The Throne of David, Treatise · Section 27
II SAM: Chap: 12. from the 1. verſe to the 13.
IN the preceding Chapter was the Tragicall hiſtory of Davids fall, to be evited and fled, and in this Chapter is the happy hiſtory of Davids riſing by repentance to be imitated and followed. This Chapter had theſe parts. 1. The Lords commiſſion to David by his Prophet Nathan, to the 13. verſ. 2. Davids penitent confeſſion, and Nathans abſolution of him in the name of the Lord, from his ſinne: howſoever becauſe by his uncleane fact, he had given occaſion to the enemies of the Lord to blaſpheme, the Child that was borne to him ſhould die, verſ. 13, & 14. 3. The ſickneſs and death of the Child, as Nathan had foretold, with his deportment in the time of the Childs ſickneſs and after the death thereof: together with the reaſons thereof, which he gives to the Elders of his houſe. 4. From the 24. verſ. to the 26. Davids comforting of his wife Bathſheba, concerning the Child that was dead, and the Lords giving unto him another ſonne by her, who was beloved of God, whoſe name was Jedidiah, by direction from God to Nathan, and by Nathan to David. And 5. Davids taking in of Rabbah of the Ammonites, and the tortering of the people thereof, and all other their Cities: and then his victorious returne to Jeruſalem, From the 26. verſ. to the end.
Firſt then we ſee that the firſt actor in Davids repentance is God his commiſſion to Nathan, and not that David ſeeks to God firſt, by any act of his free will: but God by his preventing grace ſeeks David, who had gone aſtray like a loſt ſheep, and followes him with tender mercy to reclame him, and bring him back againe, therefore faies Gods people, Lam. 5. 21. Turne thou us unto thee, O Lord, and we ſhall be turned. Next, the Lord doth this not immediatly, but by the Miniſtry of his Prophet Nathan, with which he did concurre by the ſecret operation of his ſpirit, and converting grace: which is his uſuall dealing in reclaiming of ſinners, whereby he gives repentance: as we ſee, Act. 2. 37. And begets faith in their hearts, Rom. 10. 17. The impulſive cauſe of this, next to the forenamed efficient and inſtrumentall, is Gods free love, Hoſ. 14. 4. Without, yea, againſt Davids deſerving: and the finall is, the glory of the riches of Gods mercy, and Davids ſalvation whom he takes (as David did the ſheep out of the Jawes of the Lyon) ſo he out of the power and pawes of the divell.
The cauſe alſo wherefore the Lord did not ſend and admoniſh David ſooner, and before he did fall. Is, 1. That he would let him have a proof of his own naturall corruption, and ſee how ſoone and fouly he would fall, being left to himſelfe: and not being aſſiſted by his ſpeciall grace; that ſo he might ever walk humbly, watch carefully, and pray for grace more earneſtly. 2. That others might with the greater feare and trembling work out their own ſalvation: conſidering how ſo great a Cedar ſell, they being but low ſhrubs. 3. That the greater glory and riches of his grace and mercy might appeare, in his converſion and pardon: tha… ſo none may diſpaire, either of pardon to themſelves if they repent, or of the converſion of others in Gods own time.
In this coming of Nathan to David, and excepting ſo perilous a commiſſion, to ſo great a King, with a ſharp accuſation, reprehenſion; and commination, as we ſee his laudable and greater obedience to God. So likewiſe we ſee. 1. His prudence in the forming of his accuſation and rebuke: the ſcope whereof was to make David out of his own mouth to pronounce ſentence againſt himſelfe, therefore he propones it by way of parable. 2. We ſee his dexterity in the amplification. 3. His courage and boldneſs in the application. And 5. His fidelity in the denunciation.
In this parable which he uſes, David is compared with the rich man, and his many wives and concubines, to his many flocks and herds, and Ʋriah is compared to the poore man and the ew-lamb to Bethſhebah: and the traveller is Davids luſt that entered into his heart, for ſatisfying whereof, he would not take one of his own wives or concubines, but the wi…e of Ʋriah. To this generall as it was proponed, David anſwers with an oath, that he is worthy to die and reſtore the fourfold of the Lamb, according to the Law, Exod. 22. 1. Who had done this thing. Whereupon the Prophet makes a plaine application, ſaying, Thou art the man, and ſo makes David to have pronounced juſt judgment againſt himſelfe. The major of the argument he takes from David himſelfe. thou ſaies, that ſuch a wicked and mercileſs offender ſhould die, But thou art the man, therefore thou ſhouldeſt die. Hereafter he aggravates Davids ſinne by many amplifications. 1. From the argument of ingratitude, in repetition of Gods benefits, formerly beſtowed upon him: and his readineſs to have beſtowed more. 2. After this he ſets down the root of the ſinne to be the contempt of God and his Word: which he amplifies by the repetition, and particular accuſation of David of theſe crimes. 1. That he had killed Ʋriah with the ſword. 2. Had taken his wife to be his. And 3. That he had killed Ʋriah with the ſword of the Children of Ammon, the common enemy of the Lords people, and made them to be the inſtruments of his cruelty, and not having pitty on his own faithfull ſubject. Whereupon he ſubjoynes the denunciation of the Lords puniſhing his ſinne by lex talionis, relative both to his ſinnes of cruelty againſt Ʋriah, as alſo his ſinne of uncleanneſs with Bethſheba, according to his threatning, Deut. 28. 30. And as ſad experience in the perſon, and actions of Abſolon afterwards proved: whereunto he addes this aggravating of the puniſhment, that what David did, he did it ſecretly in ſinning: but what God ſhould do, it ſhould be openly in the puniſhing.
