Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Samuel · Chapter 12
CHAP. XII.
BƲt the Lord sent Nathan to David, who said, There were two men in one Citie, o… V. 1.rich, and the other poore, &c. The vulgar Latine before the proposition of the parable hath it, Responde mihi judicium, but these words are neither in the Hebrew, Septuagint, nor Chaldee Paraphrase, and they are left out, saith Sallianus, in the amended Latine Copies. Josephus saith, that whilst the King was Sallianus. Iosephus.overjoyed with his new marriage and issue, the Lord appeared to Nathan in a vision by night, who comming to David next day concealed for a time the sharpe message that hee had to doe unto him, first, insinuating into him by relating somewhat touching another man, that in another the King might condemne himselfe, and so bee the more convinced of the foulenesse of his fact The time was not immediatly after the thing done, but after the birth of the child, which was, Chap. 11. 27. that is, after ten moneths. The reason why God let David to goe unreproved so long, might bee partly to shew, how out of measure sinfull even the best man is, if hee bee left unto himselfe, and partly how efficacious prophesying is, and how little all other meanes doe availe without this to bring to repentance. For David before this went on in adding sinne to sinne, and slept securely without being moved with any contrition, and yet it is not unlikely, but that hee prayed and read, and heard the Word read in this time. One must bee sent by God to reprove and convince men of their wickednesses, as the Preacher is, for how can they preach except they Note. bee sent? For the parable, whereby Nathan sought to make him condemne Rom. 10.himselfe taken from a rich man, and a poore dwelling neare unto him, the one having many sheepe and oxen, &c. the other but one Lamb onelyonly, and when a stranger came to the rich mans house, hee would not take one of his owne sheepe, but the poore mans Lamb to entertaine him: it is to be thought that this was spoken to him in private, so Martyr, although Chrysost, as hee saith, thinketh that it was spoken when his Nobles stood about him; and the Prophet began thus, because, as Theod. saith, wee behold our owne sinnes one way and another mans sinnes another way, for we give just sentence against Theodoret.others, yea we oft-times over-judge them, but when wee sinne, wee either cast away the sense of the mind altogether, or easily pardon our selves when wee see our sinne. And generally speaking by parables or similitudes is most moving, and therefore the woman of Tekoah dealt with David by parable also Note. in the case of Absolom, and Jotham, the youngest sonne of Gideon, Judg. 9. 7. 2 Sam. 14.and the Prophets and Christ himself. By the rich man was meant David, by the poor, Vriah, who was poor in comparison of him even in wives, his Lamb, wch he so much tendered, was his wife, the stranger wch came to David, was strange lust after another mans wife, wch is called a stranger, saith Chrysost. because David had not used formerly to commit the like sin: others say the devill is meant because he was cast out of heaven, and ever since remained as a stranger to that blessednes. Chrysost.Then Davids wrath was kindled, and bee sware that the man which did this, should die, and restore the Lambe fourefold. This may seeme to be unjust, because the punishment of these ought not to be death, but fourfold restitution. To this Martyr answereth, V. 5, 6. Exod. 22. 1. Peter Martyr. Deut. 4. 2. 12. 32.that some think, it was lest to the Judge to aggravate the punishment, as he should see cause, but for so much as this were an adding to the word of God, which is forbidden, he answereth, that some theft, viz. that which was with violence might be punisht with death, Exod. 22. 2. and this taking of the poor mans Lamb, which hee so much loved, could not be conceived to be done without violence. Some think, that David in his rage spake hyperbolically, to aggravate the sin, & to shew, what he deserved, not intending to inflict the punishment of death upon him, as if a Judge in detestation of a most foule sin should say, he that did this is worthy of a thousand deaths, therefore Hebr it is not, he shall die, but is the sonne of death: so Tostatus, and Cajetan, and this is the best, for although a thiefe Tostatus. Cajetan.taken breaking into an house might bee slaine at the instant, yet power was not hereby given to the Judge to slay him. Whereas Prov. 6. 31. sevenfold restitution is spoken of, which also exceedeth the Law, it is answered, that by sevenfold, a perfect restitution is meant, the number of seven being oft used to set forth perfection. For fourfold, Hebr. is the duall number, and therefore Peter Martyr.rendred by Martyr twice fourefold, but the Hebrews render it fourefold, and Junius justifieth it from a like use of this word, Esa. 30. 26.Iunius. V. 7.
