhment openly, even in the ſight of the Sun; for his Son Abſalom abuſed David's Concubines upon the houſe top, Chap. 16.22.
N. B. And probably upon that ſame Terrace from whence his Father had firſt looked, liked, and luſted after Bathſheba.
The Second Part is the effects of Nathan's Divine Diſcourſe to David, namely David's Repentance after it, &c.
Remarks upon it are,
Firſt, Oh what a ſignal and ſingular privilege it is, when God gives us the Ministry of his word, and what a wonderful bleſſing from Heaven accompanieth it. David knew he had ſinned, he did read the Holy Scriptures, and attended Tabernacle Worſhip for ten months together, yet was not all this time at all moved or removed out of his Spiritual Lethargy, until God ſent this Prophet to preach this rouzing Sermon to him, then was David's Conſcience awakened out of its deep ſleep, and then cometh he to make an ingenuous Confeſſion of his ſecret ſin, which he had hitherto wickedly cover'd and concealed, v. 13.
The Second Remark is, Such was the dignity and uſefulneſs of Nathan's Miniſtry to David, that it cauſed him to cry [Peccavi] when the bare reading of the Law for ſo long a time had not done ſo; the like effect had Samuel's Miniſtry upon Saul, who cryed alſo [I have ſinned, &c.] 1 Sam. 15.24. and again [I have ſinned] v. 30. the ſame words with David's here.
N. B. But with a vaſt difference; Saul confeſſed his ſin more copiouſly than David, but leſs cordially: Saul's Confeſſion was more full and large in words, yet was not ſo effectual and acceptable, becauſe it was done in Hypocriſie, and not from any true Penitency, being one that was rejected of God; he indeed made a Confeſſion of ſin, but it was not joyned with confuſion of ſin: 'tis only thoſe that confeſs and forſake too, who find mercy, Prov. 28.13. whereas David's Confeſſion was but a ſhort word, yet full of ſincerity and ſorrow, Curae leves loquuntur, Ingentes ſtupent.
N. B. Saul's ſorrow was light, becauſe unſound, and therefore was the more loquacious: but David's grief was ſo great, that his mouth was too narrow to utter what was owrking in his heart; but ſo ſoon as his ſad heart (ready to break for want of a vent) was a little disburthened, he enlargeth much upon his ſhort word here, in his purpoſely penning the Fifty Firſt Pſalm; wherein, and in the Title of it, he freely ſhames himſelf, and doth publick Pennance (as it were) in a white ſheet before all the World, for that ſin he had ſo induſtriouſly concealed.
The Third Remark is, The Remiſſion of David's ſin upon his real Repentance [The Lord hath put away thy ſin, thou ſhalt not dye] v. 13. where,
Mark Firſt, Saul's Repentance met with no ſuch Remiſſion, for he bewail'd only the puniſhment, but not the guilt or the filth of his ſin, and therefore comes off only with [yet honour me before the People] but holy David who was beloved of God, and in the ſtate of Grace, cries here [I have ſinned againſt the Lord] in my Adultery and murther, and [againſt thee, even thee, Lord, only have I ſinned] Pſal. 51.4. tho' the Treſpaſs was againſt Ʋriah, yet the Tranſgreſſion was againſt the Lord, this was his grief.
Mark Secondly, The Learned generally do Tranſlate the Hebrew word [Hagnebor] tranſtulit, tranſire fecit a te, the Lord hath tranſlated thy ſin from thee, and made it to paſs over thee, to which our bleſſed Bradford the (Marian Martyr) adds this Tranſlation [The Lord hath Tranſlated thy ſin upon Chriſt's back] the Lord hath cauſed thy ſin to paſs over from thee to Chriſt, the Lord lays our iniquities upon him, Iſa. 53.6. and will not impute thy ſin to thee, but to him thy ſurety, Rom. 4.8. Heb. 7.22. upon whoſe back all our ſins do meet, &c.
Mark Thirdly, When David was deceived with Nathan's Aenigmatical Diſcourſe in the Parable of the Cade Lamb, &c. and denounced unwittingly this ſevere Sentence againſt himſelf [The Man that hath done it ſhall ſurely die] v. 5. this was the Voice of the Law, awarding Death to Sin, Rom. 6.23. Gal. 3.10, &c. Thus this Wage was awarded as Saul's doom for his ſervice; who, as he ran out his Life in Hypocriſie, ſo Dyed he like a Fool at laſt: But this word here to David [Thou ſhalt not dye] is the Voice of the Goſpel awarding Life to Repentance for ſin, and believing in Chriſt, Acts 2.38, 39, 40. & 16.31. & 20, 21, &c. This was David's doom for his comfort, thy ſurety dieth for thee, thou ſhalt not dye.