OBSERVATIONS.
1. IN this hiſtory of Davids riſing by repentance after his fall, we ſee the difference between the Godly and the wicked, they fall, but by grace they riſe again: but the wicked they fall, and lye ſtill in impenitency and careleſs ſecurity, to their own deſtruction: as we ſee in the examples of Cain, the firſt world, Sodome, Pharaoh, the obſtinate Jewes, Herode, and others.
2. Verſ. 1. In the Lords ſending Nathan to David ſleeping in ſecurity, we ſee the Lords preventing mercy, whereby like that ſheapherd that left the 99. and went to ſeek the …rayed ſheep, ſo likewiſe he ſeeks us firſt, and turnes to us before we can turne to him: as we ſee in his calling of Abraham out of Ʋz from Idolatry, Mathew from receit of cuſtome, Zaccheus from an forged ca…iller, and Paul from a perſecutor. And that as our Saviour ſaies to the obſtinate Jewes, How faine would I have gathered you as a Henne doth her Chickens under her wings, but yee would not. So how faine the Lord is to reclaime ſinners.
3. In the work of Davids converſion, inſtrumentally by the Miniſtry of Nathan, and efficatiouſly by the concurrance and cooperation of Gods ſpirit: we ſee that the Miniſtry of the Word, is the ordinary meanes, by which the Lord will have men converted from ſinne and damnation, to righteouſneſs and ſalvation: ſo that it is a great bleſſing where men injoy theſe meanes, and profit thereby: as it is a great curſe and puniſhment, when either the Lord removes the candleſtick thereof out of his place, as he threatned Epheſus, Rev. 2. 5. Or where the Miniſtry of the Word is contemned: as we ſee, 2 Chron. laſt, 15. 16. Or where it is unprofitable, as Jer. 8. 6. and 20. 8.
4. With the externall Miniſtry of the Word and meanes of converſion, we ſhould earneſtly beſeech God to concurre with the operation of his bleſſed ſpirit to make the ſame powerfull, and thereby to work in our hearts repentance and faith, elſe as Peter fiſhed all night and caught nothing till Chriſt came: ſo Peter may preach and not prevaile, till the hearts of his hearers be pricked by him who opened the heard of Lydia, while Paul did preach, Act. 16. 14. For Paul may plant and Apollos water, but God only giveth the increaſe. And Nathan here might carry the Lords meſſage of Davids eare, but God only could thereby work upon … heart, ….
5. It is ſaid here, that the Lord ſent Nathan to David, where we obſerve the duty of all faithfull Miniſters of Gods Word, not to runne unſent, or ruſh into that ſacred calling (as many do) untill they be ſent, and have the warrant both of an inward calling, and ſufficient furniture of gifts and grace, as Aholiab and Bezaleel with skill, were fitted for building of the Tabernacle, Exod. 31. 6. As alſo a lawfull outward call from the Church and the people of God over whom they are to be ſet.
6. In Nathans coming to David, and delivering of his meſſage as he did, (though it would have ſeemed dangerou…) as the Baptiſts proved to Herode, and Eliah's to Ahab, we may behold many ſingular vertues requiſite in the Miniſters of Gods Word. As 1. Obedience to the Lords call, though the burthen of the Miniſtry, and charge of ſoules, may ſeem juſtly formidable to Angels, let be weak men. 2. Wiſdome in the diſcharge of their meſſage, and in doing that which may beſt faſten a conviction on the conſcience of ſinners, and bring them to a ſight of their ſinne. 3. After generall doctrine to bring in the ſame to particular application, as the Chirurgian after the making of the plaiſter, doth apply the ſame to the ſore. 4. Courage and fidelity, not only in the rebuking of ſinne, though in the greateſt without partiality, but in denouncing Gods judgments againſt every ſort of ſinne, whereof they have warrant in the threatnings that are contained in the Word of God. 5. (As we ſee, verſ. 13.) where they ſee evidence of repentance, and humble confeſſion to be as ready to comfort, as before to have rebuked and threatned, imitating herein Pauls direction, 2 Cor. 2. 7. And our Saviours practiſe Who would not brake a bruiſed reed, nor quench a ſmoaking flax.