And Nathan said unto David, Thou art the man: and when David had given sentence in another mans case against himselfe, Nathan hearing him say as much as hee desired, so that hee could not but acknowledge himselfe much more worthy of death, for what is robbing to adultery and murther? hee was bold plainely to charge him with the sinne which hee had committed. God had bestowed upon him great riches, so that hee every way abounded, as it followeth, Thus saith the Lord, I anointed thee King over Israel, and delivered thee out of the hand of V. 8.Saul, and I have given thee the house of thy Lord, and the wives of thy Lord into thy bosome, &c. Here Martyr moveth two doubts; 1. How the Prophet could upbraid Peter Martyr.David by Gods benefits, seeing it is said, God giveth liberally to all, and Obj. 1 upbraideth no man: and answereth, that hee upbraideth no man for his often James 1. 5.seeking to him, but such as ungreatefully abuse his benefits hee upbraideth, to bring them to repentance, as hee did David. Ob. 2. How it is said, that hee Obj. 2 had given his masters wives into his bosome, seeing Saul was his father in Law, and so it was unlawfull for him to marry any of his wives: and answereth, that it is meant onelyonly, that hee gave David power over them to doe with them what hee would; or that by his Lords wives may bee understood those women that Saul had power over, as Michal his daughter, and others of his kindred: but some, hee saith, by his Lord will have God meant, whose all his wives were. The first is most commonly received. Hugo thinketh, that hee took some Hugo Card.of them, although it bee not recorded. I subscribe rather to this, that they were in his power to bee taken, because there was no man that could hold them from him; and for the Law, Levit. 18. it forbiddeth onelyonly the fathers wife, within the compasse of which that wife of Saul, who was Michols mother, might happily bee brought, but not the rest: but that hee actually took any of them, I cannot thinke, because they were too old.
Wherefore hast thou despised the word of the Lord to doe evill in sight, &c. a grievous charge, but hereby appeareth, that who so transgresseth the Law of God V. 9.is counted a despiser of it: for it is out of a contempt or slighting of the Note. Law of God that any man sinneth. Thou hast killed Ʋriah with the sword, and taken his wife, Hee killed Ʋriah, because hee appointed it to bee done by the sword of the Ammonites, as is here further expressed, and by saying so hee made it appeare to David, that the Lord knew of his foule adultery, and letters written to Joab, to strike him the more, as indeed it did, witnesse that confession, against thee onelyonly have I sinned, and done this evill in thy sight. For his Psal: 51. 4.objecting this to him, that hee had taken the wife of Ʋriah to be his wife, it seemeth hereby, that to do so was unlawfull, because hee is indicted for this as well as for murther, and if so, why was hee not required to put her away Qu. againe? Answ. There is no law of God, whereby an adulterer is forbidden to marry an adulteresse, the reason might be, because adultery by his law is death, which being executed, there could bee no marrying of such, and so there was no need of any law against it. If adultery then were secretly committed and so the offenders escaped, as in the present case, and marryed together, this very marrying was a sin, because it was an abusing of Gods Ordinance to colour over adultery, but the persons so marryed were true man and wife, and ought not to bee separated. But since, the punishment of adultery not being death, considering that many women have plotted the destruction of their husbands, that they might come to new marriages with the adulterers much more desired, and adulterers likewise have murthered those womens husbands, with whom they have committed this wickednesse, it hath seemed good unto the Church altogether to forbid such marriages, and to pronounce them nullities, if any such bee made, as Concil: Triburiensi cap: 40. If a man in Concil: Tribur.the life time of his wife commits adultery with another woman, & afterwards marryeth her, this Matrimony shall not bee of force. And August: disalloweth August de Nuptiis & Concup. l: 1. c. 10. V. 10.marriages betweene the adulterous.
Therefore the sword shall never depart from thy house. The punishments threatened for this his great wickednesse were four, 1. As hee had slaine with the sword, so his house should bee wasted with the sword, and that, not for a time, but alwayes, that is, as is commonly expounded, generation after generation, a very long time, as the word foreign rendred for ever, is often taken, and this was verified, when Amnon was slaine by Absalom, and Absalom by Joab, and in Solomont time, Adonijah by Solomon, and in the raigne of other Kings of his line afterwards, there being many warres between the kingdom of Israel and Judah. 2. As hee had taken another mans wife, so many of his wifes should bee taken by another. 3. This should bee done openly to his greater confusion, as was fulfilled, when Absalom went openly in to his ten Concubines. 4. The death of the childe, that was now borne unto him.