Mark Fourthly, The Parity and Diſparity of Saul's and David's Doom, as is wittily yet wiſely obſerved by Bernard. As to the Parity or Congruity, they were both Kings and ſinned, both were warned by Prophets, both Repented, both Confeſſed, and both were Anſwered: The words of both their Confeſſions were alike to the Prophet [I have ſinned] and both their Anſwers were alike in part from the Prophet, [Dominus tranſtulit, the Lord hath taken away] was the Anſwer to them both; but now behold the Diſparity, and the vaſt difference betwixt thoſe two Anſwers both in words and matter; for
Firſt, David tho' he had but a ſingle [Tranſtulit] yet it was [Dominus Tranſtulit Peccatum] the Lord hath taken away thy ſin; but
Secondly, Saul, tho' he had a double Tranſtulit or Tranſlation, yet were they both ſad ones, and a Curſe with both of them, as (1.) The Lord hath taken away thy Kingdom from thee, 1 Sam. 15.26. And (2.) The Lord hath taken away his Spirit from thee, 1 Sam. 16.14. and this latter Tranſlation was worſe than the former, &c.
The Fourth Remark is, Notwithſtanding this remiſſion of David's ſin, yet this excuſed him not from temporal puniſhment, v. 14. tho' the Lord was a God that forgave David, yet would he take vengeance of his ſcandalous practices, Pſal. 99.8. God forgave him the guilt of his ſin, and the Eternal Puniſhment due to it, yea and that temporal death which David had denounced againſt himſelf, v. 5. and which he now feared, tho' as King he was above the laſh of the Law, and next to him was his Queen Bathſheba alſo; yet he well knew that an offended God could puniſh them both, whom the Magiſtrates could not come at, ſo God had threatned, Levit. 26.14, 15, &c.
And tho' God doth Pardon Eternally, yet may he puniſh Temporally, both for the vindication of his own Juſtice from partiality in pardoning a more heinous Act in David than was found in Saul's life, yet rejected; Yea, and for the vindication of Religion too, as if it were nothing but a form of profeſſion without the power of Piety.
Mark Firſt, The Commination of this Temporal Puniſhment, [The Child begot in Adultery ſhall dye, becauſe thou haſt cauſed the Enemies of God to blaſpheme.] That is rendred as the reaſon: Not only the Ammonites and Pagans, but alſo the Prophane among God's People will lay reproach upon Religion, and rail againſt the Lord, as if he were the Author or at leaſt the Abettor of ſuch impious acts, for his pardoning (or at leaſt conniving at) greater Crimes in David whom he had preferred to be King, yet puniſhing leſſer ſins in Saul whom he had rejected from his Kingdom.
N. B. This implies, that tho' David took ſo much care to colour and cover his ſin, yet all would not do, it got wind among others both at home and abroad, either from his over-haſty-Marriage with Bathſheba, or from the ſudden ſwelling of her Womb, or from the blabbing of Servants, or from the ſlaughter of Ʋriah; ſuch ſurmiſes at leaſt aroſe, as did occaſion ſome Blaſphenies which were not bearable, Rom. 2.24. 'tis call'd [Chillul Haſhem] Iſa. 52.5. Ezek. 36.20.23, a great evil.
Mark Secondly, The Execution of this puniſhment upon his Child [The Lord ſtrake it, &c.] v. 15. 'twas ſo ſick that David deſpair'd of its recovery by any natural means, therefore makes he uſe of Spiritual Remedies, as Faſting and Prayer, with foreign; Humicubatio, laying all night upon the Earth, v. 16. in which time (ſome ſay) he penn'd that Penetential Pſalm, the fifty firſt, which he after publiſhed.
However, this is certain, that he had now got good aſſurance of the pardon of his own ſin, inſomuch as he taketh that holy boldneſs to ſue and ſupplicate unto the Lord for his ſick Child, which duty he knew was the beſt lever at a dead lift, winging his devotion with due humiliation, &c.
Mark Thirdly, His faithful Servants (the Courtiers) came to comfort him in his Mourning, but he refuſed to be comforted, v. 17.
N. B. Tho' all this time he was doing contrary to the revealed Will of God [The Child ſhall ſurely dye, v. 14. yet did David well, as Judas ſerved the ſecret will of God, yet did ill. David knew not that it was God's abſolute will, it might be conditional only, like that to Abraham [Slay thy Son, &c.]
Mark Fourthly, The Child dyed upon the ſeventh day after its birth, v. 18. ſo dyed without Circumciſion, yet was ſaved, v. 23. Gratia non eſt alligata Symbolis, Grace is not tyed to outward Signs; 'tis not the want but the contempt of them (ſaith St. Ambroſe) that is dangerous, when they may be had, yet careleſly neglected, for which Moſes narrowly eſcaped, Exod. 4.24.