7. Verſ. 5. It is ſaid that Davids anger was greatly kindled againſt the man, of whom Nathan ſpake in the parable, who had done ſuch wrong to his poore neighbour: and declares that he ſhould be puniſhed according to the Law. Which ſhewes that it is a good part in a magiſtrate to be angry at ſinne, and the committing thereof, as Moſes was at the peoples Idolatry while he was in Mount Sinai. Though otherwiſe the meekeſt man on the earth, and to puniſh the ſame according to the Law: and as our Saviour alſo was angry, at the abuſing of his Fathers houſe, and making it a donne of theeves, and therefore overturned the Tables of the m…ny cha…gers, and with whip-cords drove theſe abuſers out of the Temple.
8. David is ſevere in judging, and cenſuring another, whereof in the application of the parable, verſ. 7. He is only guilty himſelfe, which ſhewes that oftimes men are like the Phariſe's, who were clear-ſighted to ſpye the mote in their neighbours eye, but blind in ſpying the beame that was in their own, or like Judah, Gen. 38. 24. Who gave out a ſevere ſentence againſt Tamar for his whoredome, when he thought that it had been with another, till he heard and knew thereafter that it was with himſelfe: which ſhewes the deceitfulneſs of the heart of men, our own ſelf-love, and hypocriſie, who ſhould rather ſearch themſelves, and their own ſtuffe what is in them, and to judge themſelves, that they might not be judged: (Omni enim vitio debet carere, qui in alterum paratus eſt dicere,) rather than to be ſevere juſtitiers in others, of the very crimes whereof they are guilty themſelves.
9. Verſ. 7. Where Nathan ſaies, Thou art the man. We ſee that particular application is neceſſary, when men are not moved or touched with generalls, ſo that the ſame be done wiſely for the good of a ſinner his converſion, and not out of humour or malice againſt the perſon: but out of love to the man, and only hatered to his vice, which would be his ſelf-deſtroyer: and ſuch prudent rebukes, ſeaſonable given, and particular applications, are like medicinall potions, or wholeſome corraſives, neceſſary for ſpirituall health: though to fleſh and blood, bitter and ſharp: and muſt be ſometimes applyed as the caſe requires by their ſoules Phyſitian, as we ſee here in Nathan the Baptiſt, and Ezek. 33. 6, 7. And which is a part of the cutting the Word a right, 2 Tim. 3. 16. And the very life of doctrine.
10. In Nathans rehearſall of the Lords benefits to David, we are taught what uſe we ſhould make of the benefits which the Lord beſtoweth upon us: towit, we ſhould not only remember them continually as we ſee, Pſal. 103, 2. And chiefly his ſpirituall benefits, as there: but likewiſe they ſhould be to us, like ſo many love-cords, to bind us to his obedience, which is the only true and reall evidence of our thankfulneſs for them.
11. Verſ. 9. Nathan ſhewes to David, that by his ſinne he had deſpiſed the commandment of the Lord, whereby he ſhewes what is the very root of ſinne: towit, the deſpiſing of the Lords commandments. Which if men did regard as they ought, conſidering whoſe commandments they are▪ even his, who has power both of ſoule and body, to caſt both in hell fire: and to the obedience whereof they are bound by ſo many tyes: they would not deſpiſe, nor break them as they do; eſpecially ſeeing by deſpiſing of them, they deſpiſe alſo the Lord himſelfe: as we ſee, verſ. 10. and how high a crime this is, a worme of the earth, to deſpiſe the God of heaven, any one may judge, and what the ſame deſerves, and yet ſinners are ſo blind, and misbelieving, that if this were laid to their charge, that they are deſpiſers of God, none would confeſs the ſame.
12. Nathan likewiſe tells David in the aggravating of his ſin, that he was not only ungratefull, & a deſpiſer of Gods commandment, but a bold tranſgreſſour, in doing this evill in Gods ſight; this being the blind boldneſs of all other ſinners and wicked men: even when they commit ſinne ſecretly, as Nathan ſaies to David, verſ. 12. Yet they do it in the ſight of God, whoſe all-ſeeing eye beholdeth them, and all-reaching hand ſhall find them out, and what boldneſs, yea deſperation, dacity would this be thought, for a theefe to ſteale, even in the ſight of the judge? but hence is it, that men ſinne ſo ſecurely, becauſe they think God to be like the Idols who have eyes, and ſee not, or that he is not all-ſeeing, and when they ſinne, that they are doing evill in his ſight.