And David said to Nathan, I have sinned. Saul said as much as David, 1 Sam: 15. 24. and yet could obtaine no pardon, although his fault was lesse, but David, V. 13.was pardoned, the reasons see there. And Martyr saith, that Cain also, and Judas, and Simon Magus confessed likewise, so that not every one that confesseth Peter Martyr.Note. is pardoned, but hee that confesseth and forsaketh sinne, and as hee Prov. 28. 13.saith, having falth to make him flee to God and to cleave unto him. And this turning to God is by his gift, 2 Tim: 2. 25. and the will and desire, Phil: 2. 13. This confession first made to Nathan alone David afterwards published, and so confessed openly, Ps. 51. to put himselfe to more shame, and that it might appeare, that he was truly penitent.
Nathan told him that God had done away his sin, that is, saith Lyra, in respect Lyra. V. 14.of the guilt, and of the proper punishment, viz. death, thou shalt not die. But because hee caused the enemies of God to blaspheme, hee saith, that the childe should die, that is to say, that God had rejected Saul, and set up one to bee King more wicked then hee, and therefore he regarded not, what wickednesses men committed, for to say this is to blaspheme. Hereby wee may see, that sinne Note. shall not goe unpunished even in the most penitent, but they shall beare the smart of it in this life. The guilt is remitted, and the eternall punishments, but not the temporall, so Moses and Aaron were without doubt forgiven, but they were punished for their disobedience at the waters of Meribah by being cut off before their entrance into Canaan. And when we are judged, saith the Apostle, wee are chastened of the Lord, that wee might not perish, speaking of some amongst 1 Cor. 11. 32.the Corinthians, that were smitten with death. Punishments then here abide the best if they sinne, but these through the mercy of God are turned into chastisements for their greater good.
The Lord then strooke the childe which Ʋriahs wife bare to David, that it was sicke, V. 15. Lyra.the Vulgar Latin, for these words, was very sicke, hath it, hee despaired, which is by Lyra expounded thus, hee seeing the childe smitten so, as that it was incurable by any naturall meanes, despaired of helping it so, and therefore sought unto God for it by fasting and prayer, because hee knew not yet, whether the sentence of death against the childe were definitive, or such as upon repentance might bee revoked, as afterwards the sentence against Nineveh. The word foreign may bee taken either way, he was weake, or despaired, but it is best rendered very weake or sicke.
David therefore besought God for the childe, and fasted, Hebr: fasted a fast, and V. 16.went in, and lay all night upon the ground. Hee having obtained by his former humiliation, pardon for his owne life, was not out of hope at the hands of the same mercifull God to obtaine pardon for the innocent childe also, hee prayed, and fasted long, viz: all day and all night, Josephus saith seven dayes, but although the childe died not till the seventh day, it is not likely that hee eate nothing all that time, neither is it said so here, but that hee would not eate with them. Hee did not onelyonly afflict himselfe in his fasting by forsaking his bed and lying upon the ground to take his necessary rest all this time, but hee debarred himselfe from all pleasure of company, when hee did eate any thing. Neither is the seventh day wherein the childe died, saith Martyr, according to Peter Martyr.all Hebrew expositours to bee under stood of Davids fasting, but from the birth of the childe, whereupon it is gathered, that hee died without circumcision, and yet this troubled not David, as fearing, that because hee dyed without this sacrament, hee was damned. Circumcision was then an holy sacrament indeed, and so necessary, that it was threatned, that the person uncircumcised should bee cut off, as baptisme now is also to bee esteemed of, and therefore is Gen: 17. Josh: 3. 5.by all, that would bee saved, most earnestly to bee desired. Yet if any bee prevented by death, before they can bee baptized, wee ought not therefore to despaire of their salvation, for God can otherwise save such as hee hath appointed unto life, although this bee the onelyonly ordinary way, which wee are bound to goe.