Mark Fifthly, When David underſtood by his Servants whiſpering, that God's will was declared in the Child's death, he gives over praying, knowing better than the Romiſh Church (which prays for Souls departed) that it was both ineffectual and ſinful; this alſo makes againſt their limbus infantum, whereof Pelagius (ſaith Peter Martyr) was the firſt Inventor.
Then David aroſe, v. 19. he waſhed himſelf from his legal Pollutions, Numb. 19.14. then went into God's Tabernacle, v. 20. and there thanked a taking as well as a giving God, Job 1.21. & 2.10. Saying the Will of the Lord be done, Acts 21.14. preferring God's Worſhip before his neceſſary food, Job 23.12.
Mark Sixthly, David's turning ſo ſuddenly his ſorrow into ſatisfaction, was a Riddle to his Courtiers, which he reſolveth to them, v. 21, 22, 23. ſaying [while I prayed, I knew not but God might be gracious to me in the Child's life, &c.
N. B. Whereas no doubt but God was more gracious to David in the death of the Child, which, had it lived, he could never have looked upon without grief and ſhame. So that God croſſed him with a Bleſſing, as oft he doth us: Deus dat Iratus, quod negat propitius, God grants when angry, what he denies when pleaſed.
N. B. It ſeems the Lord in anſwer to David's prayers dropped down ſome aſſureance that his Child was ſaved, and therefore he ſaith [I muſt go to him, not only with my Body into the Grave, but alſo with my Soul into Heaven, &c.]
Mark Seventhly, The mitigation of David's puniſhment, v. 24, 25. wherein,
Firſt, He comforted Bathſheba with the comforts wherewith God had comforted him, 2 Cor. 1.4. to wit, by telling her that the Child was ſaved.
Secondly, Moreover God comforted David by making up his loſs of a dead Child, with the birth of a Wiſe Solomon, born of Bathſheba, of whom David had all his Beſt Sons, becauſe they were the fruit of their Parents ſolemn humiliation.
Thirdly, Nathan who was ſent to humble David, is now ſent to comfort him, and to become Tutor to Solomon, who muſt live, tho' that in Adultery did dye; now David ſignifying only beloved, he hath a Son Jedediah, ſignifying the beloved of the Lord.
The laſt Remark upon this twelfth Chapter is the taking of Rabbah, the Metropolis of the Ammonites, from v. 26. to the end: Firſt, in part, then the whole, &c.
Mark Firſt, Here Joab had laid cloſe Siege to this ſtrong City about Twelve months, and now had taken that part of the City where the Royal Palace ſtood, the place of the King's reſidence, which was ſurrounded with water both for defence and for delight, the whole City probably was ſupplied by Conduit-pipes from hence, which therefore Joab the General took care to cut off, v. 26, 27.
Mark Secondly, When General Joab ſaw the City could not long hold out now for want of water, he ſends for David in all haſte, that he might have the glory of the Victory, v. 28, 29. This was a moſt generous act of General Joab. In other of his Conqueſts he Conquered others only, but in this act he Conquered himſelf, to let the honour of all redound to David, who had by his ſin retarded his ſucceſs for ſo many Months.
N. B. Learn we from Joab theſe two good Leſſons; the firſt is, when in our Spiritual Warfare we would Conquer any Corruption, we muſt cut off thoſe Conduit-pipes of water that keep them alive, &c. The ſecond is, when through Grace we have Conquered any Corruption, and mortified it by the Spirit, Rom. 8.13. let Chriſt our Spiritual David have the whole glory of the Conqueſt, as the Diſciples did, Acts 3.12, 16.
Mark Thirdly, David haſtens with an Additional Army, having now (as ſome ſuppoſe) made his peace with God (whereas while he lay in his ſin, he durſt not look an Enemy in the face) takes the City, and the King's Crown from off his head, which weighed a Talent of Gold, &c. and ſetteth it upon his own head, v. 30.
N. B. Yet the Crown of Glory (laid up for David now reconciled to God) is far more weighty, 2 Cor. 4.17. and enambled with more precious Pearls.
Mark Fourthly, He put the People to moſt barbarous torments for abuſing his Embaſſadors, v. 31. whom he tore in pieces with Saws and Harrows, or burnt them in the Furnace of Moloch, where they had burnt their own Children.
This Cruelty makes that Opinion more probable, that David had not yet recover'd his mild temper, and former tenderneſs toward Saul and others; his heart was yet hardened with impenitency, and he had not yet recovered the Spirit of Grace, which would have taught him more Mercy and Moderation; ſo there is a tranſpoſition of the Story, &c.
N. B. If the Ammonites were ſo ſeverely puniſhed for abuſing David's Embaſſadors, Oh what ſeverity may they expect that abuſe the Embaſſadors of Chriſt, 2 Cor. 5.20. God will ſtrike through their loynes, Deut. 33.11. never any ſuch proſpered, Job. 9.4, &c.