13. Nathan alſo layeth this to Davids charge, that he had killed Vriah, though it was their Ammonites that killed him: as we ſee in this ſame verſe; becauſe David had written to Joab, to ſet Vriah in the fore-front of the battle before Rabbah, and to retire from him that he might be killed, as Chap. 11. 15. Where we ſee that the deviſers, counſellours or abetters, in any ſinne or wickedneſs, or who have any hand in committing thereof directly or indirectly, or are airt or pairt (as we ſay) they are before God guilty of the deed: as we ſee alſo in Ahabs murther of Naboth, 1 King. 21. 19. Where it is ſaid, thou haſt killed, and taken poſſeſſion: though it was, by a formall proceſs of Law, and the ordinary executioners, ſo Act. 2. 22, 23.
14. Verſ. 10, 11. In Nathans denunciation of puniſhment for Davids ſinne. We ſee that ſinne draweth ever puniſhment, as we ſee in our firſt parents, firſt world, Sodome, Egypt, and infinite other examples Scripturall, and prophane hiſtories. And therefore ſinne may be compared to theſe Locuſts, Revel. 9. 7, 8. Which had mens faces, and the alluring haire of women, but Scorpion tailes, verſ. 10. With ſtings that did both hurt and torment, or like that little book, Revel. 10. 10. Which was ſweet in the mouth like hony, but bitter in the belly. Therefore let none who ſinne, dreame of impunity: how long ſuffering ſoever the Lords patience be, to ſuffer them for a while, but in the end reſolve if they eate the ſower grapes, that their teeth ſhall be ſet on edge. At fartheſt in that place, where there is weeping and wailing and gnaſhing of teeth.
15. Judgment here is denounced againſt David a King, from the Lord as the inflicter. Which ſhewes that albeit Kings and great men may eſcape puniſhment by men, in reſpect of their place and power: yet they ſhall not eſcape at the hands of God, as we ſee in the examples of Pharaoh, Nebuchadnezzar, Saul, Herode, and others. A notable example we have hereof in our own Chronicles (Bachavan …. 5.) which is this. The nobility of Scotland, having conſulted to depoſe King Fer…uhard, for the deteſtable cruel…ies he had committed, by Colmanus Biſhop of Northumberland, they were diſwaded, who told them, that the puniſhment of Kings belonged to God; and that he, ere it were long would take vengeance of his wickedneſs, which accordingly came to paſs▪ for the King after a few daies being a hunting, happened to be bitten by a wolfe: and falling in a fever, ſuch a putrefaction enſued in his body, that out of every part thereof, iſſued ſuch abundance of lice and vermine, which made him loathſome to all; ſo that languiſhing in this Conſumption, he ſent for Colman, to whom he expreſt his remorſe for his wicked life, and would needs be carried to the nex fields wrapped in ſackcloth, where after humble confeſſion, he was abſolved, and ſo ended his life ſhortly after his abſolution.
16. In Nathans denuncing the ſword againſt Davids houſe, and the defiling of …his Wives, as he had killed Ʋriah with the ſword, and defiled his Wife, we ſee how oftimes by Law of talion the Lord puniſhes ſinne, as he did Pharaoh, Adonibezek, and as we ſee, Job 31. 10. So that a man may read his ſinne in his puniſhment. As David might here, and as we ſee performed, Revel. 16. 6.
17. Vers 11. Whereas the Lord ſayes, I will raiſe up evill againſt thee, (meaning the evill of puniſhment) this teaches us in all puniſhments, corrections, or tryalls, as Job did, and David in the curſing of Shimei, Chap. 16. 11. To look up to the hand of God, and acknowledge that comes from him, as we ſee Gods people did, Hoſ. 6. 1. And therefore to returne to him, and humble ourſelves under his hand.
18. Whereas alſo the Lord ſayes to David, I will raiſe up evill againſt thee out of thine own houſe. We ſee that the ſaddeſt puniſhments are theſe which are domeſticke, and ſo moſt neer unto us, and affects us moſt, as David ſhewes, Chap. 16. 11. And as we ſee in Sinacherib King of Aſſyrias puniſhment, 2 King. 19. 37.
19. Vers 12. The Lord ſayes, what David did ſecretly ſhould be puniſhed publickly, which ſhewes that it is vain to commit ſinne in ſecret thereby to hide the ſame, for what is done ſecretly in ſinning ſhall be made publicke by the Juſtice of God in the puniſhing, God being thereby glorified, in the manifeſtation of his omniſcience and Juſtice, as has been ſeen in the diſcovery and puniſhment of many ſecret murthers, adulteries, inceſts, and ſuch like hatefull crimes. But ſpecially ſuch ſinnes are are hid and ſecretly committed, if they be not diſcovered and puniſhed here, in the day of the generall judgement they ſhall be diſcovered and puniſhed then, Pſal. 50. 21.