In the time of this fasting and praying it is thought, that David uttered the words of Ps: 51. which hee afterwards published, and another penitentiall Psalme, viz. the 32. and being stricken with a grievous sicknesse soone after, two penitentiall Psalmes more, viz: the 6. and 38. This humiliation of David V. 18.notwithstanding, the Lord executed his sentence given by the Prophet in striking the childe with death, and herein, saith Theodoret, hee provided for Theod. qu. 16. in 2. Reg.the honour of David, because, if hee had lived, hee would have beene a continuall argument of his wickednesse, therefore it was hereby provided, that David should not all his life be exposed to opprobry and confusion. And another saith, that it was most convenient that fruit gotten furtivo concubitu, by a theevish copulation, should not by him bee enjoyed, but taken from the theefe againe and restored to the Lord, that he might not have any comfort of the fruit of his wickednesse. The punishment then was not the childes, but Davids, seeing when God striketh with death, hee doth but take away what hee hath given to be taken againe when he pleaseth.
The Childe being dead, David arose from the ground, and washed and anointed V. 20.himselfe, and changed his apparell, and went to the house of the Lord and worshiped, &c. Hee mourned no more for him being dead, neither prayed for him, as the Papists doe for their dead. Ob: Hee mourned for Saul and Jonathan, for Abner and Absalom, who were men, although he mourned not for a childe, who went not to Purgatory, but to limbus infantum. Sol: He mourned indeed, but prayed not for them, and his mourning was for the losse which the Commonwealth had by their deaths, and the triumph that the enemies made. As for the place which they call limbus infantum, Peter Martyr saith, that Pelagius Peter Martyr.was the first inventer of it, because he would not, that children dying without baptisme, or of old without circumcision went either to heaven or to hell. For his going to the house of the Lord, that is, the Tabernacle made for the Arke, which was neare to his owne house, hee did not in this contrary to the law, which pronounceth them uncleane that bee in the tent, where a dead body is seven dayes: for he came not into the roome, where the dead childe Numb. 19. 14.was, but having heard by his servants that it was dead, went to the house of the Lord. This shewed the great piety of David, in that he ceased not to worship Note. and put his trust in God, although hee seemed to neglect him, and would not grant his desire for the life of the childe, as Job said, that hee would trust in God, although hee should kill him, and so ought every faithfull person to doe. His worshipping here stood in three things, 1. praising of God for his goodnesse towards him in pardoning his great sinnes, and sparing his life; 2. confessing his owne wickednesse; 3. praying that the crosses further to come upon him might bee lightened, or that he might bee enabled to beare them, and to profit thereby, thus Martyr.
After this hee returned to his owne house and did eate, which when his servants wondred at, he answered, that whilst the childe lived, hee was not without hope of his restitution to health, but now hee could not bring him V. 22, 23.backe againe, I, saith hee, shall goe to him, but hee shall not come to mee, whereby he shewed his hope of the resurrection of the body, and of the life to come, yet afterwards some that dyed, were called backe to life againe, as the Shunamites childe by Elisha, and the widowes of Sarepta by Elijah, but none, the recovery of 2 King. 4. 1 King. 17.whose health the same holy men had prayed for before and could not prevaile. Whereas wee from Davids ceasing to fast and pray, when the childe was dead, bring an argument against praying for the dead, the Jesuite seeketh to avoid it, by saying, that David ceased not to pray but onelyonly for life to bee restored Sallianus.againe in this world, whereas it is not said so, but seeing this could bee the onelyonly end of praying and fasting now, there was no reason why he should continue so to doe, sith there was no hope of this. It came not then surely into his minde, that any other good could come to a soule departed by his praying for it, neither did any of the faithfull thinke upon any such matter then, but this was in an invention broached many yeares after.
And David comforted Bathsheba and went in unto her and lay with her, &c. The V. 24.Hebrewes to make this passage to agree the better, saith that Bathsheba was so troubled at the death of her childe, that she feared, if she should have any more children by David, that they would all bee soone stricken with death also, wherefore shee refused to lie with him any more, but hee understanding by revelation, that hee should have a sonne by her, who should bee the happiest and wisest upon earth, and that the Messiah should come of him, told her of it, and sware unto her, that hee should raigne after him, and this was his comforting of her here spoken of, for which cause she alleadgeth the oath, that he made unto her, 1 King: 1. 17. This, as Martyr saith, wee cannot tell, whether it were so or not, and yet it is not to bee doubted, but shee was touched with the conscience of her sinne, and afflicted with sorrow, for which shee had need of comfort by being told, what the Prophet had said unto David, that hee should not dye, and that God had done away his sinne, and if his, then hers also. And it is not improbable, but that hee might then sweare unto her for her greater comfort, that if God would give him another sonne by her, hee should succeed him in the kingdome, and this hee could not well doe without particular direction from God, seeing hee had sonnes already, to the eldest of which the kingdome of right belonged after him. And that the sonne who should have the kingdome, was not yet borne, seemeth to bee intimated ch: 12. in the speech of Nathan unto him, and more plainely 1 Chron: 22. 9. where Solomon is named, Lyra saith, then it was revealed unto him that this sonne should reigne after him. Lyra.and so here the sonne borne is called Solomon, and it is said, the Lord loved him, Now this going in of David to his wife Bathsheba is not to bee thought to have beene but some good time comming betweene, because her purification was not ended, till the 40 day after puerpery. The Lord, saith Lyra, is said to love the childe for the great grace which he gave unto him in his youth, although hee erred in his old age, or for the excellent parts both of body and minde, which he bestowed upon him; And hee sent by the hand of Nathan and called him Jedidiah, that by him, hee might bee holily brought up and taught V. 25. Peter Martyr.and so made the more fit for the kingdome, thus Lyra. But Martyr who although hee agreeth with him as touching the Lords loving of him, this is spoken for the great gifts and graces bestowed upon him, and for that hee was made King before his elder brethren, and lived in peace and all worldly glory, yet comming to speake of Nathans being sent to call him Iedidiah, hee saith, that this is added, as a reason of the former speech, the Lord loved him, this shewed that hee loved him, because hee sent by his Prophet to call him Iediaiah, that is, the beloved of God, as the same was also further declared afterwards by the singular favours done unto him. Hereby, as also by the example of Jacob it appeareth, how freely and without any precedent merit of his God loveth man, because hee loved Solomon, before that hee had done either good or evill. This speaking of Solomon, as of Jacob, that the Lord loved him, saith Hugo, is taken for an argument of his election, but even reprobates, saith Hugo Cardin.hee, are beloved of God for a time, but how this may bee proved I thinke no man can tell; to bee beloved of God, and in token thereof to have a name given him of God, and that in the infancy, is so rare, as that I dare not but take it for an argument of Solomons election, as also because hee was a figure of his beloved sonne, and a penman of holy scripture. It may seeme strange, that considering in what an infamous manner David and Bathsheba came together, the issue of this marriage should bee so graced; but this was not done to encourage others to doe the like, but to shew the infinite mercy of God towards penitent sinners, and to confirme the marriage, which otherwise might have beene suspected, whether allowable before God or not, that when Solomon should come afterwards to raigne, hee might without all doubting bee by the people received for King. And it is to bee noted, that not any other, but the same Prophet, who was sent to taxe David before, was now againe sent to confirme him touching Gods favour reconciled to him upon his penitency, that there might bee the more assurance, whereas otherwise one might have seemed to speake against another. And it is thought by expositors that Nathan had the education of Solomon committed unto him.
And Joab fought against Rabbah of the children of Ammon and tooke the royall City, V. 26.&c. Hee had lien long at the siege of this City contrary to Davids accustomed manner, viz: about a yeare, for the childe begotten after this warre begun was borne and dead, and David repented and was to God reconciled, and comforted his wife Bathsheba. Whilst hee lay in his sinne at home, his Army could not Note. prosper abroad, as of old; till the sinne of Achan was expiated, Israel could not prevaile against Ai. But now his Captaine Joab prevaileth and taketh Rabbab, and sendeth word to David, that hee had taken the City of waters, willing him to hasten thither, that hee might take the City. If Joab had already taken it, how could David come and take it? Some answer, that of this City there were Peter Martyr. Cajetan.two parts, which were as two Cities, one the City of waters, which is also called the royall City, because the King commonly kept his Court there, as being the most pleasant, this was now taken, but not the other, which by taking of this yet was made easie to be taken, because happily water was conveyed from hence inthe other, without whicit could not long subsist, and because the strength of all lay in the waters, which made it the more inaccessible, being in that part defended by the river Jabbor as Adrichomius saith; Others expound the word tooke it, thus, Tostatus. Hugo Card. Lyra. Josephus.he was now ready to take it, or he had in a manner taken it, and then sent to David, because the next words in the Vulgar Latin are, capienda est urbs aquarum, the City of waters is now about to bee taken. I subscribe to the second, because David, when hee had taken the City, tooke the Kings Crowne from his head, therefore hee tooke the royall City, and not Joab before his comming, seeing that must needes bee the royall City, where the King lived. Moreover the Verbe rendered I have taken, may as well bee rendered, I take, for the Hebrewes have but one tense for both the present and preterfect tense. When Joab saw that the Ammonites could hold out no longer, he sent word to David, I doe even now take or am taking the the Citie, in which worke I must goe on without delay, unlesse thou commest speedily and takest it; this is plainly his meaning, and if it bee thus understood, wee should not need to goe upon conjectures of two parts of the Citie, both called by the name of Cities; which is uncertaine; and if one of these two had been taken already, how should the calling of that at the least after Joabs name bee avoided? to avoid which, and so the envy that hereupon might follow in David against him, hee sent so hastily to David to come away. For hee had seene before in the example of David envied by Saul for the praise given unto him, what a dangerous thing it was for a Captaine to have more ascribed unto him, then the King. And he would have David to come with new forces, when as those that were there already were sufficient to take the Citie, that it might seeme the more probable, that hee with his new forces had done it, and so he might have all the glory of this great victory. Josephus describing the state of the Citie, before that David Josephus.was sent for, saith that their waters were all cut off, wherewith they used to bee supplyed from the River Jabbok, and now they had but one little spring left, which yeelded them water so sparingly, that it was delivered out by measure, and they were also oppressed with famine, so as that Joab conceived now, that it would bee an easie matter to take the Citie, and of this hee by Letters certified David. And by this wee may gather the reason, why Rabbah was called the Citie of waters.
David then gathered all the people together, and came and fought against Rabbah, V. 29.&c. By all the people here understand all that remained about Jerusalem who were fit for warre, for neither was it necessary to send further to gather them, neither would the haste required permit him so to doe. And with these hee tooke the Citie, and tooke the Crowne from their Kings head, which weighed a Talent of Gold. 1 Chron. 20. 1. it is said, that Joab smote Rabbah and destroyed it, so that when the King had for his honours sake taken it, Joab prosecuted the victory with slaughter and destruction. Touching their Kings Crowne, there is a difference amongst expositours, some following Jeroms translation, and interpretation according to the traditions of the Hebrews, saying, that their Idoll is here called Melchom their King, say that this Crown was taken off the head of their Idoll Moloch or Melchom, for so was the Idoll of the Ammonites called, 1 King. 11. 5. And they reason from the great weight Hieron. Lyra, Hugo, Schol. Hist. Tostatus in 1 Paral. 20.of it being 25. pound, and so too heavy for any man to weare, and from this that it was taken off his head, whereas their King certainly aboad not now with his Crowne upon his head, but fled to hide himselfe as lightly as hee could: others rejecting this, because if it had been the ornament of an Idoll, it had not beene lawfull for David to take it, but it should have beene burnt with fire, according to Law: and P. Martyr saith, that the word here used is Malchom, Deut. 7. 25. Peter Martyr. Cajetan, Arias, Pagninus Vatablus, Tostatus in 2 Reg. 12. Josephus.not Milchom, as the Idol was called, wherefore it was the Crowne of their King, in the taking away of which, hee noteth, that hee was punished because he had so grosly abused Davids messengers, now he payd deare for his derision. I subscribe to this, because the Crowne was taken off this Kings head, and set upon Davids head, which if it had beene the Crowne of an abominable Idoll, should not certainly have been done: Moreover if Milchom had been meant, something should have beene further added for expression, as their God, or their Idoll. For the other argument, from the unlawfulnesse of taking the golden ornament of an Idoll, is answered by Kimhi, and by Lyra, that it is to bee understood of Idols of the seven Nations, who were to bee destroyed, and not of other heathens, wherefore much gold and silver was brought by the Israelites from the Midianites, who were not of these nations, and yet it was to Numb. 31.be bee purged by the fire, to intimate, that otherwise it had beene uncleane by reason of their Idols, to whom happily a great deale of it had belonged. Tostatus rejecteth this, holding, that onelyonly that was commanded to bee burnt, Tostatus.wherein there was danger of drawing them to Idolatry, which was not in the Ornaments of Idols, or in the Gold or silver of them, their forme being altered. But this is plainly against the Text, Deut. 7. 25. Thou shalt not covet their gold nor their silver, but burne them with fire, so that the object of coveting was to be burnt, and not onelyonly that, which might draw to Idolatry. Some Hebrewes answer that argument most ridiculously, that they might not possesse any thing belonging to Idols, which themselves had taken, but if it had been taken by another and given to them they might, and this Crowne was taken by Ittai the Gittite, and given to David. For the objections brought against our tenet, that it was two heavy for a man to weare, that cannot bee, because how then did David weare it afterwards upon his head? 2. That their King had no time now to weare his Crowne being in such danger, for if so, how did Saul weare his in his last battell against the Philistims? hee might now 2 Sam. 1. 10have it on, either to die in his royall ornament, or to animate his men the more to the last.
And hee brought forth the people and put them under Sawes and Harrowes of Iron, the vulgar Latine hath it, hee sawed them, and drew Iron Harrowes over them, V. 31.and divided them with Knives, and put them into the Furnace of Bricke. Our translation, under Axes of Iron, and made them to passe through the Brickkilne, and thus hee did to all the Cities of the children of Ammon. Hereby is meant, that hee put them divers wayes to tormenting deaths, but it is not, saith Lyra, to bee understood, that hee did so to all, but to such as were of that Lyra. Pellican.councell, which would have Davids messengers abused. Pellican saith, to the chiefe of every Citie both for this and other great wickednesses committed by them, whereof hee had beene certified by Joab, who thought not himself therefore sufficient to punish them, but would have David to come and take order for this, they had burnt their children to Moloch, and therefore it was just to make them to passe through the fire, and happily they had blasphemed the God of Israel and his people, for which it was just otherwise by extraordinary tortures to put them to death, for all things that were done are not recorded. They had cut their garments off by the middle, therefore they were sawne insunder by the middle, and as they had carried them about upon Sleads drawne from place to place in derision, so they had Harrowes drawne over them, and as they had with Razours shaved off the haire of half their heads and beards, so they had their heads and faces halfe cut off with sharpe knives or Swords. If this shall bee thought to bee too great crueltie, Theodoret saith, Theod. in 2 Reg. qu. 20. 1 Sam. 11.it ought to bee remembred, that once they would have put out the right eyes of all the men of Jabesh Gilead, and therefore they were now punished in their kind. But it is not likely, saith Tostatus, that this was now done in revenge of Tostatus.that, both because it was long before in the beginning of Sauls reigne, neither was there then such a thing done, but offered to bee done, neither was it done meerely to revenge the indignities offered to Davids messengers, because punishments ought to hold some proportion with the offences committed, otherwise it is crueltie: but partly for that, partly for requiting Davids good will with evill, that others might feare to abuse Ambassadours of so mightie Kings, and lastly because they had stirred up the Syrians and other nations against David, whereby they had put him to a warre of long continuance to the expence of great summes of money, and the losse of many of his subjects lives, and if in this time any of them fell into their hands, they did doubtlesse use all barbarous crueltie towards them. Thus also Martyr, who saith, that Peter Martyr.crueltie hath the name a cruore, from blood, and it is when the blood of any man is shed without just cause, a delight being taken herein, or the measure being exceeded, for that saith Seneca, is cruelty, whereby the measure of the Seneca lib. 2. de Clementia.offence is exceeded in the punishment. But David did not exceed for the reasons before going, as neither Gideon, when hee toare the men of Succoth to death with Briars and Thornes, because it is Gods will that this severitie should sometime bee exercised against the wicked, as a praeludium of the torments to come for ever upon them at the last day without all mercy.
That all in every Citie of the Ammonites were not now destroyed, as was before said, appeareth, because one sonne of Nahash lived still in Rabbah, 2 Sam. 17. 27. and succoured David, happily being by him made King in his mothers stead.
Morally as Joab would that David should have all the honour of the victory, The Morall.which hee indeed had gotten, but warring under David, so must wee ascribe all the glory of our prevailing against sinne unto Christ, who, and not wee, taketh the City: and the Crowne taken off the Kings head and set upon Davids head, figured out the glory that redounds to Christ by his Saints overcomming the Devill, for all the honour hereof is his alone.